“The installation of Lord Nrsimhadeva lasted three days July 28-30, 1986. I remember feeling apprehensive that perhaps the installation was too simple. The grave warnings of the Sankaracarya of Kanchipuram had deeply impressed me. But my mind was soon appeased by the loud, dynamic kirtana. Sankirtana-yajna, the chanting of Hare Krsna, the only true opulence of Kali-yuga, was dominating the scene. I felt enlivened and satisfied. Lord Nrsimhadeva, the protector of the sankirtana mission, had finally decided to manifest at Sri Mayapur Chandrodaya Mandir.”
Atma-tattva das
This quote is an excerpt from the forthcoming TOVP flipbook, Lord Nrsimhadeva Comes to Mayapur, detailing the making and arrival of Ugra-Nrsimhadeva, arranged by the disciple of Srila Prabhupada responsible for that service, Atma-tattva das. The flipbook will include his entire narration as well as many rare and never-before-seen photos of Lord Nrsimhadeva being made by the South Indian sthapati, and His arrival in Sridham Mayapur.
The publication is part of the celebration of the opening of the completed Nrsimhadeva Wing in the TOVP in October, 2023, a 10,000 sq. ft. temple that includes a magnificent marble and granite altar, all specifically for the worship of Lord Nrsimhadeva; a miracle in the making and home of the Divine Protector.
All devotees can participate in this historic event by helping to fund the ongoing work in the Nrsimhadeva Wing through the Give To Nrsimha 2023 Fundraiser. Even if you have already sponsored a Nrsimha Brick, several new options are available to select from for the Lord’s service.
We are excited to announce that The Walking Monk's blog is now moving from Blogger to his official website so that you may enjoy all of Bhaktimarga Swami's engaging content in one convenient location!
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“My dear Lord, Your lotus feet are the reservoir that always deserves to receive worshipful homage from all great sages eager to understand the Absolute Truth. You are full in opulence, renunciation, transcendental fame, knowledge, strength and beauty, and therefore I surrender myself unto Your lotus feet.”~Srimad Bhagavatam 3.24.32 Read More...
The City of Miami published an article on their website advertising the Coconut Grove Mango Strut Parade “For over 30 years, Miamians have kept the tongue-in-cheek parade alive with satirical costumes, marching bands and floats, usually with a facetious focus on local, national and global events from the last year. The parade also features actual Read More...
Sunday, January 29th, 2023 243 Avenue Road, Toronto
Off we go! Six of us on the way to Mother India where Father Dharma rules, or at least did so at one time. Who are we? Chris, Anya, Dhruva, Vya, Kunti, and I go up, up, and away in Air Canada for a stopover in Heathrow, bound for Mumbai and finally Kolkata.
2020 was my last visit to the place of the essence (dharma). I am blessed to have this company that I’m in. At our waiting gate our crew of six grabbed a final bit to eat and then engaged in our reading of the script “Witness Gopal,” a way to get familiar to a story of promises, love, hate, devotion, the truth. Not the whole crew was aware of the story, but now they most definitely are.
On a day like today there are last minute duties and phone calls to answer. I’m reminded of our guru, Prabhupada, and how he flew a dozen times around the globe while in his 70s, and all with the intent to share the great wealth of human joy, the spiritual side.
That is what India is known for – the human joy, an obligation to serve all that is around you.
I will miss the temple’s Sunday Open House which includes the feast that has drawn people for decades now. Flying to India with some nice folks compensates for the loss of mingling with the congregants. Basically, we should be content with wherever we are given.
Today is the disappearance anniversary of Sripada Ramanujacharya, the principal acharya in the Sri, or Lakshmi, sampradaya. In a letter dated November 22, 1974, Srila Prabhupada wrote, “We find great shelter at the lotus feet of Sri Ramanujacharya because his lotus feet are the strongest fort to combat the Mayavadi philosophy.” And in the early days of ISKCON in India, before we had Srila Prabhupada’s Bhagavad-gita As It Is in Hindi, Prabhupada would refer people to read the Hindi edition of the Gita with Sri Ramanujacharya’s commentary.
Srila Prabhupada often told a story about Sri Ramanujacharya’s merciful, compassionate nature. As he related it in Ahmedabad in 1972, “The servants of Krishna take all risk for Krishna’s sake. Just like Ramanujacharya. Sri Ramanujacharya’s spiritual master said, ‘My dear son, the mantra which I am giving, you chant silently and you will be delivered. It is so powerful. Don’t chant this mantra loudly so others can hear.’
“Ramanujacharya thought, ‘If this mantra is so powerful that if others hear it they’ll also be delivered, then why not?’ He immediately went to the market and began to chant the mantra. So, his spiritual master became very angry, that ‘I told you not to chant loudly, so that others may not hear.’ And Ramanujacharya replied, ‘My Lordship, I have done offense unto you. That’s all right. For this I am prepared to go to hell. But if this mantra is so powerful, I must speak it to everyone.’ ”
In this mood, following in the footsteps of Sripada Ramanujacharya, Srila Prabhupada broadcast the Hare Krishna maha-mantra and the teachings of the Bhagavad-gita everywhere, to everyone.
