Planet ISKCON

Candana-yatra began on Aksaya Tritiya, May 7, and continues for twenty-one days.

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, 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.” We resume reading:

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.” (Bg 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 was 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 are 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 Krsna. 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.

But 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 jasa ghusuk tribhuvana, 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 to him—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 Krsnadasa 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 Krsnadasa 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. Anyway, in the meantime, we will try to take shelter of the holy names and the devotees. Hare Krishna.

[A talk by Giriraj Swami during Candana-yatra, April 28, 2009, Dallas]

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The post How can we ensure that our children follow our culture? appeared first on The Spiritual Scientist.

Lecture – Srimad Bhagavatam 2.6.39 A lot of Gods and very few devotees 2014-01-22 Melbourne

(Kadamba Kanana Swami, Vrindavan India 4 April 2019, SB 8.17.25-27)

So why should everyone just accept all these far out stories from the Srimad Bhagavatam? It is true that some are difficult to understand. Priyavrata did not like the darkness at night, so he got himself a chariot, followed the sun and it was sunny all the time! I mean, it sounds like mythology, right? The wheels of the chariot cut the land mass into seven pieces, and so we got the seven continents! It sounds as mythological as one could imagine. Some, therefore, have offered that the Bhagavatam has a mythological side and a philosophical side. But Srila Prabhupada was not in that mood; he would take the Bhagavatam very literally and directly.

 Srila Prabhupada was not so much a bridge preacher. He was not one who was beating around the bush and was very careful. “Can the people actually accept this? Are they ready for it? Or should we package it a little more softly with cushions around it so that they can possibly take it? “ No, Prabhupada would speak very much from a transcendental platform and say things that went against current norms. In Chicago he spoke out against feminism. These were sensitive issues but he had faith that the transcendental knowledge will act. And that is the point. It is not about what we are going to say that is going to convince people.

 Prabhupada on board of the Jaladuta in Markine Bhagavata-dharma writes, “What can I say to these people. They are completely steeped in all this sinful activities of Kali-yuga. What can I say to convince them? I cannot think of anything. All I can do is repeat Your words.”

 At one point we just have faith that the Bhagavatam will act and that the holy name will act. So a little bridging is all right, but if bridge preaching becomes the norm then we risk losing our integrity. Ultimately our integrity is simply the Bhagavatam. Vyasadeva was trying to do some bridge preaching and wrote various Vedic literatures, but he had not written the Bhagavatam and he was despondent. So I would say that we should not be too afraid that people will not take it. People will take it. The Bhagavatam itself is convincing – it is penetrating. 

The article " Our integrity is simply the Bhagavatam " was published on KKSBlog.

A few thoughts
• “Nothing so needs reforming as other people’s habits.” Mark Twain
• “Good habits are worth being fanatical about”
John Irving
• “Everything you are used to, once done long enough, starts to seem natural, even though it might not be,’
Julien Smith

Read More...

ISKCON Chennai Organised ‘Unnati’, a Three Day Residential Summer Camp for Teenagers . Prema Ras das: In the summer of 2019, two scenic seaside villas came to life, as sixty-eight teenagers got together to participate in Unnati - a spiritual camp for teenagers conducted by ISKCON Chennai.
Unnati (meaning advancement) was conducted between April 19th to 21st and has drawn high praise and encouraging feedback from the attendees and their parents alike.

When a bum named Robert knocked on the door of the New York temple (10 min. video)
Hamsarupa Prabhu narrates the story of his encounter with this stinking and dirty bum who turned out to have seen and served Srila Prabhupada in New York before anybody else!

New Gokula (Album of photos)
Ramai Swami: Even though our New Gokula farm is about two hours drive from Sydney and about an ho...

Aeroflot flight SU 1492 took off from Sheremetyevo airport in Moscow at 18:02 on May 6th. It reported a malfunction 28 minutes into the flight. The captain requested and was given permission by airport control to return to the airport and make an emergency landing. Unfortunately, the plane burst into flames upon landing and 41 passengers lost their lives. A person on the ground who observed the crash said it was a miracle that 33 of the passengers and 4 of the crew members survived. The news spread quickly via social media and was accompanied by horrifying videos of the ill-fated landing. Continue reading "The Mood of the Day
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On the day of the festival, the devotees started to prepare a small chariot early in the morning from mentor ( like a rickshaw in India). The Chariot was decorated with flower garlands and a small altar was made for the lord to sit. As the evening set in, the Lordships Sri Sri Jagannath, Baladev and Subhadra devi were brought and nicely seated on the chariot. The festival started. Devotees began to sing the Hare Krishna Maha-mantra with full enthusiasm and distributed prasadam already offered to Lord Jagannath. Srigarbha prabhu and other devotees distributed Srila Prabhupada books. Many locals irrespective of their faiths bought Srila Prabhupada books from the devotees in their native Indonesian 'Bhasa' language. Many more people received the mercy of the Lord in the form of his Prasadam. The program went on very smoothly without any hassles. Continue reading "Lord Jagannath stroll in the ‘Veranda of Mecca’
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On the 12th of May 2019, devotees in Bali, Indonesia headed by Jagannath Gauranga Ashram organized the annual Cida-dahi festival. The day before the festival was the bi-annual Balinese festival; Sarasvati Puja. The following day, which coincided with the Cida-dahi festival was where the locals take their purificatory bath and conduct various rituals. The festival took place at the famous Merta Sari beach. Preparation started the day before the festival with devotees setting up and decorating the pandal at the beach throughout the night. Other devotees also prepared the 25kg chipped rice Prasad. Continue reading "ISKCON Cida Dahi Festival – Bali 2019
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Even though our New Gokula farm is about two hours drive from Sydney and about an hour from Newcastle, many people visit, even through the week.

I was there for a Sunday program and around one hundred guests came through the afternoon. The devotees told me that a few weeks before, during Easter holidays, they got four hundred guests on the Sunday.

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The post How can we share bhakti with Western audiences? appeared first on The Spiritual Scientist.

Unity in diversity (video)
A seminar by Braja Bihari das in Iskcon Naperville Temple.
Brilliant presentation, often hilarious, touches on different points, explanations based on guru-sastra-sadhu.

“Simple Living — High Thinking” is a Strategic Partnership project involving youth workers and youth from 5 partner organisations from Sweden, Belgium, Hungary, Slovenia, and Czech.

According to Vedic cosmology, the planet earth we live on is located on the southern-most portion of Bhu-mandala’s central island of Jambudvipa. Is it flat or spherical?

The sacred city of Jagannath Puri was one of the worst hit, with 25 deaths. According to ISKCON devotee Madhavananda Das, who runs Gopal Jiu Publications from Puri, no ISKCON devotees were killed or seriously injured.

