Srila Prabhupada Tirobhava Mahotsava 31st Oct 2019

October 31, 2019 in Articles by Laksman dasa

Srila Prabhupada Tirobhava Mahotsava 31st Oct 2019.. Vrndavana Time

Hare Krsna Dear Godbrother Prabhus,

Obeisances… all glories to Srila Prabhupada.

On this auspicious day of Srila Prabhupada concluding his Lila in our material presence, I wanted to share one of his matchless gems with you and also this beautiful clip of Srila Prabhupada chanting Jaya Radha Madhava.

Please relish his exquisite kartahls.

हरे कृष्ण

Your fallen servant,

Balaram das.

Purport to Jaya Radha Madhava

(New York, July 20, 1971)

by Srila A.C. Bhaktivedanta Swami Prabhupada

[Sings Jaya Radha-Madhava.]

Srila Prabhupada: So this is the original nature of Krsna, original nature of Krsna. He is Radha-Madhava. He is the lover of Srimati Radharani. And kunja-vihari, always enjoying the company of the gopis within the bushes of Vrdavana forest. Radha-madhava kunja-vihari. So He’s not only lover of Radharani, but braja-jana-vallabha. The whole residents of Vrndavana, they love Krsna. They do not know anything else. They do not know whether Krsna is God, or not; neither they are very much harassed, that “I shall love Krsna if He is God.” “He may be God or He may be whatever He is. It doesn’t matter, but we love God, Krsna.” That’s all. That is called unnalloyed love. “If Krsna is God, then I shall love Him” — this is conditional love. This is not pure love. Krsna may be God or whatever He may be, but by His wonderful acts, the Vrajavasi, they are thinking, “Oh Krsna, He is very wonderful child, maybe some demigod. Maybe some demigod.” Because people are generally under impression that the demigods are all-powerful.

They’re powerful within this material world. But they do not know that Krsna is above all of them. Isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. The highest demigod, Brahma, is giving his opinion, “The supreme controller is Krsna.”

So as the residents of Vrndavana, they love Krsna without any condition, similarly, Krsna also loves them without any condition. Vraja-jana-vallabha giri-vara-dhari. When the inhabitants of Vrndavana were in danger because they stopped Indra-yajna and Indra became very angry, and he sent very great, powerful cloud and rained over Vrndavana incessantly for seven days, so when the inhabitants became very much disturbed, Krsna, although He was only seven years old boy, He saved them by lifting the Govardhana Hill. So He taught Indradeva, demigod, that “To stop your disturbance is the business of My little finger. That’s all.” So he came down to his knees. These things you’ll find in Krsna book. So as the Gopi-jana-vallabha, His only business is how to protect gopi-jana. So our Krsna consciousness movement is how to become one of the gopi-jana. Then Krsna will save us from any danger, even by lifting a hill or mountain. Krsna is so kind and so powerful. When Krsna lifted the hill, He did not practice some yoga system. And that is God. Although He was a child, He was playing like a child, He was dealing like a child, but when there was need, He was manifesting as God. That is Krsna. That is Krsna, not that He has to go and practice some yoga system. Then He becomes God. No. He’s not that type of God, not manufactured God. He’s God.

So gopi-jana-vallabha giri-vara-dhari. And as a child, as beloved child of Yasoda, Yasoda-nandana,… Krsna likes to be a child of a devotee. He wants to be chastised from His devotee father and mother. Because everyone worships Him, nobody goes to chastise Him, so He takes pleasure when a devotee chastises Him. That is Krsna’s service. If Krsna takes pleasure being chastised, so the responsibility is taken by a devotee: “All right, I shall become Your father and chastise You.” When Krsna wants to fight, one of His devotees becomes Hiranyakasipu and fights with Him. So all activities of Krsna is with His devotees. He is… Therefore, to become associate of Krsna, to develop Krsna consciousness… Yasoda-nandana vraja-jana-vallabha, vraja-jana-ranjana. His only business is how to satisfy… As braja-jana’s business is how to satisfy Krsna, similarly, Krsna’s business is how to satisfy braja-jana. This is reciprocation of love. Yamuna-tira-vana-cari. Krsna, the Supreme Personality of Godhead, is wandering on the banks of Yamuna to please the gopis, the cowherd boys, the birds, beasts, calves. They are not ordinary birds, beasts, calves or men. They are on the top of self-realization. Krta-punya-punjah. After many, many lives they got that position, to play with Krsna.

So our Krsna consciousness movement is so nice that everyone can go to Krsnaloka and become His associate, as a friend or so many other things, as a servant, as father, as mother. And Krsna is agreeable to any one of these propositions. These things are described very nicely in our Teachings of Lord Caitanya. So Krsna does not go even a step from Vrndavana. The original Krsna is Vrndavana. That is described in the Brahma-samhita,

cintamani-prakara-sadmasu kalpa-vrksa-
laksavrtesu surabhir abhipalayantam
govindam adi-purusam (tam aham bhajami)
[Bs. 5.29]

Brahma is accepting the Supreme Personality of Govinda, Krsna in Vrndavana. Venum kvanantam: “He is engaged in playing flute.”

(venum kvanantam) aravinda-dalayataksam
barhavatamsam asitambuda-sundarangam
govindam adi-purusam tam aham bhajami
[Bs. 5.30]

So take advantage of these books, this knowledge, and this prasadam, this chanting, and be happy and go to Krsna. So nice thing. All right.

Sri Govardhana Puja- Go Puja Tuesday, October 29, 2019 (Mayapura, West Bengal, Bharata Bhumi time]

October 29, 2019 in Articles by Laksman dasa

Sri Govardhana Puja- Go Puja Tuesday, October 29, 2019 (Mayapura, West Bengal, Bharata Bhumi time]

