Planet ISKCON

 

My good friend, Mahasringa prabhu: I received news the other day that COVID-19 had taken you away too, as it has a number of my godrothers, godsisters, disciples and friends. I’m sorry it’s taken this long to say goodbye. But this time it was especially hard. We were friends; more so buddies. When we’d meet we’d always wrestle to see who was “the strongest”. Then we’d take prasadam together and talk about Srila Prabhupada, book distribution and preaching. I’ll miss those moments more than I can say. Genuine friendship is hard to find. Go well, my friend. I know we’ll meet again because our hearts are in the same place – service to Sri Guru and Gauranga.

With tears in my eyes ….
Indradyumna Swami

 

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HH Bhakti Brhat Bhagavata Swami - May 11, 2021

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Mother Arca Vigraha left this world on Jahnu Saptami, which this year is May 18.

TEXT

sa ca svarlokam aroksyan
  sunitim jananim dhruvah
anvasmarad agam hitva
  dinam yasye tri-vistapam

TRANSLATION

Dhruva was seated in the transcendental airplane, which was just about to start, when he remembered his poor mother, Suniti. He thought to himself, “How shall I go alone to the Vaikuntha planet and leave behind my poor mother?”

PURPORT

Dhruva had a feeling of obligation to his mother, Suniti. It was Suniti who had given him the clue which had now enabled him to be personally carried to the Vaikuntha planet by the associates of Lord Visnu. He now remembered her and wanted to take her with him. Actually, Dhruva Maharaja’s mother, Suniti, was his patha-pradarsaka-guru. Patha-pradarsaka-guru means “the guru, or the spiritual master, who shows the way.” Such a guru is sometimes called siksa-guru. Although Narada Muni was his diksa-guru (initiating spiritual master), Suniti, his mother, was the first who gave him instruction on how to achieve the favor of the Supreme Personality of Godhead. It is the duty of the siksa-guru or diksa-guru to instruct the disciple in the right way, and it depends on the disciple to execute the process. According to sastric injunctions, there is no difference between siksa-guru and diksa-guru, and generally the siksa-guru later on becomes the diksa-guru. Suniti, however, being a woman, and specifically his mother, could not become Dhruva Maharaja’s diksa-guru. Still, he was not less obliged to Suniti. There was no question of carrying Narada Muni to Vaikunthaloka, but Dhruva Maharaja thought of his mother.

Whatever plan the Supreme Personality of Godhead contemplates immediately fructifies. Similarly, a devotee who is completely dependent on the Supreme Lord can also fulfill his wishes by the grace of the Lord. The Lord fulfills His wishes independently, but a devotee fulfills his wishes simply by being dependent on the Supreme Personality of Godhead. Therefore as soon as Dhruva Maharaja thought of his poor mother, he was assured by the associates of Visnu that Suniti was also going to Vaikunthaloka, in another plane. Dhruva Maharaja had thought that he was going alone to Vaikunthaloka, leaving behind his mother, which was not very auspicious because people would criticize him for going alone to Vaikunthaloka and not carrying with him Suniti, who had given him so much. But Dhruva also considered that he was not personally the Supreme. Therefore, if Krsna fulfilled his desires, only then would it be possible. Krsna could immediately understand his mind, and He told Dhruva that his mother was also going with him. This incident proves that a pure devotee like Dhruva Maharaja can fulfill all his desires; by the grace of the Lord, he becomes exactly like the Lord, and thus whenever he thinks of anything, his wish is immediately fulfilled. (SB 4.12.32)

Giriraj Swami:

In the next purport Srila Prabhupada expresses sentiments that express my own feelings on this occasion:

TRANSLATION

The great associates of Vaikunthaloka, Nanda and Sunanda, could understand the mind of Dhruva Maharaja, and thus they showed him that his mother, Suniti, was going forward in another plane.

PURPORT

This incident proves that the siksa- or diksa-guru who has a disciple who strongly executes devotional service like Dhruva Maharaja can be carried by the disciple even though the instructor is not as advanced. Although Suniti was an instructor to Dhruva Maharaja, she could not go to the forest because she was a woman, nor could she execute austerities and penances as Dhruva Maharaja did. Still, Dhruva Maharaja was able to take his mother with him. Similarly, Prahlada Maharaja also delivered his atheistic father, Hiranyakasipu. The conclusion is that a disciple or an offspring who is a very strong devotee can carry with him to Vaikunthaloka either his father, mother, or siksa- or diksa-guru. Srila Bhaktisiddhanta Sarasvati Thakura used to say, “If I could perfectly deliver even one soul back home, back to Godhead, I would think my mission—propagating Krsna consciousness—to be successful.” The Krsna consciousness movement is spreading now all over the world, and sometimes I think that even though I am crippled in many ways, if one of my disciples becomes as strong as Dhruva Maharaja, then he will be able to carry me with him to Vaikunthaloka. (SB 4.12.33)

Giriraj Swami:

We do not know how many souls Srila Prabhupada has delivered back home, back to Godhead, but certainly Mother Arca Vigraha is one of them. And I am sure that Srila Prabhupada is very pleased that one of his spiritual dependents has attained the perfection of life. I am also sure that others also have attained the same perfection by Srila Prabhupada’s mercy. And the devotees who were personally associated with Mother Arca Vigraha are also fortunate, because from her elevated position now she can bestow her special mercy upon them and help them in their spiritual lives.

Shortly after Mother Arca Vigraha left, I visited South Africa. I didn’t particularly expect anything different, but soon after I got there I could feel Mother Arca Vigraha’s desire to give mercy to various devotees whom she knew, especially those who had been with her and those who had served her in some way. It was an adventure as she revealed to which devotee she wanted to show special favor. And the same process is continuing today.

So, we have fond memories of her as we knew her, and we believe that she has gone to the realm of Sri Chaitanya Mahaprabhu and Radha and Krishna and that she can bestow her blessings upon us. She is ready and eager to bestow her mercy upon her associates and friends, and upon the devotees whom she knew and appreciated when she was here. Her mercy is very strong and powerful, and I feel we are very fortunate and blessed to have known her and to have had the opportunity to associate with her and to be able to receive her blessings even now.

Mother Arca Vigraha ki jaya!

 

Sundarananda dasa:

With Mother Arca Vigraha, the joy of being a devotee and her heart-feelings for Krsna and the devotees were so alive. All her being, all her self, was full of life and her desire to serve Krishna and the devotees, just radiating this enormous desire to please Krishna, to serve Krishna, to serve the devotees and the spiritual master. It was like seeing everything we read put into practice. It was practically not seeing a human being but seeing a completely spiritual soul in action, in service to Krishna. I never saw her as a material body. Looking at her, I saw her service, her desire to please, her strong determined feelings for Krishna and guru and the devotees.

Hare Krishna.

 

Kandarpa Manjari dasi:

Mother Arca Vigraha has definitely been an inspiration in my spiritual life. The main inspiration was her service attitude toward you, Maharaja, and toward the other devotees. And her non-judgmental attitude toward the Vaishnavas—the way she was always willing to give the devotees the benefit of the doubt and encourage them and her example of always being enthusiastic to serve were both very inspiring.

When I first arrived in South Africa in 1990, some of the devotees—Nama Cintamani, Kuntidevi—greeted me, and they pointed out Mother Arca Vigraha, saying, “See Mother Arca Vigraha? She’s very advanced.” And of course, I, with my material vision, thought, “Really? Oh.” But as the years went by and I heard more about her, I realized why she was so advanced. I saw that in her different services in South Africa—in her service to the Deities, the devotees, her spiritual master, everyone—she was entirely selfless. I thought, “Oh, this is the real sign of advancement, that someone is willing to give up everything—one’s pride, everything—to serve.” Only then did I begin to realize what the devotees had meant.

I finally met Arca Vigraha when Maharaja was able to go to India after so many years. She and I were on the same flight back to South Africa. I had always wanted to speak with her, but I didn’t know how to approach her. But she just jumped out of her seat and came and sat right next to me and made me feel really important. She said, “Here, look at these pictures!” They were pictures of Maharaja and the life members in Bombay, and she took the time to explain each incident. Her enthusiasm overwhelmed me, and I thought, “This is such a kind-hearted devotee.” She just had an art of making you feel important, even though you weren’t. She was really amazing. It showed that even in her relationships she was selfless: she just wanted to encourage you all the time; she didn’t want anything for herself.

Then I went to Vrindavan. It was about five months before she left her body, and when I saw her I thought to myself that I didn’t know how to deal with her, because she was leaving her body, which is a very traumatic experience. But she must have read my mind or something, and she just walked up to me as if nothing was going on in her life except how much she was in love with Vrindavan. It was in the temple restaurant, and she hugged me and said, “You better come and see me before you leave”—really begging me to come. Unfortunately, I couldn’t fulfill her desire, because we were in a rush to leave and were with a whole group of other devotees. I thought I would see her when I returned to Vrindavan, because I was planning to go back the following year.

Then I heard that she had left her body, and I felt very upset. But then I had a dream about her, at the same time that Maharaja went to South Africa after her disappearance. And in the dream we made peace and she forgave me that I had not come to see her.

I feel that her example is my inspiration and example. When Maharaja was very sick and came to America in 1999, Mother Arca Vigraha was instrumental in helping me, because I used to pray to her to inspire me and help me to cook for Maharaja to make him feel better. She was a figure, an instrument, to instruct and help me, even though she was not physically present. And the same thing happened today. Although I have been very sick for the last few days and have not been able even to cook or do any housework, somehow I got up early and had energy to cook. This was definitely Mother Arca’s mercy, that on her auspicious disappearance day she again empowered me to serve the devotees. And I prayed to her that I could learn to become more selfless, like her.

Hare Krishna.

