Sri Srivasa Pandita avirbhava tithi [appearance day]

June 30, 2019 in Articles by Laksman dasa

Sri Srivasa Pandita tirovirbhava tithi [disappearance day]Thursday, June 28, 2019 [Mayapura, West Bengal, India time]
Srila Prabhupada explains the glories or Srivasa Thakura

After this incident the Lord began to preach and propagate His Bhāgavatadharma, or saṅkīrtana movement, more vigorously, and whoever stood against this propagation of the yugadharma, or duty of the age, was properly punished by various types of chastisement. Two brāhmaṇa gentlemen named Cāpala and Gopāla, who also happened to be maternal uncles of the Lord, were inflicted with leprosy by way of chastisement, and later, when they were repentant, they were accepted by the Lord. In the course of His preaching work, He used to send daily all His followers, including Śrīla NityānandaPrabhu and Ṭhākura Haridāsa, two chief whips of His party, from door to door to preach the Śrīmad-Bhāgavatam All of Navadvīpa was surcharged with His saṅkīrtana movement, and His headquarters were situated at the house of Śrīvāsa Ṭhākura and Śrī Advaita Prabhu, two of His chief householder disciples. These two learned heads of the brāhmaṇa community were the most ardent supporters of Lord Caitanya’s movement. Śrī AdvaitaPrabhu was the chief cause for the advent of the Lord. When AdvaitaPrabhu saw that the total human society was full of materialistic activities and devoid of devotional service, which alone could save mankind from the threefold miseries of material existence, He, out of His causeless compassion for the age-worn human society, prayed fervently for the incarnation of the Lord and continually worshiped the Lord with water of the Ganges and leaves of the holy tulasī tree. As far as preaching work in the saṅkīrtana movement was concerned, everyone was expected to do his daily share according to the order of the Lord. Srimad Bhgavatam Introduction śrīvāsa paṇḍita, āra śrī-rāma paṇḍitadui bhāi–dui śākhā, jagate vidita SYNONYMS śrīvāsa paṇḍita—of the name Śrīvāsa Paṇḍita; āra—and; śrīrāma paṇḍita—of the name Śrī Rāma Paṇḍita; dui bhāi—two brothers; dui śākhā—two branches; jagate—in the world; vidita—well known. TRANSLATION The two brothers Śrīvāsa Paṇḍita and Śrī Rāma Paṇḍita started two branches that are well known in the world. PURPORT In the Gaura-gaṇoddeśa-dīpikā, verse 90, Śrīvāsa Paṇḍita (Śrīvāsa Ṭhākura) is described as an incarnation of Nārada Muni, and Śrī Rāma Paṇḍita, his younger brother, is said to be an incarnation of Parvata Muni, a great friend of Nārada’s. Śrīvāsa Paṇḍita’s wife, Mālinī, is celebrated as an incarnation of the nurse Ambikā, who fed Lord Kṛṣṇa with her breast milk, and as already noted, his niece Nārāyaṇī, the mother of Ṭhākura Vṛndāvana dāsa, the author of Śrī Caitanyabhāgavata, was the sister of Ambikā in kṛṣṇalīlā. We also understand from the description of Śrī Caitanyabhāgavata that after Lord Caitanya Mahāprabhu’s acceptance of the sannyāsa order, Śrīvāsa Paṇḍita left Navadvīpa, possibly because of feelings of separation, and domiciled at Kumārahaṭṭa/ Sri Caitanya caritamrta Adi Lila 10.8. DhruvaMahārāja was given a specific arrow made by Lord Nārāyaṇa Himself, and he now fixed it upon his bow to finish the illusory atmosphere created by the Yakṣas. As it is stated in the Bhagavad-gītā (7.14), māmevayeprapadyantemāyāmetāṁtarantite. Without Nārāyaṇa, the Supreme Personality of Godhead, no one is able to overcome the action of the illusory energy. Śrī Caitanya Mahāprabhu has also given us a nice weapon for this age, as stated in the Bhāgavatam: sāṅgopāṅgāstra—in this age, the nārāyaṇāstra, or weapon to drive away māyā, is the chanting of the Hare Kṛṣṇa mantra in pursuance of the associates of Lord Caitanya, such as Advaita Prabhu, Nityānanda, Gadādhara and Śrīvāsa. Srimad Bhgavatam 4.11.1 bhagavānera bhakta yata śrīvāsa pradhānatāṅ’-sabhāra pāda-padme sahasra praṇāma SYNONYMS bhagavānera—of the Supreme Personality of Godhead; bhakta—the devotees; yata—as many (as there are); śrīvāsa pradhāna—headed by Śrī Śrīvāsa; tāṅ’-sabhāra—of all of them; pādapadme—unto the lotus feet; sahasra—thousands; praṇāma—respectful obeisances. TRANSLATION There are innumerable devotees of the Lord, of whom Śrīvāsa Ṭhākura is the foremost. I offer my respectful obeisances thousands of times unto their lotus feet.Sri Caitanya Caritarmta Adi-Lila 1.38kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁsāṅgopāṅgāstra-pārṣadamyajñaiḥ saṅkīrtana-prāyairyajanti hi su-medhasaḥ SYNONYMS
kṛṣṇavarṇam—repeating the syllables kṛṣ-ṇa;tviṣā—with a luster; akṛṣṇam—not black (golden); saaṅga—along with associates; upāṅga—servitors; astra—weapons; pārṣadam—confidential companions; yajñaiḥ—by sacrifice; saṅkīrtanaprāyaiḥ—consisting chiefly of congregational chanting; yajanti—they worship; hi—certainly; sumedhasaḥ—intelligent persons. TRANSLATION \\”In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.\\” PURPORT This text is from Śrīmad-Bhāgavatam (11.5.32). Śrīla Jīva Gosvāmī has explained this verse in his commentary on the Bhāgavatam, known as the Kramasandarbha, wherein he says that Lord Kṛṣṇa also appears with a golden complexion. That golden Lord Kṛṣṇa is Lord Caitanya, who is worshiped by intelligent men in this age. That is confirmed in Śrīmad-Bhāgavatam by GargaMuni, who said that although the child Kṛṣṇa was blackish, He also appears in three other colors-red, white and yellow. He exhibited His white and red complexions in the Satya and Tretā ages respectively. He did not exhibit the remaining color, yellow-gold, until He appeared as Lord Caitanya, who is known as GauraHari. Śrīla Jīva Gosvāmī explains that kṛṣṇavarṇam means Śrī KṛṣṇaCaitanya. Kṛṣṇavarṇa and KṛṣṇaCaitanya are equivalent. The name Kṛṣṇa appears with both Lord Kṛṣṇa and Lord CaitanyaKṛṣṇa. Lord Śrī CaitanyaMahāprabhu is the Supreme Personality of Godhead, but He always engages in describing Kṛṣṇa and thus enjoys transcendental bliss by chanting and remembering His name and form. Lord Kṛṣṇa Himself appears as Lord Caitanya to preach the highest gospel. Lord Caitanya always chants the holy name of Kṛṣṇa and describes it also, and because He is Kṛṣṇa Himself, whoever meets Him will automatically chant the holy name of Kṛṣṇa and later describe it to others. He injects one with transcendental Kṛṣṇa consciousness, which merges the chanter in transcendental bliss. In all respects, therefore, He appears before everyone as Kṛṣṇa, either by personality or by sound. Simply by seeing Lord Caitanya one at once remembers Lord Kṛṣṇa. One may therefore accept Him as viṣṇutattva. In other words, Lord Caitanya is Lord Kṛṣṇa Himself. Sāṅgopāṅgāstra-pārṣadam further indicates that Lord Caitanya is Lord Kṛṣṇa. His body is always decorated with ornaments of sandalwood and with sandalwood paste. By His superexcellent beauty He subdues all the people of the age. In other descents the Lord sometimes used weapons to defeat the demoniac, but in this age the Lord subdues them with His all-attractive figure as Caitanya Mahāprabhu. Śrīla Jīva Gosvāmī explains that His beauty is His astra, or weapon, to subdue the demons. Because He is all-attractive, it is to be understood that all the demigods lived with Him as His companions. His acts were uncommon and His associates wonderful. When He propagated the saṅkīrtana movement, He attracted many great scholars and ācāryas, especially in Bengal and Orissa. Lord Caitanya is always accompanied by His best associates like Lord Nityānanda, Advaita, Gadādhara and Śrīvāsa. Śrīla Jīva Gosvāmī cites a verse from the Vedic literature which says that there is no necessity of performing sacrificial demonstrations or ceremonial functions. He comments that instead of engaging in such external, pompous exhibitions, all people, regardless of caste, color or creed, can assemble together and chant HareKṛṣṇa to worship Lord Caitanya. Kṛṣṇavarṇaṁ tviṣākṛṣṇam indicates that prominence should be given to the name of Kṛṣṇa. Lord Caitanya taught Kṛṣṇa consciousness and chanted the name of Kṛṣṇa. Therefore, to worship Lord Caitanya, everyone should together chant the mahāmantraHare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. To propagate worship in churches, temples or mosques is not possible, because people have lost interest in that. But anywhere and everywhere, people can chant HareKṛṣṇa. Thus worshiping Lord Caitanya, they can perform the highest activity and fulfill the highest religious purpose of satisfying the Supreme Lord. Śrīla SārvabhaumaBhaṭṭācārya, a famous disciple of Lord Caitanya, said, \\”The principle of transcendental devotional service having been lost, Śrī KṛṣṇaCaitanya has appeared to deliver again the process of devotion. He is so kind that He is distributing love of Kṛṣṇa. Everyone should be attracted more and more to His lotus feet, as humming bees are attracted to a lotus flower.\\” Sri Caitanya Caritamrta Adi Lila 3.62 śrīvāsādi pāriṣada sainya saṅge lañādui senā-pati bule kīrtana kariyā SYNONYMS śrīvāsaādi—Śrīvāsa and others; pāriṣada—associates; sainya—soldiers; saṅge—along with; lañā—taking; dui—two; senāpati—captains; bule—travel; kīrtanakariyā—chanting the holy name. TRANSLATION These two captains, with Their soldiers such as Śrīvāsa Ṭhākura, travel everywhere, chanting the holy name of the Lord. Sri Caitanya-Caritamrta Adi-Lila 4. 75guru-varga,–nityānanda, advaita ācāryaśrīvāsādi, āra yata–laghu, sama, āryasabe pāriṣada, sabe līlāra sahāyasabā lañā nija-kārya sādhe gaura-rāya SYNONYMS
guruvarga—elders; nityānanda—Lord Nityānanda; advaitaācārya—and Advaita Ācārya; śrīvāsaādi—Śrīvāsa Ṭhākura and others; āra—others; yata—all; laghu, sama, ārya—junior, equal or superior; sabe—everyone; pāriṣada—associates; sabe—everyone; līlārasahāya—helpers in the pastimes; sabālañā—taking all of them; nijakārya—His own aims; sādhe—executes; gaurarāya—Lord Śrī CaitanyaMahāprabhu. TRANSLATION His elders such as Lord Nityānanda, Advaita Ācārya and Śrīvāsa Ṭhākura, as well as His other devotees-whether His juniors, equals or superiors-are all His associates who help Him in His pastimes. Lord Gaurāṅga fulfills His aims with their help. Sri Caitanya Caritamrta Adi-Lila 5. 144-145pañca-tattva avatīrṇa caitanyera saṅgepañca-tattva lañā karena saṅkīrtana raṅge SYNONYMS
pañcatattva—these five tattvas;avatīrṇa—advented; caitanyera—with CaitanyaMahāprabhu; saṅge—in company with; pañcatattva—the same five subjects; lañā—taking with Himself; karena—He does; saṅkīrtana—the saṅkīrtana movement; raṅge—in great pleasure. TRANSLATION These five tattvas incarnate with Lord Caitanya Mahāprabhu, and thus the Lord executes His saṅkīrtana movement with great pleasure. PURPORT In Śrīmad-Bhāgavatam there is the following statement regarding Śrī CaitanyaMahāprabhu: kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
yajanti hi su-medhasaḥ

