Planet ISKCON

By Sikhi Mahiti das

It has been in the news that Oscar winning actor, William Hurt, passed away Sunday, March 13th from cancer. What was not reported is that he spent one week in the guest house of our ISKCON Atlanta temple in 2010. Mr Hurt was acting in a film being made in Atlanta. During the filming, he got burnt out, walked out of his hotel and headed down one of the main streets of Atlanta, Ponce de Leon Ave, without any aim. He was upset about his events that occurred in his personal life. He walked about an hour and came to the intersection where our temple's street, South Ponce de Leon Ave, begins. It is a five street intersection. He decided to continue his walk down that street instead of Ponce de Leon Ave because it is a quiet street that borders a beautiful park. As he proceeded down the street, he arrived at our temple with its signage on the street that announces; "Hare Krishna Temple". Continue reading "William Hurt the Oscar Winning Actor Temple Visit
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His Grace Srivasa Pandit Das, departed at 3:49 in the early morning of March 13, 2022,  in the holy land of Vrindavan with devotees performing Kirtan around him. His departure has shocked many whom he trained and nurtured. He was the person who started Krishna Consciousness in Myanmar and planted the seed there under difficult […]

The post The Departure of HG Srivas Pandit Das appeared first on ISKCON News.

(Kadamba Kanana Swami, 19 November 2021, Goloka Dhama, Germany, Zoom Disciple Meeting)

When we remember Krsna, that is also mercy. Krsna is choosing to appear in our memory!

When we remember Krsna, that is also mercy. Krsna is choosing to be in our memory! When we think of Krsna, He is appearing in our thoughts. In this way, we have to learn to see Krsna in every aspect of our life.

Watch the full lecture below or on our YouTube channel here: https://www.youtube.com/watch?v=e-C_6ZzNXTY

The article " In our memory " was published on KKSBlog.

Today is the auspicious disappearance day of Sri Madhavendra Puri, the grand spiritual master of Sri Chaitanya Mahaprabhu. Madhavendra Puri’s disciple Isvara Puri was accepted by Chaitanya Mahaprabhu as His spiritual master. Sri Chaitanya Mahaprabhu, as the Supreme Personality of Godhead, is Himself the origin of all knowledge—perfect, Vedic knowledge—and He had no need to accept a spiritual master. But because He was playing the part of a devotee, to set the example for others He accepted a spiritual master. And He accepted Isvara Puri specifically because he came in the line of Madhavendra Puri and was most dear to him. Madhavendra Puri was the first to exhibit love of God in separation, specifically in the mood of the gopis in separation from Krishna after He left Vrindavan. So Madhavendra Puri is a most important person in the history of our disciplic succession—and in the history of the world.

We shall read from Sri Caitanya-caritamrta, Antya-lila, Chapter Eight: “Ramacandra Puri Criticizes the Lord.” Ramachandra Puri was a disciple of Madhavendra Puri and a godbrother of Isvara Puri, but he developed an offensive mentality toward his spiritual master, and as a result he became so fallen that he dared to criticize Sri Chaitanya Mahaprabhu. We begin with the chapter summary:

“The following summary of the Eighth Chapter is given by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. This chapter describes the history of the Lord’s dealings with Ramacandra Puri. Although Ramacandra Puri was one of the disciples of Madhavendra Puri, he was influenced by dry Mayavadis, and therefore he criticized Madhavendra Puri. Therefore Madhavendra Puri accused him of being an offender and rejected him. Because Ramacandra Puri had been rejected by his spiritual master, he became concerned only with finding faults in others and advising them according to dry Mayavada philosophy. For this reason he was not very respectful to the Vaisnavas, and later he became so fallen that he began criticizing Sri Caitanya Mahaprabhu for His eating. Hearing his criticisms, Sri Caitanya Mahaprabhu reduced His eating, but after Ramacandra Puri left Jagannatha Puri, the Lord resumed His usual behavior.”

TEXT 1

tam vande krsna-caitanyam
  ramacandra-puri-bhayat
laukikaharatah svam yo
  bhiksannam samakocayat

TRANSLATION

Let me offer my respectful obeisances to Sri Caitanya Mahaprabhu, who reduced His eating due to fear of the criticism of Ramacandra Puri.

TEXT 2

jaya jaya sri-caitanya karuna-sindhu-avatara
brahma-sivadika bhaje carana yanhara

TRANSLATION

All glories to Sri Caitanya Mahaprabhu, the incarnation of the ocean of mercy! His lotus feet are worshiped by demigods like Lord Brahma and Lord Siva.

TEXT 3

jaya jaya avadhuta-candra nityananda
jagat bandhila yenha diya prema-phanda

TRANSLATION

All glories to Nityananda Prabhu, the greatest of mendicants, who bound the entire world with a knot of ecstatic love for God!

TEXT 4

jaya jaya advaita isvara avatara
krsna avatari’ kaila jagat-nistara

TRANSLATION

All glories to Advaita Prabhu, the incarnation of the Supreme Personality of Godhead! He induced Krsna to descend and thus delivered the entire world.

TEXT 5

jaya jaya srivasadi yata bhakta-gana
sri-krsna-caitanya prabhu—yanra prana-dhana

TRANSLATION

All glories to all the devotees, headed by Srivasa Thakura! Sri Krsna Caitanya Mahaprabhu is their life and soul.

TEXT 6

ei-mata gauracandra nija-bhakta-sange
nilacale krida kare krsna-prema-tarange

TRANSLATION

Thus Sri Caitanya Mahaprabhu, at Jagannatha Puri, performed His various pastimes with His devotees in the waves of love for Krsna.

COMMENT by Giriraj Swami

The next verses describe Ramachandra Puri’s arrival in Jagannatha Puri. He came specifically to meet Paramananda Puri and Sri Chaitanya Mahaprabhu. His policy was to invite Vaishnavas and feed them prasada and by various means induce them to eat more and more—and then criticize them for eating too much. Next, Srila Krishnadasa Kaviraja Gosvami, the author of Sri Caitanya-caritamrta, explains the history of Ramachandra Puri, which contains the story of the disappearance of Sri Madhavendra Puri.

TEXT 18

purve yabe madhavendra karena antardhana
ramacandra-puri tabe aila tanra sthana

TRANSLATION

Formerly, when Madhavendra Puri was at the last stage of his life, Ramacandra Puri came to where he was staying.

TEXT 19

puri-gosani kare krsna-nama-sankirtana
“mathura na painu’ bali” karena krandana

TRANSLATION

Madhavendra Puri was chanting the holy name of Krsna, and sometimes he would cry, “O my Lord, I did not get shelter at Mathura.”

TEXT 20

ramacandra-puri tabe upadese tanre
sisya hana guruke kahe, bhaya nahi kare

TRANSLATION

Then Ramacandra Puri was so foolish that he fearlessly dared to instruct his spiritual master.

TEXT 21

“tumi—purna-brahmananda, karaha smarana
brahmavit hana kene karaha rodana?”

TRANSLATION

“If you are in full transcendental bliss,” he said, “you should now remember only Brahman. Why are you crying?”

PURPORT by Srila Prabhupada

As stated in the Bhagavad-gita, brahma-bhutah prasannatma: a Brahman realized person is always happy. Na socati na kanksati: he neither laments nor aspires for anything. Not knowing why Madhavendra Puri was crying, Ramacandra Puri tried to become his advisor. Thus he committed a great offense, for a disciple should never try to instruct his spiritual master.

COMMENT

The scriptures contain many negative injunctions, such as the one we just read from the Gita: na socati na kanksati—one who is on the Brahman platform neither hankers nor laments. In the Upanishads negative statements are also used to describe the Lord, that the Lord has no name, no form, no qualities, no face, no hands, no legs. Srila Prabhupada explains that these negative statements mean that the Lord has no material hands or legs but that He has spiritual hands and legs. Similarly, instructions such as na socati na kanksati—one should not hanker or lament—mean that one should not hanker or lament materially, for material things. Madhavendra Puri was on the highest platform of love of God. He was feeling separation from Krishna, hankering to attain Krishna’s service and lamenting because he felt unable to do so. He was on the spiritual platform. But Ramachandra Puri, being influenced by impersonal philosophy, could not understand that the negative statements apply to material form and qualities, and material hankering and lamentation. He could not understand that his spiritual master was feeling separation from Krishna on the transcendental platform. And he was so audacious that he dared to advise his spiritual master, which was his downfall.

TEXT 22

suni’ madhavendra-mane krodha upajila
“dura, dura, papistha” bali’ bhartsana karila

TRANSLATION

Hearing this instruction, Madhavendra Puri, greatly angry, rebuked him by saying, “Get out, you sinful rascal!

PURPORT

Ramacandra Puri could not understand that his spiritual master, Madhavendra Puri, was feeling transcendental separation. His lamentation was not material. Rather, it proceeded from the highest stage of ecstatic love of Krsna. When he was crying in separation, “I could not achieve Krsna! I could not reach Mathura!” this was not ordinary material lamentation. Ramacandra Puri was not sufficiently expert to understand the feelings of Madhavendra Puri, but nevertheless he thought himself very advanced. Therefore, regarding Madhavendra Puri’s expressions as ordinary material lamentation, he advised him to remember Brahman, because he was latently an impersonalist. Madhavendra Puri understood Ramacandra Puri’s position as a great fool and therefore immediately rebuked him. Such a reprimand from the spiritual master is certainly for the betterment of the disciple.

COMMENT

Krodha upajila—when Madhavendra Puri heard the words of Ramachandra Puri, krodha, anger, arose in him. On the material platform, krodha is a no-no. Kama, krodha, lobha, moha, mada, and matsarya—lust, anger, greed, illusion, pride, and envy—are enemies of the conditioned soul and are considered gateways to hell. The Bhagavad-gita (3.37) explains,

 kama esa krodha esa
  rajo-guna-samudbhavah
mahasano maha-papma
  viddhy enam iha vairinam

“Lust is born of contact with the material mode of passion and later transformed into wrath; it is the all-devouring sinful enemy of this world.” Lust and anger are products of the mode of passion, and they lead one to degradation. Yet here we read, krodha upajila—anger arose within Madhavendra Puri. But his was not any ordinary, material anger; it was transcendental. Material anger arises when one’s lust is frustrated (kamat krodho ’bhijayate). The Third Canto of Srimad-Bhagavatam uses the Sanskrit term kamanujena for anger. Literally, kama-anujena means “the younger brother of lust”—wherever the older brother goes, the younger brother follows. Wherever there is lust, anger follows. When our material desires become frustrated, we become angry. Spiritually, when there is an obstacle to devotional service, one may also become angry—not materially, but spiritually—and use that anger to remove the obstacle. From one point of view, Ramachandra Puri’s presence was an impediment to Madhavendra Puri’s meditation on Krishna, so Madhavendra Puri wanted him away. But on another level, Ramachandra Puri’s pride and tendency toward impersonalism were obstacles to his own spiritual advancement, and so his spiritual master rebuked him to purify him. As Srila Prabhupada notes, “Such a reprimand from the spiritual master is certainly for the benefit of the disciple.”