 

Kuntidevi dasi:

My mind is so filled with memories of Mother Arca Vigraha that it is difficult to isolate what inspired me about her, and what inspires me about her now. There is so much. But a few days ago I was thinking how Mother Arca Vigraha embodied the two most important devotional principles: chanting the holy names and serving the Vaishnavas. As Kandarpa and Sundarananda mentioned, she performed these two activities with great determination and enthusiasm.

She would get up early each morning, at about three o’clock, and she never failed to chant her sixteen rounds. She worked very hard. When she was painting the Deities in Vrindavan she would hardly sleep for days or sometimes weeks. Even when we were still in South Africa, before we moved to India, she would paint until late at night. I would come back at about 10 p.m. from the day’s book distribution and the evening preaching program at Yeoville, ready to collapse. But Mother Arca Vigraha would be awake, so we would talk and discuss until late at night, sometimes reading from the Bhagavatam. And the next morning she would be up at three o’clock, ready to start another day. But although she would rise very early, she would often encourage me to take a little extra rest.

She always said that Jayananda Prabhu was her model. Hearing about his example inspired her with the determination to always finish her rounds, no matter what. She had such a taste for service that she often said she wanted to become like the Six Gosvamis. She lamented that she had to sleep at night. Once, when we were taking a course in Vrindavan on The Nectar of Devotion, she said that the real nectar of devotion was to do service.

Her service to the devotees was amazing. She was everybody’s friend, and she made everybody feel important and special and loved. She would greet you in such a way that you would feel that you meant everything to her. One day, before I began to stay with her, I went to visit her at her house in Yeoville. I knocked on the door, and when she opened it she exclaimed, “Oh, Kuntidevi!” with such joy. And I thought, “Wow, she really likes me.” Then just about an hour later somebody else came and knocked, and when she opened the door she greeted each person with the same joy and enthusiasm. I was quite shocked at first to realize that it wasn’t just me, but then I realized what a special quality it was to be so warm and gracious—not just as a social mannerism, but from the love in her heart.

I miss her as a friend. She was, in Krishna consciousness, the person with whom I had the deepest friendship and the deepest relationship. I haven’t really had another friend like her. I miss her a lot. I often share thoughts and experiences with her in my mind. Or something happens and I immediately think of her—funny things especially, because we used to laugh at the same things. And also confidential things, things I wouldn’t easily share with anyone else. And I would think, “Oh, Mother Arca would have laughed at this” or “I have to tell her this.” But she is not here in the same way anymore. Still, in another way she is still here and very supportive as a friend and as a devotee.

Although we were friends, Mother Arca Vigraha was older and more experienced. I learned a lot from her training, her instructions, and her association. I was telling Vrajesvari the other day how Mother Arca had a juicer that she had received as a wedding gift, thirty years or so before I met her. She took such good care of this juicer that it was in first-class condition so many years later, even though she used it every single day.

This was one of the first practical lessons I learned from her—to take the machine apart immediately after every use: to wash every piece, dry every part, put it together again, and pack it away. I learned how to take care of things and to perform even simple tasks thoroughly. This may not seem like a very profound lesson, but actually Srila Prabhupada said that Krishna consciousness means to be conscious, and she taught me to become more conscious of details.

Another thing I was remembering the other day—I was wrapping something—was how we used to wrap her paintings in Vrindavan. Again, she did it with such care and precision and artistry, the way she did everything. To maintain herself, she would paint floral still lifes, like the ones on the calendar in our kitchen. She was very, very sick at that time, and the pain in her arm was almost unbearable, but somehow she would still paint. So I would go to different places in Vrindavan—sometimes in the fields—to collect flowers for her to paint. It wasn’t so easy to find flowers on stems in Vrindavan, because people there grow flowers mainly for garlands. So sometimes I would go to Delhi, and there was one really nice flower market at Khan Market, and I would pick out some beautiful flowers and bring them back for her. We would arrange them in one of her colorful Rajasthani ceramic vases, and then she would just paint for days. It was a momentous effort every time. But she was so determined. Then we would have to package the paintings so that Sara, her daughter and agent in South Africa, could sell them. Mother Arca Vigraha was very particular about packing her paintings. By watching her and helping her, I got a sense of her meticulousness, and eventually I was entrusted with packing them. When a person who is such a perfectionist and who has such fine taste entrusts you with something so dear to them, it really means a lot. Of course, in some ways she entrusted her life to me, but at the time packing her paintings meant a lot to me.

Although I fall far short in every respect, I have often thought that my service to Mother Arca Vigraha prepared me for my service to you, Guru Maharaja, because you are also a perfectionist with very sensitive and refined tastes, and you also have an artistic temperament in many ways. It was good training to serve her before trying to serve you.

Apart from being an amazing devotee, Mother Arca Vigraha was just a wonderful person. Nowadays we often speak about devotees being “balanced.” I feel she was balanced—as a human being and as a devotee—in the sense that she was very deep in spiritual life, very deeply absorbed in Krsna consciousness, but not fanatical at all, not dogmatic at all, not exclusive of anybody or anyone’s belief. She saw the essence in everybody and often said that we should see the divinity in everyone. And she had great respect for all living entities—even the dogs. When she saw the dogs suffering in Vrindavan, she would cry. Sometimes she would cry and say she was crying for the whole world. Of course, her emotions were heightened by her particular situation, but she was very sensitive.

She would befriend all kinds of devotees, even if they were unpopular or ostracized by some. For example, she made friends with Hamsaduta, who was considered very offensive, a renegade in ISKCON, but she made friends with him and welcomed him into her house. At first I was really concerned. I could not understand why she had become friends with him. So I would go to Govinda Maharaja and ask him what we should do about her association with Hamsaduta, and I would write letters to Guru Maharaja asking him what to do. Eventually I realized that she was just following her own heart, so full of purity and spiritual realization. And this was another valuable lesson, to be true to oneself, the way she was always true to herself. She always followed her heart.

Mother Arca Vigraha was not conventional. Sometimes this was quite amusing, especially in the beginning. She was very spontaneous in her devotional service and lived “outside” in her own house, while we all lived in the temple and were all trained to be very strict about everything. There were so many rules and regulations, and the slightest “deviation” had tremendous consequences, or so it seemed. But Mother Arca Vigraha was so spontaneous, and in the beginning she couldn’t get every detail right, like how many times to offer an incense stick or ghee lamp. Later I understood that the purpose of all the rules and regulations is to remember Krishna, and that Mother Arca Vigraha was already remembering Krishna, so what was the fault if she made some small mistakes?

And she always had a very personal relationship with Krishna. I remember that when I stayed with her in her house in Johannesburg she would often talk to Krishna just like she would talk to any other person. And if something disturbed her, she would call out loud, “Krishna!” We weren’t quite sure how to understand her spontaneity, but her relationship with Krishna was indisputably real. Arca was twelve years old when her mother died, and she told me that her father was so grief-stricken that he was unable to take care of her and her older brother. So he handed her over to the care of a Catholic lady, Mrs. Schneider, who lived next-door. Although Arca was Jewish by birth, Mrs. Schneider taught her how to pray, how to call out to God, bowing down with folded hands, in the Christian way. Arca was in great distress about her mother’s death, but Mrs. Schneider taught her to take shelter of God. Mother Arca Vigraha credited Mrs. Schneider for teaching her to develop a personal relationship with God through prayer. And that sense of having a unique and personal relationship with God always stayed with her.

As she grew older, Mother Arca Vigraha explored many different paths of self-realization and God-realization. She inquired into Christianity, the Kabbalah, Sai Baba, Bhagavan Rajneesh, the Rosicrucians—everything there was. She even traveled on the back of a camel through the Sinai desert with a group of Bedouin nomads. And whatever path she followed, she learned everything there was to know about it and then practiced it very seriously. Gradually she rejected all the other theories and came to Krishna consciousness. Then she realized that Krishna consciousness was the process for which she had always been searching and yearning. So when she joined and became a devotee, she already had a lot of spiritual training and realization.

But she was a fun person. Even when she was sick in India, dying, she still had a spirit of fun and adventure. At one stage we were going all over India, seeing different kinds of doctors and healers, going to different types of hospitals (I think I saw every cancer ward in Bombay and Delhi). But through all of it, which was a very heavy experience, she always had a sense of humor. Looking back on it now, I can see how incredible it was to maintain this spirit under such circumstances. But we saw it as an adventure, not only the physical adventure of traveling through India, but also a spiritual adventure, a journey. It was a very dynamic time. All these things would happen to us, and it was a great experience. We had some very unusual experiences.

One summer, when Mother Arca Vigraha’s frail health could no longer tolerate the intense heat in Vrindavan, we flew to northern India, to Kulu-Manali in Himachal Pradesh, in the outer ranges of the Himalayas, near the border of Tibet. Manali, situated higher up in the valley, is a famous tourist resort, both for wealthy Indians and Western hippies. We chose to stay in the lower village of Kulu, situated on the banks of the river Vyasa.

Bhaktisiddhanta Prabhu in Vrindavan had given us the names of some friends in Kulu. One boy invited us to visit his family in their village, high on the slopes of the mountain. The only way to reach his village was on foot, a steep, three-hour climb from Kulu. There was no way Mother Arca could do such a climb, but she insisted I go. One morning the boy and I set out. The climb was magnificent, with beautiful vistas of the surrounding mountain peaks, named after the seven great sages, and the river below. The scenery and landscape reminded me of something one would see in a National Geographic photo-article. I knew Mother Arca would love it and resolved to take her.

First our friend offered to carry her on his back. Then he said he could take her on a mountain horse, but she was too frail even for that. Eventually we shelved the idea. But at nine o’clock the next morning our friend burst into our room and said, “Come, let’s go.” He had four other men with him, and they had crafted a special palanquin, or palki, for her, complete with curtains and a roof to shield her from the sun. For Rs. 500, they would carry her up and down the mountain.