\\”In the Age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of saṅkīrtanayajña.\\” (Bhāg. 11.5.32) Śrī CaitanyaMahāprabhu is always accompanied by His plenary expansion Śrī NityānandaPrabhu, His incarnation Śrī AdvaitaPrabhu, His internal potency Śrī GadādharaPrabhu and His marginal potency Śrīvāsa Prabhu. He is in the midst of them as the Supreme Personality of Godhead. One should know that Śrī CaitanyaMahāprabhu is always accompanied by these other tattvas. Therefore our obeisances to Śrī CaitanyaMahāprabhu are complete when we say śrīkṛṣṇacaitanya prabhu -ityānanda śrīadvaita gadādhara śrīvāsādi-gaurabhaktavṛnda. As preachers of the Kṛṣṇa consciousness movement, we first offer our obeisances to Śrī CaitanyaMahāprabhu by chanting this Pañcatattvamantra; then we say HareKṛṣṇa, HareKṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare HareRāma, HareRāma, Rāma Rāma, Hare Hare. There are ten offenses in the chanting of the HareKṛṣṇamahāmantra, but these are not considered in the chanting of the Pañcatattvamantra, namely, śrīkṛṣṇacaitanya prabhunityānanda śrīadvaita gadādhara śrīvāsādi-gaurabhaktavṛnda. Śrī CaitanyaMahāprabhu is known as mahā-vadānyāvatāra, the most magnanimous incarnation, for He does not consider the offenses of the fallen souls. Thus to derive the full benefit of the chanting of the mahāmantra (HareKṛṣṇa, HareKṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare HareRāma, HareRāma, Rāma Rāma, Hare Hare), we must first take shelter of Śrī CaitanyaMahāprabhu, learn the Pañcatattvamahāmantra, and then chant the HareKṛṣṇamahāmantra. That will be very effective. Taking advantage of Śrī CaitanyaMahāprabhu, many unscrupulous devotees manufacture a mahāmantra of their own. Sometimes they sing, bhaja nitāi gaura rādhe śyāma hare kṛṣṇa hare rāma or śrīkṛṣṇacaitanya prabhunityānanda hare kṛṣṇa hare rāma śrīrādhe govinda. Actually, however, one should chant the names of the full Pañcatattva (śrīkṛṣṇacaitanya prabhunityānanda śrīadvaita gadādhara śrīvāsādi-gaurabhaktavṛnda) and then the sixteen words HareKṛṣṇa, HareKṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare HareRāma, HareRāma, Rāma Rāma, Hare Hare, but these unscrupulous, less intelligent men confuse the entire process. Of course, since they are also devotees they can express their feelings in that way, but the method prescribed by Śrī Caitanya Mahāprabhu’s pure devotees is to chant first the full Pañcatattvamantra and then chant the mahāmantraHareKṛṣṇa, HareKṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare HareRāma, HareRāma, Rāma Rāma, Hare Hare. Sri Caitanya Caritarmta Adi Lila 7.4 ________________________________________________________

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asyaartho vivrtas tair yahsa sankshipyaa vilikhyatebhakta-rupo gaurachandroyato ‘sau nandanandanah bhakta-swarupo nityanandovraje yah sri-halayudhahbhaktaavatara acaryo‘dvaito yah sri-sadaasivah bhaktaakhyaah srinivaasaadyaayatas te bhakta-rupinahbhakta-shaktir dvi jaagranyahsri-gadaadhara-panditah \\”I shall now summarily explain the meaning of these words. In this Pancha-tattwa, the bhakta-rupa (form of a devotee) is Lord Chaitanya Mahaprabhu, who formerly appeared as Sri Krishna, the son of Nanda Maharaj. The bhakta-swarupa (devotional incarnation) is Lord Nityananda, who formerly appeared in Vrajabhumi as Lord Balarama. The bhaktaavatara (devotional manifestation) is Lord Advaita Acarya, who is not different from Sadaashiva. The bhataakhya (pure devotee) is Srinivasa and other great devotees as well. The bhakta-shakti (devotional energy) is Gadadhara Pandita, the foremost of brahmanas.\\” (Gaura Ganodesh Dipika 11.)sri-visvambharaadvaita-nityanandaavadhutahahatra trayah samunneyaavighraha prabhavaash ca te eko mahaaprabhur jneyahsri-caitanya dayaambudhihprabhu dvau sri-yutau nityaa-nandaadvaitau mahaashayau goswaamino vighrash cate dvi jaash ca gadaadharahpancha-tattwaatmaka ete srinivaasas ca panditah \\”Lord Chaitanya, Lord Nityananda Avadhuta, and Lord Advaita, are all incarnations of the supremly exalted Personality of Godhead, and They are all known by the title Prabhu (Master). Among Them, Lord Chaitanya, Who is an ocean of mercy, is known as Mahaprabhu (The Great Master), and the great personalities Lord Nityananda and Lord Advaita are known only as Prabhu (Master). All three are also known as Goswami (Master of the Senses). Gadaadhara is called by the title Dvija (Brahmana, and Srinivaasa is called by the title Pandita (Learned Scholar). These are the titles of the members of the Pancha-tattwa.\\” (Gaura Ganodesha Dipika 13.) \\”O my Lord Gaurahari, You are the abode of auspiciousness which is as beautiful as the kirtana of Krsna. You are the ocean of elegance, bestower of constant flow of devotion and mountain of love which is as bright as gold. Your beautiful features give soothing relief to the eyes of every living being and you are mankind’s salvation from all kinds of misfortune. You are the center of the Lila Vilasa, and the life of the devotees. Be kind to me.\\” (Bhakti-ratnakara. KJA1.) \\”O my Prabhu, Sri Gopala Bhatta, the bee at the lotus like feet of Sri Gaura. You are the sun which destroys the darkness of illusion, the ocean of kindness and the greatest of all the brahmanas. You are the son of Sri Venkata Bhatta and a valuable ornament of divine love and devotion. You are the destroyer of worldly miseries and a resort of happiness to the misery stricken people. O Lord save me.\\” (Bhakti-ratnakara. KJA.2.) \\”O my Prabhu, Srila Gopala Bhatta, a bee at the lotus like feet of Mahaprabhu. You are the most skillful devotee of the Lord. O my Prabhu Srinivasa, whose complexion is as golden as Sri Sacinandana, you are the king amongst all the brahmanas. Please bless me.\\” (Bhakti-ratnakara. KJA3.) \\”I constantly worship the companions of Srinivasa Prabhu who is like the wishing tree of devotional love of Sri Krsna Caitanya Candra.\\” (Bhakti-ratnakara. KJA4.) \\”My dear listeners, please repeatedly and joyfully hear the Bhaktiratnakara which is the life of all Vaisnavas and the destroyer of all miseries and misfortunes.\\” (Bhakti-ratnakara. KJA5.) \\”Sri Gadadhara is expansion Radharani and Srinivasa is the expansion of Narada Muni, or in other words they are the internal and the devotional energy respectively.\\” (A.C. Bhaktivedanta Swami Prabhupad. Letter 27th May 1970.) srivas-pandito dhimaanyah pura narado munihpurvataakhyo muni-varoya aasin narada-priyahsa raama-panditah srimamstat-kanistha-sahaodarah \\”Intelligent Srivaasa Pandita had previously been Narada Muni, the best of the sages. Srivaasa’s younger brother, Sriman Rama Pandita, had previously been Narada’s close friend Parvata Muni\\” (Gaura Ganodesh Dipika 90.) Srila Vrindavana dasa Thakura, the Vyasadeva of Sri Gaurasundara’s pastimes, has sung the praises of Srivasa Pandita in this way: \\”It was in Srivasa Pandita’s house that Sri Caitanya enacted His pastimes of sankirtana. Those four brothers (Srivasa, Sri Rama, Sripati and Srinidhi) were continuously engaged in singing the names of Sri Krsna. They worshipped Sri Krsna and bathed in the Ganges thrice daily.\\” These four brothers previously lived in the district of Sri Hatta. Later on they came to reside on the banks of the Ganges. There they regularly used to attend the assembly of devotees who gathered at Sri Advaita Acarya’s house to hear the Srimad Bhagavatam and engage in congregational chanting of the Holy Names. Gradually the brothers became very close friends of Sri Jagannatha Misra, with whom they would chant and listen to the Bhagavatam. In all matters Srivasa was the leader of the four brothers. By the strength of his devotion, he could understand that Sri Krsna was going to appear in the house of Jagannatha Misra. Srivasa Pandits’s wife’s name was Sri Malinidevi. She was a very close friend of Sri Sacidevi and was always very helpful to her. _______________________________________________________