Vaisnavera kriya mudra vijneha na bujhaya: even the most learned scholar cannot understand the activities and characteristics of a transcendental Vaishnava. Therefore we should be careful when we deal with Vaishnavas, lest we misunderstand them and offend them.

TEXT 23

“krsna na painu, na painu ‘mathura’
apana-duhkhe maron—ei dite aila jvala

TRANSLATION

“O my Lord Krsna, I could not reach You, nor could I reach Your abode, Mathura. I am dying in my unhappiness, and now this rascal has come to give me more pain.

TEXT 24

“more mukha na dekhabi tui, yao yathi-tathi
tore dekhi’ maile mora habe asad-gati

TRANSLATION

“Don’t show your face to me! Go anywhere else you like. If I die seeing your face, I shall not achieve the destination of my life.

TEXT 25

“krsna na painu muni maron apanara duhkhe
more ‘brahma’ upadese ei chara murkhe”

TRANSLATION

“I am dying without achieving the shelter of Krsna, and therefore I am greatly unhappy. Now this condemned foolish rascal has come to instruct me about Brahman.”

COMMENT

Generally, a spiritual master does not reject a disciple. Still, Krishna, in the Bhagavad-gita, says, ye yatha mam prapadyante tams tathaiva bhajamy aham: as people approach Me, I reciprocate accordingly. If someone neglects Krishna, Krishna will neglect him. The spiritual master is the representative of Krishna. Ramachandra Puri had in effect rejected Madhavendra Puri as his spiritual master, because how can a disciple advise his spiritual master so? Of course, sometimes even Krishna consults. In Mathura and Dvaraka He would consult Uddhava, and Uddhava would advise Him in a humble mood of loving service. But Ramachandra Puri was not offering advice in a mood of humble service. Rather, he was proud and thought himself superior in transcendental knowledge even to his spiritual master. Therefore he dared to advise his spiritual master in the matter of Krishna consciousness. In effect, he rejected Madhavendra Puri as a spiritual master. He thought he was more advanced than him, that he was on the Brahman platform and that his spiritual master wasn’t. So he foolishly instructed his spiritual master to be fixed in Brahman.

One of the lessons here is that if a disciple gets too close to the spiritual master without having the required purity, he or she may mistake him to be ordinary and commit offenses. Srila Prabhupada never rejected a disciple—unless the disciple rejected him. One case was Prabhupada’s disciple Aravinda, who served for some time as Prabhupada’s personal servant but eventually left. Later he met a devotee who informed him that Srila Prabhupada was in town. “You should come and meet Srila Prabhupada,” the devotee told him.

So, Aravinda came, and when he saw Prabhupada he told him, “Krishna consciousness never really worked for me, so I left.” Indirectly, he was criticizing Srila Prabhupada and Krishna consciousness. And Srila Prabhupada replied, “Good, I am glad you left, because now I don’t have to look at your morose face anymore.” Reading this line—“Don’t show your face to me”—reminded me of Srila Prabhupada’s words. But it was tit for tat. Prabhupada would call the scientists and other critics fools and rascals because in their own way they were calling Krishna’s devotees fools and rascals. Aravinda said that he had tried Krishna consciousness for some time but that he hadn’t really gotten much from it. In effect, he was saying he didn’t really like Krishna consciousness or being around Srila Prabhupada. And Prabhupada was saying, “I am glad you left, because we didn’t really like having you around us.”

Ultimately, both the blessings and the curses of a Vaishnava are beneficial. Once, two sons of Kuvera (the treasurer of the demigods) were sporting naked with heavenly women in a celestial river. They were so intoxicated with their material opulence and prestige that when their spiritual master, Narada Muni, came upon them, they felt no shame and did not even cover themselves. And so Narada cursed them to take birth as trees. Srila Prabhupada said that trees stand naked and think themselves very beautiful, and that Krishna fulfills all desires: “Oh, you wanted to be naked, to expose your beauty? Okay, take birth as a tree; stand naked for a hundred years and display your beauty.” But Sri Narada’s curse was actually a blessing. He took advantage of the situation to show the young men special mercy by giving them a curse that would relieve them of their false pride and ultimately give them audience of Sri Krishna. And so they took birth as twin arjuna trees in the courtyard of Mother Yasoda. Then, during His damodara-lila, to fulfill the desire of Narada, Krishna dragged a wooden grinding mortar between the two trees, uprooted them, and delivered the two demigods, saying,

jnatam mama puraivaitad
  rsina karunatmana
yac chri-madandhayor vagbhir
  vibhramso ’nugrahah krtah

“The great saint Narada Muni is very merciful. By his curse, he showed the greatest favor to both of you, who were mad after material opulence and who had thus become blind. Although you fell from the higher planet Svargaloka and became trees, you were most favored by him. I knew of all these incidents from the very beginning.” (SB 10.10.40)

Ramachandra Puri—at least initially—was quite unfortunate, as we shall read.

TEXT 26

ei ye sri-madhavendra sripada upeksa karila
sei aparadhe inhara ‘vasana’ janmila

TRANSLATION

Ramacandra Puri was thus denounced by Madhavendra Puri. Due to his offense, gradually material desire appeared within him.

PURPORT

The word vasana (“material desires”) refers to dry speculative knowledge. Such speculative knowledge is only material. As confirmed in Srimad-Bhagavatam (10.14.4), a person without devotional service who simply wants to know things (kevala-bodha-labdhaye) gains only dry speculative knowledge but no spiritual profit. This is confirmed in the Bhakti-sandarbha (111), wherein it is said:

jivan-mukta api punar yanti samsara-vasanam
yady acintya-maha-saktau bhagavaty aparadhinah

“Even though one is liberated in this life, if one offends the Supreme Personality of Godhead he falls down in the midst of material desires, of which dry speculation about spiritual realization is one.”

In his Laghu-tosani commentary on Srimad-Bhagavatam (10.2.32), Jiva Gosvami says:

jivan-mukta api punar bandhanam yanti karmabhih
yady acintya-maha-saktau bhagavaty aparadhinah

“Even if one is liberated in this life, he becomes addicted to material desires because of offenses to the Supreme Personality of Godhead.”

A similar quotation from one of the Puranas also appears in the Visnu-bhakti-candrodaya:

jivan-muktah prapadyante kvacit samsara-vasanam
yogino na vilipyante karmabhir bhagavat-parah

“Even liberated souls sometimes fall down to material desires, but those who fully engage in devotional service to the Supreme Personality of Godhead are not affected by such desires.”

These are references from authoritative revealed scriptures. If one becomes an offender to his spiritual master or the Supreme Personality of Godhead, he falls down to the material platform to merely speculate.

COMMENT

One effect of offenses is that one becomes influenced by material desires and sometimes is overwhelmed by them, and then, to justify one’s sinful activities, one may speculate and manufacture many excuses. Or one may develop an impersonal attitude. Yet another effect of offenses is that one becomes prone to commit more offenses, as explained in the next verse.

TEXT 27

suska-brahma-jnani, nahi krsnera ‘sambandha’
sarva loka ninda kare, nindate nirbandha

TRANSLATION

One who is attached to dry speculative knowledge has no relationship with Krsna. His occupation is criticizing Vaisnavas. Thus he is situated in criticism.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura has explained in his Anubhasya that the word nirbandha indicates that Ramacandra Puri had a steady desire to criticize others. Impersonalist Mayavadis, who have no relationship with Krsna, who cannot take to devotional service, and who simply engage in material arguments to understand Brahman, regard devotional service to Krsna as karma-kanda, or fruitive activities. According to them, devotional service to Krsna is but another means for attaining dharma, artha, kama, and moksa. Therefore they criticize the devotees for engaging in material activities. They think that devotional service is maya and that Krsna, or Visnu, is also maya. Therefore they are called Mayavadis. Such a mentality awakens in a person who is an offender to Krsna and His devotees.

COMMENT

Sri Chaitanya Mahaprabhu stated emphatically, mayavadi krsne aparadhi: “The Mayavadis are the greatest offenders to Lord Krishna.” Here we gain the further insight that they became Mayavadis as a result of offending Krishna. Because they committed offenses, they became impersonalists, Mayavadis, and as Mayavadis they committed more offenses and thus continued their degradation.

Now we come to the other example—that of a devoted disciple.

TEXT 28

isvara-puri gosani kare sripada-sevana
svahaste karena mala-mutradi marjana

TRANSLATION

Isvara Puri, the spiritual master of Sri Caitanya Mahaprabhu, performed service to Madhavendra Puri, cleaning up his stool and urine with his own hand.

TEXTS 29–31

Isvara Puri was always chanting the holy name and pastimes of Lord Krsna for Madhavendra Puri to hear. In this way he helped Madhavendra Puri remember the holy name and pastimes of Lord Krsna at the time of death.

Pleased with Isvara Puri, Madhavendra Puri embraced him and gave him the benediction that he would be a great devotee and lover of Krsna.

Thus Isvara Puri became like an ocean of ecstatic love for Krsna, whereas Ramacandra Puri became a dry speculator and a critic of everyone else.

TEXT 32

mahad-anugraha-nigrahera ‘saksi’ dui-jane
ei dui-dvare sikhaila jaga-jane

TRANSLATION

Isvara Puri received the blessing of Madhavendra Puri, whereas Ramacandra Puri received a rebuke from him. Therefore these two persons, Isvara Puri and Ramacandra Puri, are examples of the objects of a great personality’s benediction and punishment. Madhavendra Puri instructed the entire world by presenting these two examples.

