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Share Your Care started a new patronage program where we appeal to yatras and individuals who want to support Ukrainian Yatra in these difficult times to focus their attention on one particular yatra, family, or individual. In this section of our website, you can find eligible candidates for your ongoing support. Share Your Care team […]
The post ADOPT A YATRA – NEW Ukraine Patronage Campaign appeared first on ISKCON News.
On September 7th, the ISKCON Governing Body Commission (GBC), released its final decision regarding the 30-year case on the status of Lokanatha Swami in ISKCON. Their final decision is: that his status as initiating guru continues. The decision, however, is three-fold: firstly, the panel created in 2021 to decide on the proper handling of the […]
The post News Brief – Summary of GBC Decision on Lokanath Swami appeared first on ISKCON News.
The TOVP Communications Department is pleased to announce the release of the new online publication, ‘The TOVP Story, 1971-2022’. This new virtual flipbook covers the history of the TOVP from its earliest dates of inception by Srila Prabhupada to its current status in beautiful photos, videos, and detailed descriptions that will educate and inspire the […]
The post The TOVP Publishes ‘The TOVP Story, 1971-2022’ appeared first on ISKCON News.
Former Collin County Judge Keith Self addressing the audience ISKCON Dallas celebrates first ever public Krishna Janmastami Festival in North Dallas (Frisco), TX Sri Radha Kalachandji Temple (ISKCON Dallas) celebrated the first-ever Krishna Janmastami Festival in Frisco, North Dallas area on Aug 27, 2022. The event was celebrated at the Collin College Conference Center […]
The post Iskcon Dallas Holds First Ever Public Janmastami Festival in Frisco, Texas appeared first on ISKCON News.
Have you ever heard of a Bhakti Convocation? Or heard of a graduation ceremony where the students met their teachers face to face for the first time since their teacher-student relationship? It so happened at ISKCON Coimbatore, on the 24th of June 2022, the Bhaktivedanta Academy awarded 125 Bhakti Shastri certificates to students who […]
The post A Bhakti Convocation at ISKCON Coimbatore appeared first on ISKCON News.
Ekadasi is the 11th day of the lunar phase of the Moon. Indira Ekadasi is celebrated in the Krishna Paksha (waning Moon phase) in the month of Ashwin (September–October). Since this Ekadasi falls on the Pitru Paksha (15 days in the month of Ashwin dedicated to ancestors), it is also known as ‘Ekadasi Shraddh.’ This is widely celebrated in Northern India to pay rituals to ancestors.
It’s recommended to chant extra rounds and stay up all night chanting and hearing the Lord’s glories. It is also auspicious to donate to Vaishnavas and Lord Krishna’s service on Ekadasi and we invite our readers to consider this Indira Ekadasi to donate towards the Give To Nrsimha 2023 Fundraiser. We are focusing on the completion and opening of the entire Nrsimhadeva hall and altar by the Fall of 2023 as a forerunner to the Grand Opening of the TOVP in 2024 when all the Deities will be relocated into Their new home. Please go to the Give To Give To Nrsimha 2023 Fundraiser page TODAY and help complete this offering to the Lord.
NOTE: Indira Ekadasi is observed on Sept. 21 worldwide. Please refer to your local calendar through www.gopal.home.sk/gcal.
View, download and share the TOVP 2022 Calendar.
Yudhishthira Maharaj said, “Oh Madhusudana, killer of the Madhu demon, what is the name of the Ekadasi that occurs during the dark fortnight (krishna paksha) of the month of Ashwin (September-October)? Please describe its glories to me.”
The Supreme Personality of Godhead, Lord Sri Krishna then replied, “This holy day is called Indira Ekadasi. If a person fasts on this day, all his sins are eradicated and his forefathers who have fallen into hell are liberated. Oh best of kings, one who simply hears about this sacred Ekadasi achieves the great merit earned by performing a horse sacrifice.
“In the Satya-yuga there lived a king named Indrasena who was so powerful that he destroyed all his enemies. His kingdom was called Mahishmati-puri. The glorious and highly religious King Indrasena took good care of his subjects, and therefore he was rich in gold, grains, sons, and grandsons. He was greatly devoted to Lord Sri Vishnu as well. He especially enjoyed chanting My name, calling out ‘Govinda! Govinda!’. In this way King Indrasena systematically dedicated himself to pure spiritual life and spent much time meditating on the Absolute Truth.
“One day, as King Indrasena happily and peacefully presided over his assembly, the perfect orator, Sri Narada Muni, was seen descending. White as a conch, shining like the moon, like a jasmine flower, like a lightning bolt, Narada Muni descended from the sky. He was decorated with matted locks of reddish hair. The king offered Devarishi Narada, the saint among the devas, great respect by greeting him with joined palms, inviting him into the palace, offering him a comfortable seat, washing his feet, and speaking sweat words of welcome. Then Narada Muni said to Maharaj Indrasena, ‘Oh king, are the seven limbs of your kingdom prospering?’
“The seven limbs of a king’s domain being; the king’s well-being himself, his ministers, his treasury, his military forces, his allies, the brahmanas, the sacrifices performed in his kingdom, and the needs of the king’s subjects. ‘Is your mind absorbed in thinking of how you can properly perform your occupational duty? Are you becoming more and more devoted and dedicated to the service of the Supreme Lord, Sri Vishnu?’
“The king replied, ‘By your kind grace, Oh greatest of sages, everything is quite well. Today, just by your presence all the sacrifices in my kingdom are successful! Please show me mercy and explain the reason for your kind visit here.’
“Sri Narada, the sage among the devas, then said, ‘Oh lion among kings, listen to my astonishing words. When I descended from Brahmaloka to Yamaloka, Lord Yamaraja praised me very graciously and offered me an excellent seat. As I glorified his truthfulness and wonderful service to the Supreme Lord, I noticed your father in Yamaraja’s assembly. Though he had been very religious, because he broke an Ekadasi fast prematurely, he had to go to the Yamaloka. Your father gave me a message for you. He said, “In Mahishmati lives a king named Indrasena. Please tell him about my situation here – that because of my past sinful deeds I have somehow been forced to reside in Yamaraja’s kingdom. Please give him this message from me: ‘Oh son, kindly observe the coming Indira Ekadasi and give much in charity so I can go upward to heaven.’ ”
Philosophically we can understand that every living entity is an individual, and individually everyone has to practice Krishna consciousness to traverse back to home, back to Godhead. As stated in Garuda Purana, someone who is suffering in hell cannot practice Krishna consciousness, because this requires some mental peace, which the reactionary tortures of hell make impossible. If a relative of a sinner suffering in hell gives some charity in the name of the sinner, he can leave hell and enter the heavenly planets. But if the sinner’s relative observes this Ekadasi fast for his suffering kinsman, the kinsman goes directly to the spiritual world, as stated in this narration based on Brahma-vaivarta Purana.
“Narada continued, ‘Just to deliver this message, Oh king, have I come to you. You should help your father by observing the fast of Indira Ekadasi. By the merit you gain, your father will go to heaven.’ “King Indrasena asked, ‘Oh great Naradji, please be merciful and tell me specifically how to observe a fast on Indira Ekadasi, and also tell me during what month and on what day it occurs.’
“Narada Muni replied, ‘Oh king, please listen as I describe to you the full process of observing the Indira Ekadasi.’
- This Ekadasi occurs during the dark fortnight of the month of Ashwin.
- On the Dashami tithi, the day before Ekadasi, rise early in the morning, take bath, and then do some service for God with full faith.
- At noon, bathe again in running water and then offer oblations to your forefathers with faith and devotion.
- Be sure not to eat more than once on this day and at night sleep on the floor.