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Srila Prabhupada desccribes the maha-prakasha at Srivasa Thakura;s housśrī-murāri gupta śākhā–premera bhāṇḍāraprabhura hṛdaya drave śuni’ dainya yāṅra SYNONYMS śrīmurāri gupta—of the name Śrī Murāri Gupta; śākhā—branch; premera—of love of Godhead; bhāṇḍāra—store; prabhura—of the Lord; hṛdaya—the heart; drave—melts; śuni‘-hearing; dainya—humility; yāṅra—of whom. TRANSLATION Murāri Gupta, the twenty-first branch of the tree of Śrī Caitanya Mahāprabhu, was a storehouse of love of Godhead. His great humility and meekness melted the heart of Lord Caitanya. PURPORT Śrī Murāri Gupta wrote a book called Śrī Caitanyacarita. He belonged to a vaidya physician family of Śrīhaṭṭa, the paternal home of Lord Caitanya, and later became a resident of Navadvīpa. He was among the elders of Śrī Caitanya Mahāprabhu. Lord Caitanya exhibited His Varāha form in the house of Murāri Gupta, as described in the Caitanyabhāgavata, Madhyalīlā, Third Chapter. When Śrī Caitanya Mahāprabhu exhibited His mahāprakāśa form, He appeared before Murāri Gupta as Lord Rāmacandra. When Śrī Caitanya Mahāprabhu and Nityānanda Prabhu were sitting together in the house of Śrīvāsa Ṭhākura, Murāri Gupta first offered his respects to Lord Caitanya and then to Śrī Nityānanda Prabhu. Nityānanda Prabhu, however, was older than Caitanya Mahāprabhu, and therefore Lord Caitanya remarked that Murāri Gupta had violated social etiquette, for he should have first shown respect to Nityānanda Prabhu and then to Him. In this way, by the grace of Śrī Caitanya Mahāprabhu, Murāri Gupta was informed about the position of Śrī Nityānanda Prabhu, and the next day he offered obeisances first to Lord Nityānanda and then to Lord Caitanya. Śrī Caitanya Mahāprabhu gave chewed pan, or betel nut, to Murāri Gupta. Once Śivānanda Sena offered food to Lord Caitanya that had been cooked with excessive ghee, and the next day the Lord became sick and went to Murāri Gupta for treatment. Lord Caitanya accepted some water from the waterpot of Murāri Gupta, and thus He was cured. The natural remedy for indigestion is to drink a little water, and since Murāri Gupta was a physician, he gave the Lord some drinking water and cured Him. When Caitanya Mahāprabhu appeared in the house of Śrīvāsa Ṭhākura in His Caturbhuja mūrti, Murāri Gupta became His carrier in the form of Garuḍa, and in these pastimes of ecstasy the Lord then got up on his back. It was the desire of Murāri Gupta to leave his body before the disappearance of Caitanya Mahāprabhu, but the Lord forbade him to do so. This is described in Caitanyabhagāvata, Madhyalīlā, Chapter Twenty. When Śrī Caitanya Mahāprabhu one day appeared in ecstasy as the Varāha mūrti, Murāri Gupta offered Him prayers. He was a great devotee of Lord Rāmacandra, and his staunch devotion is vividly described in the Caitanyacaritāmṛta, Madhyalīlā, Fifteenth Chapter, verses 137 through 157. Sri Caitanya Caritamrta Adim Lila 10.49 prabhura abhiṣeka tabe karila śrīvāsakhāṭe vasi’ prabhu kailā aiśvarya prakāśa SYNONYMS prabhura—of the Lord; abhiṣeka—worship; tabe—after that; karila—did; śrīvāsa—of the name Śrīvāsa; khāṭe—on the cot; vasi‘-sitting; prabhu—Lord Śrī Caitanya Mahāprabhu; kailā—did; aiśvarya—opulence; prakāśa—manifestation. TRANSLATION Śrīvāsa Ṭhākura then worshiped Lord Caitanya Mahāprabhu by the process of abhiṣeka. Sitting on a cot, the Lord exhibited transcendental opulence. PURPORT Abhiṣeka is a special function for the installation of the Deity. In this ceremony the Deity is bathed with milk and water and then worshiped and given a change of dress. This abhiṣeka function was especially observed at the house of Śrīvāsa. All the devotees, according to their means, worshiped the Lord with all kinds of paraphernalia, and the Lord gave benedictions to each devotee according to his desire, Sri Caitanya Caritamrta Adi Lila 17.11 TEXT 18 tabe sapta-prahara chilā prabhu bhāvāveśeyathā tathā bhakta-gaṇa dekhila viśeṣe SYNONYMS tabe—thereafter; saptaprahara—twenty-one hours; chilā—remained; prabhu—the Lord; bhāvaāveśe—in ecstasy; yathā—anywhere; tathā—everywhere; bhaktagaṇa—the devotees; dekhila—saw; viśeṣe—specifically. TRANSLATION After this incident, the Lord remained in an ecstatic position for twenty-one hours, and all the devotees saw His specific pastimes. PURPORT In the Deity’s room there must be a bed for the Deity behind the Deity’s throne. (This system should immediately be introduced in all our centers. It does not matter whether the bed is big or small; it should be of a size the Deity room can conveniently accommodate, but there must be at least a small bed.) One day in the house of Śrīvāsa Ṭhākura, Lord Caitanya Mahāprabhu sat down on the bed of Viṣṇu, and all the devotees worshiped Him with the Vedic mantras of the Puruṣasūkta, beginning with sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt. This vedastuti should also be introduced, if possible, for installations of Deities. While bathing the Deity, all the priests and devotees must chant this Puruṣasūkta and offer the appropriate paraphernalia for worshiping the Deity, such as flowers, fruits, incense, ārati paraphernalia, naivedya, vastra and ornaments. All the devotees worshiped Lord Caitanya Mahāprabhu in this way, and the Lord remained in ecstasy for seven praharas, or twenty-one hours. He took this opportunity to show the devotees that He is the original Supreme Personality of Godhead, Kṛṣṇa, who is the source of all other incarnations, as confirmed in the Bhagavad-gītā (10.8): ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. All the different forms of the Supreme Personality of Godhead, or viṣṇutattva, emanate from the body of Lord Kṛṣṇa. Lord Caitanya Mahāprabhu exposed all the private desires of the devotees, and thus all of them became fully confident that Lord Caitanya is the Supreme Personality of Godhead. Some devotees call this exhibition of ecstasy by the Lord sāta-prahariyā bhāva, or \\”the ecstasy of twenty-one hours,\\” and others call it mahābhāvaprakāśa or mahāprakāśa. There are other descriptions of this sāta-prahariyā bhāva in the Caitanya-bhāvagata, Chapter Nine, which mentions that Śrī Caitanya Mahāprabhu blessed a maidservant named Duḥkhī with the name Sukhī. He called for Kholāvecā Śrīdhara, and showed him His mahāprakāśa. Then He called for Murāri Gupta and showed him His feature as Lord Rāmacandra. He offered His blessings to Haridāsa Ṭhākura, and at this time He also asked Advaita Prabhu to explain the Bhagavad-gītā as it is (gītāra satyapāṭha) and showed special favor to Mukunda. Sri caitanya caritamrtas 17.18

The benefits of serving and feeding brahmanas and Vaisnavas and results of offending Vaisnavas

June 28, 2019 in Articles by Damaghosa dasa

Hare Krsna-Below we have 4 sequential purports from Srimad Bhagavatam where Srila Prabhupada explains the potency of serving and feeding the Brahmanas and Vaisnavas.
 