COMMENT

It is stated that the dust of the lotus feet of a pure devotee is very powerful but that the same dust that elevates one to the highest level of Krishna consciousness, to the spiritual realm of Vrindavan, can also push one down to hell if one offends it. This principle was enunciated by Sati to her father Daksha after Daksha had offended Shiva, the greatest Vaishnava (vaisnavanam yatha sambhu), and the purport is relevant to the present discussion.

In Srimad-Bhagavatam, Canto Four, Chapter Four (“Sati Quits Her Body”), Text 13, Sati says:

nascaryam etad yad asatsu sarvada
  mahad-vininda kunapatma-vadisu
sersyam mahapurusa-pada-pamsubhir
  nirasta-tejahsu tad eva sobhanam

“It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities.”

Srila Prabhupada explains in the purport, “Everything depends on the strength of the recipient. For example, due to the scorching sunshine many vegetables and flowers dry up, and many grow luxuriantly. Thus it is the recipient that causes growth and dwindling. Similarly, mahiyasam pada-rajo-’bhisekam: the dust of the lotus feet of great personalities offers all good to the recipient, but the same dust can also do harm. Those who are offenders at the lotus feet of a great personality dry up; their godly qualities diminish. A great soul may forgive offenses, but Krsna does not excuse offenses to the dust of that great soul’s feet, just as one can tolerate the scorching sunshine on one’s head but cannot tolerate the scorching sunshine on one’s feet.”

One must be especially careful when one comes close to a great soul. Rendering personal service unto a great soul, as Isvara Puri did to Madhavendra Puri, can bestow the greatest benefit, but if one is not pure enough and comes too close, one may commit offenses—and not just the accidental type. One may actually develop an offensive mentality toward the great soul and commit serious offenses that will cause one to go away and fall down.

In Sati’s statements about Lord Shiva we find a very surprising statement, that it is good that such envious persons commit offenses, because that way they fall down. How can a pure devotee who is a well-wisher of all living entities say it is good for someone to commit offenses and fall down? Srila Prabhupada explains that the spiritual master, who is an ocean of mercy, will never reject a disciple, even when the disciple is fallen and causes pain to the spiritual master, but that Krishna, out of compassion for the spiritual master, out of His mercy, will cause the disciple to go away so that he does not cause more pain—even though the spiritual master himself does not reject the disciple. Of course, Krishna is the father of every living entity (aham bija-pradah pita) and the well-wisher of all (suhrdam sarva-bhutanam). He wants the ultimate benefit of everyone, but if one comes too close to the devotee or the Deity and out of familiarity develops misconceptions and an offensive mentality, it may be better if that person is removed from the situation and, being kept at a distance, gradually comes to his senses and redeems himself.

Now we come to Madhavendra Puri’s feelings of separation.

TEXT 33

jagad-guru madhavendra kari’ prema dana
ei sloka padi’ tenho kaila antardhana

TRANSLATION

His Divine Grace Madhavendra Puri, the spiritual master of the entire world, thus distributed ecstatic love for Krsna. While passing away from the material world, he chanted the following verse.

TEXT 34

ayi dina-dayardra natha he
  mathura-natha kadavalokyase
hrdayam tvad-aloka-kataram
  dayita bhramyati kim karomy aham

TRANSLATION

“O My Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?”

TEXT 35

 ei sloke krsna-prema kare upadesa
krsnera virahe bhaktera bhava-visesa

TRANSLATION

In this verse Madhavendra Puri teaches how to achieve ecstatic love for Krsna. By feeling separation from Krsna, one becomes spiritually situated.

TEXT 36

prthivite ropana kari’ gela premankura
sei premankurera vrksa-caitanya-thakura

TRANSLATION

Madhavendra Puri sowed the seed of ecstatic love for Krsna within this material world and then departed. That seed later became a great tree in the form of Sri Caitanya Mahaprabhu.

TEXT 37

prastave kahilun puri-gosanira niryana
yei iha sune, sei bada bhagyavan

TRANSLATION

I have incidentally described the passing away of Madhavendra Puri. Anyone who hears this must be considered very fortunate.

COMMENT

Having been blessed by hearing about the glorious passing of Sri Madhavendra Puri, we shall now discuss some of his earlier pastimes—and then return to the special verse that he uttered at the time of his passing from this world. Once, as described in Sri Caitanya-caritamrta, Sri Chaitanya Mahaprabhu and Nityananda Prabhu and some of Their associates were traveling from Bengal to Orissa, to Jagannatha Puri. On the way, they visited a town called Remuna, where there is a Deity called Gopinatha. At the temple of Gopinatha, Sri Chaitanya Mahaprabhu narrated the story of Madhavendra Puri as He had heard it from His spiritual master, Isvara Puri.

Earlier, when Madhavendra Puri came to Govardhana Hill, he had a dream in which the Deity Gopala appeared to him, took him by the hand, and led him to a place where He was hidden under a bush in the jungle at Govardhana. Then He instructed Madhavendra Puri to inform the villagers and to come take Him from the bush and install Him on Govardhana Hill. Madhavendra Puri followed the instructions of Gopala in the dream. He told the villagers, and they helped him cut through the thickets, discover the Deity, and take Him out of the ground. Then, as further directed by Gopala in the dream, Madhavendra Puri installed the Deity on top of Govardhana Hill. Devotees and brahmans bathed the Deity, chanted mantras, sang and danced, and offered garments, tulasi leaves, and flower garlands. Then they offered various kinds of food (bhoga), performed arati, and distributed massive, sumptuous prasada in a ceremony called Annakuta—just as it had been performed at the time of Lord Krishna during the Govardhana-puja.

For two years, devotees from all over the area came to see Gopala, present Him offerings, serve Him, worship Him, and celebrate the Annakuta ceremony, almost as it had been done on the first day. Then Gopala appeared to Madhavendra Puri again in a dream and told him that He was feeling very hot and that to cool Him and give Him relief, Madhavendra Puri should bring sandalwood from Jagannatha Puri and smear the pulp on His body. Madhavendra Puri took the instruction to heart, and after making all arrangements for the continued service of Gopala, he left by foot for Jagannatha Puri. On the way, in Bengal, in Shantipur, he met Advaita Acharya, who was so pleased to see his ecstatic love that he begged him for initiation. Thus Advaita Acharya was initiated in the line of Sri Madhavendra Puri. And further along the way, in Orissa, at Remuna, Madhavendra Puri saw the Deity Gopinatha.

Madhavendra Puri was so detached that he would never beg or ask for food. If someone offered him some food, he would eat a little. Otherwise, he would fast. He depended completely on the mercy of the Lord and made no effort to get food.

After Madhavendra Puri saw the beauty of Gopinatha in the temple, he went into the village marketplace, which was vacant, to sit and chant. That night, Gopinatha’s pujari had a dream in which the Deity told him that He had hidden a pot of sweet rice for Madhavendra Puri behind the curtains and that the pujari should find the sannyasi Madhavendra Puri in the marketplace and give him the pot of sweet rice. The pujari immediately awoke, bathed, went into the Deity room, and found the sweet rice, but he did not know exactly where Madhavendra Puri was. So he went into the vacant marketplace and called: “Will the sannyasi named Madhavendra Puri please come and take his pot! The Deity Gopinatha has stolen this pot of sweet rice for you! You are the most fortunate person in all the three worlds!” Eventually Madhavendra Puri heard the call and came out, and the pujari gave him the sweet rice. But after relishing the prasada in ecstatic love, Madhavendra Puri considered that the next morning, when people heard that the Deity had delivered a pot of sweet rice to him, they would throng around him, and so he immediately departed for Jagannatha Puri. Madhavendra Puri was such a great devotee, so humble and fixed in his mood of service to Krishna, that he did not want any praise or popularity or attention. So he decided, “I must leave immediately.”

Even in Puri, people understood that Madhavendra Puri was a great devotee, because whenever he would come before the Deity of Jagannatha, he would exhibit symptoms of ecstatic love of Godhead. Furthermore, they were aware of his transcendental reputation, and so they all came with love and devotion to offer him respects. Srila Krishnadasa Kaviraja Gosvami comments that the reputation of a devotee is so sublime that it follows him wherever he goes:

pratisthara bhaye puri gela palana
krsna-preme pratistha cale sange gadana

“Being afraid of his reputation [pratistha], Madhavendra Puri fled from Remuna. But the reputation brought by love of Godhead is so sublime that it goes along with the devotee, as if following him.” (Cc Madhya 4.147)

For his own sake, to avoid the crowds who came to honor him, Madhavendra Puri would have left Puri, but because he had come on a mission for Gopala, to get sandalwood and camphor, which were not easy to obtain but were available in Puri because they were used in the service of Lord Jagannatha, he remained. Yet even in Puri these items were very costly, and further, they were controlled by the government. Without a permit, one could not obtain or transport them. But when Madhavendra Puri told the local devotees about the history of Gopala and how He wanted sandalwood, they all came forward to help. They met people, got the permits, got sufficient quantities of sandalwood and camphor, and arranged a servant and expenses for Madhavendra Puri’s travels. And so he left, by foot, with his burden of sandalwood—his burden of love—back to Vrindavan, back to Govardhana.

On the way, after some days, Madhavendra Puri reached Remuna and again visited the temple of Gopinatha. And when the pujari saw him, he immediately brought him sweet rice prasada. That night in the temple, Madhavendra Puri had another dream. The Deity Gopala came to him and said, “There is no difference between My body and Gopinatha’s body. So if you smear the sandalwood pulp on the body of Gopinatha, My body will be cooled.” Sri Caitanya-caritamrta explains that the Deity of Gopala did not want Madhavendra Puri to have to suffer more by carrying such large amounts of sandalwood and camphor by foot in the hot sun and having to deal along the way with the Mohammedan officers, who would demand tolls and taxes and create trouble for travelers.

One could say that Madhavendra Puri passed Gopala’s test. Without any personal consideration or hesitation, he had acted with no interest other than to serve and please the Lord. And the Lord reciprocated. He was satisfied that Madhavendra Puri had come as far as Remuna, and He did not want his pure devotee to suffer any further. So Gopala instructed him to render the service to Gopinatha and that the service would be accepted by Gopala.