Composed by Rukmini devi dasi

The Kingsday weather forecast was predicted to be wet, wet, wet. “The rain of mercy will be greater than the rain of water” was Maharaja’s forecast. He threatened to withhold some mercy from those who were late the next morning, “I’ll have a special thundercloud above my head for you.”

saṁsāra-dāvānala-līḍha-loka-
trāṇāya kāruṇya-ghanāghanatvam
prāptasya kalyāṇa-guṇārṇavasya
vande guroḥ śrī caraṇāravindam

It’s Kingsday!!! – The Krsna way
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā

View all Vyasa-puja 2019 articles.

The article " Day 2 Kings day poem " was published on KKSBlog.

Kamlesh Krishna Das will be serving within the Magistrate Court, which handles 95% of all legal cases in the UK. He was officially appointed and sworn in on Srila Prabhupada’s Bhagavad-gita As It Is on April 1^st, and will be based primarily in Hertfordshire. 

Leicester joins London for Maha Harinama Sankirtan (Album of photos)
Many devotees from Leicester joined the regular Bhaktived...

How to teach Bhagavatam to Children - Seminar video.
Recently we have given a seminar on “How to teach Srimad Bhagavatam to Children”. In this seminar, we talk about how to systematically teach Srimad Bhagavatam to young children using Visual summaries and Poems. I have shared many examples which demonstrate kids developing a genuine desire to learn Srimad Bhagavatam and how they at a young age are absorbing the message of Srimad Bhagavatam very deeply.

2019 North American Sankirtan Orientation Seminar, Dallas TX (Album of photos)
We had a wonderful 2019 North American Sankirtan Orientation Seminar last weekend at Dallas, TX by the wonderful HG Vaisesika Prabhu.
We had a record 65 people register for the seminar. Out of which we had 18 devotees visited us from outside Dallas. We had devotees visiting us from – Austin, Houston, San Antonio, Oklahoma, San Diego, Chicago, Berkley, and Indianapolis.

Much awaited Darshan of Sri Radha-Madhava in blue Chandan today! A feast to the eyes, Sri Radha-Madhava in “Nila Kalevara”- Jayadeva Goswami’s Gita Govinda coming live… “Chandana Carcita Neela Kalevara…!” Just as Yasoda is Krsna’s perfect mother, so Vrindavana is Krsna’s perfect playground, with mountains, valleys, meadows, forests, rivers, and lakes as arenas of undulating […]

The post Vana Bihari – Frolicking in the Forest! appeared first on Mayapur.com.

Braja Vilasa prabhu, TOVP International Fundraising Director, gives a midstream update about the progress of the #Giving TOVP 10 Day Worldwide Matching Fundraiser May 7-17. This historic and unifying fundraising marathon is well underway and on target to raise $250,000 for the completion of the TOVP by 2022. This goal includes a matching donation from TOVP Chairman, Ambarisa das, who will match every contribution dollar for dollar, capping at $125,000. Already over $90,000 has been raised.

Newly announced on the video is our ambitious and transcendental goal to get 108 Nrsimha bricks sponsored for Nrsimha Caturdasi (May 17th/ 18th in India). Be a generous TOVP Giver and make your donation today as we approach the final day of the fundraiser. Simply go to the website below to make your gift: https://tovp.org/donate/seva-opportunities/giving-tovp-fundraiser/

Sri Nrsimhadeva Bhagavan Janma Mahottsava Ki Jaya!!!

TOVP NEWS AND UPDATES – STAY IN TOUCH

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The post Braja Vilasa Prabhu Midstream #Giving TOVP Fundraiser Announcement appeared first on Temple of the Vedic Planetarium.

The following are the candidates for sannyasa along with their respective waiting periods: Navadwip Dwija Gauranga Das (Bangladesh) This year. Priti Vardhana Das (Mayapur) This year. Pushpashila Shyam Das (Bangladesh) This year. Vrindavan Chandra Das (Vrindavan) This year. Continue reading "Sannyasa Waiting List — 2019
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Whereas ISKCON requires common standards, policies, and procedures for managing investigations of misconduct or abuse, in instituting corrective and rehabilitative consequences for offenders, as well as in restorative justice for all involved when guilt is established; Resolved: That the GBC Body hereby recognizes that an “ISKCON Legal Development Committee” has been created by the ISKCON Ministry of Justice and has been delegated the following responsibilities... Continue reading "Formal Recognition of Legal Development Committee — 2019
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The GBC Body endorses the recommendation of the GBC Vaisnava Calendar Committee that it may proceed as follows: 1. That the observance of "Lalita Sasti" be removed from the calendar. 2. That the observance of the "Appearance of Radhakund" be shifted to Caitra Purnima. 3. That the observance of Bhadra Purnima be added to the calendar. Continue reading "Calendar updates: Necessary adjustments to the observances shown on ISKCON calendars — 2019
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[Talk at Phoenix, USA]

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The post Hanuman in the cave – Persevering in bhakti through pleasure and trouble appeared first on The Spiritual Scientist.

[Seminar at ISKCON, Phoenix, USA]

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The post Developing deeper relationships – CARE acronym appeared first on The Spiritual Scientist.

On this occasion, we pray to Mother Sita to bless us to become pure-hearted servants like Hanuman, Laksmana, and Mother Sita herself—and to save us. Whatever Ravana-like demonic tendencies we have, let them be vanquished by her mercy, by her will, so we may continue in our devotional service without any impediment and ultimately attain pure love (prema), our ultimate goal. Continue reading "Sri Sita-navami
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The post How do we balance not repressing ourselves and avoiding things unfavorable to Krishna consciousness appeared first on The Spiritual Scientist.

The celebration of the most amazing avatar of the Lord in his half-man/half-lion form is now approaching. For devotees of Sri Caitanya Mahaprabhu this form has special significance in many ways, and the stories abound of His appearance in Nabadvipa Dhama, His pastime with Chand Kazi, and many more.

But of special importance is the history of the Mayapur Nrsimha Deity, our Ugra Nrsimha form at the ISKCON Chandrodaya Mandir, the form most representative of His anger against the demons who harass His devotees. This is one of several types of Ugra Nrsimha forms called Sthana-Nrsimha wherein He is posed with bent knees and one foot forward prepared to leap out of the pillar at Hiranyakashipu. The remarkable story of the appearance of this murti and His arrival at ISKCON Mayapur is retold below by His Grace Atma Tattva prabhu.

As everything in the Dhama takes on the mood of the main avatar Who appeared there, so Mayapur Ugra Nrsimha has also taken on the mood of service to Sri Caitanya Mahaprabhu. He is always in the audarya mood of Mahaprabhu to distribute Krishna consciousness and is ready to assist and protect the devotees in the sankirtan movement. Thus, His angry mood subsides and He also feels the ecstacy of distributing Krishna prema.

In light of the above it should be noted that the Temple of the Vedic Planetarium, while serving many, many purposes in the distribution of Krishna consciousness throughout the world for thousands of years to come, is also the new home for Mayapur Nrsimha. He will reside there on His most opulent, wonderful altar in His own separate wing of the temple to be worshiped by generations of devotees, bestowing blessings and mercy on all in their progress towards Krishna prema. Thus, we should all take special interest in seeing to the completion of the TOVP.

Every year Ambarisa prabhu sponsors a special Nrsimha puja during Nrsimha Caturdasi for all the donors and supporters of the TOVP project. This year you can add your name to that list by making a donation during the historic and unifying #Giving TOVP 10 Day Worldwide Matching Fundraiser which will be ending in a few days on Nrsimha Caturdasi, May 17th (18th in India). Ambarisa prabhu will also be matching all donations capping at $125,000, thus doubling the income to the project.

Go to the TOVP website address below and make your donation, large or small, while there’s still time and offer your seva to Mayapur Nrsimha to help build His new home.

https://tovp.org/donate/seva-opportunities/giving-tovp-fundraiser/

Sri Nrsimhadeva Bhagavan Janma Mahottsava ki jaya!!!

The Appearance of Lord Nrsimhadeva at ISKCON Mayapur

The appearance of Lord Narasimhadeva in ISKCON Sri Mayapur itself is an act of Yogamaya of the Supreme Lord. The story of how Lord Narasimhadeva came to Sri Mayapur Chandrodaya Mandir is really flabbergasting to know. The story below is reproduced ‘as such’ from the Mayapur journal based on the experiences of His Grace Atma Tattva Prabhu (ACBSP).

On the 24th of March, 1984, at 12.20 a.m., thirty-five dacoits armed with weapons and bombs attacked Sri Mayapur Chandrodaya Mandir. They harassed the devotees and treated them with derision. But the greatest shock came when the dacoits decided to steal the Deities of Srila Prabhupada and Srimati Radharani. Fearlessly the devotees challenged the attackers. How could they see Srila Prabhupada and Srimati Radharani carried away? Shots were fired, a few dacoits fell, and their plans foiled. Srila Prabhupada was rescued, but the beautiful form of Srimati Radharani would no longer grace the main altar.

This incident really disturbed the minds of the devotees. Those involved in management were especially concerned to make some permanent solution. This was not the first time the devotees had faced violence and harassment in Mayapur. The co-director of Mayapur suggested that Lord Narasimhadeva be installed. When the dacoits had threatened devotees at yoga-pitha, Srila Bhaktivinoda Thakura and his son Srila Bhaktisiddhanta Sarasvati Thakura had promptly installed Sri Sri Lakshmi-Narasimhadeva. There had been no further disturbances. Other devotees in Mayapur were not so keen to follow so closely in these footsteps. The pujari must be a naisthika-brahmachari (celibate from birth), and the worship of Lord Narasimhadeva must be very strict and regulated. Who would be prepared to worship Him?

Despite such hesitancy, the co-director was enthusiastic to bring Lord Narasimhadeva to Mayapur. He asked Bhaktisiddhanta Dasa and myself to draw some sketches. One day quite spontaneously he said that the Deity’s legs should be bent, ready to jump, he should be looking around ferociously, his fingers should be curled, and flames should be coming from his head. I sketched a Deity in this mood. The devotees liked it, and Pankajanghri Dasa agreed to worship him. Radhapada Dasa, a wealthy devotee from Calcutta offered to sponsor the sculpting and installing of the Deity.

It seemed Lord Narasimhadeva’s appearance in ISKCON Mayapur would be a simple, straightforward affair. Radhapada Dasa promptly gave Rs. 1,30,000 and it was accepted that the Deity would be ready for installation in three months. I left for south India to get things organized. By Krishna’s grace I soon found a very famous sthapati. A sthapati not only sculpts Deities; he is also expert in temple architecture and engineering. The man was very obliging until I mentioned that the Deity we wanted to carve was Ugra-Narasimha. He emphatically refused to make such a Deity.

I approached many Deity sculptors, but the answer was always the same: No. I had made a number of trips between Mayapur and south India, six months had passed, but Lord Narasimhadeva had not yet manifested in Deity form. Radhapada Dasa was very anxious to see Lord Narasimhadeva installed in Mayapur. He asked me to visit the original sthapati I had seen and once again I pleaded him with our case. This time the sculptor was a little more congenial and offered to read me a chapter from the silpasastra (a Vedic scripture on sculpture and temple architecture) that deals with the different forms of deities. He read aloud some verses describing Lord Narasimhadeva. A series of verses described his flame-like mane, his searching glance, and his knees bent with one foot forward ready to jump from the pillar. When he read this I was amazed. This was exactly what we wanted. I showed him the sketch I had done. He was impressed and offered to draw an outline based on the scriptural description which we could use as a guide for sculpting the Deity. He reminded me, though, that he would not carve the form himself. It took him a week to complete the sketch, and it was very impressive.

I returned to Mayapur and showed the sketch to the temple authorities. Everyone wanted this same sthapati to carve the Deity. Once again I was sent back to south India to try to convince him. I went straight to the house of the sthapati. I was feeling very anxious. What could I do but pray to Lord Narasimhadeva to be merciful and agree to manifest himself in our temple in Sri Mayapur Dhama? I had hardly said two sentences when the man very matter-of-factly said he would carve the Deity.

The story of how he came to this decision is interesting. The sthapati had approached his guru, the Sankaracharya of Kanchipuram, about our request. His guru’s immediate reply was, “Don’t do it. Your family will be destroyed.” But then, after a moment’s reflection, he asked, “Who has asked you to carve this Deity?” when he heard that it was the Hare Krishna people from Navadvipa, he became very concerned. “They want Ugra-Narasimha? Are they aware of the implications of sculpting and installing Ugra-Narasimha? Such deities were carved over 3,000 years ago by very elevated sthapatis.

“There is a place on the way to Mysore where a very ferocious Ugra-Narasimha is installed. The demon Hiranyakashipu is torn open on His lap and his intestines are spilling out all over the altar. Once, the standard of worship there was very high. There was an elephant procession and festival everyday. But gradually the worship declined. Today that place is like a ghost town. The whole village is deserted. No one can live there peacefully. Is that what they want for their project?”

The sthapati replied, “They are insistent. They are constantly coming to talk to me about the Deity. Apparently they have some problem with the dacoits.” Handing his guru a sketch of the Deity, he said, “This is the Deity they want.” His guru took the sketch and looked at it knowingly. “Ah, this is an Ugra category,” he said, “but a Deity in this particular mood is called Sthanu-Narasimha. He doesn’t exist on this planet. Even the demigods in the heavenly planets don’t worship a form like this. Yes, this Deity belongs to the Ugra category. Ugra means ferocious, very angry. There are nine forms within this category. They are all very fierce. The one they want is Sthanu-Narasimha: stepping out of the pillar. No. Don’t carve this Deity. It will not be auspicious for you. I will talk with you about this later.”

A few nights later the sthapati had a dream. In the dream his guru came to him and said, “For them you can carve Sthanu-Narasimha.” The next morning he received a hand-delivered letter from Kanchipuram. The letter was from Sankaracharya and gave some instructions regarding temple renovations. There was a footnote at the bottom. It read, “For ISKCON you can carve Sthanu-Narasimha. The sthapati showed me the letter and said, “I have my guru’s blessings. I will carve the Deity.”

I was overwhelmed with joy. I gave him an advance payment and asked him how much time it would take to carve the Deity. He said the Deity would be ready for installation within six months. I returned to Mayapur. After four peaceful months in the holy dhama, I decided to go to South India and purchase the heavy brass paraphernalia required for Narasimhadeva worship and then collect the Deity.

The trip was well organized and trouble-free until I visited the sthapati. I explained to him that all the paraphernalia required for the worship had been purchased and that I had come to collect the Deity. He looked at me as if I’d lost my sense and exclaimed, “What Deity? I haven’t even found the suitable stone!” I couldn’t believe my ears. “But you told me he would be ready in six months,” I exclaimed. “I will keep my promise,” he said. “Six months after I find the stone the Deity will be ready for installation.”

His reply was emphatic, but I just couldn’t understand or accept the delay. In frustration I challenged him, “There are big slabs of stone all over South India. What’s the problem?” he looked at me the way a teacher would view a slow student and said very deliberately, “I am not making a grinding mortar, I am making a Deity. The scriptures tell us that only a stone that has life can be used to make a Vishnu Deity. When you hit seven points of the stone slab and they make the sound mentioned in the scriptures, then that stone may be suitable. But there is a second test to indicate whether the stone is living stone. There is a bug that eats granite. If it eats from one side of the stone to the other and leaves a complete trail visible behind it, then the second test of living stone has been passed. That stone is living stone, and expression can manifest from it. Only from such a slab can I carve your Narasimhadeva. Such stone speaks poetry. All features of Deity sculpted from such stone will be fully expressive and beautiful. Please be patient. I’ve been searching sincerely for your six foot slab.”

I was amazed and a little anxious. The devotees in Mayapur were expecting the arrival of the Deity soon. How was I going to explain the “living stone” search to them? Maybe they would decide to make Narasimhadeva from marble.
I decided to try to lighten the subject by discussing the Prahlada Maharaja murti with the sthapati. “Please forgive me, but I forgot to tell you last time I came that we want a Prahlada murti. We want to worship Prahlada-Narasimhadeva. What do you think?” “I don’t think that will be possible,” the sthapati replied matter-of-factly. I looked at him incredulously, not sure what to say. He smiled and continued, “You want everything done exactly according to scriptures. You Narasimhadeva will be four feet high. Comparatively speaking, that will make Prahlada Maharaja the size of an amoeba.” “But we want Prahlada Maharaja one foot high,” I interrupted. “Fine,” the sthapati replied, “but that means your Narasimhadeva will have to be about 120 feet high.” We began to argue back and forth about Prahlada Maharaja’s form. Finally the sthapati sighed in resignation and agreed to make Prahlada Maharaja one foot tall. At least I now had something positive to report when I returned to Mayapur.

After two months I returned to South India. There had been no developments. I shuttled back and forth from Mayapur to South India every thirty or forty days. Finally, our stone was found and the sthapati became a transformed man. For over a week he hardly spent any time at home. Hour after hour, day after day, he just sat staring at the slab. He had a chalk in hand but didn’t draw anything. He refused to allow his laborers to do anything except remove the excess stone to make the slab rectangular.

The next time I visited him, he had made a sketch on the stone. That was all. I was worried. The Mayapur managers were becoming impatient. “Are you sure this Deity will be finished in six months?” I asked in desperation. “Don’t worry. The work will be done”, he replied.

I returned to Mayapur, only to be sent back to South India to check on some details of the Deity. I found the sthapati carving the form himself with intense care and dedication. At that stage the stone had gone and the shape had come. The sthapati had just started on the armlets. He took two weeks to carve them. All the features were so refined and delicate. I was impressed and very happy.

It took the sthapati a little over twelve months to finish the Deity. When he completed the work he didn’t immediately inform me but decided to visit some friends for a few days. It was the monsoon season, there were few visitors, and he felt it safe to lock up Lord Narasimhadeva securely in his thatched shed. Two days later his neighbors ran to inform him that the thatched shed was on fire. There was heavy rain and everything was wet, but the coconut-tree roof had caught fire. He ran to the scene to find Narasimhadeva untouched but the shed burned to ashes. Immediately he phoned me, “Please come and take your Deity. He’s burning everything. He’s made it clear He wants to go NOW!”

Enthusiastically, I traveled to south India, hired a truck, and half-filled it with sand. I arrived at the sthapati’s studio thinking this final stage would be relatively simple. I had foolishly forgotten that Lord Narasimhadeva is a very heavy personality: he weighed one ton! After two or three hours we managed to lift the Deity safely from the shed onto the truck.

To travel across the border safely, we also needed police permission, along with signed papers from the Central Sales Tax Department, the Archeological Director, and the Art Emporium Department in Tamil Nadu. All the officers demanded to see the Deity before signing the necessary papers. Once they took darshan of Lord Narasimhadeva, they all became very obliging and efficient. We had all the necessary papers in hand within twenty-four hours – a miracle given the usual quagmire of bureaucracy found in government offices in India.

The trip back to Mayapur was also amazingly trouble-free and peaceful. Our protector was certainly with us. Usually the sthapati comes on the day of the installation ceremony, goes into the Deity room and carves the eyes of the Deity. This is called netranimilanam (opening the eyes). It was an exceptional case that our Narasimhadeva’s sthapati had already carved the eyes. He had not only carved the eyes; he had also done the prana-pratistha (installing the life force), a little puja and an arati. I am sure that is why all the papers were prepared so obligingly, and transporting the Supreme Lord was so easy. He was already present. And who could dare to say no to Lord Narasimhadeva?

The installation of Lord Narasimhadeva was very simple and lasted three days; from the 28th to the 30th of July 1986. I remember feeling apprehensive that perhaps the installation was too simple. The grave warnings of the Sankaracharya of Kanchipuram had deeply impressed me. But my mind was soon appeased by an awareness of loud, dynamic kirtana, sankirtana-yajna, the only true opulence of Kali-yuga, was dominating the scene. I felt enlivened and satisfied. Lord Narasimhadeva, the protector of the sankirtana mission, had finally decided to manifest at Sri Mayapur Chandrodaya Mandir.

The post Nrsimha Caturdasi and the #Giving TOVP 10 Day Worldwide Matching Fundraiser May 7-17 appeared first on Temple of the Vedic Planetarium.

Today is Sita-navami, the appearance day of Srimati Sitadevi, the eternal consort of Lord Ramachandra. To begin, we shall read from Sri Caitanya-caritamrta, Madhya-lila, Chapter Nine: “Lord Caitanya’s Travels to the Holy Places.”

TEXT 2

jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda

TRANSLATION

All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord Nityananda Prabhu! All glories to Sri Advaita Prabhu! And all glories to all the devotees of Sri Caitanya Mahaprabhu!

TEXT 178

daksina-mathura aila kamakosthi haite
tahan dekha haila eka brahmana-sahite

TRANSLATION

When Sri Caitanya Mahaprabhu arrived at southern Mathura from Kamakosthi, He met a brahmana.

TEXTS 179–193

The brahmana who met Sri Caitanya Mahaprabhu invited the Lord to his home. This brahmana was a great devotee and an authority on Lord Sri Ramacandra. He was always detached from material activities.

After bathing in the river Krtamala, Sri Caitanya Mahaprabhu went to the brahmana’s house to take lunch, but He saw that the food was unprepared because the brahmana had not cooked it.

Seeing this, Sri Caitanya Mahaprabhu said, “My dear sir, please tell Me why you have not cooked. It is already noon.”

The brahmana replied, “My dear Lord, we are living in the forest. For the time being we cannot get all the ingredients for cooking.

“When Laksmana brings all the vegetables, fruits, and roots from the forest, Sita will do the necessary cooking.”

Sri Caitanya Mahaprabhu was very satisfied to hear about the brahmana’s method of worship. Finally the brahmana hastily made arrangements for cooking.

Sri Caitanya Mahaprabhu took His lunch at about three o’clock, but the brahmana, being very sorrowful, fasted.

While the brahmana was fasting, Sri Caitanya Mahaprabhu asked him, “Why are you fasting? Why are you so unhappy? Why are you so worried?”

The brahmana replied, “I have no reason to live. I shall give up my life by entering either fire or water.

“My dear Sir, Mother Sita is the mother of the universe and the supreme goddess of fortune. She has been touched by the demon Ravana, and I am troubled upon hearing this news.

“Sir, due to my unhappiness I cannot continue living. Although my body is burning, my life is not leaving.”

Sri Caitanya Mahaprabhu replied, “Please do not think this way any longer. You are a learned pandita. Why don’t you consider the case?”

Sri Caitanya Mahaprabhu continued, “Sitadevi, the dearmost wife of the Supreme Lord Ramacandra, certainly has a spiritual form full of bliss. No one can see her with material eyes, for no materialist has such power.

“To say nothing of touching Mother Sita, a person with material senses cannot even see her. When Ravana kidnapped her, he kidnapped only her material, illusory form.

“As soon as Ravana arrived before Sita, she disappeared. Then just to cheat Ravana she sent an illusory, material form.”

TEXT 194

aprakrta vastu nahe prakrta-gocara
veda-puranete ei kahe nirantara

TRANSLATION

“Spiritual substance is never within the jurisdiction of the material conception. This is always the verdict of the Vedas and Puranas.”

PURPORT by Srila Prabhupada

As stated in the Katha Upanisad (2.3.9, 12):

na sandrse tisthati rupam asya
na caksusa pasyati kascanainam
hrda manisa manasabhikÿpto
ya etad vidur amrtas te bhavanti
naiva vaca na manasa
praptum sakyo na caksusa

“Spirit is not within the jurisdiction of material eyes, words, or mind.”

Similarly, Srimad-Bhagavatam (10.84.13) states:

yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
janesv abhijnesu sa eva go-kharah

“A human being who identifies his body made of three elements with his self, who considers the by-products of his body to be his kinsmen, who considers the land of his birth worshipable, and who goes to a place of pilgrimage simply to take a bath rather than to meet men of transcendental knowledge there is to be considered like an ass or a cow.”

These are some Vedic statements about spiritual substance. Spiritual substance cannot be seen by the unintelligent, because they do not have the eyes or the mentality to see the spirit soul. Consequently they think that there is no such thing as spirit. But the followers of the Vedic injunctions take their information from Vedic statements, such as the verses from the Katha Upanisad and Srimad-Bhagavatam quoted above.

COMMENT by Giriraj Swami

We know from Srila Prabhupada, from the Bhakti-rasamrta-sindhu:

nama cintamanih krsnas
caitanya-rasa-vigrahah
purnah suddho nitya-mukto
’bhinnatvan nama-naminoh

Namah cintamanih krsnah: the holy name of Krishna is Krishna Himself. Caitanya-rasa-vigrahah: it is the form of rasa, the reservoir of pleasure. It is purna, complete; suddha, pure; and nitya-mukta, always free from material contamination. Why? Because there is no difference between the holy name of Krishna and the possessor of the name, Krishna Himself (abhinnatvan nama-naminoh).

Now the question arises, “When the Lord is spiritual and beyond the jurisdiction of material senses, how can one with materially covered senses touch, or chant and hear, the holy name of Krishna?” In the next verse of the Bhakti-rasamrta-sindhu, Srila Rupa Gosvami explains:

atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah

Atah means “therefore,” as in athatho brahma-jijnasa. Atah: therefore (that is, because the holy name of Krishna is completely spiritual like Krishna) one cannot chant or hear the holy name—touch the holy name—with materially contaminated senses. However, if we engage our senses in the service of the Lord and the Lord becomes pleased with our service, the Lord will reveal Himself to us.

In other words, although we cannot perceive the Lord with materially contaminated senses, the Lord can reveal Himself to us when He is pleased by our service: He can purify our senses and make Himself visible to us.

When even a sadhaka, a devotee who is practicing devotional service, cannot touch even the holy name of the Lord, how could a demon like Ravana see or touch Mother Sita, who is directly the spiritual energy of the Lord? It is not possible. What Ravana saw and touched was not the original Sita but maya Sita, an illusory representation of the original Sita. Thus Lord Chaitanya was consoling the brahman, “Don’t lament that Mother Sita has been touched by the demon Ravana. The demon Ravana could not even see her, what to speak of touch her. There is no need to lament.”

TEXT 195

visvasa karaha tumi amara vacane
punarapi ku-bhavana na kariha mane

TRANSLATION

Sri Caitanya Mahaprabhu then assured the brahmana, “Have faith in My words and do not burden your mind any longer with this misconception.”

PURPORT

This is the process of spiritual understanding. Acintya khalu ye bhava na tams tarkena yojayet: “We should not try to understand things beyond our material conception by argument and counterargument.” Maha-jano yena gatah sa panthah: “We have to follow in the footsteps of great authorities coming down in the parampara system.” If we approach a bona fide acarya and keep faith in his words, spiritual realization will be easy.

COMMENT

In the material world everyone is acting independently. Actually, people are not independent, but they imagine themselves to be independent. They want to think for themselves, see for themselves, make their own decisions, make their own plans. Even when they come to the subject of God, they keep the same attitude: “I don’t need anyone to tell me about God. I can think for myself; I can decide for myself.” Or they may accept some authority according to their liking. Many people go to various authorities and pick and choose what they like from each, and in the end they find confirmation for whatever they thought or wanted to begin with. That is not the way to understand God. Rather, one must approach a bona fide spiritual master and surrender. Surrender means “no wavering to this side or that side.” One must remain fixed in submission and obedience to the spiritual master and accept the spiritual master’s instructions without argument.

Of course, the whole process is based on faith, and therefore Lord Chaitanya’s first words are visvasa karaha tumi amara vacane: “Have faith in My words.” If you do, He says, you will be relieved. But if you don’t have faith in His words, you’ll go on suffering and nobody will be able to help you.

visvasa karaha tumi amara vacane
punarapi ku-bhavana na kariha mane

“Have faith in My words and do not burden your mind any longer with this misconception.”

TEXT 196

prabhura vacane viprera ha-ila visvasa
bhojana karila, haila jivanera asa

 TRANSLATION

Although the brahmana was fasting, he had faith in the words of Sri Caitanya Mahaprabhu and accepted food. In this way his life was saved.

COMMENT

The brahman was fasting because he thought Ravana had touched Sita and kidnapped her. He was ready to give up his life, but because he had faith in the words of Lord Chaitanya Mahaprabhu, he gave up his misconception, took prasada, and saved his life.

TEXT 197

tanre asvasiya prabhu karila gamana
krtamalaya snana kari aila durvasana

TRANSLATION

After thus assuring the brahmana, Sri Caitanya Mahaprabhu proceeded further into southern India and finally arrived at Durvasana, where He bathed in the river Krtamala.

TEXT 199

setubandhe asi’ kaila dhanus-tirthe snana
ramesvara dekhi’ tahan karila visrama

 TRANSLATION

Sri Caitanya Mahaprabhu then went to Setubandha [Ramesvara], where He took His bath at the place called Dhanus-tirtha. From there He visited the Ramesvara temple and then took rest.

PURPORT

The path from Mandapam through the ocean to the island known as Pambam consists partly of sand and partly of water. The island of Pambam is about seventeen miles long and six miles wide. On this island, four miles north of Pambam Harbor, is Setubandha, where the temple of Ramesvara is located. This is a temple of Lord Siva, and the name Ramesvara indicates that he is a great personality whose worshipable Deity is Lord Rama. Thus the Lord Siva found in the temple of Ramesvara is a great devotee of Lord Ramacandra. It is said, devi-pattanam arabhya gaccheyuh setu-bandhanam: “After visiting the temple of the goddess Durga, one should go to the temple of Ramesvara.”

In this area there are twenty-four different holy places, one of which is Dhanus-tirtha, located about twelve miles southeast of Ramesvara. It is near the last station of the South Indian Railway, a station called Ramnad. It is said that here, on the request of Ravana’s younger brother Vibhisana, Lord Ramacandra destroyed the bridge to Lanka with His bow while returning to His capital. It is also said that one who visits Dhanus-tirtha is liberated from the cycle of birth and death, and that one who bathes there gets all the fruitive results of performing the yajna known as Agnistoma.

COMMENT

It is said that when Lord Rama was on the way to Lanka, He worshiped a deity of Lord Shiva. Some ignorant people say, “Because Lord Rama worshiped Lord Shiva, Shiva is the Supreme and Rama is subordinate to him.” But actually, the opposite is true: Lord Shiva himself is a great devotee of Lord Rama. Sometimes, however, the Lord likes to serve His devotees, as in the case of Krishna and Yasoda. Krishna used to obey the dictations of Yasoda, but that doesn’t mean that Yasoda is God. Krishna used to carry the shoes of Nanda Maharaja, but that doesn’t mean that Nanda Maharaja is God. Krishna drove the chariot of Arjuna, but that doesn’t mean that Arjuna is greater than Krishna. Krishna washed the feet of Sudama Vipra, but that doesn’t mean that Sudama is superior to Krishna. The Lord takes pleasure in worshiping His devotees. Lord Ramachandra wanted to glorify His devotee Shiva, and therefore He may have worshiped him.

Other ignorant people say that because Ravana was a devotee of Lord Shiva, Rama approached Lord Shiva to ask his permission before killing Ravana. Once, at Juhu Beach, a disciple mentioned this idea to Srila Prabhupada. Srila Prabhupada replied that people who say that Lord Rama had Lord Shiva’s permission to kill Ravana want to say that Lord Shiva is a rascal, that he would give permission for someone to kill his devotee: “Oh, yes. He is my devotee, but it’s all right—you can kill him.” So Prabhupada said they want to prove that Lord Shiva is a rascal. Rather, Srila Prabhupada said (and quoted shastra) that when Rama was in the process of killing Ravana, Mother Parvati said to Lord Shiva, “Ravana is your great devotee, and now he is in trouble. Why don’t you do something to help him?” And Lord Shiva replied, “Lord Rama is the Supreme Personality of Godhead; when He wants to kill Ravana, what can I do?”

TEXT 200

vipra-sabhaya sune tanha kurma-purana
tara madhye aila pativrata-upakhyana

TRANSLATION

There, among the brahmanas, Sri Caitanya Mahaprabhu listened to the Kurma Purana, wherein is mentioned the chaste woman’s narration.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura remarks that only two khandas of the Kurma Purana are now available, namely the Purva-khanda and Uttara-khanda. Sometimes it is said that the Kurma Purana contains six thousand verses, but according to Srimad-Bhagavatam the original Kurma Purana contains seventeen thousand verses. It is considered the fifteenth of the eighteen Maha-puranas.

TEXT 201

pativrata-siromani janaka-nandini
jagatera mata sita—ramera grhini

TRANSLATION

Srimati Sitadevi is the mother of the three worlds and the wife of Lord Ramacandra. Among chaste women she is supreme, and she is the daughter of King Janaka.

TEXT 202

ravana dekhiya sita laila agnira sarana
ravana haite agni kaila sitake avarana

TRANSLATION

When Ravana came to kidnap Mother Sita and she saw him, she took shelter of the fire-god, Agni. The fire-god covered the body of Mother Sita, and in this way she was protected from the hands of Ravana.

TEXT 203

‘maya-sita’ ravana nila, sunila akhyane
suni’ mahaprabhu haila anandita mane

TRANSLATION

Upon hearing from the Kurma Purana how Ravana had kidnapped a false form of Mother Sita, Sri Caitanya Mahaprabhu became very satisfied.

TEXT 204

sita lana rakhilena parvatira sthane
‘maya-sita’ diya agni vancila ravane

TRANSLATION

The fire-god, Agni, took away the real Sita and brought her to the place of Parvati, goddess Durga. An illusory form of Mother Sita was then delivered to Ravana, and in this way Ravana was cheated.

TEXT 205

raghunatha asi’ yabe ravane marila
agni-pariksa dite yabe sitare anila

After Ravana was killed by Lord Ramacandra, Sitadevi was brought before the fire and tested.

TEXT 206

tabe maya-sita agni kari antardhana
satya-sita ani’ dila rama-vidyamana

TRANSLATION

When the illusory Sita was brought before the fire by Lord Ramacandra, the fire-god made the illusory form disappear and delivered the real Sita to Lord Ramacandra.

TEXT 207

sunina prabhura anandita haila mana
ramadasa-viprera katha ha-ila smarana

TRANSLATION

When Sri Caitanya Mahaprabhu heard this story, He was very pleased, and He remembered the words of Ramadasa Vipra.

TEXT 208

e-saba siddhanta suni’ prabhura ananda haila
brahmanera sthane magi’ sei patra nila

TRANSLATION

Indeed, when Sri Caitanya Mahaprabhu heard these conclusive statements from the Kurma Purana, He felt great happiness. After asking the brahmanas’ permission, He took possession of the manuscript leaves of the Kurma Purana.

TEXT 209

nutana patra lekhana pustake deoyaila
pratiti lagi’ puratana patra magi’ nila

TRANSLATION

Since the Kurma Purana was very old, the manuscript was also very old. Sri Caitanya Mahaprabhu took possession of the original leaves in order to have direct evidence. The text was copied onto new leaves in order that the Purana be replaced.

TEXT 210

patra lana punah daksina-mathura aila
ramadasa vipre sei patra ani dila

TRANSLATION

Sri Caitanya Mahaprabhu returned to southern Mathura [Madurai] and delivered the original manuscript of the Kurma Purana to Ramadasa Vipra.

TEXTS 211–212

sitayaradhito vahnis
chaya-sitam ajijanat
tam jahara dasa-grivah
sita vahni-puram gata

pariksa-samaye vahnim
chaya-sita vivesa sa
vahnih sitam samaniya
tat-purastad aninayat

TRANSLATION

“When he was petitioned by Mother Sita, the fire-god, Agni, brought forth an illusory form of Sita, and Ravana, who had ten heads, kidnapped the false Sita. The original Sita then went to the abode of the fire-god. When Lord Ramacandra tested the body of Sita, it was the false, illusory Sita that entered the fire. At that time the fire-god brought the original Sita from his abode and delivered her to Lord Ramacandra.”

PURPORT

These two verses are taken from the Kurma Purana.

TEXT 213

patra pana viprera haila anandita mana
prabhura carane dhari’ karaye krandana

TRANSLATION

Ramadasa Vipra was very pleased to receive the original leaf manuscript of the Kurma Purana, and he immediately fell down before the lotus feet of Sri Caitanya Mahaprabhu and began to cry.

TEXTS 214–218

After receiving the manuscript, the brahmana, being very pleased, said, “Sir, You are Lord Ramacandra Himself and have come in the dress of a sannyasi to give me audience.

“My dear Sir, You have delivered me from a very unhappy condition. I request that You take Your lunch at my place. Please accept this invitation.

“Due to my mental distress I could not give You a very nice lunch the other day. Now, by good fortune, You have come again to my home.”

Saying this, the brahmana very happily cooked food, and a first-class dinner was offered to Sri Caitanya Mahaprabhu.

Sri Caitanya Mahaprabhu passed that night in the house of the brahmana. Then, after showing him mercy, the Lord started toward the Tamraparni River in Pandya-desa.

COMMENT

The chastity of Mother Sita is glorified in similar terms in the summary of the pastimes of Lord Ramachandra in the Ninth Canto of Srimad-Bhagavatam. Because Ravana had been cursed by the anger of Mother Sita, his armies were vanquished and ultimately he was killed.

te ’nikapa raghupater abhipatya sarve
dvandvam varutham ibha-patti-rathasva-yodhaih
jaghnur drumair giri-gadesubhir angadadyah
sitabhimarsa-hata-mangala-ravanesan

 “Angada and the other commanders of the soldiers of Ramacandra faced the elephants, infantry, horses, and chariots of the enemy and hurled against them big trees, mountain peaks, clubs, and arrows. Thus the soldiers of Lord Ramacandra killed Ravana’s soldiers, who had lost all good fortune because Ravana had been condemned by the anger of Mother Sita.” (SB 9.10.20)

After Ravana had been killed, his wife, Mandodari, praised the power of Mother Sita’s chastity, addressing her husband:

na vai veda maha-bhaga
bhavan kama-vasam gatah
tejo ’nubhavam sitaya
yena nito dasam imam

“O greatly fortunate one, you came under the influence of lusty desires, and therefore you could not understand the influence of Mother Sita. Now, because of her curse, you have been reduced to this state, having been killed by Lord Ramacandra.” (SB 9.10.27) In his purport to this verse, Srila Prabhupada explains that any woman who follows the example of Mother Sita’s chastity and service can attain similar power—and that in fact women should follow her ideal example: “Not only was Mother Sita powerful, but any woman who follows in the footsteps of Mother Sita can also become similarly powerful. There are many instances of this in the history of Vedic literature. Whenever we find a description of ideal chaste women, Mother Sita is among them. Mandodari, the wife of Ravana, was also very chaste. Similarly, Draupadi was one of five exalted chaste women. As a man must follow great personalities like Brahma and Narada, a woman must follow the path of such ideal women as Sita, Mandodari, and Draupadi. By staying chaste and faithful to her husband, a woman enriches herself with supernatural power.”

Although Mother Sita was completely pure and chaste, some ignorant citizens criticized Lord Rama for accepting her back after she had been abducted by Ravana, and to preserve His authority as king—for the benefit of the citizens—He was obliged to consign her to the care of the great sage Valmiki Muni.

By her transcendental qualities and devotional service, Sitadevi attracted her husband, Lord Ramachandra, the Personality of Godhead. And after she completed her pastimes on earth, He remained absorbed in thought of her—while perfectly executing His royal duties—until He followed her, to continue their eternal lila in the spiritual world.

munau niksipya tanayau
sita bhartra vivasita
dhyayanti rama-caranau
vivaram pravivesa ha

“Being forsaken by her husband, Sitadevi entrusted her two sons to the care of Valmiki Muni. Then, meditating upon the lotus feet of Lord Ramacandra, she entered into the earth.” (SB 9.11.15)

tac chrutva bhagavan ramo
rundhann api dhiya sucah
smarams tasya gunams tams tan
nasaknod roddhum isvarah

 “After hearing the news of Mother Sita’s entering the earth, the Supreme Personality of Godhead was certainly aggrieved. Although He is the Supreme Personality of Godhead, upon remembering the exalted qualities of Mother Sita, He could not check His grief in transcendental love.” (SB 9.11.16) Of course, the Lord’s grief upon hearing the news of Sitadevi’s entering the earth was not material. In the spiritual world there are also feelings of separation, but such feelings are a manifestation of the Lord’s internal pleasure potency (hladini-sakti) and give rise to transcendental bliss—although they resemble the miserable feelings experienced by ordinary men and women who are materially attached to each other.

tata urdhvam brahmacaryam
dharyann ajuhot prabhuh
trayodasabda-sahasram
agnihotram akhanditam

“After Mother Sita entered the earth, Lord Ramacandra observed complete celibacy and performed an uninterrupted Agnihotra-yajna for thirteen thousand years.” (SB 9.11.18)

smaratam hrdi vinyasya
viddham dandaka-kantakaih
sva-pada-pallavam rama
atma-jyotir agat tatah

“After completing the sacrifice, Lord Ramacandra, whose lotus feet were sometimes pierced by thorns when He lived in Dandakaranya, placed those lotus feet in the hearts of those who always think of Him. Then He entered His own abode, the Vaikuntha planet beyond the brahmajyoti.” (SB 9.11.19)

Sri Sri Sita-Rama ki jaya!

There is an important lesson for all of us here, whether we are in the bodies of men or women: Sitadevi is the energy of Lord Rama, the property of Lord Rama, and to take the property of the Lord for one’s sense gratification is demonic. Ravana was a scholar, a devotee of Lord Shiva, and he had many, many good qualities. But he had one fault that put him in the category of demons: he wanted to take the Lord’s property and enjoy it for himself. As we have been discussing—and maybe realizing—people in Kali-yuga have two sides: the devotee side and the demon side. The demon side wants to take the property of the Lord and enjoy it, like Ravana. So we must be careful that the demonic side does not become predominant. Otherwise, just as Ravana and his whole dynasty were destroyed, our spiritual life will be destroyed.

What is the difference between material and spiritual? When people challenge us, “You are living in a marble palace, you are using telephones, computers, tape recorders, and automobiles, so you are involved in materialism,” how do we reply? We reply, “We are using everything in the service of the Lord. What is used in the service of the Lord is no longer material but becomes spiritual.” And it is true. The temple is spiritual because it is dedicated to the service of the Lord, and all the paraphernalia used in the Lord’s service is spiritual. So there is no contamination. However, if we use the paraphernalia meant for the service of the Lord for our own sense gratification, then it is no longer spiritual. It becomes maya. Ravana wanted to take Rama’s Sita, but he couldn’t touch the original Sita. He could get only the maya Sita. Similarly, the Lord’s paraphernalia is spiritual when engaged in the Lord’s service, but if we try to use the same things for our sense gratification, they become maya.

We should not be complacent and assume, “I am a devotee and everything I do is spiritual. Even if I handle money, it is spiritual because it’s for Krishna.” If it is for Krishna, it is spiritual, lakshmi, but if it is used for our sense gratification, it becomes material, maya. So, we must be careful in every situation—in every activity, every transaction—to consider: Am I doing this for Krishna or for sense gratification? If an activity is done for Krishna, it becomes spiritual, but if that same activity is done for sense gratification, it becomes material. All the things we have, all the paraphernalia, which are meant for Krishna’s service, become maya if we use them for sense gratification. So we should be very careful, especially if we take donations from the public. In the temple we take donations from the public—directly or indirectly. Even if we don’t directly take donations, we are using donations for our service, so we should take care that the donations we take from the public are used exclusively in transcendental devotional service and not one cent is used for sense gratification. If we use any of it for sense gratification, we are implicated in a cheating process, because the public think they are giving the money for Krishna’s service but in fact we are using it for ourselves.

Srila Prabhupada said that if we take money in the name of Krishna’s service and then use it for sense gratification, we become debtors to the people who gave us the money. In other words, we are supposed to be only peons, carrying the money from the donor to the Lord—like Hanuman. He went to liberate Sita from Ravana, not to keep her for himself but to deliver her to Lord Rama. So, we should be like Hanuman. We should liberate Sita from the hands of whomever and deliver her to Rama. We are not meant to touch her. If we do, we’ll have to come back in another life and pay our debt to the people from whom we took the money. So, these are subtle laws, and Srila Prabhupada was concerned that we should not become victims of our desires for sense gratification. Therefore he explained everything very clearly, so that we can be conscientious and use the Lord’s property only for the Lord’s service. Then we will be like Hanuman, the great devotee who got the mercy of Lord Rama. But if we try to use the Lord’s property for our sense gratification, we become like Ravana and will be destroyed.

On this occasion, we pray to Mother Sita to bless us to become pure-hearted servants like Hanuman, Laksmana, and Mother Sita herself—and to save us. Whatever Ravana-like demonic tendencies we have, let them be vanquished by her mercy, by her will, so we may continue in our devotional service without any impediment and ultimately attain pure love (prema), our ultimate goal.

Sri Sri Sita-Rama-Laksmana-Hanuman ki jaya!
Sri Sita-navami ki jaya!
Srila Prabhupada ki jaya!
Nitai-gaura-premanande hari-haribol!

[A talk by Giriraj Swami on Sita-navami, May 9, 1995, Bombay]

Oh daughter of Janaka, the blessed refuge of souls! Oh Consort of Shri Raghu Rama, bedecked with shining gem-ornaments! Pray, protect me always! You are the wind that destroys the clouds of demons like the hundres-headed Ravana; You are the indweller in the hearts of the devotees; Your Feet shine with the lustre of gems set in the crown of Indra. Continue reading "Srimati Sita Devi (consort of Lord Sri Rama) – Appearance
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