Ramanuja was born in India during the year 1017 A.D. when, according to astrological calculations, the sun was in the zodiacal sign of Cancer. His parents were Asuri Keshava and Kantimati, both from aristocratic families. Rumanja passed his childhood days in Shriperumbudur, the village of his birth. At the age of 16 he was married to Rakshakambal.
Only four months after his wedding, Ramanuja’s father was struck with a severe illness and died. Upon the death of his father, Ramanuja became head of the household and decided to move to Kanchi, a holy city famed for its scholars and magnificent Temples.
In Kanchi there lived a scholar named Yadava Prakash, who was renowned for his scholarship in the doctrine of adwaita-vedanta, nondualism. No one could surpass Yadava in his ability to explain Shankara’s commentaries on Vedanta-sutra. Ramanuja enrolled in Yadava’s school and engaged in the study of Sanskrit and Vedic literature.
Although not at all convinced by the Shankarite conception, Ramanuja learned his lessons well and soon became one of Yadava’s favorite students. Thinking Ramanuja to be a sincere follower of the conclusions of Shankara, Yadava showed Ramanuja special affection, but that affection did not last for long.
One day, after delivering a discourse on the Chandogya Upanishad, Yadava asked Ramanuja to massage his body with oil, as was the customary service to be performed by a student in those days. While giving the massage to his teacher, another student came to Yadava for some clarification on a point from the morning discourse. The boy had failed to grasp the meaning of the seventh verse of the first chapter, which began with tasya vatha kapvasam pundarikam evam akshini.
Yadava proceeded to expound an interpretation which described the sublime qualities of the Godhead in a manner which was flagrantly objectionable. On hearing the words of his teacher, the heart of Ramanuja, which was full of love for the Supreme Godhead, was saddened, and hot tears streamed down from his eyes and fell on the thigh of Yadava.
Looking up at the touch of the hot tears, Yadava could understand that something was troubling Ramanuja. When he inquired about Ramanuja’s distress, Ramanuja replied, “O great and wise master, I have been sorely afflicted at heart to hear such an unbecoming explanation from a noble soul like you. How sinful it is of you to debase the Supreme, who is endowed with all gracious qualities and who is the source of all beautiful things in this world. From the mouth of such a learned man as yourself I would never have expected such a low and deceitful interpretation!”
Yadava became so angry that he could hardly control himself. “Well then,” he scorned, maybe you would like to give your own interpretation since you obviously think you know better than l!”
In a very gentle voice Ramanuja replied, “Revered sir, there is no need to give a low-minded interpretation to the verse when the real meaning is direct and glorious.”
“Then let us hear this meaning of yours which is so glorious!” said Yadava. Ramanuja then stood and with great humility recited the meaning of the verse. “The two eyes of the Supreme are as lovely as two lotuses that are blossomed by the rays of the sun.”
“I see,” said Yadava. “You speak as though there actually was such a ‘Supreme Person.’ That is due to your childish ignorance. You have not learned your lessons properly. You should always remember that the Supreme is without form, without name, and without attributes. That is the teaching of the great Shankara. In the future you should not voice your foolish sentiments!” The words of Yadava were painful to Ramanuja’s ears, but out of respect for his teacher he remained silent.
A few days later a second incident occurred. While explaining a verse from the Taittiriya Upanishad beginning with satyam jnanam anantam brahma, Yadava said that Brahman was intelligence, truth, and the infinite.
Hearing this explanation, Ramanuja politely added, “Brahman is endowed with the qualities of intelligence, truth, and the infinite. This means that He is not covered by ignorance as are ordinary living entities, He is never untruthful, and His energies are unlimited, not limited. The Supreme Brahman is the reservoir of all good qualities, yet He is superior to those qualities, as the sun globe is superior to sunlight.”
The agitation which Yadava felt within his mind made his voice tremble. “You young fool!” he shouted. “Your conclusions do not agree with those of Shankara or any of the previous masters! If you are going to persist with this useless talk about a personal God, why come here at all simply to waste my time? Why don’t you start your own school and teach whatever you like? Now get out of my classroom immediately!”
As Ramanuja rose from his seat and quietly left the room, Yadava began to reflect, “This Ramanuja is not an ordinary boy. If he starts his own school, the philosophy of devotion might become a threat to the philosophy of non-dualism. For the sake of preserving our doctrine, this fool should be killed!”
Shortly thereafter, Ramanuja opened a small school at his home, and in no time many people began to come to him to hear his devotional discourses. Ramanuja’s lectures were wholly theistic. He rejected the concept that the jiva, a living entity, could be equal to the Supreme Brahman or become God as postulated by Shankara.
The living entity, Ramanuja taught, is a particle of Godhead, and as such, his position is to serve the complete whole. He said that as the hand is part of the body and thus a servant of the body, similarly the living entity is part of the Supreme and thus his constitutional position is to serve the Supreme.
Ramanuja’s philosophy became known as vishishtadwaita or qualified non-dualism. Accordingly, the living entities are believed to be qualitatively one with the Supreme and at the same time quantitatively different. Ramanuja’s assertion was that the quantitative difference means that the fragmentary parts of the Supreme are dependent on the Supreme but they cannot become the Supreme.