While narrating these pastimes, Sri Chaitanya Mahaprabhu extolled the glories of Srila Madhavendra Puri, and He asked Nityananda Prabhu, “Is there anyone in this world as fortunate as Madhavendra Puri?” Sri Chaitanya Mahaprabhu said (Cc Madhya 4):

TEXT 180

“hena-jana gopalera ajnamrta pana
sahasra krosa asi’ bule candana magina

“After receiving the transcendental orders of Gopala, this great personality traveled thousands of miles just to collect sandalwood by begging.

TEXT 181

“bhoke rahe, tabu anna magina na khaya
hena-jana candana-bhara vahi’ lana yaya

TRANSLATION

“Although Madhavendra Puri was hungry, he would not beg food to eat. This renounced person carried a load of sandalwood for the sake of Sri Gopala.

TEXT 182

“maneka candana, tola-viseka karpura
gopale paraiba’—ei ananda pracura

“Without considering his personal comforts, Madhavendra Puri carried one maund [about eighty-two pounds] of sandalwood and twenty tolas [about eight ounces] of camphor to smear over the body of Gopala. This transcendental pleasure was sufficient for him.

TEXT 183

“utkalera dani rakhe candana dekhina
tahan edaila raja-patra dekhana

TRANSLATION

“Since there were restrictions against taking the sandalwood out of the Orissa province, the toll official confiscated the stock, but Madhavendra Puri showed him the release papers given by the government and consequently escaped difficulties.

TEXT 184

“mleccha-desa dura patha, jagati apara
ke-mate candana niba-nahi e vicara

TRANSLATION

“Madhavendra Puri was not at all anxious during the long journey to Vrndavana through the provinces governed by the Muslims and filled with unlimited numbers of watchmen.

TEXT 185

“sange eka vata nahi ghati-dana dite
tathapi utsaha bada candana lana yaite

TRANSLATION

“Although Madhavendra Puri did not have a farthing with him, he was not afraid to pass by the toll officers. His only enjoyment was in carrying the load of sandalwood to Vrndavana for Gopala.

TEXT 186

“pragadha-premera ei svabhava-acara
nija-duhkha-vighnadira na kare vicara

TRANSLATION

“This is the natural result of intense love of Godhead. The devotee does not consider personal inconveniences or impediments. In all circumstances he wants to serve the Supreme Personality of Godhead.

TEXT 187

“ei tara gadha prema loke dekhaite
gopala tanre ajna dila candana anite

TRANSLATION

“Sri Gopala wanted to show how intensely Madhavendra Puri loved Krsna; therefore He asked him to go to Nilacala to fetch sandalwood and camphor.

TEXT 188

“bahu parisrame candana remuna anila
ananda badila mane, duhkha na ganila

TRANSLATION

“With great trouble and after much labor, Madhavendra Puri brought the load of sandalwood to Remuna. However, he was still very pleased; he discounted all the difficulties.

COMMENT

One might think that Madhavendra Puri made the endeavor and carried the burden because the Deity asked him but that it was such a hard labor that he must have really been exhausted and frustrated. But no, he was still happy. In fact, his pleasure increased (ananda badila). That is the nature of pure devotional service. The servant is happy, and his happiness increases. The same was said in relation to Govardhana Hill, the best of Lord Hari’s servants (hari-dasa-varyah).

hantayam adrir abala hari-dasa-varyo
  yad rama-krsna-carana-sparasa-pramodah
manam tanoti saha-go-ganayos tayor yat
  paniya-suyavasa-kandara-kandamulaih

“Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Krsna and Balarama, along with Their calves, cows, and cowherd friends, with all kinds of necessities—water for drinking, very soft grass, caves, fruits, flowers, and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Krsna and Balarama, Govardhana Hill appears very jubilant.” (SB 10.21.18)

Govardhana Hill was such a great servant that he offered his body for the service of the Lord and His devotees, who would step on him. He offered his grasses for the cows to eat. He offered his stones and caves as sitting and resting places. He offered his waters for drinking and washing. He offered his entire body for the service of the Lord. And he was jubilant (pramoda), being touched by the lotus feet of the Lord and His devotees. When a servant offers service in a mood of happiness, of jubilation, of pleasure, that gives more pleasure to the master, to the Lord. Naturally, if someone is happy to serve you, that makes you happy. If a service is offered out of duty—what to speak of begrudgingly—it is not as pleasing as when it is offered with genuine pleasure. Madhavendra Puri, in spite of taking so much trouble—traveling by foot, going through toll points, dealing with Muslim officers, enduring the heat and all the other impediments—was still in a very pleased mood (ananda badila) by the time he reached Remuna.

TEXT 189

“pariksa karite gopala kaila ajna dana
pariksa kariya sese haila dayavan”

TRANSLATION

“To test the intense love of Madhavendra Puri, Gopala, the Supreme Personality of Godhead, ordered him to bring sandalwood from Nilacala, and when Madhavendra Puri passed this examination, the Lord became very merciful to him.”

COMMENT

In the course of Lord Chaitanya’s discussion of Madhavendra Puri, He came to quote the verse that Madhavendra Puri recited at the end of his life. Sri Caitanya-caritamrta tells us that this verse emanated directly from the mouth of Srimati Radharani and that only three people understood its deep meaning—Srimati Radharani, Sri Madhavendra Puri, and Sri Chaitanya Mahaprabhu Himself. Now we shall read more about what the Caitanya-caritamrta says about this verse (from Madhya-lila, Chapter Four: “Sri Madhavendra Puri’s Devotional Service”):

TEXTS 191–194

eta bali’ pade prabhu tanra krta sloka
yei sloka-candre jagat karyache aloka

ghasite ghasite yaiche malayaja-sara
gandha bade, taiche ei slokera vicara

ratna-gana-madhye yaiche kaustubha-mani
rasa-kavya-madhye taiche ei sloka gani

TRANSLATION

“. . . Lord Caitanya Mahaprabhu read the famous verse of Madhavendra Puri. That verse is just like the moon. It has spread illumination all over the world.

“Continuous rubbing increases the aroma of Malaya sandalwood. Similarly, consideration of this verse increases one’s understanding of its importance.

“As the Kaustubha-mani is considered the most precious of valuable stones, this verse is similarly considered the best of poems dealing with the mellows of devotional service.”

COMMENT

Actually, this verse was spoken by Srimati Radharani Herself, and by Her mercy only was it manifest in the words of Madhavendra Puri.

TEXT 195

kiba gauracandra iha kare asvadana
iha asvadite ara nahi cautha-jana

TRANSLATION

Only Sri Caitanya Mahaprabhu has tasted the poetry of this verse. No fourth man is capable of understanding it.

PURPORT

This indicates that only Srimati Radharani, Madhavendra Puri, and Caitanya Mahaprabhu are capable of understanding the purport of this verse.

TEXT 196

sesa-kale ei sloka pathite pathite
siddhi-prapti haila purira slokera sahite

TRANSLATION

Madhavendra Puri recited this verse again and again at the end of his material existence. Thus uttering this verse, he attained the ultimate goal of life.

TEXT 197

ayi dina-dayardra natha he
  mathura-natha kadavalokyase
hrdayam tvad-aloka-kataram
  dayita bhramyati kim karomy aham

TRANSLATION

“O My Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?”

PURPORT

The uncontaminated devotees who strictly depend on the Vedanta philosophy are divided into four sampradayas, or transcendental parties. Out of the four sampradayas, the Sri Madhvacarya-sampradaya was accepted by Madhavendra Puri. Thus he took sannyasa according to parampara, the disciplic succession. Beginning from Madhvacarya down to the spiritual master of Madhavendra Puri, the acarya named Laksmipati, there was no realization of devotional service in conjugal love. Sri Madhavendra Puri introduced the conception of conjugal love for the first time in the Madhvacarya-sampradaya, and this conclusion of the Madhvacarya-sampradaya was revealed by Sri Caitanya Mahaprabhu when He toured southern India and met the Tattvavadis, who supposedly belonged to the Madhvacarya-sampradaya.

When Sri Krsna left Vrndavana and accepted the kingdom of Mathura, Srimati Radharani, out of ecstatic feelings of separation, expressed how Krsna can be loved in separation. Thus devotional service in separation is central to this verse. Worship in separation is considered by the Gaudiya-Madhva-sampradaya to be the topmost level of devotional service. According to this conception, the devotee thinks of himself as very poor and neglected by the Lord. Thus he addresses the Lord as dina-dayardra natha, as did Madhavendra Puri. Such an ecstatic feeling is the highest form of devotional service. Because Krsna had gone to Mathura, Srimati Radharani was very much affected, and She expressed Herself thus: “My dear Lord, because of Your separation My mind has become overly agitated. Now tell Me, what can I do? I am very poor and You are very merciful, so kindly have compassion upon Me and let Me know when I shall see You.” Sri Caitanya Mahaprabhu was always expressing the ecstatic emotions of Srimati Radharani that She exhibited when She saw Uddhava at Vrndavana. Similar feelings, experienced by Madhavendra Puri, are expressed in this verse. Therefore, Vaisnavas in the Gaudiya-Madhva-sampradaya say that the ecstatic feelings experienced by Sri Caitanya Mahaprabhu during His appearance came from Sri Madhavendra Puri through Isvara Puri. All the devotees in the line of the Gaudiya-Madhva-sampradaya accept these principles of devotional service.

COMMENT

This is a very deep topic—feeling separation from Krishna in the mood of Srimati Radharani and the gopis. We are certainly not qualified to discuss it. Still, following our acharyas, we shall try to say something to glorify Sri Madhavendra Puri on his disappearance day.

When Krishna left Vrindavan for Mathura, all the residents of Vrindavan were plunged into deep separation. The separation of the gopis was the most intense, because their attachment to Krishna was the most intense. None of the residents of Vrindavan had any interest in life other than Krishna and Krishna’s service. Still, comparatively, the gopis’ love for Krishna was the greatest. And among the gopis, Srimati Radharani’s love was the greatest. And that love reaches its most sublime heights in separation. In fact, the actual reason why Krishna left Vrindavan was to allow His devotees there to experience the highest ecstasy of love in separation and in that love to always relish His association. In their separation they actually meet Krishna, although externally they continue to express separation—even though internally they are relishing Krishna’s association.