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Tuesday, October 29, 2019 Govardhana Puja, Go Puja, Bali daityaraja Puja and Sri Rasikananda Tirobhava Tithi[ appearance]
compiled by Yasoda nandana dasa
Srila Prabhupada explains Giovardhana Puja
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 4: Sri Madhavendra Puri’s Devotional Service : Madhya 4.86 : PURPORT : upahrtya balin sarvan adrta yavasam gavam go-dhanani puras-krtya girim cakruh pradaksinam :
“The Supreme Personality of Godhead, Kṛṣṇa, therefore advised the cowherd men to stop the Indra-yajña and begin the Govardhana-pūjā to chastise Indra, who was very much puffed up at being the supreme controller of the heavenly planets. The honest and simple cowherd men, headed by Nanda Mahārāja, accepted Kṛṣṇa’s proposal and executed in detail everything He advised. They performed Govardhana worship and circumambulation of the hill. According to the instruction of Lord Kṛṣṇa, Nanda Mahārāja and the cowherd men called in learned brāhmaṇas and began to worship Govardhana Hill by chanting Vedic hymns and offering prasāda. The inhabitants of Vṛndāvana assembled together, decorated their cows and gave them grass. Keeping the cows in front, they began to circumambulate Govardhana Hill.”
Books : The Nectar of Devotion – 1970 Edition : NoD 21: Qualities of Sri Krsna : 9. Pleasing Talker :
Kṛṣṇa said at that time that the cows are worshiped even by the demigods, and He practically demonstrated how to protect the cows. At least people who are in Kṛṣṇa consciousness should follow in His footsteps and give all protection to the cows. Cows are worshiped not only by the demigods. Kṛṣṇa Himself worshiped the cows on several occasions, especially on the days of Gopāṣṭamī and Govardhana Pūjā.
Books : KRSNA, The Supreme Personality of Godhead – 1970 Edition : Volume 1 : KB 1-24 / Worshiping Govardhana Hill :
The sacrifice known as Govardhana Pūjā is observed in the Kṛṣṇa consciousness movement. Lord Caitanya has recommended that since Kṛṣṇa is worshipable, so His land, Vṛndāvana and Govardhana Hill, are also worshipable. To confirm this statement, Lord Kṛṣṇa said that Govardhana Pūjā is as good as worship of Him. From that day, the Govardhana Pūjā has been still going on and is known as Annakūṭa. In all the temples of Vṛndāvana or outside of Vṛndāvana, huge quantities of food are prepared in this ceremony and are very sumptuously distributed to the general population. Sometimes the food is thrown to the crowds, and they enjoy collecting it off the ground. From these instances, we can understand that prasādam offered to Kṛṣṇa never becomes polluted or contaminated, even if it is thrown on the ground. The people, therefore, collect it and eat with great satisfaction.
Books : KRSNA, The Supreme Personality of Godhead – 1970 Edition : Volume 1 : KB 1-24 / Worshiping Govardhana Hill : The Supreme Personality of Godhead, Kṛṣṇa, therefore advised the cowherd men to stop the Indra-yajña and begin the Govardhana Pūjā in order to chastise Indra who was very much puffed up at being the supreme controller of the heavenly planets. The honest and simple cowherd men headed by Nanda Mahārāja accepted Kṛṣṇa’s proposal and executed in detail everything He advised. They performed Govardhana worship and circumambulation of the hill. (Following the inauguration of Govardhana Pūjā, people in Vṛndāvana still dress nicely and assemble near Govardhana Hill to offer worship and circumambulate the hill, leading their cows all around.) According to the instruction of Lord Kṛṣṇa, Nanda Mahārāja and the cowherd men called in learned brāhmaṇas and began to worship Govardhana Hill by chanting Vedic hymns and offering prasādam. The inhabitants of Vṛndāvana assembled together, decorated their cows and gave them grass. Keeping the cows in front, they began to circumambulate Govardhana Hill. The gopīs also dressed themselves very luxuriantly and sat in bull-driven carts, chanting the glories of Kṛṣṇa’s pastimes. Assembled there to act as priests for Govardhana Pūjā, the brāhmaṇas offered their blessings to the cowherd men and their wives, the gopīs.
Books : KRSNA, The Supreme Personality of Godhead – 1970 Edition : Volume 1 : KB 1-24 / Worshiping Govardhana Hill :
When everything was complete, Kṛṣṇa assumed a great transcendental form and declared to the inhabitants of Vṛndāvana that He was Himself Govardhana Hill in order to convince the devotees that Govardhana Hill and Kṛṣṇa Himself are identical. Then Kṛṣṇa began to eat all the food offered there. The identity of Kṛṣṇa and Govardhana Hill is still honored, and great devotees take rocks from Govardhana Hill and worship them exactly as they worship the Deity of Kṛṣṇa in the temples. Devotees therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship. The form of Kṛṣṇa who began to eat the offerings was separately constituted, and Kṛṣṇa Himself along with other inhabitants of Vṛndāvana began to offer obeisances to the Deity as well as Govardhana Hill. In offering obeisances to the huge form of Kṛṣṇa Himself and Govardhana Hill, Kṛṣṇa declared, “Just see how Govardhana Hill has assumed this huge form and is favoring us by accepting all the offerings.” Kṛṣṇa also declared at that meeting, “One who neglects the worship of Govardhana Pūjā, as I am personally conducting it, will not be happy. There are many snakes on Govardhana Hill, and persons neglecting the prescribed duty of Govardhana Pūjā will be bitten by these snakes and killed. In order to assure the good fortune of the cows and themselves, all people of Vṛndāvana near Govardhana must worship the hill, as prescribed by Me.”
Books : KRSNA, The Supreme Personality of Godhead – 1970 Edition : Volume 1 : KB 1-29 / The Rasa Dance: Introduction :
In the Śrīmad-Bhāgavatam it is stated the rāsa dance took place on the full moon night of the śarat season. From the statement of previous chapters, it appears that the festival of Govardhana Pūjā was performed just after the dark moon night of the month of Kārttika, and thereafter the ceremony of Bhrātṛdvitīya was performed; then the wrath of Indra was exhibited in the shape of torrents of rain and hailstorm, and Lord Kṛṣṇa held up Govardhana Hill for seven days, up until the ninth day of the moon. Thereafter, on the tenth day, the inhabitants of Vṛndāvana were talking amongst themselves about the wonderful activities of Kṛṣṇa, and the next day, Ekādaśī was observed by Nanda Mahārāja. On the next day, Dvādaśī, Nanda Mahārāja went to take bath in the Ganges and was arrested by the men of Varuṇa; then he was released by Lord Kṛṣṇa. Then Nanda Mahārāja, along with the cowherd men, was shown the spiritual sky.
Lectures : Srimad-Bhagavatam Lectures : Canto 1: Lectures : SB 1.2: Lectures : Srimad-Bhagavatam 1.2.26 — Vrndavana, November 6, 1972 : 721106SB.VRN :
So there are different types of human being; therefore there are different types of śāstras, to attract all classes of men. So the meat-eaters, for them, the Vedas says, “Yes,” loke vyavāyāmiṣa-madya-sevā nityā hi jantoḥ, “every living being, entity, has a general tendency…” Because he has come here to enjoy, to satisfy the material senses, and material senses means eating meat, drinking wine, and have sex life. This is material, satisfying the material senses. So they are regulated. “All right. You want meat, you want to eat meat, all right, then sacrifice one goat before Goddess Kālī and worship her on the on the āmāvāsya, dark moon night.” So many regulations. The real purpose is to restrict him, but if it is directly said that “Don’t eat meat,” he’ll be revolting. Therefore there are so many prescription of worshiping different demigods. Otherwise, there is no necessity. There is no necessity. That is explained in the Bhagavad-gītā: kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ [Bg. 7.20]. Those who are worshiping other demigods, they have become blind, they have lost their senses. Hṛta-jñāna. Hṛta-jñāna. Real knowledge is lost. Real knowledge is lost. Therefore they’re after so many demigods. Kṛṣṇa says, “It is not My manufactured word.” Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ [Bg. 7.20]. There is no need of worshiping any demigods. This is the Govardhana-pūjā. This Govardhana-pūjā, Nanda Mahārāja was arranging for worshiping Indra, and Kṛṣṇa stopped it. And He engaged him for worshiping Govardhana, which is representation of Kṛṣṇa. That is the Govardhana-pūjā.

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Srila Prabhupāda: (chants japa) So there are many Japanese vegetarian? Or he is only.
Dai Nippon Representative: Lately it is quite increasing in Japan, yes, becoming popular, because we have a lot of problems with pollution. We have a lot of social problem like pollution, traffic jam. So people, in order to keep good health, vegetarian is very good for health.

Srila Prabhupāda: Yes. Vegetarian food is very nice. We can give you vegetable menu, three hundred items at least.

Dai Nippon representative: Three hundred?

Srila Prabhupāda: Three hundred. Simply grains, fruits, and butter, that’s all, and sugar. You give us these four items and we give you three hundred items. Yes. There is a ceremony in India, annakūṭa, Govardhanapūjā. So in that ceremony, in each and every temple they prepare as many varieties as possible. Some of them prepare three thousand.

Dai Nippon representative: Three thousand.
1972 Conversations : March, 1972 : Conversation with Dai Nippon — April 22, 1972, Tokyo
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Sri Rasikananda Prabhu avirbahva tithi [appearance]
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Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.45 : PURPORT :
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).
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Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 1: The Later Pastimes of Lord Sri Caitanya Mahaprabhu : Madhya 1.97 : PURPORT :
This Kṣīra-curī Gopinātha is situated about five miles away from the Bāleśvara station on the Northeastern Railway, formerly known as the Bengal Māyāpura Railway. This station is situated a few miles away from the famous Kargapura junction station. Sometimes the charge of the temple was given to Śyāmasundara Adhikārī from Gopīvallabhapura, which lies on the border of the district of Medinīpura. Śyāmasundara Adhikārī was a descendant of Rasikānanda Murāri, the chief disciple of Śyāmānanda Gosvāmī
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 4: Sri Madhavendra Puri’s Devotional Service : Madhya 4.12 : PURPORT :
There is a railway station named Baleśvara, and five miles to the west is the village of Remuṇā. The temple of Kṣīra-corā-gopīnātha still exists in this village, and within the temple the samādhi tomb of Rasikānanda Prabhu, the chief disciple of Śyāmānanda Gosvāmī, can still be found
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 8: Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya : Madhya 8.128 : PURPORT : na sudrah bhagavad-bhaktas te ‘pi bhagavatottamah sarva-varnesu te sudra ye na bhakta janardane :
One who is actually advanced in spiritual knowledge of Kṛṣṇa is never a śūdra, even though he may have been born in a śūdra family. However, even if a vipra, or brāhmaṇa, is very expert in the six brahminical activities (paṭhana, pāṭhana, yajana, yājana, dāna, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaiṣṇava. But if one is born in the family of caṇḍālas yet is well versed in Kṛṣṇa consciousness, he can become a guru. These are the śāstric injunctions, and strictly following these injunctions, Śrī Caitanya Mahāprabhu, as a gṛhastha named Śrī Viśvambhara, was initiated by a sannyāsī-guru named Īśvara Purī. Similarly, Śrī Nityānanda Prabhu was initiated by Mādhavendra Purī, a sannyāsī. According to others, however, He was initiated by Lakṣmīpati Tīrtha. Advaita Ācārya, although a gṛhastha, was initiated by Mādhavendra Purī, and Śrī Rasikānanda, although born in a brāhmaṇa family, was initiated by Śrī Śyāmānanda Prabhu, who was not born in a caste brāhmaṇa family. There are many instances in which a born brāhmaṇa took initiation from a person who was not born in a brāhmaṇa family.