SB 4.21.37 purport… In addition to all these qualifications, when one fully engages in the transcendental loving service of the Lord, he becomes a Vaiṣṇava. Pṛthu Mahārāja warns his citizens who are actually engaged in the devotional service of the Lord to take care against offenses to the brāhmaṇas and Vaiṣṇavas. Offenses at their lotus feet are so destructive that even the descendants of Yadu who were born in the family of Lord Kṛṣṇa were destroyed due to offenses at their feet. The Supreme Personality of Godhead cannot tolerate any offense at the lotus feet of brāhmaṇas and Vaiṣṇavas. Sometimes, due to their powerful positions, princes or government servants neglect the position of brāhmaṇas and Vaiṣṇavas, not knowing that because of their offense they will be ruined..
 
SB 4.21.38 purport-The Supreme Person is described herein as brahmaṇya-deva. Brahmaṇya refers to the brāhmaṇas, the Vaiṣṇavas or the brahminical culture, and deva means “worshipable Lord.” Therefore unless one is on the transcendental platform of being a Vaiṣṇava or on the highest platform of material goodness (as a brāhmaṇa), he cannot appreciate the Supreme Personality of Godhead. In the lower stages of ignorance and passion, it is difficult to appreciate or understand the Supreme Lord. Therefore the Lord is described herein as the worshipable Deity for persons in brahminical and Vaiṣṇava culture.namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca jagad-dhitāya kṛṣṇāya  govindāya namo namaḥ (Viṣṇu Purāṇa 1.19.65)
Lord Kṛṣṇa, the Supreme Personality of Godhead, is the prime protector of brahminical culture and the cow. Without knowing and respecting these, one cannot realize the science of God, and without this knowledge, any welfare activities or humanitarian propaganda cannot be successful. The Lord is puruṣa, or the supreme enjoyer. Not only is He the enjoyer when He appears as a manifested incarnation, but He is the enjoyer since time immemorial, from the very beginning (purātanaḥ), and eternally (nityam). Yac-caraṇābhivandanāt: Pṛthu Mahārāja said that the Supreme Personality of Godhead attained this opulence of eternal fame simply by worshiping the lotus feet of the brāhmaṇas. In the Bhagavad-gītā it is said that the Lord does not need to work to achieve material gain. Since He is perpetually supremely perfect, He does not need to obtain anything, but still it is said that He obtained His opulences by worshiping the lotus feet of the brāhmaṇas. These are His exemplary actions. When Lord Śrī Kṛṣṇa was in Dvārakā, He offered His respects by bowing down at the lotus feet of Nārada. When Sudāmā Vipra came to His house, Lord Kṛṣṇa personally washed his feet and gave him a seat on His personal bed. Although He is the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa offered His respects to Mahārāja Yudhiṣṭhira and Kuntī. The Lord’s exemplary behavior is to teach us.We should learn from His personal behavior how to give protection to the cow, how to cultivate brahminical qualities and how to respect the brāhmaṇas and the Vaiṣṇavas. The Lord says in Bhagavad-gītā (3.21), yad yad ācarati śreṣṭhas tat tad evetaro janaḥ: “If the leading personalities behave in a certain manner, others follow them automatically.” Who can be more of a leading personality than the Supreme Personality of Godhead, and whose behavior could be more exemplary? It is not that He needed to do all these things to acquire material gain, but all of these acts were performed just to teach us how to behave in this material world.
 
SB 4.21.39 purport...It is said that the Lord is most pleased when He sees one engage in the service of His devotee. He does not need any service from anyone because He is complete, but it is in our own interest to offer all kinds of services to the Supreme Personality of Godhead. These services can be offered to the Supreme Person not directly but through the service of brāhmaṇas and Vaiṣṇavas.Śrīla Narottama dāsa Ṭhākura sings, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā, which means that unless one serves the Vaiṣṇavas and brāhmaṇas, one cannot get liberation from the material clutches.
 
 

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There is a proverb-Agriculture is the noblest profession. Krsna was a farmer, his father”–SP

June 23, 2019 in Articles by Damaghosa dasa

Hare Krsna to all–This picture is garden # 1, the front half of it, where potatoes have been planted-8 rows of about 120 plants.

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This picture below is same garden only about a month and a half later with the potato plants really moving
along and two rows are now in flower, which means the little spudlets are underground growing nicely.
We are still using potatoes stored in the garage from last years crop.The roses are now everywhere
and scent the whole area with their fragrance, especially the one called Enigma which is a huge bush.
 
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So let us try to make an attempt to organize a New Vrindaban scheme, andI shall request all my students to develop this idea and show a good example to this Western part of the world where people are always engaged in ugra-karma, asuric-karma.”
Everyone has to earn his livelihood by agriculture,..”
Every man must possess a piece of land..”
The first necessityis that you should be self-sufficient. That is God’s arrangement.”
There are so many land. Come here and grow food. Grow fruit. That is… That is the desire of Krsna. Annad bhavanti bhutani. Produce food and eat in sufficiently, be strong, and chant Hare Krsna.That is our philosophy.”
When men are uncivilized, they do not how to growfood, they kill animals in the jungle and eat. When they arecivilized, they know how to grow food now and the nice food grains,fruit, flowers”
There is a proverb: agriculture is the noblest profession. Is it not said? Agriculture is noblest, and Krsna was farmer, His father”.
I wish to introduce this ideal now.Then if we are successful this cheating civilization will stop.”
“ The beginning of life is how tobecome cent percent obedient to guru.”
We want two favours. One from guru, one from Krsna.That’s all. We don’t want anyone’s favour. “
 
Hare Krsna-below and above we have compiled some quotes and realizations based upon these quotes and the application in our personal life of these quotes or instructions by Srila Prabhupada. Everybody knows-chant Hare Krsna and be happy. How that instruction was to be applied as the days move more into kali yuga can be found within this article.
Hare Krsna
damaghosa das
————————
Srila Prabhupada explains why everyone should grow their own food—this is to be done gradually- because for so many lifetimes we are addicted to city living
May 28 1974 Rome
Yogeśvara: Śrīla Prabhupāda, the way you’ve been describing our solutions to the problems of the world, they seem to be on two levels. One is the extended solution, that is to say, the ultimate solution of Kṛṣṇa conscious.
Prabhupāda: No, there is no question of extended. You keep yourself in a limited solution. And then, when it is appreciated it will be automatically extended. You don’t touch the extended. You become ideal civilized man. Others will follow.
Yogeśvara: Well, for example, ultimately, we want to live locally. These cities are not necessary.
Prabhupāda: No, you make the best use of a bad bargain. We shall depend more… Just like in New Vrindaban. They are coming to the city for preaching. So not absolutely we can abstain immediately because we have been dependent so long, many, many lives. You cannot. But the ideal should be introduced gradually. And make it perfect more and more and more and more. But there is possibility. Possibility if you live locally and make your arrangement, you get your foods… The real necessity is, bodily necessity is, eating, sleeping, mating and defending. This is necessity. So if you can eat locally, you can sleep locally, you can have your sex life also locally and you can defend locally, then what is the wrong? These are the necessities. We are not stopping this. We are not stopping, “No more sex life.” That is nonsense, another nonsense. You must have. Marry. That’s all. So you can marry locally and live. Where is the difficulty? Defend. If somebody comes to attack, there must be men to defend. And eating and sleeping. Where is your difficulty? Manage locally, as far as possible. After all, these are the necessities of body. So it can be solved locally. Is it impossible? To solve the bodily necessities? What do you think? Is it impossible?
 
This one below Srila Prabhupada is telling us how everybody in kali yuga is lazy, all sudras, and nobody wants to work. And then so much land is then laying fallow-empty of food growing there.
 

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Sri Vakresvara Pandita Avirbhava Tithi (appearance day)

June 22, 2019 in Articles by Laksman dasa

Saturday, June 22, 2019 [Mayapura, West Bengal, Bharata Bhumi time zone ]

 

 
Subject: Sri Vakresvara Pandita Avirbhava Tithi (appearance day)



Srila Prabhupada explains the Glories to Sri Vakresvara Pandita,
compiled by Yasoda nandana dasa  

Image result for prabhupada pictures high resolution
 

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                                                                                     śrīvāsa, haridāsa, rāmadāsa, gadādhara

murāri, mukunda, candraśekhara, vakreśvara

e-saba paṇḍita-loka parama-mahattva

caitanyera dāsye sabāya karaye unmatta

SYNONYMS

 
śrīvāsa—Śrīvāsa Ṭhākura; haridāsa—Haridāsa Ṭhākura; rāmadāsa—Rāmadāsa; gadādhara—Gadādhara; murāri—Murāri; mukunda—Mukunda; candraśekhara—Candraśekhara; vakreśvaraVakreśvara; e-saba—all of them; paṇḍita-loka—very learned scholars; parama-mahattva—very much glorified; caitanyera—of Śrī Caitanya Mahāprabhu; dāsye—the servitude; sabāya—all of them; karaye unmatta—makes mad.