Seeing the growing popularity of Ramanuja and the influence which he had on the people of Kanchi, the proud and arrogant Yadava Prakash became restless. Gathering his faithful students by his side, Yadava said, “This impudent Ramanuja is a heretic! He is a nuisance to society and a threat to our doctrines of non-dualism. I can see no other solution to the problem than to kill this rascal! What do you say?” Yadava’s disciples were in complete agreement with their teacher since they too were envious of Ramanuja. Thus they devised a plan to kill him.
On the plea of worshipping the sacred river Ganges, Yadava and his disciples made arrangements for a pilgrimage to Banaras and asked Ramanuja if he would like to join them. Unsuspecting of their treacherous plan, Ramanuja accepted the invitation. As the group was about to depart, Ramanuja requested his cousin Govinda to accompany him. On the fourth day of their journey, Govinda was taken into confidence by some of Yadava’s younger students who disclosed the plan to kill Ramanuja.
Shocked at the evil intentions of Yadava and his followers, Govinda took Ramanuja to a secluded place in the forest and informed him of the danger. Govinda requested Ramanuja to flee into the forest immediately before it was too late.
Govinda then returned to the camp and told the others that while he and Ramanuja were looking for wild berries in the forest, a tiger had pounced upon Ramanuja and dragged his helpless body away. Outwardly Yadava and his disciples displayed symptoms of sorrow, but inwardly their hearts leaped with joy. Ramanuja was now gone from their lives forever. Or so they thought.
While wandering across the countryside trying to find his way home, Ramanuja came to a well where a man and woman were busy drawing water to take to their village. The couple offered Ramanuja a cup of water to relieve his thirst.
After drinking, Ramanuja laid down to rest and fell into a dreamful sleep. He dreamt that while walking in the forest he saw the incarnation of Godhead Ramachandra and His consort Sitadevi, who showed him the way to his village.
When Ramanuja awoke from his dream, the man and woman at the well were gone. As he looked around he saw that he was now on the outskirts of Kanchi. How he had gotten there he could not ascertain, save and except that it was by a miracle.
Ramanuja resumed his normal life at Kanchi and did not reveal to anyone that his life had been in danger. Several months passed until one day, Yadava and his disciples finally returned to Kanchi after completing their pilgrimage. They were staggered at the sight of Ramanuja alive and conducting his school as usual. Thinking that their plan might have been discovered, they became fearful and abandoned any further plans to kill Ramanuja.
Although he lived for many years as a successful householder, Ramanuja was destined to accept the path of renunciation. Eventually he took up the renounced order of life, sannyasa, by going before the deity in the temple and praying to be exclusively engaged in the service of Godhead.
From that day forward Ramanuja always wore the the symbol of Narayana on his forehead, dressed in saffron cloth, and carried the renunciate’s three-sectioned staff, which signified service to God by body, mind, and words.
So powerful was Ramanuja that the philosophers of non-dualism soon found it difficult to maintain their position in any kingdom. Ramanuja established the tenets of devotion so firmly that none could oppose him. Many great and learned scholars came to hear him speak and became his disciples.
Ramanuja continued living at Shri Rangam, serving the deity of Narayana and imparting enlightenment to whoever came to him until he was 120 years old.
Ramanuja was indeed a great theologian whose life and teachings have had a lasting influence on the development of theistic thought in India. Ramanuja’s introduction of the Godhead as the absolute entity with supersubjective characteristics and his having pioneered the dawning of devotion to Godhead opened the door for future theistic reformers who would in due course fully reveal the highest potential of the soul in a loving relationship with God and His eternal servants.
Krishna Conscious Goals Are So High How Do We Deal With That?====Follow Mahatma Das==== https://linktr.ee/mahat108 Krishna Conscious Goals Are So High How Do We Deal With That? by Mahatma Das Read More...
To serve the servant of Krishna is better than to serve directly Krishna, because if the servant of Krishna promises something, if the servant of Krishna says, “I’ll take you to Krishnaloka,” you must go there. Mayapur, March 7, 1976 Read More...
Saturday, January 28th, 2023 Yonge Street S., Toronto
What a blessing today was, like all days! I say that because I receive an affirmation almost every day. Today was no exception. My stomach confirmed that beet root and I just don’t get along. I love the flavour and the colour, but tummy-wise, it doesn’t work. The truth is simply underscored.
In preparation for my India trip which begins tomorrow, I was urged on to do some shopping. Another truth about myself is that I’m not fond of going out for selecting a purchase. But when it comes to acquiring something for our theatre production in India, I’m less inclined to whine about such a pursuit. In fact, it can be fun. My visit to Theatrics Plus on Yonge St. was a bit of a search. I go there for props, costumes, or makeup. It is admittedly so, a fairly tacky place, but a fine Bengalis family that I know owns and runs it, always giving me a discount. After I perused their new location, I got my hands on a morph body suit all in black.