Rasikananda Prabhu

Accepting the order of his guru, Sri Syamananda, on his head, Rasikananda preached the message of Sri Gaursundar in the world for approximately 16 years. Thereafter he entered into his eternal pastimes through the lotus feet of Gopinatha at Remuna. On the first day of the bright fortnight in the month of Phalguna, Sakabda 1574 (1652AD), Rasikananda quietly slipped out of the village Santa without anyone’s notice and walked to Remuna. Arriving there, he discussed krishna-katha with the devotees there for a while and instructed everyone to serve Sri krishna with devotion. Then, after requesting them to begin sankirtana, he entered the temple of Sri Gopinatha, and after touching Kshira-chora Gopinatha’s lotus feet, which bestow complete fearlessness, he entered into their ultimate shelter.
Rasikananda prabhu’s samadhi is at the Temple of Kshira-chora Gopinath at Remuna just in front and to the right as you go in the main gate, with the temple to the left, and admin’ offices straight ahead.
Birth :
Around 1590 AD (Sakabda 1512), on the first day of the bright fortnight of the month of Kartik, during the night of the festival Dipamalika, when the houses are decorated with rows of lamps, Sri Rasikananda Deva made his appearance in this world. His father was Sri Acyuta Deva, the king of Rohini.
The village of Rohini or Royni was situated within the country known as Mallabhumi, encompassed on one side by the Suvarnarekha River (Suvarna meaning golden and rekha, a line). This Suvarnarekha River cleansed the sins of all the local people. Near Royni was another village of the name Barayita, by the side of which flowed the Dolanganadi River, whose banks were adorned with beautiful gardens. Raja Acyuta Deva very affectionately maintained his subjects and was famous for impeccably observing the rites attendant upon kings. In the village of Royni the son of King Acyuta appeared as the sun appears in the eastern sky and became dearly beloved by the people. He was known as Rasikananda and also Murari.
Youth :
At a very young age he became quite proficient in all of the scriptures. He was very devoted to his parents, especially his mother, whose name was Bhavani. His father married him at very young age. Murari’s wife Syamadasi was a treasure chest of good character who hailed from the village of Ghonta Sila, not far from Royni on the banks of the Suvarna Rekha, where in earlier ages the Pandavas had lived in exile.
Meeting his Guru :
One day, Murari was sitting in a lonely place, wondering when and where he might become so fortunate as to get shelter at the lotus feet of a spiritual preceptor. Just then a voice from the sky addressed him, “Don’t be in anxiety, you will become the disciple of Sri Syamananda.” Having heard this proclamation, Rasik Murari became very jubilant, and began to repeatedly murmur the name Syamananda, as though chanting japa.
Moment to moment his eagerness increased without diminition, as tears flowed from his eyes by his chanting of the name of Syamananda. He was in such a state that he spent most of the night sleeplessly, calling to his master Syamananda. Finally, towards the early morning, he drifted off to the land of dreams, where he saw his spiritual master, the very figure of charm and grace. Smilingly, Syamananda informed him, “When tomorrow the eastern sky becomes tinged with pink, you will obtain me.” Saying this, Syamananda disappeared. Rasikananda’s heart began to swell in ecstatic bliss. Then, with the first rays of morning which dispel the dense darkness of the world, the wise Murari sat silently watching the path. After some time Syamananda approached from the distance, looking as effulgent as the sun and surrounded by his disciples like Sri Kishora dasa and others. His smiling face was like the lotus flower that opens to greet its friend- the sun, and his chest was as broad as a door. His captivating appearance was made all the more irresistable by the sweet sounds of ‘Sri krishna Caitanya-Nityananda’ emanating from his lotus mouth. Absorbed in intense love he moved along the path like the clouds move in the sky. When Rasika caught sight of this divine form, he fell down in front of him to touch his lotus feet. In great ecstasy Shyamananda embraced him and began to bathe him with his tears of ecstatic love.
Life devoted to Preaching :
Sri Rasika Murari then felt himself to be one of the most fortunate living beings within this universe. On an auspicious day Syamananda initiated Rasika and his wife in Radha-krishna mantra. After that, Rasikananda began to travel with his guru, during which time he became a very intimate disciple. Syamananda then bestowed upon him the service of Sri Radha- Govinda Deva at Sri Gopiballabhapur. Rasikananda became totally engaged in their Lordships service, and the devotees were charmed by his excellent services. At Gopiballabhpur and other places he began to seriously take up the preaching the message of Sri Gaura-Nityananda. By his influence many atheists and non-believers were transformed into devotees of Sri Gaura-Nityananda. “By the tremendous influence of Rasikananda’s preaching, many rogues, robbers and atheists were delivered from their sinful activities and received his mercy. He distributed the jewel of devotion as he travelled from village to village, in the company of his disciples.
One day he even converted a wild elephant which was sent for his destruction into his disciple and engaged him in the service of krishna and the Vaisnavas. That wicked miscreant who sent the elephant bowed at his feet when he realised his mistake. It is not possible to count the number of living entities that were extricated from the ocean of material existence by Rasikananda Deva’s association. He was always intoxicated with the chanting of the Holy Name. Who cannot but be overwhelmed by hearing about his uncommon qualities?” [B.R. 15.86] Many virtuous kings and zamindars such as the king of Mayurbhanj named Vaidyanatha Bhanj, the king of Patashpur known as Gajapati and Candrabhanu, the king of Moyna, took shelter at his lotus feet. What to speak of those pious and noble gentlemen, even the sinful zamindar Bhima, Suba Ahmadbeg and the wicked atheist Srikar also surrendered themselves at his lotus feet. Another vicious, wild elephant was tamed by Rasikananda’s transcendental influence and henceforward was known as Gopala das. Later, two jungle tigers likewise gave up their ferocious nature.
Love for Lord Jagannath :
One year, during Lord Jagannatha’s Ratha-yatra festival, Rasikananda Deva was preaching somewhere in the country, but when he realised that it was time for Ratha-yatra he dropped everything and rushed like the wind in order to come to Nilacala in time for the festival.
But in the meantime the festival had already begun. Lord Jagannath, Who felt reciprocal separation from His dear devotee Rasikananda, caused the Rath to stop. Though the king summoned his elephants to push the Ratha, under no circumstances could they budge it, not even an inch. Then Lord Jagannatha, seeing that the king was becoming frustrated, informed him that he was waiting for His devotee Rasika.
Finally Rasikananda Deva arrived, carrying with him many offerings of silk clothes and other presents. He fell down to offer his dandavats before Lord Jagannatha, and the king requested him to pull the rope at which the cart began to easily move along the road, just as the clouds move in the sky. Later the king requested Rasikananda to accept a gift of land so he might establish a temple there. Rasikananda requested the place known as Fultota Math, which is now known as Kunja Math. There he installed the Deity of Sri Bat krishna. The Deity is now known as Sri Sri Radha-Rasika Raya.
Lineage :
Sri Rasikananda had three sons: Sri Radhananda, Sri krishna-Govinda and Sri Radha-krishna. The present servants of Sri Sri Radha-Govindadeva at Gopiballabhapur are their descendents. He composed Sri Shyamananda-sataka, Srimad Bhagavatastaka as well as other hymns and songs. His Sripat Gopiballabhpur can be reached from Calcutta by taking a train to Khavagpur, and a bus to Gopiballabhpur from there. There is also a temple of Rasikananda at Puri.

Srila Prabhupada explains dipavali (Diwali)

October 29, 2019 in Articles by Laksman dasa

Srila Prabhupada explains dipavali (Diwali

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Dipavali [Diwali} Thursday, October 28, 2019 [Mayapura, West Bengal, India time]
compiled by Yasoda nandana dasa
Srila Prabhupada explains the actual meaning of Dipavali celebration of Lord Krsna breaking the pot of yogurt and being bound by Yasodamayi
Srī-śuka uvāca

ekadā gṛha-dāsīṣu

yaśodā nanda-gehinī


nirmamantha svayaṁ dadhi

yāni yānīha gītāni

tad-bāla-caritāni ca

dadhi-nirmanthane kāle

smarantī tāny agāyata


śrīśukaḥ uvāca—Śrī Śukadeva Gosvāmī said; ekadā—one day; gṛhadāsīṣu—when all the maidservants of the household were otherwise engaged; yaśodā—mother Yaśodā; nandagehinī—the queen of Nanda Mahārāja; karmaantara—in other household affairs; niyuktāsu—being engaged; nirmamantha—churned; svayam—personally; dadhi—the yogurt; yāni—all such; yāni—such; iha—in this connection; gītāni—songs; tatbālacaritāni—in which the activities of her own child were enacted; ca—and; dadhinirmanthane—while churning the yogurt; kāle—at that time; smarantī—remembering; tāni—all of them (in the form of songs); agāyata—chanted.


Śrī Śukadeva Gosvāmī continued: One day when mother Yaśodā saw that all the maidservants were engaged in other household affairs, she personally began to churn the yogurt. While churning, she remembered the childish activities of Kṛṣṇa, and in her own way she composed songs and enjoyed singing to herself about all those activities.


Śrīla Viśvanātha Cakravartī Ṭhākura, quoting from the Vaiṣṇava-toṣaṇī of Śrīla Sanātana Gosvāmī, says that the incident of Kṛṣṇa’s breaking the pot of yogurt and being bound by mother Yaśodā took place on the Dipavali Day, or Dīpa-mālikā. Even today in India, this festival is generally celebrated very gorgeously in the month of Kārtika by fireworks and lights, especially in Bombay. It is to be understood that among all the cows of Nanda Mahārāja, several of mother Yaśodā’s cows ate only grasses so flavorful that the grasses would automatically flavor the milk. Mother Yaśodā wanted to collect the milk from these cows, make it into yogurt and churn it into butter personally, since she thought that this child Kṛṣṇa was going to the houses of neighborhood gopas and gopīs to steal butter because He did not like the milk and yogurt ordinarily prepared.