 
TRANSLATION

 
Śrīvāsa, Haridāsa, Rāmadāsa, Gadādhara, Murāri, Mukunda, Candraśekhara and Vakreśvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 6: The Glories of Sri Advaita Acarya : Adi 6.49-50


vakreśvara paṇḍita--prabhura baḍa priya bhṛtya

eka-bhāve cabbiśa prahara yāṅra nṛtya

SYNONYMS

vakreśvara paṇḍita—of the name Vakreśvara Paṇḍita; prabhura—of the Lord; baḍa—very; priya—dear; bhṛtya—servant; eka-bhāve—continuously in the same ecstasy; cabbiśa—twenty-four; prahara—a duration of time comprising three hours; yāṅra—whose; nṛtya—dancing.


TRANSLATION

 
Vakreśvara Paṇḍita, the fifth branch of the tree, was a very dear servant of Lord Caitanya’s. He could dance with constant ecstasy for seventy-two hours.


PURPORT

In the Gaura-gaṇoddeśa-dīpikā, verse 71, it is stated that Vakreśvara Paṇḍita was an incarnation of Aniruddha, one of the quadruple expansions of Viṣṇu (Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna). He could dance wonderfully for seventy-two continuous hours. When Lord Caitanya Mahāprabhu played in dramatic performances in the house of Śrīvāsa Paṇḍita, Vakreśvara Paṇḍita was one of the chief dancers, and he danced continuously for that length of time. Śrī Govinda dāsa, an Oriyā devotee of Lord Caitanya Mahāprabhu, has described the life of Vakreśvara Paṇḍita in his book Gaura-kṛṣṇodaya. There are many disciples of Vakreśvara Paṇḍita in Orissa, and they are known as Gauḍīya Vaiṣṇavas although they are Oriyās. Among these disciples are Śrī Gopālaguru and his disciple Śrī Dhyānacandra Gosvāmī
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.17 :


āpane mahāprabhu gāya yāṅra nṛtya-kāle

prabhura caraṇa dhari’ vakreśvara bale


SYNONYMS


āpane
—personally; mahāprabhu—Śrī Caitanya Mahāprabhu; gāya—sang; yāṅra—whose; nṛtya-kāle—at the time of dancing; prabhura—of the Lord; caraṇa—lotus feet; dhari‘-embracing; vakreśvaraVakreśvara Paṇḍita; bale—said.


TRANSLATION


Śrī Caitanya Mahāprabhu personally sang while Vakreśvara Paṇḍita danced, and thus Vakreśvara Paṇḍita fell at the lotus feet of the Lord and spoke as follows.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.18


“daśa-sahasra gandharva more deha’ candramukha

tārā gāya, muñi nācoṅ–tabe mora sukha”


SYNONYMS


daśa-sahasra
—ten thousand; gandharva—residents of Gandharvaloka; more—unto me; deha‘-please deliver; candra-mukha—O moon-faced one; tārā gāya—let them sing; muñi nācoṅ—let me dance; tabe—then; mora—my; sukha—happiness.

 
TRANSLATION


“O Candramukha! Please give me ten thousand Gandharvas. Let them sing as I dance, and then I will be greatly happy.”


PURPORT

The Gandharvas, who are residents of Gandharvaloka, are celebrated as celestial singers. Whenever singing is needed in the celestial planets, the Gandharvas are invited to sing. The Gandharvas can sing continuously for days, and therefore Vakreśvara Paṇḍita wanted to dance as they sang.

975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.19

 
 
bhāgavatī devānanda vakreśvara-kṛpāte

bhāgavatera bhakti-artha pāila prabhu haite

 
SYNONYMS

 
bhāgavatī devānanda—Devānanda, who used to recite Śrīmad-Bhāgavatam; vakreśvara-kṛpāte—by the mercy of Vakreśvara; bhāgavatera—of Śrīmad-Bhāgavatam; bhakti-artha—the bhakti interpretation; pāila—got; prabhu haite—from the Lord.

 
TRANSLATION

 
Devānanda Paṇḍita was a professional reciter of Śrīmad-Bhāgavatam, but by the mercy of Vakreśvara Paṇḍita and the grace of the Lord he understood the devotional interpretation of the Bhāgavatam.

 
PURPORT

In the Caitanya-bhāgavata, Madhya-līlā, Chapter Twenty-one, it is stated that Devānanda Paṇḍita and Sārvabhauma Bhaṭṭācārya’s father, Viśārada, lived in the same village. Devānanda Paṇḍita was a professional reciter of Śrīmad-Bhāgavatam, but Lord Caitanya Mahāprabhu did not like his interpretation of it. In the present town of Navadvīpa, which was formerly known as Kuliyā, Lord Caitanya showed such mercy to him that he gave up the Māyāvādī interpretation of Śrīmad-Bhāgavatam and learned how to explain Śrīmad-Bhāgavatam in terms of bhakti. Formerly, when Devānanda was expounding the Māyāvādī interpretation, Śrīvāsa Ṭhākura was once present in his meeting, and when he began to cry, Devānanda’s students drove him away. Some days later, Caitanya Mahāprabhu passed that way, and when He met Devānanda He chastised him severely because of his Māyāvāda interpretation of Śrīmad-Bhāgavatam. At that time Devānanda had little faith in Śrī Caitanya Mahāprabhu as an incarnation of Lord Kṛṣṇa, but one night some time later Vakreśvara Paṇḍita was a guest in his house, and when he explained the science of Kṛṣṇa, Devānanda was convinced about the identity of Lord Caitanya Mahāprabhu. Thus he was induced to explain Śrīmad-Bhāgavatam according to the Vaiṣṇava understanding In the Gaura-gaṇoddeśa-dīpikā, verse 106, it is described that he was formerly Bhāguri Muni, who was the sabhā-paṇḍita who recited Vedic literature in the house of Nanda Mahārāja.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.77




 
The three brothers Govinda, Mādhava and Vāsudeva Ghoṣa all belonged to a kāyastha family. Govinda established the Gopīnātha temple in Agradvīpa, where he resided. Mādhava Ghoṣa was expert in performing kīrtana. No one within this world could compete with him. He was known as the singer of Vṛndāvana and was very dear to Śrī Nityānanda Prabhu. It is said that when the three brothers performed saṅkīrtana, immediately Lord Caitanya and Nityānanda would dance in ecstasy. According to the Gaura-gaṇoddeśa-dīpikā (188), the three brothers were formerly Kalāvatī, Rasollāsā and Guṇatuṅgā, who recited the songs composed by Śrī Viśākhā-gopī. The three brothers were among one of the seven parties that performed kīrtana when Lord Śrī Caitanya Mahāprabhu attended the Ratha-yātrā festival at Jagannātha Purī. Vakreśvara Paṇḍita was the chief dancer in their party. This is vividly described in the Madhya-līlā, Chapter Thirteen, verses 42 and 43.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.115 : PURPORT :

kāśī-miśra, pradyumna-miśra, rāya bhavānanda

yāṅhāra milane prabhu pāilā ānanda

SYNONYMS

 
kāśī-miśra—of the name Kāśī Miśra; pradyumna-miśra—of the name Pradyumna Miśra; rāya bhavānanda—of the name Bhavānanda Rāya; yāṅhāra—of whom; milane—meeting; prabhu—the Lord; pāilā—got; ānanda—great pleasure.

 
TRANSLATION

 
In the list of devotees at Jagannātha Purī [which begins with Paramānanda Purī, Svarūpa Dāmodara, Sārvabhauma Bhaṭṭācārya and Gopīnātha Ācārya], Kāśī Miśra was the fifth, Pradyumna Miśra the sixth and Bhavānanda Rāya the seventh. Lord Caitanya took great pleasure in meeting with them.

 
PURPORT

In Jagannātha Purī Lord Caitanya lived at the house of Kāśī Miśra, who was the priest of the king. Later this house was inherited by Vakreśvara Paṇḍita and then by his disciple Gopālaguru Gosvāmī, who established there a Deity of Rādhākānta. The Gaura-gaṇoddeśa-dīpikā (193) states that Kāśī Miśra was formerly Kubjā in Mathurā.. Pradyumna Miśra, an inhabitant of Orissa, was a great devotee of Lord Caitanya Mahāprabhu. Pradyumna Miśra was born of a brāhmaṇa family and Rāmānanda Rāya of a non-brāhmaṇa family, yet Lord Caitanya Mahāprabhu advised Pradyumna Miśra to take instruction from Rāmānanda Rāya. This incident is described in the Antya-līlā, Chapter Five.