One of my actors, also a dancer, will be fitting into the full body tights portraying the role of a dancing Krishna. So, to such a purchase I usually duplicate and get a second item for safety’s sake.
What a victory the purchase was and also the walk!
My last real ‘feel good’ aspect of the day was the meeting, held in person and on Zoom, which was the review and ‘think tank’ session on the Chariot Fest. This event is growing so we need to repeat the good and correct the wrongs. Such is life. In the future I must stay away from that beetroot.
By now, you must be aware that I am a sucker for three dimensional objects – sculptures. Before becoming a monk, I was preoccupied in various visual art forms. Recently when I made a visit at the dentist’s office, I saw a piece of metallic curvature sculpture which reminded me of something I assembled in college in ’73 when I walked away from several pieces of artwork to take to my current vocation. When seeing that sculpture in the patients’ waiting room, I had that nostalgic moment.
Now back at the temple ashram, I was looking at the completed work of two dioramas, one called “Changing Bodies” and the other one, “Karma.” They were both made from a mold design so expertly executed. They both very desperately needed a repaint job. To the rescue came Kunti, and artist, who is part of our Bhakti Academy. Well, she transformed them so nicely, worth of mentioning. The “Changing Bodies” exhibit in particular went through its own reincarnation.
It's beautiful!
In the evening I took to a winter’s walk in the Cabbagetown area, and as usual, when being confined to indoor activity, a relief comes from that walking for just an hour. It is a needed change, a reincarnation for the day. Everyone needs a daily transformation through a mere walk through the park.
Once again, a group of us walkers moved along River Road with one foot forward and then the alternate one by the oxidized flow of H2O and after a snow storm that broke away at the sun’s insistence. A lovely elderly woman from the UK and resident of the town who walks this route regularly was oh so curious about the monk’s clothes. But it was Vyasacharya who hyped her up about the marathon walker. We certainly ended up encouraging each other in the walking culture and to, as far as possible, do so in a pristine setting like where we were at Muskoka River. The atmosphere represents the mind of a clean devotee.
The drive back to the big city was awesome in that blue skies were shining on us. Everything in the air was there to tell us that life is worth going through.
A final mention about our short film, The Embassy – it is definitely worth viewing. It achieved some awards, including the Crown Wood International Film Festival Award and the Chambal International Film Festival – Season 7 Award. It achieved the status of quarter finalist at the Canada Shorts – Canadian & International Short Film Festival, and was a nominee at The Black Panther International Short Film Festival.
The compelling dialogue is an interesting character study of Krishna verses Duryodhan in a verbal arm wrestle. No blood and no physical conflict, just a good old battle of the minds in an eloquent classic English. The Embassy will be available soon, so please enjoy a sneak peak of what’s coming in its official trailer found at:
Caitanya Mahaprabhu next arrived at Udupi, the place of Madhvacarya, where the philosophers known as Tattvavadis resided. There He saw the Deity of Lord Krsna and became mad with ecstasy.
PURPORT
Sripada Madhvacarya took his birth near Udupi, which is situated in the South Kanara district of South India, just west of Sahyadri. This is the chief city of the South Kanara province and is near the city of Mangalore, which is situated to the south of Udupi. Near the city of Udupi is a place called Pajaka-ksetra, where Madhvacarya took his birth in a Sivalli-brahmana dynasty as the son of Madhyageha Bhatta, in the year 1040 Sakabda (A.D. 1118). According to some, he was born in the year 1160 Sakabda (A.D. 1238).
In his childhood Madhvacarya was known as Vasudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvacarya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maniman lived near his abode in the form of a snake, and at the age of five Madhvacarya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyasa at the age of twelve. Upon receiving sannyasa from Acyuta Preksa, he received the name Purnaprajna Tirtha. After traveling all over India, he finally discussed scriptures with Vidyasankara, the exalted leader of Srngeri-matha. Vidyasankara was actually diminished in the presence of Madhvacarya. Accompanied by Satya Tirtha, Madhvacarya went to Badarikasrama. It was there that he met Vyasadeva and explained his commentary on the Bhagavad-gita before him. Thus he became a great scholar by studying before Vyasadeva.
By the time he came to the Ananda-matha from Badarikasrama, Madhvacarya had finished his commentary on the Bhagavad-gita. His companion Satya Tirtha wrote down the entire commentary. When Madhvacarya returned from Badarikasrama, he went to Ganjama, which is on the bank of the river Godavari. There he met with two learned scholars named Sobhana Bhatta and Svami Sastri. Later these scholars became known in the disciplic succession of Madhvacarya as Padmanabha Tirtha and Narahari Tirtha. When he returned to Udupi, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Sri Krsna, he saw that a large boat containing goods for Dvaraka was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhvacarya agreed to take some gopi-candana. He received a big lump of gopi-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Krsna. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhvacarya received the Deity of Krsna in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Yet Madhvacarya personally brought this Deity to Udupi. Eight of Madhvacarya’s sannyasa disciples became directors of his eight monasteries. Worship of the Lord Krsna Deity is still going on at Udupi according to the plans Madhvacarya established.
Madhvacarya then for the second time visited Badarikasrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvacarya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvacarya visited the king, he engaged the king in that work and departed with his disciples.