While churning the butter, mother Yaśodā was singing about the childhood activities of Kṛṣṇa. It was formerly a custom that if one wanted to remember something constantly, he would transform it into poetry or have this done by a professional poet. It appears that mother Yaśodā did not want to forget Kṛṣṇa’s activities at any time. Therefore she poeticized all of Kṛṣṇa’s childhood activities, such as the killing of Pūtanā, Aghāsura, Śakaṭāsura and Tṛṇāvarta, and while churning the butter, she sang about these activities in poetical form. This should be the practice of persons eager to remain Kṛṣṇa conscious twenty-four hours a day. This incident shows how Kṛṣṇa conscious mother Yaśodā was. To stay in Kṛṣṇa consciousness, we should follow such persons.
Srimad-Bhagavatam : Canto 10: “The Summum Bonum” : SB 10.9: Mother Yasoda Binds Lord Lord Krsna : SB 10.9.1-2 :
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Sri Caitanya Mahaprabhu observed the dipavall festival
ei-mata rāsa-yātrā, āra dīpāvalī

utthāna-dvādaśī-yātrā dekhilā sakali


eimata—in this way; rāsayātrārāsa dancing of Lord Kṛṣṇa; āra—and; dīpaāvalī—a row of lights, the day of Dīpāvalī; utthānadvādaśīyātrā—the festival of Utthānadvādaśī; dekhilā sakali—participated in all of them.


Śrī Caitanya Mahāprabhu and His devotees participated in all the festivals known as Rāsayātrā, Dīpāvalī and Utthānadvādaśī.


The Dīpāvalī festival takes place on the dark-moon night in the month of Kārttika (October-November). The Rāsayātrā, or rāsa dancing of Kṛṣṇa, takes place on the full-moon night of the same month. Utthānadvādaśī takes place the day after Ekādaśī in the waxing fortnight of the moon in the same month. All the devotees of Śrī Caitanya Mahāprabhu participated in all these festivals.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.36
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The roads, streets and lanes of Hastināpura were all sprinkled with fragrant water through the trunks of intoxicated elephants. In different places of the city there were colorful festoons and flags decorating the houses and streets. At important road crossings there were gates with golden decorations, and at the two sides of the gates there were golden water jugs. These beautiful decorations glorified the opulence of the city. Participating in this great ceremony, all the citizens of the city gathered here and there, dressed in colorful new clothing, decorated with ornaments, flower garlands, and fragrant scents. Each and every house was illuminated by hundreds and thousands of lamps placed in different corners of the cornices, walls, columns, bases and architraves, and from far away the rays of the lamps resembled the festival of Dīpāvalī (a particular festival observed on the New Year’s Day of the Hindu calendar). Within the walls of the houses, fragrant incense was burning, and smoke rose through the windows, making the entire atmosphere very pleasing. On the top of every house flags were flapping, and the gold waterpots kept on the roofs shone very brilliantly.Books : KRSNA, The Supreme Personality of Godhead – 1970 Edition : Volume 2 : KB 2-16 / Lord Krsna in Indraprastha City
Letters : 1967 Correspondence : October : Letter to: Pradyumna — Calcutta 17 October, 1967 : 67-10-17 :
Ramacandra’s victory celebration is observed in the last day of Durga Puja. Vaisnavas are not concerned with Durga Puja. Dipavali or Devali is observed as new years day by certain mercantile community. The Vaisnavas have nothing to do with this ceremony but just on the last day after Devali the Vaisnavas observe Annakuta ceremony. This celebration is the day when Lord Krishna lifted the hill & Madhavendra Puri established the temple in Gopala.
Srila Prabhupada explains the story of celebration of Dipavali: Lord Rama returned to Ayodhya after killing Ravana
DIWALI FESTIVAL: 10th October. 1968,
(Letter from Srila Prabhupada to Hamsadutta dasa written from Seattle., Letters book Vol 1. p.549.)
Diwali ceremony can be observed in the temple by illuminating 100’s of candles, indifferent parts of the temple, and offering a special Prasad to the Deity. This ceremony was observed by the inhabitants of Ayodhya, the Kingdom of Lord Ramachandra, while Lord Ramachandra was out of His Kingdom due to His 14 years banishment by the order of His father. His younger step-brother Bharat, took charge of the Kingdom and the day on which Lord Ramachandra took back the charge again from His brother, and seated on the throne, this is observed as Diwali, and Deepabali. Deepabali means the same thing – Deepa means candles, and bali means numerous. When numerous candles are lighted it is called Deepabali. In India, this Deepavali function is celebrated in a special auspicious occassion. This Deepabali function can be observed on 21st October, and Prasad can be distributed on 22nd October, during daytime, which is known as Govardhan Puja and Annakuta Ceremony. In India, in all Vaishnava temples, this ceremony is observed and 100’s of people are given prasadam according to the capacity of the temple.
So I understand that last year the Deepabali ceremony was held in the temple, and there was collection of $130.00. So you can do the needful. Hope you are all well.
Your Ever Well Wisher.
A.C.Bhaktivedanta Swami

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Sri Virabhadra Goswami tirobhava [disappearance day] Tuesday, October 22, 2019 [Mayapura, West Bengal, Bharata Bhumi Time]

October 26, 2019 in Articles by Laksman dasa

Subject: Sri Virabhadra Goswami tirobhava [disappearance day] Tuesday, October 22, 2019 [Mayapura, West Bengal, Bharata Bhumi Time]