Bhavānanda Rāya was the father of Śrī Rāmānanda Rāya. His residence was in Ālālanātha (Brahmagiri), which is about twelve miles west of Jagannātha Purī. By caste he belonged to the karaṇa community of Orissa, whose members were sometimes known as kāyasthas and sometimes as śūdras, but he was the governor of Madras under the control of King Pratāparudra of Jagannātha Purī.Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.131

cakravartī śivānanda sadā vrajavāsī

mahāśākhā-madhye teṅho sudṛḍha viśvāsī


SYNONYMS


cakravartī śivānanda
—of the name Śivānanda Cakravartī; sadā—always; vraja-vāsī—resident of Vṛndāvana; mahā-śākhā-madhye—amongst the great branches; teṅho—he is; sudṛḍha viśvāsī—possessing firm faith.


TRANSLATION


Śivānanda Cakravartī, the thirty-third branch, who always lived in Vṛndāvana with firm conviction, is considered an important branch of Gadādhara Paṇḍita.


PURPORT

The Gaura-gaṇoddeśa-dīpikā, verse 183, mentions that Śivānanda Cakravartī was formerly Lavaṅga-mañjarī. The Śākhā-nirṇaya, written by Yadunandana dāsa, also names other branches of Gadādhara Paṇḍita, as follows: (1) Mādhava Ācārya, (2) Gopāla dāsa, (3) Hṛdayānanda, (4) Vallabha Bhaṭṭa (the Vallabha-sampradāya, or Puṣṭimārga-sampradāya, is very famous), (5) Madhu Paṇḍita (this famous devotee lived near Khaḍadaha in the village known as Sāṅibonā-grāma, about two miles east of the Khaḍadaha station, and constructed the temple of Gopīnāthajī in Vṛndāvana), (6) Acyutānanda, (7) Candraśekhara, (8) Vakreśvara Paṇḍita, (9) Dāmodara, (10) Bhagavān Ācārya, (11) Ananta Ācāryavarya, (12) Kṛṣṇadāsa, (13) Paramānanda Bhaṭṭācārya, (14) Bhavānanda Gosvāmī, (15) Caitanya dāsa, (16) Lokanātha Bhaṭṭa (this devotee, who lived in the village of Tālakhaḍi in the district of Yaśohara and constructed the temple of Rādhāvinoda, was the spiritual master of Narottama dāsa Ṭhākura and a great friend of Bhūgarbha Gosvāmī), (17) Govinda Ācārya, (18) Akrūra Ṭhākura, (19) Saṅketa Ācārya, (20) Pratāpāditya, (21) Kamalākānta Ācārya, (22) Yādava Ācārya and (23) Nārāyaṇa Paḍihārī (a resident of Jagannātha Purī).
ri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 12: The Expansions of Advaita Acarya and Gadadhara Pandita : Adi 12.88 :

Who is the Guru-this conversation makes it so clear by SP

June 20, 2019 in Articles by Damaghosa dasa

1.) May 30 1976 Honolulu
Gopāla Kṛṣṇa: Śrīla Prabhupāda, I am just trying to clarify—I don’t want to offend anyone—but no disciple of yours should call himself dīkṣā-guru or śikṣā-guru. Am I right?
Prabhupāda: Well, everyone is engaged to become śikṣā-guru, but one should become perfect. The attempt is—what is called?—probationer. When probationer period is finished, then he is naturally, automatically, bona fide guru. Not in the probationer period. That is immature attempt. That will failure. Āmāra ājñāya [Cc. Madhya 7.128], Caitanya Mahāprabhu said  “By My order.” So all my disciples are expected to become śikṣā-guru on my order, not by his own order
2.) Jan 31 1977 Bhuvanesvara
Guest (1): Are you knowing people take dīkṣā from many gurus?
Prabhupāda: No, dīkṣā-guru is one. But śikṣā-guru can be many.
Guest (1): But suppose dīkṣā gurus or people take one mantra from one guru and other one…
Prabhupāda: Then you have not selected guru. You have selected some rascal. Guru can be…, cannot be different. Guru means one who knows the science of Kṛṣṇa. Yei kṛṣṇa-tattva-vettā sei guru haya [Cc. Madhya 8.128]. Anyone who knows the science… So suppose if you want to become medical man, you must go to a qualified medical man to learn. And if you go to a pānwālā, what he’ll teach you? That is your mistake. Guru cannot be different. Guru is one, one who knows the science of Kṛṣṇa. If he does not know, then he is not guru. Why should you go there?
Guest (1): How should we know that he knows about Kṛṣṇa?
Prabhupāda: That requires your fortune. Little intelligence. Therefore Caitanya Mahāprabhu says, ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva [Cc. Madhya 19.151]. That intelligence is for the most fortunate person. That is not ordinary thing. But guru means who knows the science of Kṛṣṇa. If you go to a bogus man, that is your misfortune. So this is the description of guru, yei kṛṣṇa-tattva-vettā sei guru haya, Caitanya Mahāprabhu’s statement.
kibā vipra kibā nyāsī śūdra kene naya yei kṛṣṇa-tattva-vettā sei guru haya [Cc. Madhya 8.128]
It doesn’t matter whether he is a sannyāsī or gṛhastha or a brāhmaṇa or śūdra. It doesn’t matter. If he knows the science of Kṛṣṇa, then he remains guru.
Guest (1): Science of Kṛṣṇa. If he knows about Bhāgavatam, Bhagavad-gītā, or anything else…
Prabhupāda: To know about Kṛṣṇa. It is not also difficult. Science of Kṛṣṇa is there, Bhagavad-gītā. Kṛṣṇa speaks Himself. So to know the science of Kṛṣṇa is also not difficult. But because we are unfortunate, we go to rascal, and they interpret Bhagavad-gītā in a rascaldom way, and we are missing. So you should be very careful not to go to a rascal. Then your mission will be successful. If you want to purchase gold, you must go to a shop where actually gold is purchased, gold. If you do not know, then you’ll be cheated. That is not also very difficult. That I have repeatedly said. Those who are interpreting in their own way, Bhagavad-gītā, he’s a rascal; he’s not guru. (loud kīrtana in background) As soon as he says an interpretation, “I think like this,” you reject that. 

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You will never learn, you will never learn-SP

June 19, 2019 in Articles by Damaghosa dasa

From the Prabhupada Memories…..

 Rupa-vilasa: The gurukula building in Vrindavan was under construction and Prabhupada liked to go there every couple of days to see the progress. Once Prabhupada went in the early morning with a contingent of sannyasis and senior devotees and from back of the windows of the building they looked at the workers. Some of the workers were bathing with water that gushed out of a pipe. Some of them were making chapattis over fires and some of them were brushing their teeth with neem twigs. A lot of these workers were Brajabasis and were chanting songs about Krishna. Prabhupada watched this whole scene turned around and said, ‘Just see. They will rise early in the morning. They will work whole day in the hot sun and for what?’ somebody said, “Three rupees.” “For a few rupees”, Prabhupada said, “They will take bath, they will chant some mantra and they will live in the simple way.” He appreciated the simplicity of their life and how sincere and innocent they were. Hansaduta maharaja said, “Prabhupada we should learn to live like this”. Prabhupada laughed and said, “You will never learn. You will never learn.”

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Why do we chant Hare Krsna Maha Mantra?

June 18, 2019 in Articles by Damaghosa dasa

Srimad−Bhagavatam 2.25.25, 26

The whole process of offering sacrifice is under the category of fruitive action, and such activities are extremely scientific. They mainly depend on the process of vibrating sounds with a particular accent. It is a great science, and due to being out of proper use for more than four thousand years, for want of qualified brahmanas, such performances of sacrifice are no longer effective. Nor are they recommended in this fallen age. Any such sacrifice undertaken in this age as a matter of show may simply be a cheating process by the clever priestly order. But such a show of sacrifices cannot be effective at any stage… Since the ultimate aim of life is spiritual realization, the direct way of invoking the holy name of the Lord, as mentioned above, is precisely recommended by Lord Caitanya, and people of the modern age can easily take advantage of this simple process, which is tenable for the condition of the complicated social structure.

SB 6.3.24-Therefore it should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if he chants without offenses. Ajāmila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Nārāyaṇa.

PURPORTIn the assembly of Raghunātha dāsa Gosvāmī’s father, Haridāsa Ṭhākura confirmed that simply by chanting the holy name of the Lord one is liberated, even if he does not chant completely inoffensively. Smārta-brāhmaṇas and Māyāvādīs do not believe that one can achieve liberation in this way, but the truth of Haridāsa Ṭhākura’s statement is supported by many quotations from Śrīmad-Bhāgavatam.

In his commentary on this verse, for example, Śrīdhara Svāmī gives the following quotation: sāyaṁ prātar gṛṇan bhaktyā duḥkha-grāmād vimucyate

If one always chants the holy name of the Lord with great devotion in the evening and in the morning, one can become free from all material miseries.” Another quotation confirms that one can achieve liberation if one hears the holy name of the Lord constantly, every day with great respect (anudinam idam ādareṇa śṛṇvan).

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morning meditation at Sri Sri Gaura Nitai Mandir-june 2019

June 17, 2019 in Articles by Damaghosa dasa

Morning meditation at -Sri Sri Gaura Nitai Mandir Sedro Woolley Wa USA June 16th 2019

The difference between materially motivated religion and Transcendental Dharma

June 17, 2019 in Articles by Damaghosa dasa

SB 4.27.11 purport…There are two ways of animal-killing. One way is in the name of religious sacrifices. All the religions of the world—except the Buddhists—have a program for killing animals in places of worship. According to Vedic civilization, the animal-eaters are recommended to sacrifice a goat in the temple of Kālī under certain restrictive rules and regulations and eat the flesh. Similarly, they are recommended to drink wine by worshiping the goddess Caṇḍikā. The purpose is restriction. People have given up all this restriction. Now they are regularly opening wine distilleries and slaughterhouses and indulging in drinking alcohol and eating flesh. A Vaiṣṇava ācārya like Nārada Muni knows very well that persons engaged in such animal-killing in the name of religion are certainly becoming involved in the cycle of birth and death, forgetting the real aim of life: to go home, back to Godhead.
Thus the great sage Nārada, while instructing Śrīmad-Bhāgavatam to Vyāsa Muni, condemned the karma-kāṇḍa (fruitive) activities mentioned in the Vedas. Nārada told Vyāsa:
jugupsitaṁ dharma-kṛte ’nuśāsataḥ svabhāva-raktasya mahān vyatikramaḥ
yad vākyato dharma itītaraḥ sthito na manyate tasya nivāraṇaṁ janaḥ
The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions.” (Bhāg. 1.5.15)
Śrīla Nārada Muni chastised Vyāsadeva for compiling so many Vedic supplementary scriptures, which are all intended for guiding the people in general. Nārada Muni condemned these scriptures because they do not mention direct devotional service. Under Nārada’s instructions, direct worship of the Supreme Personality of Godhead, as described in the Śrīmad-Bhāgavatam, was set forth by Vyāsadeva. The conclusion is that neither the Supreme Personality of Godhead, Viṣṇu, nor His devotee ever sanctions animal-killing in the name of religion. Indeed, Kṛṣṇa incarnated Himself as Lord Buddha to put an end to animal-killing in the name of religion.Animal sacrifice under the name of religion is conducted by the influence of tamo-guṇa (the mode of ignorance), as indicated in the Eighteenth Chapter of Bhagavad-gītā (18.31–32): yayā dharmam adharmaṁ ca kāryaṁ cākāryam eva ca ayathāvat prajānāti
buddhiḥ sā pārtha rājasī adharmaṁ dharmam iti yā manyate tamasāvṛtā
sarvārthān viparītāṁś ca buddhiḥ sā pārtha tāmasī
That understanding which cannot distinguish between the religious way of life and the irreligious, between action that should be done and action that should not be done—that imperfect understanding, O son of Pṛthā, is in the mode of passion. That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.”
 

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For the saintly person-either live or die-no difference

June 17, 2019 in Articles by Damaghosa dasa

SB 4.27.12 purport...Death is not very much welcome for those who are too much attached to material enjoyment, which culminates in sex. There is an instructive story in this connection. Once when a saintly person was passing on his way, he met a prince, the son of a king, and he blessed him, saying, “My dear prince, may you live forever.” The sage next met a saintly person and said to him, “You may either live or die.” Eventually the sage met a brahmacārī devotee, and he blessed him, saying, “My dear devotee, you may die immediately.” Finally the sage met a hunter, and he blessed him, saying, “Neither live nor die.” The point is that those who are very sensual and are engaged in sense gratification do not wish to die. Generally a prince has enough money to enjoy his senses; therefore the great sage said that he should live forever, for as long as he lived he could enjoy life, but after his death he would go to hell. Since the brahmacārī devotee was leading a life of severe austerities and penances in order to be promoted back to Godhead, the sage said that he should die immediately so that he need not continue to labor hard and could instead go back home, back to Godhead. A saintly person may either live or die, for during his life he is engaged in serving the Lord and after his death he also serves the Lord. Thus this life and the next are the same for a saintly devotee, for in both he serves the Lord. Since the hunter lives a very ghastly life due to killing animals, and since he will go to hell when he dies, he is advised to neither live nor die.
 
                                           Today’s darshan of Sri Sri Gaura Nitai
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Srila Prabhupada describes modern “civilization”-and the cure

June 15, 2019 in Articles by Damaghosa dasa

 Jan 26 1977 Puri conversations.
Prabhupāda: Yes. They say that “There is a brain. There is a tissue. There is cerebrum. On account of, they are thinking spiritually. Otherwise if it is cut off, there will be no more opportunity.” They’ll do that, brain operation. And whatever nonsense they will do, we’ll accept.
Gurukṛpā: They have electric.
Satsvarūpa: Electric shock.
Prabhupāda: Dangerous community. These scientists, the so-called, they are dangerous community. Now, if five ounce(?) sight(?) is there, “No, it should be operated. Then he will be cured.” And actually it is happening. In the hospitals they make all kinds of experiment, and if you say, “No, why you are doing that? A patient is suffering,” “We must execute our science. So long the life is there we shall try to save him.” They say like that. They will go on with all nonsense activity, and if you want to stop them, they will say, “No, our science has got so…” They take in writing that “Whatever we shall do, you cannot object,” hospital. It is a place of demons. And as soon as they get a patient who will not protest, they’ll make it, they’ll make it and operation. No medicine, simply operate.
Gurukṛpā: What they do now is… What they’ve been doing is they have all these pills, and they give them to people to experiment, to see what the reaction is.
Prabhupāda: Hm. That is going on. Big, big patent medicine, they will explain scientifically and give to the doctor and make experiment, and they will go on making experiment. I know this. This is their business. They’ll write, they will call for the medical students—they have learned new, new words—and they’ll pay to make a literature with bombastic scientific word, and they’ll prepare literature. This literature will be distributed and give their medicine, and they may pay them for false propaganda. This is going on to introduce new patent medicine. I know that. Simply water they will inject to get money. The patients have come, innocent, illiterate—”How want to be…? Do you want to be cured very quickly or little less?” He’s a laborer. He says, “Yes, sir, if you cure me.” “So then injection will be required.” He has no disease, and they’ll give some water injection, yes, and take fee. Because as soon as there is question injection, he’ll charge at least four rupees, five rupees. He has no disease. They will inject water and take four, five rupees. In India I have seen.
Gurukṛpā: If you need… If you have one infection in America, you know what you need—some penicillin, something to kill the infection. But the doctor will have to make all sorts of experiments to tell you what you already know.
Prabhupāda: “You first of all give so much blood. So much give me, and then…”
 
 

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The Year was 1977

June 14, 2019 in Articles by Laksman dasa

Vyapaka dasa-   The Year was 1977
 

The year was 1977 and I had just returned to Vrindavana after visiting Jaipur. It was quite a decision to visit India since it was public knowledge that His Divine Grace Srila Prabhupada was traveling to the west even though gravely ill. It was a difficult decision based upon the fear that the frailness of his health could rob us of a last opportunity to spend time with the spiritual master.

 Rightly or wrongly, I went to India and immediately preceding my return to the holy dhama, Srila Prabhupada arrived unannounced from England. We quickly learned the news that his health had taken a turn for the worse and that he had come to Vrindavana to spend his last days. To say the least, the devotees were in shock at the thought of losing Srila Prabhupada’s association and guidance. We all prayed that our worst nightmare wouldn’t come true.

 Srila Prabhupada left his quarters only twice after his return from England and both times were to circumambulate the Deities. Recently, I saw a video of him circumambulating the temple and was surprised that the kirtan was so subdued. I had attended his last two outings and the kirtans were incredibly intense. My only thought is that the video-recorded instance occurred upon his arrival before my return.

In any event, the next day, as Srila Prabhupada sat on his palanquin, he was accompanied by a throng of devotees and a roaring kirtan. We were leaping and chanting in a manner I don’t think any of us had experienced before. It was a herd of singing and dancing white elephants.

 To see His Divine Grace in such a weakened condition was a jolt for us all. It drew out our love but was mixed with the unthinkable thought that Srila Prabhupada may not be in our midst forever. The chanting and dancing reflected our love for Srila Prabhupada and the thought of losing his direct association drew out even more intense emotion. The threat of his departure brought new realizations and intense appreciation of what he had done for us. It was both wonderful and horrible all mixed together. The sweet and sour emotions sparked intense kirtan, wild dancing and free-flowing tears. Our only contribution was to bathe him in the holy name and pray that Lord Krsna would save the situation for our benefit.

 As we accompanied His Divine Grace around the temple courtyard, I had the opportunity to be dancing directly by his side. As I looked his way, there was a tear flowing from the corner of his eye and down the length of his cheek.

 Of course, I cannot say for certain what was on Srila Prabhupada’s mind. But my feeling was that he deeply appreciated that his disciples had developed a genuine attachment and affection for him and the holy name. Even in the closing moments of his pastimes he inspired us and drew out our dormant love of Godhead. As always, he was the perfect devotee and our spiritual beacon. Life without him was unimaginable.

