From Back to Godhead

By Satsvarupa Dasa Goswami

Lord Caitanya Mahaprabhu, who was also known as Visvambhara (“Lord of the universe”), appeared in Bengal, India, 489 years ago and taught love of Krsna. The Vedic scriptures, such as the Vedas, Upanisads, Vedanta-sutra and especiallyBhagavad-gita and Srimad-Bhagavatam, all reveal Krsna to be the Supreme Truth and the dearmost friend of every living being. Lord Krsna says in Bhagavad-gita “Give up all other forms of religion and surrender to Me. I shall then protect you.” Lord Caitanya, therefore, urged everyone He met, “Surrender to Krsna. His holy name is the only shelter.”

Because thousands of years had passed since Krsna’s appearance on earth and because people had not fully understood Krsna from Bhagavad-gita, Lord Caitanya, as Krsna’s dearmost servant, showed everyone exactly how to render loving service to Krsna, just according to Krsna’s own words as revealed in Vedic literature. These Vedic writings were compiled 5,000 years ago, but when Lord Caitanya came He created a great revival of love for Krsna. Most importantly, Lord Caitanya delivered the chanting of Krsna’s holy names: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Sri Krsna Caitanya, as He was also called, did not invent the chanting of Hare Krsna; He took it directly from the Vedic scriptures. The Brhan-naradiya Purana says: harer nama harer nama harer nama eva kevalam/ kalau nasty eva nasty eva nasty eva gatir anyatha: “Chant the holy name, chant the holy name, chant the holy name! In the Kali-yuga [the Age of Quarrel and Hypocrisy] there is no other way, no other way, no other way.” The Kalisantarana Upanisad also says that these sixteen words in thirty-two syllables Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare are the most effective means for counteracting the contaminating effects of Kali-yuga.

According to the Vedic scriptures, the chanting is the only process perfectly suitable for the age in which Lord Caitanya appeared, Kali-yuga, a spiritually fallen age. Kali-yuga is still going on, and we shall feel its disruptive influence more and more. Therefore Lord Caitanya gave a great impetus to the Krsna consciousness movement by inaugurating sankirtana, the congregational chanting of the holy names. Indeed, He set in motion, by His own example, a movement that would spread all over the world as the greatest benediction for the people of today. Almost five hundred years ago, He Himself foretold, “The chanting of the names of Krsna will be heard in every town and village of the world.”

We know a great deal about the life and teachings of Lord Caitanya because His immediate followers wrote many books, all authoritatively based on the Vedic scriptures. His chief literary followers were known as the six Gosvamis. Among them, Jiva, Sanatana and Rupa especially wrote dozens of scholarly spiritual books proving bhakti, or love of Krsna, to be the ultimate goal of the Vedas. Krsnadasa Kaviraja and Vrndavana dasa Thakura also wrote authoritative biographies of Sri Krsna Caitanya, and many of their learned followers have contributed elaborations and expositions upon the philosophy of Lord Caitanya, thus establishing the basis for a complete and consistent spiritual movement.

As we observe the 489th anniversary of Lord Caitanya’s appearance, let us consider His significance for the people of the world today. Krsnadasa Kaviraja Gosvami, in his biography Sri Caitanya-caritamrta, describes the events leading to Sri Caitanya’s appearance. We shall try to relate them here, for they tell us much about His mission.

“To fulfill a particular desire within His mind, Lord Krsna, Vrajendra-kumara, decided to descend on this planet after mature contemplation.” Krsnadasa Kaviraja plainly declares that Lord Caitanya is Lord Krsna, the Supreme Personality of Godhead. Lord Caitanya’s advent is also mentioned in the Srimad-Bhagavatam:

krsna-varnam tvisakrsnam
sangopangastra-parsadam
yajnaih sankirtana-prayair
yajanti hi sumedhasah

“In this Age of Kali, people endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performing sankirtana-yajna [congregational chanting of Hare Krsna].” (Bhag. 11.5.32) This verse also describes that in the Age of Kali, Krsna will appear, but His complexion will be golden. When Lord Caitanya taught His disciple Sanatana how to detect a genuine incarnation of God, He pointed out that the activities and bodily hues of the incarnations are described in the scriptures. Since the time of Lord Caitanya, many men have posed as Gods or avataras, collected money and attracted followers, but such imposters never fool the experts who know the transcendental science.

The scriptures indicate that the incarnation for Kali-yuga is Sri Caitanya Mahaprabhu, who is also called Gauranga or Gaurasundara (Gaura means “gold”) because of His golden hue. His complexion is golden, and His activities engage everyone in chanting Hare Krsna. To enact His mission, He always appears with His associates. Thus Lord Caitanya is most often worshiped in His form of panca-tattva, in which He is accompanied by His immediate expansions Nityananda, Advaita, Gadadhara and Srivasa.

Caitanya-caritamrta describes that before Lord Krsna took birth as Lord Caitanya, He requested many of His devotees to precede Him. “Lord Krsna first allowed His family of superiors to descend on the earth.” (Cc. Adi 13.53) These included Sri Sacidevi and Jagannatha Misra, who were to appear as His mother and father; Madhavendra Puri, who was to appear as a great spiritual master in the line Sri Caitanya would follow; and Sri Advaita, Srivasa and Nityananda, three of the Lord’s principal associates who would appear as His elders in His pastimes. He also sent Haridasa Thakura, who, despite his birth in a Moslem family, would become the namacarya, or master of the holy name, celebrated for chanting 300,000 names of Krsna daily. In an important book called Gaura-ganoddesa-dipika, Kavi-karnapura has ascertained that the associates or family members of Lord Krsna in Krsna’s pastimes 5,000 years ago in Vrndavana reappeared in different roles in the pastimes of Lord Caitanya. Thus Jagannatha Misra and Sacidevi were formerly Nanda and Yasoda, the mother and father of Krsna; Nityananda was formerly Krsna’s brother, Balarama; and Advaita Acarya was an incarnation of Krsna’s Visnu expansion from whom all the universes emanate at the time of universal creation.

Sri Caitanya-caritamrta describes the birthplace of Lord Gaurasundara before the Lord’s advent: “Before the appearance of Lord Caitanya Mahaprabhu, all the devotees of Navadvipa used to gather in the house of Advaita Acarya. In these meetings of devotees, Advaita Acarya used to recite Bhagavad-gita and Srimad-Bhagavatam, decrying the paths of philosophical speculation and fruitive activity and establishing the superexcellence of devotional service.” (Cc. Adi-lila, 13.63-4)

Krsnadasa Kaviraja further mentions that devotional service to Lord Krsna is the actual conclusion of the Vedic scriptures. Although different sections of the Vedic literature teach different paths, staunch devotees of Lord Krsna reject other processes, such as philosophical speculation, yogic gymnastics and unnecessary austerities and rituals, for these are meant only to raise people gradually to devotional service. Krsna says at the end of His teachings in Bhagavad-gita, “Give up all other varieties of religion and just surrender to Me.” Devotees, therefore, are the topmost transcendentalists and so need not engage in any other process than devotional service. If one takes to another process but doesn’t recognize that love of the Supreme Person is the supreme goal, he cannot be accepted as a genuine transcendentalist, and his practice of yoga or meditation is a waste of time.

It is stated that the associates who preceded Lord Caitanya were reading Bhagavad-gita and Srimad-Bhagavatam exclusively. One who doesn’t know the conclusion may search through many literatures and philosophies inquiring for the ultimate. These two Vedic literatures, however, hold the cream of all the Vedas. Sridhara Svami, a great Vedic acarya (spiritual master), wrote, “The Gita which issued from the lotus-like lips of Padmanabha Himself [Lord Krsna], must be well assimilated; what is the use of a multiplicity of other scriptures?” Lord Caitanya Himself prescribed reading Srimad-Bhagavatam and Bhagavad-gita as primary because although the Vedas and Upanisads only hint at the Absolute Truth, that Truth is fully developed in the Gita, which records the spoken words of Krsna, and Srimad-Bhagavatam, which contains narratives about Krsna and His pure devotees.

The associates of Lord Caitanya are described as Vaisnavas, which means devotees of the Absolute Truth in His aspect as the Supreme Person. Caitanya-caritamrta continues: “In the house of Advaita Acarya, all the Vaisnavas took pleasure in always talking of Krsna, always worshiping Krsna and always chanting the Hare Krsna maha-mantra.” (Cc. Adi-lila 13.66) From this we can understand that the devotees who gathered at Advaita Acarya’s house were fully absorbed in Krsna consciousness, either through talking of Krsna on the basis of Bhagavad-gita and Srimad-Bhagavatam, worshiping the Lord in His form as the Deity, or chanting in kirtana (singing Hare Krsna) with musical instruments. Because such Vaisnavas understand that there is nothing but Krsna and His energy, they never forget Krsna for a moment, and they always engage their senses in some kind of devotional service to the Supreme Lord.

Caitanya-caritamrta goes on to cite the predominant mood of the assembled Vaisnavas: “But Sri Advaita Acarya Prabhu felt pained to see all the people without Krsna consciousness, simply merging in material sense enjoyment.” (Cc. Adi-lila 13.67) Such is the vision of all pure devotees. Srila Bhaktisiddhanta Sarasvati Thakura (the spiritual master of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada) used to say, “There is no scarcity of anything within this world. The only item scarce is Krsna consciousness.” The devotee can see that for want of God consciousness people are suffering terribly. In ignorance, people think they can be happy without cultivating spiritual life, and so they absorb themselves in plans and activities just to satisfy their senses. Yet this only causes suffering, all over the world. Food shortages, fuel shortages, war and poverty are all directly traceable to humanity’s forgetfulness of its relationship to Krsna.

Material nature runs by strict laws, and Krsna consciousness is a science of how to live in harmony with the material and spiritual nature by acting always in loving relation to the Supreme Lord, who is in fact the supreme proprietor. Man acts as if no one were in charge but him, and so the masses of people are misled by capitalism, communism, consumerism, voidism and so many other godless “isms” Man breaks nature’s laws and suffers from the crises that result. A devotee onlooker is very much aggrieved to see this.

The same materialistic tendencies plagued Navadvipa 500 years ago, and so Advaita Acarya expressed His sorrow for the people. The Vaisnavas at His home were free of all anxiety themselves because of their participation in krsna-katha (topics about Krsna), but a Vaisnava is unhappy to see others unhappy. Another great Vaisnava, Prahlada Maharaja, whose life is described in Srimad-Bhagavatam, once prayed: “Saintly persons and ascetics generally travel alone, concerned only with their own salvation, but I am not like them. I do not want to go back to the kingdom of God alone, leaving all these bewildered people who have no other shelter but Your Lordship. Unless they can come with me, I shall not go back to Godhead.” A Vaisnava feels free of all difficulty, but he also feels compassion for those who have been duped into accepting a false civilization that will cause them only suffering in this life and the next.

“Vaisnava” is not a sectarian designation. Lord Jesus Christ and Lord Mohammed were also powerful Vaisnava personalities who worked to bring humanity to love of God. Only the presence of such Vaisnavas can save human society. Lord Caitanya was to appear in a community of such Vaisnavas, but with one difference: He Himself was the Supreme Lord, the object of the Vaisnavas’ prayers. Thus even though appearing as a devotee, He would be able to deliver love of Krsna directly.

Advaita Acaraya

How Lord Caitanya descended at the specific request of Advaita Acarya is described in Caitanya-caritamrta: “Seeing the condition of the world, Sri Advaita Acarya began to think seriously of how all these people could be delivered from the clutches of maya (material illusion). Srila Advaita Prabhu thought: ‘If Krsna Himself appears to distribute the cult of devotional service, then only will liberation be possible for all people: ” (Cc. Adi-lila 13.68-69) His Divine Grace A.C. Bhaktivedanta Swami Prabhupada comments on this prayer: “Just as a condemned person can be relieved by a special favor of the chief executive head, the president or king, so the condemned people of this Kali-yuga can be delivered only by the Supreme Personality of Godhead Himself or a person empowered especially for this purpose. Srila Advaita Acarya Prabhu desired that the Supreme Personality Himself advent to deliver the fallen souls of this age.” Advaita Acarya thus promised to cause Lord Krsna to descend, and He began to worship the Supreme Lord with offerings of tulasi leaves and water of the Ganges. “By loud cries He invited Krsna to appear,” writes Krsnadasa Kaviraja, “and this repeated invitation attracted Lord Krsna to descend.”

Just as the prayers of Lord Brahma caused Lord Krsna to descend in Vrndavana, so the prayers of Krsna’s pure devotee, Advaita Acarya, caused Him to come again as Lord Caitanya. Of course, the Supreme Lord comes at His own will for His own mission, as stated in Bhagavad-gita: “Whenever and wherever there is a decline in religious practices, O Bharata, and a predominant rise of irreligion at that time I descend Myself. To deliver the pious and annihilate the miscreants, as well as to establish the principles of religion, I advent Myself millennium after millennium.” (Bg. 4.7-8) According to these verses, Lord Krsna appears specifically to mitigate the anxieties of pure devotees who are eager to see Him in His pastimes. Lord Krsna says that He appears in every millennium. This indicates that He also incarnates in the Age of Kali. Thus Lord Caitanya, as the incarnation of Krsna, the Personality of Godhead, is described secretly, indirectly, in the confidential parts of revealed scriptures such as the Upanisads, Mahabharata and Srimad-Bhagavatam.

The devotees of Lord Krsna are greatly attracted by the sankirtana movement of Lord Caitanya because instead of killing the miscreants, the Lord, through this movement, delivers them by His causeless mercy. When Rupa Gosvami first met Lord Caitanya, Rupa Gosvami therefore offered this prayer: “I offer You my most humble obeisances, for You are the most munificent avatara of Krsna, offering what was never offered before, even by Krsna Himself pure love of Krsna.” These are some of the special features of Sri Krsna Caitanya.

Lord Caitanya’s appearing as the son of Sacidevi and Jagannatha Misra cannot be compared to the birth of an ordinary conditioned soul. It is comparable only to Krsna’s appearance as the son of Devaki and Vasudeva. Before the birth of Lord Caitanya Mahaprabhu, Sacidevi, the wife of Jagannatha Misra, gave birth to eight daughters one after another, but just after their birth they died. Unhappy at the death of his children, and desiring a son, Jagannatha Misra worshiped the lotus feet of Lord Visnu. After this, Sacidevi gave birth to a highly qualified son, whom they named Visvarupa. Greatly pleased with their son, the husband and wife especially began to serve the feet of the Supreme Lord.

Sri Caitanya-caritamrta describes elaborately what happened next: “In the month of January in the year 1407 of the Saka Era [A.D. 1486], Lord Krsna entered the bodies of both Jagannatha Misra and Saci. Jagannatha Misra said to Sacimata: ‘I see wonderful things! Your body is effulgent, and it appears as if the goddess of fortune were now staying personally in my home. Anywhere and everywhere I go, all people offer me respect. Even without my asking, they voluntarily give me riches, clothing and paddy.’

“Sacimata told her husband: ‘I also see wonderfully brilliant human beings appearing in outer space, as if offering prayers.’

“Jagannatha Misra then replied: ‘In a dream I saw the effulgent abode of the Lord enter my heart. From my heart it entered your heart. I therefore understand that a great personality will soon take birth.”‘ (Cc. Adi-lila 13.80-5) Sacidevi did not become pregnant as an ordinary woman becomes pregnant because of sensual indulgence. But exactly as Krsna appeared in the heart of Devaki through the heart of Vasudeva, so Lord Caitanya appeared in the heart of Sacidevi through the heart of Jagannatha Misra.

While Sacidevi was pregnant, Nilambara Cakravarti (the grandfather of Sri Caitanya Mahaprabhu) astrologically calculated that in that month, at an auspicious moment, the child would be born. At the time of Lord Caitanya’s appearance, a wonderful natural phenomenon occurred a full lunar eclipse. Krsnadasa Kaviraja writes, “When the spotless moon of Caitanya Mahaprabhu became visible, what would be the need for a moon full of black spots on its body?”

In India all the followers of the Vedic scriptures customarily bathe in the Ganges or the sea as soon as there is a lunar or solar eclipse. Strict followers of the Vedic religion stand in the water throughout the eclipse and chant the Hare Krsna maha-mantra. At the time of Lord Caitanya’s birth such a lunar eclipse took place, and naturally the people standing in the water were chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Krsnadasa Kaviraja relates that not only were the followers of the Vedas chanting Hare Krsna, but the Mohammedans and others joined them, imitating the chanting. Thus Hindus and Moslems joined together in chanting the holy name of the Lord when Sri Caitanya Mahaprabhu appeared. It was miraculously appropriate that He who throughout His life would induce everyone to chant Hare Krsna appeared in the world at a moment when everyone was joyfully chanting because of the lunar eclipse, Certainly it signaled the advent of a great leader of sankirtana.