The seed of this ecstatic mood was passed from Madhavendra Puri to his disciple Isvara Puri, who served him perfectly to the end, and from Isvara Puri to Sri Chaitanya Mahaprabhu. And as Krishnadasa Kaviraja Gosvami says, that seed became a great tree in the person of Sri Chaitanya Mahaprabhu. Therefore even fallen souls like us in Kali-yuga have been given access to this understanding and this process. It is inconceivable how people as fallen as we in Kali-yuga can be given access to this most highly confidential and exalted process.

Srila Visvanatha Cakravarti Thakura gives the example of a king who becomes intoxicated, goes into his treasury, takes out his most valuable jewels, goes out on the street, and distributes the jewels to the beggars. They have no qualification, but the king, the owner of the jewels, is free to give them to whomever he wishes. And in his intoxicated state, he distributes them without consideration. Similarly, Sri Chaitanya Mahaprabhu, intoxicated with ecstatic love of God, is making these most precious gems available even to the most destitute of beggars. In Srila Rupa Gosvami’s words (Sri Upadesamrta 4), dadati pratigrhnati—Lord Chaitanya is giving (dadati), and it is our prerogative to accept (pratigrhnati).

This confidential verse spoken by Madhavendra Puri could be misunderstood not in the gross way of Ramachandra Puri, who thought that Madhavendra Puri was absorbed in mundane lamentation when he should have been fixed in spiritual consciousness, but in a more subtle way. One may misunderstand and imagine that Madhavendra Puri wanted to see Krishna out of some selfish desire, but that, of course, was not the case. The truth is that Srimati Radharani and the gopis know that Krishna cannot really be happy without them; He cannot enjoy the same happiness with others as He does with them in Vrindavan. Therefore the young gopis want to see Him again not for their own happiness but for Krishna’s happiness, so they can please Him as only they can. Their love is completely pure—spotlessly pure. That same pure love was exhibited by Madhavendra Puri when he went to Jagannatha Puri to get sandalwood and camphor for Gopala without any consideration of personal gain or loss, pleasure or pain. And it was expressed by him in this verse. When the gopis say that they want to be with Krishna, it is not for their own happiness but to give Krishna happiness. Srila Krishnadasa Kaviraja Gosvami explains that although the gopis’ feelings appear to be lust, they are not; they are actually pure love. Lust (kama) is the desire for one’s own happiness, one’s own sense gratification, whereas pure love is the desire for Krishna’s happiness, Krishna’s satisfaction. Although superficially lust and love may resemble each other, intrinsically there is a great difference between them. Although iron and gold are both metals and thus have much in common, there is a vast difference between the value of gold and that of iron.

kama, prema,—donhakara vibhinna laksana
lauha ara hema yaiche svarupe vilaksana

“Lust and love have different characteristics, just as iron and gold have different natures.

atmendriya-priti-vancha-tare bali ‘kama’
krsnendriya-priti-iccha dhare ‘prema’ nama

“The desire to gratify one’s own senses is kama [lust], but the desire to please the senses of Lord Krsna is prema [love].” (Cc Adi 4.164–165)

Although sometimes the gopis pray to Krishna, “Please appear before us and satisfy our lusty desires,” that is their indirect way of speaking (paroksa-vada). Srila Visvanatha Cakravarti Thakura explains why the gopis speak as if they were lusty for Krishna, when all scriptures state that their love is completely pure. One reason he gives is that if someone expresses one’s love openly, it decreases. He gives the example that if one keeps a lamp within one’s house, it will burn bright and strong, but if one puts it outside it will waver and may even be extinguished. When one’s confidential feelings of love are kept within one’s heart, they increase, and if they are expressed openly, they decrease. That is the special feature of parakiya-rasa, that one’s loving feelings are kept inside.

Another reason is that in pure love one does not want the beloved to take any trouble, especially for oneself. Visvanatha Cakravarti gives the example that if you are hungry and visit someone, although you want to eat, if your friend asks, “Do you want some prasada?” you might say, “No, I am all right,” because out of love you don’t want your friend to take trouble. So the friend, knowing that you are hungry, won’t ask if you want him to prepare prasada for you, because he knows that you won’t want him to take trouble. Instead, he’ll say, “Actually, I’m just about to cook an offering for my Deities. Please wait.” Then he’ll cook and offer the food to the Deities and give you the prasada. In the same way, if the gopis were to say openly, in a direct way, “Krishna, we know that You are missing us, so we will come to be with You,” Krishna would say, “No, don’t take trouble for Me. I am fine as I am.” So instead of suggesting that Krishna wants them, they say that they want Krishna: “Please come back. We are burning in the fire of separation—in the fire of lusty desires. Please come back and fulfill our desires.” Thus, for example, the gopis say to Krishna (SB 10.31.7):

pranata-dehinam papa-karsanam
  trna-caranugam sri-niketanam
phani-phanarpitam te padambujam
  krnu kucesu nah krndhi hrc-chayam

“Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kaliya, please place them upon our breasts and tear away the lust in our hearts.” But their actual intention is completely pure—to serve Krishna and please Him.

These are the intricate dealings of love on the platform of pure devotional service. By the mercy of Sri Madhavendra Puri first and then from him the disciplic succession—Sri Chaitanya Mahaprabhu and His followers, the Gosvamis; and later Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Thakura, and our Srila Prabhupada—these very confidential moods have been explained for us so that we can come to appreciate them and hanker for them. It is a most special gift.

Devotees have asked, “Why did Srila Prabhupada take so much trouble to preach? Love of God is there in every bona fide scripture, and every bona fide process of religion can lead one to love God. There are examples of practitioners in different traditions who have developed love for God, so why all this effort, why all this sacrifice, specifically for Krishna consciousness?” The real reason is to give this love of Krishna in Vrindavan, especially in the mood of separation. This love is not available anywhere else. Although on the absolute platform all love of God is transcendental—even the love of the servants of Lord Narayana who worship Him in opulence in Vaikuntha—the greatest ecstasy is experienced in the pure love (kevala-bhakti) of Vrindavan, which is incomparable. Therefore, although this love is very confidential, Srila Prabhupada exerted this superhuman effort to induce the fallen souls to take to Krishna consciousness, so that ultimately they—we—could receive this most valuable, priceless, precious treasure. And all this is coming to us through disciplic succession by the grace of Sri Madhavendra Puri, whose disappearance day is today.

Hare Krishna.

[A talk by Giriraj Swami on Madhavendra Puri’s disappearance day, March 18, 2008, Houston]

During Nityananda Prabhu’s tour of all the holy places of India for the purpose of purifying them, by the will of providence, he happened to meet Madhavendra Puripada somewhere in western India. When Nityananda Prabhu saw Madhavendra Puri he fainted away in a swoon of ecstatic love and His transcendental body became completely still. Similarly, when Madhavendra Puri gazed upon Nityananda Prabhu, he completely forgot himself and fainted to the ground.

Sri Gaurcandra used to repeatedly remark that, in relishing the mellows of love in devotion, there is no one to compare with Madhavendra Puri. 

Madhavendra Puri’s love of God was very uncommon. Simply upon seeing a dark rain cloud he would fall down unconscious. Day and night he imbibed the spirituous liquor of Krsna-prema, and thus remained intoxicated, sometimes laughing, sometimes crying, sometimes raising a tumultuous hue and cry.

At the time of his departure from this world, Madhavendra Puri was completely absorbed in separation from Krsna and constantly repeated one sloka. This verse is considered by Gaudiya Vaisnavas to be the essence of expression of the mood of separation.

ayi dina-dayardra natha he
mathura-natha kadavalokyase
hrdayam tvad-aloka-kataram
dayita bhramyati kim karomy aham

“O My Lord! O most merciful master! O master of Mathura! When shall I see You again! Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?

[ C.C ML 4.197 ]

“Madhavendra Puri was a well known sannyasi of the Madhva sampradaya. His grand-disciple was Shri Chaitanya Mahaprabhu. Prior to his appearance, there was no evidence of prema bhakti in the Madhva line. In his verse, ayi dinia-dayardra-natha (Chaitanya Charitamrita 2.4.197), the seed of the religious doctrines of Chaitanya Mahaprabhu can be found.” – Bhaktivinoda Thakur

The following account is related by Malika Mala Devi Dasi, a preacher in Russia and Kazakhstan.

Once, with Kirtirani Mataji, we performed at a festival in Astana, Kazakhstan. We did not have time to have dinner and rushed to the plane because we were going to be late for the flight. The local devotees handed us a big bag with prasadam.

I said, “Krishna! The flight from Astana to Alma-Ata is just an hour and a half. We don’t need anything, especially at night.”

But Kirtirani said, “I’m hungry!” And the devotees insisted, “Take it all, please. Treat someone in Alma-Ata.”

On the plane, it turned out that we were in different rows, but there was a spare seat next to me. So, I waved to Kirtirani to come and take it: “Come on. Sit next to me.”

In the next seat was a guy who looked pretty unfriendly. His clothes were all dark colors. He was obviously in a bad mood.

After we were settled, Kirtirani said, “Krishna! I’m so hungry! Malika Mala, can I start to eat?”

“Sure.”

As soon as the plane took off, she started to rustle with plastic bags full of prasadam. “Oh! They got this! Oh! And they got this also!” She looked so happy. “Malika Mala, are you sure you are not going to eat?”

“I’m not hungry. Have you offered some to our neighbor?”

He interjected, “Do not do this!!”

“Oh, okay.”

The stewardess came to deliver food. In a whisper, he said, “I am a vegetarian.”

Kirtirani turned to me and said, “He ordered a vegetarian meal!”

“Wow! So, you treat him!”

“Excuse me, please excuse me,” she said to him. “I heard that you ordered a vegetarian meal. And we have vegetarian food.”

“I said no!” the man shouted.

“Aye. Okay.”

He looked really annoyed.

Kirtirani started taking prasadam, commenting, “Oh, how delicious!”

Again she offered him, “What about some sweets?”

“I said no!” he shouted.

But she didn’t stop: “Oh, look, here’s another thing we have! Why should you eat airplane food? We have homemade food here!”

Finally, he said: “Oh my God! Why is this happening to me?! Why is this happening to me again and again? I know you! You are Malika Mala!”

We were shocked that he called me by my name.

He continued, “As soon as I spotted you on the plane, I knew you would be sitting next to me!”

My eyes got big. What was going on?

He continued, “And of course, you called her to sit here, too! And yes, you started offering me prasadam! I know what you want! You want me to always remember Krishna! But I want to forget Him! Do you understand? I want to forget Him!”