- When you awaken on Ekadasii morning, cleanse your mouth and teeth thoroughly and then with deep devotion for the Lord take this sacred vow: ‘Today I shall fast completely and give up all kinds of sense enjoyment. Oh lotus-eyed Supreme Personality of Godhead, Oh infallible one, please give me shelter at Your lotus feet.’
- At noon, stand before the sacred form of the Sri Shaligram Shila and worship Him faithfully, following all the rules and regulations; then offer oblations of ghee into the sacred fire, and tarpana directed to help your forefathers.
- Next, feed qualified Brahmins (non-grain prasadam) and offer them some charity according to your means.
- Now take the food pindas you offered to your forefathers, smell it, and then offer it to a cow. Next, worship Lord Hrishikesha with incense and flowers, and finally, remain awake all night near the Deity of Lord Sri Keshava.
- Early in the morning of the next day, Dvadasi tithi, worship Sri Hari with great devotion and invite Brahmin devotees to a sumptuous feast.
- Then feed your relatives, and finally take your meal in silence.
‘Oh king, if you strictly observe a fast on Indira Ekadasi in this way, with controlled senses, your father will surely be elevated to the abode of Lord Vishnu.’ “After saying this, Devarishi Narada immediately disappeared from the scene to bless someone else with his presence.
“King Indrasena followed the great saint’s instructions perfectly, observing the fast in the association of his relatives and servants. As he broke his fast on the Dvadasi tithi, flowers fell from the sky. The merit that Indrasena Maharaj earned by observing this fast released his father from the kingdom of Yamaraja and caused him to attain a completely spiritual body. Indeed, Indrasena saw him rising to the abode of Lord Hari on the back of Garuda Vahan. Indrasena himself was able to rule his kingdom without any obstacles, and in time when he handed over the kingdom to his son, he also went to the spiritual realm of Vaikuntha.
“Oh Yudhishthira, these are the glories of the Indira Ekadasi, which occurs during the dark fortnight of the month of Ashwin. Whoever hears or reads this narration certainly enjoys life in this world, is freed of all reactions to his past sins, and at the time of death returns home, back to Godhead, where he lives eternally.”
Thus ends the narration of the glories of Ashwin-krishna Ekadasii, or Indira Ekadasi, taken from the Brahma-vaivarta Purana.
This article has been used courtesy of ISKCON Desire Tree
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Visvarupa-mahotsava marks the occasion on which Lord Chaitanya’s older brother, Visvarupa, took sannyasa, the renounced order of life. And on the same date some four hundred and fifty years later, our own spiritual master, Srila Prabhupada, also accepted sannyasa.
According to Vedic literatures, Lord Chaitanya is Krishna Himself, the Supreme Personality of Godhead, come in the present age in the role of a devotee. In the previous age, Lord Krishna came in His original feature and spoke the Bhagavad-gita, and at the conclusion He instructed, sarva-dharman parityaja mam ekam saranam vraja: give up all other duties and surrender unto Me. But people could not understand or appreciate Lord Krishna’s instruction. So later, about five hundred years ago, Krishna came again, not in His original form but in His devotional form as Lord Chaitanya. And Lord Chaitanya taught us how to serve Krishna, how to worship God in the present age.
Lord Chaitanya taught various methods of worship, but He especially emphasized the chanting of the holy names of God, or Krishna. In particular, He quoted a verse from the Brhan-Naradiya Purana (38.126):
harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
“One should chant the holy name, chant the holy name, chant the holy name of Hari, Krishna. In this age of Kali, there is no other way, no other way, no other way for spiritual realization.”
He acted like a teacher who shows students how to write the alphabet. The teacher stands in front of the class and writes on the board, “A, B, C, D.” The teacher has no need to practice writing, but he shows by his own example how to form the letters properly. In the same way, God, Krishna, had no need to worship, but to set the example for us, so that we could learn how to worship Him in the best way in the present age, He came as Lord Chaitanya and taught and demonstrated the chanting of the holy names of Krishna.
When Lord Chaitanya appeared, the social and spiritual system called varnashrama-dharma was still prevalent in India. In this system there are four social and four spiritual divisions, all necessary for society to function properly. Although we may not refer to them by the same terms, and although the system has not been developed as systematically and scientifically as in Vedic culture, still, by the arrangement of nature, the divisions still exist. In the Bhagavad-gita Krishna says, catur-varnyam maya srstam guna-karma-vibhagasah: “According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me.” (Gita 4.13) So, the four social orders, or broad divisions of occupational duties, are created by Krishna.
The four divisions include, first, the intelligent class, who are teachers and priests, but mainly teachers. Then there is the martial, or administrative, class, who are rulers and warriors; they govern and protect the citizens. There is the vaishya, or productive class, who engage in agriculture—farming and cow protection—and, with any surplus, in trade. And there is the service class, or workers, who perform services to support the other three classes.
When a person hears the description of the different social orders and duties, he or she may be alerted to the possibilities for exploitation and domination of the “lower” classes by the “higher.” But in Vedic society the different members work cooperatively for the common good, ultimately for the pleasure of God. In the physical body there are natural divisions—the head, the arms, the stomach, the legs—and they all have different functions. But they all cooperate for the benefit of the whole. In the social body, the brahmans are compared to the head—they give guidance. The kshatriyas are compared to the arms—they protect the body. The vaishyas are compared to the stomach—they provide food for the body. And the sudras, or workers, are compared to the legs—they carry the rest of the body where it wants to go. There is no question of competition among the different parts of the body—or of exploitation. They all work for the good of the whole.
Apart from the social divisions, there are four spiritual divisions. These are also natural, especially in a culture meant for self-realization and God realization, which Vedic culture is. The first order is the brahmacharis, celibate students. In the traditional system, the brahmachari would study in the ashram of the guru, in the gurukula. He would be trained mainly in principles of good character. And because the main emphasis was on good character and spiritual development, the teachers had to be spiritually qualified.
Here we can see the defect in modern education, where emphasis is given to material knowledge without much consideration of personal character. Now practically no spiritual or moral qualification is required of teachers. They may drink, they may smoke, they may gamble, they may do all sorts of nonsense in their “private” lives, but if they know the subject in a material way, they are considered qualified to teach. But in the Vedic system, because the emphasis was on moral character and spiritual development, the teachers, the brahmans, had to be exemplary. And in addition, they had to know the content of the subjects they taught. The exemplar in the Vedic system was called acharya. Acharya means “one who teaches by example”— not that in the classroom the teacher says, “You should not smoke” but then outside the classroom he or she smokes, or that the teacher says, “You shouldn’t drink” but then outside he or she drinks.
A friend of ours in Bombay was attending an international conference on drug abuse in Delhi. She is a devotee, and she works with a lot of underprivileged people in the slum areas of Bombay. And in her own way, she tries to introduce Krishna consciousness, seeing how, by God’s grace, it can transform people’s lives, how people who were addicted to drugs can give them up with the spiritual strength gained by chanting and other practices. So, she went to the conference, and during the evenings her colleagues would get together and have parties and drink and smoke and take drugs. Then, during the day, they would meet to discuss what to do about the problem of substance abuse. Socially, she would be with them. After all, they were her friends and colleagues, but when she would attend their parties, they would insist, “Why don’t you have a drink? Have a smoke. Have this, have that.” And she would always refuse.
One night, their party was busted by the police. The only one of them of good character, of spotless character, was our friend, the devotee. Her colleagues knew that her word would be accepted, because she was strict in her habits, so they appealed to her to make up a story that they were conducting an experiment, doing research, on taking drugs. Whatever happened in the end, the point I am making is that in Vedic culture the teachers were supposed to be exemplary. Their character was considered one of their main qualifications as teachers.