Mother Arca Vigraha loved the palki and was excited about the climb. Not wanting to miss the beautiful scenery, she had us take down the curtain and the roof, and she made herself as comfortable as possible, sitting cross-legged, sketching. Although paid for their services, the palanquin bearers carried her with the utmost care and respect. She had that effect on people: everyone she met wanted to serve her and please her. And these people recognized her as someone special, a “holy mother.” Wherever we went around Kulu, people would offer respect and address her as “Holy Mother.”

Eventually we reached the village. First we visited the village temple, where there were a Deity of Lord Ramachandra and a Shiva-lingam, and then the boy took us further up the mountain to his family home. His family lived in a simple log cabin—the sheep downstairs, the people upstairs—overlooking groves of almond and apple trees. Huge hemp bushes grew wild everywhere.

Mother Arca Vigraha was fascinated by the villagers’ simple, self-sufficient way of life. They grew their own wheat, dal, and vegetables; herded sheep for wool; and kept short-legged Himalayan cows for milk. They ground their own atta, spun and dyed their own wool, and wove their famous Kulu shawls and tunics. They even built their own houses. With the hemp they made shoes.

With usual Indian hospitality, the mother offered us lunch. She gathered bundles of wheat, ground them in a stone grinder, and with this freshly-ground atta formed thick rotis with her hands. Then she made a sabji of fresh, tiny eggplants with a chili-masala stuffing, and some dal. It was simple, almost primitive, but delicious.

After lunch, we drank fresh water from a stream trickling down the mountain. According to legend, the Pandavas, as well as many sages and rishis, had spent time in the area. It wasn’t difficult to imagine these great devotees living there, drinking fresh water from the streams, eating fruits and berries from the trees, and meditating on God.

Mother Arca Vigraha gained a lot of inspiration from that trip up the mountain. She saw it as a symbolic journey, looking out over the world she was leaving behind and embracing the world beyond.

Then one morning she woke up with intense pain. We knew the cancer had spread, and we returned to Delhi by bus—a fifteen-hour journey, winding down the narrow mountain roads. In Delhi we went straight to Batra Hospital to meet her oncologist, Dr. Gosh. He was very straightforward and told her that the cancer had reached a critical point. Mother Arca Vigraha was shaken. We both realized that she did not have long to live. The only thing she could do was try to control the pain through radiation therapy. So we went back to Vrindavan for a few days and then returned to Delhi.

She wanted her art equipment—pencils and brushes and paints and papers—in case she felt inspired to work. We also took a portable kitchen—stoves, pots, and dry goods. And her special pillow, sheets, and personal effects.

The taxi left us at Batra Hospital. There were throngs of people. Struggling with our luggage, we took our places in a long line leading to the front desk and eventually reached the admission clerk. Our idea was that I would stay under Arca’s bed and cook for her and take care of her. But the hospital refused, and with that, Arca turned around and walked out. “We’re going to Kaya Maya.”

Years before, on a flight from Mauritius to Bombay, Mother Arca Vigraha had met a famous Ayurvedic kaviraja. When she moved to Vrindavan, she started taking treatment from Kaviraja Partap Chauhan, who, it turned out, was a student of the famous kaviraja she had met on the plane. And Kaviraj Chauhan’s “Guruji,” as he was called, ran an Ayurvedic clinic called Kaya Maya in Tughlakabad, outside Delhi.

We piled into an auto rickshaw, with Mother Arca Vigraha in the back on top of the luggage, and I squeezed in next to the driver. When we arrived at Kaya Maya we found that it was just a day clinic. Still, the manager agreed to give us a room—a dark little room full of cobwebs with a simple tap and toilet as an attached bathroom, and another room, a crude cement structure with a tap and a basin, to use as a kitchen.

Every day people would come to consult Guruji. They would wait for hours in the courtyard outside his consulting room, and they would notice us. Partly out of boredom and partly out of curiosity, people would come right up to our door and window and stare at us. And Mother Arca Vigraha, equally intrigued, would stare back. Her artist’s vision always noticed something unique and beautiful about each person, no matter how ordinary he or she seemed.

Mother Arca Vigraha had excellent taste in everything, and she loved fragrant oils. She had one particularly nice oil that she would wear on her sikha. So, the first night at Kaya Maya, at about ten or eleven at night, there was a loud knock on our door. Standing in the door, swaying and hiccupping, was a large man who introduced himself as Guruji’s son. He told us that he had just come from a party and had smelled the exquisite fragrance coming from our room. Mother Arca Vigraha was delighted and said, “Oh, you like it? Come smell.” So she lifted up her sikha and allowed him to smell. Then he started telling us his life story, all the while hiccupping. As we got to know the place better, we understood that he was the black sheep in his family. But he felt so encouraged by Mother Arca Vigraha’s kindness; she always saw the good in everyone and gave them a sense of dignity and self-respect.

This was about six months before she left her body. She was very sick and in great pain. We had no transport to get to the hospital, so every day I would walk down to the main road to hitchhike. When a car stopped I would tell the driver, “Just wait, I have to call my mother,” and run back up to call Arca. It is amazing how many austerities she accepted. She was accustomed to having the best of everything, but here she was, begging rides to go to the hospital.

At the hospital we met people from all over India and Nepal. Some had huge tumors, like footballs, protruding from their bodies. It was almost too much for the human mind to bear. I think the other patients recognized how brave Arca must have been. She was so obviously refined and accustomed to more, but here she was in a mediocre hospital, far away from her family and country and facilities. I think she gave the other patients courage to face their own situations.

After that, we returned to Vrindavan, and she never left again, not even for a day. She became more and more absorbed in Krishna consciousness, and her focus shifted from her life and service in this world to her life and service in Goloka Vrindavan. The next few months extracted from her the ultimate in surrender and purification, and by the time she passed away, her consciousness was highly exalted.

She had taken your instruction, Guru Maharaja—“Just go to Vrindavan and let Radharani take over”—completely to heart. Her faith in guru and Krishna and her love for Vrindavan assured her of complete victory. There is no doubt that she entered the eternal pastimes of Radha and Krishna and Their associates.

HG Tejiyas Das: Little Sarasvati, always busy busy busy, had been collecting odds –and-ends, and set-up a make-shift temple, on the end of the verandah furthest from Srila Prabhupada’s room. His Divine Grace often wandered out, pacing back and forth chanting japa, observing the devotees and sometimes just sitting and enjoying the Vaikuntha breezes.

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The post “Krishna’s People” Gives Voice to Italian Devotees Practicing Krishna Consciousness In Their Everyday Lives appeared first on ISKCON News.

Krishna’s People (Gente di Krishna), a new online talk show in Italian, gives voice to the devotee majority in Italy – those who live regular lives working, studying and taking care of their families, while incorporating Krishna consciousness.

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The post Seva-Yoga Program at New Vrindaban Builds Relationships with Krishna Through Service appeared first on ISKCON News.

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Session 2 of a 3-part series on the 6 Loving Exchanges as outlined by Rupa Gosvami in the Nectar of Instruction.

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Forgiveness Course by Mahatma Das

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Please take advantage of this auspicious Mohini ekadasi day to sponsor an abhisheka for the installation of the new Prabhupada murti in the TOVP during the #GivingToPrabhupada 11 Day Matching Fundraiser. Go to WWW.TOVP.ORG for more information.

Vedic history says that on the day of Mohini Ekadasi, Lord Vishnu appeared as Mohini murti. When Nectar was created during the Samudramanthan (churning of the sea), an argument arose between the Devatas and Daityas as to who could have it. At that point Vishnu appeared as Mohini murti and tricked the Daityas. While the Daityas were enamored with the charm of Mohini by the power of Her maya, Mohini easily gave the Nectar to the Devatas. That is the reason this day is known as Mohini Ekadasi.

Mohini Ekadasi

Sri Yudhisthira Maharaja said, “Oh Janardana, what is the name of the Ekadasi that occurs during the light fortnight (sukla paksha) of the month of Vaisakha (April-May)? What is the process for observing it properly? Kindly narrate all of these details to me.

The Supreme Personality of Godhead, Lord Sri Krishna replied, “Oh blessed son of Dharma, what Vasishtha Muni once told to Lord Ramachandra I shall now describe to you.
Please hear Me attentively.

“Lord Ramachandra asked Vasishta Muni, ‘Oh great sage, I would like to hear about the best of all fasting days that day which destroys all kinds of sins and sorrows. I have suffered long enough in separation from My dear Sita, and so I wish to hear from you about how My suffering can be ended.’

“The sage Vasishtha replied, ‘Oh Lord Rama, Oh You whose intelligence is so keen, simply by remembering Your name one can cross the ocean of the material world. You have questioned me in order to benefit all of humanity and fulfill everyone’s desires. I shall now describe that day of fasting which purifies the whole world.

‘Oh Rama, that day is known as Vaisakha-sukla Ekadasi, which falls on Dvadasi. It removes all sins and is famous as Mohini Ekadasi. Truly, Oh dear Rama, the merit of this Ekadasi frees the fortunate soul who observes it from the network of illusion. Therefore, if You want to relieve Your suffering, observe this auspicious Ekadasi perfectly, for it removes all obstacles from ones path and relieves the greatest miseries. Kindly listen as I describe its glories, because for one who even just hears about this auspicious Ekadasi, the greatest sins are nullified.

‘On the banks of the Sarasvati River there was once a beautiful city named Bhadravati, which was ruled by King Dyutiman. Oh Rama, that steadfast, truthful, and highly intelligent king was born in the dynasty of the Moon (Chandra-vamsa). In his kingdom was a merchant named Dhanapala, who possessed a great deal of wealth of food grains and money. He was also very pious. Dhanapala arranged for lakes to be dug, sacrificial arenas to be erected, and beautiful gardens to be cultivated for the benefit of all the citizens of Bhadravati. He was an excellent devotee of Lord Vishnu and had five sons: Sumana, Dyutiman, Medhavi, Sukriti, and Dhrishtabuddhi.