We were sitting there shocked and speechless.

It turned out that he was a devotee, and he had quarreled with other devotees. It often happens. There were insults. He even used to be a pujari in our London temple. But then, due to the quarrels, he left the devotees and ended up alone. However, he remained a vegetarian.

Then he said, “You understand? It is impossible to get away from Krishna! I do not want to be friends with Him, but He does not stop being friends with me. Wherever I go, He will certainly send me prasadam. He will surely send me devotees. He will definitely leave me a Bhagavad-gita, or something else. He is so friendly! You just can’t imagine!”

Kirtirani and I both started to cry. There were tears in his eyes too.

“Can you even imagine what kind of friend He is? It is impossible to get away from Him! Impossible! And you know why it is happening now? I am coming from a funeral—my father died. It was a Kazakh funeral, and there was only meat. All these days I’ve eaten only tomatoes and cucumbers. I’m so hungry. I know why He sent this prasadam!”

I thought, “Lord! So, He cares for him so much that He made devotees provide us with a big amount of prasadam for this short flight. It was meant for him!”

Crying, I told him, “You strengthen our faith! Right away, right here, please help yourself!”

He started taking prasadam. And then he asked, “Can I take some with me, too? I missed prasadam so much!”

“Of course! Of course!”

Such is the story of Krishna’s friendship!

Hare Krishna.

Hare Krishna!

Please accept our humble obeisances!

All glories to Srila Prabhupada!

All glories to Sri Guru and Sri Gauranga!

Date: 13th Mar 2022

Day: Sunday

Time: 11 am to 12 noon

Topic: "Chitra Kavitvani"

"Picture verses, or Amazing verses" - The Citra-Kavitvani is a collection of 12 amazing verses written by Srila Rupa Goswami. These verses, full of transcendental tongue twisters and playful picture poetry, highlight Rupa Goswami’s genius as a foremost poet among the Gaudiya Vaisnavas.

Presenter: H.G. Dravida das

Link to join the class:

https://us02web.zoom.us/j/9150790510?pwd=Wk5GYXVRMkJmdk84MzZJRXBKYUgwUT09

H.G. Dravida das

A disciple of Srila Prabhupada, Dravida dasa joined ISKCON in 1973 and has served as an editor and proof-reader for the Bhaktivedanta Book Trust for over 45 years. From 1983 to 1989 he was part of the team that completed Srila Prabhupada’s magnum opus: a commentated English translation of India's jewel of Vedic wisdom, the 18,000-verse Srimad Bhagavatam (Bhagavata Purana). He also helped produce the revised editions of Srila Prabhupada’s Isopanisad, Krsna Book, Caitanya-Caritamrta, and Teachings of Lord Caitanya, and he is part of the team that produces Srila Prabhupada’s Vyasa-puja book every year. In addition to his editing work, he teaches Bhakti Yoga classes at ISKCON’s San Diego temple and other centres in North America.

Throughout all this immersion in transcendental literature, Dravida Dasa developed a love of the Sanskrit language, and especially the elaborate verses of the Bhagavatam and other works of bhakti literature.

His devotion and expertise in chanting form a marvellous combination. He has a been Brahmacari throughout his devotional career.

ISKCON Scarborough

3500 McNicoll Avenue, Unit #3,

Scarborough, Ontario,

Canada, M1V4C7

Website: www.iskconscarborough.org

Email:

iskconscarborough@hotmail.com

scarboroughiskcon@gmail.com

For Gaura Purnima 2022 the TOVP Communications Department is very pleased to release the flipbook version of the 2004 publication, ‘Eighteen Days – Sri Panca Tattva’s Mayapur Lila’, by Braja Sevaki Dasi and Rasarani Priya Dasi.

This book continues where ‘The Advent of Panca Tattva’ by Bhagavatamrta Das and Ganga Das leaves off, describing in detail and with a beautiful photo gallery, the full installation ceremony of the Panca Tattva. As explained by Braja Sevaki in a previous article:

And as their book ends upon the arrival in Mayapur on February 6, 2004 of the truck bearing its precious cargo, a second book, “18 Days: Sri Panca-tattva’s Mayapur-lila” takes up the story. From the moment the truck arrived, slowly crawling along Bhaktisiddhanta Road to the shouts and chanting and dancing and sheer joy of every resident of this district, eighteen days passed before the great maha-abhiseka “first darshan” of these golden forms of mercy and bliss. Braja Sevaki Dasi and Rasarani Priya Dasi authored this similarly historical account of Sri Panca-tattva’s arrival in Mayapur, and the wild, unbelievable, and ecstatic pastimes that unfolded before “the big day,” when tens of thousands filled the temple halls, spilled out into the gardens, and watched worldwide as the Golden Avatar and His associates finally appeared before us in all Their glorious splendor…

We hope our readers will take advantage of this wonderful and inspiring book to relive the ecstatic moments of the Panca Tattva’s arrival and eighteen days leading to Their installation on February 24, 2004.

Read, share and download Eighteen Days – Sri Panca Tattva’s Mayapur Lila.

We also humbly request devotees to consider Gaura Purnima time as an opportunity to support the ongoing construction of the TOVP, the new home of the Pancha Tattva. There is a two year marathon now to open the TOVP in 2024 and we request your help to win this final lap of the race to relocate our beloved Mayapur Deities to Their new home.

To make a donation go to the Seva Opportunities page to see the various sponsorship options available.

 

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Ramsden Park, Toronto

Beeline It

During this whole pandemic period I have actually enjoyed the Gita Chats very much. While the entire stretch of virus is slowly coming to a close, we would be wise to preserve some of the items that shed light in this challenged time. The streamlining that has been so prevalent throughout the two-year period will hopefully be here to stay. Arguably, some may view Zoom as some form of gloom, because of its more negative side-effects like keeping us from outdoor freshness, still the benefits can’t be denied. How many aging folks who are less mobile in life-style feel a kind of connection with loved ones via technology? I don’t think it’s wholesome to totally demonize such a communicational utility.

Naturally there has to be some discipline and an employment of balance in the use of tools and people. That is favourable. Be moderate in all things.

After my walk through a decent walking temperature, at one degree Celsius, through Ramsden, then Yonge, Bloor and Dupont, I sat down for our Owen Sound Tuesday night chat group to go over what I call the “fruit and flower” verses of the Gita which begins with Chapter 2, texts 42 and 43. Krishna here addresses the desire for some to take to the karma kanda section of the Vedas. You might say that this is the area of approved sense enjoyment, while at the same time it is discouraged.

The general principle is to indulge in fruit, flowers and heavenly delights, but if you want to avoid entanglement then take the beeline approach to the Lord. This direct, rapid approach is referred to as Krishna bhakti.

May the Source be with you!

4 km

 

Yorkville, Toronto

A Call Came

A call came in on my personal phone. It was one of those recordings with a male voice representing social security and how I am suspicious of etc. You know, it’s one of those scam calls where they try to pry money out of you after due interrogation. I waited for the recording to complete after his final line, “For clarification dial 1.” So, I dialled 1 to offer my clarification.

A live voice answered, “Yes, can I help you?”

I gave my piece. “You people should be ashamed of yourselves. Do you realize what kind of karma…” She cut in saying, “No, we are not ashamed,” and hung up.

Such was my contribution to truth for the day. It was actually a day of truth in many ways. One such truth was the appearance of lightly sauteed asparagus at lunch time. Another was a walk, of course, while fingering on my chanting beads through the streets of Yorkville.

Here’s yet another “truth” moment. It happened more than once today, by phone and text. “I heard you have COVID.”

“You have got the first two letters right – CO and the last letter D is also correct. Remove the V and I and replace with an L. That spells COLD. That’s what we used to call it. The one syllable word also sounds better. I’m actually fine, though I had, for a short while, a runny nose.

I earned three vaccinations. Three jabs, indeed, and I caught a minor cold. That is my relative truth for the day.

May the Source be with you!

4 km

 

City Hall, Toronto

The Wind Sent Me

There are three ladies from the city that have their birthday today- Saci, Sadhana and my sister, Connie. At the least I offered to each of them a version of “Happy Birthday to you….” It is a cute “Hare Krishna to you.”

Today was bright from that perspective but also in another way. I had come down with a little cold but I came up with an idea. I needed some vitamin D. I needed some sun and it was there. Along with its presence was a warm wind from the west, hurling things in the air. Clouds went one way. A plastic bag went up in a spin and even a covid mask spun by.

The scene was beckoning me to get out and about. I hit Yonge Street and kept going south till Queen St. From there I went west, then north on Beverly, past the first Hare Krishna temple in Toronto. I just kept going till I struck ten kilometres.

For a break I planted myself on a park bench at Grange Park near the Henry Moore sculpture. There I met Hrithik, a free-spirited young photographer who declared everything to be “beautiful.” He surely was a bit on the wild side. He even acted as though the wind swept him up and into flight.

He joined me walking as he was enroute to a Ukraine Rally at St. Claire. The wind was with us too. It was interesting to see a line of garbage bins thrown across George St. by the wind. Traffic made its way around the almost perfect barricade. We saw our first robin for the year; a sure sign of spring. It was a great walk.

May the source be with you!

10km

 

For Gaura Purnima, 2022 the TOVP Communications Department is pleased to present to the worldwide ISKCON community the original documentary video of the installation of the Pancha Tattva in 2004.

Produced by the Veda Foundation under the direction of His Holiness Bhakti Charu Maharaja, this video documents the arrival and installation of Pancha Tattva in the Caitanya Chandrodaya Mandir in great detail. The event is as powerful and inspiring to watch now as it was in 2004, and we hope all devotees will enjoy the transcendental mood of devotion and love expressed in this presentation.

We also humbly request devotees to consider Gaura Purnima time as an opportunity to support the ongoing construction of the TOVP, the new home of the Pancha Tattva. There is a two year marathon now to open the TOVP in 2024 and we request your help to win this final lap of the race to relocate our beloved Mayapur Deities to Their new home.

To make a donation go to the Seva Opportunities page to see the various sponsorship options available.

 

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Support: https://tovp.org/donate/
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Follow: www.facebook.com/tovp.mayapur
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Hare Krishna!

Please accept our humble obeisances!

All glories to Srila Prabhupada!