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Srī-vīrabhadra gosāñi–skandha-mahāśākhā
tāṅra upaśākhā yata, asaṅkhya tāra lekhā
śrīvīrabhadra gosāñi—of the name Śrī Vīrabhadra Gosāñi; skandha—of the trunk; mahāśākhā—the biggest branch; tāṅra—his; upaśākhā—subbranches; yata—all; asaṅkhya—innumerable; tāra—of that; lekhā—the description.
After Nityānanda Prabhu, the greatest branch is Vīrabhadra Gosāñi, who also has innumerable branches and subbranches. It is not possible to describe them all.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura describes Vīrabhadra Gosāñi as the direct son of Śrīla Nityānanda Prabhu and a disciple of Jāhnavā-devī. His real mother was Vasudhā. In the Gaura-gaṇoddeśa-dīpikā, verse 67, he is mentioned as an incarnation of Kṣīrodakaśāyī Viṣṇu. Therefore Vīrabhadra Gosāñi is nondifferent from Śrī Kṛṣṇa Caitanya Mahāprabhu. In a village of the name Jhāmaṭapura, in the district of Hugali, Vīrabhadra Gosāñi had a disciple named Yadunāthācārya, who had two daughters-a real daughter named Śrīmatī and a foster daughter named Nārāyaṇī. Both these daughters married, and they are mentioned in Bhakti-ratnākara (Thirteenth Wave). Vīrabhadra Gosāñi had three disciples who are celebrated as his sons-Gopījana-vallabha, Rāmakṛṣṇa and Rāmacandra. The youngest, Rāmacandra, belonged to the Śāṇḍilya dynasty and had the surname Vaṭavyāla. He established his family at Khaḍadaha, and its members are known as the gosvāmīs of Khaḍadaha. The eldest disciple, Gopījana-vallabha, was a resident of a village known as Latā, near the Mānakara railway station in the district of Burdwan. The second, Rāmakṛṣṇa, lived near Māladaha, in a village named Gayeśapura. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura notes that since these three disciples belonged to different gotras, or dynasties, and also had different surnames and lived in different places, it is not possible to accept them as real sons of Vīrabhadra Gosāñi. Rāmacandra had four sons, of whom the eldest was Rādhāmādhava, whose third son was named Yādavendra. Yādavendra’s son was Nandakiśora, his son was Nidhikṛṣṇa, his son was Caitanyacāṇḍa, his son was Kṛṣṇamohana, his son was Jaganmohana, his son was Vrajanātha, and his son was Śyāmalāla Gosvāmī. This is the genealogical table given by Bhaktisiddhānta Sarasvatī Ṭhākura for the descendants of Vīrabhadra Gosāñi.  Link to this page:
īśvara ha-iyā kahāya mahā-bhāgavata
veda-dharmātīta hañā veda-dharme rata
īśvara—the Supreme Personality of Godhead; haiyā—being; kahāya—calls Himself; mahābhāgavata—great devotee; vedadharma—the principles of Vedic religion; atīta—transcendental; hañā—being; vedadharme—in the Vedic system; rata—engaged.
Although Vīrabhadra Gosāñi was the Supreme Personality of Godhead, He presented Himself as a great devotee. And although the Supreme Godhead is transcendental to all Vedic injunctions, He strictly followed the Vedic rituals.  Link to this page:
adyāpi yāṅhāra kṛpā-mahimā ha-ite
caitanya-nityānanda gāya sakala jagate
adyāpi—until today; yāṅhāra—whose; kṛpā—mercy; mahimā—glorious; haite—from; caitanyanityānanda—Śrī CaitanyaNityānanda; gāya—sing; sakala—all; jagate—in the world.
It is by the glorious mercy of Śrī Vīrabhadra Gosāñi that people all over the world now have the chance to chant the names of Caitanya and Nityānanda.   Link to this page:
sei vīrabhadra-gosāñira la-inu śaraṇa
yāṅhāra prasāde haya abhīṣṭa-pūraṇa
sei—that; vīrabhadragosāñira—of Śrī Vīrabhadra Gosāñi; lainu—I take; śaraṇa—shelter; yāṅhāra—whose; prasāde—by mercy; haya—it becomes so; abhīṣṭapūraṇa—fulfillment of desire.
I therefore take shelter of the lotus feet of Vīrabhadra Gosāñi so that by His mercy my great desire to write Śrī Caitanyacaritāmṛta will be properly guided. Link to this page:
sarvaśākhā-śreṣṭha vīrabhadra gosāñi
tāṅra upaśākhā yata, tāra anta nāi
sarvaśākhāśreṣṭha—the best of all the branches; vīrabhadra gosāñi—of the name Vīrabhadra Gosāñi; tāṅra upaśākhā—His subbranches; yata—all; tāra—of them; anta—limit; nāi—there is not.
Among all the branches of Śrī Nityānanda Prabhu, Vīrabhadra Gosāñi was the topmost. His subbranches were unlimited.  Link to this page:
rāḍhadeśe janmilā ṭhākura nityānanda
gaṅgādāsa paṇḍita, gupta murāri, mukunda
rāḍhadeśe—the place where there is no Ganges; janmilā—took birth; ṭhākura nityānandaNityānanda Prabhu; gaṅgādāsa paṇḍita—of the name Gaṅgādāsa Paṇḍita; gupta murāri—of the name Murāri Gupta; mukunda—of the name Mukunda.
In Rāḍhadeśa, the part of Bengal where the Ganges is not visible, Nityānanda Prabhu, Gaṅgādāsa Paṇḍita, Murāri Gupta and Mukunda took birth.
Here rāḍhadeśe refers to the village of the name Ekacakrā in the district of Birbhum, next to Burdwan. After the Burdwan railway station there is another branch line, which is called the Loop Line of the eastern railway, and there is a railway station of the name Mallārapura. Eight miles east of this railway station Ekacakrā Village is still situated. Ekacakrā Village extends north and south for an area of about eight miles. Other villages, namely Vīracandra-pura and Vīrabhadrapura, are situated within the area of the village of Ekacakrā. In honor of the holy name of Vīrabhadra Gosvāmī, these places are renowned as Vīracandra-pura and Vīrabhadrapura.
In the Bengali year 1331 (A.D. 1924) a thunderbolt struck the temple of Ekacakrā-grāma.
Therefore, the temple is now in a broken state. Before this, there were no such accidents in that quarter. Within the temple there is a Deity of Śrī Kṛṣṇa established by Śrī Nityānanda Prabhu. The name of the Deity is Baṅkima Rāya or Bāṅkā Rāya.
On the right side of Baṅkima Rāya is a Deity of Jāhnavā, and on His left side is Śrīmatī Rādhārāṇī. The priests of the temple describe that Lord Nityānanda Prabhu entered within the body of Baṅkima Rāya and that the Deity of Jāhnavā-mātā was therefore later placed on the right side of Baṅkima Rāya. Afterwards, many other Deities were installed within the temple. On another throne within the temple are Deities of Muralīdhara and RādhāMādhava. On another throne are Deities of Manomohana, Vṛndāvanacandra and GauraNitāi. But Baṅkima Rāya is the Deity originally installed by Nityānanda Prabhu.
On the eastern side of the temple is a ghāṭa known as Kadambakhaṇḍī on the bank of the Yamunā, and it is said that the Deity of Baṅkima Rāya was floating in the water and Lord Nityānanda Prabhu picked Him up and then installed Him in the temple. Thereafter, in a place known as Bhaḍḍāpura, in the village of Vīracandra-pura, about half a mile west, in a place underneath a nima tree, Śrīmatī Rādhārāṇī was found. For this reason, the Rādhārāṇī of Baṅkima Rāya was known as Bhaḍḍāpurera Ṭhākurāṇī, the mistress of Bhaḍḍāpura. On another throne, on the right side of Baṅkima Rāya, is a Deity of Yogamāyā.
Now the temple and temple corridor rest on a high plinth, and on a concrete structure in front of the temple is a meeting hall. It is also said that on the northern side of the temple there was a Deity of Lord Śiva named Bhāṇḍīśvara and that the father of Nityānanda Prabhu, Hāḍāi Paṇḍita, used to worship that Deity. At present, however, the Bhāṇḍīśvara Deity is missing, and in his place a Jagannātha Svāmī Deity has been installed. Lord Nityānanda Prabhu did not factually construct any temples. The temple was constructed at the time of Vīrabhadra Prabhu. In the Bengali year 1298 (A.D. 1891), the temple being in a dilapidated condition, a brahmacārī of the name Śivānanda Svāmī repaired it.
In this temple there is an arrangement to offer foodstuffs to the Deity on the basis of seventeen seers of rice and necessary vegetables. The present priestly order of the temple belongs to the family of Gopījana-vallabhānanda, one of the branches of Nityānanda Prabhu. There is a land settlement in the name of the temple, and income from this land finances the expenditures for the temple. There are three parties of priestly gosvāmīs who take charge of the temple management, one after another. A few steps onward from the temple is a place known as Viśrāmatalā, where it is said that Nityānanda Prabhu in His childhood used to enjoy sporting with His boyfriends by enacting the rāsalīlā and various other pastimes of Vṛndāvana.
Near the temple is a place named Āmalītalā, which is so named because of a big tamarind tree there. According to a party named the Neḍādi-sampradāya, Vīrabhadra Prabhu, with the assistance of twelve hundred Neḍās, dug a great lake of the name Śvetagaṅgā. Outside of the temple are tombs of the Gosvāmīs, and there is a small river known as the Mauḍeśvara, which is called the water of Yamunā. Within half a mile from this small river is the birthplace of Śrī Nityānanda Prabhu. It appears that there was a big meeting hall in front of the temple, but later it became dilapidated. It is now covered by banyan trees. Later on, a temple was constructed within which GauraNityānanda Deities are existing. The temple was constructed by the late Prasannakumāra Kārapharmā. A tablet was installed in his memory in the Bengali year 1323 (A.D. 1916), in the month of Vaiśākha (April-May).
The place where Nityānanda Prabhu appeared is called Garbhavāsa. There is an allotment of about forty-three bighās (fourteen acres) of land to continue the worship in a temple there. The Mahārāja of Dinājapura donated twenty bighās (6.5 acres) of land in this connection. It is said that near the place known as Garbhavāsa, Hāḍāi Paṇḍita conducted a primary school. The priests of this place, listed in a genealogical table, were as follows: (1) Śrī Rāghavacandra, (2) Jagadānanda dāsa, (3) Kṛṣṇadāsa, (4) Nityānanda dāsa, (5) Rāmadāsa, (6) Vrajamohana dāsa, (7) Kānāi dāsa, (8) Gauradāsa, (9) Śivānanda dāsa and (10) Haridāsa. Kṛṣṇadāsa belonged to the Ciḍiyā-kuñja at Vṛndāvana. The date of his disappearance is Kṛṣṇajanmāṣṭamī. Ciḍiyā-kuñja is a place now managed by the gosvāmīs of Śiṅgāra-ghāṭa in Vṛndāvana. They are also known as belonging to the Nityānanda family, most probably on the basis of their relationship with Kṛṣṇadāsa.
Near Garbhavāsa is a place called Bakulatalā, where Śrī Nityānanda Prabhu and His boyfriends used to take part in sporting activities known as jhāla-jhapeṭā. There is a bakula tree there that is wonderful because all its branches and subbranches look like the hoods of serpents. It has been suggested that by the desire of Śrī Nityānanda Prabhu, Anantadeva manifested Himself in that way. The tree is very old. It is said that formerly it had two trunks, but later on, when the playmates of Nityānanda Prabhu felt inconvenience in jumping from the branches of one trunk to those of the nother, Nityānanda Prabhu, by His mercy, merged the two trunksinto one.
Another place nearby is named Hāṅṭugāḍā. It is said that Lord Nityānanda Prabhu brought all the holy places there. Therefore, the people in the surrounding villages go there instead of to the Ganges to take bath. It is named Hāṅṭugāḍā because Śrīla Nityānanda Prabhu used to perform the dadhiciḍā festival of distributing chipped rice with yogurt prasāda there and He took the prasāda kneeling down. A sanctified lake in this place is always full of water throughout the year. A great fair is held there during Goṣṭhāṣṭamī, and there is another big fair on the birthday of Śrī Nityānanda Prabhu. In the Gaura-gaṇoddeśa-dīpikā it is described that Halāyudha, Baladeva, Viśvarūpa and Saṅkarṣaṇa appeared as Nityānanda Avadhūta.Link to this page:
Then, tad dharmajña mahābhāga bhavadbhir gauravaṁ kulam. One should act in such a way that it should be glorified in the family. The family consideration is very important in Vedic culture. A family does not mean that only a husband, wife, or a few children. No. Family means the generation. That is Vedic conception. So, if something is wrong done by any member of the family, that becomes a scar to the whole family. So, she is, from family-wise, she is warning that “Do not do anything which will be a discredit to the whole Pāṇḍava family.” Vṛjinaṁ nārhati prāptuṁ pūjyaṁ vandyam abhīkṣṇaśaḥ. So, the guru and the guru’s family, they do not require to be chastised or punished. It has been misused in so many ways. In Bengal… Just like they say nityānandavaṁśa. Coming from Nityānanda. So Nityānanda had one son, Vīrabhadra. But Vīrabhadra did not marry. So, there is no dynasty by semina. By nityānandavaṁśa means by disciplic succession. So sometimes extra advantage was taken as nityānandavaṁśa. But people have got respect for such thing, dynasty. So not only it is now, from time immemorial, guru, guru’s dynasty… Even in Mohammedan religion there is such sentiment, Mohammed and his dynasty, Hussain, they are taken very respectfully. So, considering all points, the guru’s respect must be maintained. This is the sum and substance of the instruction. But there is other opposite instruction also.
If the guru is not in his proper way according to śāstra Guru means he must be abiding by the rules and regulation of the śāstra. Sādhuguruśāstra. Sādhu means one who is obeying the rules and regulation of śāstra. Śāstra must be the medium. Without śāstra nothing is acceptable. That is spoken by Kṛṣṇa. Tasmād śāstra-vidhānoktaḥ. Yaḥ śāstravidhim utsṛjya vartate kāmakārataḥ [Bg. 16.23]. So nobody can transgress the rules and regulation of śāstra, and what to speak of a guru. Guru is ācārya. Acinoti yaḥ śāstrāṇi. One who knows the rules and regulation of the śāstra and he teaches his disciple according to the śāstra, he is called ācārya. So ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit [SB 11.17.27]. Ācārya should be respected, as Kṛṣṇa says, as good as Kṛṣṇa. Viśvanātha Cakravartī Ṭhākura also said, sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata eva sadbhiḥ **. Ācārya, guru, is as good as God. Sākṣād-dharitvena. Ācārya should be respected as Kṛṣṇa. Therefore ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit [SB 11.17.27]. If somebody foolishly thinks that “They are worshiping a man. He’s like me, and he has taken the seat, and he’s taking worship, respect, from disciples.” Sometimes they question like that. But they do not know that how ācārya should be respected. Ācārya should be respected sākṣād-dharitvena, just like God. It is not exaggeration. It is according to the śāstra. And ācārya also accepts all these respectful obeisances to carry to the Supreme Personality of Godhead. This is the process. As we receive knowledge from the ācārya, similarly, our activities, the result of activities, is carried by the ācārya to the Supreme Personality of Godhead. Ācārya does not accept anything on his own account. Ācārya accepts everything on Kṛṣṇa’s account. That is the principle. And because he is representative of Kṛṣṇa, he is dealing on behalf of Kṛṣṇa.  Link to this page:
We have discussed some of the symptoms of great soul. The great soul is samacitta, equal to everyone. Great soul is never angry; they are friend to everyone. And sādhava. Sādhava means sadācāra, clean habits. A mahātmā cannot be implicated with those four principles of sinful life. That is the first test. No illicit sex life, no gambling, no meat-eating, and no intoxication. This is called sadācāra, clean habit. Anything beyond this: unclean habit. Here it is stated, sādhava. Sādhava means sadācāra, clean habit. Then it is said, ye mayīśe kṛta-sauhṛdārthāḥ. Now this mahātmā is specifically indicated for a sannyāsa, a perfect sannyāsī, renounced order. Their characteristics is that. And another mahātmā Suppose one is in household life. Question may be whether a mahātmā can be in the household life or not. That is being described: Yes. In household life also, there can be mahātmā.
Just like Advaita Mahāprabhu. Caitanya Mahāprabhu even, Nityānanda Mahāprabhu. They were all householders. Caitanya Mahāprabhu, He was a householder. He married twice. His first wife died—He married for the second time. Regular householder, although He left household life very early. He was only twenty-four years old; therefore, He had no children. But Nityānanda Prabhu had one child, Vīrabhadra, and Advaita Prabhu had two, three children, of which buddhi was very highly elevated. Similarly, Śrīvāsa Ṭhākura, he had children. So Caitanya Mahāprabhu does not say that one has to become in the renounced order or sannyāsī, then he becomes a mahātmā. No. We also do not propagate such idea. At least, I am not doing that. I am creating householder, ideal householder. And my ideas are being fruitful. Here in London I sent six householders, and they are doing nice, sincerely they are working. Therefore, I am very much proud of them.
So here is also the statement that even… It’s not required that sannyāsī is only mahātmā, but a gṛhastha can be, is also mahātmā. So gṛhasthamahātmā, his symptoms are described: ye mayīśe kṛta-sauhṛdārthāḥ. Their only business is to please Kṛṣṇa. That is the first qualification. They have no other business. Ye mayīśe kṛta-sauhṛdārthāḥ. Then how they deal with others? A gṛhastha has to live… A sannyāsī may live alone in forest or in Himalaya or in a secluded place in Vṛndāvana or somewhere, but a gṛhastha, he has to deal with ordinary persons, so many others, businessmen or ordinary people. So that is stated here, that a gṛhasthamahātmā, his first symptom is that he has no other business than to please Kṛṣṇa. That is his first business. And so far dealing with others, that is janeṣu dehambharavārtikeṣu gṛheṣu jāyātmaja-rātimatsu na prītiyuktā yāvad-arthāś ca loke. Very nice. What does he say? That people who are simply interested in maintaining this body and sense gratification, dehambharavārtikeṣu. Deha means this body, and bhara means maintaining, and vārtika means occupation. All right. (end) Link to this page:

Their stereotyped methods will never help spread Kṛṣṇa consciousness-SP

October 26, 2019 in Articles by Damaghosa dasa

An ācārya who comes for the service of the Lord cannot be expected to conform to a stereotype, for he must find the ways and means by which Kṛṣṇa consciousness may be spread. Sometimes jealous persons criticize the Kṛṣṇa consciousness movement because it engages equally both boys and girls in distributing love of Godhead. Not knowing that boys and girls in countries like Europe and America mix very freely, these fools and rascals criticize the boys and girls in Kṛṣṇa consciousness for intermingling. But these rascals should consider that one cannot suddenly change a community’s social customs. However, since both the boys and girls are being trained to become preachers, those girls are not ordinary girls but are as good as their brothers who are preaching Kṛṣṇa consciousness. Therefore, to engage both boys and girls in fully transcendental activities is a policy intended to spread the Kṛṣṇa consciousness movement. These jealous fools who criticize the intermingling of boys and girls will simply have to be satisfied with their own foolishness because they cannot think of how to spread Kṛṣṇa consciousness by adopting ways and means that are favorable for this purpose. Their stereotyped methods will never help spread Kṛṣṇa consciousness. Therefore, what we are doing is perfect by the grace of Lord Caitanya Mahāprabhu, for it is He who proposed to invent a way to capture those who strayed from Kṛṣṇa consciousness.”
(Caitanya-caritāmṛta Ādi 7.31-32, Purport)

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unless we are serious and vigilant-things will deteriorate–SP

October 23, 2019 in Articles by Damaghosa dasa

So this Bhaktivinoda Thakura’s birthday, we should adore, we should worship, because in the modern age he reintroduced the disciplic succession. From Caitanya Mahaprabhu… Five hundred years ago, Caitanya Mahaprabhu taught this philosophy, but within two hundred years... Because this material world is so made that whatever you introduce, in due course of time it will deteriorate.

In this way there was, Caitanya’s Mahaprabhu’s time, this Krsna consciousness movement was going nicely, very. And after Him, there was six Gosvamis. They also managed. Then, as it is the rule of this material world that you start something very good but in due course of time the things deteriorate, so this Vaisnava, Krsna consciousness movement, also deteriorated in due course of time. Say, after the disappearance of the Gosvamins, about 250 years after, the things became most ridiculous.

SB 4.28.48 purport...
One executes the religious principles by rendering devotional service, specifically the nine items like hearing, chanting and remembering. Unfortunately, when the ācārya disappears, rogues and nondevotees take advantage and immediately begin to introduce unauthorized principles in the name of so-called svāmīs, yogīs, philanthropists, welfare workers and so on. Actually, human life is meant for executing the orders of the Supreme Lord, and this is stated in Bhagavad-gītā (9.34): man-manā bhava mad-bhakto mad-yājī māṁ namaskuru
mām evaiṣyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ
Engage your mind always in thinking of Me and become My devotee. Offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.”
The main business of human society is to think of the Supreme Personality of Godhead at all times, to become His devotees, to worship the Supreme Lord and to bow down before Him. The ācārya, the authorized representative of the Supreme Lord, establishes these principles, but when he disappears, things once again become disordered. The perfect disciples of the ācārya try to relieve the situation by sincerely following the instructions of the spiritual master. At the present moment practically the entire world is afraid of rogues and nondevotees; therefore this Kṛṣṇa consciousness movement is started to save the world from irreligious principles. Everyone should cooperate with this movement in order to bring about actual peace and happiness in the world.