Often in the province of Ganga-pradesa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvacarya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvacarya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tirtha was attacked by a tiger, Madhvacarya separated them by virtue of his great strength. When he met Vyasadeva, he received from him the salagrama-sila known as Astamurti. After this, he summarized the Mahabharata.
Madhvacarya’s devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Srngeri-matha, established by Sankaracarya, became a little perturbed. At that time the followers of Sankaracarya were afraid of Madhvacarya’s rising power, and they began to tease Madhvacarya’s disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvacarya was not in line with Vedic principles. A person named Pundarika Puri, a follower of the Mayavada philosophy of Sankaracarya, came before Madhvacarya to discuss the sastras. It is said that all of Madhvacarya’s books were taken away, but later they were found with the help of King Jayasimha, ruler of Kumla. In discussion, Pundarika Puri was defeated by Madhvacarya. A great personality named Trivikramacarya, who was a resident of Visnumangala, became Madhvacarya’s disciple, and his son later became Narayanacarya, the composer of Sri Madhva-vijaya. After the death of Trivikramacarya, the younger brother of Narayanacarya took sannyasa and later became known as Visnu Tirtha.
It was reputed that there was no limit to the bodily strength of Purnaprajna, Madhvacarya.
There was a person named Kadanjari who was famed for possessing the strength of thirty men. Madhvacarya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Srila Madhvacarya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upanisad. For further information about Madhvacarya, one should read Madhva-vijaya, by Narayanacarya.
The acaryas of the Madhva-sampradaya established Udupi as the chief center, and the monastery there was known as Uttararadhi-matha. A list of the different centers of the Madhvacarya-sampradaya can be found at Udupi, and their matha commanders are (1) Visnu Tirtha (Soda-matha), (2) Janardana Tirtha (Krsnapura-matha), (3) Vamana Tirtha (Kanura-matha), (4) Narasimha Tirtha (Adamara-matha), (5) Upendra Tirtha (Puttugi-matha), (6) Rama Tirtha (Sirura-matha), (7) Hrsikesa Tirtha (Palimara-matha), and (8) Aksobhya Tirtha (Pejavara-matha). The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add seventy-eight years): (1) Hamsa Paramatma; (2) Caturmukha Brahma; (3) Sanakadi; (4) Durvasa; (5) Jnananidhi; (6) Garuda-vahana; (7) Kaivalya Tirtha; (8) Jnanesa Tirtha; (9) Para Tirtha; (10) Satyaprajna Tirtha; (11) Prajna Tirtha; (12) Acyuta Preksacarya Tirtha; (13) Sri Madhvacarya, 1040 Saka; (14) Padmanabha, 1120; Narahari, 1127; Madhava, 1136; and Aksobhya 1159; (15) Jaya Tirtha, 1167; (16) Vidyadhiraja, 1190; (17) Kavindra, 1255; (18) Vagisa, 1261; (19) Ramacandra, 1269; (20) Vidyanidhi, 1298; (21) Sri Raghunatha, 1366; (22) Rayuvarya (who spoke with Sri Caitanya Mahaprabhu), 1424; (23) Raghuttama, 1471; (24) Vedavyasa, 1517; (25) Vidyadhisa, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi, 1560; (29) Satyanatha, 1582; (30) Satyabhinava, 1595; (31) Satyapurna, 1628; (32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasankalpa, 1752; (39) Satyasantusta, 1763; (40) Satyaparayana, 1763; (41) Satyakama, 1785; (42) Satyesta, 1793; (43) Satyaparakrama, 1794; (44) Satyadhira, 1801; (45) Satyadhira Tirtha, 1808.
After the sixteenth acarya (Vidyadhiraja Tirtha), there was another disciplic succession, including Rajendra Tirtha, 1254; Vijayadhvaja; Purusottama; Subrahmanya; and Vyasa Raya, 1470–1520. The nineteenth acarya, Ramacandra Tirtha, had another disciplic succession, including Vibudhendra, 1218; Jitamitra, 1348; Raghunandana; Surendra; Vijendra; Sudhindra; and Raghavendra Tirtha, 1545.
To date, in the Udupi monastery there are another fourteen Madhva-tirtha sannyasis. As stated, Udupi is situated beside the sea in South Kanara, about thirty-six miles north of Mangalore.
Most of the information in this purport is available from the South Kanada Manual and the Bombay Gazette.
While at the Udupi monastery, Sri Caitanya Mahaprabhu saw “dancing Gopala,” a most beautiful Deity. This Deity appeared to Madhvacarya in a dream.
TEXT 247
gopi-candana-tale achila dingate madhvacarya sei krsna paila kona-mate
TRANSLATION
Madhvacarya had somehow or other acquired the Deity of Krsna from a heap of gopi-candana that had been transported in a boat.
TEXT 248
madhvacarya ani’ tanre karila sthapana adyavadhi seva kare tattvavadi-gana
TRANSLATION
Madhvacarya brought this dancing Gopala Deity to Udupi and installed Him in the temple. To date, the followers of Madhvacarya, known as Tattvavadis, worship this Deity.