All glories to Sri Guru and Sri Gauranga!

Gaura Purnima Celebrations: All are welcome to visit the temple -COVID protocols will be followed:

March 17th 2022(Thursday): The temple will be open during the following hours:

Please note devotees fast until moonrise on Thursday

5 am to 9 am: Mangala Arti, Tulasi Puja, Guru Puja, Chanting, Class, Main Arti

6 pm to 9 pm: Abhishek on Gaura-NItai Deities,  Kirtan, Class, Main Arti and a vegetarian feast

Temple opening:

From Mar 20th, 2022 (Sunday), the temple will be opening the doors every Sunday from 10.30 am onwards until 1 pm. The regular programs like in-person classes will start from Mar 20th 2022 onwards.

Devotees are required to follow all the mandatory COVID protocols when they visit the temple.

We will be constantly monitoring the evolving COVID protocols and make changes as required.

ISKCON Scarborough

3500 McNicoll Avenue, Unit #3,

Scarborough, Ontario,

Canada, M1V4C7

Website: www.iskconscarborough.org

Email:

iskconscarborough@hotmail.com

scarboroughiskcon@gmail.com

Welcome to the Hare Krishna Centre, a haven for spiritual seekers located 30 minutes drive from the Auckland CBD, New Zealand. Our temple is a sacred space for contemplation and exploration, designed to provide a peaceful retreat for those seeking spiritual nourishment.

At our centre, we offer a range of activities and events to cater to your spiritual needs, including meditation sessions, sacred music and dance performances, and vegetarian food options. Our centre also hosts a variety of festivals, courses, and worship services throughout the year.

Best of all, our facilities are open to the public free of charge, making it accessible to everyone. Whether you're a long-time devotee or simply curious about exploring your spirituality, we invite you to visit us and experience the peace and serenity of our temple.

Travel Directions

Our campus is located approximately 30 minutes drive from the Auckland CBD in Kumeū. The temple and school are both located at the rear of our property - just following the signs.

Address

1229 Coatesville Riverhead Highway, Kumeū 0892

• Google Maps
• Apple Maps

Public Transport

The closest bus stop is Stop 4950 - Grove Way, It is a 15 minute walk along state highway 28 to our campus entrance. Please note, this walk is not recommended for children.

• Auckland Transport

Other considerations

243 Ave. Rd., Toronto

Kirtan Helps

I’m not one to follow the news very much because of the depressing nature of most reporting. It is, however, essentially wrong to be naïve or ignorant of the world’s goings on. For myself, I like to have current events distilled through a reliable person or persons who then, in turn, report to me. To a large extent, that’s how I receive info.

It is obvious that one of the current major crises in the world is the attack on Ukraine. It’s hard to comprehend the madness and destruction inflicted on innocent children, women, the elderly, and all sectors of a society that just simply strives to live a decent life. Weren’t the last two wars of the 20^th century enough to haunt us for centuries to come? Apparently not. Hatred prevails.

In my location of residence, a group of us arranged a kirtan dedication to the people of Ukraine and Russia who are subjected to this great misfortune. The kirtan, held in the temple room and led by those of voice and heart; Vrkodhar, Ajamila, Annapurna and more, projected the sentiments of help and despair. It was indeed a powerful display of love – one we hadn’t experienced during the two covid years, in terms of volume and numbers of people. The drummers were keeping the beat, tambourine and kartals maintained a beautiful rhythm, enthusing this evening’s event. The synergy was incredible. A call for urgency and solidarity was what resonated in the room.

Hope was felt. And that is what I love to report, truthfully, without much detail.

May the Source be with you!

 

243 Ave. Rd., Toronto

Pingala, the Prostitute

What does prostitution have to do with consciousness of Krishna? Is there any compatibility here? We hear that prostitution is the world’s oldest profession and that this vocation was around in Krishna’s time. Society women in His time felt He was a heart-throb. They would go out on their balconies to greet Him with flowers as He entered the city. Does a Krishna Conscious culture endorse this interesting profession?

The story of Pingala, from Canto 11 of the Bhagavatam, is very interesting. She had lots of clients, but one day practically no one showed up. Hours passed by and there was a void. There were no appointments for the day. She grew fatigued. Thoughts passed through her mind as to what providence had in store for her. Why this sudden void?

It became an incredible time for introspection. Perhaps change or adjustment was her destiny. And as we can imagine she just might have got a little tired of her work. Perhaps the lustre of it all was starting to wane. “Transformational” might be the perfect word to describe her situation. Things were stirring up inside. Being raised in a culture around her that was largely spiritually infused, she began to consider the other options. “I’ve only seen men one way, as objects. Perhaps I could honour the Supreme Male, the Absolute “Mr. Right.” I could love Him in the same way that Laksmi, the goddess, honours Him.”

Pingala’s contemplation led her to an altogether different approach. She became happy.

May the Source be with you!

 

Brampton, Ontario

Rich in Food

No walking today. Eating? Yes! Today I was invited by a Punjabi family for lunch. Ragni and Rajarsi are a couple who have been with our congregation since the ’80s. Feeling generous, the two had me over, along with bhajan singer, Ajamila, and two other musicians from the yoga circuit, who, within the realm of their experience, have had their share of Vedic gourmet menus. Subuddhi, an excellent friend for years, also was part of our team.

On the menu was paratha, veggies wrapped in flat bread, baked peppery potatoes, chana (chick peas) in sauce, chow mien, even salad with olives, brinjal, a dark eggplant prep, the list goes on. We were treated like kings and queens. The meal, delicious and nutritious as it was, occupied our tummies leaving no space for the rest of the day.

Now, our hosts are staunch bhaktifollowers, hence all items were prasadam, blessed food. We the guests wouldn’t have it any other way. In other words, all endeavours must have that connection with Krishna. That is the bhakti conviction.

Which reminds me, our actual desert was a few rounds of the maha-mantra. Sacred sound is the perfect exposure to topping off this culinary experience. What made the singing more divine is the dedication of the mantra to our hard-pressed devotees in Ukraine. Life is not good there at the moment. People from all over the world are offering moral and financial support.

Help is required.

May the Source be with you!

 

Deer Park, Toronto

Walking Deer Park

I set out on my own tonight. My two usual walking comrades needed early rest. No regrets. Snow was falling, coming down nice.

“Look at this, Pariksit,” I said holding up my camera phone to show him what he’s missing in Vrindavan, India; where likely snow has never hit. I was just descending the exterior stairs and finishing my Zoom call with a group of Umbrella Mountain artists, a hub that meets every Wednesday night. The discussion was good. Pariksit was wowed by the wintry image I sent before leaving the Zoom and commencing the walk.

I headed north on Avenue Road, towards St. Clair in an area called Deer Park. There are no more deer here, just more and more high rises. After the deer left, people like Glen Gould moved in.

Who is he? A piano virtuoso, world renowned in the last century. His fingers would ripple over the keyboard with the greatest of ease. His playing was phenomenal. Gifted by God.

I’m sure there were some great people living in this district when the deer ran wild. Indigenous goodness people roamed here. To a large extent they depended on the venison for food.

As I trekked along up to St. Clair and east until Yonge, I thought about my good fortune to be in a place (the temple ashram nearby) where there’s always good plant-based food. I thought of the Ukrainian and Russian people who don’t have it so good. Would I be willing to trade their condition for mine? I hear they are relatively happy, having each other and keeping strong in consciousness. It’s a mixed blessing perhaps.

May the Source be with you!

4 km

 

Rosedale, Toronto

The Card

At Robert Stanfield Airport Halifax, I was sitting at Gate 14 waiting for my flight and chatting with Sameer who is from the Ismaili community. He takes a prime interest in education and is involved in the Waldorf school system. Anyway, we were chatting and an excited young woman came towards us. Sameer and I were both masked and so was she. In an energetic tone of voice, she spoke. “Excuse me, but are you the Walking Monk?”

“I’m a sitting one for the moment, but yes. I am the one who also walks,” I said. The confirmation excited her even more.

“I follow you (virtually) all the time.” In certain terms I expressed that I hope the following inspires and she confirmed that indeed it does. As usual in such cases I offer a person a mantracard hoping they will take full advantage of reciting the mantra. which has some kind of healing and magical effect on the taker.

I had offered one to Sameer earlier on as a way to leave my contact info, which is on the flip side. There you have an image of myself walking a mystical trail in Mauritius, next to a mango tree infested by fruit bats. In general, I find the cards are effective.

For the evening, I went for a walk, through Rosedale. Of course, the big thing on my mind is the disturbing political dynamic in Ukraine. I spoke with Achuta Priya, our leader in Ukraine. The curfew is on. Citizens are given arms. Guns shots are heard in the atmosphere. “It’s going to be a mess.”

May the Source be with you!

3 km

Halifax, Nova Scotia

Prayers for Those in Ukraine

To the staunch devotees in Ukraine

Great bearers of surprise and pain

We offer humble prayers to you

May the hardship you now go through

Be short-lived and strengthen

Your conviction while serving to lengthen

The need to bond in Krishna’s love

Which the world is short of

We all attest to human misunderstanding

Which requires a major disbanding

As we are spirits and not the flesh

May we all be given the chance to refresh

There’s much power in divine song

Which helps overcome what goes wrong

We are with you praying for protection

And offer our support in His affection

            -Composed by Bhaktimarga Swami, The Walking Monk©

May the Source be with you!

4 km

 

Halifax, Nova Scotia

Sunday Funday

Ryan and Daniel were kind to drive me around. Ryan brought me to the hospital once again to see Shyamesvari, a cancer patient, and her back-up partner, Savyasacin. Daniel took me to the seniors at Ramsgate to see retired professor Shankar. Both visits went well.

Angiras then brought me to the dance studio (not to dance, but yes in our own way) where our bhakti group meets weekly. Iskcon has a lively bunch at this location. Young families with some elders. I missed Corey, the unicyclist, but he’s been coming. I was also hoping to see Brian Crawford, who works for the city in the Child Protection department. Savitri is a sweet elderly Dutch lady, 76, who’s in hiding until Covid diminishes. Yogendra, a local school teacher, and family came. He plays a mean mrdanga drum.