October 21, 2019 in Articles by Damaghosa dasa

SB 5.18.11-By associating with persons for whom the Supreme Personality of Godhead, Mukunda, is the all in all, one can hear of His powerful activities and soon come to understand them. The activities of Mukunda are so potent that simply by hearing of them one immediately associates with the Lord. For a person who constantly and very eagerly hears narrations of the Lord’s powerful activities, the Absolute Truth, the Personality of Godhead in the form of sound vibrations, enters within his heart and cleanses it of all contamination. On the other hand, although bathing in the Ganges diminishes bodily contaminations and infections, this process and the process of visiting holy places can cleanse the heart only after a long time. Therefore who is the sane man who will not associate with devotees to quickly perfect his life?
PURPORT-Bathing in the Ganges can certainly cure one of many infectious diseases, but it cannot cleanse one’s materially attached mind, which creates all kinds of contaminations in material existence. However, one who directly associates with the Supreme Lord by hearing of His activities cleanses the dirt from his mind and very soon comes to Kṛṣṇa consciousness. Sūta Gosvāmī confirms this in Śrīmad-Bhāgavatam (1.2.17): śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ hṛdy antaḥ-stho hy abhadrāṇi vidhunoti suhṛt-satām
The Supreme Lord within everyone’s heart becomes very pleased when a person hears narrations of His activities, and He personally cleanses the dirt from the mind of the listener. Hṛdy antaḥ-stho hy abhadrāṇi vidhunoti: He washes off all dirt from the mind. Material existence is caused by dirty things within the mind. If one can cleanse his mind, he immediately comes to his original position of Kṛṣṇa consciousness, and thus his life becomes successful. Therefore all the great saints in the devotional line very strongly recommend the process of hearing. Śrī Caitanya Mahāprabhu introduced the congregational chanting of the Hare Kṛṣṇa mantra to give everyone a chance to hear Kṛṣṇa’s holy name, for simply by hearing Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, one becomes purified (ceto-darpaṇa-mārjanam [Cc. Antya 20.12]). Therefore our Kṛṣṇa consciousness movement is chiefly engaged in chanting the Hare Kṛṣṇa mantra all over the world.
After one’s mind becomes cleansed by chanting Hare Kṛṣṇa, one gradually comes to the platform of Kṛṣṇa consciousness and then reads books like Bhagavad-gītā, Śrīmad-Bhāgavatam, Caitanya-caritāmṛta and The Nectar of Devotion.

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October 21, 2019 in Articles by Damaghosa dasa

Is there any instance where Visnu tattva , or Lord Vishnu has a material body?? And if so, where?
We all know that Krsna never is affected by material contamination and comes to this world in His spiritual body. That is stated so many places. But does He or Lord Vishnu every take on a material body?
Let us see how many are reading this and know the answer…….

an interesting conversation with SP about souls independence, misuse of it and the remedy

October 18, 2019 in Articles by Damaghosa dasa

June 3 1976 LA room conversations
Rāmeśvara: Kṛṣṇa knows everything in the past, and everything in the future.
Prabhupāda: Yes.
Rāmeśvara: So when Kṛṣṇa…. Kṛṣṇa knows that I will misuse my independence, but still He gives me independence.
Prabhupāda: That is Kṛṣṇa’s mercy.
Rāmeśvara: Even though it is bad for me.
Puṣṭa Kṛṣṇa: You say Kṛṣṇa knows you are going to misuse your independence.
Rāmeśvara: Because He knows everything in the past and everything in the future. So He must…. Kṛṣṇa is all-knowing.
Prabhupāda: This present, future, means, just like a father knows the…, how the child is. Now if the child changes, and touches the fire, Kṛṣṇa knows it will burn. He knew when the child did not touch the fire, his future. And when he touched the fire, Kṛṣṇa knew the result. So He always knows. His position is to know the future. He’s always…. Now you are changing, what is the future due to your little independence?
Puṣṭa Kṛṣṇa: So can you actually say that Kṛṣṇa knows you’ll misuse your independence? He knows if you misuse your independence what will happen, but can it be actually said that...
Prabhupāda: Yes.
Puṣṭa Kṛṣṇa: …he knows you will definitely misuse…
Prabhupāda: Yes, yes.
Puṣṭa Kṛṣṇa: …you can use your independence properly, it’s up to you.
Prabhupāda: Yes.
Rāmeśvara: But then that limits Kṛṣṇa. If you say that Kṛṣṇa did not know when I will misuse my indep…. or if I will…
Prabhupāda: No, no. That means you do not know what is the independence. You can, you can change your position at any time. That is your independence.
Rāmeśvara: But doesn’t Kṛṣṇa know if I will do it?
Prabhupāda: Yes, because you are independent. That is the meaning.
Rāmeśvara: Marginal.
Prabhupāda: What will the…. That will depend on…. And the result He knows. Just as a lawyer knows that he has done this, criminal, he’ll be punished like this. So His position to know the future is always there. Either in this condition or other condition.
Rāmeśvara: But the lawyer doesn’t…
Prabhupāda: Why Kṛṣṇa? Everyone knows. Suppose you have got this body; next body he’s a dog. I can say you’ll bark.
Rāmeśvara: Yes.
Prabhupāda: What you’ll do? That’s all. What to speak of Kṛṣṇa; I can say.
Puṣṭa Kṛṣṇa: That was Satsvarūpa’s question, Satsvarūpa Mahārāja’s question.
Prabhupāda: No, this is the answer. Kṛṣṇa’s position is always the same. He knows past, present and future.
Rāmeśvara: This is Karandhara’s problem, this point of philosophy. He cannot understand it. His argument is that he is having so much trouble due to his sense attraction. And Kṛṣṇa gave him the sense attraction, or Kṛṣṇa gave him senses; now he is having trouble controlling his senses. But he argues that Kṛṣṇa knows everything, so Kṛṣṇa knew that he would have trouble controlling his senses; therefore why did Kṛṣṇa give him senses?
Prabhupāda: That is nonsense.

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a very interesting room conversation with SP about farms, govts, his medical history,his college days and more

October 18, 2019 in Articles by Damaghosa dasa

Hare Krsna-below, in this room conversation, Srila Prabhupada talks about the Gita Nagari farm (report) which was very productive at that time (whats is like today?)
He talks about his Scottish churches college days, the professors, also about the medical profession in America and some testimony is given by devotees with personal experience with corrupt doctors. How the English made the railways and therefore moved the villagers away from local production to sell their produce in the cities, How Krsna represents and cares for the cows with His flute and Balarama the food production with His plow, how the doctors in NY wanted to do “tests” on Srila Prabhuapdas brain, how deprogrammers in America were using “shock therapy” to de program devotees and others, the climate of government sanction in some of these matters, and more……very interesting conversation.
Hare Krsna
damaghosa das
Feb 15 1977 Mayapur room conversations
Tamāla Kṛṣṇa: Actually I brought you a very nice report which I think you may like to keep and show to visitors. It’s notarized, all about the production at that farm. So if anyone wants to see what…
Prabhupāda: Pennsylvania.
Tamāla Kṛṣṇa: Yes. And it’s a notarized report, giving everything, the value of the farm as well as the production for one year. So I can give it to Satsvarūpa.
Prabhupāda: Yes. What is that? Read. Light is not sufficient.
Hari-śauri: Get that torch in the back.
Prabhupāda: Torch?
Tamāla Kṛṣṇa: I originally composed this for Mahāṁśa Swami, but I thought I would bring a copy for your… You know, so when guests come. Should I read it?
Prabhupāda: Yes.
Tamāla Kṛṣṇa: “ISKCON farm report: Port Royal, Pennsylvania, report for year 1976. ISKCON Incorporated of New York owns a prime farm in Juanita County of Pennsylvania. The land is nearly four hundred acres in size, valued at around five hundred dollars per acre, or two hundred thousand dollars. In addition the buildings on the property consist of the following: barn worth $40,000; outbuildings worth $10,000; calf barn $25,000; equipment $50,000; residential building $45,000; guesthouse and public kitchen and prasāda pavilion $75,000; and silos $20,000. Total, including land, $465,000. The purpose of this land is to produce foodstuffs to meet all the needs of the farm community as well as the needs of our temples in New York, Philadelphia, Washington, D.C., and Baltimore. Another purpose is to demonstrate the principle of cow protection, as we are strict vegetarians and do not believe in slaughtering cows. Our herd of cows is Brown Swiss, and they are rated amongst the top one percent of dairy cow herds in the United States. All of the cows are pedigreed. Our farm holds fifty milk cows and fifty young cows, heifers. The milk cows milk an average of 40 kilos of milk per day in their first month of lactation and average 25 kilos per day over the whole year. We have 140 acres of crop land and 30 acres of pasture, the balance being woods, primarily hardwood, which is excellent for fuel. On our land we grow not only all the food for the residents but also for the cows. The following is the yield for 1976: corn-200 tons, soybeans-10 tons, barley-10 tons, oats-10 tons…”
Prabhupāda: What do you do with the soybeans?
Tamāla Kṛṣṇa: The soybeans are ground and given to the cows.
Brahmānanda: In the winter.
Tamāla Kṛṣṇa: In the wintertime. This way…
Prabhupāda: They’re very nutritious.
Tamāla Kṛṣṇa: Very nutritious. The cows give more milk according to how much nutritious foods you give them.
Prabhupāda: Oh, yes.
Tamāla Kṛṣṇa: So much of this, what we produce, is given for the cows, because the cows cannot graze year round. Because for about four or five months there’s too cold weather. Four months. So they have to have stock of food. “Oats-10 tons, wheat-10 tons.” The wheat is… You tasted the cāpāṭi.
Brahmānanda: Excellent.
Tamāla Kṛṣṇa: Very tasty.
Brahmānanda: Nearby there’s a mill, and they grind the wheat fresh.
Prabhupāda: Hm?
Brahmānanda: Near to our farm is a mill where they grind the wheat fresh.
Prabhupāda: Our mill?
Brahmānanda: No.
Tamāla Kṛṣṇa: We are going to get one now. It is not difficult to have a mill. “Hay-45 tons.”
Prabhupāda: In India the practice was hand grind daily. The women will do that. That’s exercise for them, and they keep their body fit and beautiful.
Tamāla Kṛṣṇa: Oxen can also grind, I think. Can oxen also?
Prabhupāda: No, there is no need oxen. Individually, small grinding-chapki(?). And in the morning they chant Hare Kṛṣṇa and grind. (sings) Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare… This is very nice process. Whatever they require for the day, they grind fresh. Very nice system. And actually, by this exercise, they keep their body beautiful.
Tamāla Kṛṣṇa: Keeps them well engaged.
Prabhupāda: And engagement. Yaśodāmāyi was doing that, even she is the queen of Nanda Mahārāja, what to speak of other women. Churning milk, grinding the wheat, this is their household. We have got that picture. Full engagement. Otherwise gossiping…
Tamāla Kṛṣṇa: Trouble.
Prabhupāda: Trouble. And whisping for laugh. That’s all. (laughs) Whisping or whispering?
Tamāla Kṛṣṇa: Whispering.
Prabhupāda: (chuckling) “Idle brain, devil’s workshop.” Then?
Tamāla Kṛṣṇa: “In the year 1976 we cultivated 5 acres of vegetables, including 24 tons of potatoes. We also have 25 beehives, which produce 100 pounds of honey per hive. There is also a fruit orchard with a 150 trees, including apples, pears, peaches, and plum trees. Lastly, we are fortunate…”
Prabhupāda: Those fruits are nice fruits.
Tamāla Kṛṣṇa: “Lastly we are fortunate to have two natural pure water mountain springs running continuously all year. The water is being bottled and then distributed.” And we take that water to New York.
Prabhupāda: Very digestive.