Krsnadasa Kaviraja relates that the whole world was induced to blissful chanting of the holy names by the appearance of Sri Caitanya Mahaprabhu. “All the ten directions became jubilant, as did the waves of the rivers. Moreover, all beings, moving and nonmoving, were overwhelmed with transcendental bliss… At that time Sri Advaita Acarya Prabhu, in His own house at Santipura, was dancing in a pleasing mood. Taking Haridasa Thakura with Him, He danced and loudly chanted Hare Krsna. But why they were dancing no one could understand… In this way all the devotees, wherever they were situated, in every city and every country, danced, performed sankirtana, and gave charity by mental strength on the plea of the lunar eclipse, their minds overwhelmed with joy.” (Cc. Adi-lila 13.97, 99, 103)

After the Lord’s appearance, respectable ladies of the neighborhood came to visit the newly born child, whose bodily color resembled shining gold. Among them, Sitadevi, who was Advaita Acarya’s wife and a recognized devotee, was astonished when she saw Visvambhara, for she could appreciate that except for a difference in color, the child was directly Krsna Himself.

Caitanya-caritamrta states, “Lord Caitanya is very merciful to anyone who hears this narration of His birth, and thus such a person attains the lotus feet of the Lord.” (13.122)

Krsnadasa Kaviraja writes that the pastimes of Lord Caitanya are unlimited and that he can give only a tiny part of them in his book Caitanya-caritamrta. Of that tiny part, we have here taken only a brief glimpse, as space would permit. The readers are advised to read Caitanya-caritamrta further, especially for an elaborate discussion, supported by scriptural references, concerning the identity of Lord Caitanya with Krsna Himself. There is also extensive material on the happy results of chanting of the Hare Krsna mantra.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada has recently completed his translation, with purports, of the entire Caitanya-caritamrta (11,555 verses). The Bhaktivedanta Book Trust has published three volumes of the set, and at least nine more volumes will be printed before it is completed. As Srila Prabhupada’s purports establish, the International Society for Krishna Consciousness is genuinely continuing Lord Caitanya’s mission of spreading Krsna consciousness all over the world.

We hope that these few lines on the appearance of Lord Caitanya will encourage interest in the potent reality of Lord Caitanya’s sankirtana movement. Krsna consciousness is authentically based on the Vedic literature and intended precisely for this age. Krsnadasa Kaviraja emphatically states that if one is at all interested in his self-betterment, he should not miss the chance to take to the teachings of Sri Caitanya Mahaprabhu: “Anyone who attains a human body but does not take to the cult of Sri Caitanya Mahaprabhu is baffled in his opportunity. Amrtadhuni is a flowing river of the nectar of devotional service. If after getting a human body one drinks the water in a poison pit of material happiness instead of the water of such a river, it would be better for him not to have lived, but to have died long ago.”

Source: http://m.dandavats.com/?p=19928

From Back to Godhead

The appearance of Lord Caitanya Mahaprabhu fulfilled each of the prophecies given here.

In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krsna. Although His complexion is not blackish, He is Krsna Himself Srimad-Bhagavatam 11.5.32

In His early pastimes He appears as a householder with a golden complexion. His limbs are beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold. In His later pastimes He accepts the sannyasa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees Mahabharata, Dana-dharma-parva, Chapter 189 (Visnu-sahasra-nama)

I shall appear in the holy land of Navadvipa as the son of Sacidevi Krsna-yamala-tantra

In the Age of Kali, when the sankirtana movement is inaugurated, I shall descend as the son of SacideviVayu Purana

Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear as the son of Saci in Kali-yuga to start the sankirtana movement Brahma-yamala-tantra

The Supreme Person, Sri Krsna Himself, who is the life of Sri Radharani and is the Lord of the universe in creation, maintenance, and annihilation, appears as Gaura, O Mahesvari Ananta-samhita

The Supreme Personality of Godhead, Govinda, the supreme enjoyer, whose form is transcendental, who is beyond the touch of the three modes of material nature, and who is the all-pervading Supersoul residing in the hearts of all living entities, will appear again in the Kali age. Appearing as the greatest devotee, the Supreme Personality of Godhead will assume a two-armed form of golden complexion in His abode of Goloka Vrndavana manifested on the bank of the Ganges at Navadvipa. He will disseminate pure devotional service in the worldCaitanya Upanisad 5

In the first sandhya [period] of Kali-yuga, the Supreme Personality of Godhead will assume a golden form. First He will be the husband of Laksmi, and then He will be a sannyasi who stays near Lord Jagannatha at PuriGaruda Purana

In the middle of that lotus-city is a place called Mayapur, and in the middle of Mayapur is a place called Antardvipa. That place is the home of Lord Caitanya, the Supreme Personality of Godhead Chandogya Upanisad

In My original spiritual form, perfect and complete, I will become the son of Sacidevi in Navadvipa-Mayapur at the beginning of Kali-yuga Garuda Purana

The Supreme Personality of Godhead will again appear in this world. His name will be Sri Krsna Caitanya, and He will spread the chanting of the Lord’s holy names Devi Purana

The Supreme Personality of Godhead . . . will appear again in the Kali-yuga. His form will be golden, He will delight in chanting the Lord’s holy names, and His name will be Caitanya Nrsimha Purana

In the first sandhya of Kali-yuga I will appear on the earth in a beautiful place by the Ganges’ shore. I will be the son of Sacidevi, and My complexion will be golden Padma Purana

In the age of Kali I will appear disguised as a devotee of the Lord, and I will deliver all the worlds Narada Purana

In the first sandhya of the Kali-yuga I will reveal My eternal golden form by the shore of the Ganges on the earth Brahma Purana

At this time My names will be Krsna Caitanya, Gaur-anga, Gauracandra, Sacisuta, Mahaprabhu, Gaura, and Gaurahari. Chanting these names will bring devotion to Me Ananta-samhita

Source: http://m.dandavats.com/?p=19926

The three steps of anything: 1) Initial enthusiasm, 2) doubts, disinterest and struggle 3) eventual reward for the committed. This seems to be the standard pattern for most things in life: studies, career, relationships, hobbies, and yes, even spirituality. The beginning of our spiritual journey is often characterised byidealism. Everything is fresh and fascinating, a whole new world to explore and unlimited opportunities to pursue. We can’t imagine any problems, since it all seems so simple and straightforward. We have finally found what we’ve always been looking for.

Unfortunately that honeymoon period doesn’t last forever. Now familiar with the externals, one is forced to dig a little deeper to maintain their commitment and dedication. What in the beginning seemed so natural, now requires a good dose of discipline and determination to maintain. As we situate ourselves in the external world of spiritual practice, the internal world of chaos begins to reveal itself. Over time, we realise we aren’t as saintly as we thought, our hearts riddled with weakness, frailty and stubborn material stains. Welcome to the stage of realism – where the gap between the ideal (of where we’d like to be) and real (of where we actually are) becomes strikingly apparent. The gap is indeed uncomfortable, and different people attempt to close it in different ways. Some quit the process altogether (forget the ideal), while others compromise the purity of their expectations (lower the ideal). Both of these approaches cheat us of the invaluable gift of pure spiritual happiness. Only the brave accept the third way: to accept the gap, admit one’s flaws, and undertake the step-by-step process to refine their character (raise the real). It requires incredible commitment, buts it’s the rewarding path that leads somewhere significant.

To tread that path we need to move to the stage of optimism. Embracing the hard work required to raise our character towards the ideal, is only possible as we develop great hope in the spiritual process we practice. We can survive for three weeks without food, for three days without water, but not a moment without hope; it keeps our spiritual journey alive. That hope is cultivated through observation (appreciation of how we’ve developed our spirituality to the current point) and application (the feelings of reciprocation and reward we feel in the current times). Nurturing unbreakable hope is the hallmark of an advanced spiritualist. For one whose spirituality is fortified by such hope, quitting is not an option. Such dedication cracks open the divine treasure-house.

Source: http://m.dandavats.com/?p=19932

By Jagannath Kirtan Das

Dear devotees,
today, on the disappearance of Srila Madhavendra Puri, the celebration of Sri Advaitacarya’s Shantipur festival, just three days shy of Gaura Purnima, after months of work, it is with deep gratitude and joy that we present to the devotee community our latest film entitled For Tomorrow. Thank you very much.

———-
Our politicians pay lip service to it. Our technology is indifferent to it. Our commerce despises it. Nonetheless, it is the weightiest and most important thing to think about. Spirit. The living force. The soul. Srila Prabhupada wrote that society’s most vexing and painful problems could be redressed by simply realizing who we are: individual, eternal loving beings.

Today, this type of knowledge is rarely found; those who practice this knowledge, rarer still. Can a coherent, stable, unified culture be created out of people of diverse traditions, languages, and religions? Can human beings go beyond their superficial differences and work together in a spirit of cooperation?

For Tomorrow leaves aside these bigger questions, focusing instead on a typical day in the life of 12-year-old Mayapur Gurukula student Purushottama and his school-friends. Through training, introspection, and perseverance, the boys set aside their differences to serve a common transcendent purpose: giving pleasure to the Supreme Person, Sri Krishna.

Puru’s typical day turns out to be not so typical after all, as he gains an experience which will forever alter the lens through which he sees the world.

CREDITS

Starring
Purushottama Pokhrel
Radheshyam Pokhrel
Krishna Swarup Pokhrel
Students and Staff of the Bhaktivedanta Academy Gurukula, Mayapur

Written and Directed by
Jagannath Kirtan Das

Directory of Photography
Dhira Krishna Das

Sound Design
Agni-Pana Krishna Das

Foley Artists
Balarama Briant
Ananta Gaura Das

Animation
Life Studio, Moscow
Daria Vasko
Ekaterina Vasko
Fedor Sirkov
Yakov Homich
Arina Grudina
Sergey Antonua

Edited by
Dhira Krishna Das
Jagannath Kirtan Das

Post-production & Coloring
Jagannath Kirtan Das

Voice-over Director
Sri Nama Vanamali Das

Music
Ananta Gaura Das, “Out Of Here”
Zero Bedroom Apartment, “Life in The Mine”
The American Dollar, “DEA”
Christian Henson, “Evolutions”

Special Thanks to
Bhaktivedanta Academy
HH Bhaktividya Purna Swami
Priti Vardhana Das
Sri Madhava Gauranga Das
Radhe Dhama
Krishnanamananda Das
Yashashvini Devi Dasi

Dedicated to
His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

ABOUT US
Kriyate (http://facebook.com/kriyateco) is a full-service creative agency specializing in film production, photography,
and design. Based out of Sridham Mayapur, our team of new media professionals
is dedicated to creating world-class digital media meant to inspire faith in
Srila Prabhupada‘s teachings and Caitanya Mahaprabhu‘s sankirtan mission. We assist
the mass dissemination of spiritual knowledge by means of purifying and entertaining
video presentations which inspire faith in the process of Krishna Consciousness,
inducing viewers to take the next step in their spiritual growth.

The studio was founded in 2012 by Jagannath Kirtan Das and Dhira Krishna Das.

Source: http://m.dandavats.com/?p=19908

Giriraj Swami read and spoke from Sri Caitanya-caritamrta, Antya-lila, Chapter 8.

“The rabbi said that sometimes he felt depleted. So I asked him, ‘Which activities drain you, and which nourish you? Maybe you can focus on those.’ He replied, ‘This might sound odd, but when I minister to people who are dying, I enter into a very sacred, spiritual space.’ And I could relate to that. A person’s leaving his or her body is a momentous event—especially if the person is God conscious. It can also be a fearsome situation. If the person identifies with the body and has been sinful, it can be terrifying. But the time of death is the most crucial period in one’s life. It is life’s final exam, and to help someone pass his or her life’s final exam is the best service you can render.

Source: http://www.girirajswami.com/?p=10714

With the advent of the Gaura Purnima, or the Appearance day of Lord Caitanya, rapidly approaching, I thought it would be nice to again offer the free pdf file of the Teachings of Lord Chaitanya.  Just click on link to read it online or save it to your computer.  Hare Krishna!

Source: http://theharekrishnamovement.org/2016/03/20/teachings-of-lord-chaitanya-1968-edition/

We are not just hearing the Caitanya Caritamrta and we are not just reading the Caitanya Caritamrta, we are living the Caitanya Caritamrta right now actually! The pastimes of Caitanya Mahaprabhu are not over yet. The golden age is just beginning. The miracle is just beginning to happen and we are in it!

Source: https://www.kksblog.com/2016/03/caitanya-lila/

Hare Krishna, so I’m very blessed today be sitting in this huge asana, actually I’m not qualified to do this. There is something that is called seva, by reading Srimad Bhagavatam it will purify you as well as purifies me as well. I see may senior Prabhupada disciples, sanyasis and senior matajis as well and gurus also. I’ll tell you, I’m not, my first language is French, I’m coming from Ivory Coast, Cote d’Ivoire, so French is my first language, and I’m trying to speak English. So you can bear with the accent, sometimes I say something I don’t mean, because of the accent. So please forgive and forget me, Hare Krishna

Reading from Srimad Bhagavtam 7th Canto 2nd chapter verse 22

TEXT 22

nitya ātmāvyayaḥ śuddhaḥ

sarvagaḥ sarva-vit paraḥ

dhatte ’sāv ātmano liṅgaṁ

māyayā visṛjan guṇān

TRANSLATION

The spirit soul, the living entity, has no death, for he is eternal and inexhaustible. Being free from material contamination, he can go anywhere in the material or spiritual worlds. He is fully aware and completely different from the material body, but because of being misled by misuse of his slight independence, he is obliged to accept subtle and gross bodies created by the material energy and thus be subjected to so-called material happiness and distress. Therefore, no one should lament for the passing of the spirit soul from the body.

PURPORT

Hiraṇyakaśipu very intelligently described the position of the soul. The soul is never the body, but is always completely different from the body. Being eternal and inexhaustible, the soul has no death, but when the same pure soul desires to enjoy the material world independently, he is placed under the conditions of material nature and must therefore accept a certain type of body and suffer the pains and pleasures thereof. This is also described by Kṛṣṇa in Bhagavad-gītā (13.22). Kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni janmasu: the living entity is born in different families or species of life because of being infected by the modes of material nature. When conditioned by material nature, the living entity must accept a certain type of body, which is offered by nature under the direction of the Supreme Lord.

īśvaraḥ sarva–bhūtānāṁ
hṛd–deśe ’rjuna tiṣṭhati
bhrāmayan sarva–bhūtāni
yantrārū

hāni māyayā

“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” (Bg. 18.61) The body is just like a machine, and according to the living entity’s karma, he is offered a particular type of machine to move here and there under the control of material nature. This continues until he surrenders to the Supreme Personality of Godhead (māmeva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]). Until he surrenders, the conditioned soul is carried from life to life by the arrangement of material nature.

LECTURE

Hare Krishna, so as we are reading the activities, message from Hiranyakashipu. When I read again the translation it is just like Krishna speaking to Arjuna in BG chapter 2 text 13

” dehino ‘smin yatha dehe”

So here the person speaking is a demon, demon. So can we allow demon also to come and sit here? Hiranyakashipu, Kamsa Ravana, Bakashur etc., do we invite all of them to sit here? Because they all say the same thing? What is the difference? It is not different. Soul doesn’t die, soul leaves the body after the death, even the demon knows, there is material world and spiritual world, demon knows.

S0 if you see Hiranyakashipu in his past life, yesterday he was saying this is a lila, the four Kumaras went to vaikunta, and they were naked, they were so small boys. So Jay and Vijay, the door keepers could not recognise their spiritual potency, and they said you boys are not qualified to be here. So this led to the curse. When they were cursed, they were asked do you want to come to material world 10 times as devotee or 3 times as demons. Then they made choice because to stay too long in material world is dangerous. If you see Hiranyakashipu like that then we see, what the danger of being a demon is. This is devotee and demon but it is a lila. If you go to Bhagavad Gita a whole chapter is there “Demoniac nature and Devine nature” there is no lila. In 10th chapter the qualities of demon, it is described there, there is no lila.

So here, Hiranyakashipu is very worried about the death of his brother who is also a demon. What is the difference between Hiranyakashipu and the devotees of Krishna speaking this knowledge and the demon speaking this knowledge? Because Hiranyakashipu after speaking so nicely he arranged so many ways to kill his own son. So when Krishna was speaking this knowledge to Arjuna, Arjuna was very high devotee he didn’t even want to kill. Krishna asks him to kill, because he is in the mode of goodness he refuse to kill. But here Hiranyakashipu is speaking so nicely, that we all know the story how it is stopped, the whole universe. How he tried many ways to kill his son. In Bhagavad Gita 7th chapter 15th verse it is said

na māṁ duṣkṛtino mū

hāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

There it is described four types of miscreants duṣkṛtino, there are also people who also have knowledge narodhama, māyayāpahṛta-jñānā, asura, etc. Māyayāpahṛta, means those who’s knowledge has been stolen by the material energy, “māyayāpahṛta-jñāna”, their knowledge is stolen. They know many things they can’t apply, so we have many people like that. So demon doesn’t necessarily mean those who have red eyes, horns, who live in the forest, emit some fire. No, demons can also have tie, suit case, body guards, Prime ministers, sorry head of states, governors, many many politicians in this world, they are big men, so called big men in this world, but they are demoniac. Just like Hiranyakashipu also is a demon.