‘Unfortunately, his son Dhrishtabuddhi always engaged in greatly sinful activities, such as sleeping with prostitutes and associating with similar degraded persons. He enjoyed illicit sex, gambling, and many other varieties of acts aimed at gratifying the senses. He disrespected the demigods (devas), the brahmins, the forefathers and other elders of the community, as well as his family’s guests. The evil-hearted Dhrishtabuddhi spent up his father’s wealth indiscriminately, always feasting on untouchable foods and drinking alcohol to excess.

‘One day Dhanapala kicked Dhrishtabuddhi out of the house after he saw him walking along the road arm-in-arm with a known prostitute. From then on, all Dhrishtabuddhi’s relatives were highly critical of him and distanced themselves from him also. After he had sold all of his inherited ornaments and become destitute, the prostitute also abandoned him and insulted him because of his poverty.

‘Dhrishtabuddhi was now full of anxiety, and also hungry. He thought, “What should I do? Where should I go? How can I maintain myself? He then began to steal. The king’s constables arrested him, but when they learned who it was, and that his father was the famous Dhanapala, they released him. He was caught and released in this way many times. But at last, sick of his arrogance and total disrespect for others, and their property, the ill-mannered Dhrishtabuddhi was apprehended, handcuffed, and then beaten. After whipping him, the king’s marshals warned him, “Oh evil minded one, there is no place for you in this kingdom.

‘However, Dhrishtabuddhi was freed from his tribulation by his father and immediately thereafter entered the dense forest. He wandered here and there, hungry and thirsty and suffering greatly.

Eventually he began killing the jungle animals, the lions, deer, boars, and even wolves for food.

Always ready in his hand was his bow, always on his shoulder was his quiver full of arrows. He also killed many birds, such as chakoras, peacocks, kankas, doves and pigeons. He unhesitatingly slaughtered many species of birds and animals to maintain his sinful way of life, the sinful results accumulating more and more each day. On account of his previous sins, he was now immersed in an ocean of great sin that was so relentless that it appeared that he could not get out.

‘Dhrishtabuddhi was always miserable and anxious, but one day, during the month of Vaisakha, by the force of some of his past merit he chanced upon the sacred Ashrama of Kaundinya Muni.

The great sage had just finished bathing in the Ganges River, and water was dripping from him still. Dhrishtabuddhi had the great good fortune to touch some of those droplets of water that were falling from the great sage’s wet clothing. Instantly Dhrishtabuddhi was freed of his ignorance, and his sinful reactions were reduced. Offering his humble obeisances to Kaundinya Muni, Dhrishtabuddhi prayed to him with joined palms: “Oh great brahmana, please describe to me some of the atonement I may perform without too much endeavor. I have committed so many sins in my life, and these have now made me very poor”.

‘The great rishi replied, “Oh son, listen with great attention, for by hearing me your life will change, and you will become free of all your remaining sins. In the light fortnight of this very month, Vaisakha (April-May) there occurs the sacred Mohini Ekadasi, which has the power to nullify sins as vast and weighty as Mount Sumeru. If you follow my advice and faithfully observe a fast on this Ekadasi, which is so dear to Lord Hari, you will be freed from all the sinful reactions of many, many births.

‘Hearing these words with great joy, Dhrishtabuddhi promised to observe a fast on Mohini Ekadasi according to the sage’s instructions and direction. Oh best of kings, Oh Ramachandra Bhagavan, by fasting completely on Mohini Ekadasi, the once sinful Dhrishtabuddhi, the prodigal son of the merchant Dhanapala, became sinless. Afterwards he achieved a beautiful transcendental form and, free at last of all obstacles, rode upon the carrier of Lord Vishnu, Garuda, to the Supreme abode of the Lord.

‘Oh Ramachandra, the fast day of Mohini Ekadasi removes the darkest illusory attachments to material existence. There is thus no better fast day in all the three worlds than this.’

Lord Sri Krishna concluded, “and so, Oh Yudhishthira, there is no place of pilgrimage, no sacrifice, and no charity that can bestow merit equal to even one sixteenth of the merit a faithful devotee of Mine obtains by observing the Mohini Ekadasi. And He who hears and studies the glories of Mohini Ekadasi achieves the merit of giving away one thousand cows in charity.

Thus ends the narration of the glories of Vaisakha-sukla Ekadasi, or Mohini Ekadasi, from the Kurma Purana.

 NOTE: The TOVP CARE COVID RELIEF program is donating $25,000 for ISKCON Mayapur and Bangladesh temples under the direction of Ambarisa prabhu.

 

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2.30 am this morning, 17th of May 2021 the doctor from JNU Hospital phoned me to declare that Mahasrnga Prabhu (Michael Charles Crawford) left this world. He was in full consciousness, with Srila Prabhupada chanting in his ear. Remembering Lord Krishna he has returned home, back to Godhead.

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Srimad Bhagavatam class by H.G. Daivi Shakti Mataji at ISKCON Vrindavan

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Dinatarini devi dasi was born in Washington DC and grew up in South Florida. In 1970 she met devotees of the Hare Krishna movement at a rock festival and received a Bhagavad-gita from them. This seemingly chance meeting changed the trajectory of her life. She joined the temple in Tallahassee, Florida later that year and was initiated by Srila Prabhupada in 1972 in Dallas, Texas. Over the years she has served the mission in India, the UK and North America in a wide variety of capacities. In 1974 she met her devotee companion, Yamuna devi, and they served together for the next 37 years until her passing in 2011. Dinatarini devi is the author of “Yamuna Devi—A Life of Unalloyed Devotion,” and the soon to be released “Yamuna Devi—The Study of Seva Puja.”

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The Chant & Dance challenge was behind the creation of this track and new music video. Hundreds of people sent their videos where they sang Hare Krishna mantra and danced along with the tune. “Chant & Dance” is all it takes to be happy and saves you from any negative thoughts. This is a very simple and sublime thing to do - just try! Repeat Hare Krishna mantra! I’m telling you to chant chant chant You’re telling me you can’t can’t can’t I just want you to be happy I’m telling you to dance dance dance You’re saying not a chance chance chance I just want you to be happy Chant and dance!

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Online Seminar - Honorable Speaker : HH Krishna Kshetra Swami, Date : 07th May 2021

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The program will be organized around four areas of convergence: Environment and ecotheology Environmental sustainability through Spirituality Sustainable living through simplicity and spirituality Environmental sustainability social and cultural heritage

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Dear devotees! This coming Tuesday’s lecture [ May 18, 2021 ] is entitled, “Once Upon A Time.” We’ll be discussing a very interesting and unique pastime – the creation of the original town of Vrindavan 5,000 years ago by the architect of the demigods, Visvakarama. Of course, everything in Vrindavan is eternal, but that includes ‘creation pastimes’! And wait until you hear what special reward Lord Krsna bestowed upon the devatas! 3:30 pm India time on my YouTube channel.

 

https://www.facebook.com/photo/?fbid=10219686567377665&set=a.3707173840886

 

 

By Giriraj Swami

As we read about how Madhavendra Puri would take darshan of the Deities in the temples, Gopinatha in Remuna and Jagannatha in Puri—how he would chant and dance in ecstasy, how he would fall to the ground and rise up again—we are reminded of Lord Chaitanya and how He would chant and dance in ecstasy when He would see various Deities in different temples and especially when He saw Lord Jagannatha in Nilacala. That external manifestation of love of Godhead comes from the internal state of love of Godhead of separation from Krishna and ecstasy in meeting Him. That is the mood of Radharani, and Madhavendra Puri had that mood, and through disciplic succession that mood was conveyed through Isvara Puri to Sri Chaitanya Mahaprabhu. So Madhavendra Puri is really the origin of that mood of separation from Krishna in the mood of Radharani after Krishna left Vrindavan. Madhavendra Puri is so important. Continue reading "Candana-yatra and Sri Madhavendra Puri
→ Dandavats"

By Sanj Gohil

Established in 1973, Bhaktivedanta Manor has truly developed into a spiritual hub like no other. It is organized, structured, and methodologically presented in such a way that it leaves a lasting impression on visitors all year round. Śrīla Prabhupāda’s presence is felt in every corner of the Bhaktivedanta Manor grounds; from the temple room to the Tulsi house, from George Harrison’s memorial garden to the beautiful lake, and from the Haveli to New Gokul Farm, our beacon cow sanctuary! Continue reading "Cow Protection at Bhaktivedanta Manor
→ Dandavats"

Appearance of Srila Madhvendra Puri. Sri Madhavendra Puri, a great devotee and acarya in the line of devotees, says, ‘O Lord, in my prayers three times a day, all glory to You. O Bathing, I offer my obeisances unto You. O demigods, O forefathers, please excuse me for my inability to offer you my respects. Now wherever I sit I am able to remember the great descendant of the Yadu dynasty, Krsna, the enemy of Kamsa, and therefore I can get myself free from all sinful bondage. I think this is sufficient for me.

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Topanga Canyon is on fire and the home of Nrsimhananda and his wife Nitya Manjari is in the mandatory evacuation zone. His home, the Pyramid House, is less than one mile from a raging fire. Due to the steep incline of the terrain, it is very difficult to get fire trucks and equipment to the area.

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Today we continue our observance of Candana-yatra. We are reading from Sri Caitanya-caritamrta, Madhya-lila, Chapter Four: “Sri Madhavendra Puri’s Devotional Service,” which describes how Madhavendra Puri traveled by foot from Govardhana to Jagannatha Puri to procure sandalwood to grind and mix with camphor and place on the body of the Deity Gopala whom he had installed on the top of Govardhana Hill. After Madhavendra Puri installed Gopala on the top of Govardhana Hill, two brahmans came, and he initiated them and engaged them in the service of the Deity. When he was satisfied that the two brahmans could conduct the worship nicely, he left for Jagannatha Puri. The Deity Gopala appeared in a dream to Madhavendra Puri and told him, “Although you have made so many arrangements for My worship and service, still My body is burning because of the heat. So please go to Jagannatha Puri and bring Malayan sandalwood.”