There is a very positive presence of Indian families, all fairly new to the city. They want to hear and learn. What was unique about today’s presentation, based on the Gita’s 9.15, was having our Cleveland, Ohio, crew present on Zoom. The verse, along with its two previous verses, outlines the qualities of a topmost yogi or bhakta. It is implied that one is very dedicated, but how can this possibly be achieved? How will spotless purity become a reality for us neophytes?

The answer is in the texts themselves, especially in 13 and 14. Items, such as the points made, when applied can lead to success. 1) avoid delusion, 2) take shelter of divine energy, 3) keep busy in devotion, 4) praising the Supreme, 5) demonstrate conviction, and 6) taking a humble position.

By the way, the Halifax group is not afraid to dance. Dancing is not listed in the six, but it still counts.

May the Source be with you!

 

The temple is at every step a wonderful spiritual experience, from its ornate altar, to its finely crafted doors, large oil paintings, and wonderful Orissan stained-glass windows.

Presiding Deities

Śrī Śrī Rādhā Giridhari

Śrī Gaura-Nitāi

Śrī Jagannātha, Baladeva and Subhadrā-devī

Amalaki-vrata Ekadasi is celebrated in Krishna Paksha (Waxing Phase) in the Phalgun month (February–March). ‘Amalaki’ or ‘Amla’ is the Indian gooseberry, and the tree is celebrated on this day. It is believed that Lord Vishnu resides in this tree, and this occasion also marks the beginning of Holi — Indian festival of colors.

This is also the final Ekadasi before Gaura Purnuma, 2022 (March 18 in India/March 17 in North America). This is an auspicious time to contribute financially towards the TOVP Marathon to open the TOVP in 2024. There are many, many different types of sponsorships available and most are pledges which can be paid over several months. Visit the Seva Opportunities page for more information.

  NOTE: Amalaki-vrata Ekadasi is observed on March 13 worldwide. Please refer to your local calendar through www.gopal.home.sk/gcal.

  View, download and share the TOVP 2022 Calendar​.

 

The Glories of Amalaki-vrata Ekadasi

From the Brahmanda Purana

This Ekadasi is described in the Brahmanda Purana in a conversation between King Mandhata and the great sage Vasistha.

King Mandhata once said to Vasishtha Muni, “O great sage, kindly be merciful to me and tell me of a holy fast that will benefit me eternally.”

Vasishtha Muni replied. “O king, kindly listen as I describe the best of all fast days, Amalaki Ekadasi. He who faithfully observes a fast on this Ekadasi obtains enormous wealth, gets free of the effects of all kinds of sins, and attains liberation. Fasting on this Ekadasi is more purifying than donating one thousand cows in charity to a pure brahmana. So please hear me attentively as I tell you the story of a hunter who, though daily engaged in killing innocent animals for his living, achieved liberation by observing a fast on Amalaki Ekadasi following the prescribed rules and regulations of worship.

The Kingdom of Vaidisha

“There was once a kingdom named Vaidisha, where all the brahmanas, kshatriyas, vaishyas, and shudras were equally endowed with Vedic knowledge, great bodily strength, and fine intelligence. Oh lion among kings, the whole kingdom was full of Vedic sounds, not a single person was atheistic, and no one sinned. The ruler of this kingdom was King Pashabinduka, a member of the dynasty of Soma, the moon. He was also known as Chitraratha and was very religious and truthful. It is said that King Chitraratha had the strength of ten thousand elephants and that he was very wealthy and knew the six branches of Vedic wisdom perfectly.

“During the reign of Maharaja Chitraratha, not a single person in his kingdom attempted to practice another’s dharma (duty); so perfectly engaged in their own dharmas were all the brahmanas, kshatriyas, vaisyas, and sudras. Neither miser nor pauper was to be seen throughout the land, never was there ever a drought or flood. Indeed, the kingdom was free of disease, and everyone enjoyed good health. The people rendered loving devotional service to the Supreme Personality of Godhead, Lord Vishnu, as did the king, who also rendered special service to Lord Shiva. Moreover, twice a month everyone fasted on Ekadasi. In this way, O best of kings, the citizens of Vaidisha lived many long years in great happiness and prosperity. Giving up all varieties of materialistic religion, they completely dedicated themselves to the loving service of the Supreme Lord, Hari.

Observing Amalaki Ekadasi

“Once, in the month of Phalguna (February – March), the holy fast of Amalakii Ekadasi arrived, conjoined with Dvadasi. King Chitraratha realised that this particular fast would bestow especially great benefit, and thus he and all the citizens of Vaidisha observed this sacred Ekadasi very strictly, carefully following all the rules and regulations.

“After bathing in the river, the king and all his subjects went to the temple of Lord Vishnu, where an Amalaki tree grew. First the king and his leading sages offered the tree a pot filled with water, as well as a fine canopy, shoes, gold, diamonds, rubies, pearls, sapphires, and aromatic incense. Then they worshiped Lord Parashurama with these prayers: ‘Oh Lord Parashurama, Oh son of Renuka, Oh all-pleasing one, Oh liberator of the worlds, kindly come beneath this holy Amalaki tree and accept our humble obeisances.’ Then they prayed to the Amalaki tree: ‘Oh Amalaki, Oh offspring of Lord Brahma, you can destroy all kinds of sinful reactions. Please accept our respectful obeisances and these humble gifts. O Amalaki, you are actually the form of Brahman, and you were once worshiped by Lord Ramachandra Himself. Whoever circumambulates you is therefore immediately freed of all his sins.’

“After offering these excellent prayers, King Chitraratha and his subjects remained awake throughout the night, praying and worshiping according to the regulations governing a sacred Ekadasi fast. It was during this auspicious time of fasting and prayer that a very irreligious man approached the assembly, a man who maintained himself and his family by killing animals. Burdened with both fatigue and sin, the hunter saw the king and the citizens of Vaidisha observing Amalaki Ekadasi by performing an all-night vigil, fasting, and worshiping Lord Vishnu in the beautiful forest setting, which was brilliantly illuminated by many lamps. The hunter hid nearby, wondering what this extraordinary sight before him was.

The Fortunate Hunter

“‘What is going on here?’ he thought. What he saw in that lovely forest beneath the holy Amalaki tree was the Deity of Lord Damodara being worshiped upon the Asana of a waterpot and he heard the devotees singing sacred songs describing Lord Krishna’s transcendental forms and pastimes. Despite himself, that staunchly irreligious killer of innocent birds and animals spent the entire night in great amazement as he watched the Ekadasi celebration and listened to the glorification of the Lord.

“Soon after sunrise, the king and his royal retinue – including the court sages and all the citizens – completed their observance of Ekadasi and returned to the city of Vaidisha. The hunter returned to his hut and happily ate his meal. In due time the hunter died, but the merit he had gained by fasting on Amalaki Ekadasi and hearing the glorification of the Supreme Personality of Godhead, as well as by being forced to stay awake all night, made him eligible to be reborn as a great king endowed with many chariots, elephants, horses, and soldiers. His name was Vasuratha, the son of King Viduratha, and he ruled over the kingdom of Jayanti.

King Vasuratha

“King Vasuratha was strong and fearless, as effulgent as the Sun, and as handsome as the Moon. In strength he was like Sri Vishnu, and in forgiveness like the Earth itself. Very charitable and every truthful, King Vasuratha always rendered loving devotional service to the Supreme Lord, Sri Vishnu. He therefore became very well versed in Vedic knowledge. Always active in the affairs of state, he enjoyed taking excellent care of his subjects, as though they were his own children. He disliked pride in anyone and would smash it when he saw it. He performed many kinds of sacrifices, and he always made certain that the needy in his kingdom received enough charity.

“One day, while hunting in the jungle, King Vasuratha strayed from the footpath and lost his way. Wandering for some time and eventually growing weary, he paused beneath a tree and, using his arms as a pillow, fell asleep. As he slept, some barbarian tribesmen came upon him and, remembering their long-standing enmity toward the king, began discussing among themselves various ways to kill him. ‘It is because he killed our fathers, mothers, brothers-in-law, grandsons, nephews, and uncles that we are forced to aimlessly wander like so many madmen in the forest.’

The Great Rescue

“So saying, they prepared to kill King Vasuratha with various weapons, including spears, swords, arrows, and mystic ropes. But none of these deadly weapons could even touch the sleeping king, and soon the uncivilized, dog-eating tribesmen grew frightened. Their fear sapped their strength, and before long they lost what little intelligence they had and became almost unconscious with bewilderment and weakness. Suddenly a beautiful woman appeared from the king’s body, startling the aborigines. Decorated with many ornaments, emitting a wonderful fragrance, wearing an excellent garland around her neck, her eyebrows drawn in a mood of fierce anger, and her fiery red eyes ablaze, she looked like death personified. With her blazing chakra discus she quickly killed all the tribal hunters, who had tried to slay the sleeping king.

“Just then the king awoke, and seeing all the dead tribesmen lying around him, he was astonished. He wondered, ‘These are all great enemies of mine! Who has slain them so violently? Who is my great benefactor?’ At that very moment he heard a voice from the sky: ‘You asked who helped you. Well, who is that person who alone can help anyone in distress? He is none other than Sri Keshava, the Supreme Personality of Godhead, He who saves all who take shelter of Him without any selfish motive.’

“Upon hearing these words, King Vasuratha became over-whelmed with love for the Personality of Godhead Sri Keshava (Krishna). He returned to his capital city and ruled there like a second Lord Indra (king of the heavenly regions), without any obstacles at all.

Conclusion

“Therefore, Oh King Mandhata”, the venerable Vasishtha Muni concluded, “anyone who observes this holy Amalaki Ekadasi will undoubtedly attain the supreme abode of Lord Vishnu, so great is the religious merit earned from the observance of this most sacred fast day.”

Thus ends the narration of the glories of Phalguna-sukla Ekadasi, or Amalaki Ekadasi, from the Brahmanda Purana.

This article has been used courtesy of ISKCON Desire Tree

 

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By Rasikendra das, Nama Rasana dd & Jahnavi dd

On Thursday 25th of February we watched the news with horror and we knew at that very moment our next door neighbours will need our help. On the same day we got a call from Ukrainian temple in Kiev, asking “If we were to send our woman and children would you look after them?” Our reply ” Of course, but what about you? We need to stay back and fight and protect our homeland and our temple and our elderly who don’t want to leave their homes.” Continue reading "Let us PLEASE work together to support devotee refugees- report from Polish yatra
→ Dandavats"