 After Srila Prabhupada’s two outings to circumambulate his beloved Deities, Radha Syamsundara and Krsna Balarama at Vrindavana dhama, he returned to his quarters and was to remain there until his departure. It was then, during a visit to Srila Prabhupada’s rooms, that provided me with the most moving experience of my life.

The pastime of the devotees approaching Srila Prabhupada to plead with him to remain with us is well known. Since I was not a member of the “inner circle,” I had no direct experience with these going-ons as my time was spent chanting outside Srila Prabhupada’s rooms amongst other devotees awaiting news of Srila Prabhupada’s health.

 There was always a large contingent of devotees present and to say that you could cut the atmosphere with a knife would be an understatement. I don’t think any of us could be more Srila Prabhupada conscious than during those long days. Time took on a new dimension as seconds seemed like hours and hours seemed like days. Everyone was immersed in thoughts of Srila Prabhupada while praying to Lord Krsna to allow his pure devotee to remain with us. The Hare Krsna mantra resonated in all directions. Even during his illness, Srila Prabhupada inspired us in our Krsna consciousness.

 The thought of not having Srila Prabhupada to uplift us with a Srimad-Bhagavatam class or to walk alongside him during a morning walk seemed too much to bear. Life without the opportunity to hear about Srila Prabhupada’s inspired preaching; to no longer live in anticipation of when we could see him next; or to find out which book he was working on and the snippets of nectar from therein appeared before us like a nightmare. It just didn’t seem possible that the movement could carry on without his supervision. When the news arrived that Srila Prabhupada had agreed to stay and that he had begun working again on the Srimad-Bhagavatam, it caused elation throughout the community of devotees. It was as if life had returned to us all once again.

 Since the Christmas marathon was quickly approaching, my temple president asked me to return to Montreal. After all the crisis seemed to have passed and it was time to get back to our practical service to His Divine Grace. Since Srila Prabhupada had declared that he was going to begin eating again and return to his writing, it seemed the practical thing to do. If any of us had realized that Srila Prabhupada would become discouraged by our leaving, certainly none of us would have considered departing. As well, the fact of the matter was that being a mere rank and file devotee, it was very difficult to get into Srila Prabhupada’s rooms to chant for him.

 But seeing it was time to leave and not knowing if this could be the last opportunity to see Srila Prabhupada, on the last day of my stay I summoned the courage and attempted to get into Srila Prabhupada’s rooms. The sannyasi guard relented to my pitiful begging and allowed me in to see His Divine Grace. But for five minutes only. No longer!

 As I entered Srila Prabhupada’s bedroom the mood was very somber. Rupanuga Prabhu was there with one other devotee chanting plus another sitting by Srila Prabhupada caressing his lotus feet as he lay in bed. Some prabhus get all the luck.

 Srila Prabhupada’s body had been reduced to skin and bones. In order to hear him speak, it was required to place one’s ear close to his mouth. And he was in such a weakened state that assistance was required even to move. To see him in such a condition was a shock. It had been described to us that Srila Prabhupada’s bodily sensations compared to burning in fire. True or not, his frailty was beyond comprehension let alone description. It was devastating to think of the difficulties he was forced to bear in those last months.

 As we sat there chanting for our beloved spiritual master, he suddenly began to speak. His servants instantly appeared from another room to see what Srila Prabhupada required and to tape his every word. He summoned the disciple in charge of arranging the first “Life Comes from Life” conference which was currently being organized in Vrindavana.

 Srila Prabhupada began inquiring about the lodging of the scientists and wanted to ensure that the guests would be comfortable and properly taken care of. Watching this lila of the pure devotee left me in total awe and reverence of His Divine Grace.

 Here I was sitting there worrying about Srila Prabhupada’s physical condition and the pain he must be suffering while lying there in a near impossible situation physically. On the contrary, Srila Prabhupada was there meditating on his service of smashing impersonalism and atheism throughout the world. I cannot describe the effect observing this had on me.

 How many times had Srila Prabhupada told us that we were not this body? But this time Srila Prabhupada was teaching once again through his example. There could never be a more difficult circumstance for Srila Prabhupada to show that he had transcended bodily attachment. And simultaneously there could never be a more graphic nor potent situation to teach us this most important, yet basic, axiom of Krsna consciousness.

 If there was any doubt in my mind that Srila Prabhupada was a pure devotee, it quickly evaporated. Who could ever question Srila Prabhupada’s position as an acarya? He not only talked the talk but walked the walk. Who amongst us could have ascended the gangplank of the Jaladuta penniless, unsure of even being able to find vegetables in a foreign country and with only the name of a complete stranger as his contact in the U.S. Was this gangplank fabricated from wood and steel or in reality a construct of the faith and love Srila Prabhupada had for his own beloved spiritual master and his compassion for the conditioned souls? Now Srila Prabhupada was showing his mettle once again.

 So, sitting watching Srila Prabhupada worry about his guests’ accommodations became the most moving moment of my life. Pure devotion in action. A Vaikuntha man. This simple act provided me a glimpse of the stark difference between the consciousness of a neophyte bhakta and a bonafide spiritual master.

 So, as I slipped out of Prabhupada’s room, I carried with me a memory of seeing a true paramahamsa in action. It was an humbling, enlivening and enlightening event all rolled into one. Krsna consciousness never seemed more real, alive or attractive. And all by the grace of Srila Prabhupada. May I be his eternal servant.

Vyapaka Dasa

 

Sripad Baladeva VIdyabhusana Tirobhava Tithi [disappearance day]

June 11, 2019 in Articles, Yasoda nandana Dasa by Laksman dasa

Sripad Baladeva VIdyabhusana Tirobhava Tithi [disappearance day]

Srila Prabhupada glorifies Sripada Baladeva Vidyabhusana
Sunday, June 4, 2017 Mayapura, West Bengal, Bharata Bhumi time

compiled by Yasoda nandana dasa

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Srila Prabhupada explains how Sri Baladeva Vidyabhusana wrote the Gaudiya-Bhasya on the Vedanta-sutras.

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A sankirtan story

June 11, 2019 in Articles by Laksman dasa

The following is a very nice story which appeared as a Back to Godhead Magazine Article back in 1998. It was written by Locanananda dasa and he recounts the true events that occurred while out chanting on a hot summers day, in the streets of New York City.
Back-To-Godhead-Locanananda-Dasa
Near Death While Out Chanting
by Locanananda Dasa
Excerpted from Back to Godhead Magazine 1998 Vol. 32, No. 2
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Devotees are ready to take risks to assist the Lord in His mission
All Glories to Sri Krsna sankirtana, the chanting of the holy names of the Lord,” Yajna Purusa Dasa and I recite as the D train makes its way toward midtown Manhattan. “Sankirtana cleanses the heart of all the dust accumulated for years …”
We’re leading a party of twenty-five enthusiastic devotees to Fifth Avenue, where Lord Jagannatha’s Rathayatra parade will take place in just a few days. More and more devotees have been arriving daily from all over the country to attend the festival, and our kirtana party is becoming more powerful and impressive. Jaded New Yorkers who have “seen it all” cannot help but notice our ecstatic chanting and dancing. The holy name is entering their hearts.

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chanting the holy names makes everything perfect

June 11, 2019 in Articles by Damaghosa dasa

There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, moreover, there may be discrepancies in regard to time, place, person and paraphernalia. But when Your Lordship’s holy name is chanted, everything becomes faultless. Sri Caitanya Mahaprabhu has recommended: harer nama harer nama harer namaiva kevalam kalau nasty eva nasty eva nasty eva gatir anyatha [Adi 17.21]
“In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.” (Brhan−naradiya Purana 38.126)
In this age of Kali, it is extremely difficult to perform Vedic ritualistic ceremonies or sacrifices perfectly. Hardly anyone can chant the Vedic mantras with perfect pronunciation or accumulate the paraphernalia for Vedic performances. Therefore the sacrifice recommended in this age is sankirtana, constant chanting of the holy name of the Lord.Yajnaih sankirtana−prayair yajanti hi sumedhasah (Srimad−Bhagavatam 11.5.32). Instead of wasting time performing Vedic sacrifices, those who are intelligent, those who possess good brain substance, should take to the chanting of the Lord’s holy name and thus perform sacrifice perfectly. I have seen that many religious leaders are addicted to performing yajnas and spending hundreds and thousands of rupees for imperfect sacrificial performances. This is a lesson for those who unnecessarily execute such imperfect sacrifices. We should take the advice of Sri Caitanya Mahaprabhu (yajnaih sankirtana−prayair yajanti hi sumedhasah).
Although Sukracarya was a strict brahmana addicted to ritualistic activities, he also admitted, nischidram anusankirtanam tava: “My Lord, constant chanting of the holy name of Your Lordship makes everything perfect.” In Kali−yuga the Vedic ritualistic ceremonies cannot be performed as perfectly as before. Therefore Srila Jiva Gosvami has recommended that although one should take care to follow all the principles in every kind of spiritual activity, especially in worship of the Deity, there is still a chance of discrepancies, and one should compensate for this by chanting the holy name of the Supreme Personality of Godhead. In our Krsna consciousness movement we therefore give special stress to the chanting of the Hare Krsna mantra in all activities.
Srimad−Bhagavatam 8.23.16 
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