You can read the British Prime Minister, Mr. Rishi Sunak’s message in honor of Bhaktivedanta Manor’s 50th anniversary. (1973 – 2023) PM-message-Bhaktivedanta-Manor-50
‘Gata-varsha’ (The Last Year) is an editorial written by Srila Bhaktivinoda Thakura for Sajjana Tosani, Vol.12, Issue 1 in 1900. The Thakura reviews the spiritual achievements made during the last year, and predicts that in future, people from all nations will come to the birthplace of Mahaprabhu. He also mentions his son, Siddhanta Sarasvati in connection to the publication of Padma Puruna.
Gata-varsa (The Last Year)
by Srila Bhaktivinoda Thakura
(translated by Swami B.V. Giri for the Bhaktivinoda Institute)
By the grace of Sriman Mahaprabhu we have completed our eleventh year. It is a matter of great joy to us that in the last few years we have seen many kinds of improvements in the world of spirituality, when plague, famine and war have greatly increased the misery of men. First of all, Srimati Vishnupriya Patrika has taken a new form. In Sridhama Vṛndavana, by the endeavours of some people, a spiritual monthly called GauḍeSvara Vaishnava was created. In the metropolis of Calcutta, another spiritual magazine called Vaishnava Pratibha has emerged. At one time there was no other spiritual magazine except for this Sajjana Tosani magazine. Sajjana Tosani has created such spiritual excitement in the minds of many people that so many magazines have emerged nowadays. This is a very good sign. There is no doubt that no matter how much Vaishnava dharma is propagated in these magazines, many things will be published about Sri Gauranga and the prema-dharma that He preached. We hope that in all these journals, the teachings of the pure Vaishnnava dharma, as authorised by Sri Caitanya-caritamṛta, will gradually be propagated in a pure fashion. I saw again that a weekly newspaper called Nivedana has come out in the world. Although there is a lot of material news in this journal, we have high hopes, since we have seen a few spiritual discussions within it.
Hari-nama kirtana has been especially popular in the city of Calcutta since last year. No matter what the aspirations of these kirtana communities may be, by abandoning the Jatra theatre, many people are collectively propagating hari-nama – whatever their reason, their wandering through the city is an excellent deed. Destroying a plague is a trivial result for Sri-hari-kirtana. It is our hope that many mahatmas, after associating with sadhus, will become inclined to search for the true result and become pure Vaishnavas.
The main objective of all great deeds performed by anyone in this world is to maintain the preaching of the birthplace of Sri Sri Gaurangadeva for the benefit of future devotees. Happily, in the midst of all the spiritual uproar, righteous men are endeavouring for the betterment of Sridhama Mayapura. It is not the intention of the Lord to make a big fuss by spending more money in Sri Mayapura. Those who will be born as devotees amongst all the nations of the world, will one day hope to see the birth-place of Sri Sri Mahaprabhu from many, many distant lands. Those who endeavour to keep the flow of services in Mayapura strong, will be counted amongst the main benefactors of the world of Vaishnavas that will appear in the future. There is no doubt that by all these activities, the dharma of Sri Mahaprabhu will be especially propagated throughout the world.
During the last one year, authors of transcendental literature have not been idle in producing books on bhakti-tattva. In the last year, Siddhanta Sarasvati has attempted to collect and publish in Bengali Sri Padma Purana, which is worshippable by all the Devas. A respected gosvami, who is the crest-jewel of his lineage, has published four parts of Sri Bhagavat Sandarbha in Devanagari script. An English translation of Srimad Ramanuja’s Sribhasya commentary on the Vedanta–sutra has been published with great endeavour by two Madrasi scholars. The book Vedanta-sara by Srimad Ramanuja has been printed in the Western Provinces with an English translation by a foreign scholar. We have heard that Sri Siddhanta Sarasvati will also publish the original and Bengali translation of this book for the world very soon.
Sigatoka is a town in Fiji on the island of Viti Levu. Most beautiful Sri Radha Damodar Mandir dominates the Sigatoka skyline. We were very fortunate to be present on Vasanata Panchami, the first day of spring in India. The Lordships were decorated with beautiful yellow garments. We were awestruck at the amazing dioramas and Read More...
By Gopavrindapal Das “Many teachings point to an infinite personality of love, beauty, wisdom and kindness. These teachings are compelling parts of the world’s spiritual library and add valuable pieces to life’s puzzle. Take, for instance, the Vedic literature’s of ancient India. The Vedas are the oldest and largest body of philosophical information on Earth, Read More...
“The more the five members of the Pañca-tattva cause the rains of love of Godhead to fall, the more the inundation increases and spreads all over the world.” (Cc Adi-lila 7.28) London erupts into Hare Krishna ecstasy – 28.1.23 Read More...
Vraja Prema: Super rare memorabilia from the early days of ISKCON in New york (Bought on Ebay – not for sale). My husband found in the magazine The Village Voice (23 June 1966) the advertising , from which Michael (Mukunda Goswami) find for Srila Prabhupada information, for renting the first ISKCON center on the west Read More...