There is already one book of my friend nice book about Ramayana. When Kumbakarma went to Brahma to pray, he also prayed like Hiranyakashipu, they want to live for ever, for eternity. It is not possible. So he prayed to Lord Brahma, I want this and that, but Brahma couldn’t say that what you are asking is not possible. Eventually, when Brahma understood that this demon is going to misuse his power, he called Saraswati. She came to sit on the tongue of Kumbakarna, so he was thinking he prayed for. So Kumbakarna prayed for three things while Saraswati was sitting on his tongue.

He instead of asking for nitya, nitya-tvam, eternity, living for ever he asked for Nidra, Nidra-tvam. Nidra means to sleep, very long deep sleep instead of nityatvam he asked for nidra-tvam. Then Brahma said Ok, no problem, Thathastu.

Instead of saying actually for “Indra Asana”, I want the seat of Indra, he asked for “Nidra Asana”, I want a very good bed to sleep. Just like Hiranyakashipu, Kashipu means soft bed, soft and nice bed.

And again instead of asking for Nidhya-vatam, which means annihilation of demons, he asked for Nidravatam, deep sleep.

He basically ask for sleep only, because these things apply here “māyayāpahṛta-jñānā”. Maya knows that this guy is going to misuse his power so he was strict. Kumbakarna sleeps for six months, very long time and for six months. No Mangala Arati, no parikrama, nothing for six months. Six months is a long time. So these things there is difference between demons and devotees.

So the philosophers in this world are like Hirnayaksha, Ravana, Kamsa, Hiranyakashipu, they want to kill God physically, now we don’t see them but actually they are there. Srila Prabhupada said this material world is the place to forget Krishan. That the structure of this place made is such a way we make sure we forget Krishna. That is the material energy or Kali, Kali means to forget Krishna. Those scientist. I’m not saying scientists are unnecessary. But ordinary scientist there in purport independence was there, independence means to remove God and put ourselves. That is living without God, without scriptures. Now a days we have this machine, remote control. You sit in your chair with your remote you control TV, fridge, control Air conditioner, control gas cooking and everything. So we can take that we can live without God.

I was listening to the guru of gurukula, Bhakti Vidhyapurna Maharaj class. He was saying that the word “modern”- the meaning of the word modern society. Modern means, not natural, modern means artificial, modern means something we are creating instead of depending on the Lord. Instead of depending on the law of material energy we are putting aside and create our own way of living. This is the result we are living in here.

So the Jnana we have different type of Yoga system. Jnana, karma, ashtanga Yoga and Bhakti yoga. Jnana, everybody have jnana. That everyone have this knowledge. That is why Hiranyakashipu had this knowledge. Ashtanga yogi also they have knowledge. But their conclusion, they sometimes say “hand justifies the means”. You have knowledge, fine that is ok, but what is the source of the knowledge and what is the objective, what you want to achieve with the knowledge and, what is the source of knowledge it is very important.

In Isopanishad it is called nescience, it is vidhya and avidhya. Prabhupada described nescience, the ignorance, as a cobra having a crown on his head and it is shining and beautiful. But what is the business of the cobra? It bites, and if cobra bites you die. So cobra also look like a king, looks like a pandit to give knowledge, but if we approach him it is death.

So we are. So many people are having knowledge but this knowledge is to push us far away, far away and far away from the Supreme Lord. Now we are like a swan without feather and so material energy is. We are exploiting the material energy. What is the diff between Hiranyakashipu and this material advancement? Now we are flying in the skies, but in the nutshell we pushed the earth planet down, down and down. Want to destroy the earth. What we are doing now is exploiting material energy digging oil from the deep earth and put it in the car, what do you call it is a great pollution. We dig ourselves put petrol in a vehicle and move. All we want now is to move fast. But moving fast doesn’t mean we know where we are going. Just move smoothly and gradually, no. But where you are going, we only know that we are going fast but not know where we are going.

Now the scientist, material scientist and the philosophers, what they know is that it will lead us to recall death. And there are different different levels of consciousness, we have 1st level depending on which level you are. Anyone who situated in Anna-maya, the basic need of them is just eating, mating, sleeping and defending. That person also has knowledge but his knowledge is only based on eating, mating, sleeping and defending. They also have knowledge but he make sure that he gets food, proper food, nice sleep, nice defence and nice mating. All his knowledge will be at the level of this platform and cannot go beyond this platform, cannot go beyond. That is the limit. Then it is prana-maya at least prana-maya is bigger to anna-maya, that we are not the body we are spirit soul. The level of intelligence and mind is higher but we will remain material. So after that material level then we go to level of Jnana-maya. Jnana-maya is ok but with jnana we are progressing with our Jnana. Hiranyakashipu has jnana. Though with the jnana we know karma, reconnection etc. so many things we know. But the knowledge also will remain at the level of material. Then again another level of Vignana, is to apply the knowledge. Because these four levels are not in touch with Krishna these four types of knowledge remain material. Then the last thing is annanda-maya, where we have to be ananda-maya means we are now connected to the Supreme Lord that is bhakti yoga.

Hata-yoga is beginning. Sometimes in the west, everywhere actually people are thinking Hare Krishna people, we are not doing yoga. Even I, our understanding about yoga, yoga means sit down quietly and mediate like “Oum Oum” like that. When we come to Krishna Consciousness we call it bhakti yoga we can see that from morning to evening there is noise, mangala arati there is noise, nrsimha arati we make noise, tulasi arati noise, guru Pooja there is noise, kirtan everywhere in Mayapur compound, kartal, mrindanga noise everywhere. Thus people, they don’t see us as serious yogis. Also when people see our way of life, very opulence we eat so many things so many things subji, rice, dhal, so many things, sweet rice etc. But yogi is supposed to fast, yogi is supposed to be very sane like that. But why ISKCON devotees, yes they are devotees but why they are chanting in the streets, they are supposed to stay in ashram and reading, reading Srila Prabhupada books. Why they are chanting?

The difference is the Jnanis, the yogi is trying to acquire some power, the Jnani is trying to get some knowledge, see Yogis and jnanis do like that but Bhakti Yogi, devotee or bhakta he is different. How they see the deity of the Lord, it is very very sublime. Jnanis and yogis, they don’t know Krishna, so it is for them to sit down and mediate. The gopis used to see Krishna as beauty that is why they curse Brahma why Brahma created these types of eyes, these eyes always blinking all the time, our eyes are also small when we blink one second we don’t see Krishna. So, Brahma is not a good creator. Yogis and Jnanis, because they don’t know what is worshipping, so they think light is all in all. They think sun is all in all, they think material energy all in all, but actually there is something beyond that. In West there is a preaching, the preaching there is bit difficult in there we have traditional religion, we have Christians, Muslims, Buddhist, Ekanka etc. all of them target to reach the lights. The light is the last limit for them. There is a book, “The sound and the light of God”. With intelligence and common sense one may ask there are three things, the light, the sound & the God. So the light and the Sound of who? God. Why wasting our time in sound and light only and forgetting who is possessing this light and sound? So this is māyayāpahṛta-jñānā, with that knowledge they can speak thousands of philosophy, big big conferences but they will never think, hey! Wait a minute the sound and the light of God, yes but who is God? They don’t, its Maya, māyayāpahṛta-jñānā, knowledge has been stolen.

There is also another book called “Flute of God” who is playing the flute? Krishna is the playing the flute. So we have two schools of knowledge, personalism and impersonalism. The impersonlist one who meditate there is a point there, it is a point called aham. Aham, ie. The self is the same as the Supreme Lord, they don’t know the difference between paramattama and atma. At the level of ashtanga yoga they want to develop mystical siddhis, anything you think manifest. That’s why Hiranyakashipu and his colleagues think they are God. Because if I think this Kartal should move up, then while looking at it and rather thinking automatically it’s going up, it’s like high level of remote control. They think by mistake they are God. I think I want to be in Calcutta and the next moment I’m there? No, so that’s illusion, they think, why not. I think I’m God why not I become God? But God is not searching. By practicing Krishna Consciousness we know that we are not the targets. The targets for the yogis and jnanis is to attain sense control and is to attend salvation etc. But Krishna Consciousness, bhakti yoga, is so special that, we don’t need to be free before practicing Krishna Consciousness.

In Bhagavad Gita 7th Chapter verse 28, it is mentioned that, those whose sins have finished in the past and in the present they can worship me forever that is, dṛḍha-vratāḥ ie., in firm determination. Those whose sins in the past finished and his present sins also finished. To start Krishna Consciousness and in Bhakti Yoga, we need to be at a certain level, that to stop sin is the target, the objective for certain people. To start Krishna Consciousness we have to begin from that level. So what people call lights, we call it brahma-jyoti, the external energy of Supreme Lord. Krishna Consciousness is very very interesting that being a devotee we consider the four type of liberation are already applied.

We are living in the same Salokya mukti, living in the same place of Krishna, we are living in the same dham of Krishna, what Krishna is we are also it. We dress Krishna with dhoti and tilak and we are also dressing like that tilak. Radharani wears saree, matajis also wear saree, the same. Same platform of Krishna that Jnana Ashtanga and all other types of yoga are struggling with the material energy. So Hiranyakashipu is here, speaking philosophy but that application of philosophy is very very difficult.

Also in ISKCON, to conclude we have three levels of knowledge. There are three stages. Frist stage is we all come to Krishna Consciousness, we get the books Bhagavad Gita, Srimad Bhagavatam, Chaitanya Caritamrita etc. We come to classes and hear Guru speaking, this is acquiring knowledge – Sambandha Jnana, and we are listening to get the knowledge. There is another level that is Abhidaya, application. In the beginning we are many, when we get to apply the number of devotees reduce because to apply means it takes time. We need to stop certain things and concentrate yourself on application. Then when we apply the knowledge then eventually, it transforms. That’s why Chaitanya Mahaprabhu, asked his disciples Santana Goswami and Rupa Goswami, you go to Vrindavan, no need to write books, no no no you go to Vrindavan by living there, people by seeing your activities, your behaviour then they come and also follow.

One thing is to speak the philosophy and another thing is to apply it and another thing also is to manifest what we read and what we have been applying in our life. Of course Hiranyakashipu just is in the first level, Sambanda, he knows but he doesn’t apply. So he cannot manifest in his life.

So after giving this philosophy, he tried to kill his own son. So we have to really meditate on Krishna, Krishna Consciousness is very, actually Krishna Consciousness is not that easy, sometimes in other organisation the book like Bhagavad Gita, you cannot see it, its somewhere, you need to be above certain degrees above before to see. Sometimes when they see we got Bhagavad Gita they see what is this? In ISKCON, all the doors are widely open, there is no secret apparently. Generally when something seems to be disclosed it is also then it is secret. Then we have to penetrate there the esoterism of Krishna Consciousness. There is external Krishna Consciousness, kirtan everything we are doing and then individually we have to predict because mystic is in Bhakti Yoga and Jnana also is in Bhakti Yoga.

To hear the flute of Krishna you don’t need these ordinary ears, to see Krishna you don’t need these ordinary eyes, you need to reach certain platform, not material platform. So we also we have yoga and other mystic power is there but we don’t display these one. Our business is to draw ourselves to Krishna. There are other yoga they try to exploit the material energy so to conclude we also say that knowledge is not all in all, like a knife. The knife depends on how you use. Yesterday we had a program vyasa puja for Guru Maharaj and everybody was waiting for last part of festival, sharing a cake. How do you share a cake? We share the cake with a knife, we cut the same cake. But when you meet somewhere somebody is there and you remove the knife out and say give me your mobile phone and all the money. Same knife but two purpose. The knowledge also, what do you want to do with this? Hiranyakashipu, he knows everything, he knows the spiritual world. But he cannot go there. He is not qualified to go there. So we are concluding here saying thank you to everyone for listening. I wish I tried to say something as I told you my accent is not very clear. Please forgive me. Any comment or any questions? Thank you.

Source: http://m.dandavats.com/?p=19916

By Giriraj Swami

March 6, 1999 Sri Sri Panca-tattva Temple Laguna Beach, California

Sri Caitanya Mahaprabhu appeared on the full-moon day of the month of Phalguna in Sri Navadvipa-dhama in western Bengal. He manifested His pastimes on earth for forty-eight years. For the first twenty-four years, in Navadvipa, He played the role of a child, then of a youth, and then of a married man; for the next six years He traveled throughout India and preached; and for the final eighteen years He resided in Jagannatha Puri. Every year at the time of caturmasya, the four months of the rainy season, devotees from Bengal used to come to Puri to associate personally with the Lord and to observe the Ratha-yatra ceremony. And the Lord would always reciprocate with the devotees who came to meet Him.

For three years two devotees named Ramananda Vasu and Satyaraja Khan submitted a question at the lotus feet of Sri Caitanya Mahaprabhu, and each year Sri Caitanya Mahaprabhu gave the same reply. The question was “What is our duty, and what is the method of spiritual advancement for ordinary people like us?” And each year Lord Caitanya gave the same answer: “Continuously chant the holy names of Krsna and serve the devotees of Krsna.”

Then Satyaraja would ask, “Who is a devotee of Krsna, and how do we recognize him?” Each year Lord Caitanya gave a slightly different answer. The first year He replied, “One who chants the holy name of Krsna once is a devotee.” The next year He responded, “One who continuously chants the holy name of Krsna is a devotee.” And the year after, He said, “One whose mere presence inspires others to chant is a devotee.”

Srila Prabhupada explains that each year, Lord Caitanya described a devotee on a more advanced platform of Krsna consciousness. The first year Lord Caitanya described the neophyte devotee who is just beginning to chant the holy name. The next year He described the advanced devotee who is accustomed to chanting the holy name and takes pleasure in it. And the year after that He described the perfect devotee whose mere presence inspires others to chant.

So, we will begin with the questions and answers from the first year.

Sri Caitanya-caritamrta, Madhya-lila, Chapter 15:

TEXT 103

Satyaraja Khan said, “My dear Lord, being a householder and a materialistic man, I do not know the process of advancing in spiritual life. I therefore submit myself unto Your lotus feet and request You to give me orders.”

COMMENT by Giriraj Swami:

Of course, Satyaraja Khan and Ramananda Vasu were actually great devotees of Lord Caitanya. We should not misunderstand that because they presented themselves in such a humble way they were actually materialistic persons. Rather, when one approaches the spiritual master or the superior authority, he or she must do so in all humility.

TEXTS 104-105

Sri Caitanya Mahaprabhu replied, “Without cessation continue chanting the holy name of Lord Krsna. Whenever possible, serve Him and His devotees, the Vaisnavas.”

Upon hearing this, Satyaraja said, “How can I recognize a Vaisnava? Please let me know what a Vaisnava is. What are his common symptoms?”

TEXT 106

Sri Caitanya Mahaprabhu replied, “Whoever chants the holy name of Krsna just once is worshipable and is the topmost human being.”

PURPORT by Srila Prabhupada

Srila Bhaktisiddhanta Sarasvati Thakura says that a person who simply chants the holy name of Krsna once becomes perfect and should be regarded as a Vaisnava. This is confirmed by Srila Rupa Gosvami in his Upadesamrta (5): krsneti yasya giri tam manasadriyeta. With such faith in the holy name one may begin a life of Krsna consciousness. But an ordinary person cannot chant the holy name of Krsna with such faith. One should accept the holy name of Krsna to be identical with the Supreme Personality of Godhead, Transcendence Himself. As the Padma Purana states, “The holy name of Krsna is identical with Krsna and is like a cintamani gem, a touchstone. That name is Krsna personified in sound and is therefore perfectly transcendental and eternally liberated from material contamination.” Thus one should understand that the name “Krsna” and Krsna Himself are identical. Having such faith, one must continue to chant the holy name. When one is situated on the neophyte platform, one cannot understand the devotional ingredients of a pure, unalloyed devotee. However, when the novice engages in devotional service–especially in Deity worship–and follows the order of a bona fide spiritual master, he is a pure devotee. Anyone can take advantage of hearing about Krsna consciousness from such a devotee and thus gradually become purified. In other words, any devotee who believes that the holy name of the Lord is identical with the Lord is a pure devotee, even though he may be in the neophyte stage. By his association, others may also become Vaisnavas.

One is known as a materialistic devotee if he simply worships the Deity of Hari with faith but does not show proper respect to the devotees and to others. This is stated in Srimad-Bhagavatam (11.2.47):

arcayam eva haraye pujam yah sraddhayehate na tad-bhaktesu canyesu sa bhaktah prakrtah smrtah

Yet even by associating with such a neophyte devotee, one can become a devotee also. When Lord Caitanya was teaching Sanatana Gosvami, He said:

sraddhavan jana haya bhakti-adhikari ‘uttama’, ‘madhyama’, ‘kanistha’–sraddha-anusari

yahara komala-sraddha, se ‘kanistha’ jana krame krame tenho bhakta ha-ibe ‘uttama’

rati-prema-taratamye bhakta–tara-tama

“A person who has attained firm faith is a real candidate for advancing in Krsna consciousness. According to the faith, there are first-class, second-class, and neophyte devotees. One who has preliminary faith is called a kanistha-adhikari, or a neophyte. The neophyte, however, can become an advanced devotee if he strictly follows the regulative principles set down by the spiritual master. Therefore it is on the basis of faith and attachment to Krsna that one can judge who is a madhyama-adhikari or an uttama-adhikari.” (Cc Madhya 22.64, 69, 71)

It is thus concluded that even a neophyte devotee is superior to the karmis and jnanis because he has full faith in chanting the holy name of the Lord. A karmi or a jnani, regardless of his greatness, has no faith in Lord Visnu, His holy name, or His devotional service. One may be advanced religiously, but if he is not trained in devotional service, he has very little credit on the transcendental platform. Even a neophyte devotee engaged in Deity worship in accordance with the regulations set forth by the spiritual master is in a position superior to that of the fruitive worker and speculative philosopher.

LECTURE by Giriraj Swami

Here Lord Caitanya gives His basic instruction to all devotees: “Chant the holy names of Krsna and serve the devotees of Krsna.” Lord Caitanya said that one who chants the holy name of Krsna even once is worshipable and is the topmost human being. In his purport, Srila Prabhupada quotes Srila Bhaktisiddhanta Sarasvati that one should respect someone who chants the holy name of Krsna just once. What is the great benefit of chanting the holy name of Krsna once? Srila Prabhupada explains, “If one has faith in the holy name–that the holy name is Krsna Himself, and that just by chanting the holy name one will get all spiritual benefit–one is considered a pure devotee.” In his Bhakti-rasamrta-sindhu, Srila Rupa Gosvami explains, adau sraddha: devotional service begins with faith, or sraddha. Sraddha is defined as the firm conviction that just by chanting the holy name of Krsna or engaging in devotional service one can achieve all perfection, without engagement in any other process.

So sraddha is the beginning of bhakti. Thus we can say that one who has sraddha has bhakti. One who has sraddha, faith, that just by bhakti, devotional service, one can achieve all perfection is considered a pure devotee. Therefore pure devotees engage in continuous devotional service without being diverted to any other process such as karma, jnana, tapasya, or whatever. They are considered pure devotees even though they may be in the neophyte stage. And because such neophytes do have faith, they will continue to chant the holy name and they will continue to receive instructions from the spiritual master and follow them, and so their faith will increase. In other words, their devotion will increase and they will gradually progress from kanistha to madhyama to uttama. One must simply be faithful, sraddhavan. Those who chant the holy name of Krsna once with such faith are pure devotees, and in due course they will become advanced devotees and perfect devotees. And they should be worshiped. Even neophyte devotees who have full faith in the holy name of Krsna should be worshiped.

Here is a very important instruction from Lord Caitanya: We are meant to worship and serve devotees. As long as devotees have full faith in the holy name of Krsna and are fully engaged in the service of the holy name, they should be respected and served. Once, a disciple asked Srila Prabhupada, “How many pure devotees are there in the world?” Srila Prabhupada replied, “How many devotees are there in ISKCON?” He explained that an unripe mango is still a mango, just as much as a ripe mango is a mango. From the beginning stage of sraddha to the perfect stage of prema, there is a gradual maturation of the same entity, which is the bhakti in the heart of the bhakta. Bhaktya sanjataya bhaktya: “Bhakti comes from bhakti.” (SB 11.3.31) In other words, prema-bhakti comes from sadhana-bhakti, and if devotees have faith in the holy name and in the service of the Vaisnavas, their faith will naturally mature and they will gradually progress from kanistha to madhyama to uttama. Such devotees are worshipable.

Srila Prabhupada also remarks that if one has full faith in the holy name of Krsna, he or she–even though in the neophyte stage–can awaken Krsna consciousness in others. Bhakti is contagious. If you have bhakti, you can give it to others, just like if you have the flu you may give it to someone. If you have bhakti, you can give bhakti to someone else. And as bhakti begins with sraddha, if you have just sraddha you can give bhakti to someone else, even if you are in the neophyte stage.

So Srila Prabhupada engaged his pure devotees in preaching and spreading Krsna consciousness, because if they have the simple qualification of faith, they can serve to awaken faith in others, to awaken others to Krsna consciousness. So we should be very respectful of the preachers, the devotees.

Generally, at least in the old days, when we first came to Krsna consciousness, we were very respectful of the devotees. We saw that the devotees were pure. But after some time, we may begin to see faults in the devotees. We may become familiar, and familiarity can breed contempt. Then we don’t see them as devotees anymore. We know they are devotees, and we respect them as devotees, but actually we see their faults, and our mind dwells on their faults. Such faultfinding with devotees, thinking ill of them and speaking badly about them, implicates us in offenses. If we just chant the holy name and serve the devotees without offense, we can make very quick progress. As Srila Prabhupada says, we can progress from kanistha to madhyama to uttama. But when we commit offenses, we don’t make much progress. We more or less stay in the same position, like treading water, and sometimes we actually go down. Therefore Lord Caitanya has given the instruction that anyone who chants the name of Lord Krsna with faith, even once, is a devotee and should be respected.

Srila Bhaktivinoda Thakura has discussed the first offense against the holy name, sadhu-ninda, or vaisnava-aparadha. He explains that although a devotee is described as having twenty-six qualities, if one has the one qualification of krsnaika-saranam, of being fully and exclusively surrendered to the holy name of Krsna, he or she is a devotee, even without having the other twenty-five qualities. If we find fault in such a surrendered devotee for not having one or any number of the other twenty-five qualities, we commit an offense.

On the other hand, even if someone has the other twenty-five qualities but does not have the one quality of krsnaika-saranam, being totally surrendered to Krsna, the other twenty-five qualities are of no particular value from the spiritual point of view. Therefore Srila Prabhupada comments that even a neophyte who has faith in the holy name is considered better than a karmi or jnani or anyone else, because even though karmis and jnanis may appear to have good qualities, they are not devotees of Krsna. From the spiritual point of view, they are not considered as advanced as a pure devotee who may be a neophyte but has full faith in the holy name of Krsna.

Sometimes we hear devotees say that they have experienced worse things in Krsna consciousness than they ever experienced before they joined. Why is that? Here we are reading that the devotee is the best of all persons, so how is it possible that in the society of devotees we may feel we are having worse experiences than we had before we met the devotees? The reason is that we do not always deal with each other as devotees, always follow Lord Caitanya’s instruction to worship even the neophyte devotee who has faith in the holy name. So, we should be very careful when we deal with actual devotees, to see them as devotees and to respect them as such. We may not develop intimate relationships with every devotee–if we develop an intimate and loving friendship with even one devotee we may be fortunate–but we should respect all devotees. And we should serve them according to our position and capacity. That will please Srila Prabhupada and Sri Caitanya Mahaprabhu and enable us to chant the holy name constantly.

Many times we have heard the verse trnad api sunicena: “Be humbler than a blade of grass.” In the same verse, Lord Caitanya instructs, kirtaniyah sada harih: “Always chant the holy name.” Only if we are humble and respectful to devotees can we continuously chant the holy name. Only if we are ready to offer respects to others and not demand respect for ourselves, only if we are humble, seeing the others as devotees and respecting them as devotees, can we follow the instruction to constantly chant the holy name. But if we are proud, thinking, “We are the real devotees; why are people not recognizing us, why are people not worshiping us, why are they not serving us?” then we cannot chant the holy name continuously. If we are not humble before devotees, we cannot engage in continuous devotional service, and we are bound to become involved in offenses and material pursuits and mental speculation. The offenseless chanting of the holy name and the humble mood of service to devotees go together.

So, on the auspicious occasion of this Gaura-purnima festival, in this auspicious abode of Sri Panca-tattva, Sri Navadvipa-dhama, we should take the instructions of Lord Caitanya, as given to us by Srila Prabhupada, deep into our hearts. We should make their words one with our hearts. Guru-mukha-padma-vakya, cittete koriya aikya, ar na koriho mane asa: We should make the order of the spiritual master one with our hearts, and we should not desire anything else. And here is the order: “Constantly chant the holy name of Krsna and serve the devotees of Krsna.” We should take it into our hearts.

You may know that Srila Prabhupada was a chemist, or pharmacist, when he was a grhastha. Later, one of his godbrothers asked him, “You are a chemist, and you know so many formulas. Do you know the formula for developing love of God?” Srila Prabhupada replied, “Yes, I do.” “What is it?”

“trnad api sunicena taror api sahisnuna amanina manadena kirtaniyah sada harih”

“One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly.” (Siksastakam 3)

So if we chant the holy name only once with such faith and humble submission to the holy name and the devotees, we can progress step-by-step to the perfect stage of chanting and loving and serving Krsna.

Of course, it was also Sri Caitanya Mahaprabhu’s desire that we encourage others to chant the holy name as well. If one is actually chanting the holy name properly, he or she will naturally feel happiness and compassion for others. Such a blissful devotee will want everyone to experience the same happiness, and think of ways and means to induce them also to chant the holy names of Krsna. But the first instruction is to chant the holy name and serve the devotees. Thus, as Srila Prabhupada said, “It is more important to maintain a devotee than to try to convince others to become devotees.” So if the devotees come together and chant the holy names nicely and deal with each other nicely, they will stay and continue with the process and make advancement. Then, with the strength of unity, on the strength of loving, humble service to the devotees, we can go out and preach. And people will be attracted and want to come to our association and stay in our association. Then the sankirtana movement will really spread in a very consistent, steady, and wonderful way, as desired by Sri Caitanya Mahaprabhu and Srila Prabhupada.

Hare Krsna.

Any questions?

Phalguna dasa: Thank you, Maharaja, for a very nice class. Sometimes we get caught up in the routine of practicing Krsna consciousness and chanting the holy name, and then we relate in not such a respectful way with devotees who are not following everything we do. How can we bring them to the right standard and help them?

Giriraj Swami: Phalguna Prabhu says that sometimes we are very busy in devotional service and do not encourage devotees who are weak. So how can we remember to encourage them? Again we come to the point of humility. After some time we may become impressed with the importance of our service–and certainly our service is important–but what is the goal of our service?

ISKCON is a preaching mission: Our goal is to become Krsna conscious and help others become Krsna conscious. Srila Prabhupada gave the example of Alexander the Great. Alexander would advance with his army and very quickly conquer new territories. But he wouldn’t consolidate the territories he had already conquered, and while he was going ahead to new territories, he would lose some of the old territories he had conquered. So Srila Prabhupada said, “Don’t make me Alexander the Great.” In other words, preserve what I have done, and in the name of rushing ahead to conquer new frontiers, don’t lose what is already there. As Srila Prabhupada said, “It is better to maintain a devotee than to try to convince others to become devotees.” With so much effort we get a devotee to join, and then if he or she leaves, it is a great loss. Devotees may get married, or go out and work, but still they can be devotees and serve Srila Prabhupada. We should see first if they are devotees, and if they are, we should, in a mood of humble service, encourage them. We should not think we are too busy and too important to help them.

In India we used to see a nice statement about the customer: “The customer is not an interruption to our work; the customer is the reason for our work.” So, devotees are not an interruption to our work; devotees are our work. We should take care of them and engage them. And if some devotees feel the need to marry or live outside the temple and engage in service from there, still we should encourage them. They are devotees. In fact, they may need more encouragement, because they have less association and less opportunity for direct service. So we should encourage such devotees and not be envious of them.

Svavasa dasa: I was reading in the Caitanya-caritamrta that Prabhupada says one may even understand that he is the spirit soul and one may even be chanting the holy name of the Lord, but if one is not engaged in devotional service, he will not develop love of God. This is in the purport where Lord Caitanya was speaking to the Mayavadi sannyasis in Benares. Sometimes devotees come to Krsna consciousness and they realize, to some degree, that they are not this body and they chant Hare Krsna. But when they get married or do other things, they practically lose the opportunity to perform devotional service, in the sense that when you are living in the temple you are doing so much direct service to the Deity and to the Vaisnavas. So we find that this is a problem, and from this problem we see that discord tends to flare up. So what do we do? How do we engage these persons in devotional service? There are only so many pots to wash, only so many floors to clean, so many people that can go on the altar. So what do we do with the masses of devotees who come to Krsna consciousness and find themselves in this predicament?

Giriraj Swami: Service is essential. That is what Lord Caitanya said: “Chant the holy name and serve Krsna and His devotees.” So service is very important, and Srila Prabhupada is the greatest example. Srila Prabhupada was always doing great service, and he wanted us to be in the same mood.

How can so many devotees be engaged in service when there are only so many pots to wash in the temple? I recall vividly one lecture Srila Prabhupada gave in Los Angeles. He asked, “What is the difference between a temple and a house? The temple is made of bricks and stone and plaster, and the house is made of bricks and stone and plaster. So what is the difference?” He said that the difference is that in the temple, Krsna is the center, and everyone is engaged in Krsna’s service. And in an ordinary house, the family, or sense gratification, is the center. Srila Prabhupada said he dreamed of the day he would walk down Watseka Avenue and hear in every house the ringing of the arati bell. In other words, every house would become a temple. So, if a couple has a Deity at home, and the Lord is the center of their lives, and they and their family engage in service to the family Deity and the devotees and the public according to their capacity, they are also doing service.

Then again, Srila Prabhupada gave the utmost importance to becoming Krsna conscious and preaching, and he established ISKCON as the vehicle to spread Krsna consciousness. So he especially appreciated service to ISKCON. And I believe that the devotees who do continue to serve ISKCON, even after moving outside the temple, all other factors being equal, can please Srila Prabhupada and Lord Caitanya more.

But maybe you can comment.

Svavasa dasa: I guess the biggest problem we have, generally speaking, is that this is not what happens. Sometimes, despite the training or the realizations of the devotees, by the time they leave a temple it seems they are not really inclined toward that type of activity any more. In other words, they can be in the temple for some period of time, getting some training, associating with devotees, but it seems that when they leave the temple, it is kind of like they left Krsna on Watseka Avenue. And they are now living on La Brea, where Krsna is not so much the center. So I think you did answer by saying that the house should be like a small temple.

Giriraj Swami: Well, everyone has free will. One can make a house into a temple or a temple into a house. It depends on how one uses one’s free will.

Svavasa dasa: On that point, we have the BBT. People who are working outside can always buy books from the BBT and distribute them, and that supports the BBT and helps spread Krsna consciousness.

Revati dasi: Although it is more important to maintain a devotee, sometimes a devotee, because of offenses, is not inclined to do service. Maybe due to political differences or things that don’t have anything to do with pure devotional service, he is not inclined to offer service at the temple. And he is quite adamant on that point. So, how do you encourage a devotee in that position, who is not willing to offer service but is still chanting Hare Krsna? He still considers himself a devotee, and he wants to be a devotee, but he doesn’t want to offer service at the temple.

Giriraj Swami: Well, we can encourage him to buy books from the BBT; the BBT is not a temple. And there are so many temples. There’s Laguna Beach, if one doesn’t like Los Angeles. And if someone doesn’t like those, he may like San Diego . . .

Badrinarayana dasa: There is also a preaching center in Tijuana; they can just keep on going.

Giriraj Swami: And don’t forget Mayapur, Vrndavana, Jagannatha Puri. There are so many holy places to serve. Srila Bhaktisiddhanta Sarasvati Thakura has remarked that if one serves the dhama, he will gain attraction for the holy name of Krsna and lose attraction for gramya-katha, ordinary gossip. So there are many opportunities for service. And again, one can turn one’s home into a temple: one can invite people home, have kirtana, preach, and distribute prasada.

The best way to encourage such devotees is to be nice to them–not to be too harsh or heavy with them. Sometimes we see that devotees may drift away for a while, but then, at the end of their lives, when they become very sick, they remember Srila Prabhupada. They remember their connection with Srila Prabhupada, and they resume their Krsna consciousness. So, whatever they have done is not lost. It may be covered if they have committed offenses or engaged in sinful activities, but then Srila Prabhupada manifests in their hearts, and other devotees come and encourage them, and they give up their bodies in Krsna consciousness. Sometimes we just have to give devotees time and space and let Krsna do what He has to do.

Thank you very much. Hare Krsna.

Sri Sri Panca-tattva ki jaya!

Source: http://m.dandavats.com/?p=19897

Life and pastimes of

Sri Krishna Chaitanya Mahaprabhu

"This account originally appeared in a short work by Srila Bhaktivinoda Thakura entitled, 'Sri Caitanya Mahaprabhu: His Life and Precepts.' (dated 20th August 1896.)" This was taken from "Prologue" to "Teachings of Lord Caitanya" (A.C.Bhaktivedanta Swami Prabhupada. 1974. pages xiii-xxii.)
"Caitanya Mahaprabhu was born in Mayapur in the town of Nadia just after sunset on the evening of the 23rd Phalguna (1407 Sakadba), answering to the 18th of February 1486 of the Christian Era. The moon was eclipsed at the time of His birth, and the people of Nadia were then engaged, as was usual on such occasions, in bathing in the Bhagirathi with loud cheers of Haribol. His father, Jagannatha Misra, a poor 'brahmana' of the Vedic order, and His mother, Saci-devi, a model good woman, both descended from 'brahmana' stock originally residing in Sylhet. Mahaprabhu was a beautiful child, and the ladies of the town came to see Him with presents. His mother's father, Pandita Nilambara Cakravarti, a renowned astrologer, foretold that the child would be a great personage in time; and he, therefore, gave him the name Visvambhara. The ladies of the neighbourhood styled him Gaurahari on account of His golden complexion, and His mother called Him Nimai on account of the 'nimba' tree near which He was born. Beautiful as the lad was, everyone heartily loved to see Him every day. As He grew up He became a whimsical and frolicsome lad. After His fifth year, He was admitted into a pathasala where He picked up Bengali in a very short time.

"Most of His contemporary biographers have mentioned certain anecdotes regarding Caitanya which are simple records of His early miracles. It is said that when He was an infant in His mother's arms He wept continually, and when the neighbouring ladies cried 'Haribol' He used to stop. Thus there was a continuation of utterance of 'Haribol' in the house, foreshewing the future mission of the hero. It has also been stated that when His mother gave Him sweetmeats to eat, He ate clay instead of the food. His mother, asking for the reason, He stated that as every sweetmeat was nothing but clay transformed, He could eat clay as well. His mother, who was also the consort of a 'pandita', explained that every article in a special state was adapted to a special use. Earth, while in the state of a jug, could be used as a water pot, but in the state of a brick such a use was not possible. Clay, therefore in the form of sweetmeats was usable as food, but clay in its other states was not. The lad was convinced and admitted His stupidity in eating clay and agreed to avoid the mistake in the future. Another miraculous act has been related.
 

It is said that a brahmana on pilgrimage became a guest in His house, cooked food and read grace with meditation upon Krsna. In the meantime the lad came and ate up the cooked rice. The 'brahmana', astonished at the lad's act, cooked again at the request of Jagannatha Misra. The lad again ate up the cooked rice while the 'brahmana' was offering the rice to Krsna with meditation. The 'brahmana' was persuaded to cook for the third time. This time all the inmates of the house had fallen asleep, and so the lad showed Himself as Krsna to the traveller and blessed him. The 'brahmana' was then lost in ecstasy at the appearance of the object of his worship.

It has also been stated that two thieves stole away the lad from His father's door with a view to purloin His jewels and gave Him sweetmeats on the way. The lad exercised His illusory energy and deceived the thieves back towards His own house. The thieves, for fear of detection, left the boy there and fled. Another miraculous act that has been described is the lad's demanding and getting from Hiranya and Jagadisa all the offerings they had collected for worshiping Krsna on the day of Ekadasi. When only four years of age He sat on rejected cooking pots which were considered unholy by His mother. He explained to His mother that there was no question of holiness and unholiness as regards to earthen pots thrown away after the cooking was over. These anecdotes relate to His tender age up to the fifth year.

"In His eighth year, He was admitted into the tola of Gangadasa Pandita in Ganganagara close by the village of Mayapur. In two years He became well read in Sanskrit grammar and rhetoric. His readings after that were of the nature of self-study in His own house, where He had found all-important books belonging to His father, who was a 'pandita' himself. It appears that He read the 'smrti' in His own study, and the 'nyaya' also, in competition with His friends, who were then studying under the celebrated 'pandita' Raghunatha Siromani.

"Now, after the tenth year of His age, Caitanya became a passable scholar in grammar, rhetoric, the 'smrti' and the 'nyaya'. It was after this that his elder brother Visvarupa left his house and accepted the 'ashrama' (status) of a 'sannyasi' (ascetic). Caitanya, though a very young boy, consoled His parents, saying that He would serve them with a view to please God. Just after that, His father left this world. His mother was exceedingly sorry, and Mahaprabhu, with His usual contented appearance, consoled His widowed mother.

It was at the age of 14 or 15 that Mahaprabhu was married to Laksmidevi, the daughter of Vallabhacarya, also of Nadia. He was at this age considered one of the best scholars of Nadia, then renowned seat of 'nyaya' philosophy and Sanskrit learning. Not to speak of the 'smarta panditas', the 'Naiyayikas' were all afraid of confronting Him in literary discussions. Being a married man, He went to Eastern Bengal on the banks of the Padma for acquirement of wealth. There He displayed His learning and obtained a good sum of money. It was at this time that He preached Vaisnavism at intervals. After teaching him the principles of Vaisnavism, He ordered Tapanamisra to go to and live in Benares. During His residence in East Bengal, His wife Laksmidevi left this world from the effects of snake bite. On returning home, He found His mother in a mourning state.

He consoled her with a lecture on the uncertainty of human affairs. It was at His mother's request that He married Visnupriya, the daughter of Raja Pandita Sanatana Misra. His comrades joined Him on His return from pravasa or sojourn. He was now so renowned that He was considered to be the best pandita in Nadia. Kesava Misra of Kashmir, who had called himself the Great Digvijayi, came to Nadia with a view to discuss with the 'pandita' of that place. Afraid of the so-called conquering pandita, the tola professors of Nadia left their town on pretence of invitation. Kesava met Mahaprabhu at the Barokona-ghata in Mayapur, and after a very short discussion with Him he was defeated by the boy, and mortification obliged him to decamp. Nimai Pandita was now the most important 'pandita' of His times.

"It was at the age of 16 or 17 that He travelled to Gaya with a host of His students and there took His spiritual initiation from Isvara Puri, a Vaisnava 'sannyasi' and a disciple of the renowned Madhavendra Puri. Upon His return to Nadia, Nimai Pandita turned religious preacher, and His religious nature became so strongly represented that Advaita Prabhu, Srivasa and others who had before the birth of Caitanya already accepted the Vaisnava faith were astonished at the change of the young man. He was then no more a contending 'naiyayika', a wrangling 'smarta' and a criticizing rhetorician.

He swooned at the name of Krsna and behaved as an inspired man under the influence of His religious sentiment. It has been described by Murari Gupta, an eye-witness, that He showed His heavenly powers in the house of Srivasa Pandita in the presence of hundreds of His followers, who were mostly well-read scholars. It was at this time that He opened a nocturnal school of 'kirtana' in the compound of Srivasa Pandita with His sincere followers. There He preached, there He sang, there He danced, and there He expressed all sorts of religious feelings. Nityananda Prabhu, who was then a preacher of Vaisnavism and who had then completed His travels all over India, joined Him at that time. In fact, a host of 'pandita' preachers of Vaisnavism, all sincere at heart, came and joined Him from different parts of Bengal. Nadia now became the regular seat of a host of Vaisnava 'acaryas' whose mission it was to spiritualize mankind with the highest influence of the Vaisnava creed.

"The first mandate that He issued to Prabhu Nityananda and Haridasa was this: 'Go, friends, go through the streets of the town, meet every man at his door and ask him to sing the name of Hari with a holy life, and you then come and report to Me every evening the result of your preaching.' Thus ordered, the two preachers went on and met Jagai and Madhai, two most abominable characters. They insulted the preachers on hearing Mahaprabhu's mandate, but were soon converted by the influence of 'bhakti' (devotion) inculcated by their Lord. The people of Nadia were now surprised. They said, 'Nimai Pandita is not only a gigantic genius, but He is certainly a missionary from God Almighty.' From this time to His twenty-third year, Mahaprabhu preached His principles not only in Nadia but in all important towns and villages around His city. In the houses of

To his followers he showed miracles, taught the esoteric principles of 'bhakti' and sang His 'sankirtan' with other bhaktas. His followers of the town of Nadia commenced to sing the holy name of Hari in the streets and bazaars. This created a sensation and roused different feelings in different quarters. The 'bhaktas' were highly pleased. The 'smarta brahmanas' became jealous of Nimai Pandita's success and complained to Chand Kazi against the character of Caitanya as un-Hindu. The Kazi came to Srivasa Pandita's house and broke a 'mrdanga' ('khola' drum) there and declared that unless Nimai Pandit ceased to make noise about His queer religion he would be obliged to enforce Mohammedanism on Him and His followers. This was brought to Mahaprabhu's notice.

He ordered the townspeople to appear in the evening each with a torch in his hand. This they did, and Nimai marched out with His 'sankirtan' divided in 14 groups, and on His arrival in the Kazi's house, He held a long conversation with the Kazi and in the end communicated into his heart His Vaisnava influence by touching his body. The Kazi then wept and admitted that he had felt a keen spiritual influence which had cleared up his doubts and produced in him a religious sentiment which gave him the highest ecstasy. The Kazi then joined the sankirtan party. The world was astonished at the spiritual power of the Great Lord, and hundreds and hundreds of heretics converted and joined the banner of Visvambhara after this affair.

"It was after this that some of the jealous and low-minded 'brahmanas' of Kulia picked a quarrel with Mahaprabhu and collected a party to oppose Him. Nimai Pandita was naturally a soft-hearted person, though strong in His principles. He declared that party feelings and sectarianism were the two great enemies of progress and that as long as He should continue to be an inhabitant of Nadia belonging to a certain family, His mission would not meet with complete success. He then resolved to be a citizen of the world by cutting His connection with His particular family, caste and creed, and with this resolution He embraced the position of a 'sannyasi' at Katwa, under the guidance of Keshava Bharati of that town, on the 24th year of His age. His mother and wife wept bitterly for His separation, but our hero, though soft in heart, was a strong person in principle. He left His little world in His house for the unlimited spiritual world of Krsna with man in general.

"After His 'sannyasa', He was induced to visit the house of Advaita Prabhu in Santipura. Advaita managed to invite all His friends and admirers from Nadia and brought Sacidevi to see her son. Both pleasure and pain invaded her heart when she saw her son in the attire of a 'sannyasi'. As a 'sannyasi', Krsna Caitanya put on nothing but a 'kaupina' (two pieces of cloth, a loin cloth) and a 'bahirvasa' (outer covering). His head was without hair, and His hands bore a 'danda' (stick) and a 'kamandalu' (hermit's water pot). The Holy Son fell at the feet of His beloved mother and said, "Mother! This body is yours, and I must obey your orders. Permit me to go to Vrndavana for My spiritual attainments."

The mother, in consultation with Advaita and others, asked her son to reside in Puri (the town of Jagannatha) so that she might obtain His information now and then. Mahaprabhu agreed to that proposition and in a few days left Santipura for Orissa.
His biographers have described the journey of Krsna Caitanya (that was the name He got after His 'sannyasa') from Santipura to Puri in great detail. He travelled along the side of the Bhagirathi as far as Chatrabhoga, situated now in Thana Mathurapura, Diamond Harbour, 24 Parganas. There He took a boat and went as far as Prayaga-ghata in the Midnapura District. Thence He walked through Balasore and Cuttack to Puri, seeing the temple of Bhuvanesvara on His way. Upon His arrival at Puri He saw Jagannatha in the temple and resided with Sarvabhauma at the request of the latter.

Sarvabhauma was a gigantic 'pandita' of the day. His readings knew no bounds. He was the best 'naiyayika' of the times and was known as the most erudite scholar in the Vedanta philosophy of the school of Sankaracarya. He was born in Nadia (Vidyanagara) and taught innumerable pupils in the 'nyaya' philosophy in his tola there. He had left for Puri some time before the birth of Nimai Pandita. His brother-in-law Gopinatha Misra introduced our new sannyasi to Sarvabhauma, who was astonished at His personal beauty and feared that it would be difficult for the young man to maintain 'sannyasa-dharma' during the long run of His life. Gopinatha, who had known Mahaprabhu from Nadia, had a great reverence for Him and declared that the 'sannyasi' was not a common human being. On this point Gopinatha and Sarvabhauma had a hot discussion.
Sarvabhauma then requested Mahaprabhu to hear his recitation of the Vedanta-sutras, and the latter tacitly submitted. Caitanya heard with silence what the great Sarvabhauma uttered with gravity for seven days, at the end of which the latter said, 'Krsna-Caitanya! I think You do not understand the Vedanta, for You do not say anything after hearing my recitation and explanations.' The reply of Caitanya was that He understood the sutras very well, but He could not make out what Sankaracarya meant by his commentaries. Astonished as this, Sarvabhauma said, 'How is it that you understand the meanings of the 'sutras' and do not understand the commentaries which explain the 'sutras'? All well! If You understand the 'sutras', please let me have Your interpretations.' Mahaprabhu thereon explained all the 'sutras' in His own way without touching the pantheistic commentary of Sankara. The keen understanding of
Sarvabhauma saw the truth, beauty and harmony of arguments in the explanations given by Caitanya and obliged Him to utter that it was the first time that he had found one who could explain the Brahma-sutras in such a simple manner. He admitted also that the commentaries of Sankara never gave such natural explanations of the Vedanta-sutras as he had obtained from Mahaprabhu. He then submitted himself as an advocate and follower. In a few days Sarvabhauma turned out to be one of the best Vaisnavas of the time. When reports of this came out, the whole of Orissa sang the praise of Krsna Caitanya, and hundred and hundreds came to Him and became His followers. In the meantime Mahaprabhu thought of visiting Southern India, and He started with one Krsnadasa Brahmana for the journey.

"His biographers have given us a detail of the journey. He went first to Kurmaksetra, where He performed a miracle by curing a leper named Vasudeva. He met Ramananda Raya, the Governor of Vidyanagara, on the banks of the Godavari and had a philosophical conversation with him on the subject of 'prema-bhakti'. He worked another miracle by touching (making them immediately disappear) the seven 'tala-trees' through which Ramacandra, the son of Dasaratha, had shot His arrow and killed the great Bali Raja. He preached Vaisnavism and 'nama-sankirtana' throughout the journey. At Rangaksetra He stayed for four months in the house of one Venkata Bhatta in order to spend the rainy season. There He converted the whole family of Venkata from Ramanuja Vaisnavism to Krsna-bhakti, along with the son of Venkata, a boy of ten years named Gopala, who afterwards came to Vrndavana and became one of the six Goswamis or prophets serving under their leader Sri Krsna Caitanya. Trained up in Sanskrit by his uncle Prabodhananda Sarasvati, Gopala wrote several books on Vaisnavism.

"Sri Caitanya visited numerous places in Southern India as far as Cape Comorin and returned to Puri in two years by Pandepura on the Bhima. In this latter place He spiritualized one Tukarama, who became from that time a religious preacher himself. This fact has been admitted in his 'adhangas', which have been collected in a volume by Mr. Satyendra Nath Tagore of the Bombay Civil Service. During His journey He had several discussions with the Buddhists, the Jains and the 'mayavadis' in several places and converted His opponents to Vaisnavism.

"Upon His return to Puri, Raja Prataparudra-deva and several 'pandita brahmanas' joined the banner of Caitanya Mahaprabhu. He was now twenty-seven years of age. In His twenty-eighth year He went to Bengal as far as Gauda in Mald. There He picked up two great personages named Rupa and Sanatana. Though descended from the lines of Karnatic brahmanas, these two brothers turned demi-Moslems by their continual contact with Hussain Shah, the then Emperor of Gauda. Their names had been changed by the Emperor into Dabir Khas and Sakara Mallik, and their master loved them heartily since they were both learned in Persian, Arabic and Sanskrit and were loyal servants of the state. The two gentlemen had found no way to come back as regular Hindus and had written to Mahaprabhu for spiritual help while He was at Puri. Mahaprabhu had written in reply that He would come to them and extricate them from their spiritual difficulties. Now that He had come to Gauda, both the brothers appeared before Him with their long-standing prayer. Mahaprabhu ordered them to go to Vrndavana and meet Him there.

"Caitanya returned to Puri through Santipura, where He again met His dear mother. After a short stay at Puri He left for Vrndavana. This time He was accompanied by one Balabhadra Bhattacarya. He visited Vrndavana and came down to Prayag (Allahabad), converting a large number of Mohammedans to Vaisnavism by argument from the Koran. The descendant of those converts are still known as Pathana Vaisnavas. Rupa Goswami met Him in Allahabad. Caitanya trained him up in spirituality in ten days and directed him to go to Vrndavana on missions. His first mission was to write theological works explaining scientifically pure 'bhakti' and 'prema'. The second mission was to revive the places where Krsnacandra had in the end of 'Dvapara-yuga' exhibited His spiritual 'lila' (pastimes) for the benefit of the religious world. Rupa Goswami left Allahabad for Vrndavana, and Mahaprabhu came down to Benares. There He resided in the house of Candrasekhara and accepted His daily 'bhiksa' (meal) in the house of Tapana Misra. Here it was that Sanatana Goswami joined him and took instruction for two months in spiritual matters. The biographers, especially Krsnadasa Kaviraja, have given us details of Caitanya's teachings to Rupa and Sanatana. Krsnadasa was not a contemporary writer, but he gathered his information from the Goswamis themselves, the direct disciples of Mahaprabhu. Jiva Goswami, who was the nephew of Sanatana and Rupa and who has left us his invaluable work of Sat-sandarbha, has philosophized on the precept of his great leader. We have gathered and summarised the precepts of Caitanya from the books of those great writers.

"While at Benares, Caitanya had an interview with the learned 'sannyasis' of that town in the house of a Maratha 'brahmana' who had invited all the 'sannyasis' for entertainment. At this interview, Caitanya shewed a miracle which attracted all the 'sannyasis' to Him. Then ensued reciprocal conversation. The 'sannyasis' were headed by their most learned leader Prakasananda Sarasvati. After a short controversy, they submitted to Mahaprabhu and admitted that they had been misled by the commentaries of Sankaracarya.
It was impossible even for learned scholars to oppose Caitanya for a long time, for there was some spell in Him which touched their hearts and made them weep for their spiritual improvement. The 'sannyasis' of Benares soon fell at the feet of Caitanya and asked for His grace ('krpa'). Caitanya then preached pure 'bhakti' and instilled into their hearts spiritual love for Krsna which obliged them to give up sectarian feelings. The whole population of Benares, on this wonderful conversion of the 'sannyasis', turned Vaisnavas, and they made a master 'sankirtana' with their new Lord. After sending Sanatana to Vrndavana, Mahaprabhu went to Puri again through the jungles with His comrade Balabhadra. Balabhadra reported that Mahaprabhu had shown a good many miracles on His way to Puri, such as making tigers and elephants dance on hearing the name of Krsna.

"From this time, that is, from His 31st year, Mahaprabhu continually lived in Puri the house of Kasi Misra until His disappearance in His forty-eighth year at the time of sankirtana in the temple of Tota-gopinatha. During these 18 years, His life was one of settled love and piety. He was surrounded by numerous followers, all of whom were of the highest order of Vaisnavas and who were distinguished from the common people by their purest character and learning, firm religious principles and spiritual love of Radha-Krsna. Svarupa Damodara, who had been known by the name of Purusottamacarya while Mahaprabhu was in Nadia, joined Him from Benares and accepted service as His secretary.
No production of any poet or philosopher could be laid before Mahaprabhu unless Svarupa had passed it as pure and useful. Raya Ramananda was His second mate. Both he and Svarupa would sing while Mahaprabhu expressed His sentiments on a certain point of worship. Paramananda Puri was His minister in matters of religion. There are hundreds of anecdotes described by His biographers which we do not think it meet here to reproduce. Mahaprabhu slept short.
His sentiments carried Him far and wide in the firmament of spirituality every day and night, and all His admirers and followers watched Him throughout. He worshipped, communicated with His missionaries at Vrndavana, and conversed with those religious men who newly came to visit Him. He sang and danced, took no care of Himself and of-times lost Himself in religious beatitude. All who came to Him believed in Him as the all-beautiful God appearing in the nether world for the benefit of mankind. He loved His mother all along and sent her 'mahaprasada' now and then with those who went to Nadia. He was most amiable in nature. Humility was personified in Him. His sweet appearance gave cheer to all who came in contact with Him. He appointed Prabhu Nityananda as the missionary in charge of Bengal. He dispatched six disciples (Goswamis) to Vrndavana to preach love in the upcountry. This he markedly did in the case of Junior Haridasa. He never lacked in giving proper instructions in life to those who solicited them. This will be seen in His teachings to Raghunatha dasa Goswami. His treatment to Haridasa (senior) will show how He loved spiritual men and how He defied caste distinction in spiritual brotherhood."
(Thakura Bhaktivinoda. 20th August 1896.)


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Reason for appearance

Lord Krishna thought in Goloka, "I shall personally inaugurate the religion of the age; nama-sankirtana, the congregational chanting of the holy name of the Lord in the form of Lord Gauranga. By accepting the role of a devotee, I shall make the whole world dance in ecstasy, and thus realize the four mellows of loving devotional service. In this way, I shall teach devotional service to others by personally practicing it, for whatever a great personality does, common people will follow. Of course, My plenary portions can establish the religious principles for each age, but only I can bestow the kind of loving devotional service which is performed by the residents of Vraja."

Besides this secondary reason for Lord Krishna to appear once more, taking the form of a devotee, there is another confidential purpose of a very personal nature. Even though Lord Krishna had tasted the essence of loving mellows by performing His conjugal pastimes in the company of the gopis, He was not able to fulfill three desires.

Therefore, after His disappearance, the Lord thought, "Although I am the Absolute Truth, and the reservoir of all rasas, I cannot understand the strength of Radharani's love, with which She always overwhelms Me. Indeed, the love of Radharani is My teacher, and I am Her dancing pupil, for Her love makes Me dance in various novel ways. Whatever pleasure I get from tasting My love for Srimati Radharani, She relishes ten million times more, by Her love. Although there is nothing greater than Radha's love, since it is all pervading, it nonetheless expands constantly and is completely devoid of pride. There is nothing purer than Radha's love, and yet its behavior is always perverse and crooked."

"Sri Radhika is the highest abode of love, and I am its only object. I taste the bliss to which the object is entitled, but Radha's pleasure is ten million times greater than Mine. Therefore, My mind becomes mad to taste the pleasure that is experienced by the abode of love, although I cannot do so. Only if I can somehow become the abode of that love, will I be able to experience its joy."

This was one desire that increasingly blazed in Lord Krishna's heart. Then, upon seeing His own beauty, Lord Krishna began to consider as follows: "My sweetness is unlimitedly wonderful. Only Radhika can taste the complete nectar of My sweetness, by the strength of Her love, which acts just like a mirror whose clarity increases at every moment. Although My sweetness, being without limit, seemingly has no room for expansion, it shines forth with newer and newer beauty, and thus constantly competes with the mirror of Radharani's love, as they both go on increasing without admitting defeat." "Devotees taste My sweetness according to their respective love, and if I see that sweetness reflected in a mirror, I also become tempted to taste it, although I cannot. Upon deliberation, I find that the only way I can relish My sweetness is to take the position of Srimati Radharani."

This was Lord Krishna's second desire, and His third desire was expressed while thinking as follows: "Everyone says that I am the reservoir of all transcendental bliss, and indeed, all the world derives pleasure from Me alone. Who then could give Me pleasure? I think that only someone having a hundred times more qualities than Myself could give pleasure to My mind, but such a person is impossible to find."

"And yet, in spite of the fact that My beauty is unsurpassed, and gives pleasure to all who perceive it, the sight of Srimati Radharani gives pleasure to My eyes. Although the vibration of My flute attracts everyone within the three worlds, My ears become enchanted by the sweet words spoken by Radharani. Although My body lends its fragrance to the entire creation, the scent of Radharani's limbs captivates My mind and heart. Although there are various tastes due to Me alone, I become charmed by the nectarean taste of Radharani's lips. Although My touch is cooler than ten million moons, I become refreshed by the touch of Srimati Radharani. Thus, in spite of the fact that I am the source of happiness for the entire world, the beauty and attributes of Sri Radhika are My very life and soul."

"My eyes become fully satisfied by looking at Srimati Radharani, and yet, when She gazes at Me, She feels even greater satisfaction. The whispering murmur of the bamboo trees that rub against one another steals away Radharani's mind, for She thinks it to be the sound of My flute. She embraces a tamala tree, mistaking it for Me, and thus She considers, 'I have gotten the embrace of Krishna, and so now My life has become fulfilled.' When the fragrance of My body is carried to Her by the wind, Radharani becomes blinded by love and tries to fly into that breeze. When She tastes the betel nut that has been chewed by Me, She merges into an ocean of joy, and forgets everything else."

"Thus, even with hundreds of mouths, I could not express the pleasure which Radharani derives from My association. Indeed, upon seeing the luster of Her complexion after Our pastimes together, I consider My own happiness to be negligent. Expert sexologists say that the happiness of the lover and the beloved are equal, but they do not know the nature of transcendental love in Vrindavana. Because of the indescribable pleasure which Radharani experiences, I can understand that there is some unknown mellow within Me that controls Her entire existence."

"I am always very eager to taste the joy that Srimati Radharani derives from Me, and yet, in spite of endeavoring, I have been unable to do so. Therefore, in order to fulfill My three desires, I shall assume Sri Radhika's bodily complexion and ecstatic loving sentiment, and then descend as an incarnation."

Desiring to understand the glory of Radharani's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness that She feels upon realizing the sweetness of His love, the Supreme Lord, Gauranga-Krishna, decided to appear in a form that was richly endowed with Her emotions. First of all, the Lord had His respectable superiors incarnate on the earth, such as His mother and father, Sri Sachidevi and Jagannath Mishra. In addition, there was Madhavendra Puri, Keshava Bharati, Ishvara Puri, Advaita Acharya, Srivas Pandita, Thakur Haridas, Acharyaratna and Vidyanidhi.

Before the appearance of Lord Sri Gauranga Mahaprabhu, all of the devotees in the Navadvip area used to gather at the house of Advaita Acharya. In these meetings, Advaita Acharya preached on the basis of Bhagavad-Gita and Srimad-Bhagavatam, decrying the paths of philosophical speculation and fruitive activity, and firmly establishing the super excellence of devotional service. In the house of Advaita Acharya, the devotees took pleasure in always talking about Krishna, worshipping Krishna, and chanting the Hare Krishna maha-mantra.

However, Advaita Acharya felt very pained to see how practically all the people of the world were devoid of Krishna consciousness and completely merged into material sense enjoyment. Knowing that no one can gain relief from the cycle of repeated birth and death without taking an interest in the devotional service of the Lord, Advaita Acharya compassionately pondered over the means whereby people could become delivered from the clutches of maya.

Advaita Acharya thought, "Only if Lord Krishna personally appears and preaches the path of devotional service by His own example, will liberation become possible for all people. Therefore, I shall worship the Lord in a purified state of mind and constantly petition Him with all humility. Indeed, my name Advaita will be fitting only if I am able to induce Lord Krishna to inaugurate the sankirtan movement of chanting the holy name, which is the only religion for this age."

While Advaita Acharya thought about how to satisfy Krishna by His worship, the following verse came to mind: "Sri Krishna, who is very affectionate toward His devotees, sells Himself to one who offers Him merely a tulasi leaf and a palmful of water." (Gautamiya-tantra)

Advaita Acharya considered the meaning of this verse in the following way: "Lord Krishna cannot find any way to repay the debt which He owes to one who offers Him a tulasi leaf and water. Therefore, the Lord concludes, 'Since there is nothing in My possession which is equal to a tulasi leaf and water, I will liquidate the debt by offering Myself to the devotee.' " Thereafter, while meditating upon the lotus feet of Sri Krishna, Advaita Acharya constantly offered tulasi buds in water from the Ganga. While thus engaged in worship, Advaita Acharya petitioned Krishna to appear by His loud cries, and this repeated invitation attracted the attention of the Lord, causing Him to descend.

Sri Upendra Mishra, a brahmana who was formerly the gopala named Parjanya, the grandfather of Lord Krishna, was a great devotee and scholar. One of Upendra's seven sons, Jagannath Mishra, moved from Srihatta to the banks of the Ganga at Nadia, and then married Srimati Sachidevi, the daughter of Nilambar Chakravarti, who was formerly Gargamuni.

Before the appearance of Sri Gauranga Mahaprabhu, Jagannath Mishra (who was formerly Nanda Maharaja) begot eight daughters in the womb of Sachidevi (who was formerly Yashoda), but just after birth, they all died. Being very aggrieved at the loss of his children, one after another, Jagannath Mishra worshiped Lord Vishnu, while desiring a son. Thereafter, Sachimata gave birth to a baby boy named Vishvarup, who was an incarnation of Lord Baladev. Being very pleased, the mother and father began to serve the lotus feet of Lord Govinda even more devotedly, because they realized that their happiness was by His mercy.

Then, in the month of Maagh (18th February 1486) of the year 1406, Shaka era, Lord Krishna entered the bodies of both Jagannath Mishra and Sachidevi. Thereafter, Jagannath informed his wife, "I see many wonderful things! Your body seems to be effulgent, and it appears as if the goddess of fortune is personally residing in our house. Wherever I go, everyone offers me respect, and even without asking, they give me money, cloth and grains." Sachimata replied, "I also see wonderfully brilliant beings, appearing in the sky, as if offering prayers."

Jagannath Mishra then said, "In a dream I saw the effulgent abode of the Supreme Lord enter into my heart. Then, from my heart it entered your heart, and thus I can understand that a great personality will soon take birth."

After this conversation, both husband and wife felt very jubilant, and with great care and attention they rendered service unto the household Shalagrama-shila.

However, when Sachimata's pregnancy approached the thirteenth month, and still there was no sign of delivery, Jagannath Mishra became very apprehensive. At that time, Nilambara Chakravarti made an astrological calculation and predicted that the child would be born that very month, taking advantage of an auspicious moment.

Thus it so happened that on the evening of the Phalguni purnima, in the year 1407 Shaka era, corresponding to the modern year 1486, Sri Chaitanya Mahaprabhu made His appearance at Navadvip. At this time, Rahu considered, "When the spotless moon of Chaitanya Mahaprabhu is about to become visible, what need is there for a moon which is full of black marks?" Thinking in this way, Rahu covered the full moon, and so all of the Hindus went to the banks of the Ganga in order to bathe and chant the names "Krishna" and "Hari". While the Hindus were thus vibrating the holy names of the Lord, the Mohammedans jokingly imitated them. In this way, at the time of Lord Chaitanya's appearance, everyone was engaged in chanting the Hare Krishna maha-mantra.

In all directions and within everyone's mind there was peacefulness and joy. In Shantipur, Advaita Acharya and Haridas Thakur began chanting and dancing in a very pleasing mood, although no one could understand why they did so. While laughing again and again, they also went to the Ganga, and at that time, Advaita Acharya took advantage of the lunar eclipse to distribute all kinds of charity to the brahmanas. Upon seeing how the whole world had become jubilant, Haridas Thakur addressed Advaita Acharya in great astonishment, "Since Your dancing and distribution of charity appears very pleasing to me, I can understand that You have some very special purpose."

In Navadvip, Srivas Thakur and Acharyaratna, who was also called Chandrashekhar, immediately went to bathe in the Ganga, and while chanting the holy name of the Lord in great jubilation, they also gave charity by dint of mental strength. Indeed, wherever they were situated, all of the devotees danced, chanted and gave charity on the plea of the lunar eclipse, their minds overwhelmed with joy. Even in the heavenly planets, chanting and dancing was going on, for the demigods were very eager to witness the transcendental appearance of the Lord.
(From Sri Chaitanya-Charitamrita)

By Aniruddha Dasa

In a conversation with Acintya Rupa last night I was reminded of an incident that occurred in Mayapur during the GBC meetings and the importance of mass prasadam distribution. I happened to be in earshot of a rather intense conversation between two old friends, Ramabhadra Prabhu and Ramesvara Prabhu. They are currently at loggerheads over the selling of the Brooklyn property. The conversation was intense but, might I add, entirely amicable and respectful. There are ways to disagree as Vaisnavas and still be gentlemen. It is all about respect. More on that later.

In the course of the conversation Ramabhadra Prabhu mentioned the success of their Govinda’s restaurant in the Brooklyn temple and how he was telephoned by an Aussie who looked up Govinda’s and found it on Yelp. He wanted me to know they had travelled half way around the world to seek out Govinda’s. This is not an uncommon occurrence. Praghosa Prabhu, our immediate past GBC Chairman, often tells me stories of Aussies visiting Ireland from the Gold Coast, Sydney, Brisbane or Melbourne specifically seeking out the Hare Krsna restaurants they expect to find in every capital city of the world. He oversees the running of several successful restaurants in Ireland and England.

In the video I just viewed it was mentioned we have 110 restaurants around the world. By those calculations that means ten percent of those restaurants are in Australia. That really isn’t good enough, in my humble opinion.

The positive reputation of ISKCON in Australia is built in good part on the good will created by the prasadam distribution of our restaurants and the vegetarian or bhakti yoga clubs in our universities. It is an essential element of connecting with the man on the street, especially in countries with small populations where you can’t sell a book to an individual every day of the week. They will however, be hungry every day, and happy to pay for a good, healthy, scrumptious meal of delicious Krsna prasadam. Sometimes eating more than one meal a day!
We should take advantage of this global opportunity!

Here’s another interesting story. We had one elderly gentleman who used to eat every day at Gopal’s. For an older person that is an effort because those stairs at Gopal’s take quite a bit of effort to climb. I recall he had a turn in the restaurant one day when he was close to his denouement. As it turned out he left ISKCON a substantial amount of funds in his will. He used to visit the temple for the Sunday Feast, religiously, and Gopal’s was his daily lunchtime haunt.

So when Aussies go abroad, they expect to find a Gopal’s or a Govinda’s in every capital city of the world. The tragedy is, we don’t have them. The opportunity still remains. It was recommended by Srila Prabhupada as a preaching strategy, as well as a steady source of income. Not only that, as we have found, it is followed by immense good will and appreciation of Krsna consciousness amongst the rank and file. We don’t have to indoctrinate, we simply have to feed, and everyone appreciates the benefits. That, and chant Hare Krsna, of course.

“Our chanting is medicine and our prasadam is the diet for curing material disease.” SPL to Himavati, 7th June, 1967

Source: http://m.dandavats.com/?p=19899

by Srila Bhaktivinod Thakura:

“This account originally appeared in a short work by Srila Bhaktivinoda Thakura entitled, ‘Sri Caitanya Mahaprabhu: His Life and Precepts.'(dated 20th August 1896.)”

This was taken from “Prologue” to “Teachings of Lord Caitanya”(A. C. Bhaktivedanta Swami Prabhupada. 1974. pages xiii-xxii.)

Who better could we find to include here than the pure unalloyed devotee, and foremost scholar in Vaisnava circles Srila Bhaktivinoda Thakura to perform this task.

He starts his essay; “Caitanya Mahaprabhu was born in Mayapur in the town of Nadia just after sunset on the evening of the 23rd Phalguna (1407 Sakadba), answering to the 18th of February 1486 of the Christian Era. The moon was eclipsed at the time of His birth, and the people of Nadia were then engaged, as was usual on such occasions, in bathing in the Bhagirathi with loud cheers of Haribol. His father, Jagannatha Misra, a poor ‘brahmana’ of the Vedic order, and His mother, Saci-devi, a model good woman, both descended from ‘brahmana’ stock originally residing in Sylhet. Mahaprabhu was a beautiful child, and the ladies of the town came to see Him with presents. His mother’s father, Pandita Nilambara Cakravarti, a renowned astrologer, foretold that the child would be a great personage in time; and he, therefore, gave him the name Visvambhara. The ladies of the neighbourhood styled him Gaurahari on account of His golden complexion, and His mother called Him Nimai on account of the ‘nimba’ tree near which He was born. Beautiful as the lad was, everyone heartily loved to see Him every day. As He grew up He became a whimsical and frolicsome lad. After His fifth year, He was admitted into a pathasala where He picked up Bengali in a very short time.

“Most of His contemporary biographers have mentioned certain anecdotes regarding Caitanya which are simple records of His early miracles. It is said that when He was an infant in His mother’s arms He wept continually, and when the neighbouring ladies cried ‘Haribol’ He used to stop. Thus there was a continuation of utterance of ‘Haribol’ in the house, foreshewing the future mission of the hero. It has also been stated that when His mother gave Him sweetmeats to eat, He ate clay instead of the food. His mother, asking for the reason, He stated that as every sweetmeat was nothing but clay transformed, He could eat clay as well. His mother, who was also the consort of a ‘pandita’, explained that every article in a special state was adapted to a special use. Earth, while in the state of a jug, could be used as a water pot, but in the state of a brick such a use was not possible. Clay, therefore in the form of sweetmeats was usable as food, but clay in its other states was not. The lad was convinced and admitted His stupidity in eating clay and agreed to avoid the mistake in the future. Another miraculous act has been related.

It is said that a brahmana on pilgrimage became a guest in His house, cooked food and read grace with meditation upon Krsna. In the meantime the lad came and ate up the cooked rice. The ‘brahmana’, astonished at the lad’s act, cooked again at the request of Jagannatha Misra. The lad again ate up the cooked rice while the ‘brahmana’ was offering the rice to Krsna with meditation. The ‘brahmana’ was persuaded to cook for the third time. This time all the inmates of the house had fallen asleep, and so the lad showed Himself as Krsna to the traveller and blessed him. The ‘brahmana’ was then lost in ecstasy at the appearance of the object of his worship. It has also been stated that two thieves stole away the lad from His father’s door with a view to purloin His jewels and gave Him sweetmeats on the way. The lad exercised His illusory energy and deceived the thieves back towards His own house. The thieves, for fear of detection, left the boy there and fled. Another miraculous act that has been described is the lad’s demanding and getting from Hiranya and Jagadisa all the offerings they had collected for worshiping Krsna on the day of Ekadasi. When only four years of age He sat on rejected cooking pots which were considered unholy by His mother. He explained to His mother that there was no question of holiness and unholiness as regards to earthen pots thrown away after the cooking was over. These anecdotes relate to His tender age up to the fifth year.

“In His eighth year, He was admitted into the tola of Gangadasa Pandita in Ganganagara close by the village of Mayapur. In two years He became well read in Sanskrit grammar and rhetoric. His readings after that were of the nature of self-study in His own house, where He had found all-important books belonging to His father, who was a ‘pandita’ himself. It appears that He read the ‘smrti’ in His own study, and the ‘nyaya’ also, in competition with His friends, who were then studying under the celebrated ‘pandita’ Raghunatha Siromani. “Now, after the tenth year of His age, Caitanya became a passable scholar in grammar, rhetoric, the ‘smrti’ and the ‘nyaya’. It was after this that his elder brother Visvarupa left his house and accepted the ‘ashrama’ (status) of a ‘sannyasi’ (ascetic). Caitanya, though a very young boy, consoled His parents, saying that He would serve them with a view to please God. Just after that, His father left this world. His mother was exceedingly sorry, and Mahaprabhu, with His usual contented appearance, consoled His widowed mother.

It was at the age of 14 or 15 that Mahaprabhu was married to Laksmidevi, the daughter of Vallabhacarya, also of Nadia. He was at this age considered one of the best scholars of Nadia, then renowned seat of ‘nyaya’ philosophy and Sanskrit learning. Not to speak of the ‘smarta panditas’, the ‘Naiyayikas’ were all afraid of confronting Him in literary discussions. Being a married man, He went to Eastern Bengal on the banks of the Padma for acquirement of wealth. There He displayed His learning and obtained a good sum of money. It was at this time that He preached Vaisnavism at intervals. After teaching him the principles of Vaisnavism, He ordered Tapanamisra to go to and live in Benares. During His residence in East Bengal, His wife Laksmidevi left this world from the effects of snake bite. On returning home, He found His mother in a mourning state. He consoled her with a lecture on the uncertainty of human affairs. It was at His mother’s request that He married Visnupriya, the daughter of Raja Pandita Sanatana Misra. His comrades joined Him on His return from pravasa or sojourn. He was now so renowned that He was considered to be the best pandita in Nadia. Kesava Misra of Kashmir, who had called himself the Great Digvijayi, came to Nadia with a view to discuss with the ‘pandita’ of that place. Afraid of the so-called conquering pandita, the tola professors of Nadia left their town on pretence of invitation. Kesava met Mahaprabhu at the Barokona-ghata in Mayapur, and after a very short discussion with Him he was defeated by the boy, and mortification obliged him to decamp. Nimai Pandita was now the most important ‘pandita’ of His times.

“It was at the age of 16 or 17 that He travelled to Gaya with a host of His students and there took His spiritual initiation from Isvara Puri, a Vaisnava ‘sannyasi’ and a disciple of the renowned Madhavendra Puri. Upon His return to Nadia, Nimai Pandita turned religious preacher, and His religious nature became so strongly represented that Advaita Prabhu, Srivasa and others who had before the birth of Caitanya already accepted the Vaisnava faith were astonished at the change of the young man. He was then no more a contending ‘naiyayika’, a wrangling ‘smarta’ and a criticizing rhetorician. He swooned at the name of Krsna and behaved as an inspired man under the influence of His religious sentiment. It has been described by Murari Gupta, an eye-witness, that He showed His heavenly powers in the house of Srivasa Pandita in the presence of hundreds of His followers, who were mostly well-read scholars. It was at this time that He opened a nocturnal school of ‘kirtana’ in the compound of Srivasa Pandita with His sincere followers. There He preached, there He sang, there He danced, and there He expressed all sorts of religious feelings. Nityananda Prabhu, who was then a preacher of Vaisnavism and who had then completed His travels all over India, joined Him at that time. In fact, a host of ‘pandita’ preachers of Vaisnavism, all sincere at heart, came and joined Him from different parts of Bengal. Nadia now became the regular seat of a host of Vaisnava ‘acaryas’ whose mission it was to spiritualize mankind with the highest influence of the Vaisnava creed.

“The first mandate that He issued to Prabhu Nityananda and Haridasa was this: ‘Go, friends, go through the streets of the town, meet every man at his door and ask him to sing the name of Hari with a holy life, and you then come and report to Me every evening the result of your preaching.’ Thus ordered, the two preachers went on and met Jagai and Madhai, two most abominable characters. They insulted the preachers on hearing Mahaprabhu’s mandate, but were soon converted by the influence of ‘bhakti’ (devotion) inculcated by their Lord. The people of Nadia were now surprised. They said, ‘Nimai Pandita is not only a gigantic genius, but He is certainly a missionary from God Almighty.’ From this time to His twenty-third year, Mahaprabhu preached His principles not only in Nadia but in all important towns and villages around His city. In the houses of His followers He shewed miracles, taught the esoteric principles of ‘bhakti’ and sang His ‘sankirtan’ with other bhaktas. His followers of the town of Nadia commenced to sing the holy name of Hari in the streets and bazaars. This created a sensation and roused different feelings in different quarters. The ‘bhaktas’ were highly pleased.

The ‘smarta brahmanas’ became jealous of Nimai Pandita’s success and complained to Chand Kazi against the character of Caitanya as un-Hindu. The Kazi came to Srivasa Pandita’s house and broke a ‘mrdanga’ (‘khola’ drum) there and declared that unless Nimai Pandit ceased to make noise about His queer religion he would be obliged to enforce Mohammedanism on Him and His followers. This was brought to Mahaprabhu’s notice. He ordered the townspeople to appear in the evening each with a torch in his hand. This they did, and Nimai marched out with His ‘sankirtan’ divided in 14 groups, and on His arrival in the Kazi’s house, He held a long conversation with the Kazi and in the end communicated into his heart His Vaisnava influence by touching his body. The Kazi then wept and admitted that he had felt a keen spiritual influence which had cleared up his doubts and produced in him a religious sentiment which gave him the highest ecstasy. The Kazi then joined the sankirtan party. The world was astonished at the spiritual power of the Great Lord, and hundreds and hundreds of heretics converted and joined the banner of Visvambhara after this affair. “It was after this that some of the jealous and low-minded ‘brahmanas’ of Kulia picked a quarrel with Mahaprabhu and collected a party to oppose Him.

Nimai Pandita was naturally a soft-hearted person, though strong in His principles. He declared that party feelings and sectarianism were the two great enemies of progress and that as long as He should continue to be an inhabitant of Nadia belonging to a certain family, His mission would not meet with complete success. He then resolved to be a citizen of the world by cutting His connection with His particular family, caste and creed, and with this resolution He embraced the position of a ‘sannyasi’ at Katwa, under the guidance of Keshava Bharati of that town, on the 24th year of His age. His mother and wife wept bitterly for His separation, but our hero, though soft in heart, was a strong person in principle. He left His little world in His house for the unlimited spiritual world of Krsna with man in general.

“After His ‘sannyasa’, He was induced to visit the house of Advaita Prabhu in Santipura. Advaita managed to invite all His friends and admirers from Nadia and brought Sacidevi to see her son. Both pleasure and pain invaded her heart when she saw her son in the attire of a ‘sannyasi’. As a ‘sannyasi’, Krsna Caitanya put on nothing but a ‘kaupina’ (two pieces of cloth, a loin cloth) and a ‘bahirvasa’ (outer covering). His head was without hair, and His hands bore a ‘danda’ (stick) and a ‘kamandalu’
(hermit’s water pot). The Holy Son fell at the feet of His beloved mother and said, “Mother! This body is yours, and I must obey your orders. Permit me to go to Vrndavana for My spiritual attainments.” The mother, in consultation with Advaita and others, asked her son to reside in Puri (the town of Jagannatha) so that she might obtain His information now and then. Mahaprabhu agreed to that proposition and in a few days left Santipura for Orissa.

His biographers have described the journey of Krsna Caitanya (that was the name He got after His ‘sannyasa’) from Santipura to Puri in great detail. He travelled along the side of the Bhagirathi as far as Chatrabhoga, situated now in Thana Mathurapura, Diamond Harbour, 24 Parganas. There He took a boat and went as far as Prayaga-ghata in the Midnapura District. Thence He walked through Balasore and Cuttack to Puri, seeing the temple of Bhuvanesvara on His way. Upon His arrival at Puri He saw Jagannatha in the temple and resided with Sarvabhauma at the request of the latter. Sarvabhauma was a gigantic ‘pandita’ of the day.

His readings knew no bounds. He was the best ‘naiyayika’ of the times and was known as the most erudite scholar in the Vedanta philosophy of the school of Sankaracarya. He was born in Nadia (Vidyanagara) and taught innumerable pupils in the ‘nyaya’ philosophy in his tola there. He had left for Puri some time before the birth of Nimai Pandita. His brother-in-law Gopinatha Misra introduced our new sannyasi to Sarvabhauma, who was astonished at His personal beauty and feared that it would be difficult for the young man to maintain ‘sannyasa-dharma’ during the long run of His life. Gopinatha, who had known Mahaprabhu from Nadia, had a great reverence for Him and declared that the ‘sannyasi’ was not a common human being. On this point Gopinatha and Sarvabhauma had a hot discussion. Sarvabhauma then requested Mahaprabhu to hear his recitation of the Vedanta-sutras, and the latter tacitly submitted. Caitanya heard with silence what the great Sarvabhauma uttered with gravity for seven days, at the end of which the latter said, ‘Krsna-Caitanya! I think You do not understand the Vedanta, for You do not say anything after hearing my recitation and explanations.’ The reply of Caitanya was that He understood the sutras very well, but He could not make out what Sankaracarya meant by his commentaries. Astonished as this, Sarvabhauma said, ‘How is it that you understand the meanings of the ‘sutras’ and do not understand the commentaries which explain the ‘sutras’? All well! If You understand the ‘sutras’, please let me have Your interpretations.’ Mahaprabhu thereon explained all the ‘sutras’ in His own way without touching the pantheistic commentary of Sankara.

The keen understanding of Sarvabhauma saw the truth, beauty and harmony of arguments in the explanations given by Caitanya and obliged Him to utter that it was the first time that he had found one who could explain the Brahma-sutras in such a simple manner. He admitted also that the commentaries of Sankara never gave such natural explanations of the Vedanta-sutras as he had obtained from Mahaprabhu. He then submitted himself as an advocate and follower. In a few days Sarvabhauma turned out to be one of the best Vaisnavas of the time. When reports of this came out, the whole of Orissa sang the praise of Krsna Caitanya, and hundred and hundreds came to Him and became His followers. In the meantime Mahaprabhu thought of visiting Southern India, and He started with one Krsnadasa Brahmana for the journey.

“His biographers have given us a detail of the journey. He went first to Kurmaksetra, where He performed a miracle by curing a leper named Vasudeva. He met Ramananda Raya, the Governor of Vidyanagara, on the banks of the Godavari and had a philosophical conversation with him on the subject of ‘prema-bhakti’. He worked another miracle by touching (making them immediately disappear) the seven ‘tala-trees’ through which Ramacandra, the son of Dasaratha, had shot His arrow and killed the great Bali Raja. He preached Vaisnavism and ‘nama-sankirtana’ throughout the journey. At Rangaksetra He stayed for four months in the house of one Venkata Bhatta in order to spend the rainy season. There He converted the whole family of Venkata from Ramanuja Vaisnavism to Krsna-bhakti, along with the son of Venkata, a boy of ten years named Gopala, who afterwards came to Vrndavana and became one of the six Goswamis or prophets serving under their leader Sri Krsna Caitanya. Trained up in Sanskrit by his uncle Prabodhananda Sarasvati, Gopala wrote several books on Vaisnavism.

“Sri Caitanya visited numerous places in Southern India as far as Cape Comorin and returned to Puri in two years by Pandepura on the Bhima. In this latter place He spiritualized one Tukarama, who became from that time a religious preacher himself. This fact has been admitted in his ‘adhangas’, which have been collected in a volume by Mr. Satyendra Nath Tagore of the Bombay Civil Service. During His journey He had several discussions with the Buddhists, the Jains and the ‘mayavadis’ in several places and converted His opponents to Vaisnavism. “Upon His return to Puri, Raja Prataparudra-deva and several ‘pandita brahmanas’ joined the banner of Caitanya Mahaprabhu. He was now twenty-seven years of age. In His twenty-eighth year He went to Bengal as far as Gauda in Mald.

There He picked up two great personages named Rupa and Sanatana. Though descended from the lines of Karnatic brahmanas, these two brothers turned demi-Moslems by their continual contact with Hussain Shah, the then Emperor of Gauda. Their names had been changed by the Emperor into Dabir Khas and Sakara Mallik, and their master loved them heartily since they were both learned in Persian, Arabic and Sanskrit and were loyal servants of the state. The two gentlemen had found no way to come back as regular Hindus and had written to Mahaprabhu for spiritual help while He was at Puri. Mahaprabhu had written in reply that He would come to them and extricate them from their spiritual difficulties. Now that He had come to Gauda, both the brothers appeared before Him with their long-standing prayer. Mahaprabhu ordered them to go to Vrndavana and meet Him there.

“Caitanya returned to Puri through Santipura, where He again met His dear mother. After a short stay at Puri He left for Vrndavana. This time He was accompanied by one Balabhadra Bhattacarya. He visited Vrndavana and came down to Prayag (Allahabad), converting a large number of Mohammedans to Vaisnavism by argument from the Koran. The descendant of those converts are still known as Pathana Vaisnavas. Rupa Goswami met Him in Allahabad. Caitanya trained him up in spirituality in ten days and directed him to go to Vrndavana on missions. His first mission was to write theological works explaining scientifically pure ‘bhakti’ and ‘prema’. The second mission was to revive the places where Krsnacandra had in the end of ‘Dvapara-yuga’ exhibited His spiritual ‘lila’ (pastimes) for the benefit of the religious world. Rupa Goswami left Allahabad for Vrndavana, and Mahaprabhu came down to Benares.

There He resided in the house of Candrasekhara and accepted His daily ‘bhiksa’ (meal) in the house of Tapana Misra. Here it was that Sanatana Goswami joined him and took instruction for two months in spiritual matters. The biographers, especially Krsnadasa Kaviraja, have given us details of Caitanya’s teachings to Rupa and Sanatana. Krsnadasa was not a contemporary writer, but he gathered his information from the Goswamis themselves, the direct disciples of Mahaprabhu. Jiva Goswami, who was the nephew of Sanatana and Rupa and who has left us his invaluable work of Sat-sandarbha, has philosophized on the precept of his great leader. We have gathered and summarised the precepts of Caitanya from the books of those great writers.

“While at Benares, Caitanya had an interview with the learned ‘sannyasis’ of that town in the house of a Maratha ‘brahmana’ who had invited all the ‘sannyasis’ for entertainment. At this interview, Caitanya shewed a miracle which attracted all the ‘sannyasis’ to Him. Then ensued reciprocal conversation. The ‘sannyasis’ were headed by their most learned leader Prakasananda Sarasvati. After a short controversy, they submitted to Mahaprabhu and admitted that they had been misled by the commentaries of Sankaracarya. It was impossible even for learned scholars to oppose Caitanya for a long time, for there was some spell in Him which touched their hearts and made them weep for their spiritual improvement. The ‘sannyasis’ of Benares soon fell at the feet of Caitanya and asked for His grace (‘krpa’). Caitanya then preached pure ‘bhakti’ and instilled into their hearts spiritual love for Krsna which obliged them to give up sectarian feelings. The whole population of Benares, on this wonderful conversion of the ‘sannyasis’, turned Vaisnavas, and they made a master ‘sankirtana’ with their new Lord. After sending Sanatana to Vrndavana, Mahaprabhu went to Puri again through the jungles with His comrade Balabhadra. Balabhadra reported that Mahaprabhu had shown a good many miracles on His way to Puri, such as making tigers and elephants dance on hearing the name of Krsna.

“From this time, that is, from His 31st year, Mahaprabhu continually lived in Puri the house of Kasi Misra until His disappearance in His forty-eighth year at the time of sankirtana in the temple of Tota-gopinatha. During these 18 years, His life was one of settled love and piety. He was surrounded by numerous followers, all of whom were of the highest order of Vaisnavas and who were distinguished from the common people by their purest character and learning, firm religious principles and spiritual love of Radha-Krsna. Svarupa Damodara, who had been known by the name of Purusottamacarya while Mahaprabhu was in Nadia, joined Him from Benares and accepted service as His secretary. No production of any poet or philosopher could be laid before Mahaprabhu unless Svarupa had passed it as pure and useful. Raya Ramananda was His second mate. Both he and Svarupa would sing while Mahaprabhu expressed His sentiments on a certain point of worship.

Paramananda Puri was His minister in matters of religion. There are hundreds of anecdotes described by His biographers which we do not think it meet here to reproduce. Mahaprabhu slept short. His sentiments carried Him far and wide in the firmament of spirituality every day and night, and all His admirers and followers watched Him throughout. He worshipped, communicated with His missionaries at Vrndavana, and conversed with those religious men who newly came to visit Him. He sang and danced, took no care of Himself and of-times lost Himself in religious beatitude. All who came to Him believed in Him as the all-beautiful God appearing in the nether world for the benefit of mankind. He loved His mother all along and sent her ‘mahaprasada’ now and then with those who went to Nadia. He was most amiable in nature. Humility was personified in Him. His sweet appearance gave cheer to all who came in contact with Him. He appointed Prabhu Nityananda as the missionary in charge of Bengal. He dispatched six disciples (Goswamis) to Vrndavana to preach love in the upcountry. This he markedly did in the case of Junior Haridasa. He never lacked in giving proper instructions in life to those who solicited them. This will be seen in His teachings to Raghunatha dasa Goswami. His treatment to Haridasa (senior) will show how He loved spiritual men and how He defied caste distinction in spiritual brotherhood.”(Thakura Bhaktivinoda.
20th August 1896.)

=================
Sri Siksastakam

Sri Caitanya Mahaprabhu is the most recent incarnation of Krsna. He appeared
500 years ago in Bengal and in the form of Krsna’s devotee in the mood of Srimati Radharani. He left only 8 slokas (verses) of his instructions in writing, and they describe the glories of the Holy Names of the Lord and the mood one must have to chant and to be a devotee.

cheto-darpana-marjanam bhava-maha–davagni-nirvapanam shreyah-kairava-chandrika-vitaranam vidya-vadhu-jivanam anandambudhi-vardhanam prati-padam purnamritaswadanam sarvatma-snapanam param vijayate sri-krishna-sankirtanam

Glory to the Sri-Krsna-Sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.

namnam akari bahudha nija-sarva-shaktis tatrarpita niyamitah smarane na kalah etadrishi tava kripa bhagavan mamapi durdaivam idrisham ihajani nanuragaha

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Krsna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.

trinad api sunichena taror api sahishnuna amanina manadena kirtaniyah sada harih

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.

na dhanam na janam na sundarim kavitam va jagad-isha kamaye mama janmani janmanishvare bhavatad bhaktir ahaituki twayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women nor do I want any number of followers. I only want Your causeless devotional service, birth after birth.

ayi nanda-tanuja kinkaram patitam mam vishame bhavambudhau kripaya tava pada-pankaja- sthita-dhuli-sadrisham vichintaya

O son of Maharaja Nanda (Krsna), I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.

nayanam galad-ashru-dharaya vadanam gadgada-ruddhaya gira pulakair nichitam vapuh kada tava nama-grahane bhavishyati

O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?

yugayitam nimeshena chakshusha pravrishayitam shunyayitam jagat sarvam govinda-virahena me

O Govinda! Feeling Your separations I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.

ashlishya va pada-ratam pinashtu mam adarshanan marma-hatam karotu va yatha tatha va vidadhatu lampato mat-prana-nathas tu sa eva naparah

I know no one but Krsna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord, unconditionally.

All Glories to Sri Caitanya

Source: http://m.dandavats.com/?p=19901

SOUL QUEST

In the tests and trials of life we sometimes forget that we are also been given certain abilities by the lord to help us discover our area of sacrifice and service which we can offer him. Kaliyuga the age of quarrel, chaos and confusion, not only deters us from the right path but also stagnates or delays the whole process.

Here Jyotishshastra or samudrik shastra can help you know yourself better by revealing your personality, your abilities, the favourable career, things to avoid, health, wealth, family, relationships, dealings, challenges, Your weakness and needful things to do which can improve the quality of life. So it brings clarity and vision to your efforts. You can concentrate on your best feature and succeed. It’s like aiming the eye of the bird and one point attention than exhausting your energies in to varied things. Know yourself, get resolved and reach your full potential.

www.priyankayaduvanshi.com

Message  or Whatsapp+91-9820531347

or email

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Dear Devotees and Friends,

Please accept my humble obeisances. All glories to Srila Prabhupada.

Greetings from Sridham Mayapur, and blessings from Sri Sri Radha Madhava, Panchatattva and Nrsimhadeva.

On this most auspicious occasion, 530 years ago, Lord Krsna Himself descended here as the Golden Avatar to deliver a spiritual treasure to each and every one of us. Even as the branches of the sankirtan movement continuously spread from Mayapur all over the globe, every Gaura Purnima thousands of joyful devotees return to where it all began to celebrate, worship, and pay homage to our Lord. Together, through our collective prayers and determined efforts, Lord Caitanya’s new temple is being raised by your generous contributions.

From the Lotus feet of Lord Gauranga Mahaprabhu, we at the TOVP wish you a most enlivening and Krsna conscious Gaura Purnima festival. May you always receive the unlimited mercy that Lord Gauranga is distributing!

“Sri Caitanya Mahaprabhu, He appeared in this land of Mayapur; therefore He is said here as “the moon.” He is to distribute the moonshine all over the world. This is the idea, moonshine. Sreyah-kairava candrika-vitaranam. Caitanya Mahaprabhu personally said. Don’t keep Sri Caitanya Mahaprabhu compact in your room and take some monetary profit. This is not required. You must allow Sri Caitanya Mahaprabhu to rise more and more so that this moonshine may be distributed all over the world. That is wanted. Therefore this temple is situated. Of course, we shall try to construct a very nice temple for Sri Caitanya Mahaprabhu. This morning we were thinking of this. So from this place, this moon, Sri Krsna Caitanya Mahaprabhu, will distribute.”

(Lecture on Sri CC Adi 1.6 — March 30, 1975, Mayapur)

The second phase of our construction is going on full-swing, which means we are putting marble in the interior, erecting beautiful pillars, and installing cast-iron grills. For the exterior we have two up-to-date aerial videos, showing the completed superstructures of the three domes with the first of the blue tiles (TOVP Update Jan 26th), and the first segment of the west wing Kalash being installed (Kalash installation).

We currently need $500,000 every month to keep the work going, so please continue to help in whatever way you can. Every donation you make helps to ensure that both this Vedic Planetarium Temple and the sankirtan movement will prosper and flourish. We are extremely grateful and inspired by your commitment and spirit of giving. We can’t tell you enough how much we appreciate all of your support, and be assured that Prabhupada and Krsna are never ungrateful. As Srila Prabhupada told George Harrison after he had sponsored the Krsna Book,

“I am so much obliged to you for your valued cooperation in spreading my movement of Krsna Consciousness throughout the whole world… Please note that every farthing of this money will be employed in the service of the Lord, and the Lord is so kind and grateful that He will bestow upon you benediction at least ten times more than that you have done for Him… The Lord is full in Himself; He does not require our service, but if we render service unto Him in love and devotion, such action enriches our very existence.”

(Letter to George Harrison, 16 February, 1970)

Yours in the Service of Sridham Mayapur

Vraja Vilasa das
Director of Development TOVP

Source: http://m.dandavats.com/?p=19840

Initiation ceremony (Album with photos)
Congratulations Mukunda Rico! He was just initiated by H.H. Jayapataka Swami, and his new name is Mukundanghri Govinda dasa.
Srila Prabhupada: If you are steady either in success or failure, that is called yoga. Don’t mind for the success or failure. Do act on behalf of the Supreme Lord. And if you are steady in that position, then your working in spiritual platform is successful. New York, April 1, 1966.
Find them here: https://goo.gl/obu6g8

Purushottam Nitai Das: He was so insignificant materially that no one cared about him. He was an unknown person living a life of penury. So, during the mahaprakash pastimes, when Lord Chaitanya told the devotees to bring Sridhar to him then all were amazed.

“Why is the Supreme Lord so concerned about him? And most importantly where could we find him?” The devotees were wondering.

“Go out and you will hear someone loudly chanting the holy names of the Lord. Follow the sound and you will come to the beautiful house of Sridhar.” Lord Chaitanya said.

Devotees immediately left and soon could hear the loud chanting of the Lord’s name. They followed the holy sound which took them to the house of Sridhar. It was a straw hut with so many holes in the roof, the floor was of mud. There was nothing worthy in the house except a rusted broken iron pot which contained little water.

When Sridhar saw the devotees he was overjoyed and when he heard that Lord Chaitanya wanted to see him he was overwhelmed with emotions.

He had a long association with the Supreme Lord. As a young boy the Lord would daily come to him to purchase banana products from him. Sridhar sold kola (banana) leaves, plants, stalks and plates and so was called Kolavecha Sridhar. The Lord used to have sweet loving exchange with his dear devotees. Sridhar was such a kind hearted person that he charged a very fair price for his products and whatever he earned fifty percent of it he used to spend in worshipping mother Ganges. But when Nimai Pandita would come to buy products from him then he would accuse Sridhar of charging exorbitant price. The argument about the price would go on for hours and finally the Lord would say I will not pay anything for the products and would just take it away or pay a very meagre amount much less than what Sridhar asked for. And the materially impoverished but spiritually nourished Sridhar could not say anything because he used to get captivated by the beauty of young Nimai.

During Krishna lila when a fruit selling lady saw Krishna then she offered the entire basket of fruits to Krishna without expecting any payment in return. She then immediately ran back home to bring more fruits for beautiful Krishna.

Nimai would often tell to Sridhar, “You just pretend to be poor, you have lots of wealth which you have hidden from all and a day will come when I will show your hidden treasure to the whole world.”

And today Lord Chaitanya had called him to show the world that how Sridhar’s opulence had no parallels in the whole world. As soon as Sridhar entered the house of Srivas Pandita where Lord Chaitanya was waiting for him, he became unconscious out of deep love.

Lord Chaitanya was very pleased to see his dear friend and he eagerly wanted to satisfy Sridhar’s all wishes today. And so he asked, “Tell me, what you want?” Sridhar remained quiet. Lord Chaitanya said, “If you want, I will give you the eight mystic powers or make you the king of an empire.” Sridhar did not say anything. He was too satisfied by being in the company of the beautiful Lord. But the Supreme Lord wasn’t satisfied; he thought he is not being able to satisfy Sridhar. It seemed that the Supreme Lord was ready to give anything to Sridhar today – even the throne of Indra or Brahma.

Unable to satisfy Sridhar, the Lord finally asked him what he wants. And Sridhar who was overjoyed with deep love said to the Lord, “I do not want anything from you. I just want YOU.” All the assembled devotees were struck with wonder seeing the extraordinary devotional qualities of Sridhar. Sridhar was echoing the mood which the Supreme Lord wants all his devotees to have:

“O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.” Siksastakam 4

Extremely pleased, the Supreme Lord granted pure devotional service to Sridhar which is very rarely achieved. Sridhar had no material wealth but had unparalleled spiritual wealth. Wealth of this ephemeral world does not accompany us when we leave this world. But if we have wealth of Krishna’s love in our heart then it remains with us for eternity bringing deep satisfaction and unlimited joy. Sridhar’s exemplary life shows what pure devotion is.In our spiritual journey we should look within and check if we are following the footsteps of Sridhar or not. If not then we should immediately go for course correction if we sincerely want love of Krishna.

(Purushottam Nitai Das is a member of congregation at Iskcon Kolkata. He blogs athttp://krishnamagic.blogspot.co.uk/)