By Anantaram das

Devotees often find themselves immersed in conflict with other devotees and thus see their development come to a halt. This has certainly happened to me. By the mercy of Hari-Guru-Vaisnava, this is changing and I am slowly progressing in my spiritual life. I simply try to focus on chanting the holy name and on not committing offenses against any living entities, especially against devotees. I will share with you some excerpts from three books that have profoundly changed my life. I take the opportunity to beg for forgiveness from those Vaisnavas that I have offended by thought, word or deed. I have done this privately with several devotees, but in case I forgot about past disagreements and offenses, please also kindly forgive me.

Toward the end of the discussion of the first offense against the chanting of the holy name, Bhaktivinoda Thakur writes in Harinama Cintamani:

“The neophyte devotee (kanistha-adhikari Vaisnava) displays a faith that is formal, even wordly. He worships the Deity but has not developed an interest in serving a Vaisnava sadhu. He is almost a Vaisnava, but is not a real Vaisnava yet, hence he is not able to take full spiritual advantage of sadhu-sanga. A neophyte will have to receive a pure Vaisnava’s blessings to advance spiritually.

“If a madhyama Vaisnava (intermediate devotee) develops loving affection for Lord Krsna, friendship with Lord Krsna’s devotee’s, compassion for the innocent, and evades the company of atheists, he quickly becomes a pure devotee. He alone becomes eligible to chant the pure name.

“A pure devotee of the highest level sees Lord Krsna manifest everywhere and knows that everything rests in Him. Indeed, he sees that Lord Krsna is his life and soul. He is unconcerned with distinctions of who is a Vaisnava or who is not; his whole life revolves around the holy name. To him, the holy name is the essence of everything.

“A madhyama Vaisnava is always engaged in serving sadhus. The madhyama Vaisnava stage marks the beginning of pure Vaisnavism. He is required to distinguish the Vaisnava from the non-Vaisnava; serving the pure Vaisnava is his necessity. If he neglects to differentiate among the grades of Vaisnavas, then he stands to commit Vaisnava-aparadha. He has to continuously evaluate the Vaisnavas and serve the pure Vaisnava. The uttama-Vaisnava does not see any distinction whatsoever between a Vaisnava and a non-Vaisnava, or between enemy and friend; how will he then serve a Vaisnava? How will he distinguish a Vaisnava from the non-Vaisnava?

“The scriptures declare that a neophyte Vaisnava (one who is almost a Vaisnava) can chant in the stage of namabhasa, the clearing stage. A madhyama Vaisnava is worthy of chanting the pure name: therefore, he must always carefully avoid the offenses or namaparadha. The uttama Vaisnava can never commit any offense, because he perceives Lord Krsna everywhere.

“Now, every sadhaka must consider these points calmly and reflect upon his real position. First, he must stop sadhuninda. Then he should chant with firm faith, according to his status as a Vaisnava. It is therefore essential that he recognize his own position. The devotee’s activities should center around association with sadhus, service to sadhus, the chanting of the holy name, and a constant attitude of compassion for all living entities.

“If anyone offends a sadhu in a moment of delusion and madness, he must fall at the sadhu’s feet and repent bitterly; weeping and full of contrition, he must beg forgiveness. He should declare himself a fallen wretch in need of a Vaisnava’s grace. A sadhu is very merciful; his heart will soften and he will embrace the offender, thus exonerating him from his offenses.” (Harinama Cintamani, Chapter 4, translated by Sarvabhavana dasa)

If one must identify his own status as a Vaisnava, how will one do that? Honesty is the sole requirement. Bhaktivinoda Thakura further explains in Sri Caitanya Siksamrita the nine stages in the development of prema (sraddha, sadhu-sanga, bhajana kriya, anartha-nivritti, nistha, ruci, asakti, bhava, and prema). [Note that the first three correspond to the level of kanistha-adhikari, the next three to that of madhyama-adhikari, and the last three to the level of uttama-adhikari. Honestly determine your own position.]

“Upon studying the lives of devotees, it will be found that some have developed faith by studying the scriptures impartially. Many have developed faith by association with devotees and hearing their teachings. Others have developed faith in bhakti after performing duties according to varnasrama and developing repulsion for taking material results from such activities. Others have developed faith through disgust for speculative knowledge. Others have developed faith suddenly. There is no specific rule for the development of faith, for faith, the seed of the creeper of bhakti, is above the rules. Therefore, it may be said that faith develops only within the consciousness of a fortunate soul. The end of executing karma according to one’s varnasrama duties and the appearance of faith are simultaneous. When faith arises, the devotees become filled with hopeful anxiety. This sraddha (faith) is the first stage in the development of prema.

“By previous material habits, the aspiring devotees are still controlled by sinful tendencies, but thinking of how to dissipate this evil, they take shelter at the feet of pure devotees. The aspirants begin to search out pure devotees free from material desires, and by Krsna’s mercy, they attain such association. This sadhu-sanga (association with devotees) is the second sign in the development of prema.

“In that pure association, the devotees begin to carry out devotional activities, such as hearing and singing the glories of the Lord and remembering the form, qualities and pastimes of the Lord. With this practice of bhakti, according to the five divisions mentioned previously (body, mind, soul, matter and society), material sense pleasure and desire, which are the root of the material evils, become submissive to bhakti. Although the tendency to sinful activity remains within the body, the desire to sin is now given up. This is the third stage in attaining prema, known as bhajana-kriya (devotional action).

“By cultivating devotion, attachment to material pleasure, sinful conduct, violence, greed and other material habits gradually decreases, and the devotee becomes progressively free of material desire. This is anartha-nivrtti (clearing of sin), the fourth stage.

“As material desire dissipates, attachment to things other than the Lord also disappears. Faith becomes nistha (steadiness) in devotion to the Lord. As long as the anarthas remain, faith cannot be steadily applied to the Lord, so to the extent that the anarthas are extinguished, faith turns into nistha. This attainment of nistha is the fifth stage in attaining prema.

“Attaining steadiness, devotees perform their devotional activities and take association with more care. By this, the anarthas are further reduced and steadiness turns to joy in the Lord’s service. This is called ruci (taste). This is the sixth step. With ruci for Krsna well established, everything else material becomes tasteless.

“When ruci becomes more intense, along with greater destruction of sin, asakti (attachment) appears. Asakti is still within the purview of sadhana-bhakti. However, sadhana has now become perfect, devotional attachment has reached fullness, and the devotee feel successful. This asakti is the seventh stage.

“When asakti becomes completely full and deep, it is called bhava or rati (the seedling of prema). At the stage of asakti, there is no manifestation of suddha-sattva-svarupa. This is attained at the stage of bhava, and so the heart melts, becoming soft and smooth. This bhava is the eighth stage.

“When bhava attains exclusive possessiveness of Krsna, it is called prema, which is the state of permanent spiritual emotion suitable for rasa. This is the ninth stage in devotional development.

“The devotees performing sadhana-bhakti should always be attentive to the condition of their devotion, perceiving the condition yesterday and the improvement made today. If they perceive that after some time no progress has been made according to the stages given above, they must understand that some offense must have been committed. Having diagnosed that offense, they should give it up and by association with devotees correct the harm done. Continuously cultivating bhakti and praying to Krsna, they should be careful that the offense does not occur again. Those who do not care to examine their progress will advance very slowly because of the unseen obstacles they have created. Devotees, please take special precaution in this matter!” (Sri Caitanya Siksamrta, sixth Rainfall, second Shower, translated by Bhanu Swami)

In explaining the obstacles devotees face, and their relation to krsna-lila, Bhaktivinoda Thakura explains in Sri Krsna Samhita,

“The eleventh obstacle of the Vaisnavas is sectarianism, which takes the shape of the forest fire. Due to sectarianism, a person cannot accept anyone outside his own group as a Vaisnava, and as a result, he faces many obstacles in finding a guru and associating with devotees. Therefore, extinguishing the forest fire is most important.” (Sri Krsna Samhita, 8.22, translated by Bhumipati dasa)

“These sectarian symptoms are seen in all countries since time immemorial. This is prominent among neophytes and found to some extent amongst madhyama-adhikaris. Amongst uttama-adhikaris, however, there is no trace of sectarianism.” (Sri Krsna Samhita, Introduction, translated by Bhumipati dasa)

Let us abandon the sectarian spirit that keeps the forest fire arresting our development. Also, let us pray that we receive the mercy of Hari-Guru-Vaisnava to attain krsna-prema. As Srila Prabhupada said, “Purity is the force.”

At the servive of Hari-Guru-Vaisnava,
Anantaram das
—
Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

Source: http://m.dandavats.com/?p=19475

After a short and sweet recital of the Jaya Radha Madhava prayers, Maharaj gave a nice class about how to get more engaged in devotional service and withstand the debilitating effects of the material energy. Maharaj usually has a very commanding presence and this time, despite being understated and in his demeanour; he still had that powerful presence about him. It was like the power and potency was all there inside him, but he wasn’t unleashing it like he normally would. It was coiled up and controlled. When the devotees at the Manor were seeing him, it was evident he was having an impact on them through his words and behaviour. But those who know him well reckoned he was more nuanced, not his usual bold self.

Maharaj came out with various points but the essence was that it doesn’t matter whether you’re a super-duper pandit, whether you’re in saffron, whether you wear a huge kavacha or a huge Tulasi leaf. It doesn’t matter that you’re a big, big Maharaj or an ultra-fixed up Brahmin with a 6 string thread or even a 12 string thread. NONE of these things matter. None of that will make you immune to the material energy. There is only one thing, only one thing that works and that is absorption, getting absorbed in Krishna’s service. That will help us to rise above the material level…

Later on that evening…

Maharaj was back at Krishna Kirtan Prabhu’s house and getting ready to go to a house program at Suan Mataji’s house (Maharaj’s enterprising Chinese disciple). Whilst getting ready, Maharaj got to meet one of the new brahmacharis from the Manor who was coming along to the program. His name was Ryan, an English chap who also happened to be a PhD scientist specialising in biology. The conversation they had was amazing. Initially, it was all about the Ayurvedic doshas, and Maharaj showed another side by demonstrating an astonishingly in-depth understanding of how the doshas work and their symptoms. He even went as far as identifying the combination of different doshas within various devotees, including himself (mainly pitta but with a solid dose of vata as well, in case you’re wondering!).

It then went onto the topic of varnashrama, but Maharaj also asserted that varnashrama is not an end in itself. It’s a secondary thing; we also have to go beyond our duties at some point. Varnashrama is like the goldsmith gently tinkering away whilst sankirtan is the sledgehammer. He then extolled on the glories of Michael Cremo and Richard Thomson who did amazing work in the field of scientific preaching.

Maharaj and Ryan spoke on the famous Stonehenge site in England and how the formation of columns there corresponds to the location of planets. And in Mexico, you’ll get Vedic observatory sites like the ‘Jantar Mantar’ observatory in Rajasthan. Maharaj explained how modern history is sadly mistaken about so many things. Why think there’s only a world culture now and to think it supposedly advanced? The ancient Egyptians had papyrus boats to cross the Atlantic Ocean. Modern day experts have tried to replicate that and continuously failed.  What the West has done now is make its own history and stopped at Egypt and Greece with Greece being the focal point and the “East remaining the East”. And this was all compounded with the West coming under the influence of a very Christian dominated paradigm.

In the car, Maharaj was speaking about the poems of Srila Vishwanath Chakravarti Thakur and Narottamma Das Thakur and made the point that even when you put up so many measures to be above lust, Kamadeva will keep coming back, never doubt that! Amongst other things, Maharaj also extracted a beautiful realisation from one of the contributors (most likely Sarvabhauma Bhattacharya) in the Padyavaliwhere the person states, “I’m not a poet, nor scholar, nor debater, nor philosopher but just a rascal servant of Krishna.”

Finally, we arrived at Suan Mataji’s house. It was a nice and cosy place near the edge of a forest just outside of London. Being a Chinese devotee, her home had an interesting mix of very devotional paraphernalia likeVaishnava paintings, books and sculptures juxtaposed with classic Chinese paraphernalia like those traditional lanterns with red and gold motifs. Curiously enough, on the wall of her living room was a humongous map of the world. Maybe it’s to keep Suan Mataji motivated in her mission to take over the world and flood it with the Holy name!!

And of course in the centre of her room were gorgeous deities of Gaura Nitai. The crowd was mostly Chinese students, bankers and doctors but there were also a few European and Nepali students as well. Maharaj started explaining how he’s originally from Holland on the other side of the world (from China that is). He recalled how his mother told him that if you dig deep enough, you will land on the other side, in China! Of course, he has been traveling for the last 45 years and spending a lot of his life in India. It has that ancient classical culture which is still being practiced even though it is vanishing in many other places like Europe and China. Now most of the world’s cultures are being replaced with the modern culture of economic development. Even China had its ancient culture based on Confucius which was a lot more thoughtful than the modern way.

Maharaj explained what mantra meditation was and particularly the kirtan aspect of it, with music etc. Naturally some kirtan followed. In line with Maharaj’s mood this trip, it was mellow but beautiful; conjuring up images of going down a beautiful country path in Vrindavana. Lilting and haunting, Maharaj alternated seamlessly between classic melodies. What is more, the kirtan was perfectly in sync with the cosy surroundings. It was reminiscent of a traditional Vaishnava gathering from the days of yore. But in the middle of a warm grotto, in splendid contrast to the cold weather outside.

Maharaj spoke some more on various topics such as his own life story, and how he got into spirituality. He was born in Holland just after the war. The main ethos then was to build and build, money and economics. But when his generation came of age, they became disillusioned with all the materialism. At that time, the Beatles came out with the song ‘money can’t but you love‘ and they sang it to their parents. He sang it to his parents. And that’s when his journey started. Of course, his situation was also rather unique, he revealed how his parents left the planet when they were relatively young so the family kind of disintegrated and his siblings weren’t exactly fans of his new found spirituality… and they still aren’t.

Maharaj also elaborated on the subject of consciousness and how it shapes our perspective on life. One minute you’re in love and everything seems like paradise, the next minute your girlfriend shafts you and you’re in hell, just like that! Some brief conception of the three modes was also given, culminating in the understanding that we’re not actually these bodies. They are simply vehicles and we’re the souls. To devotees these concepts are so established that often they can lose their novelty but to outsiders these are real paradigm shifters. When looking around the room, as Maharaj was giving these eternal truths, the audience was absolutely riveted. It actually made one reminisce when one began in Krishna consciousness and the philosophy was so fresh and revolutionary. Before Krishna holds back the nectar tap a little, so that we go a little deeper of our own accord!

It was mentioned how so many teachers were coming from India in the sixties but Srila Prabhupada wasthe one that stood out. And he touched Maharaj so deeply that he’s been with this path for over 40 years. So after all these years what is there left? Maharaj declared,
“Of course, I can retire at this point. But I won’t because I’m having too much fun!”

In the end, Maharaj glorified the wonderful Suan who bought everyone together and rustled up an amazing feast made of Indian and Far Eastern items such as Vietnamese spring rolls; dumplings; fried karela sabji; paneer curry with aubergine, courgettes and potato; rice and plum crumble with double cream. And of course, no Chinese sanga feast would be complete without fortune cookies!

HH Kadamba Kanana Maharaj ki Jai!

Source: https://www.kksblog.com/2016/03/england-02-february-2016/

Preaching program in Goa with Radhanath Swami.
From 12th to 14th of February 2016 Radhanath Swami was at Goa, India. He addressed 9000 Goans at a two day event called Maha Jagruti, ‘the great spiritual awakening’, celebrating ISKCON’s Golden Jubilee. The festival was held at Dr Shyam Prasad Mukherjee Indoor Stadium.
The chief secretary of the Goan Government R. K. Srivastava, chairman of Dempo group Srinivas Dempo, chairman of NRB group Narayan Bandekar, and chief editor of magazine Viva Goa were present for Maha Jagruti.
At a program in Kranti Yoga Village Radhanath Swami reminisced about his Goan visit of 1971, details of which are found in his book The Journey Home. Kranti is a popular yoga school located amid tranquil coconut groves and luscious palm trees of southern Goa. 60 western yoga students attended the talk; 45 purchased The Journey Home. The Founder and Director of Kranti Yoga, Tarun Agarwal, was also present.
At another event, the inauguration of an ISKCON temple in Goa, Radhanath Swami said, “People from all over the world come to Goa in search of happiness, and so we have the chance to share with them the secrets of spiritual happiness as taught by Sri Chaitanya and Srila Prabhupada.”

Source: http://m.dandavats.com/?p=19533

Sri Isvara Puri appeared in this world on the full moon day of the month of Jyestha. He served his guru, Sri Madhavendra Puri, very faithfully, especially during the end of Sri Puripada’s life.

On day when Caitanya Mahaprabhu visited Gaya, He approached Sri Isvara Puri and requested that he initiate Him with the divine mantra. “My mind is becoming very restless in anticipation of this initiation. “Srila Puripada very blissfully replied, “What to speak of mantras, I am prepared to offer You my very life.”

Thereafter Srila Isvara Puri initiated Mahaprabhu with the divine mantra.

Source: http://www.ramaiswami.com/isvara-puri/

TEXT 1

śrī-nārada uvāca

By Janesvari Devi Dasi

The design for the overall TOVP Master Plan has been created by one of our Russian architects, Rangavati dasi, who has been with the TOVP since 2013.

We are trying to create the most aesthetic and colorful gardens in India for the pleasure of the Lord.

By clicking on an icon number, you will get a glimpse of how magnificent the surrounding TOVP gardens will look. There are currently 2 sections available: Vegetation and Outdoor furniture.

Here is the link for the masterplan: http://masterplan.tovp.org

NOTE: For best visual experience please follow the following guidelines.

Use FULLSCREEN mode to get the best visual experience. Fullscreen mode can be activated by clicking an icon in the top left corner of the map.

Please be patient while the images load initially. Due to their large size (high resolution) it will take some time to load the maps fully. And then, when you click each pin/point on the map the first time wait for each image to load fully, it will auto-position itself properly on the map. The second and all consecutive times you load the map and each point it will open almost instantly.

Source: http://m.dandavats.com/?p=19508

NBS#32 Lord Kapila’s Teachings.
This issue dives deeper into the philosophies presented by The Supreme Lord to mother Devahuti. 
NBS # 32 Features:-
1) What is Sankhya Philosophy ?
His Divine Grace A .C. Bhaktivedanta Swami Prabhupada
2) Further Inquiries By Mother Devahuti
Sri Maitreya Rishi 
3) Material Life
Srila Bhaktisiddhanta Saraswati Thakur
4) Renunciation Of Conduct Unfavorable To Pure Devotion
Srila Bhaktivinoda Thakur
This issue can be viewed through these links:
ISSUU: http://issuu.com/nbsmag/docs/nbs_32
Scribd: https://www.scribd.com/doc/302354221/NBS-32

You are a pujari and you are too busy for making ghee wigs by hand? Check this video :-) Watch it here:https://goo.gl/d7TuSg
Srila Prabhupada: If we make our Deity worship program extremely opulent and gorgeous, and if all of the devotees are always attending arati and holding kirtan in front of the Deities, that will be the best program for attracting the Indian people to Krishna Consciousness Movement. Letter to Giriraja, June 8, 1972.

2nd Day of Gaura Purnima festival in Mayapur- 6 Feb 2016. 
After the ecstatic Sri Radha-Madhava Elephant Procession & Adhivas ceremony of Kirtan mela on the first day of the festival, the day 2 of the Gaura Purnima began with packed Mangala arotika & Srngar arotika darshan and HH Sivaram Swami‘s lecture on the glories of the Holy name -a topic in line with Kirtan Mela! Maharaj spoke on the verse from Brihad Bhagavatamrta, which is:
“Dearer to the Lord than even His own beautiful form, His easily worshiped holy name benefits the entire world. Indeed, nothing is as full of nectar as the holy name of the Lord.”
After Sravanam, devotees joyfully took breakfast prasada at Gada hall, sponsored by Mr. Naresh Soken. Kirtan Mela day1 started with Agnidev prabhu’s kirtan, followed by Kamalgopal Prabhu. 
HH Jayapataka Swami has arrived in Mayapur. We are happy to welcome HH Jayapataka Swami. A new Annadan complex , an initiative of Food for Life is being opened today with the deity installation and Maharaja will grace the occasion to bless the project.

Source: http://m.dandavats.com/?p=19544

A disciple of Srila Prabhupada and long time resident of New Vridaban, Vidura and his wife of 45 years, Tryadhisa, have been serving in the Dhama since 1984.

On July 31st of 1970 Vidura and Tryadhisa married, soon after Vidura ran across a copy of the Bhagavad Gita As It Is in a used book store and began his spiritual awakening. That same year while in Boston they ran into devotees in downtown Boston performing sankirtan. “Jadhurani was taking donations in a conch shell and gave us the pamphlet on chanting Hare Krishna” recalls Tryadhisa. Shortly afterwards they both joined ISKCON in Boston and Vidura took first initiation from Srila Prabhupada, July 18, 1971.

Vidhura holding the umbrella serving Srila Prabhupada

Vidura served as the sankritan leader in many cities and setup college preaching programs wherever he went. A land surveyor by profession, he endeavored on many projects in New Vrindaban such as the brick road, parking lot, devotee houses and many land surveys. In 1973, he participated in the construction of the Krishna Balarama Mandir in Vrindavan.

After living in Boston for some time Vidura missed Sri Sri Radha Vrindaban Chandra and in 2008 he built his own house, close to the temple in New Vrindaban, mostly himself. He woke up every morning at 4:30 to chant his rounds, and read from Srimad Bhagvatam for the rest of his life. He enjoyed listening to Prabhupada lectures and kirtans throughout the day.

Back in 2013, Vidura was diagnosed with cancer of the tonsils and began two rounds of chemotherapy and radiation at Wheeling Hospital in West Virginia. At first the doctors thought his condition was improving; however, a PET scan on August 28, of 2015 revealed that the cancer had metastasized, spreading to his lungs and they gave him 6 months to live. As the months progressed his condition declined and it became increasingly difficult for him to breath.

Then on Lord Nityananda's appearance day, Vidura's breathing went from labored to shallow as his loving wife was reading to him from Srimad Bhagavatam about the soul going back to Godhead. She sprinkled Ganga jala into his mouth and on to his head as she chanted Hare Krsna to him. He left his body at 10:15 am February 20, 2016, as Srila Prabhupada was singing Nitia Pada Kamala softly in the background.

Vidura Prabhu is survived by his wife of 45 years, Tryadhisa Dasi, and many friends around the world.

Source: http://www.newvrindaban.com/newvrindaban/node/629

Gita Upadesham - an offering for ISKCON 50. 
All glories to ISKCON’s 50th Anniversary! With great pleasure, we would like to announce that the Temple President of Sri Jagannatha Mandir Kuala Lumpur, Malaysia, HG Kripa Sindhu Krishna Das has received the Congregational Preaching Medal from HH Jayapataka Swami the Co-GBC for ISKCON Malaysia.
Some of the preaching activities that actively is conducted by the Congregation devotees of SJMKL currently are Gita Upadesham home to home preaching, Bhakti Vrikshas, Nama Hatta, Harinam & Palanquin Processions, Book Distribution Activities.
The Gita Upadesham programme is specially designed as an offering to Srila Prabhupada for ISKCON’s 50th anniversary. 
The congregation of Sri Jagannatha Mandir is taking up to this service very enthusiastically and up to date the devotees have visited 900 homes. The aim is to complete 5000 homes by December 2016.
The Gita Upadesham is a simple programme whereby a devotee approaches people by going home to home. If allowed devotees will chant a verse of Bhagavad Gita and explain it’s meaning to the residents of the home. The Hare Krsna mahamantra is also introduced to them. All this is done in less than 15 minutes and we move on to another home. It is not only easy to do for the devotees but is preferred by the residents of Kuala Lumpur as it suits their busy schedule.
The Gita Upadesham also acts as a tool to identify potential people who will be interested to attend a more comprehensive programme and learn more. It helps the SJMKL preachers to channel those interested to weekly Bhakti Vriksa programmes. As for the Bhakti Vriksa programme, SJMKL Congregation is now conducting a total of 22 house programmes in Kuala Lumpur. The aim is to conduct 50 house programmes by December 2016
We seek the blessings of the glorious Vaishnavas to make this endeavour a success.
SJMKL Admin 
More photos here: https://goo.gl/nogGZt

By Kesava Krsna Dasa

There are those who feel that all of their hard work, and endless hours spent in serving Iskcon, benefits either the immediate temple authorities, the temple presidents, the gurus or the GBC. Then with ordinary vision think, “why should I serve those who are prone to the four human defects?”

Some of us may have sustained a lasting injury or health problem, due to carrying heavy book bags for years, or pushing ourselves beyond what our bodies are normally capable of. Some devotees may have spent a horrid lonely time in hospital without other devotees bothering to visit them. We may have even offered our sincerest obeisances to someone, who simply walked past and ignored us.

All these different degrees of hurt would, if we were to compile a list of grievances, make a long list indeed. While wondering how all these ‘negative’ things could happen under Krishna’s shelter, a persistent question usually arises; “how can I make spiritual advancement while living with, and serving those who are plagued with the same four defects?”

In this way, a thousand and one excuses crop up as reasons to avoid performing pure devotional service. Many have yet to realise that taking to Krishna consciousness means Krishna really starts to give His mercy. Rather than give us delusions of heavenly sensual easiness, He puts us into trying and testing situations, as if to use our bad karma to a minimum, allowing our ‘suffering’ while thinking of Him. It is remarkable how the life of a devotee changes as dramatically as the dramatic history of Iskcon.

Yet there are those who choose not to see their karma being mercifully reduced this way, or how their lust is gradually being burnt up, and their existence being purified. Rather, they conclude that coming to Krishna consciousness means to suffer, and so they apportion blame for all their grievances onto other devotees. They feel they are the losers, whereas those who have attained a ‘high’ position within Iskcon are the winners.

WHO ARE THE LOSERS?

Strictly speaking, there are no losers in Krishna consciousness. Depending on our awareness of whether Krishna is being merciful to us or not, will determine how we react to different situations we place ourselves in. For instance, if someone has a hard time focusing the mind during japa, and fails to derive any tangible taste, this lack may translate into blaming others for whatever problem occurs. This is a losing mentality.

If a devotee has been a victim of improper vaisnava conduct, and chooses to leave Krishna consciousness because of it, is also on a losing streak. It is true that some encounters may be downright hurtful and humiliating, but to leave the shelter of Krishna’s lotus feet is not a show of strong faith. To see how all these setbacks happen for our purification requires faith.

We may not be victims of arson, or being served poisoned food, and other atrocities suffered by the Pandavas. We may not have been threatened with blackmail, via a prostitute, or been beaten in so many market places as Srila Haridasa Thakur was. Nor may we have been bundled like an animal in front of a bloodthirsty jury of a crowd who determined whether we should be crucified or not, as happened to Jesus Christ. But somehow or other, on this joyful path of devotion, our ‘suffering’ or rather, our purification, plays a role in our success. If we fail to see things this way, it is a defeatist mentality.

On the other hand, if a devotee in a ‘high’ position uses his or her privilege for things other than Krishna consciousness, this is certainly a losing splash back down to suffering. If a devotee behaves in a way to cause someone to leave, he or she will be the loser along with the person who leaves. As we can see, there are many ways to cut ourselves off from the mercy, which forever flows, in devotional service.

WHO ARE THE WINNERS?

If in the face of all the aforementioned causes of our ‘suffering’ we tolerate them, however painful and vindictive, and blame our own lack of resolve in Krishna consciousness, then we are on a winning streak, and those who causes the suffering are the losers. The required faith that helps us to endure and persevere is as simple as Krishna saying; “there is no loss or diminution on this path” (BG 2.40), to think otherwise is to undermine Krishna’s words.

So while we perform our services under the direction of certain authorities, with faith in Krishna’s words, we actually benefit from the service rendered, and not the authorities. We may think we know the basic sums of Krishna consciousness better than the authorities, who may fall short of our expectations, but we still benefit.

Srila Bhaktisiddhanta Sarasvati Thakur writes; “Many of us maintain a similar concept that we renounce our family life, we sacrifice a lot in the service of our spiritual master, some of us collect donations and do a lot of multifarious direct and indirect service for the satisfaction of our spiritual master, but what do we gain?
Here we forget that we do such sums very well and it is only for our own well-being that he is getting the sums done by us. The spiritual master is engaging us in different services for our own satisfaction and welfare in the path of devotion. Those who are averse to their own benefit, only consider such services to be meant for the welfare of the spiritual master, for the temple complex, for the vaisnavas, for the Lord, and thus foolishly take little interest in them”.(Upakhyane Upadesa)

WHO IS TO BLAME?

Not everyone will blame themselves for their own problems, so there are of course recourse to mediation and so forth. But to play the blaming game is quite widespread, and can ruin an appetite for spiritual life. There are many examples of how vaisnavas still performed their service within situations where excuses could be forgiven.

The great soul Sri Akrura lived in Mathura under the reign of the wicked king Kamsa. Akrura was asked by Kamsa to be his messenger. Here we have a great vaisnava serving a great demon, by bringing Krishna and Balarama from Vrndavana to Mathura. Akrura could have invented many excuses not to serve this demon. But he saw this as an opportunity to have darshana of Krishna and Balarama.

Did Krishna think less of Akrura for doing Kamsa’s bidding? Did this involvement with Kamsa bring down Akrura’s consciousness? Did Akrura blame Kamsa and his association for not being able to perform any service to Krishna? No, he was such an exalted soul that his thoughts recorded in the Srimad Bhagavatam, are the required standard for all the devotees going to Vrndavana.

Even Srila Bhaktivinoda Thakur worked for what Srila Prabhupada called the ‘Britishers’, who were intent on destroying the ‘native’ ‘primitive’ religion in favour of spreading Christianity. Did this involvement make him any less a vaisnava? It did not move him one iota from his services in Krishna consciousness. So our ‘suffering’ may seem trivial when compared to the circumstances faced by these great souls.

EVERYONE IS A WINNER.

Once we know what we really want in Krishna consciousness – Krishna Prema – we can focus on that, and not on our fear caused by a lack of faith, then we will associating with serious devotees who will help us develop such faith, but there is no harm in praying to Krishna to help reduce our ‘suffering’.

“O my Lord, as powerful as fire, O omnipotent one, now I offer you all obeisances, falling on the ground at Your feet. O my Lord, please lead me on the right path to reach You, and since You know all that I have done in the past, please free me from the reactions to my past sins so that there will be no hindrance to my progress”. (Sri Isopanisad 18)

Since our different abilities enable us to serve Krishna in ‘higher’ or ‘lower’ positions within Iskcon, should not make us distinguish so radically. By simply serving with a desire to please Sri Sri Guru and Gauranga, and deriving a taste for our service, will lessen our tendency to blame others for our problems, and thinking in terms of who is benefiting from our labour of love.

Srila Prabhupada states: “It is enjoined in authoritative sastras that devotional service must be ahaituka and apratihata. This means that devotional service to Krishna cannot be checked by political or religious convention. The stage of devotional service is always transcendental”. (Krishna Book Ch. 31)

In trying to cultivate this transcendental mood, we should prepare ourselves for whatever our past misdeeds may throw at us, and face them under the shelter of Krishna’s holy names. In order to advance, we have no choice but to tolerate, for running away and blaming, will delay what will come to us anyway.

Srila Prabhupada can best explain the winning formula in connection with Sudama Brahmana’s reward: “What the devotee actually offers the Lord is not needed by the Lord, for He is self-sufficient. If the devotee offers something to the Lord, it acts for his own interest because whatever a devotee offers the Lord comes in a quantity a million times greater than what was offered. One does not become a loser by giving to the Lord; he becomes a gainer by millions of times”. (Krishna Book ch.80)

Ys, Kesava Krsna dasa.

Source: http://m.dandavats.com/?p=19522

Dear devotees, dandavats pranam! AGTSP! Hare Krsna!

We are very happy to invite devotees world wide to join the most merciful Sri Navadvipa Mandala Parikrama 2016.

We kindly request you to publish our invitation and Promotional Movie.

Please Click Here

thank you very much,

Your servant,

Sri Gaura Sundara das

*Sri Navadvipa Mandala Parikrama team*

 Source: http://www.mayapur.com/2016/54164/

This morning in Sri Mayapur Dham devotees celebrated the flat lifting for the start of Gaura Purnima festival month.

As a special offering to Srila Prabhupada to celebrate the Golden Jubilee of ISKCON, 50 National flags were put up in the park and 50 lamps were offered. Then as the flags reached the top of their poles, thousands of colorful flower petals came down from the sky showering all devotes present, with sweet Bliss. Beautiful sanayasis broke coconut as an auspicious way to officially begin the festival in front of hundreds of cheering devotees. Loud kirtan could be heard from far away and devotees could be seen dancing all around the flags. This was the official start but here in Sri Mayapur dham, it is always festival, there is so much happening at the same time, anyone can constantly be plunge deep into the spiritual world. Everywhere we look something spiritual is happening, and on top of being already in the Spiritual world, For the last week now, we have been blessed with Sravan utsava . This most amazing festival with all day long special classes one after the other. HG Madhavananda das, HH Bhakti Purusottam Maharaj, HH Nrsimha Maharaj, HH Bhakti Vinod Maharaj, HH Bhakti Rasamrita Maharaj, HH Lokanath Maharaj and HH Bjakti Charu Maharaj all gave amazing divine discourse .

Be prepared, as this is only a beginning… Tonight immediately after we finish drinking the nectar coming from the lips of HH Lokanath Maharaj in the last class of Sravan utsav, devotees will have to run to the temple room where Kirtan Mela Adhivas will be starting. Not a moment of rest, always running after more nectar.

This is life in the Holy Dham…

I sincerely hope all devotees take advantage of each second in the Dham and get surcharged with Spiritual energy.

Haribol, Haribol

Jay Srila Prabhupada

Source: http://m.dandavats.com/?p=19520

Dear Devotees,

Please accept our humble obeisances. All glories to Srila Prabhupada!  All glories to Sri Guru and Sri Gauranga! 

Saksi Gopala Temple is a very important temple located almost midway between Jagannatha Puri Dhama and Bhubaneswar, in a town called Saksi-gopala, about 20 km west of Jagannatha Puri Dhama. The Saksi-gopala Deity here, being 5000 years old, is an exceptionally special one. It is said that Vajranabha, Lord Sri Krishna’s great-grandson, installed two Gopala Deities in Vraja Mandala namely Saksi-gopala and Madana Gopala (Madana Mohana). The Saksi-gopala Deity is the life-size Gopala Deity who walked from Vrindavana to Vidyanagara, a town located 20 to 25 miles from Rajahmundry on the banks of Godavari River in South India. A great fair is annually held here on the Anla Nabami day in the month of Kartika. Saksi-gopala temple is easily reachable by taxi, bus or Puri-Bhubaneswar train.

Srila Bhaktivinoda Thakura gives the following summary of the fifth chapter in his Amrta-pravaha-bhasya. After passing through Yajapura, Sri Caitanya Mahaprabhu reached the town of Kataka (Cuttack) and there went to see the temple of Saksi-gopala. While there, He heard the story of Saksi-gopala from the mouth of Sri Nityananda Prabhu.

Once there were two brahmanas, one elderly and the other young, who were inhabitants of a place known as Vidyanagara in South India. After touring many places of pilgrimage, the two brahmanas finally reached Vrindavana. The elderly brahmana was very satisfied with the service of the young brahmana, and he wanted to offer him his youngest daughter in marriage. The young brahmana received the promise of his elder before the Gopala Deity of Vrindavana. Thus the Gopala Deity acted as a witness. When the two brahmanas returned to Vidyanagara, the younger brahmana raised the question of this marriage, but the elderly brahmana, due to obligations to his friends and wife, answered that he could not remember his promise. Because of this, the younger brahmana returned to Vrindavana and narrated the whole story to Gopalaji. Thus Gopalaji, being obliged by the young man’s devotional service, accompanied him to southern India. Gopalaji followed the youngerbrahmana, who could hear the tinkling sound of Gopalaji’s ankle bells. When all the respectable gentlemen of Vidyanagara were assembled, Gopalaji testified to the promise of the elderly brahmana. Thus the marriage was performed. Later, the king of that country constructed a fine temple for Gopala.

Afterwards, King Purusottama-deva of Orissa was insulted by the King of Vidyanagara, who refused to give him his daughter in marriage and called him a sweeper of Lord Jagannatha. With the help of Lord Jagannatha, King Purusottama-deva fought the King of Vidyanagara and defeated him. Thus he took charge of both the King’s daughter and his kingdom as well. At that time, Gopalaji, being very much obligated by the devotional service of King Purusottama-deva, was brought to the town of Kataka.

After hearing this narration, Sri Caitanya Mahaprabhu visited the temple of Gopala in great ecstasy of love of God. From Kataka He went to Bhuvanesvara and saw the temple of Lord Siva. In this way, He gradually arrived at Kamalapura, and on the banks of the Bhargi River He came to the temple of Lord Siva, where He entrusted Hissannyasa staff to Nityananda Prabhu. However, Nityananda Prabhu broke the staff into three pieces and threw it into the Bhargi River at a place known as Atharanala. Being angry at not getting His staff back, Sri Caitanya Mahaprabhu left the company of Nityananda Prabhu and went alone to see the Jagannatha temple.

The Activities of Saksi Gopala

[Reference: Sri Caitanya Caritamrta Madhya lila Chapter 5, translation and purport by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Founder-Acarya of International Society for Krishna Consciousness (ISKCON)]

I [Krsnadasa Kaviraja Gosvami] offer my respectful obeisances unto the Supreme Personality of God [brahmanya-deva], who appeared as Saksi-gopala to benefit a brahmana. For one hundred days He traveled through the country, walking on His own legs. Thus His activities are wonderful. All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord Nityananda Prabhu! All glories to Sri Advaita Prabhu! And all glories to all the devotees of Sri Caitanya Mahaprabhu!

Transcendental Journey

Walking and walking, Sri Caitanya Mahaprabhu and His party finally arrived at Yajapura, on the river Vaitarani. There He saw the temple of Varahadeva and offered His obeisances unto Him. In the temple of Varahadeva, SriCaitanya Mahaprabhu engaged in chanting and dancing and offered prayers. He passed that night in the temple.

Afterwards, Sri Caitanya Mahaprabhu went to the town of Kataka to see the temple of the witness Gopala. When He saw the Deity of Gopala, He was very much pleased by His beauty. While there, Sri Caitanya Mahaprabhu engaged in chanting and dancing for some time, and being overwhelmed, He offered many prayers to Gopala. That night Sri Caitanya Mahaprabhu stayed in the temple of Gopala, and along with all the devotees, He heard the narration of the witness Gopala with great pleasure.

Previously, when Nityananda Prabhu had toured all over India to see different places of pilgrimage, He also had come to see Saksi-gopala at Kataka. At that time, Nityananda Prabhu had heard the story of Saksi-gopala from the townspeople. He now recited this again, and Lord Caitanya Mahaprabhu heard the narration with great pleasure.

Purport: The Saksi-gopala temple is situated between the Khurda Road railway station and the Jagannatha Puri station. The Deity is not presently situated in Kataka, but when Nityananda Prabhu traveled there, the Deity was present. Kataka is a town in Orissa situated on the Mahanadi River. When Saksi-gopala was brought from Vidyanagara in southern India, He stayed for some time at Kataka. Thereafter, He was situated for some time in the Jagannatha temple. It seems that in the temple of Jagannatha there was some disagreement between Jagannatha and Saksi-gopala, a disagreement called prema-kalaha, a quarrel of love. In order to settle this love quarrel, the King of Orissa constructed a village about eleven miles from Jagannatha Puri. The village was called Satyavadi, and Gopala was stationed there. Thereafter, a new temple was constructed. Now there is a Saksi-gopala station, and people go to Satyavadi to see the witness Gopala.

Formerly at Vidyanagara in South India there were two brahmanas who made a long tour to see different places of pilgrimage. First of all they visited Gaya, then Kasi, then Prayaga. Finally, with great pleasure, they came to Mathura. After reaching Mathura, they started visiting the different forests of Vrindavana and came to Govardhana Hill. They visited all twelve forests [vanas] and at last came to the town of Vrindavana.

Purport: The five forests situated on the eastern side of the river Yamuna are Bhadra, Bilva, Loha, Bhandira and Mahavana. The seven forests situated on the western side of the Yamuna are Madhu, Tala, Kumuda, Bahula, Kamya, Khadira and Vrindavana. After visiting all these forests, these pilgrims went to a place known as Pancakrosi Vrindavana. Out of the twelve forests, the Vrindavana forest extends from the town of Vrindavana up to Nanda-grama and Varsana, a distance of thirty-two miles, within which the Pancakrosi Vrindavana town is situated.

In the village of Pancakrosi Vrindavana, at the site where the Govinda temple is now situated, there was a great temple where gorgeous worship of Gopala was performed. After taking baths at different bathing places along the river Yamuna, such as Kesi-ghata and Kaliya-ghata, the pilgrims visited the temple of Gopala. Afterwards, they took rest in that temple.

The beauty of the Gopala Deity stole away their minds, and feeling great happiness, they remained there for two or four days. One of the two brahmanas was an old man, and the other was young. The young man was assisting the old one. Indeed, the young brahmana always rendered service to the older one, and the old man, being very satisfied with his service, was pleased with him.

Grateful Acknowledgment

The older man told the younger, “You have rendered various types of service to me. You have assisted me in traveling to all these places of pilgrimage. Even my own son does not render such service. By your mercy, I did not become fatigued while on this tour. If I did not show you any respect, I would be ungrateful. Therefore, I promise to give you my daughter in charity.”

The younger brahmana replied, “My dear sir, please hear me. You are saying something very unusual. Such a thing never happens. You are a most aristocratic family man, well-educated and very rich. I am not at all aristocratic, and I am without a decent education and have no wealth.

Purport: Due to pious activities, one can be enriched by four opulences: one may obtain birth in an aristocratic family, become highly educated, become very beautiful or get a sufficient quantity of riches. These are symptoms of pious activities performed in one’s past life. In India it is still current for an aristocratic family never to consider a marriage with a common family. Though the caste may be the same, to maintain the aristocracy such marriages are rejected. No poor man will dare marry the daughter of a rich man. Because of this, when the elderly brahmana offered the young brahmana his daughter, the young brahmana did not believe that it would be possible to marry her. Therefore he asked the elderly brahmana why he was proposing something unprecedented (asambhava). It was unheard of for an aristocratic person to offer his daughter to a person who was both uneducated and poor.

Sir, I am not a suitable bridegroom for your daughter. I render service to you only for the satisfaction of Krishna.

Purport: Both brahmanas were pure Vaisnavas. The younger man took special care of the older one simply to please Krishna. In Srimad-Bhagavatam (11.19.21) Krishna says, mad-bhakta-pujabhyadhika: “It is better to render service to My devotee.” Thus, according to the Gaudiya-Vaisnava philosophy of Sri Caitanya Mahaprabhu, it is better to be a servant of the servant of God. One should not try to serve Krishna directly. A pure Vaisnava serves a servant of Krishna and identifies himself as a servant of a servant of Krishna. This is pleasing to Lord Krishna. Srila Narottama dasa Thakura confirms this philosophy: chadiya vaisnava-seva nistara peyeche keba. Unless one serves a liberated Vaisnava, he cannot attain liberation by directly serving Krishna. He must serve the servant of Krishna.

Lord Krishna is very much pleased by service rendered to brahmanas, and when the Lord is pleased, the opulence of one’s devotional service increases.”

Purport: In this regard, Srila Bhaktisiddhanta Sarasvati Thakura comments that the younger brahmana rendered service to the older one with the purpose of pleasing Krishna. It was not a matter of ordinary worldly dealings. Krishna is pleased when a Vaisnava is rendered service. Because the younger brahmana served the older one, Lord Gopala agreed to become a witness of the marriage negotiation in order to maintain the prestige of both devotees. Sri Caitanya Mahaprabhu would certainly not have liked to hear about marital dealings unless such dealings were exchanged between two Vaisnavas. Marriage arrangements and ceremonies belong to ordinary material karma-kanda sections of the scriptures. The Vaisnavas, however, are not interested in any kind of karma-kanda dealings. Srila Narottama dasaThakura says: karma-kanda jnana-kanda kevala visera bhanda. For a Vaishnava, the karma-kanda and jnana-kanda sections of the Vedas are unnecessary. Indeed, a real Vaisnava takes these sections as a poison pot (visera bhanda). Sometimes we take part in a marriage ceremony for our disciples, but this does not mean that we are interested in karma-kanda activities. Sometimes, not knowing the Vaisnava philosophy, an outsider criticizes such activity, maintaining that a sannyasi should not take part in a marriage ceremony between a young boy and a young girl. However, this is not a karma-kanda activity, because our purpose is to spread the Krishna consciousness movement. We are giving all facility to the general populace to take to Krishna consciousness, and in order to fix the devotees in concentration on the service of the Lord, marriage is sometimes allowed. We have experienced that such married couples actually render very important service to the mission. Therefore, one should not misunderstand when a sannyasi takes part in a marriage ceremony. Sri Caitanya Mahaprabhu and Nityananda Prabhu took great pleasure in hearing about the marriage ceremony between the young brahmana and the daughter of the elderly brahmana.

Solemn Vow

The older brahmana replied, “My dear boy, do not doubt me. I will give you my daughter in charity. I have already decided this.”

The young brahmana said, “You have a wife and sons, and you have a large circle of relatives and friends. Without the consent of all your friends and relatives, it is not possible to give me your daughter in charity. Just consider the story of Queen Rukmini and her father, Bhismaka. King Bhismaka wanted to give his daughter, Rukmini, in charity to Krishna, but Rukmi, his eldest son, objected. Therefore he could not carry out his decision.”

Purport: As stated in Srimad-Bhagavatam Canto 10 chapter 52 verse 25:

bandhunam icchatam datum krsnaya bhaginim nrpa
tato nivarya krsna-dvid rukmi caidyam amanyata

King Bhismaka of Vidarbha wanted to offer Krishna his daughter, Rukmini, but Rukmi, the eldest of his five sons, objected. Therefore Bhismaka withdrew his decision and decided to offer Rukmini to the King of Cedi, Sisupala, who was a cousin of Krishna’s. However, Rukmini conceived of a trick: she sent a letter to Krishna asking Him to kidnap her. Thus in order to please Rukmini, who was His great devotee, Krishna kidnapped her. There ensued a great fight between Krishna and the opposing party, headed by Rukmini’s brother Rukmi. Rukmi was defeated and, because of his harsh words against Krishna, was about to be killed, but he was saved at the request of Rukmini. However, Krishna shaved off all of Rukmi’s hair with His sword. Sri Balarama did not like this, and so to please Rukmini, Balarama rebuked Krishna.

The elderly brahmana said, “My daughter is my own property. If I choose to give my property to someone, who has the power to stop me? My dear boy, I will give my daughter to you in charity, and I will neglect the position of all others. Don’t doubt me in this regard; just accept my proposal.”

The younger brahmana replied, “If you have decided to give your young daughter to me, then say so before the Gopala Deity.”

Coming before Gopala, the elderly brahmana said, “My dear Lord, please witness that I have given my daughter to this boy.”

Purport: In India it is still the custom for a daughter to be offered to someone simply by word. This is called vag-datta. This means that the father, brother or guardian of a girl has given his word that she will be married to a certain man. Consequently, that daughter cannot be married to anyone else. She is reserved by virtue of the honest words of the father or guardian. There are many instances in which the parents of a female child have given someone a verbal promise that their daughter will be married to his son. Both parties agree to wait until the boy and girl are grown up, and then the marriage takes place. Following this custom, which is very old in India, the elderly brahmana promised to give his daughter to the younger brahmana in charity, and he promised this before the Gopala Deity. In India the custom is to honor any promise made before the Deity. Such a promise cannot be canceled. In Indian villages, whenever there is a quarrel between two parties, they go to a temple to settle the quarrel. Whatever is spoken in front of the Deity is taken to be true, for no one would dare lie before the Deity. This same principle was followed in the Battle of Kuruksetra. Therefore in the very beginning of the Bhagavad-Gita it is stated: dharma-ksetre kuru-ksetre.

By not becoming God conscious, human society is deteriorating to the lowest standard of animal life. This Krishna consciousness movement is very essential to reviving God consciousness among the general populace. If people actually become God conscious, all quarrels can be settled outside of court, as happened in the case of the two brahmanas whose disagreement was settled by the witness Gopala.

Then the younger brahmana addressed the Deity, saying, “My dear Lord, You are my witness. I shall call for You to testify if it is necessary later on.”

After these talks, the two brahmanas started for home. As usual, the young brahmana accompanied the elderlybrahmana as if the older brahmana were a guru [spiritual master] and rendered him service in various ways. After returning to Vidyanagara, each brahmana went to his respective home. After some time, the elderlybrahmana became very anxious. He began to think, “I have given my word to a brahmana in a holy place, and what I promised will certainly come to pass. I must now disclose this to my wife, sons, other relatives and friends.”

Ominous Threat

Thus one day the elderly brahmana called for a meeting of all his relatives and friends, and before them all he narrated what had taken place in front of Gopala. When those who belonged to the family circle heard the narration of the old brahmana, they made exclamations showing their disappointment. They all requested that he not make such a proposal again. They unanimously agreed, “If you offer your daughter to a degraded family, your aristocracy will be lost. When people hear of this, they will make jokes and laugh at you.”

The elderly brahmana said, “How can I undo the promise I made in a holy place while on pilgrimage? Whatever may happen, I must give him my daughter in charity.” The relatives unanimously said, “If you give your daughter to that boy, we shall give up all connection with you.” Indeed, his wife and sons declared, “If such a thing happens, we shall take poison and die.”

The elderly brahmana said, “If I do not give my daughter to the young brahmana, he will call Sri Gopalaji as a witness. Thus he will take my daughter by force, and in that case my religious principles will become meaningless.”

His son replied, “The Deity may be a witness, but He is in a distant country. How can He come to bear witness against you? Why are you so anxious over this? You do not have to flatly deny that you spoke such a thing. There is no need to make a false statement. Simply say that you do not remember what you said. If you simply say, ‘I do not remember,’ I shall take care of the rest. By argument, I shall defeat the young brahmana.”

Purport: The son of the elderly brahmana was an atheist and a follower of the Raghunatha-smrti. He was very expert in dealing with pounds-shillings-pence, but he was fool number one. Consequently, he did not believe in the spiritual position of the Deity, nor did he have any faith in the Supreme Personality of Godhead. Therefore, as a typical idol worshiper, he considered the form of the Lord to be made of stone or wood. Thus he assured his father that the witness was only a stone Deity and was not capable of speaking. Besides that, he assured his father that the Deity was situated far away and consequently could not come to bear witness. In essence, he was saying, “Have no anxiety. You do not have to lie directly, but you should speak like a diplomat, like King Yudhisthira when he spoke to Dronacarya - asvatthamahata iti gajah. Following this principle, simply say that you do not remember anything and are completely unaware of the statements given by the young brahmana. If you make the background like that, I shall know how to fill in the argument and defeat him by word jugglery. Thus I shall save you from having to give your daughter to him. In this way, our aristocracy will be saved. You have nothing to worry about.”

Hopeful Plea

When the elderly brahmana heard this, his mind became very much agitated. Feeling helpless, he simply turned his attention to the lotus feet of Gopala.

The elderly brahmana prayed, “My dear Lord Gopala, I have taken shelter of Your lotus feet, and therefore I request You to please protect my religious principles from disturbance and at the same time save my kinsmen from dying.”

The next day, the elderly brahmana was thinking deeply about this matter when the young brahmana came to his house. The young brahmana came to him and offered respectful obeisances. Then, very humbly folding his hands, he spoke as follows.

“You have promised to give your daughter in charity to me. Now you do not say anything. What is your conclusion?”

After the young brahmana submitted this statement, the elderly brahmana remained silent. Taking this opportunity, his son immediately came out with a stick to strike the younger man. The son said, “Oh, you are most degraded! You want to marry my sister, just like a dwarf who wants to catch the moon!”

Seeing a stick in the hand of the son, the younger brahmana fled.

Sensitive Inquiry

The next day, however, he gathered together all the people of the village. All the people of the village then called for the elderly brahmana and brought him to their meeting place. The young brahmana then began to speak before them as follows.

“This gentleman has promised to hand over his daughter to me, yet now he does not follow his promise. Please ask him about his behavior.” All the people gathered there asked the elderly brahmana, “If you have already promised to give him your daughter in charity, why are you not fulfilling your promise? You have given your word of honor.”

The elderly brahmana said, “My dear friends, please hear what I have to submit. I do not exactly remember making a promise like that.”

When the elderly brahmana’s son heard this, he took the opportunity to juggle some words. Becoming very impudent, he stood before the assembly and spoke as follows. “While touring various holy places of pilgrimage, my father carried much money. Seeing the money, this rogue decided to take it away. There was no one besides this man with my father. Giving him an intoxicant known as dhutura to eat, this rogue made my father mad. Having taken all my father’s money, this rogue claimed that it was taken by some thief. Now he is claiming that my father has promised to give him his daughter in charity. All of you assembled here are gentlemen. Please judge whether it is befitting to offer this poor brahmana my father’s daughter.”

Hearing all these statements, all the people gathered there became a little doubtful. They thought it quite possible that because of attraction for riches one might give up his religious principles.

Absolute Arrangement

At that time the young brahmana said, “My dear gentlemen, please hear. Just to gain victory in an argument, this man is lying. Being very satisfied with my service, this brahmana said to me of his own accord, ‘I promise to hand over my daughter to you.’ At that time I forbade him to do this, telling him, ‘O best of the brahmanas, I am not a fit husband for your daughter. Whereas you are a learned scholar, a rich man belonging to an aristocratic family, I am a poor man, uneducated and with no claim to aristocracy.’ Still this brahmana insisted. Again and again he asked me to accept his proposal, saying, ‘I have given you my daughter. Please accept her.’ I then said, ‘Please hear. You are a learned brahmana. Your wife, friends and relatives will never agree to this proposal. My dear sir, you will not be able to fulfill your promise. Your promise will be broken.’ Yet, again and again the brahmana emphasized his promise. ‘I have offered you my daughter. Do not hesitate. She is my daughter, and I shall give her to you. Who can forbid me?’ At that time I concentrated my mind and requested the brahmana to make the promise before the Gopala Deity. Then this gentleman said in front of the Gopala Deity, ‘My dear Lord, please bear witness. I have offered my daughter to this brahmana in charity.’ Accepting the Gopala Deity as my witness, I then submitted the following at His lotus feet. ‘If this brahmana later hesitates to give me his daughter, my dear Lord, I shall call on You as a witness. Please note this with care and attention.’ Thus I have called upon a great personality in this transaction. I have asked the Supreme Godhead to be my witness. The entire world accepts the words of the Supreme Personality of Godhead.”

Purport: Although the young brahmana described himself as having no claims to aristocracy and being an uneducated common man, still he had one good qualification: he believed that the Supreme Personality of Godhead was the topmost authority, he accepted the words of Lord Krishna without hesitation, and he had firm faith in the Lord’s consistency. According to Prahlada Maharaja, another authority on the Supreme Personality of Godhead, such a staunch and faithful devotee of the Lord must be understood to be a most learned scholar: tan manye ’dhitam uttamam (Srimad-Bhagavatam 7.5.24). A pure devotee who has firm faith in the words of the Supreme Personality of Godhead is to be considered a most learned scholar, the topmost aristocrat and the richest man in the whole world. All godly qualities automatically exist in such a devotee. In the preaching work of the Krishna consciousness movement, we, as the servant of the servant of the servant of the servant of the Supreme Personality of Godhead, fully believe in the words of Krishna and His servants, the disciplic succession. In this way we are presenting the words of Krishna throughout the world. Even though we are neither a rich man nor a very learned scholar, and even though we do not belong to any aristocracy, this movement is still being welcomed and is very easily spreading all over the world. Although we are very poor and have no professional source of income, Krishna supplies money whenever we need it. Whenever we need some men, Krishna supplies them. Thus it is stated in the Bhagavad-Gita 6.22: yam labdhva caparam labham manyate nadhikam tatah. Actually, if we can attain the favor of the Supreme Personality of Godhead, Krishna, we do not need anything else. We certainly do not need those things which a mundane person considers to be material assets.

Taking this opportunity, the elderly brahmana immediately confirmed that this was really true. He said, “If Gopala personally comes here to serve as a witness, I shall surely give my daughter to the young brahmana.”

Purport: The elderly brahmana’s son immediately confirmed this, saying, “Yes, this is a very nice settlement.”

As the Supersoul within the heart of all living entities, Krishna knows everyone’s desire, everyone’s request and everyone’s prayer. Although all these may be contradictory, the Lord has to create a situation in which everyone will be pleased. This is an instance of a marriage negotiation between an elderly brahmana and a youthful one. The elderly brahmana was certainly willing to give his daughter in charity to the young brahmana, but his son and relatives became impediments to this transaction. The elderly brahmana considered how to get out of this situation and still offer his daughter to the young brahmana. His son, an atheist and a very cunning fellow, was thinking of how to stop the marriage. The father and son were thinking in a contradictory way, yet Krishna created a situation wherein they agreed. They both agreed that if the Gopala Deity would come and serve as a witness, the daughter would be given to the young brahmana.

The elderly brahmana thought, “Since Lord Krishna is very merciful, He will certainly come to prove my statement.”

The atheistic son thought, “It is not possible for Gopala to come and bear witness.” Thinking thus, the father and son agreed.

The young brahmana took this opportunity to speak: “Please write this down on paper in black and white so that you may not again change your word of honor.” All the assembled people got this statement down in black and white and, taking the signatures of agreement from both of them, served as the mediators.

The young brahmana then said, “Will all you gentlemen present please hear me? This elderly brahmana is certainly truthful and is following religious principles. He had no desire to break his promise, but fearing that his kinsmen would commit suicide, he deviated from the truth. By the piety of the elderly brahmana, I shall call the Supreme Personality of Godhead as a witness. Thus I shall keep his truthful promise intact.”

Hearing the emphatic statement of the younger brahmana, some atheists in the meeting began to cut jokes. However, someone else said, “After all, the Lord is merciful, and if He likes, He can come.”

After the meeting, the young brahmana started for Vrindavana. Upon arriving there, he first offered his respectful obeisances to the Deity and then narrated everything in full detail.

Selfless Request

He said, “My Lord, You are the protector of brahminical culture, and You are also very merciful. Therefore, kindly show Your great mercy by protecting the religious principles of us two brahmanas. My dear Lord, I am not thinking to become happy by getting the daughter as a bride. I am simply thinking that the brahmana has broken his promise, and that is giving me great pain.”

Purport: It was not at all the intention of the young brahmana to get the daughter of the elderly brahmana in marriage and thus enjoy material happiness and sense gratification. It was not for that reason that the young brahmana went to Vrindavana to ask the Supreme Personality of Godhead to act as a witness. His only concern was that the elderly brahmana had promised something, and if Gopala did not bear witness to that transaction, then the older brahmana would incur a spiritual blemish. Therefore, the young brahmana wanted protection and help from the Deity. The young brahmana was thus a pure Vaisnava, and he had no desire for sense gratification. He wanted only to serve the Supreme Personality of Godhead and the older brahmana, who was also a Vaisnava and very much devoted to the Lord.

The young brahmana continued, “My dear Sir, You are very merciful and You know everything. Therefore, kindly be a witness in this case. A person who knows things as they are and still does not bear witness becomes involved in sinful activities.”

Purport: The dealings between a devotee and the Lord are very simple. The young brahmana said to the Lord, “You know everything, but if You do not bear witness, You will be involved in sinful activities.” There is no possibility, however, of the Lord’s being involved in sinful activities. A pure devotee, even though he knows everything of the Supreme Lord, can speak with the Lord exactly as if He were a common man. Although the dealings between the Lord and His devotee are always very simple and open, there is formality. All these things happen because of the connection between the Lord and the devotee.

Lord Krishna replied, “My dear brahmana, go back to your home and call a meeting of all the men. In that meeting, just try to remember Me. I shall certainly appear there, and at that time I shall protect the honor of both you brahmanas by bearing witness to the promise.”

The young brahmana replied, “My dear sir, even if You appear there as a four-handed Visnu Deity, still, none of those people will believe in Your words. Only if You go there in this form of Gopala and speak the words from Your beautiful face will Your testimony be heard by all the people.”

Lord Krishna said, “I’ve never heard of a Deity’s walking from one place to another.”

The brahmana replied, “That is true, but how is it that You are speaking to me, although You are a Deity? My dear Lord, You are not a statue; You are directly the son of Maharaja Nanda. Now, for the sake of the old brahmana, You can do something You have never done before.”

Gracious Consent

Sri Gopalaji then smiled and said, “My dear brahmana, just listen to Me. I shall walk behind you, and in this way I shall go with you.”

Purport: The conversation between Lord Sri Krishna and the brahmana is proof that the Lord in His arca-murti, or form made of material elements, is not material, for those elements, although separated from the Lord, are also a part of the Lord’s energy, as stated in the Bhagavad-Gita. Because the elements are the Lord’s own energy and because there is no difference between the energy and the energetic, the Lord can appear through any element. Just as the sun can act through the sunshine and thus distribute its heat and light, so Krishna, by His inconceivable power, can appear in His original spiritual form in any material element, including stone, wood, paint, gold, silver and jewels, because the material elements are all His energy. The sastras warn, arcye visnau sila-dhih . . . naraki sah: one should never think of the arca-murti, the Deity within the temple, as stone, wood or any other material element. Because of his advanced devotional position, the younger brahmana knew that although the Deity of Gopala appeared to be stone, He was not stone. He was the son of Nanda Maharaja, Vrajendra-nandana Himself. As such, the Deity could act exactly as the Lord does in His original form as Krishna.

Lord Krishna was talking to the young brahmana just to test his knowledge about the arca-vigraha. In other words, those who have understood the science of Krishna - Krishna’s name, form, qualities and so forth - can also talk with the Deity. To an ordinary person, however, the Deity will appear to be made of stone, wood or some other material. In the higher sense, since all material elements ultimately emanate from the supreme spiritual entity, nothing is really material. Being omnipotent, omnipresent and omniscient, Krishna can deal with His devotee in any form without difficulty. By the mercy of the Lord, the devotee knows perfectly well about the Lord’s dealings. Indeed, he can talk face to face with the Lord.

The Lord continued, “Do not try to see Me by turning around. As soon as you see Me, I shall remain stationary in that very place. You will know that I am walking behind you by the sound of My ankle bells. Cook one kilo of rice daily and offer it. I shall eat that rice and follow behind you.”

Lord’s journey from Vrindavana to Vidyanagara in South India

The next day, the brahmana begged permission from Gopala and started for his country. Gopala followed him, step by step. While Gopala followed the young brahmana, the tinkling sound of His ankle bells could be heard. The brahmana became very pleased, and he cooked first-class rice for Gopala to eat.

The young brahmana walked and walked in this way until he eventually arrived in his own country. When he neared his own village, he began to think as follows. “I have now come to my village, and I shall go to my home and tell all the people that the witness has arrived.”

Lord’s Arrival at Vidyanagara to Give His Witness for His Pure Devotees

The brahmana then began to think that if the people didn’t directly see the Gopala Deity, they would not believe that He had arrived. “But even if Gopala stays here,” he thought, “there is still nothing to fear.”

Thinking this, the brahmana turned to look back, and He saw that Gopala, the Supreme Personality of Godhead, was standing there smiling.

The Lord told the brahmana, “Now you can go home. I shall stay here and shall not leave.”

The young brahmana then went to the town and informed all the people about Gopala’s arrival. Hearing this, the people were struck with wonder. All the townspeople went to see the witness Gopala, and when they saw the Lord actually standing there, they all offered their respectful obeisances.

When the people arrived, they were very pleased to see the beauty of Gopala, and when they heard that He had actually walked there, they were all surprised.

Then the elderly brahmana, being very pleased, came forward and immediately fell like a stick in front of Gopala. Thus in the presence of all the townspeople, Lord Gopala bore witness that the elderly brahmana had offered his daughter in charity to the young brahmana.

After the marriage ceremony was performed, the Lord informed both brahmanas, “You two brahmanas are My eternal servants, birth after birth.”

Purport: Like these two brahmanas of Vidyanagara, there are many devotees who are eternal servants of the Lord. They are specifically known as nitya-siddha, eternally perfect. Although the nitya-siddhas appear in the material world and seem to be common members of the world, they never forget the Supreme Personality of Godhead in any condition. This is the symptom of a nitya-siddha.

There are two kinds of living entities - nitya-siddha and nitya-baddha. The nitya-siddha never forgets his relationship with the Supreme Personality, whereas the nitya-baddha is always conditioned, even before the creation. He always forgets his relationship with the Supreme Personality of Godhead. Here the Lord informs the two brahmanas that they are His servants birth after birth. The phrase birth after birth refers to the material world because in the spiritual world there is no birth, death, old age or disease. By the order of the Supreme Personality of Godhead, the nitya-siddha remains within this material world like an ordinary man, but the only business of the nitya-siddha is to broadcast the glories of the Lord. This incident appears to be an ordinary story about a marriage transaction involving two ordinary people. However, Krishna accepted the two brahmanas as His eternal servants. Both brahmanas took much trouble in these negotiations, just like mundane people, yet they were acting as eternal servants of the Lord. All nitya-siddhas within this material world may appear to toil like ordinary men, but they never forget their position as servants of the Lord.

Another point: The elderly brahmana belonged to an aristocratic family and was learned and wealthy. The young brahmana belonged to an ordinary family and was uneducated. But these mundane qualifications do not concern a nitya-siddha engaged in the service of the Lord. We have to accept the fact that the nitya-siddhas are completely distinct from the nitya-baddhas, who are ordinary human beings. Srila Narottama dasa Thakura confirms this statement:

gaurangera sangi-gane, nitya-siddha kari’ mane,
se yaya vrajendra-suta pasa
sri-gauda-mandala-bhumi, yeba jane cintamani
tara haya vraja-bhume vasa

One who accepts the associates of Lord Caitanya Mahaprabhu as nitya-siddhas is certain to be elevated to the spiritual kingdom to become an associate of the Supreme Lord. One should also know that Gauda-mandala-bhumi - those places in Bengal where Sri Caitanya Mahaprabhu stayed - are equal to Vrajabhumi, or Vrindavana. There is no difference between the inhabitants of Vrindavana and those of Gauda-mandala-bhumi, or Sridham Mayapur.

The Lord continued, “I have become very much pleased by the truthfulness of you both. Now you can ask for a benediction.” Thus with great pleasure the two brahmanas begged for a benediction.

The brahmanas said, “Please remain here so that people all over the world will know how merciful You are to Your servants.”

Lord Gopala stayed, and the two brahmanas engaged in His service. After hearing of the incident, many people from different countries began to come to see Gopala. Eventually the King of that country heard this wonderful story, and he also came to see Gopala and thus became very satisfied. The King constructed a nice temple, and regular service was executed. Gopala became very famous under the name of Saksi-gopala [the witness Gopala]. Thus Saksi-gopala stayed in Vidyanagara and accepted service for a very long time.

Purport: This city of Vidyanagara is situated in Trailanga-desa, South India, on the bank of the river Godavari. The place where the Godavari flows into the Bay of Bengal is called Kotadesa. The Orissa kingdom was very powerful, and Kotadesa was the capital of Orissa. It was then known as Vidyanagara. Formerly this city was situated on the southern side of the river Godavari. At that time King Purusottama-deva managed to control Orissa and appoint a government. The present city of Vidyanagara is on the southeast side of the river, only twenty to twenty-five miles from Rajahmundry. During the time of Maharaja Prataparudra, Sri Ramananda Raya was the governor there. Vijaya-nagara is not identical with Vidyanagara.

King Purusottama-deva of Orissa

Later there was a fight, and this country was conquered by King Purusottama-deva of Orissa. That King was victorious over the King of Vidyanagara, and he took possession of his throne, the Manikya-simhasana, which was bedecked with many jewels.

King Purusottama-deva was a great devotee and was advanced in the civilization of the Aryans. He begged at the lotus feet of Gopala, “Please come to my kingdom.”

When the King begged Him to come to his kingdom, Gopala, who was already obliged for his devotional service, accepted his prayer. Thus the King took the Gopala Deity and went back to Kataka. After winning the Manikya throne, King Purusottama-deva took it to Jagannatha Puri and presented it to Lord Jagannatha. In the meantime, he also established regular worship of the Gopala Deity at Kataka.

A Wish Come True

When the Gopala Deity was installed at Kataka, the Queen of Purusottama-deva went to see Him and, with great devotion, presented various kinds of ornaments. The Queen had a very valuable pearl, which she wore on her nose, and she wished to give it to Gopala. She then began to think as follows. “If there were a hole in the Deity’s nose, I could transfer the pearl to Him.”

Considering this, the Queen offered her obeisances to Gopala and returned to her palace. That night she dreamed that Gopala appeared and began to speak to her as follows.

“During My childhood My mother made a hole in My nose and with great endeavor set a pearl there. That very hole is still there, and you can use it to set the pearl you desired to give Me.”

After dreaming this, the Queen explained it to her husband, the King. Both the King and the Queen then went to the temple with the pearl. Seeing the hole in the nose of the Deity, they set the pearl there and, being very pleased, held a great festival. Since then, Gopala has been situated in the city of Kataka [Cuttack], and He has been known ever since as Saksi-gopala.

Thus Sri Caitanya Mahaprabhu heard the narration of Gopala’s activities. Both He and His personal devotees became very pleased. When Sri Caitanya Mahaprabhu was sitting before the Gopala Deity, all the devotees saw Him and the Deity as being of the same form. They were of the same complexion, and both had gigantic bodies. Both wore saffron cloth, and both were very grave. The devotees saw that both Lord Caitanya Mahaprabhu and Gopala were brilliantly effulgent and had eyes like lotuses. They were both absorbed in ecstasy, and both Their faces resembled full moons.

When Nityananda saw the Gopala Deity and Sri Caitanya Mahaprabhu in that way, He began to exchange remarks with the devotees, all of whom were smiling. Thus with great pleasure Lord Sri Caitanya Mahaprabhu passed that night in the temple. After seeing the mangala-arati ceremony in the morning, He started on His journey.

[In his book Caitanya-bhagavata] Srila Vrindavana dasa Thakura has very vividly described the places visited by the Lord on the way to Bhuvanesvara.