Vaishnava Jaya (Bhaimi) Ekadasi is an important fasting ritual observed on the 11th day during the Shukla Paksha (the bright fortnight of moon) in the month of Madhava in the Vaishnava calendar. This observance falls somewhere between the months of January to February in the Gregorian calendar. Jaya Ekadasi is also popularly called as Bhaimi Ekadasi and it is strongly believed that one who observes a righteous fast on this day will find a place in Vaikuntha. Observing the Vaishnava Jaya Ekadasi vrata is equivalent to observing all other Ekadasi fasts.
We encourage devotees reading this article to kindly consider donating on this day to help complete Lord Nrsimhadeva’s Wing in the TOVP, scheduled to open October, 2023. Please go to th Give To Nrsimha 2023 Fundraiser page on the TOVP website and select one of several new and unique seva opportunity options.
NOTE: Bhaimi Ekadasi is observed on Wednesday, February 1 in India, and Tuesday, January 31 in the U.S.. Please refer to your local calendar through www.gopal.home.sk/gcal.
The narration of the glories of Magha-Shukla Ekadasi or Jaya (Bhaimi) Ekadashi is found in the Bhavishyottara Purana in a conversation between Maharaja Yudhishthira and Lord Krishna. It is said that one who observes upavasa (fasting) on this day is granted entry into Lord Vishnu’s abode, even not having performed other vratas of the year. The half-day fast (vrata) for the appearance day of Lord Varahadev on the following day, Varaha Dvadasi is also observed on this Ekadashi.
Yudhishthira Maharaja Inquires From Lord Krishna
Yudhisthira Maharaj said, “O Lord of the lords, Sri Krishna, all glories unto You! O Master of the universe, You alone are the source of the four types of living entities – those born of eggs, of perspiration, of seeds, and of embryos. You are the root cause of all, O Lord, and therefore the creator, maintainer, and destroyer.
“My Lord, You have kindly described to me the auspicious day known as Sat-tila Ekadashi, which occurs during the dark fortnight (Krishna paksha) of the month of Magha (January – February). Now I request you to please explain to me about the Ekadasi that occurs in the bright fortnight (Shukla paksha) of this month. By what name is it known, and what is the process for observing it? Who is the presiding Deity of this sublime day, which is so dear to You?”
Lord Krishna Answers Yudhishthira
Lord Sri Krishna replied, “O Yudhisthira, I shall be glad to tell you about the Ekadasi that occurs during the bright half of Magha. This Ekadashi effaces all kinds of sinful reactions and demonic influences. It is known as Jaya Ekadashi, and the fortunate soul who fasts on this sacred day is relieved of the great burden of ghostly existence. Thus, there is no better Ekadashi than this, for it truly bestows freedom from birth and death. It should be observed respectfully and meticulously. Please listen to Me attentively, O Pandava, as I relate an ancient episode that I have previously narrated in the Padma Purana.
Malyavan and Pushpavati Attracted
“Long ago, Lord Indra ruled his celestial kingdom well and the devas (demigods) living there were content. In the Nandana Forest graced with Parijata Flowers, Indra drank ambrosia and enjoyed the company of fifty million celestial maidens (Apsaras), who danced for his pleasure. Singers, led by Pushpadanta, sang in sweet voices. Chitrasena, Indra’s chief musician in the company of his wife Malini and his handsome son Malyavan entertained Indra.
“At that time, an Apsara named Pushpavati became attracted to Malyavan. Cupid’s sharp arrows pierced her heart. With her beautiful body, complexion and enchanting movements of eyebrows, she captivated Malyavan.
“O King, listen as I describe the splendid beauty of Pushpavati: She had incomparably graceful arms with which to embrace a man like a fine silken noose; her face resembled the Moon; her lotus eyes reached almost to her lovely ears, which were adorned with exquisite earrings. Her thin neck decorated with ornaments looked like a conch, having three lines. Her waist was as slender as the size of a fist. Her hips were broad, and her thighs like the trunks of banana trees. Gorgeous ornaments and garments complemented her naturally beautiful features. Her breasts were raised emphasizing her prime of youth and to look upon her feet was to behold newly grown red lotuses.
Indra Curses Malyavan and Pushpavati
“Seeing Pushpavati in all her heavenly beauty, Malyavan was bewitched. They had come with the other performers to regale Lord Indra, but enamored of each other, they faltered in their singing and dancing. Their pronunciation dithered and their rhythm wavered. Lord Indra could understand the cause of their mistakes at once. Offended at the discord in the musical performance, he became very angry and shouted, ‘Useless fools! You pretend to sing for me while in a stupor of infatuation for each other! You mock me! I curse you both to suffer henceforth as pisachas (hobgoblins). Go to the earthly regions as husband and wife and reap the reactions of your offense.
The Sufferings of Malyavan and Pushpavati
“Dumbstruck by the chastisement, Malyavan and Pushpavati fell from the heavenly Nandana Forest to a Himalayan peak on Earth. Distraught, with their celestial intelligence vastly diminished by the effects of lord Indra’s fierce curse, they lost their sense of taste, smell, and touch.