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Sri Krsna Rasa Purnima October 13, 2019 [Mayapura, West Bengal, Bharata Bhumi time]

October 14, 2019 in Articles by Laksman dasa

śarac-chaśi-karair mṛṣṭaṁ

mānayan rajanī-mukham

gāyan kala-padaṁ reme

strīṇāṁ maṇḍala-maṇḍanaḥ


śarat—autumn; śaśi—of the moon; karaiḥ—by the shining; mṛṣṭam—brightened; mānayan—thinking so; rajanīmukham—the face of the night; gāyan—singing; kalapadam—pleasing songs; reme—enjoyed; strīṇām—of the women; maṇḍalamaṇḍanaḥ—as the central beauty of the assembly of women.


In the third season of the year, the Lord enjoyed as the central beauty of the assembly of women by attracting them with His pleasing songs in an autumn night brightened by moonshine.


Before leaving the land of cows, Vṛndāvana, the Lord pleased His young girl friends, the transcendental gopīs, in His rāsalīlā pastimes. Here Uddhava stopped his description of the Lord’s activities.

Thus end the Bhaktivedanta purports of the Third Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled “Remembrance of Lord Kṛṣṇa.” Link to this page:

Unscrupulous persons go immediately to the Tenth Canto and especially to the five chapters which describe the Lord’s rāsa dance. This portion of the Śrīmad-Bhāgavatam is the most confidential part of this great literature. Unless one is thoroughly accomplished in the transcendental knowledge of the Lord, one is sure to misunderstand the Lord’s worshipable transcendental pastimes called rāsa dance and His love affairs with the gopīs. This subject matter is highly spiritual, and only the liberated persons who have gradually attained to the stage of paramahaṁsa can transcendentally relish this rāsa dance. Śrīla Vyāsadeva therefore gives the reader the chance to gradually develop spiritual realization before actually relishing the essence of the pastimes of the Lord. Therefore, he purposely invokes a Gāyatrī mantra, dhīmahi. This Gāyatrī mantra is meant for spiritually advanced people. When one is successful in chanting the Gāyatrī mantra, he can enter into the transcendental position of the Lord. One must therefore acquire brahminical qualities or be perfectly situated in the quality of goodness in order to chant the Gāyatrī mantra successfully and then attain to the stage of transcendentally realizing the Lord, His name, His fame, His qualities and so on. Link to this page:

The subject matter is so presented through the lips of Śrīla Śukadeva Gosvāmī that any sincere listener that hears submissively can at once relish transcendental tastes which are distinct from the perverted tastes of the material world. The ripened fruit is not dropped all of a sudden from the highest planet of Kṛṣṇaloka. Rather, it has come down carefully through the chain of disciplic succession without change or disturbance. Foolish people who are not in the transcendental disciplic succession commit great blunders by trying to understand the highest transcendental rasa known as the rāsa dance without following in the footsteps of Śukadeva Gosvāmī, who presents this fruit very carefully by stages of transcendental realization. One should be intelligent enough to know the position of Śrīmad-Bhāgavatam by considering personalities like Śukadeva Gosvāmī, who deals with the subject so carefully. This process of disciplic succession of the Bhāgavata school suggests that in the future also Śrīmad-Bhāgavatam has to be understood from a person who is factually a representative of Śrīla Śukadeva Gosvāmī. A professional man who makes a business out of reciting the Bhāgavatam illegally is certainly not a representative of Śukadeva Gosvāmī. Such a man’s business is only to earn his livelihood. Therefore, one should refrain from hearing the lectures of such professional men. Such men usually go to the most confidential part of the literature without undergoing the gradual process of understanding this grave subject. They usually plunge into the subject matter of the rāsa dance, which is misunderstood by the foolish class of men. Some of them take this to be immoral, while others try to cover it up by their own stupid interpretations. They have no desire to follow in the footsteps of Śrīla Śukadeva Gosvāmī.

One should conclude, therefore, that the serious student of the rasa should receive the message of Bhāgavatam in the chain of disciplic succession from Śrīla Śukadeva Gosvāmī, who describes the Bhāgavatam from its very beginning and not whimsically to satisfy the mundaner who has very little knowledge in transcendental science. Śrīmad-Bhāgavatam is so carefully presented that a sincere and serious person can at once enjoy the ripened fruit of Vedic knowledge simply by drinking the nectarean juice through the mouth of Śukadeva Gosvāmī or his bona fide representative. Link to this page:



kṛta-manu-kṛta-vatya unmadāndhāḥ

prakṛtim agan kila yasya gopa-vadhvaḥ


lalita—attractive; gati—movements; vilāsa—fascinating acts; valguhāsa—sweet smiling; praṇaya—loving; nirīkṣaṇa—looking upon; kalpita—mentality; urumānāḥ—highly glorified; kṛtamanukṛtavatyaḥ—in the act of copying the movements; unmadaandhāḥ—gone mad in ecstasy; prakṛtim—characteristics; agan—underwent; kila—certainly; yasya—whose; gopavadhvaḥ—the cowherd damsels.


Let my mind be fixed upon Lord Śrī Kṛṣṇa, whose motions and smiles of love attracted the damsels of Vrajadhāma

[the gopīs]

. The damsels imitated the characteristic movements of the Lord [after His disappearance from the rāsa dance].


By intense ecstasy in loving service, the damsels of Vrajabhūmi attained qualitative oneness with the Lord by dancing with Him on an equal level, embracing Him in nuptial love, smiling at Him in joke, and looking at Him with a loving attitude. The relation of the Lord with Arjuna is undoubtedly praiseworthy for devotees like Bhīṣmadeva, but the relation of the gopīs with the Lord is still more praiseworthy because of their still more purified loving service. By the grace of the Lord, Arjuna was fortunate enough to have the fraternal service of the Lord as chariot driver, but the Lord did not award Arjuna with equal strength. The gopīs, however, practically became one with the Lord by attainment of equal footing with the Lord. Bhīṣma’s aspiration to remember the gopīs is a prayer to have their mercy also at the last stage of his life. The Lord is satisfied more when His pure devotees are glorified, and therefore Bhīṣmadeva has not only glorified the acts of Arjuna, his immediate object of attraction, but has also remembered the gopīs, who were endowed with unrivalled opportunities by rendering loving service to the Lord. The gopīs’ equality with the Lord should never be misunderstood to be like the sāyujya liberation of the impersonalist. The equality is one of perfect ecstasy where the differential conception is completely eradicated, for the interests of the lover and the beloved become identical. Link to this page:

So, purification means getting free gradually from sex desire, and this is attained by meditation on the person of the Lord as described herein, beginning from the feet. One should not try to go upwards artificially without seeing for himself how much he has been released from the sex desire. The smiling face of the Lord is the Tenth Canto of Śrīmad-Bhāgavatam, and there are many upstarts who at once try to begin with the Tenth Canto and especially with the five chapters which delineate the rāsalīlā of the Lord. This is certainly improper. By such improper study or hearing of Bhāgavatam, the material opportunists have played havoc by indulgence in sex life in the name of Bhāgavatam. This vilification of Bhāgavatam is rendered by the acts of the so-called devotees; one should be free from all kinds of sex desire before he tries to make a show of recital of Bhāgavatam. Śrī Viśvanātha Cakravartī Ṭhākura clearly defines the import of purification as cessation from sex indulgence. He says, yathā yathā dhīś ca śudhyati viṣaya-lāmpaṭyaṁ tyajati, tathā tathā dhārayed iti cittaśuddhi-tāratamyenaiva dhyāna-tāratamyam uktam. And as one gets free from the intoxication of sex indulgence by purification of intelligence, one should step forward for the next meditation, or in other words, the progress of meditation on the different limbs of the transcendental body of the Lord should be enhanced in proportion t