So, the first order is brahmachari—celibate students living in the ashram of the guru, the spiritual preceptor. The second order is grihastha—married, or household, life. At the age of twenty or twenty-five, the young man could choose to enter the grihastha-ashrama. At such a time he would take permission from the guru to leave the gurukula, and there would be a ceremony comparable to today’s graduation. The young man would leave and go out into the world, bringing with him all the principles of moral character and spiritual development that he had learned in the ashram of the guru.
Then, after living in the grihastha-ashrama, having children and providing for their future, the husband and wife would enter the vanaprastha-ashrama, retired life. They would retire, not to while away their time in idle pursuits and reminiscences, but to realize God. Of course, there is no harm in reminiscing sometimes, but they had a positive engagement, and their positive engagement was spiritual perfection.
The first instruction of the Bhagavad-gita is:
dehino ’smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.” (Gita 2.13) In other words, the soul is distinct from the body.
Later in the Gita Krishna says that He has two energies: the superior energy, or para-prakrti, which is spiritual, and the inferior energy, or apara-prakrti, which is material.
bhumir apo ’nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat
“Earth, water, fire, air, ether, mind, intelligence, and false ego—all together these eight constitute My separated material energies. Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.” (Gita 7.4–5) The spiritual energy is conscious and eternal, whereas the material energy is unconscious and temporary. This physical body is made of the eight material elements, inferior energy, but the soul within the body is made of the superior, spiritual energy.
The soul continues to live after the death of the body. In one sense there is no death of the body, because the body is always dead. It is just a machine, and the soul is the driver of the machine who makes the machine work. When the soul is in the body, the body appears to be alive. When the soul leaves the body, we declare that the body is dead, because the soul has left. Now, someone might argue that the soul, or life, is created by a particular chemical combination, that when the chemicals or atoms and molecules combine in a certain way, life is produced. But if that were the case, death would merely be a breakdown in the chemical combination. If life were created by a certain combination of chemicals, then death would mean that the combination had broken down, and the implication would be that if we restored the combination, the person would come back to life. A car is a combination of material elements. The car may break down, but if you keep replacing the material elements, the car will work again. Even if the car is from 1900, if you replace the engine, replace the carburetor, replace the steering wheel—whatever the parts are—if you keep replacing them, it will work again. Yet although people have tried to become immortal since the beginning of time, they have never succeeded in bringing a dead person back to life, because life is not a combination of material elements. Life is the quality of the spiritual soul, the superior energy of the Lord. Once the spiritual soul leaves the body, we can do nothing to bring the body back to life, because the living force has left.
So the question is, “What happens to the living force when it leaves the body? What happens to the soul?” According to the Bhagavad-gita, the soul, depending on its activities, or karma, will enter a particular type of body. If the car breaks down and is not worth fixing, the driver will get another car. What kind of car he gets will depend on how much he can afford. If the person has been earning and saving, he can get a luxury car. If the person has been working but not earning so much, or has not been saving, or not that much, he might get an ordinary car. If the person has been irresponsible or is unemployed, he might not be able to afford a car at all. He might have to get a motorcycle or a scooter or a bicycle, or he may just have to walk. In the same way, the body we get in the next life will depend on how we conduct ourselves in the present life. If we are responsible and follow a disciplined, moral, spiritual life, we will get a better body. In fact, if we are fully self-realized, or God-realized, fully surrendered to God, we can get a spiritual body and go to the spiritual world and live with God in the spiritual kingdom. Otherwise, if we are not perfect but are good, we will get a good material body in the material world; we will take birth on a higher planet—on a heavenly planet—or on earth in a better situation, with better opportunities for education; we may be born with more intelligence, with more opulence, with better looks, and so on. And if we have been negligent in our duties toward God, if we have been immoral or irreligious, we will be born in an unfortunate situation on earth in a human body or even in a lower species of life. Or we may have to take birth on a hellish planet and suffer there for some time.
In the Vedic system, by the time a person reaches the age of fifty or so, he or she should have fulfilled his or her family responsibilities and be free to leave the work and assets to the next generation, to concentrate on spiritual development. Old age is a warning, or a reminder, that one will have to leave the body, and so one will consider, “How can I use my time to reach the best destination?” It is as if you are living in a house and you get notice that you have to vacate. Of course, you will continue to take care of the house to some degree, but you will not put all your energy into taking care of a house that you must soon vacate. Rather, you will consider, “Where am I going to move?” That is the guiding principle in Vedic civilization: “Where am I going to go after I leave the present body, this present habitat?”
The best destination one can achieve is the spiritual kingdom of God, and for that one must engage in spiritual practices, especially chanting the holy names of God, by which one will develop love for God. Such practices are common to different religious traditions. Although here we speak on the basis of the Bhagavad-gita, the basis of Vedic knowledge, the principle of chanting God’s name is in practically every tradition, and the principle of praying to God, glorifying God, learning about God from scriptures and teachers, and serving God and His creatures—ultimately to develop love for God—is part of every bona fide religious tradition. As the Bible says, “Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and all thy might. And these words, which I command thee this day, shalt be in thine heart. Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates. . . . Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him.” This passage from Deuteronomy (6.5–9, 7.9) pretty well describes the life of devotees. While standing up or lying down or walking on a path—whatever they do and wherever they are—they are conscious of God, and they teach their children the same principle: to be God conscious.
Again, the ideal of singing the name of the Lord or praising the name of the Lord is common to almost every tradition. The Bible, for instance, enjoins us, “Give thanks unto the Lord, call upon His name, make known His deeds among the people. Sing unto Him, sing psalms unto Him, talk yet of all His wondrous works. Glory ye in His holy name; let the heart of them rejoice that seek the Lord. Seek the Lord and His strength, seek His face continually.” (I Chronicles 16.7–11) But the actual process of chanting, especially chanting the Hare Krishna maha-mantra, is elaborated most scientifically in the Vedic literatures. Srimad-Bhagavatam in particular gives precise and detailed information about God and the process to reach Him. Otherwise, one could question, “If the principles are the same, why did you have to take to Krishna consciousness? Why could you not have just been a good Christian or Jew or whatever?” The answer is that this method, which is called bhakti-yoga, is scientific and practical, and that the knowledge of God given in the Bhagavad-gita and Srimad-Bhagavatam is most detailed. To love someone, you must know the person: “To know him is to love him.” To know God is to love Him. Otherwise, we may talk theoretically about loving God, but if we don’t know Him, how can we really love Him?
God in the most complete conception is both male and female: Radha and Krishna. Still, for simplicity’s sake, we often use the masculine pronoun. In any case, we learn about God in detail from the Vedic literatures, especially Srimad-Bhagavatam. As our spiritual master, Srila Prabhupada, used to say, “Every religion will teach that you should love God, but who is God? The Vedic scriptures tell you His name, His address, His telephone number—all the details—about His family, His friends, His habits, His hobbies, His pastimes.” That is why we have taken to Krishna consciousness: to learn about God and how to reach Him—in detail. Even then, as Srila Prabhupada said, “You don’t have to give up being a Jew or a Christian or a Muslim or whatever; you can add Krishna consciousness and become a better Hindu or a better Christian or a better Jew.” It is not a religion in the sense that you have to convert, like one gives up one faith and accepts another. You can remain whatever you are and add bhakti-yoga. With the physical practices of yoga, hatha-yoga, people don’t mind—they may be Christian or Jewish or Muslim and still practice yoga. So too you can practice bhakti-yoga whatever your faith may be. But this yoga will help you to come closer to God and have direct realization of God.
In varnashrama-dharma, the last stage, after retired life, is called sannyasa, renounced life. Although in retired life the husband and wife may stay together, their aim is God consciousness. They often retire to a holy place to worship and serve God, associating with learned scholars and saintly persons, so that they can come closer to God and be with God in their next life. But in the fourth stage, which is not meant for everyone and is not generally recommended in the present age, the husband and wife do not remain together. Also, although the brahmachari will usually marry and have children, in exceptional cases he may not; he may remain in the brahmachari-ashrama for his entire life, or at some point proceed directly from the brahmachari- to the sannyasa-ashrama. In the renounced order too there are different stages, four stages, but in the present age the recommended process for the renounced order is to spread the message of Godhead—to travel and preach the message of Godhead, and to write articles and books on the science of God.
So, these are the four social and spiritual orders, and from that background we come to today’s occasion: Visvarupa-mahotsava. As mentioned earlier, Lord Chaitanya is Krishna Himself, and He appeared on earth, as did Krishna, like an ordinary person. Yet although He seemed to take birth like an ordinary person, His birth was not ordinary; it was divine. Just as a dramatic actor might play the part of a family member on stage, so Lord Chaitanya appeared in a particular family on earth. And in the family in which He chose to appear, He had an older brother named Visvarupa (who Himself was an incarnation of Lord Balarama, Krishna’s first expansion).
From the very beginning, Visvarupa was attracted to devotional service to Lord Krishna. As soon as He was old enough, He would go daily to bathe in the Ganges and then proceed to the home of Advaita Acharya to engage in topics of Krishna. He had no interest whatsoever in material life. And so, when He heard that arrangements were being made for His marriage, Visvarupa left home and took sannyasa. At that time, Lord Chaitanya tried to console His aggrieved parents: “My dear mother and father, it is very good that Visvarupa has accepted the sannyasa order, for thus He has delivered both His father’s and His mother’s family.”
As a sannyasi, Visvarupa’s name was Sankararanya Svami. He traveled from one place of pilgrimage to another, throughout the country. Finally, He attained perfection—entered the spiritual world after giving up His mortal body—in Pandharpur, a holy place in Maharashtra. As cited by Srila Prabhupada, the Gaura-candrodaya states that after His departure, Visvarupa remained mixed within Sri Nityananda Prabhu. The date on which Visvarupa took sannyasa is celebrated today as Visvarupa-mahotsava.
Now we come to our spiritual teacher and founder-acharya, His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. He was born in Calcutta in 1896 in a very pious family. He was well educated and attended Scottish Churches’ College, one of the most prestigious colleges in Calcutta. As a young man, he married and had a child, but soon he met a very saintly person, Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja, and was impressed by him. Srila Bhaktisiddhanta requested that Srila Prabhupada take up the mission of Sri Chaitanya Mahaprabhu and spread His message all over the world, specifically in English. From their very first meeting in 1922, Srila Prabhupada accepted Srila Bhaktisiddhanta in his heart as his spiritual master, and eleven years later, in Allahabad, he was formally initiated as Abhay Caranaravinda dasa. Abhay means “fearless” and caranaravinda means “the lotus feet” of Krishna. By taking shelter of the lotus feet of Krishna, one becomes fearless—even of death, the most fearful situation in the material world.
Srila Prabhupada always remembered the order of his guru maharaja, and in his household life he began the fortnightly magazine Back to Godhead. He personally wrote all the articles, got the issues printed, and distributed them. He would go on foot to the teashops in Delhi and approach the customers with his magazine. Later, a friend suggested that magazines might be thrown away but that books would remain forever. And so Srila Prabhupada turned his attention to translating the Bhagavad-gita, and later Srimad-Bhagavatam.
In 1950 Srila Prabhupada retired from family life as a vanaprastha. He traveled to Jhansi and tried to start his guru maharaja’s mission there. He was on the verge of acquiring an ideal property to use as a center, but in the end there was some politics with the governor’s wife and the deal fell through. So he left Jhansi and came to Mathura, a holy place associated with Lord Krishna’s pastimes, to the Kesavaji Gaudiya Matha, where he served in cooperation with one of his godbrothers, His Holiness Bhaktiprajnana Kesava Maharaja.
Even in his household life, Srila Prabhupada had dreams in which his guru maharaja was calling him to leave his family and follow him. Srila Prabhupada would wake up and feel horrified: “How can I take sannyasa?” He continued to have the dream, and in Mathura, Kesava Maharaja advised him, “To really preach the message of Chaitanya Mahaprabhu and fulfill Guru Maharaja’s order, you must take sannyasa.” So, on September 17, 1959, on Visvarupa-mahotsava, the same date that Visvarupa, the older brother of Sri Chaitanya Mahaprabhu, took sannyasa, Srila Prabhupada accepted the renounced order of life at the Kesavaji Gaudiya Matha in Mathura. At the end of the ceremony Kesava Maharaja asked him to speak. Although the common language was Hindi, Srila Prabhupada thought of his mission and the order of his guru maharaja, and he spoke in English. Now he was Bhaktivedanta Swami and “completely ready to discharge the order of his spiritual master.”
It is most fortunate for all of us today that Srila Prabhupada did take sannyasa. After he translated Srimad-Bhagavatam, First Canto, in three volumes, he felt ready to travel. Later he would remark, “When I decided to go to foreign countries, I thought of New York. Generally they go to London, but I thought, ‘No, I will go to New York.’ ” He managed to procure free passage in the passenger cabin of a cargo carrier of the Scindia Steam Navigation Company, and so he crossed the Atlantic on board the Jaladuta, suffering two heart attacks on the way. Then, in New York, for almost a year, he struggled alone. No one took up his message seriously. He stayed at different people’s places, but he had no place of his own—and almost no money. He felt so discouraged that from time to time he would go to the Scindia office to see when the next boat was departing for India. But—again fortunately for us—he never left.
Hare Krishna.
[ A talk by Giriraj Swami on Visvarupa-mahotsava, September 17, 2005, Carpinteria, California]
Today is the divine disappearance day of Namacharya Srila Haridasa Thakura. So we shall read from Sri Caitanya-caritamrta, Antya-lila, Chapter Eleven: “The Passing of Haridasa Thakura.”
INTRODUCTION
The summary of this chapter is given by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya as follows. In this chapter it is described how Brahma Haridasa Thakura gave up his body with the consent of Sri Caitanya Mahaprabhu, and how the Lord Himself personally performed the funeral ceremony and carried the body to the sea. He personally entombed the body, covered it with sand, and erected a platform on the site. After taking a bath in the sea, He personally begged prasada of Jagannatha from shopkeepers and distributed prasada to the assembled devotees.
TEXT 1
namami haridasam tam
caitanyam tam ca tat-prabhum
samsthitam api yan-murtim
svanke krtva nanarta yah
TRANSLATION
Let me offer my respectful obeisances unto Haridasa Thakura and his master, Sri Caitanya Mahaprabhu, who danced with the body of Haridasa Thakura on His lap.
TEXT 2
jaya jaya sri-caitanya jaya dayamaya
jayadvaita-priya nityananda-priya jaya
TRANSLATION
All glories to Lord Sri Caitanya Mahaprabhu, who is very merciful and who is very dear to Advaita Acarya and Lord Nityananda!
TEXT 3
jaya srinivasesvara haridasa-natha
jaya gadadhara-priya svarupa-prana-natha
TRANSLATION
All glories to the master of Srinivasa Thakura! All glories to the master of Haridasa Thakura! All glories to the dear master of Gadadhara Pandita! All glories to the master of the life of Svarupa Damodara!
TEXT 4
jaya kasi-priya jagadananda-pranesvara
jaya rupa-sanatana-raghunathesvara
TRANSLATION
All glories to Lord Sri Caitanya, who is very dear to Kasi Misra! He is the Lord of the life of Jagadananda and the Lord of Rupa Gosvami, Sanatana Gosvami, and Raghunatha dasa Gosvami.
TEXT 16
eka-dina govinda maha-prasada lana
haridase dite gela anandita hana
TRANSLATION
One day Govinda, the personal servant of Sri Caitanya Mahaprabhu, went in great jubilation to deliver the remnants of Lord Jagannatha’s food to Haridasa Thakura.
TEXTS 17–20
When Govinda came to Haridasa, he saw that Haridasa Thakura was lying on his back and chanting his rounds very slowly.
“Please rise and take your maha-prasada,” Govinda said. Haridasa Thakura replied, “Today I shall observe fasting.
“I have not finished chanting my regular number of rounds. How, then, can I eat? But you have brought maha-prasada, and how can I neglect it?”
Saying this, Haridasa offered prayers to the maha-prasada, took a little portion, and ate it.
PURPORT by Srila Prabhupada
Maha-prasada is nondifferent from Krsna. Therefore, instead of eating maha-prasada, one should honor it. It is said here, karila vandana, “he offered prayers.” When taking maha-prasada, one should not consider the food ordinary preparations. Prasada means favor. One should consider maha-prasada a favor of Krsna. As stated by Srila Bhaktivinoda Thakura, krsna bada dayamaya karibare jihva jaya svaprasada-anna dila bhai. Krsna is very kind. In this material world we are all very much attached to tasting various types of food.
Therefore, Krsna eats many nice varieties of food and offers the food back to the devotees, so that not only are one’s demands for various tastes satisfied, but by eating prasada one makes advancement in spiritual life. Therefore, we should never consider ordinary food on an equal level with maha-prasada.
COMMENT by Giriraj Swami
The honoring of maha-prasada is one of the important items of devotional service. Maha-prasada is food that has been offered with love and devotion to the Lord and accepted by the Lord. In the Antya-lila of Sri Caitanya-caritamrta Sri Chaitanya Mahaprabhu feels great ecstasy honoring maha-prasada and He raises the question amongst His confidential devotees about its nature, that although it appears to be made of the same ingredients as ordinary food such as rice, dal, vegetables, spices, it creates a completely different experience. He explains that the food that has been offered to Lord Jagannatha has been mixed with the nectar of the Lord’s lips. The same nectar that fills the transcendental flute of Krishna and for which the gopis are always hankering—that same nectar from the lips of Krishna permeates maha-prasada. And when we honor maha-prasada with purified senses, we can relish the nectar from Krishna’s lotus mouth.
Although maha-prasada is transcendental, one should honor it as spiritual. As far as possible, one should not lust after maha-prasada. And although it is transcendental, Srila Prabhupada has warned us to maintain a respectful attitude toward it and not accept it on the basis of taste. Sometimes even with Prabhupada’s remnants, maha maha-prasada, the servant would bring the plate out and the senior devotees who were waiting for it would examine it and say, “I want this. I want that. I don’t want that.” It wasn’t a good mentality, and when Prabhupada’s servant mentioned it to him, Prabhupada said, “After I finish honoring prasada, you should take the remnants and mush it all together and then distribute the maha-prasada so the devotees will not be selecting on the basis of their personal taste, but they will just be receiving maha-prasada.”
Once, in Bombay, there a clash between two of Srila Prabhupada’s disciples. One was a cook—actually a very good cook—and would cook for the Deities, and the other was a good manager and good businessman. So, they had some clash, and immediately afterwards each one ran to Srila Prabhupada to give him a version of what happened and to complain about the other. In the end, Prabhupada commented that the problem was that they both were eating too much maha-prasada and that by eating too much rich food, they had become passionate and were fighting.
Sometimes honoring prasada is part of preaching. That’s also a subtle point, because sometimes when we go to people’s homes to accept prasada, we are not completely sure about the consciousness that went into the cooking, or the principles of cleanliness and hygiene and the spiritual rules and regulations that are required to cook for Krishna and offer the food to Krishna. We are not sure. But in India in the early days, Srila Prabhupada said that if the family were Vaishnavas and they offered the food to their family Deity, we should take it as prasada.
When we first came to Bombay, we received so many invitations that Srila Prabhupada made a rule that we would not eat at anyone’s house unless they became a life member. So, during the first Bombay pandal, a big pandal program at Cross Maiden, a very distinguished, aristocratic, pious, cultured Hindu gentleman and philanthropist, K. J. Somaiya, came. Prabhupada would speak at about seven in the morning in Hindi and then in the evening in English. Sri K. J. Somaya would come to the morning lectures, and he invited Srila Prabhupada and the devotees to his home to take prasada. So, the devotees informed him of the rule, “You have to become a life member.” And he became a little annoyed. He didn’t think it was proper that we should place such a condition. But Srila Prabhupada was strict in his principle. In certain cases he was responsive to an extent, but he didn’t really care about a big person in the material world—he had his rules and principles, and he stuck to them.
Eventually Sri Somayaji relented and became a life member, and the devotees said that Srila Prabhupada would come to his home for prasada. Srila Prabhupada remarked, “We are making life members simply by eating.”
Another friend from Bombay, Sri Hari Krishna Das Agarwal, invited Srila Prabhupada and the devotees to the Vedanta Sammelan in Amritsar. The sammelan was held at a Mayavadi ashram, and there were Mayavadi slogans everywhere: aham brahmasmi, tattvamasi. After the morning program one day, with his disciples in his room, Srila Prabhupada said that the event organizers knew that he didn’t agree with them, but invited him because they knew that if he came with his disciples, more people would attend their program. And that is what happened. The general public who came to the programs weren’t really that interested in hearing dry Mayavadis speak nonsense. They really came to see Srila Prabhupada and the devotees and to join in the kirtan. “These Mayavadis will go on speculating for many lifetimes and never come to any conclusion,” Prabhupada said. Just then, Malati dasi brought a plate of maha-prasada from Prabhupada’s small Radha-Krishna Deities. “They will go on speculating for many lifetimes,”—he popped a maha sweet in his mouth—“but we will realize God simply by eating.”
So, the devotees would do kirtan first, and thousands of people would stream into the grounds. And then, when the devotees’ kirtan and their talk was over, the people would leave and there would hardly be anyone left to hear the Mayavadis. The organizers thought to juggle the program and have the devotees perform kirtan later, but when the public figured out what was happening, they started to come late, after the Mayavadis had finished their dry, speculative, and imagined interpretations.
TEXT 21
ara dina mahaprabhu tanra thani aila
sustha hao, haridasa-bali’ tanre puchila
TRANSLATION
The next day, Sri Caitanya Mahaprabhu went to Haridasa’s place and inquired from him, “Haridasa, are you well?”
TEXTS 22–23
Haridasa offered his obeisances to the Lord and replied, “My body is all right, but my mind and intelligence are not well.”
Sri Caitanya Mahaprabhu further inquired from Haridasa, “Can you ascertain what your disease is?” Haridasa Thakura replied, “My disease is that I cannot complete my rounds.”
PURPORT
If one cannot complete the fixed number of rounds he is assigned, he should be considered to be in a diseased condition of spiritual life. Srila Haridasa Thakura is called namacarya. Of course, we cannot imitate Haridasa Thakura, but everyone must chant a prescribed number of rounds. In our Krsna consciousness movement we have fixed sixteen rounds as the minimum so that the Westerners will not feel burdened. These sixteen rounds must be chanted, and chanted loudly, so one can hear himself and others.
COMMENT
In Lord Chaitanya’s instructions to Sanatana Gosvami He quotes the basic principle of vaidhi-sadhana-bhakti, to always remember Krishna and never forget Him. He quotes from the Padma Purana that all other injunctions and prohibitions are servants of these two: to always remember Krishna and never forget Him.
smartavyah satatam visnur
vismartavyo na jatucit
sarve vidhi-nisedhah syur
etayor eva kinkarah
“Lord Visnu [Krsna is the origin of Visnu] should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the sastras should be the servants of these two principles.”
In his purport Srila Prabhupada explains that although the members of the Krishna consciousness movement have many activities and these activities are not ordinary—they are also meant for remembering Krishna—still, unless we chant our prescribed number of sixteen rounds daily, we will be unable to always remember Krishna and never forget Him. And then he states, “Of all the regulative principles, the spiritual master’s order to chant at least sixteen rounds is most essential.”
“There are many regulative principles in the sastras and directions given by the spiritual master,” Prabhupada writes. “These regulative principles should act as servants of the basic principle—that is, one should always remember Krsna and never forget Him. This is possible when one chants the Hare Krsna mantra. Therefore one must strictly chant the Hare Krsna maha-mantra twenty-four hours daily. One may have other duties to perform under the direction of the spiritual master, but he must first abide by the spiritual master’s order to chant a certain number of rounds. In our Krsna consciousness movement, we have recommended that the neophyte chant at least sixteen rounds. This chanting of sixteen rounds is absolutely necessary if one wants to remember Krsna and not forget Him. Of all the regulative principles, the spiritual master’s order to chant at least sixteen rounds is most essential.
“One may sell books or enlist life members or render some other service, but these duties are not ordinary duties. These duties serve as an impetus for remembering Krsna. When one goes with a sankirtana party or sells books, he naturally remembers that he is going to sell Krsna’s books. In this way, he is remembering Krsna. When one goes to enlist a life member, he talks about Krsna and thereby remembers Him. Smartavyah satatam visnur vismartavyo na jatucit. The conclusion is that one must act in such a way that he will always remember Krsna, and one must refrain from doing things that make him forget Krsna. These two principles form the basic background of Krsna consciousness.” (Cc Madhya 22.113)
“These sixteen rounds must be chanted, and chanted loudly,” Prabhupada writes, “so that one can hear himself and others.” Generally, japa is taken as an individual practice, which it is, but it’s also a group activity. When we chant together, there is more strength in the effort, more encouragement. Everyone is gathered together for the same purpose, for the same intention, and sometimes it is good to have other people there and to try to hear each word and each syllable. So, the association of devotees is very important, and it is a great boon to live in a temple community or near a temple where one can join the programs with other devotees and chant with them.
TEXT 24
prabhu kahe,—“vrddha ha-ila ‘sankhya’ alpa kara
siddha-deha tumi, sadhane agraha kene kara?
TRANSLATION
“Now that you have become old,” the Lord said, “you may reduce the number of rounds you chant daily. You are already liberated, and therefore you need not follow the regulative principles very strictly.
PURPORT
Unless one comes to the platform of spontaneous love of God, he must follow the regulative principles. Thakura Haridasa was the living example of how to follow the regulative principles. Similarly, Raghunatha dasa Gosvami was also such a living example. In the Sad-gosvamy-astaka it is stated, sankhya-purvaka-nama-gana-natibhih kalavasani-krtau. The Gosvamis, especially Raghunatha dasa Gosvami, strictly followed all the regulative principles. The first regulative principle is that one must chant the Hare Krsna maha-mantra loudly enough so that he can hear himself, and one must vow to chant a fixed number of rounds. Not only was Raghunatha dasa Gosvami chanting a fixed number of rounds, but he had also taken a vow to bow down many times and offer obeisances to the Lord.
COMMENT
This strict adherence to the regulative principles of Haridasa Thakura and Raghunatha dasa Gosvami is exemplary. It is said that Raghunatha dasa Gosvami’s adherence to his vows was like lines on stone—they could not be erased, and it could not be removed.
We also have examples within our own movement. In one that comes to mind, His Holiness Bhakti Tirtha Swami’s body was so racked with pain in the end that it was almost impossible for him to sleep. And if he did happen to fall asleep, just by remaining in one place, because he had hardly any flesh on his body, the pressure of his body on his skin and then the pain from the cancer which was already there would wake him up. He could hardly sleep at all.
So, one night at about one in the morning, Bhakti Tirtha Swami was chanting and Radhanath Swami, who was keeping him company, said to him, “Maharaja, why are you up at one in the morning, two in the morning, chanting?” Bhakti Tirtha Swami replied, “I haven’t completed my rounds.” And Radhanath Swami said, “But Maharaja, you can hardly sleep, your body is in so much pain. Krishna will understand if you don’t finish your rounds at this stage of your life.” And Bhakti Tirtha Swami replied, “Since the day of my initiation, I have always chanted at least sixteen rounds. I don’t want to stop now.” When Radhanath Swami later told the story, he looked at us, looked at the devotees, and said, “So what excuse can we have?”
TEXT 25
loka nistarite ei tomara ‘avatara’
namera mahima loke karila pracara
TRANSLATION
“Your role in this incarnation is to deliver the people in general. You have sufficiently preached the glories of the holy name in this world.”
PURPORT
Haridasa Thakura is known as namacarya because it is he who preached the glories of chanting hari-nama, the holy name of God. By using the words tomara avatara (“your incarnation”), Sri Caitanya Mahaprabhu confirms that Haridasa Thakura is the incarnation of Lord Brahma. Srila Bhaktisiddhanta Sarasvati Thakura says that advanced devotees help the Supreme Personality of Godhead in His mission and that such devotees or personal associates incarnate by the will of the Supreme Lord. The Supreme Lord incarnates by His own will, and, by His will, competent devotees also incarnate to help Him in His mission. Haridasa Thakura is thus the incarnation of Lord Brahma, and other devotees are likewise incarnations who help in the prosecution of the Lord’s mission.
COMMENT
We read in Srimad-Bhagavatam how Lord Brahma became illusioned. Krishna, his master, had appeared as a cowherd boy in Vraja and was playing just like an ordinary child. So Lord Brahma had some doubt, “My Master, Lord Vishnu, has come as a cowherd boy and is playing as an ordinary child? How is this possible?” So he came—Lord Brahma descended from Brahmaloka (Satyaloka)—and stole away the cowherd boys and calves, and in the end he realized his mistake. He used his mystic power to test Krishna, but Krishna’s mystic power far exceeded Lord Brahma’s and Lord Brahma was defeated.
So, afterwards Lord Brahma felt very contrite and repentant. Of course, he offered many nice prayers to Lord Krishna, but still he prayed for such an experience that he would never forget Krishna again. And so in response to Lord Brahma’s heartfelt prayer, he appeared as Haridasa Thakura in Lord Chaitanya’s pastimes, and as Haridasa Thakura he had such experiences that he could never forget Krishna.
So, that is a nice prayer. That is our goal: to always remember Krishna and never forget Him. And we can pray to be put in such a situation that we remember Krishna and have such experiences that we will never forget Krishna at any time.
TEXT 26
ebe alpa sankhya kari’ kara sankirtana”
haridasa kahe,—“suna mora satya nivedana
TRANSLATION
The Lord concluded, “Now, therefore, please reduce the fixed number of times you chant the Hare Krsna maha-mantra.” Haridasa Thakura replied, “Kindly hear my real plea.
TEXTS 27–30
“I was born in an inferior family, and my body is most abominable. I always engage in low work. Therefore, I am the lowest, most condemned of men.
“I am unseeable and untouchable, but You have accepted me as Your servant. This means that You have delivered me from a hellish condition and raised me to the Vaikuntha platform.
“My dear Lord, You are the fully independent Personality of Godhead. You act by Your own free will. You cause the whole world to dance and act as You like.
“My dear Lord, by Your mercy You have made me dance in many ways. For example, I was offered the sraddha-patra, which should have been offered to first-class brahmanas. I ate from it even though I was born in a family of meat-eaters.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura, in his Anubhasya, quotes from the Visnu-smrti in reference to the sraddha-patra.
brahmanapasada hy ete kathitah pankti-dusakah
etan vivarjayed yatnat sraddha-karmani panditah
According to this verse, if one is born in a brahmana family but does not behave according to brahminical standards, he should not be offered the sraddha-patra, which is prasada offered to the forefathers. Advaita Acarya offered the sraddha-patra to Haridasa Thakura, not to a brahmana who had been born in a brahmana family. Although Haridasa Thakura was born in the family of meat-eaters, because he was an advanced devotee he was shown more respect than a first-class brahmana.
COMMENT
It is a fact that a Vaishnava, a transcendental Vaishnava, is higher than a brahman, but because people can misunderstand the position of a Vaishnava, although there is no need to do so, Srila Bhaktisiddhanta Sarasvati Thakura introduced the system of awarding the sacred thread and brahminical initiation to those born in nonbrahman families, so that people would understand that they are brahmans and afford them the proper respect. Srila Prabhupada continued the same practice.
Haridasa Thakura continued:
TEXTS 31–70
“I have had one desire for a very long time. I think that quite soon, my Lord, You will bring to a close Your pastimes within this material world.
“I wish that You not show me this closing chapter of Your pastimes. Before that time comes, kindly let my body fall down in Your presence.
“I wish to catch Your lotuslike feet upon my heart and see Your moonlike face.
“With my tongue I shall chant Your holy name, ‘Sri Krsna Caitanya!’ That is my desire. Kindly let me give up my body in this way.
“O most merciful Lord, if by Your mercy it is possible, kindly grant my desire.
“Let this lowborn body fall down before You. You can make possible this perfection of all my desires.”
Sri Caitanya Mahaprabhu said, “My dear Haridasa, Krsna is so merciful that He must execute whatever you want.
“But whatever happiness is Mine is all due to your association. It is not fitting for you to go away and leave Me behind.”
Catching the lotus feet of Sri Caitanya Mahaprabhu, Haridasa Thakura said, “My Lord, do not create an illusion! Although I am so fallen, You must certainly show me this mercy!
“My Lord, there are many respectable personalities, millions of devotees, who are fit to sit on my head. They are all helpful in Your pastimes.
“My Lord, if an insignificant insect like me dies, what is the loss? If an ant dies, where is the loss to the material world?
“My Lord, You are always affectionate to Your devotees. I am just an imitation devotee, but nevertheless I wish that You fulfill my desire. That is my expectation.”
Because He had to perform His noon duties, Sri Caitanya Mahaprabhu got up to leave, but it was settled that the following day, after He saw Lord Jagannatha, He would return to visit Haridasa Thakura.
After embracing him, Sri Caitanya Mahaprabhu left to perform His noon duties and went to the sea to take His bath.
The next morning, after visiting the Jagannatha temple, Sri Caitanya Mahaprabhu, accompanied by all His devotees, went hastily to see Haridasa Thakura.
Sri Caitanya Mahaprabhu and the devotees came before Haridasa Thakura, who offered his respects to the lotus feet of Sri Caitanya Mahaprabhu and all the Vaisnavas.
Lord Sri Caitanya Mahaprabhu inquired, “My dear Haridasa, what is the news?”
Haridasa Thakura replied, “My Lord, whatever mercy You can bestow upon me.”
Upon hearing this, Sri Caitanya Mahaprabhu immediately began great congregational chanting in the courtyard. Vakresvara Pandita was the chief dancer.
Headed by Svarupa Damodara Gosvami, all the devotees of Sri Caitanya Mahaprabhu surrounded Haridasa Thakura and began congregational chanting.
In front of all the great devotees like Ramananda Raya and Sarvabhauma Bhattacarya, Sri Caitanya Mahaprabhu began to describe the holy attributes of Haridasa Thakura.
As He described the transcendental attributes of Haridasa Thakura, Sri Caitanya Mahaprabhu seemed to possess five mouths. The more He described, the more His great happiness increased.
After hearing of the transcendental qualities of Haridasa Thakura, all the devotees present were struck with wonder. They all offered their respectful obeisances to the lotus feet of Haridasa Thakura.
Haridasa Thakura made Sri Caitanya Mahaprabhu sit down in front of him, and then he fixed his eyes, like two bumblebees, on the lotus face of the Lord.
He held the lotus feet of Sri Caitanya Mahaprabhu on his heart and then took the dust of the feet of all the devotees present and put it on his head.
He began to chant the holy name of Sri Krsna Caitanya again and again. As he drank the sweetness of the face of the Lord, tears constantly glided down from his eyes.
While chanting the holy name of Sri Krsna Caitanya, he gave up his air of life and left his body.
Seeing the wonderful death of Haridasa Thakura by his own will, which was just like a great mystic yogi’s, everyone remembered the passing away of Bhisma.
There was a tumultuous noise as they all chanted the holy names “Hari” and “Krsna.” Sri Caitanya Mahaprabhu became overwhelmed with ecstatic love.
The Lord raised the body of Haridasa Thakura and placed it on His lap. Then He began to dance in the courtyard in great ecstatic love.
Because of Sri Caitanya Mahaprabhu’s ecstatic love, all the devotees were helpless, and in ecstatic love they also began to dance and chant congregationally.
Sri Caitanya Mahaprabhu danced for some time, and then Svarupa Damodara Gosvami informed Him of other rituals for the body of Thakura Haridasa.
The body of Haridasa Thakura was then raised onto a carrier that resembled an airship and taken to the sea, accompanied by congregational chanting.
Sri Caitanya Mahaprabhu danced in front of the procession, and Vakresvara Pandita, along with the other devotees, chanted and danced behind Him.
Sri Caitanya Mahaprabhu bathed the body of Haridasa Thakura in the sea and then declared, “From this day on, this sea has become a great pilgrimage site.”
Everyone drank the water that had touched the lotus feet of Haridasa Thakura, and then they smeared remnants of Lord Jagannatha’s sandalwood pulp over Haridasa Thakura’s body.
After a hole was dug in the sand, the body of Haridasa Thakura was placed into it. Remnants from Lord Jagannatha, such as His silken ropes, sandalwood pulp, food, and cloth, were placed on the body.
All around the body, the devotees performed congregational chanting, and Vakresvara Pandita danced in jubilation.
With His transcendental hands, Sri Caitanya Mahaprabhu personally covered the body of Haridasa Thakura with sand, chanting “Haribol! Haribol!”
The devotees covered the body of Haridasa Thakura with sand and then constructed a platform upon the site. The platform was protected all around by fencing.
Sri Caitanya Mahaprabhu danced and chanted all around the platform, and as the holy name of Hari roared tumultuously, the whole universe became filled with the vibration.
COMMENT
There’s an elaborate description of the entire funeral ceremony. After placing Haridasa Thakura’s body in samadhi, Sri Chaitanya Mahaprabhu and the other devotees took bath in the ocean and enjoyed sporting there.
Then they came out and went to the Jagannatha temple to the Simha-dvara, and the vibration of the holy names filled the city. Then Sri Chaitanya Mahaprabhu personally begged maha-prasada from the shopkeepers to feed the devotees. Lord Chaitanya made the devotees sit down in rows, and He personally served the prasada to them all.
Now I will read the benediction that Sri Chaitanya Mahaprabhu has offered to all of us.
TEXT 90
premavista hana prabhu karena vara-dana
suni’ bhakta-ganera judaya manas-kama
TRANSLATION
Overwhelmed with ecstatic love, Sri Caitanya Mahaprabhu offered a benediction to all the devotees, which all the devotees heard with great satisfaction.
TEXTS 91–93
“haridasera vijayotsava ye kaila darsana
ye ihan nrtya kaila, ye kaila kirtana
ye tanre valuka dite karila gamana
tara madhye mahotsave ye kaila bhojana
acire ha-ibe ta-sabara ‘krsna-prapti’
haridasa-darasane haya aiche ‘sakti’
TRANSLATION
Sri Caitanya Mahaprabhu gave this benediction: “Anyone who has seen the festival of Sri Haridasa Thakura’s passing away, anyone who has chanted and danced here, anyone who has offered sand on the body of Haridasa Thakura, and anyone who has joined the festivities to partake of the prasada will achieve the favor of Krsna very soon. There is such wonderful power in seeing Haridasa Thakura.
TEXTS 94–98
“Being merciful upon Me, Krsna gave Me the association of Haridasa Thakura. Being independent in His desires, He has now broken that association.
“When Haridasa Thakura wanted to leave this material world, it was not within My power to detain him.
“Simply by his will, Haridasa Thakura could give up his life and go away, exactly like Bhisma, who previously died simply by his own desire, as we have heard from sastra.
“Haridasa Thakura was the crown jewel on the head of this world; without him, this world is now bereft of its valuable jewel.”
Sri Caitanya Mahaprabhu then told everyone, “Say ‘All glories to Haridasa Thakura!’ and chant the holy name of Hari.” Saying this, He personally began to dance.
COMMENT
The Bengali is: ‘jaya jaya haridasa’ bali’: say, “Jaya jaya Haridasa.”
Everyone began to chant “Jaya Jaya Haridasa! Jaya Jaya Haridasa! Jaya Jaya Haridasa! Jaya Jaya Haridasa!”
TEXTS 99–100
“All glories to Haridasa Thakura, who revealed the importance of chanting the holy name of the Lord!”
Thereafter, Sri Caitanya Mahaprabhu bade farewell to all the devotees, and He Himself, with mixed feelings of happiness and distress, took rest.
COMMENT
Srila Prabhupada said that when a Vaishnava departs, we feel both happiness and distress. We feel happy because we know the devotee has gone to serve Krishna, but we feel distress because we will miss the devotee’s association.
TEXT 101
ei ta’ kahilun haridasera vijaya
yahara sravane krsne drdha-bhakti haya
COMMENT
Now here is your benediction.
TRANSLATION
Thus I have spoken about the victorious passing away of Haridasa Thakura. Anyone who hears this narration will certainly fix his mind firmly in devotional service to Krsna.
PURPORT
At Purusottama-ksetra, or Jagannatha Puri, there is a temple of Tota-gopinatha. If one goes from there to the sea, he can discover the tomb of Haridasa Thakura still existing. Every year on the date of Ananta-caturdasi [today] there is a festival to commemorate the passing away of Haridasa Thakura. At the same place, Deities of Nityananda Prabhu, Krsna Caitanya Mahaprabhu, and Advaita Prabhu were established about one hundred years ago. A gentleman named Bhramaravara from Kendrapada, in the province of Orissa, contributed funds to establish these Deities in the temple. The management of the temple was under the Tota-gopinatha gosvamis.
This temple was later sold to someone else, and this party is now maintaining the seva-puja of the temple. Near this temple and the tomb of Haridasa Thakura, Srila Bhaktivinoda Thakura constructed a small house called the Bhakti-kuti. In the Bengali year 1329 (A.D. 1922), the Purusottama-matha, a branch of the Gaudiya Matha, was established there.
COMMENT
There is a very confidential story. I thought of it yesterday on Srila Bhaktivinoda Thakura’s appearance day, but I did not relate it, but on this auspicious occasion I will. It has deep significance, but it is not an example that is meant for us at this stage.
After Srila Bhaktivinoda Thakura worked so tirelessly to preach the message of Sri Chaitanya Mahaprabhu, especially in Bengal and Orissa, and after he was so successful in spreading the nama-hatta, he found that some deviant groups that he had worked so hard to distinguish from the true line of Sri Chaitanya Mahaprabhu had again became prominent and people were going to them. Srila Bhaktivinoda Thakura became despondent. He was disappointed and didn’t know what to do.
So, Sri Chaitanya Mahaprabhu came to Srila Bhaktivinoda Thakura in a dream. This is also a little confidential because the report of it was published in Srila Bhaktivinoda’s journal, but those close to Srila Bhaktivinoda said that Sri Chaitanya Mahaprabhu actually appeared before him—not just in a dream. But Bhaktivinoda Thakura, humbly not wanting to make it sound cheap, said that Sri Chaitanya had appeared to him in a dream and told him, “Do not feel discouraged. Go to Jagannatha Puri, Purusottama-ksetra, and establish a bhajana-kutira near the samadhi of Haridasa Thakura and chant the holy name day and night. The beneficial effects of your chanting there will be felt all over the world.”
So, Srila Bhaktivinoda Thakura obeyed the instruction and constructed Bhakti-kuti near the samadhi of Haridasa Thakura and chanted the holy name. According to the statement of Sri Chaitanya Mahaprabhu to Bhaktivinoda Thakura, we have benefitted from Bhaktivinoda Thakura’s chanting near the tomb of Haridasa Thakura.
PURPORT (concluded)
In the Bhakti-ratnakara it is stated:
srinivasa sighra samudrera kule gela
haridasa-thakurera samadhi dekhila
bhumite padiya kaila pranati vistara
bhagavata-gana sri-samadhi-sannidhane
srinivase sthira kaila sasneha-vacane
punah srinivasa sri-samadhi pranamiya
ye vilapa kaila, ta sunile drave hiya
“Srinivasa Thakura quickly ran to the seashore. When he saw the tomb of Haridasa Thakura, he immediately fell down offering prayers and almost fainted. The devotees present there pacified him with very sweet and affectionate words, and Srinivasa again offered his obeisances to the tomb. Hearing of the separation that Srinivasa expressed in his lamentation at the tomb of Haridasa Thakura makes one’s heart melt.”
TEXTS 102–107
From the incident of Haridasa Thakura’s passing away and the great care Sri Caitanya Mahaprabhu took in commemorating it, one can understand just how affectionate He is toward His devotees. Although He is the topmost of all sannyasis, He fully satisfied the desire of Haridasa Thakura.
When Haridasa Thakura was in the last stage of his life, Sri Caitanya Mahaprabhu gave him His company and allowed him to touch Him. Thereafter, He took the body of Thakura Haridasa on His lap and personally danced with it.
Out of His causeless mercy the Lord personally covered the body of Haridasa Thakura with sand and personally begged alms from the shopkeepers. Then He conducted a great festival to celebrate the passing away of Haridasa Thakura.
Haridasa Thakura was not only the topmost devotee of the Lord but also a great and learned scholar. It was his great fortune that he passed away before Sri Caitanya Mahaprabhu.
The life and characteristics of Sri Caitanya Mahaprabhu are exactly like an ocean of nectar, one drop of which can please the mind and ear.
Anyone who desires to cross over the ocean of nescience, please hear with great faith the life and characteristics of Sri Caitanya Mahaprabhu.
TEXT 108
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Antya-lila, Eleventh Chapter, describing the passing of Haridasa Thakura.
COMMENT
Namacharya Srila Haridasa Thakura ki jaya!
[A talk by Giriraj Swami on Haridasa Thakura’s disappearance day, September 1, 2009, New Dvaraka, Los Angeles]
From the ISKCON Communications Ministry September 7, 2022 Dear Devotees, Please accept our humble obeisances. All glories to Srila Prabhupada. The ISKCON Governing Body Commission (GBC) today released its decision regarding the status of Lokanatha Swami. That resolution is attached below along with other relevant documents. The GBC also released two other documents. One […]
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Hare Krishna, Welcome to Sri Kshetra Parikrama 2022. We would like to welcome you to our 19th anniversary celebration of Sri Ksetra parikrama which will be celebrated from the 10th to 13th of November 2022. Throughout the year various groups of devotees from different parts of the world visit Puri Dham in the name of […]
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