“It was so frigid on the high Himalayan desert of snow and ice that they could not even enjoy the oblivion of sleep. Roaming aimlessly in the harsh altitude, Malyavan and Pushpavati suffered more at every moment. Even in a cave, their teeth chattered incessantly due to the cold. Their hair stood on end due to fright and bewilderment. In this wretched condition, Malyavan said to Pushpavati, ‘What abominable sins did we commit as to suffer in these pisacha bodies, in an unbearable environment? This is absolutely hellish! Hell is ferocious, but this suffering is even more abominable. Oh! One should never commit sins!’
The Blessings of Bhaimi Ekadasi
By their good fortune, however, that day happened to be the auspicious Jaya (Bhaimi) Ekadashi, the Ekadasi of the light fortnight of the month of Magha. Due to their intense misery, they had neglected to drink water, kill any game, or even eat fruits and leaves available at that altitude. They had unknowingly observed Ekadasi by fasting completely from all food and drink. Sunk in misery, Malyavan and Pushpavati collapsed beneath a Pipal tree unable to get up. The Sun had set. The night was colder and even more miserable than the day. They shivered in a freezing snowfall. Their teeth chattered in unison, and when they became completely numb, they embraced just to keep warm. Locked in each other’s arms, unable to enjoy sleep or sex, they suffered all night under the powerful curse of Indra.
“Yet, O Yudhishthira, by the mercy of the fast they had inadvertently observed on Jaya Ekadasi, and because they had remained awake all night, they were blessed on the following day. As Dvadasi dawned, Malyavan and Pushpavati had given up their demonic forms and once again attained beautiful heavenly bodies with lustrous ornaments and exquisite garments. As they both looked at each other in amazement, a celestial airplane (vimana) arrived on the spot for them. A chorus of heavenly denizens sang their praises as the couple stepped into the beautiful aircraft and proceeded directly to the heavenly regions, cheered by the good wishes of everyone. Soon Malyavan and Pushpavati arrived at Amaravati, Lord Indra’s capital city, and immediately went before their lord (Indradeva) and offered him their obeisances.
“Lord Indra was astonished to see them restored to their original forms so soon after he had cursed them. Indradeva asked, ‘What extraordinarily meritorious deeds did you perform to give up your pisacha bodies so quickly after I had cursed you? Who released you from my irresistible curse?’
“Malyavan replied, ‘O lord, it was by the extreme mercy of the Supreme Personality of Godhead, Lord Sri Krishna (Vasudeva) and also by the powerful influence of the Jaya Ekadashi, that we were released from our suffering as pisachas. O master, because we unwittingly executed devotional service to Lord Vishnu by observing the day most dear to Him, we were restored to our former status.’
“Indradeva then said, ‘Because you served the Supreme Lord Sri Keshava by observing Ekadashi, you have become worshipable even by me, and I can see that you are now completely purified of sin. Whosoever engages in devotional service to Lord Sri Hari is commendable to me.’ Lord Indradeva then gave Malyavan and Pushpavati free reign to enjoy each other and wander the heavenly planets as they wished.
Lord Krishna Concludes
“O Maharaj Yudhisthira, one should strictly fast on the sacred day of Lord Hari, especially on Jaya Ekadashi, which frees one even from the sin of killing a twice born Brahmin. A great soul who observes this fast with full faith and devotion in effect gives profuse charity, performs all kinds of sacrifice, and bathes in all the holy places of pilgrimage. Fasting on Jaya Ekadashi qualifies one to reside in Vaikuntha and enjoy eternal happiness.”
“O great king,” Lord Sri Krishna concluded, “one who even hears or reads these wonderful glories of Jaya Ekadashi attains the merit of performing an Agnistoma fire sacrifice, during which the hymns from the Sama-Veda are recited.”
Thus ends the narration of the glories of Magha-shukla Ekadasii, or Jaya Ekadasi, from the Bhavishya-uttara Purana.
Reflections on the relevancy of ISKCON in this world If there was a predominant message that Srila Prabhupada left all his followers at the end of his life, it would arguably be, “You will show your love for me by how much you cooperate together.” Our Founder-Acharya (teacher by example) issued this simple yet profound […]
from the magazine of La Repubblica (Venerdì) For five centuries, St. Peter’s Basilica was the largest religious building in the world. A primacy that will soon lose, at least on the surface. To overcome it, the new temple of the Hare Krishna religion which stands out in Mayapur, on the banks of the river Ganges, […]
Today is the disappearance anniversary of Sripada Ramanujacharya, the principal acharya in the Sri, or Lakshmi, sampradaya. In a letter dated November 22, 1974, Srila Prabhupada wrote, “We find great shelter at the lotus feet of Sri Ramanujacharya because his lotus feet are the strongest fort to combat the Mayavadi philosophy.” And in the early days of ISKCON in India, before we had Srila Prabhupada’s Bhagavad-gita As It Is in Hindi, Prabhupada would refer people to read the Hindi edition of the Gita with Sri Ramanujacharya’s commentary.
Today is Sripada Madhvacharya’s disappearance day. Sri Caitanya-caritamrta, Madhya-lila, Chapter 9, describes him: