Some random nectar

August 10, 2020 in Articles by Damaghosa dasa

Oct 3 1975 Mauritius

Cyavana: Perfect.

Prabhupāda: So don’t be discouraged.

Puṣṭa Kṛṣṇa: No, Prabhupāda. I’ll never leave your lotus feet. They asked you about other movements yesterday at the press conference…Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: …this movement and that movement. You said, “This is Kṛṣṇa’s movement.” So this should be our line of argument, because especially amongst the Indian community, when they question us about this swami and that swami…

Prabhupāda: They replied that in everything there is light. And yes, the light of, what is called, glowworm and the light of sun is not the same. Everything is light; that doesn’t… We haven’t got to accept so-called lights. Even there is light, when there is sunlight, why you should aspire after glow of light? (People chanting in background) Who is chanting Hare Kṛṣṇa?

Cyavana: Everyone is saying Hare Kṛṣṇa.

Prabhupāda: Hare Rāma Hare Rāma. (laughter)

Devotee (2): So all those sinful activities of these people have been eradicted now by saying Hare Rāma?

Prabhupāda: Oh, yes. Immediately. That is the special advantage of this age. Kirtanād eva kṛṣṇasya mukta-saṅgaḥ [SB 12.3.51]. Immediately becomes free, mukta-saṅga. Without becoming mukta-saṅga, they cannot chant even. Why others are not chanting, they are chanting?

Devotee (2): But the same… That means they will make more sinful activities?

Prabhupāda: If he does, that is another thing. Otherwise, for the time being, he is freed from all the reaction of sinful, immediately. Sadyaḥ savanāya kalpate. Sadya, immediately. Immediately he becomes brāhmaṇa.

Puṣṭa Kṛṣṇa: Is pious activity on the material platform?

Prabhupāda: No, no. It is transcendental, above pious activity. By accumulation of pious activities one may be elevated to the transcendental position. Kṛta-puṇya-puñjāḥ [SB 10.12.11]. Puṇya means pious activities. After doing for many, many years simply pious activities one may be elevated to the transcendental platform. So pious activities cannot be compared with transcendental activities. But it may help in the long runTherefore transcendental activities does not depend on pious activity. It is not dependent. Then it will take long, long years. But automatically he becomes pious, achieves the result of pious activities.

Cyavana: [break] …the standard of morality, Arjuna’s activity of killing was immoral.

Prabhupāda: Morality, immorality, this is all creation of mind. Real purpose of life, to serve the order of Kṛṣṇa, that is real morality.

Oct 4 1975 Mauritius

Harikeśa: When people die, though, there is usually some cause. Like they have a heart attack or they get hit by a car or some disease. So that death is caused by the disease…

Prabhupāda: That is not the cause. That is the effect. You foolish, do not know. You are taking it, cause.

Harikeśa: Well, when you get hit by a car, that’s a cause.

Prabhupāda: Just like one man becomes insolvent, loses everything. So he said that “I had no money. Therefore I become insolvent.” But that is not the fact. He could not manage; therefore there was scarcity of money and he became failure. So that is effect. On account of his bad management, he came to a position that he could not pay to his creditor, and his business is failure. So that insolvency is not the cause. It is the effect.

Puṣṭa Kṛṣṇa: Bhīṣma was able to remain in his body even on a bed of arrows.

Prabhupāda: So when you are going to die, these are the… On account of imminent death, these are the effects.

Harikeśa: But that means that the body breaks down.

Prabhupāda: Hm?

Harikeśa: The body breaks down.

Prabhupāda: At a certain period it will break.

Harikeśa: So that is the cause, the body breaking down.

Prabhupāda: Yes. So you say heart failure is the cause. No. The body is breaking; therefore heart failure.

Harikeśa: So death means the body breaks.

Prabhupāda: No, no. First of all your answer… You say the heart failure is the cause. The man is dying. I say that because the man is dying, the heart is failure. So heart failure is not the cause. It is the effect.

Harikeśa: That’s very difficult…

Puṣṭa Kṛṣṇa: Because his karma in that body is running out, he has to leave.

Brahmānanda: But if I can get some machine that will make the heart keep on beating, then the man won’t die.

Prabhupāda: No. That you are failure. You have got so many machines. You go on, keeping the heart going on. That is not possible.

Harikeśa: Finally they just pull out the plug. The doctor kicks the plug one day.

Prabhupāda: (laughs) Yes.

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How to make Krsna happy

August 10, 2020 in Articles by Damaghosa dasa

To increase the transcendental bliss of the cowherd men of Gokula, this child will always act auspiciously for you. And by His grace only, you will surpass all difficulties.PURPORTFor the cowherd men and the cows, Kṛṣṇa is the supreme friend. Therefore He is worshiped by the prayer namo brahmaṇyadevāya go-brāhmaṇahitāya ca. His pastimes in Gokula, His dhāma, are always favorable to the brāhmaṇas and the cows. His first business is to give all comfort to the cows and the brāhmaṇas.In fact, comfort for the brāhmaṇas is secondary, and comfort for the cows is His first concern. Because of His presence, all people would overcome all difficulties and always be situated in transcendental bliss.Link to this page: https://prabhupadabooks.com/sb/10/8/16
see cow video below

https://www.facebook.com/watch/?ref=search&v=754208351993858&external_log_id=ded87e6f-3fa3-4abf-9332-a24e4a0cfe99&q=cow%20brush%20outside
https://www.facebook.com/search/top/?q=cow%20brush%20outside&epa=SEARCH_BOX

Sri Krsna Janma Astami, Wednesday, August 12, 2020 [Mayapura, West Bengal, India time] Srila Prabhupada explains the appearance of Lord Krishna

August 10, 2020 in Articles by Laksman dasa

Sri Krsna Janma Astami, Wednesday, August 12, 2020 [Mayapura, West Bengal, India time]Srila Prabhupada explains the appearance of Lord Krishna

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As stated in the Bhagavad-gītā, the Lord says that His appearance, birth, and activities, are all transcendental, and one who understands them factually becomes immediately eligible to be transferred to the spiritual world. The Lord’s appearance or birth is not like that of an ordinary man who is forced to accept a material body according to his past deeds. The Lord’s appearance is explained in the Second Chapter: He appears out of His own sweet pleasure. When the time was mature for the appearance of the Lord, the constellations became very auspicious. The astrological influence of the star known as Rohiṇī was also predominant because this star is considered to be very auspicious. Rohiṇī is under the direct supervision of Brahmā. According to the astrological conclusion, besides the proper situation of the stars, there are auspicious and inauspicious moments due to the different situations of the different planetary systems. At the time of Kṛṣṇa’s birth, the planetary systems were automatically adjusted so that everything became auspicious.

that time, in all directions, east, west, south, north, everywhere, there was an atmosphere of peace and prosperity. There were auspicious stars visible in the sky, and on the surface in all towns and villages or pasturing grounds and within the minds of everyone there were signs of good fortune. The rivers were flowing full of waters, and lakes were beautifully decorated with lotus flowers. The forests were full with beautiful birds and peacocks. All the birds within the forests began to sing with sweet voices, and the peacocks began to dance along with their consorts. The wind blew very pleasantly, carrying the aroma of different flowers, and the sensation of bodily touch was very pleasing. At home, the brāhmaṇas, who were accustomed to offer sacrifices in the fire, found their homes very pleasant for offerings. Due to disturbances created by the demoniac kings, the sacrificial fire alter had been almost stopped in the houses of brāhmaṇas, but now they could find the opportunity to start the fire peacefully. Being forbidden to offer sacrifices, the brāhmaṇas were very distressed in mind, intelligence and activities, but just on the point of Kṛṣṇa’s appearance, automatically their minds became full of joy because they could hear loud vibrations in the sky of transcendental sounds proclaiming the appearance of the Supreme Personality of Godhead.

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Qualifications for being a liberated soul

August 8, 2020 in Articles by Damaghosa dasa

Hare Krsna-For those devotees who want to know- here is a comprehensive list given to us by Srila Prabhupada for the beginning stages of an aspiring devotee and- the already acquired  qualities of a bona fide guru or liberated soul
Hare Krsna

damaghosa das———————————

SB 5.4.5 purport…This is the way of Vedic life. One must stop the process of repeated birth and death and return home, back to Godhead. The words tan-mahimānam avāpa are significant in this regard. Śrīla Śrīdhara Svāmī says that mahimā means liberation in this life. We should act in such a way in this life that after giving up this body, we will become liberated from the bondage of repeated birth and death. This is called jīvan-mukti.Śrīla Vīrarāghava Ācārya states that in the Chāndogya Upaniṣad there are eight symptoms of a jīvan-mukta, a person who is already liberated even when living in this body. The first symptom of one so liberated is that he is freed from all sinful activity (apahata-pāpa). As long as one is under the clutches of māyā in the material energy, one has to engage in sinful activity. Bhagavad-gītā describes such people as duṣkṛtinaḥ, which indicates that they are always engaged in sinful activity. One who is liberated in this life does not commit any sinful activities. Sinful activity involves illicit sex, meat-eating, intoxication and gambling. Another symptom of a liberated person is vijara, which indicates that he is not subjected to the miseries of old age. Another symptom is vimṛtyu. A liberated person prepares himself in such a way that he does not take on any more material bodies, which are destined to die. In other words, he does not fall down again to repeat birth and death. Another symptom is viśoka, which indicates that he is callous to material distress and happiness. Another is vijighatsa, which indicates that he no longer desires material enjoyment. Another symptom is apipātā, which means that he has no desire other than to engage in the devotional service of Kṛṣṇa, his dearmost pursuable Lord. A further symptom is satya-kāma, which indicates that all his desires are directed to the Supreme Truth, Kṛṣṇa. He does not want anything else. He is satya-saṅkalpa. Whatever he desires is fulfilled by the grace of Kṛṣṇa. First of all, he does not desire anything for his material benefit, and secondly if he desires anything at all, he simply desires to serve the Supreme Lord. That desire is fulfilled by the Lord’s grace. That is called satya-saṅkalpa. Śrīla Viśvanātha Cakravartī points out that the word mahimā means returning to the spiritual world, back home, back to Vaikuṇṭha. Śrī Śukadeva says that the word mahimā means that the devotee attains the qualities of the Supreme Personality of Godhead. This is called sadharma, or “the same quality.” Just as Kṛṣṇa is never born and never dies, His devotees who return to Godhead never die and never take birth within the material world.
BG 7.14 purport...Another meaning of guṇa is rope; it is to be understood that the conditioned soul is tightly tied by the ropes of illusion. A man bound by the hands and feet cannot free himself – he must be helped by a person who is unbound. Because the bound cannot help the bound, the rescuer must be liberated. Therefore, only Lord Kṛṣṇa, or His bona fide representative the spiritual master, can release the conditioned soul. Without such superior help, one cannot be freed from the bondage of material nature. Devotional service, or Kṛṣṇa consciousness, can help one gain such release.
Note-this purport is very nicely given to us by Srila Prabhupada so that we wont be cheated by future “gurus” who claim to be bona fide spiritual masters, yet have none of the above mentioned qualities of a liberated soul. If one is bound my material desires, or manifest material qualities, then how can this person who is bound to matter like ourselves, in any way help us who are also similarly bound by the ropes of material nature? Only that person who is not bound with ropes of maya can intie our ropes, and nobody else)

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Lord Nityananda Prabhu-Trouble Maker

August 8, 2020 in Articles by Damaghosa dasa

Hare Krsna…..Hare Rama….
Lord Nityananda Prabhu was known as a trouble maker at times. He would throw His clothes around, standing sometimes naked before the devotees, toss His food into other rooms or on the floor, and sometimes reply in ways that made absolutely no sense to all others. When a pot of ghee was stolen by a crow from Mother Malinis kitchen he ordered the bird to return it, which it did.When she offered Him sweets, He would toss them about and then return them to the plate so as not to cause her distress.And yet He was always  bursting forth with divine happiness,  acting like an innocent young boy at times, even when Hewould jump into the Ganga river and chase crocodiles, much to the dismay of all others. He would chase the young gopi girls and ask them to marry Him, even though this was not possible according to the customs.  Nobody knew what He would do from moment to moment. And despite all this ,everyone loved Him just like they loved Nimai pandit, Sri Gauranga Mahaprabhu. The Two Lords were inseparable, and They both began the sankirtan movement in Bengal India 500 years ago and predicted it would spread to every town and village on this earth-which has almost been done up to today.
I offer my humble obeisances to these two Divine Incarnations of Lord Krsna and Lord Balarama who have captured the attention of millions of  devotees in this age of kali.

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Some Random Nectar

August 8, 2020 in Articles by Damaghosa dasa


Oct 3 1975 Mauritius
Cyavana: Perfect.Prabhupāda: So don’t be discouraged.Puṣṭa Kṛṣṇa: No, Prabhupāda. I’ll never leave your lotus feet. They asked you about other movements yesterday at the press conference…Prabhupāda: Yes.Puṣṭa Kṛṣṇa: …this movement and that movement. You said, “This is Kṛṣṇa’s movement.” So this should be our line of argument, because especially amongst the Indian community, when they question us about this swami and that swami…Prabhupāda: They replied that in everything there is light. And yes, the light of, what is called, glowworm and the light of sun is not the same. Everything is light; that doesn’t… We haven’t got to accept so-called lights. Even there is light, when there is sunlight, why you should aspire after glow of light? (People chanting in background) Who is chanting Hare Kṛṣṇa?Cyavana: Everyone is saying Hare Kṛṣṇa.Prabhupāda: Hare Rāma Hare Rāma. (laughter)Devotee (2): So all those sinful activities of these people have been eradicted now by saying Hare Rāma?Prabhupāda: Oh, yes. Immediately. That is the special advantage of this age. Kirtanād eva kṛṣṇasya mukta-saṅgaḥ [SB 12.3.51]. Immediately becomes free, mukta-saṅga. Without becoming mukta-saṅga, they cannot chant even. Why others are not chanting, they are chanting?Devotee (2): But the same… That means they will make more sinful activities?Prabhupāda: If he does, that is another thing. Otherwise, for the time being, he is freed from all the reaction of sinful, immediately. Sadyaḥ savanāya kalpate. Sadya, immediately. Immediately he becomes brāhmaṇa.Puṣṭa Kṛṣṇa: Is pious activity on the material platform?Prabhupāda: No, no. It is transcendental, above pious activity. By accumulation of pious activities one may be elevated to the transcendental position. Kṛta-puṇya-puñjāḥ [SB 10.12.11]. Puṇya means pious activities. After doing for many, many years simply pious activities one may be elevated to the transcendental platform. So pious activities cannot be compared with transcendental activities. But it may help in the long runTherefore transcendental activities does not depend on pious activity. It is not dependent. Then it will take long, long years. But automatically he becomes pious, achieves the result of pious activities.Cyavana: [break] …the standard of morality, Arjuna’s activity of killing was immoral.Prabhupāda: Morality, immorality, this is all creation of mind. Real purpose of life, to serve the order of Kṛṣṇa, that is real morality.

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Prabhupada sails on Jaladuta anniversary 4th Aug 2020.

August 3, 2020 in Articles by Laksman dasa

Prayer unto the Lotus Feet of Krsna
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda
on board the ship Jaladuta, September 13, 1965

By Balaram das

https://prabhupadabooks.com/diaries/jaladuta/8/jd_8.1_prayer_unto_the_lotus_feet_of_krsna

60 years ago, on March 10, 1959 the MS Jaladuta was launched in Germany

60 years ago, on March 10, 1959 the MS Jaladuta was launched
at the shipbuilding yard of Flenderwerke AG in Lübeck, Germany.

The MS Jaladuta

According to Yugala Kishor Gour dasa – who did some very serious research – it was *this* Jaladuta (of the three Jaladutas built) that brought Śrīla Prabhupāda to the West.

The MS Jaladuta slides off the yard towards the Elbe-Trave Kanal for its first test run.

Nice to see the auspicious Swastika in Germany in 1959, although it was outlawed after 1945.

Evidently, Krishna made sure that the carrier for His confidential pure devotee was *Made in Germany* to ensure a safe voyage.

(Thanks to Yugala Kishor Gour Prabhu for supplying the photo and the information)

MS Jaladuta

1) The picture above displays Shri Patel of Scindia and a representative
of the Flenderwerke shipyard preparing the ceremonial fire.

MS Jaladuta

2) Shri Patel painting (above) the Swastika on the bow of the vessel.

MS Jaladuta

3) The procedure is that the yard invites a prominent figure to speak the name of the vessel while simultaneously breaking a bottle of champagne over the bow. In this case the shipbuilders invited members of the board of Scindia, and instead of a bottle of alcohol, a blessed coconut was used to inaugurate the name giving ceremony.

Srila Prabhupada’s Jaladuta Ticket

“So my Guru Maharaja ordered me long, long ago, when I was twenty- five years old, my Guru Maharaja ordered me to go to the foreign countries and preach Lord Caitanya’s message. But somehow or other I could not assimilate his order until I was seventy years old.

But it was better late than never. So also I was trying how to make a successful tour for preaching Caitanya Mahaprabhu’s message. So by the grace of my Guru Maharaja and by your blessings, I went to the Western countries and had such a very good response, very good response. I went there empty handed with forty rupees in my pocket and free ticket, return ticket, by the Scindia Steam Navigation Company. And for one year I had no place to live, I had no money to eat; still I was going here and there.

Srila Prabhupada’s Jaladuta Ticket

Then in 1966… I went in America in 1965. After struggling for one year, in 1966 I incorporated this Krishna consciousness, International Society for Krishna Consciousness. So some of our friends suggested, “Why not make ‘God Consciousness Society’?” and “No. ‘Krishna Consciousness.’ If I make ‘God Consciousness,’ that will be a big task.” Krsnas tu bhagavan svayam. Krsnas tu bhagavan svayam. Isvarah paramah krsnah [Bs. 5.1]. Therefore this distinctly should be the society for Krishna consciousness.

So these boys, when I started my class, 26 Second Avenue, some of these students were coming, and then I started my kirtana at the Thompkins Square Park, sitting on the ground floor. These boys and the girls were coming. That was the first publicity, make in the New York Times, about my kirtana, and gradually it developed.

Next branch was opened at San Francisco, then at Montreal, then at Boston, Buffalo. In this way now we have sixty-five branches all over the world, and each branch there are maximum two hundred devotees like these, and minimum twenty-five devotees at least.”

Srila Prabhupada’s passport

Srila Prabhupada’s passport

Jaladuta Journal :: 1965

1965 August 20: “The ship is stranded on the Arabian Sea about four miles from the coast. On account of Janmastami day I spoke for an hour on the philosophy and teachings of Lord Sri Krishna. All the officers attended and there was distribution of Prasadam.” ( Jaladuta Journal :: 1965)

Lord Balarama’s appearance day Monday August 3, 2020 [Mayapura, West Bengal, India]

August 3, 2020 in Articles by Laksman dasa

Subject: Lord Balarama’s appearance day Monday August 3, 2020 [Mayapura, West Bengal, India]
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kṛtavān kila karmāṇi

saha rāmeṇa keśavaḥ

atimartyāni bhagavān

gūḍhaḥ kapaṭa-mānuṣaḥ

SYNONYMS

kṛtavān—done by; kila—what; karmāṇi—acts; saha—along with; rāmeṇaBalarāma; keśavaḥ—Śrī Kṛṣṇa; atimartyāni—superhuman; bhagavān—the Personality of Godhead; gūḍhaḥ—masked as; kapaṭa—apparently; mānuṣaḥ—human being.

TRANSLATION

Lord Śrī Kṛṣṇa, the Personality of Godhead, along with Balarāma, played like a human being, and so masked He performed many superhuman acts.

PURPORT

The doctrines of anthropomorphism and zoomorphism are never applicable to Śrī Kṛṣṇa, or the Personality of Godhead. The theory that a man becomes God by dint of penance and austerities is very much rampant nowadays, especially in India. Since Lord Rāma, Lord Kṛṣṇa and Lord Caitanya Mahāprabhu were detected by the sages and saints to be the Personality of Godhead as indicated in revealed scriptures, many unscrupulous men have created their own incarnations. This process of concocting an incarnation of God has become an ordinary business, especially in Bengal. Any popular personality with a few traits of mystic powers will display some feat of jugglery and easily become an incarnation of Godhead by popular vote. Lord Śrī Kṛṣṇa was not that type of incarnation. He was actually the Personality of Godhead from the very beginning of His appearance. He appeared before His so-called mother as four-armed Viṣṇu. Then, at the request of the mother, He became like a human child and at once left her for another devotee at Gokula, where He was accepted as the son of Nanda Mahārāja and Yaśodā Mātā. Similarly, Śrī Baladeva, the counterpart of Lord Śrī Kṛṣṇa, was also considered a human child born of another wife of Śrī Vasudeva. In Bhagavad-gītā, the Lord says that His birth and deeds are transcendental and that anyone who is so fortunate as to know the transcendental nature of His birth and deeds will at once become liberated and eligible to return to the kingdom of God. So knowledge of the transcendental nature of the birth and deeds of Lord Śrī Kṛṣṇa is sufficient for liberation. In the Bhāgavatam, the transcendental nature of the Lord is described in nine cantos, and in the Tenth Canto His specific pastimes are taken up. All this becomes known as one’s reading of this literature progresses. It is important to note here, however, that the Lord exhibited His divinity even from the lap of His mother, that His deeds are all superhuman (He lifted Govardhana Hill at the age of seven), and that all these acts definitely prove Him to be actually the Supreme Personality of Godhead. Yet, due to His mystic covering, He was always accepted as an ordinary human child by His so-called father and mother and other relatives. Whenever some herculean task was performed by Him, the father and mother took it otherwise. And they remained satisfied with unflinching filial love for their son. As such, the sages of Naimiṣāraṇya describe Him as apparently resembling a human being, but actually He is the Supreme Almighty Personality of Godhead.Link to this page: https://prabhupadabooks.com/sb/1/1/20

ekonaviṁśe viṁśatime

vṛṣṇiṣu prāpya janmanī

rāma-kṛṣṇāv iti bhuvo

bhagavān aharad bharam

SYNONYMS

ekonaviṁśe—in the nineteenth; viṁśatime—in the twentieth also; vṛṣṇiṣu—in the Vṛṣṇi dynasty; prāpya—having obtained; janmanī—births; rāmaBalarāma; kṛṣṇau—Śrī Kṛṣṇa; iti—thus; bhuvaḥ—of the world; bhagavān—the Personality of Godhead; aharat—removed; bharam—burden.

TRANSLATION

In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarāma and Lord Kṛṣṇa in the family of Vṛṣṇi [the Yadu dynasty], and by so doing He removed the burden of the world.

PURPORT

The specific mention of the word bhagavān in this text indicates that Balarāma and Kṛṣṇa are original forms of the Lord. This will be further explained later. Lord Kṛṣṇa is not an incarnation of the puruṣa, as we learned from the beginning of this chapter. He is directly the original Personality of Godhead, and Balarāma is the first plenary manifestation of the Lord. From Baladeva the first phalanx of plenary expansions, Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna, expands. Lord Śrī Kṛṣṇa is Vāsudeva, and Baladeva is Saṅkarṣaṇa.  Link to this page: https://prabhupadabooks.com/sb/1/3/23

Although Kṛṣṇa was the real son of Vasudeva and Devakī, because of Kaṁsa’s atrocious activities Vasudeva could not enjoy the birth ceremony of his son. But Nanda Mahārāja, the foster father, celebrated the birth ceremony of Kṛṣṇa very joyfully. The next day, it was declared that a male child was born of Yaśodā. According to Vedic custom, Nanda Mahārāja called for learned astrologers and brāhmaṇas to perform the birth ceremony. After the birth of a child, the astrologers calculate the moment of the birth and make a horoscope of the child’s future life. Another ceremony takes place after the birth of the child: the family members take baths, cleanse themselves and decorate themselves with ornaments and garlands; then they come before the child and the astrologer to hear of the future life of the child. Nanda Mahārāja and other members of the family dressed and sat down in front of the birthplace. All the brāhmaṇas who were assembled there on this occasion chanted auspicious mantras, according to the rituals, while the astrologers performed the birth ceremony. All the demigods are also worshiped on this occasion, as well as the forefathers of the family. Nanda Mahārāja distributed 200,000 well decorated, dressed and ornamented cows to the brāhmaṇas. He not only gave cows in charity, but hills of grains, decorated with golden-bordered garments and many ornaments. Krsna Book chapter 5

Nanda Mahārāja and Yaśodā were also living in Mathurā because Kṛṣṇa and Balarāma were there, but after some time they wanted to go back to Vṛndāvana. Kṛṣṇa and Balarāma went before them and very feelingly and affectionately embraced Nanda and Yaśodā, and Kṛṣṇa began to speak as follows: “My Dear father and mother, although I was born of Vasudeva and Devakī, you have been Our real father and mother, because from Our very birth and childhood, you raised Us with great affection and love. Your affectionate love for Us was more than anyone can offer one’s own children. You are actually Our father and mother, because you raised Us as your own children at a time when when We were just like orphans. For certain reasons We were rejected by Our father and mother, and you protected Us. My dear father and mother, I know you will be feeling separation by returning to Vṛndāvana and leaving Us here, but please rest assured that I shall be coming back to Vṛndāvana just after giving some satisfaction to My real father and mother, Vasudeva and Devakī, My grandfather, and other relatives and family members.” Kṛṣṇa and Balarāma satisfied Nanda and Yaśodā by sweet words and by presentation of various clothing, ornaments and properly made utensils. They satisfied them, along with their friends and neighbors who had come with them from Vṛndāvana to Mathurā, as fully as possible. On account of his excessive parental affection for Balarāma and Kṛṣṇa, Nanda Mahārāja felt tears in his eyes, and he embraced Them and started with the cowherd men for Vṛndāvana. ink to this page: https://prabhupadabooks.com/kb/1/44

Therefore, although Romaharṣaṇa Sūta was voted to the Vyāsāsana by all the brāhmaṇas, he should have followed the behavior of other learned sages and brāhmaṇas who were present and should have known that Lord Balarāma is the Supreme Personality of Godhead. Respects are always due Him, even though such respects can be avoided in the case of an ordinary man. The appearances of Kṛṣṇa and Balarāma are especially meant for reestablishment of the religious principles. As stated in the Bhagavad-gītā, the highest religious principle is to surrender unto the Supreme Personality of Godhead. It is also confirmed in the Śrīmad-Bhāgavatam that the topmost perfection of religiousness is to be engaged in the devotional service of the Lord.

Sri Gauridasa Pandita Tirobhava Tithi and Srila Rupa Goswami Prabhupada Tirobhava Tithi [disappearance day]

August 3, 2020 in Articles by Laksman dasa

Subject: Sri Gauridasa Pandita Tirobhava Tithi and Srila Rupa Goswami Prabhupada Tirobhava Tithi [disappearance day]
July 31, 2020  [Mayapura, West Bengal, Bharata bhumi time]

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Caitanya Mahaprabhu’s Footprints at Kalna

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The Shrine housing Mahaprabhu’s Footprints

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Left: Tentultala – Lord Caitanya’s Tamarind tree Kalna
Right: the Plum tree under which Nityananda Prabhu married Jahnavi and Basudha devis
[ Photos: Ambikakalna.com ]
 Srila Prabhupada explains the exalted position of Gauri dasa Pandita

gaurīdāsa paṇḍita yāṅra premoddaṇḍa-bhaktikṛṣṇa-premā dite, nite, dhare mahāśaktiSYNONYMSgaurīdāsa paṇḍita—of the name GaurīdāsaPaṇḍita; yāṅra—whose; premauddaṇḍabhakti—the most elevated in love of Godhead and devotional service; kṛṣṇapremā—love of Kṛṣṇa; dite—to deliver; nite—and to receive; dhare—empowered; mahāśakti—great potency.
TRANSLATIONGaurīdāsa Paṇḍita, the emblem of the most elevated devotional service in love of Godhead, had the greatest potency to receive and deliver such love.
PURPORTIt is said that GaurīdāsaPaṇḍita was always patronized by King Kṛṣṇadāsa, the son of Harihoḍa. GaurīdāsaPaṇḍita lived in the village of Śāligrāma, which is situated a few miles from the railway station Muḍāgāchā, and later he came to reside in Ambikā-kālanā. It is stated in the Gaura-gaṇoddeśa-dīpikā, verse 128, that formerly he was Subala, one of the cowherd boyfriends of Kṛṣṇa and Balarāma in Vṛndāvana. GaurīdāsaPaṇḍita was the younger brother of SūryadāsaSarakhela, and with the permission of his elder brother he shifted his residence to the bank of the Ganges, living there in the town known as Ambikā-kālanā. Some of the names of the descendants of GaurīdāsaPaṇḍita are as follows: (1) Śrī Nṛsiṁhacaitanya, (2) Kṛṣṇadāsa, (3) Viṣṇudāsa, (4) BaḍaBalarāmadāsa, (5) Govinda, (6) Raghunātha, (7) Baḍu Gaṅgādāsa, (8) Āuliyā Gaṅgārāma, (9) Yādavācārya, (10) Hṛdayacaitanya, (11) Cānda Hāladāra, (12) MaheśaPaṇḍita, (13) MukuṭaRāya, (14) Bhātuyā Gaṅgārāma, (15) Āuliyā Caitanya, (16) KāliyāKṛṣṇadāsa, (17) PātuyāGopāla, (18) BaḍaJagannātha, (19) Nityānanda, (20) Bhāvi, (21) Jagadīśa, (22) Rāiyā Kṛṣṇadāsa and (22 12) Annapūrṇā. The eldest son of GaurīdāsaPaṇḍita was known as big Balarāma, and the youngest was known as Raghunātha. The sons of Raghunātha were MaheśaPaṇḍita and Govinda. Gaurīdāsa Paṇḍita’s daughter was known as Annapūrṇā.The village Ambikā-kālanā, which is situated just across the river Ganges from Śāntipura, is two miles east of the Kālanā-korṭa railway station, on the eastern railway. In Ambikā-kālanā there is a temple constructed by the Zamindar of Burdwan. In front of the temple there is a big tamarind tree, and it is said that Gaurīdāsa Paṇḍita and Lord Caitanya Mahāprabhu met underneath this tree. The place where the temple is situated is known as Ambikā, and because it is in the area of Kālanā, the village is known as Ambikā-kālanā. It is said that a copy of the Bhagavad-gītā written by Śrī Caitanya Mahāprabhu still exists in this temple.  Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 11: The Expansions of Lord Nityananda : Adi 11.26 :

nityānande samarpila jāti-kula-pāṅtiśrī-caitanya-nityānande kari prāṇapati
SYNONYMSnityānande—to Lord Nityānanda; samarpila—he offered; jāticaste distinction; kula—family; pāṅti—fellowship; śrīcaitanya—Lord Caitanya; nityānande—in Lord Nityānanda; kari—making; prāṇapati—the Lords of his life.
TRANSLATIONMaking Lord Caitanya and Lord Nityānanda the Lords of his life, Gaurīdāsa Paṇḍita sacrificed everything for the service of Lord Nityānanda, even the fellowship of his own family.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 11: The Expansions of Lord Nityananda : Adi 11.27

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A serial presentation of the holy places mentioned in the Jaiva Dharma of Srila Bhaktivinoda Thakur – Part 9.
The town of Kalna, 50 kms. from Bardhaman, is one of the Shaktipiths, or holy dhams of the Shakti worshippers. The town is named for Devi Ambika, an expansion of Durga, who is worshipped at the Siddheshwari Temple. Aside from numerous Shiva temples there are a number of important Vaisnava temples here, including the Krishna Chandra mandir (pictured above), famous for its 25 steeples, the Anantavasudev temple, and a Jagannatha temple. Much of the temple architecture in Kalna is constructed in the terracotta style for which Bengal is famous.

In Bhakti-Ratnakara we find an interesting reference to a Kalna pastime in which Sri Caitanya Mahaprabhu reminded Gauridasa Pandit of his identity during Vrindavan-lila. “How can I describe the activities of Gauridasa Pandita who was always engaged in serving the two Lords. Out of love Nitai and Caitanya once told Gauridasa smilingly, who can know your activities when you even do not know that you are always absorbed in love and devotion?
“O Suvala, my friend, can you remember your first life? Can you remember the great fun we had when we took the cows to the bank of the Jamuna?”
Saying this the deities turned themselves into Krsna and Balarama with black and fair complexions. In that form they held the singa (horn), flute, cane, peacock feathers and ornaments. How beautiful they looked in the dress of cowherd boys.
Beholding their beauty, Gauridasa was overwhelmed with ecstatic joy. Only by the will of the Lord could he regain his consciousness and therefore he stared steadily at the deities on the throne. When the two Lords displayed their pastimes in this way Gauridasa experienced ecstatic love.”

(Bhakti-Ratnakara Chapter 7, Texts 358 to 366)
Of course, the friend Suvala that Mahaprabhu is referring to is none other than Subala sakha, the cowherd boy friend of Sri Krsna in Vraja: subalo yah priya-shreshthah sa gauridasa-panditah “In Vraja, Gauri Das Pandit was Subala, one of the twelve Gopals. He is one of Nityananda Prabhu’s dearest associates.”
(Gaura-ganoddesha-dipika 128)
During Caitanya-lila, Gauri Das’s first residence was in the village known as Shaligram, not far from Muragacha. Later he moved to Ambika Kalna in Burdwan district, where his Sripat is extremely well known. His father’s name was Kamsari Mishra and his mother was Kamala Devi. Kamsari Mishra belonged to the Vatsa gotra, and their family name was Ghoshal. Gauri Das was the fourth of six sons. His three older brothers were named Damodar, Jagannath and Surya Das. Surya Das had the title sarakhela (military title, “commander,” also used for estate managers) and gave his two daughters, Vasudha and Jahnava in marriage to Nityananda Prabhu. Gauri Das Pandit’s younger brothers were named Krishna Das Sarkhel and Nrisingha Chaitanya.
“Sarkhel Surya Das Pandit was a very magnanimous person. His younger brother was named Gauri Das. Gauri Das Pandit took permission from his older brother before moving from Shaligram to Ambika.”
(Bhakti-ratnakara 7.330-1)
The story is told in Caitanya-caritamrta about Mahaprabhu and Gauridas Pandita in Ambika Kalna. On the day that Mahaprabhu paddled across the Ganges to come to visit Gauridas, he sat under the tamarind tree. Gauridas asked for Mahaprabhu to stay permanently there in Ambika. In order to fulfill his devotee’s desire, Mahaprabhu revealed that His form and that of Nityananda Prabhu were in a nearby neem tree. It is also said that when these Deities were being carved, Nityananda was physically present. Conquered by Gauridas’s love for them, the Deities would physically eat everything that he offered to them. When Mahaprabhu and Nityananda Prabhu were about to leave, Gauridas did everything in his power to hold them back. Mahaprabhu calmed him by saying, “Nityananda and I are directly present in these Forms. You can tell either the Deities to go, or we can leave. You choose.” Naturally, Gauri Das chose the real Gaura-Nitai to stay and said that the Deities could leave. So this is what happened, demonstrating the truth of the Caitanya-caritamrita’s statement: nama vigraha Svarupa, ei tina eka-rupa
tine bheda nahi tina cidananda-rupa
“These three, the name, the deity form and the original form of the Lord, are all one. No distinction should be made between them, for all three are of transcendental, spiritual substance.”
( Caitanya-caritamrita 17.131) The tree that Lord Caitanya took rest beneath is still residing in Kalna. Known as Tentultala, or Amlitala, it is located at the Mahaprabhu Para, where the Lotus Footprints of Sri Caitanya are also found.

Lord Balaram’s wives Varuni and Revati became Vasudha and Jahnavi, the two wives of Nityananda Prabhu in Chaitanya-lila. Vasudha and Jahnavai’s father Suryadas Pandit was the brother of Gauridas Pandit. The Plum tree the wedding was held beneath still resides in Kalna.
_________________________________________________________________________________________subalo yah priya-shreshthah sa gauridasa-panditah “In Vraja, Gauri Das Pandit was Subala, one of the twelve Gopals. He is one of Nityananda Prabhu’s dearest associates.”
(Gaura-ganoddesha-dipika 128)
“Gauri Das Pandit was most fortunate. His body, mind and soul were all devoted to Nityananda Prabhu.”
(Chaitanya Bhagavat 3.5.730)

“Sarkhel Surya Das Pandit was a very magnanimous person. His younger brother was named Gauri Das. Gauri Das Pandit took permission from his older brother before moving from Shaligram to Ambika.”
(Bhakti-ratnakara 7.330-1)
“Gauri Das Pandit’s disciple was named Hriday Chaitanya. His disciple was the son of Gauri Das Pandit’s daughter Annapurna Devi, Gopiraman. It is the family descendants of this Gopiramana who are the current owners of the Ambika Sripat.”
(Anubhashya to Chaitanya Charitamrita 1.11.26)“One day Gauranga crossed the Ganges from Shantipur to visit Ambika. He told Gauri Das Pandit, “I was in Shantipur and from there I went to Harinadi village and took a boat to come here. I have brought one of the paddles with me–here, take it. Use it to take the fallen living beings across the river of material suffering.” So saying, the Lord embraced him.”
(Bhakti-ratnakara 7.333-6)
“Fortunate souls can still see the Gita that the Lord gave to Gauri Das, as well as the paddle when they visit the deities in Ambika.”
(Bhakti-ratnakara 7.341)the day that Mahaprabhu paddled across the Ganges to come to visit Gauri Das, he sat under the tamarind tree. Gauri Das asked for Mahaprabhu to stay permanently there in Ambika. In order to fulfill his devotee’s desire, Mahaprabhu revealed that his form and that of Nityananda Prabhu were in a nearby neem tree. It is also said that when these Deities were being carved, Nityananda was physically present. Conquered by Gauri Das’s love for them, the Deities would physically eat everything that he offered to them. When Mahaprabhu and Nityananda Prabhu were about to leave, Gauri Das did everything in his power to hold them back. Mahaprabhu calmed him by saying, “Nityananda and I are directly present in these Forms. You can tell either the Deities to go, or we can leave. You choose.” Naturally, Gauri Das chose the real Gaura-Nitai to stay and said that the Deities could leave. So this is what happened, demonstrating the truth of the Chaitanya Charitamrita’s statement:

nama vigraha Svarupa, ei tina eka-rupa
tine bheda nahi tina cidananda-rupa
“These three, the name, the deity form and the original form of the Lord, are all one. No distinction should be made between them, for all three are of transcendental, spiritual substance.”
(Chaitanya Charitamrita 17.131) Jahnava Devi cried when she saw the samadhi tomb of her uncle in Vrindavan. “When she saw Gauri Das Pandit’s samadhi, torrents of tears fell from her eyes and she could do nothing to stop them.”
(Bhakti-ratnakara 11.259)

Prabhupada-how are you seeing Krsna at every moment?

July 29, 2020 in Articles by Damaghosa dasa

July 31 1975 New Orleans
Devotee (2): Śrīla Prabhupāda, you are seeing Kṛṣṇa at every moment. Does this mean you are seeing Kṛṣṇa in His two-armed form playing the flute at every moment?Prabhupāda:What do you think?Devotee (2): I don’t know, Śrīla Prabhupāda.Prabhupāda: Then? Seeing means Kṛṣṇa as He is. That’s all. Santaḥ sadaiva hṛdayeṣu vilokayanti. You never read Brahmasaṁhitā? Do you read?Devotee (2): Yes, Prabhupāda. What you have of the Brahmasaṁhitā in your books.Prabhupāda:Brahmasaṁhitā it is said, santaḥ sadaiva hṛdayeṣu vilokayanti.Those who are saintly persons, they always see Kṛṣṇa within his heart. Everyone can see if he tries. Why you and me? Anyone can see. Kṛṣṇa is open to everyone. But He is not open to the rascals. That is Kṛṣṇa’s distinguish… Nāhaṁ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ [Bg. 7.25].He is open to everyone, but not to all others, only to the devotee.Devotee (3): Śrīla Prabhupāda, the Paramātmā feature is in the heart.Prabhupāda: Yes.Devotee (3):And the pure devotee, does he see the Paramātmā feature or does he see…?Prabhupāda:When you see Kṛṣṇa, you see ParamātmāBrahman, everythingBrahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. If you see… Just like when you see the sun, you see sunlight also. The sun… We see the sun globe, the sun light, simultaneously. Nobody says, “I am seeing the sun but not the sunshine.” Is it? (laughter) He is seeing everything. He is seeing everything.Devotee (3):But does he focus his mind upon the two-armed…?Prabhupāda:There is no question of focus or no focus. One who sees Kṛṣṇa, he sees everything. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavanti. There is no question of imagination. This is fact. What is that?Satsvarūpa:“I am never manifest to the foolish and unintelligent.”Prabhupāda: Yes. One who is foolish, nonintelligent, he cannot see Kṛṣṇa. Means Kṛṣṇa does not reveal to him. They never see. Next?Satsvarūpa: “For them I am covered by My eternal creative potency, yogamāyā, and so the deluded world knows Me not, who am unborn and infallible.”Prabhupāda:If you have no qualification to see Him, even Kṛṣṇa comes before you, you cannot see. You will see Him—”Oh, He’s an ordinary man like me,” because you are not qualified to see Him. But when you become qualified, you will see Him always. Kuntidevi said, “Kṛṣṇa, You are within and without; still, they cannot see You.” If Kṛṣṇa is within and without, there are two things. Still, the example is given, naṭo nāṭya-dharo yathā. Just like a friend or a family member playing on the stage, and somebody says that “Your brother is playing.” “Oh, where is my brother? Where is my brother?” “He is just playing this part, taken this part.” “Oh.” So he requires the help. Otherwise he cannot see. Even he sees his brother or father playing on the stage, he cannot see. The example is very nice. Naṭo nāṭya-dharo yathā.He sees his brother at home, but he cannot see on the stage. Everything requires qualification. Therefore this Kṛṣṇa consciousness movement is meant for qualifying you to see God twenty-four hoursThis is sum and substance of Kṛṣṇa consciousness. If you learn this art, then you will see God twenty-four hours, without any stop. And that is accepted by Kṛṣṇa, that yoginām api “He is first class who has learned to see God always in his…” Yogi means that. Yogi does not mean to play some magic. Magician also can play some magic. A devotee is not interested to show any magic, but he is interested to see the magician, supreme, who is playing so much magic. The yogis, they are thinking that “If I can play some magic, then so many people will applaud, and that is my success.” But a devotee doesn’t want anything. A devotee wants to see who is playing the magic, supreme magician, yogeśvaraYatra yogeśvaro hariḥ. Find out, yatra yogeśvara hariḥ,Kṛṣṇa, Eighteenth Chapter. The supreme master of all yogic, mystic yogaKṛṣṇa.

Dinner for Krsna-fresh picked……………….from our gardens

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Pulling the weeds from our hearts-also called the drying process

July 25, 2020 in Articles by Damaghosa dasa

  PULLING THE WEEDS FROM OUR HEARTS-MANY TYPES MENTIONED BELOW

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Madhya 119.152-“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇa and kīrtana [hearing and chanting], the seed will begin to sprout.PURPORT-….Bhakti-latā-bīja means “the seed of devotional service.” … This bhakti-latā-bīja is received from the spiritual master by the grace of Kṛṣṇa. Other seeds are called anyābhilāṣa-bīja, karma-bīja and jñāna-bīja. If one is not fortunate enough to receive the bhakti-latā-bīja from the spiritual master, he instead cultivates the seeds of karma-bīja, jñāna-bīja, or political and social or philanthropic bīja. However, bhakti-latā-bīja is different from these other bījas. Bhakti-latā-bīja can be received only through the mercy of the spiritual masterTherefore one has to satisfy the spiritual master to get bhakti-latā-bīja (yasya prasādād bhagavat-prasādaḥ). Bhakti-latā-bīja is the origin of devotional service. Unless one satisfies the spiritual master, he gets the bīja, or root cause, of karma, jñāna and yoga without the benefit of devotional service. However, one who is faithful to his spiritual master gets the bhakti-latā-bīja. This bhakti-latā-bīja is received when one is initiated by the bona fide spiritual master. After receiving the spiritual master’s mercy, one must repeat his instructions, and this is called śravaṇa-kīrtana-hearing and chanting. One who has not properly heard from the spiritual master or who does not follow the regulative principles is not fit for chanting (kīrtana). This is explained in Bhagavad-gītā (2.41): vyavasāyātmikā buddhir ekeha kuru-nandana. One who has not listened carefully to the instructions of the spiritual master is unfit to chant or preach the cult of devotional service. One has to water the bhakti-latā-bīja after receiving instructions from the spiritual master.


SB 1.5.24 purport:Without being self-controlled, without being disciplined and without being fully obedient, no one can become successful in following the instructions of the spiritual master, and without doing so, no one is able to go back to Godhead.750919SB.VRN Lectures…So to forget Krsna and to become subjected to the condition of material nature, that is called material life. Material life means to give up the idea of going back to home, back to Godhead, but making plan here to be happy. This is called maya, or material life.            see all the weeds I pulled today from this one flower garden

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                           (Srila Prabhupada Morning Walk, Mayapur, March 11, 1976)                                           The Drying  or wetting process of Bhakti
Devotee: How does that work, that if somebody has the association of a pure devotee for only a lava, one-eleventh of a second, that he attains all perfection?
Prabhupada: If he is so sincere. Just like dried wood immediately ignites. And if it is moist, it does not. It is the quality of the wood. One takes three hundred years; one in three minutes. That’s it. One is dry from the material moist of contamination, he becomes immediately ignited in spiritual…
Devotee (2): What is that drying process?
Prabhupada: Drying process is for many, many years one has tried to become Kṛṣṇa conscious, for many, many lives, bahūnāṁ janmanām ante (BG 7.19). When he actually becomes man of knowledge he surrenders unto God. Otherwise he is lost. His drying process may take three minute or three millions’ years.
Devotee (3): But that knowledge that Kṛṣṇa is everything comes by Kṛṣṇa’s mercy, Śrīla Prabhupada?
Prabhupada: Kṛṣṇa’s mercy is already there, but if you are not able to take it…
Devotee (1): Then you don’t even have to hear from a self-realized soul. Simply by seeing him you can become completely purified.
Prabhupada: Yes. Both required. The matches must be also all right, and the wood must be also. Then there is fire. If one of them is defective, then it will not… But when you go to the fire, you become dry. But willfully we put again water. This nonsense business makes us late. This process is already there, how to become dry. But instead of taking the process, we put water. Then how it will be ignited? The rules and regulations is the drying process. But without following the rules and regulation, if you again become a victimized by māyā, then there is water, and again dry it. So this is going on: watering and drying, watering and drying. No straightforward process for drying. That will help. But difficulty is that we dry, and again water.

june 27 1976 New VrndavanaWhen I was in India I heard it that if you go to see an important businessman, his secretary, while talking with that man, the secretary gives you a card that “This Mr. such and such cannot spare more than two minutes.” Is it a fact? Huh? Anyway, we should not waste our time, either you act materially or spiritually. But materially we have no business, although we have taken it the material business as very important and spiritual business has no meaning. This is the sum and substance of modern civilization. But so far we are concerned, not only we, everyone, the human life is only meant for spiritual purpose. Not for material purpose.
BG 5.2 purport-Fruitive activities (seeking sense gratification) are cause for material bondage. As long as one is engaged in activities aimed at improving the standard of bodily comfort, one is sure to transmigrate to different types of bodies, thereby continuing material bondage perpetually.
So others may criticize you, that ‘These American Vaiṣṇavas, they do not know how to do this, how to do that.’ Let them criticize. But Kṛṣṇa says bhaktyā. You remain perfect devotee. Then your life is perfect. Kṛṣṇa does not say that the Indian devotee who discriminates between touchable and untouchable and big, big paṇḍitas or deva-gosvāmī, not dāsa-gosvāmī… Kṛṣṇa does not discriminate like that. Kṛṣṇa says bhaktyāyo me bhaktyā prayacchati.Kṛṣṇa wants to see how much sincere devotee you have become. That is His business.”  (Srila Prabhupada Lecture, Mayapur, June 17, 1973

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Sri Raghunandana Thakura Tirobhava (disappearance)

July 23, 2020 in Articles by Laksman dasa

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Srila Prabhupada and Sri Krsna dasa Kaviraja describe the exalted position and glories of Sri Raghunandana Thakura.
Friday, July 24, 2020 (Mayapura, West Bengal, Bharata bhumi) compiled by Narasimha dasa and Yasoda nandana dasa

kāśīte lekhaka śūdra-śrīcandraśekharatāṅra ghare rahilā prabhu svatantra īśvaraSYNONYMS
kāśīte
—in Vārāṇasī; lekhaka—writer; śūdra—born of a śūdra family; śrī-candraśekhara—of the name Candraśekhara; tāṅra ghare—in his house; rahilā—remained; prabhu—the Lord; svatantra—independent; īśvara—the supreme controller.
TRANSLATION
This time Lord Caitanya stayed at the house of Candraśekhara, although he was regarded as a śūdra or kāyastha, for the Lord, as the Supreme Personality of Godhead, is completely independent.

PURPORTLord Caitanya stayed at the house of Candraśekhara, a clerk, although a sannyāsī is not supposed to reside in a śūdra’s house. Five hundred years ago, especially in Bengal, it was the system that persons who were born in the families of brāhmaṇas were accepted as brāhmaṇas, and all those who took birth in other families-even the higher castes, namely, the kṣatriyas and vaiśyas-were considered śūdra non-brāhmaṇas. Therefore although Śrī Candraśekhara was a clerk from a kāyastha family in upper India, he was considered a śūdra. Similarly, vaiśyas, especially those of the suvarṇa-vaṇik community, were accepted as śūdras in Bengal, and even the vaidyas, who were generally physicians, were also considered śūdras. Lord Caitanya Mahāprabhu, however, did not accept this artificial principle, which was introduced in society by self-interested men, and later the kāyasthas, vaidyas and vaṇiks all began to accept the sacred thread, despite objections from the so-called brāhmaṇas.Before the time of Caitanya Mahāprabhu, the suvarṇa-vaṇik class was condemned by Ballal Sen, who was then the King of Bengal, due to a personal grudge. In Bengal the suvarṇa-vaṇik class are always very rich, for they are bankers and dealers in gold and silver. Therefore, Ballal Sen used to borrow money from a suvarṇa-vaṇik banker. Ballal Sen’s bankruptcy later obliged the suvarṇa-vaṇik banker to stop advancing money to him, and thus he became angry and condemned the entire suvarṇa-vaṇik society as belonging to the śūdra community. Ballal Sen tried to induce the brāhmaṇas not to accept the suvarṇa-vaṇiks as followers of the instructions of the Vedas under the brahminical directions, but although some brāhmaṇas approved of Ballal Sen’s actions, others did not. Thus the brāhmaṇas also became divided amongst themselves, and those who supported the suvarṇa-vaṇik class were rejected from the brāhmaṇa community. At the present day the same biases are still being followed.There are many Vaiṣṇava families in Bengal whose members, although not actually born brāhmaṇas, act as ācāryas by initiating disciples and offering the sacred thread as enjoined in the Vaiṣṇava tantras. For example, in the families of Ṭhākura Raghunandana Ācārya, Ṭhākura Kṛṣṇadāsa, Navanī Hoḍa and Rasikānanda-deva (a disciple of Śyāmānanda Prabhu), the sacred thread ceremony is performed, as it is for the caste Gosvāmīs, and this system has continued for the past three to four hundred years. Accepting disciples born in brāhmaṇa families, they are bona fide spiritual masters who have the facility to worship the śālagrāma-śilā, which is worshiped with the Deity. As of this writing, śālagrāma-śilā worship has not yet been introduced in our Kṛṣṇa consciousness movement, but soon it will be introduced in all our temples as an essential function of arcana-mārga (Deity worship).
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.45

khaṇḍavāsī mukunda-dāsa, śrī-raghunandananarahari-dāsa, cirañjīva, sulocanaei saba mahāśākhā–caitanya-kṛpādhāmaprema-phala-phula kare yāhāṅ tāhāṅ dāna
SYNONYMS
khaṇḍa-vāsī mukunda-dāsa
—of the name Mukunda dāsa; śrī-raghunandana—of the name Raghunandana; narahari-dāsa—of the name Narahari dāsa; cirañjīva—of the name Cirañjīva; sulocana—of the name Sulocana; eisaba—all of them; mahā-śākhā—great branches; caitanya-kṛpā-dhāma—of Lord Śrī Caitanya Mahāprabhu, the reservoir of mercy; prema—love of God; phala—fruit; phula—flower; kare—does; yāhāṅ—anywhere; tāhāṅ—everywhere; dāna—distribution.
TRANSLATION
Śrī Khaṇḍavāsī Mukunda and his son Raghunandana were the thirty-ninth branch of the tree, Narahari was the fortieth, Cirañjīva the forty-first and Sulocana the forty-second. They were all big branches of the all-merciful tree of Caitanya Mahāprabhu. They distributed the fruits and flowers of love of Godhead anywhere and everywhere.

PURPORTŚrī Mukunda dāsa was the son of Nārāyaṇa dāsa and eldest brother of Narahari Sarakāra. His second brother’s name was Mādhava dāsa, and his son was named Raghunandana dāsa. Descendants of Raghunandana dāsa still live four miles west of Katwa in the village named Śrīkhaṇḍa, where Raghunandana dāsa used to live. Raghunandana had one son named Kānāi, who had two sons-Madana Rāya, who was a disciple of Narahari Ṭhākura, and Vaṁśīvadana. It is estimated that at least four hundred men descended in this dynasty. All their names are recorded in the village known as Śrīkhaṇḍa. In the Gaura-gaṇoddeśa-dīpikā, verse 175, it is stated that the gopī whose name was Vṛndādevī became Mukunda dāsa, lived in Śrīkhaṇḍa village and was very dear to Śrī Caitanya Mahāprabhu. His wonderful devotion and love for Kṛṣṇa are described in the Caitanya-caritāmṛta,Madhya-līlā, Chapter Fifteen. It is stated in the Bhakti-ratnākara (Eighth Wave), that Raghunandana used to serve a Deity of Lord Caitanya Mahāprabhu.Narahari dāsa Sarakāra was a very famous devotee. Locana dāsa Ṭhākura, the celebrated author of ŚrīCaitanya-maṅgala, was his disciple. In the Caitanya-maṅgala it is stated that Śrī Gadādhara dāsa and Narahari Sarakāra were extremely dear to Śrī Caitanya Mahāprabhu, but there is no specific statement regarding the inhabitants of the village of Śrīkhaṇḍa.Cirañjīva and Sulocana were both residents of Śrīkhaṇḍa, where their descendants are still living. Of Cirañjīva’s two sons, the elder, Rāmacandra Kavirāja, was a disciple of Śrīnivāsācārya and an intimate associate of Narottama dāsa Ṭhākura. The younger son was Govinda dāsa Kavirāja, the famous Vaiṣṇava poet. Cirañjīva’s wife was Sunandā, and his father-in-law was Dāmodara Sena Kavirāja. Cirañjīva previously lived on the bank of the Ganges River in the village of Kumāranagara. The Gaura-gaṇoddeśa-dīpikā, verse 207, states that he was formerly Candrikā in Vṛndāvana.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.78-79

bhāgavatācārya, cirañjīva śrī-raghunandanamādhavācārya, kamalākānta, śrī-yadunandana
SYNONYMS
bhāgavatācārya
—of the name Bhāgavatācārya; cirañjīva—of the name Cirañjīva; śrī-raghunandana—of the name Śrī Raghunandana;mādhavācārya—of the name Mādhavācārya; kamalākānta—of the name Kamalākānta; śrī-yadunandana—of the name Śrī Yadunandana.
TRANSLATION
Bhāgavatācārya, Cirañjīva, Śrī Raghunandana, Mādhavācārya, Kamalākānta and Śrī Yadunandana were all among the branches of the Caitanya tree.

PURPORTŚrī Mādhavācārya was the husband of Lord Nityānanda’s daughter, Gaṅgādevī. He took initiation from Puruṣottama, a branch of Nityānanda Prabhu. It is said that when Nityānanda Prabhu’s daughter married Mādhavācārya, the Lord gave him the village named Pāṅjinagara as a dowry. Mādhavācārya’s temple is situated near the Jīrāṭ railway station on the eastern railway. According to the Gaura-gaṇoddeśa-dīpikā (169) Śrī Mādhavācārya was formerly the gopī named Mādhavī. Kamalākānta belonged to the branch of Śrī Advaita Prabhu. His full name was Kamalākānta Viśvāsa.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.119 :

khaṇḍera sampradāya kare anyatra kīrtananarahari nāce tāhāṅ śrī-raghunandana
SYNONYMS
khaṇḍera
—of the place named Khaṇḍa; sampradāya—party; kare—performs; anyatra—in a different place; kīrtana—chanting; narahari—Narahari; nāce—dances; tāhāṅ—there; śrī-raghunandana—Raghunandana.
TRANSLATION
Another party was formed by the people of Khaṇḍa. These people were singing in a different place. In that group,
Narahari Prabhu and Raghunandana were dancing.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 13: The Ecstatic Dancing of the Lord at Ratha-yatra : Madhya 13.46 :

The wonderful exchange between Sri Caitanya Mahaprabhu and Mukunda das regarding the exalted position of Sri Raghunandana

khaṇḍera mukunda-dāsa, śrī-raghunandanaśrī-narahari,–ei mukhya tina jana
SYNONYMS
khaṇḍera
—of the place known as Khaṇḍa; mukunda-dāsa—Mukunda dāsa; śrī-raghunandana—Śrī Raghunandana; śrī-narahari—Śrī Narahari; ei—these; mukhya—chief; tina—three; jana—persons.
TRANSLATION
Śrī Caitanya Mahāprabhu then turned His attention to three persons-Mukunda dāsa, Raghunandana and Śrī Narahari-inhabitants of the place called Khaṇḍa.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.112 : T

mukunda dāsere puche śacīra nandana’tumi–pitā, putra tomāra–śrī-raghunandana?SYNONYMSmukundadāsere—unto Mukunda dāsa; puche—inquired; śacīra nandana—the son of mother Śacī; tumi—you; pitā—father; putra—son; tomāra—your; śrī-raghunandana—Śrī Raghunandana.
TRANSLATION
Śrī Caitanya Mahāprabhu, the son of mother Śacī, next asked Mukunda dāsa, “You are the father, and your son is Raghunandana. Is that so?

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.113

:kibā raghunandana–pitā, tumi–tāra tanaya?niścaya kariyā kaha, yāuka saṁśaya’

SYNONYMS

kibā—or; raghunandana—Raghunandana; pitā—father; tumi—you; tāra—his; tanaya—son; niścaya kariyā—making certain; kaha—just speak; yāuka saṁśaya—let My doubts be dissipated.

TRANSLATION

“Or is Śrīla Raghunandana your father whereas you are his son? Please let Me know the facts so that My doubts will go away.”

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.114 :

mukunda kahe,–raghunandana mora ‘pitā’ hayaāmi tāra ‘putra’,–ei āmāra niścayaSYNONYMS
mukunda
kahe—Mukunda dāsa replied; raghunandana—my son Raghunandana; mora—my; pitā—father; haya—is; āmi—I; tāra—his; putra—son; ei—this; āmāra—my; niścaya—decision.
TRANSLATION
Mukunda replied,”Raghunandana is my father, and I am his son. This is my decision.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.115

āmā sabāra kṛṣṇa-bhakti raghunandana haiteataeva pitā–raghunandana āmāra niścite
SYNONYMS
āmā sabāra
—of all of us; kṛṣṇa-bhakti—devotion to Kṛṣṇa; raghunandana haite—because of Raghunandana; ataeva—therefore; pitā—father; raghunandana—Raghunandana; āmāra niścite—my decision.
TRANSLATION
“All of us have attained devotion to Kṛṣṇa due to Raghunandana. Therefore in my mind he is my father.”

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.116

raghunandana sevā kare kṛṣṇera mandiredvāre puṣkariṇī, tāra ghāṭera uparekadambera eka vṛkṣe phuṭe bāra-māsenitya dui phula haya kṛṣṇa-avataṁse

SYNONYMS

raghunandana—Raghunandana; sevā kare—serves; kṛṣṇera mandire—in the temple of Lord Kṛṣṇa; dvāre—near the door; puṣkariṇī—a lake; tāra—of it; ghāṭera upare—on the bank; kadambera—of kadamba flowers; eka vṛkṣe—on one tree; phuṭe—blossom; bāra-māse—all year around; nitya—daily; dui phala—two flowers; haya—become; kṛṣṇa-avataṁse—decoration for Lord Kṛṣṇa.

TRANSLATION

“Raghunandana is constantly engaged in serving the temple of Lord Kṛṣṇa. Beside the entrance of the temple is a lake, and on its banks is a kadamba tree, which daily delivers two flowers to be used for Kṛṣṇa’s service.”

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.128-12

Vedic culture is based on avoiding death

July 22, 2020 in Articles by Damaghosa dasa

SB 10.1.48-As long as he has intelligence and bodily strength, an intelligent person must try to avoid death. This is the duty of every embodied person. But if death cannot be avoided in spite of one’s endeavors, a person facing death commits no offense.PURPORTIt is natural for a person facing untimely death to try his best to save himself. This is one’s duty. Although death is sure, everyone should try to avoid it and not meet death without opposition because every living soul is by nature eternal. Because death is a punishment imposed in the condemned life of material existence, the Vedic culture is based on avoiding death (tyaktvā dehaṁ punar janma naiti [Bg. 4.9]). Everyone should try to avoid death and rebirth by cultivating spiritual life and should not submit to death without struggling to survive. One who is not trying to stop death is not an intelligent human being. Because Devakī was face to face with imminent death, it was Vasudeva’s duty to save her, as he was trying his best to do. He therefore considered another way to approach Kaṁsa so that Devakī would be saved.Link to this page: https://prabhupadabooks.com/sb/10/1/48

How to stop birth and death–SP

July 22, 2020 in Articles by Damaghosa dasa

SB 10.2.39 purport….Because we are dependent on the Supreme Personality of Godhead, we should give up the idea that without Kṛṣṇa we can enjoy freedom in this material world. This idea is the reason we have become entangled. Now it is our duty to seek shelter again at the Lord’s lotus feet. This shelter is described as abhaya, or fearless. Since Kṛṣṇa is not subject to birth, death, old age or disease, and since we are part and parcel of Kṛṣṇa, we also are not subject to birth, death, old age and disease, but we have become subject to these illusory problems because of our forgetfulness of Kṛṣṇa and our position as His eternal servants (jīvera ‘svarūpa’ haya—kṛṣṇera ‘nitya-dāsa’ [Cc. Madhya 20.108]). Therefore, if we practice devotional service by always thinking of the Lord, always glorifying Him and always chanting about Him, as described in text 37 (śṛṇvan gṛṇan saṁsmarayaṁś ca cintayan), we will be reinstated in our original, constitutional position and thus be saved. The demigods, therefore, encouraged Devakī not to fear Kaṁsa, but to think of the Supreme Personality of Godhead, who was already within her womb.

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Deity darshan sunday morning-Sedro Woolley Wa

July 22, 2020 in Articles by Damaghosa dasa

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https://youtu.be/OtDP7cPwiwc
The flowers  on the altar looked so nice this morning I have to make a short video clip of everything….

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