Madhavendra Puri was pleased to receive that service from Gopala, and he proceeded toward Jagannatha Puri. When he reached Remuna, he took darshan of the Deity Gopinatha. The arrangements at the temple were excellent, and the offerings of sweet rice, known as gopinatha-ksira, were particularly famous. Because the sweet rice tasted as good as amrta, nectar, it was called amrta-keli. So, Madhavendra Puri just had a thought—that if he could taste some of the amrta-keli, he could prepare similar sweet rice for Gopala.

As soon as Madhavendra Puri had that thought, however, he became ashamed. Although actually there had not been any fault, out of his extreme humility he considered that he had been lusty in wanting to taste the Deity’s sweet rice. And so, without saying anything to anyone, he left the temple and went into a vacant marketplace in the town and began to chant the holy name. He was just chanting and chanting and eventually, toward the morning, he dozed off.

Meanwhile, the Deity Gopinatha appeared in a dream to the pujari and said, “I have stolen a pot of sweet rice and kept it hidden behind the curtain in the Deity room. Please come and get it and go into the town to the marketplace and find the sannyasi named Madhavendra Puri and deliver the sweet rice to him.” So, the pujari bathed, went into the Deity room, and found that indeed the Deity had hidden the pot of sweet rice behind the curtain, and he took the sweet rice into the town, as he had been instructed. And, holding up the pot of sweet rice, he called out, “Will he whose name is Madhavendra Puri please come and take this pot. Gopinatha has stolen this pot for you.”

TEXT 134

ksira lana sukhe tumi karaha bhaksane
toma-sama bhagyavan nahi tribhuvane

TRANSLATION

The priest continued, “Would the sannyasi whose name is Madhavendra Puri please come and take this pot of sweet rice and enjoy the prasada with great happiness! You are the most fortunate person within these three worlds!”

PURPORT by Srila Prabhupada

Here is an example of a personal benediction by Krsna’s immoral activity. By Gopinatha’s stealing for His devotee, the devotee becomes the most fortunate person within the three words. Thus even the Lord’s criminal activities make His devotee the most fortunate person. How can a mundane rascal understand the pastimes of Krsna and judge whether He is moral or immoral? Since Krsna is the Absolute Truth, there are no mundane distinctions such as moral and immoral. Whatever He does is good. This is the real meaning of “God is good.” He is good in all circumstances because He is transcendental, outside the jurisdiction of this material world. Therefore, Krsna can be understood only by those who are already living in the spiritual world. This is corroborated in the Bhagavad-gita (14.26):

mam ca yo ’vyabhicarena bhakti-yogena sevate
sa gunan samatityaitan brahma-bhuyaya kalpate

One who engages in full devotional service, who does not fall down in any circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.” (Gita 14.26)

One who is engaged in unalloyed devotional service to the Lord is already situated in the spiritual world (brahma-bhuyaya kalpate). In all circumstances, his activities and dealings with Krsna are transcendental and thus not understandable by mundane moralists. It is therefore better not to discuss such activities among mundane people. It is better to give them the Hare Krsna maha-mantra so that they will be gradually purified and then come to understand the transcendental activities of Krsna.

COMMENT by Giriraj Swami

In the Bhagavad-gita Krishna says, bhaktya mam abhijanati, yavan yas casmi tattvatah—He can be understood only by devotional service. Ordinary people cannot understand Krishna; He is always hidden from them by the curtain of Yogamaya. They see Him superficially and misunderstand Him. Therefore, we do not generally discuss Krishna’s pastimes publicly before an audience of ordinary people or a mixed audience but rather give them the Hare Krishna maha-mantra to chant.

Devotees—pure devotees who are surrendered to Krishna—can understand Krishna because they are on the same platform, the Brahman platform. As Srila Prabhupada mentions in the purport, even the activities of the transcendental devotees are incomprehensible to the mundane moralists, because the transcendental devotees are also acting on the spiritual platform and are not bound by ordinary rules and regulations but are impelled by Krishna. Krishna is free, and therefore the devotee is also free to act according to Krishna’s desire.

An important word in Sanskrit is yadrcchaya, which is often translated “somehow or other.” The implication of the word is that Krishna is free and Krishna’s devotees are free. Yadrcchaya is sometimes translated as “by His own sweet will.” Srimad-Bhagavatam (1.6.37) describes how Narada Muni, after instructing his disciple Vyasadeva, played upon his stringed instrument, the vina, and left to travel through the universe yadrcchaya—by his own sweet will. In the purport Srila Prabhupada explains that the pivot in devotional service is freedom: “[A] full-fledged free soul like Narada, always engaged in chanting the Lord’s glory, is free to move not only on earth but also in any part of the universe, as well as in any part of the spiritual sky. We can just imagine the extent and unlimitedness of his freedom, which is as good as that of the Supreme Lord. There is no reason or obligation for his traveling, and no one can stop him from his free movement. Similarly, the transcendental system of devotional service is also free. It may or may not develop in a particular person even after he undergoes all the detailed formulas. Similarly, the association of the devotee is also free. One may be fortunate to have it, or one may not have it even after thousands of endeavors. Therefore, in all spheres of devotional service, freedom is the main pivot. Without freedom there is no execution of devotional service. The freedom surrendered to the Lord does not mean that the devotee becomes dependent in every respect. To surrender unto the Lord through the transparent medium of the spiritual master is to attain complete freedom of life.” So, everything about Krishna consciousness is based on freedom—ultimately Krishna’s freedom and the freedom of those who are surrendered to Him.

Dharmam tu saksad bhagavat-pranitam. Dharma is the order of Krishna. Whatever Krishna orders, that is dharma. He gives the orders, but He is not obliged to follow them. So His activities may appear to be immoral according to mundane calculation, but actually Krishna is on the absolute platform. He is the Absolute Truth. He is all good absolutely, and whatever he does is good for everyone, and especially for his devotees. Here the example is Madhavendra Puri. Krishna stole the sweet rice for him and thus transgressed ordinary ethical principles, but by His stealing for His devotee, His devotee became the most fortunate person in the three worlds.

Of course, it is superficial to say, “Krishna stole.” Actually, everything belongs to Krishna. He danced with other men’s wives, with unmarried girls, but everyone belongs to Him. Once, a man criticized Krishna, telling Srila Prabhupada, “Krishna is a debauchee, an adulterer. He enjoyed with the wives of others.” Srila Prabhupada replied, “Does not everything belong to Krishna?” “Yes,” the man replied. “Then does your wife not also belong to Krishna? Then who is the adulterer?”

TEXT 135

eta suni’ puri-gosani paricaya dila
ksira diya pujari tanre dandavat haila

TRANSLATION

Hearing this invitation, Madhavendra Puri came out and identified himself. The priest then delivered the pot of sweet rice and offered his obeisances, falling flat before him.

PURPORT

A brahmana is not supposed to offer his obeisances by falling flat before anyone because a brahmana is considered to be in the highest caste. However, when a brahmana sees a devotee, he offers his dandavats. This brahmana priest did not ask Madhavendra Puri whether he was a brahmana, but when he saw that Madhavendra Puri was such a bona fide devotee that Krsna would even steal for him, he immediately understood the position of the saint. As stated by Sri Caitanya Mahaprabhu: kiba vipra, kiba nyasi, sudra kene naya/ yei krsna-tattva-vetta, sei ‘guru’ haya. (Cc Madhya 8.128) Had the brahmana priest been an ordinary brahmana, Gopinatha would not have talked with him in a dream. Since the Deity spoke to both Madhavendra Puri and the brahmana priest in dreams, practically speaking they were on the same platform. However, because Madhavendra Puri was a senior Vaisnava sannyasi, a paramahamsa, the priest immediately fell flat before him and offered obeisances.

COMMENT

Here we see the humility of advanced devotees. Amanina manadena. They do not want honor for themselves; rather, they are ready to offer all respects to others. Once, in Mayapur, Srila Prabhupada had finished his lunch and his servant had taken the plate with Prabhupada’s remnants into the servants’ area, which is just near Prabhupada’s room. After some time, Srila Prabhupada heard shouting coming from the next room. Apparently, his secretaries and servants were arguing. So he sent Hari-sauri to see what was happening. Hari-sauri went and returned and informed Srila Prabhupada that one of the secretaries who was more senior had said that he was sick and could not eat the regular temple prasada and should therefore get all of Prabhupada’s remnants. The other secretary thought that Prabhupada’s remnants should be shared equally with everyone and not be taken all by one person.

Srila Prabhupada told Hari-sauri to call them into his room, and when he had heard from both parties, he said, “It is not enough to be the servant of the spiritual master. But one should be the servant of the servants of the spiritual master. Devotees should be humble.” In Bengal, at least previously, he related, if a saintly person would come to a village, all the villagers would rush out to receive him. They would offer obeisances. They would take the dust from his feet. They would invite him to their homes and do their best to serve him and please him, thinking, “Here is a saintly person. I want to serve him and please him and get his mercy.” And the sadhu was thinking, “I’m just an ordinary person. Why are they all coming and offering obeisances to me and taking the dust at my feet and wanting to serve me? I am just an ordinary person.” And because both parties were humble, Srila Prabhupada explained, both made great spiritual advancement.

Here we see that in the dealings between Madhavendra Puri and the priest from the temple of Gopinatha, both were extremely humble. There was no fault in Madhavendra Puri, but he thought that he had lusted after the Deity’s sweet rice. His only purpose had been to taste it so he could prepare similar sweet rice for Gopala, but still, he felt ashamed and left the temple. The pujari also was very humble, as seen by the fact that he offered dandavats to Madhavendra Puri. Generally, brahmans don’t offer dandavats to people, because they are in the highest order in terms of varna. But the priest was humble and could understand how exalted Madhavendra Puri must be for the Lord to have stolen sweet rice for him.

This is the nature, the mood, of devotees, and this is how devotees make advancement—by being humble. Srila Prabhupada asked us to address each other as “Prabhu.” Prabhu means “master.” So, naturally, if the other is my prabhu, what am I? I am his servant. Prabhupada introduced that system so that we would see other devotees as our masters and ourselves as their servants. That is how we make advancement and how we have congenial relationships. Once, a devotee asked Srila Prabhupada what to do when there were conflicts between devotees—how to solve the problem. Srila Prabhupada said, “If each devotee thinks that he is the servant of the servant, then there will be no problem.” But it should be heartfelt. Everything we do is meant to be heartfelt. As Prabhupada said, “We shouldn’t say, ‘Oh Prabhu, can you please bring me my slippers.’” That is not the meaning of prabhu.

TEXT 136

When the story about the pot of sweet rice was explained to him in detail, Sri Madhavendra Puri at once became absorbed in ecstatic love of Krsna.

TEXT 137

prema dekhi’ sevaka kahe ha-iya vismita
krsna ye inhara vasa,-haya yathocita

TRANSLATION

Upon seeing the ecstatic loving symptoms manifest in Madhavendra Puri, the priest was struck with wonder. He could understand why Krsna had become so much obliged to him, and he saw that Krsna’s action was befitting.

PURPORT

A devotee can bring Krsna perfectly under his control. This is explained in Srimad-Bhagavatam: ajita jito ’py asi tais tri-lokyam (Bhag 10.14.3). Krsna is never conquered by anyone, but a devotee can conquer Him through devotional service. As stated in the Brahma-samhita (5.33): vedesu durlabham adurlabham atma-bhaktau. One cannot understand Krsna simply by reading Vedic literature. Although all Vedic literature is meant for understanding Krsna, one cannot understand Krsna without being a lover of Krsna. Therefore along with the reading of Vedic literature (svadhyaya), one must engage in devotional worship of the Deity (arcana-vidhi). Together these will enhance the devotee’s transcendental understanding of devotional service. Sravanadi suddha-citte karaye udaya (Cc Madhya 22.107). Love of Godhead is dormant within everyone’s heart, and if one simply follows the standard process of devotional service, it is awakened. But foolish mundane people who simply read about Krsna mistakenly think that He is immoral or criminal.

COMMENT

This verse cited by Srila Prabhupada in the purport from the Tenth Canto of Srimad-Bhagavatam—jnane prayasam udapasya namanta eva—is from the prayers of Lord Brahma to Krishna. Brahma says that one should completely give up the attempt to understand God through speculative endeavors. Namanta eva: but one should become submissive and hear about Krishna from bona fide devotees. San-mukharitam: then if one does so, offering respects with body, mind, and words, Krishna who is Ajita, unconquerable, becomes conquered.

Srila Sanatana Gosvami explains in his commentary that this compound word tanu-van-manobhir—tanu means “body”; vak means “words”; and manobhih means “mind”—can be read in different ways. The devotee conquers Krishna, and Krishna’s body, mind, and words are conquered. Thus Krishna with His body always remains by the side of the devotee. With His words, He is always glorifying His devotee, and with His mind He is always thinking of His devotee. And the devotee conquers with his body, mind, and words. With his body he offers obeisances to the messages of Krishna and to the place where the messages are recited and to the preachers who speak the messages, with his words he repeats and glorifies the messages of Godhead, and with his mind he reflects on the messages of Godhead and takes great pleasure in such messages. The same three words also apply to nondevotees, because there are many words in Sanskrit such that when different words are connected to other words in different ways, which is all legitimate according to the rules of Sanskrit grammar, one derives different meanings. So, the devotee offers respects with his body, mind, and words, and Krishna’s body, mind, and words are conquered by His devotee. And nondevotees? Now we are coming to that word ajita, that Krishna is unconquerable. Nondevotees cannot conquer Krishna—not by their bodies, no matter how strong or powerful they are; not by their words, no matter how eloquent they are as orators; and not by their minds, by their mental gymnastics or speculative processes. They cannot conquer Krishna.

This is very encouraging. And the verse says, sthane sthitah: you can remain in your position, in varnasrama-dharma. You don’t have to change your position; you just hear the messages of Krishna from pure devotees and offer respects with body, mind, and words, and you can conquer Krishna, who is unconquerable. This is the point here: the Deity was conquered by Madhavendra Puri’s pure love and stole the sweet rice for him. Therefore Srila Prabhupada says, “The Mayavadis want to become one with God, but we can become controllers of God out of love, pure love.”

Tanu-van-manobhir. The devotee can conquer Krishna with his body, mind, and words. With his body he can touch Krishna; he can catch Him and touch Him. With his words he can call Krishna, “Come, come. Come Krishna. Come.” And with his mind he can capture Krishna in his heart. So many meanings from one verse; the words can be read in so many different ways.

TEXTS 138–142

The priest offered his obeisances to Madhavendra Puri and returned to the temple. Then, in ecstasy, Madhavendra Puri ate the sweet rice offered to him by Krsna.

After this, Madhavendra Puri washed the pot and broke it into pieces. He then bound all the pieces in his outer cloth and kept them nicely.

Each day, Madhavendra Puri would eat one piece of the earthen pot, and after eating it he would immediately be overwhelmed with ecstasy. These are wonderful stories.

Having broken the pot and bound the pieces in his cloth, Madhavendra Puri began to think, “The Lord has given me a pot of sweet rice, and when the people hear of this tomorrow morning, there will be great crowds.”

Thinking this, Sri Madhavendra Puri offered his obeisances to Gopinatha on the spot and left Remuna before morning.

COMMENT

Earlier we read that Madhavendra Puri followed the path of ajagara-vrtti. He would not make any effort to get food. He followed the process of the python, who just lies with his mouth open and if something comes in his mouth he eats and if nothing comes then he fasts. So, Madhavendra Puri followed that process. If Krishna sent food, he would eat, and if Krishna didn’t send food, he would fast. He depended entirely on Krishna’s mercy, but he kept the pieces of the earthen pot which were part of the Deity’s paraphernalia and had been given to him by the Deity’s mercy and love, and he felt great ecstasy taking a little piece of the pot every day. But Madhavendra Puri reasoned that news of the incident would spread and the next morning there would be great crowds, and he didn’t want crowds of people around him. He didn’t want name or fame. He just wanted to peacefully worship the Lord, chant the holy name, and do his service to Gopala and bring the sandalwood.

Still, as we will see later, Madhavendra Puri’s reputation spread. He left Remuna before the morning because he wanted to escape the crowds. He wanted to go to Jagannatha Puri, but when he arrived in Puri the news had already reached there and people were very eager to see him and offer him their respects and worship.

So, we can see the difference. Vallabha Bhatta was proud. He wanted people to respect him, but the result was that no one respected him, because he was proud. And Madhavendra Puri was humble. He didn’t want respect. He didn’t want honor. He didn’t want to have a good reputation. He didn’t want any sort of reputation; he wasn’t interested in reputation. But his fame as a devotee spread, and honor came to him even without his desiring it.

We should also be careful to avoid duplicity. Hearing what I just said, someone might think, “People don’t like those who are proud; they like those who are humble. So if I pretend to be humble, people will like me and honor me.” But that duplicity is a great obstacle. We have to be genuine in everything we do. I think of a statement by P.T. Barnum, the famous American entertainer and co-founder of Ringling Bros. and Barnum & Bailey Circus. He said, “The main thing in show business is sincerity. If you can fake sincerity, you’ve got it made.”

TEXTS 143–146

Walking and walking, Madhavendra Puri finally reached Jagannatha Puri, which is also known as Nilacala. There he saw Lord Jagannatha and was overwhelmed with loving ecstasy.

When Madhavendra Puri was overwhelmed in the ecstasy of love of Godhead, he sometimes stood up and sometimes fell to the ground. Sometimes he laughed, danced, and sang. In this way he enjoyed transcendental bliss by seeing the Jagannatha Deity.

When Madhavendra Puri came to Jagannatha Puri, people were aware of his transcendental reputation. Therefore crowds of people came and offered him all sorts of respect in devotion.

Even though one may not like it, reputation, as ordained by providence, comes to him. Indeed, one’s transcendental reputation is known throughout the three worlds.

COMMENT

We sing every morning to Srila Prabhupada: ebe yasa ghusuk tri-bhuvana, that his fame is spread all over the three worlds.

TEXT 147

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

TRANSLATION

Being afraid of his reputation [pratistha] . . .

COMMENT

It is very interesting: that same word was also used in relation to Vallabha Bhatta. He wanted pratistha, distinction, and here the same word is used.

TRANSLATION

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.

PURPORT

Almost all the conditioned souls within the material world are envious. Jealous people generally turn against one who automatically attains some reputation. This is natural for jealous people. Consequently, when a devotee is fit to receive worldly reputation, he is envied by many people. This is quite natural. When a person, out of humility, does not desire fame, people generally think him quite humble and consequently give him all kinds of fame. Actually a Vaisnava does not hanker after fame or a great reputation. Madhavendra Puri, the king of Vaisnavas, bore his reputation, but he wanted to keep himself outside of the vision of the general populace. He wanted to cover his real identity as a great devotee of the Lord, but when people saw him overwhelmed in ecstasy in love of Godhead, they naturally gave credit to him. Actually a first-class reputation is due Madhavendra Puri because he was a most confidential devotee of the Lord. Sometimes a sahajiya presents himself as being void of desires for reputation (pratistha) in order to become famous as a humble man. Such people cannot actually attain the platform of celebrated Vaisnavas.

TEXT 148

Madhavendra Puri wanted to leave Jagannatha Puri because the people were honoring him as a great devotee; however, this threatened to hinder his collecting sandalwood for the Gopala Deity.

COMMENT

In other words, he didn’t like the name and fame that he got in Jagannatha Puri. He didn’t like all the honor and respect. So, for himself, he would have left, but he wasn’t there for himself. He was there for the service of Gopala. So he tolerated all the name and fame and respect and honor of the crowds of people for the sake of his service.

TEXTS 149–151

Sri Madhavendra Puri told all the servants of Lord Jagannatha and all the great devotees there the story of the appearance of Sri Gopala.

When all the devotees at Jagannatha Puri heard that the Gopala Deity wanted sandalwood, in great pleasure they all endeavored to collect it.

Those who were acquainted with government officers met with them and begged for camphor and sandalwood, which they collected.

PURPORT

It appears that malayaja-candana (sandalwood) and camphor were used for the Jagannatha Deity. The camphor was used in His aratrika, and the sandalwood was used to smear His body. Both these items were under government control; therefore the devotees had to meet with the government officials. Informing them of all the details, they attained permission to take the sandalwood and camphor outside Jagannatha Puri.

COMMENT

We all have this experience when we sincerely try to serve the Lord. People sometimes help in unexpected ways—or people we would not expect to help, help. Every major festival has such stories. Madhavendra Puri is on the highest platform of devotional service, which we can hope to attain, by the mercy of the Lord and the devotees, only in some far distant future. But still, because we are trying to serve such devotees, trying to serve Srila Prabhupada and the disciplic succession with all sincerity, without duplicity, we also get some of the same results because, as we often say, bhakti is one substance, pure devotion is one entity, and the different stages from sraddha to prema are just different degrees of maturity of the same entity: bhakti, or sraddha. Therefore one gets the same results to some extent all along the way. It is just that the results increase as one progresses.

TEXTS 152–160

One brahmana and one servant were given to Madhavendra Puri just to carry the sandalwood. He was also given the necessary traveling expenses.

To get past the toll collectors along the way, Madhavendra Puri was supplied with the necessary release papers from government officers. The papers were placed in his hand.

In this way Madhavendra Puri started for Vrndavana with the burden of sandalwood, and after some days he again reached the village of Remuna and the Gopinatha temple there.

When Madhavendra Puri reached the temple of Gopinatha, he offered his respectful obeisances many times at the lotus feet of the Lord. In the ecstasy of love, he began to dance and sing without cessation.

When the priest of Gopinatha saw Madhavendra Puri again, he offered all respects to him and, giving him the sweet rice prasada, made him eat.

Madhavendra Puri took rest that night in the temple, but toward the end of the night he had another dream.

Madhavendra Puri dreamed that Gopala came before him and said, “O Madhavendra Puri, I have already received all the sandalwood and camphor.

“Now just grind all the sandalwood together with the camphor and then smear the pulp on the body of Gopinatha daily until it is finished.

“There is no difference between My body and Gopinatha’s body. They are one and the same. Therefore if you smear the sandalwood pulp on the body of Gopinatha, you will naturally also smear it on My body. Thus the temperature of My body will be reduced.

PURPORT

Gopala was situated in Vrndavana, which was far from Remuna. In those days, one had to pass through provinces governed by the Mohammedans, who sometimes hindered travelers. Considering the trouble of His devotee, Lord Gopala, the greatest well-wisher of His devotees, ordered Madhavendra Puri to smear the sandalwood pulp on the body of Gopinatha, which was nondifferent from the body of Gopala. In this way the Lord relieved Madhavendra Puri from trouble and inconvenience.

COMMENT

We can see the beautiful relationship between the Lord and the devotee. Madhavendra Puri was ready to do anything for the service of the Lord; he didn’t mind any trouble or inconvenience. But the Lord, out of affection for His pure devotee, wanted to save him from all the trouble and inconvenience he would have faced along the way. So He appeared to him again in a dream and explained, “If you grind the sandalwood and mix it with camphor and smear the pulp on the body of Gopinatha, the heat in My body will be reduced because Gopinatha and I are the same. My body is the same as Gopinatha’s.” Gopala continued:

TEXTS 161–178

“You should not hesitate to act according to My order. Believing in Me, just do what is needed.”

After giving these instructions, Gopala disappeared, and Madhavendra Puri awoke. He immediately called for all the servants of Gopinatha, and they came before him.

Madhavendra Puri said, “Smear the body of Gopinatha with this camphor and sandalwood I have brought for Gopala in Vrndavana. Do this regularly every day.

“If the sandalwood pulp is smeared over the body of Gopinatha, then Gopala will be cooled. After all, the Supreme Personality of Godhead is completely independent; His order is all-powerful.”

The servants of Gopinatha became very pleased to hear that in the summer all the sandalwood pulp would be used to anoint the body of Gopinatha.

Madhavendra Puri said, “These two assistants will regularly grind the sandalwood, and you should also get two other people to help. I shall pay their salary.”

In this way Gopinathaji was supplied ground sandalwood pulp daily. The servants of Gopinatha were very pleased with this.

In this way the sandalwood pulp was smeared over the body of Gopinatha until the whole stock was finished. Madhavendra Puri stayed there until that time.

At the end of summer Madhavendra Puri returned to Jagannatha Puri, where he remained with great pleasure during the whole period of Caturmasya.

Thus Sri Caitanya Mahaprabhu personally praised [this story was actually told by Lord Chaitanya when He was traveling to Jagannatha Puri and came to the temple of Gopinatha in Remuna on the way] the nectarean characteristics of Madhavendra Puri, and while He related all this to the devotees, He personally relished it.

Lord Sri Caitanya Mahaprabhu asked Nityananda Prabhu to judge whether there was anyone within the world as fortunate as Madhavendra Puri.

Sri Caitanya Mahaprabhu said, “Madhavendra Puri was so fortunate that Krsna personally appeared before him on the plea of delivering milk. Three times the Lord gave orders to Madhavendra Puri in dreams.

“Being obliged because of the loving affairs of Madhavendra Puri, Lord Krsna Himself appeared as the Gopala Deity, and, accepting his service, He liberated the whole world.

“On account of Madhavendra Puri, Lord Gopinatha stole the pot of sweet rice. Thus He became famous as Ksira-cora [the thief who stole the sweet rice].

“Madhavendra Puri smeared the sandalwood pulp over the body of Gopinatha, and in this way he was overpowered with love of Godhead.

“In the provinces of India governed by the Mohammedans, there was much inconvenience in traveling with sandalwood and camphor. Because of this, Madhavendra Puri might have come into trouble. This became known to the Gopala Deity.

“The Lord is very merciful and attached to His devotees, so when Gopinatha was covered with sandalwood pulp, Madhavendra Puri’s labor became successful.”

Caitanya Mahaprabhu placed the standard of Madhavendra Puri’s intense love before Nityananda Prabhu for judgment. “All his loving activities are uncommon,” Caitanya Mahaprabhu said. “Indeed, one is struck with wonder to hear of his activities.”

PURPORT

When the living entity feels spiritual separation from Krsna (krsna-viraha), he has achieved the prime success of life. When one becomes uninterested in material things, he is simply experiencing the other side of attraction for material things. However, feeling separation from Krsna and engaging in the service of the Lord to fulfill His mission constitute the best example of love of Krsna. Sri Caitanya Mahaprabhu wanted to point out this intense love of Krsna exhibited by Madhavendra Puri. Sri Caitanya Mahaprabhu’s devotees later followed in the footsteps of Madhavendra Puri, serving the Lord without personal considerations.

TEXTS 179–186

Caitanya Mahaprabhu continued, “Sri Madhavendra Puri used to remain alone. He was completely renounced and always very silent. He was uninterested in everything material, and for fear of talking about mundane things, he always lived without a companion.

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

“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.

“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.

“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.

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

“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.

“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.

PURPORT

It is natural for those who have developed intense love for Krsna not to care for personal inconvenience and impediments. Such devotees are simply determined to execute the order of the Supreme Personality of Godhead or His representative, the spiritual master. In all circumstances, even amidst the greatest dangers, they undeviatingly carry on with the greatest determination. This definitely proves the intense love of the servitor. As stated in Srimad-Bhagavatam (10.14.8), tat te ’nukampam su-samiksamanah: those who seriously desire to get free from the clutches of material existence, who have developed intense love for Krsna, are worthy candidates for going back home, back to Godhead. An intense lover of Krsna does not care for any number of material comforts, scarcity, impediments, or unhappiness. It is said that when one sees apparent unhappiness or distress in a perfect Vaisnava, it is not at all unhappiness for him; rather, it is transcendental bliss. In His Siksastaka (8), Caitanya Mahaprabhu has also instructed, aslisya va pada-ratam pinastu mam [Cc Antya 20.47]. The intense lover of Krsna is never deviated from his service, despite all difficulties and impediments brought before him.

COMMENT

Srila Prabhupada also exhibited this mood of intense love for Krishna and willingness to endure any difficulty for the sake of His mission. Once, in 1971, there were a number of difficulties in the Calcutta temple. The temple president had started a business to raise funds for the temple and had become preoccupied with it, and as a result, the temple was being neglected. In spite of the business, the temple was quite poor. It wasn’t the fault of the business; the temple was just very poor. So, the devotees were disturbed, and they were waiting for Srila Prabhupada to come.

When, eventually, Srila Prabhupada came to Calcutta, he invited all the devotees to come and speak with him. They expressed their concerns—their complaints and grievances—and he listened with great sympathy. Then he appointed three officers and said they should meet every week and discuss all the problems and issues, and whatever they decided should be written down in a book of minutes and be followed.

But although Srila Prabhupada listened with great, genuine sympathy and concern, at a certain point his mood changed. He said that his policy—his personal policy—was always “Everything for Krishna; nothing for myself.” He said that when he had traveled to America on the Jaladuta, he had suffered two heart attacks and had thought that if he suffered a third he would die. And then when he got to America there had been so many difficulties and he had suffered physically with headaches and ringing in his ears. He said that he had suffered very intensely—“I do not wish to discuss the details.” But, he told us, “I never complained, because my policy was always, ‘Everything for Krishna; nothing for myself.’ ” He said that there would always be difficulties in the material world and that if we became too absorbed with the difficulties, talking about the difficulties, complaining about the difficulties, we would become diverted from our Krishna consciousness; we would become absorbed in mundane talks. So, it is better to remain absorbed in Krishna consciousness and engage in krsna-katha.

When I think of what Srila Prabhupada said and what he endured, I see that it is not less than what Madhavendra Puri did and endured. Prabhupada’s crossing the Atlantic on the Jaladuta is certainly comparable to Madhavendra Puri’s walking to Jagannatha Puri and starting back to Vrindavan. And the difficulties Prabhupada faced on the way—the seasickness, vomiting, and heart attacks—and then the difficulties he faced in America—moving from place to place, living with hippies who sometimes went crazy on drugs and wanted to attack him—were no less than the difficulties Madhavendra Puri faced with the Mohammedan officers and toll collectors on the way from Puri to Vrindavan. It is the same spirit: intense love for Krishna and manifest externally in a willingness to do anything and everything required for Krishna’s service without personal consideration. Even Prabhupada’s followers, by his mercy and by his immense spiritual presence, were able to act in a similar mood. We might not have had the full realization, but we had the same type of mood of being ready to do whatever was required for Krishna’s service on Prabhupada’s order.

In many ways, we today are still very close to this most extraordinary personality, to Srila Prabhupada, and we should be mindful of who he was and as much as possible try to take up the same mood—not imitating, but following. I have been listening to Tamal Krishna Goswami’s tapes Matchless Memories, and he made a point about taking risks for Krishna, taking risks for spreading Krishna consciousness. When we take risks, he said, we have to depend more on Krishna and that Krishna will manifest Himself to the devotee who takes risks for Him. It doesn’t matter what a devotee’s position is or what a devotee’s service is—it can vary greatly from one devotee to another. Whatever a devotee’s position or service, he or she should be ready to take risks for Krishna. In the course of taking risks for Krishna, the devotee will naturally have to depend on the Lord, and the Lord will reciprocate and the devotee will feel the Lord’s reciprocation and thus their relationship will become firmly established—thick.

TEXTS 187–188

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

“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

That is the nature of the pure servant—that he is always happy in his service, however difficult it may be.

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)

In this verse, sung by the gopis—our acharyas say it was actually sung by Srimati Radharani—they glorify Govardhana Hill as hari-dasa-varyo, the best among the servants of Hari, Krishna, and they describe him as pramoda, jubilant. He offered his body for the service of the Lord and devotees. Go-ganayos. He served not only Krishna and Balarama but go-ganayos, the cows and cowherd people, the cowherd boys and the gopis, by providing them fresh grass, water, fruits, herbs—so many things. And in doing so, he was pramoda (jubilant). When the servant serves the master in a jubilant mood, the master is pleased. Someone may serve in a complaining mood; that’s not so pleasing to the master. But when the servant serves in a happy mood, the master is pleased. And when the servant sees that the master is pleased, he becomes more happy. And when the master sees that the servant is happy, he becomes more pleased. And then the servant becomes happier and the master becomes even happier and the servant becomes happier still—pramoda.

Madhavendra Puri had that jubilant mood. Although externally he had to go through so many difficulties, internally he was jubilant, and that pleased Gopala very much.

TEXT 188

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

COMMENT

Here the word is ananda.

TRANSLATION (concluded)

. . . he discounted all the difficulties.

TEXT 189

“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

This is Lord Chaitanya speaking.

TEXTS 190–193

“Such behavior exhibited in loving service between the devotee and the devotee’s lovable object, Sri Krsna, is transcendental. It is not possible for a common man to understand. Common men do not even have the capacity.”

After saying this, 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.

By continuous rubbing the aroma of Malaya sandalwood increases. Similarly, by considering this verse its importance increases.

As the Kaustubha-mani is considered the most precious of valuable stones, this verse is similarly considered the best of mellow poems.

COMMENT

Rasa-kavya—“mellow poems.”

TEXTS 194–195

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

Only Sri Caitanya Mahaprabhu has tasted the poetry of this verse. No fourth person 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.

COMMENT

This is Srila Krishnadasa Kaviraja Gosvami speaking now.

TEXT 196

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.

COMMENT

This is the verse:

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 the parampara, 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

As we read about how Madhavendra Puri would take darshan of the Deities in the temples, Gopinatha in Remuna and Jagannatha in Puri—how he would chant and dance in ecstasy, how he would fall to the ground and rise up again—we are reminded of Lord Chaitanya and how He would chant and dance in ecstasy when He would see various Deities in different temples and especially when He saw Lord Jagannatha in Nilacala. That external manifestation of love of Godhead comes from the internal state of love of Godhead of separation from Krishna and ecstasy in meeting Him. That is the mood of Radharani, and Madhavendra Puri had that mood, and through disciplic succession that mood was conveyed through Isvara Puri to Sri Chaitanya Mahaprabhu. So Madhavendra Puri is really the origin of that mood of separation from Krishna in the mood of Radharani after Krishna left Vrindavan. Madhavendra Puri is so important.

TEXTS 198–203

When Sri Caitanya Mahaprabhu recited this verse, He immediately fell to the ground unconscious. He was overwhelmed and had no control over Himself.

When Lord Sri Caitanya Mahaprabhu fell to the ground in ecstatic love, Lord Nityananda took Him on His lap. Crying, Caitanya Mahaprabhu then got up again.

Exhibiting ecstatic emotions, the Lord began to run here and there, making resounding noises. Sometimes He laughed, and sometimes cried, and sometimes danced and sang.

Caitanya Mahaprabhu could not recite the whole verse. He simply said, “Ayi dina! Ayi dina!” repeatedly. Thus He could not speak, and profuse tears were in His eyes.

Trembling, perspiration, jubilant tears, shock, fading of the bodily luster, disappointment, moroseness, loss of memory, pride, joy, and humility were all visible in Sri Caitanya Mahaprabhu’s body.

This verse uncovered the door of ecstatic love, and when it was exhibited, the servants of Gopinatha saw Caitanya Mahaprabhu dance in ecstasy.

COMMENT

There’s a little bit more, but I think we’ll conclude the reading. Srila Krishnadasa Kaviraja Gosvami says:

TEXT 211

ei ta’ akhyane kahila donhara mahima
prabhura bhakta-vatsalya, ara bhakta-prema-sima

TRANSLATION

Thus I have described both the transcendental glories of Lord Caitanya Mahaprabhu’s affection for His devotees and the highest limit of ecstatic love of God.

TEXT 212

sraddha-yukta hana iha sune yei jana
sri-krsna-carane sei paya prema-dhana

TRANSLATION

One who hears this narration with faith and devotion attains the treasure of love of Godhead at the lotus feet of Sri Krsna.

TEXT 213

sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa

TRANSLATION

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, Madhya-lila, Fourth Chapter, describing Sri Madhavendra Puri’s devotional service.

COMMENT

I will be leaving Dallas now. That’s definitely in line with the mood of separation: I feel separation from Sri Sri Radha-Kalachandji and Their servants. But I am sure the separation will purify me and inspire me for my return journey in six weeks, which sounds like six millennia right now. And in the meantime, we will try to take shelter of the holy names and the devotees. Hare Krishna.

[A talk by Giriraj Swami on April 28, 2009, in Dallas]

Every secret rests on a foundation or a frame of silence. In order for secretiveness to exist, there must be the larger context of silence. Just as a picture relies on a frame to declare it to be art, to declare its separateness from all else, so a secret must be surrounded by silence in […]

The post “I am the silence of secrets” (BG 10.38) appeared first on ISKCON News.

The second annual International Society for Krishna Consciousness (ISKCON) Law Department conference was conducted May 1st and 2nd, 2021, in a meeting attended by more than 50 devotees, with good representation from six continents. Following formal recognition of the Law Department by the GBC in 2018, the first conference of the Law Department was held […]

The post ISKCON Law Department 2nd Annual Conference – “Building the Law Department” appeared first on ISKCON News.

Is there such a thing as spiritual time management? Can we organize our schedule based on spiritual principles? At the biweekly student sangha of the Bhaktivedanta College in Budapest, Hungary, professor Syamasundara Dasa explored whether the Vedic scriptures have relevant answers to these questions in the 21st century. Spoiler alert: there is no such thing […]

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Like so many parts of India, the holiest city of Vrindavan is suffering from the ongoing Covid-19 Pandemic.  Due to the ongoing outbreak of the Corona Virus, ISKCON Vrindavan reports that it has recently lost five wonderful devotees who were a part of the community. Throughout the pandemic, if a Devotee of ISKCON Vrindavan contracts […]

The post News Brief – ISKCON Vrindavan Devotee Care Department Needs Donations appeared first on ISKCON News.

Dr Dwarkadhish Das is a postgraduate in medicine from Mumbai University. He's the Head of Department, one of the founder members and Trustees of the Bhaktivedanta Hospital and Research Center located at Mira Rd in Mumbai. His search for meaningful life led him to Krishna consciousness in 1982 during his undergraduate years.

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The Nectar Talks team interview Sanka Dasa about his lifetime of kitchen service. New podcasts from Hare Krishna Community Radio include the Story of Aghasura, Radio Rama, and Prayers for Love and Peace. And Janaki Dasi will teach a course on The Right Use of Power. For details on the above and more, please read on.

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