Agriculture and cow protection are the way to become sinless-SP

April 28, 2020 in Articles by Damaghosa dasa

SB 8.6.12 purport….In this verse, the cultivation of bhakti-yoga is compared to many material activities. By friction one can get fire from wood, by digging the earth one can get food grains and water, and by agitating the milk bag of the cow one can get nectarean milk. Milk is compared to nectar, which one can drink to become immortal. Of course, simply drinking milk will not make one immortal, but it can increase the duration of one’s life. In modern civilization, men do not think milk to be important, and therefore they do not live very long. Although in this age men can live up to one hundred years, their duration of life is reduced because they do not drink large quantities of milk. This is a sign of Kali-yuga. In Kali-yuga, instead of drinking milk, people prefer to slaughter an animal and eat its flesh. The Supreme Personality of Godhead, in His instructions of Bhagavad-gītā, advises go-rakṣya, which means cow protection. The cow should be protected, milk should be drawn from the cows, and this milk should be prepared in various ways. One should take ample milk, and thus one can prolong one’s life, develop his brain, execute devotional service, and ultimately attain the favor of the Supreme Personality of Godhead. As it is essential to get food grains and water by digging the earth, it is also essential to give protection to the cows and take nectarean milk from their milk bags.
The people of this age are inclined toward industrial enterprises for comfortable living, but they refuse to endeavor to execute devotional service, by which they can achieve the ultimate goal of life by returning home, back to Godhead. Unfortunately, as it is said, na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. People without spiritual education do not know that the ultimate goal of life is to go back home, back to Godhead. Forgetting this aim of life, they are working very hard in disappointment and frustration (moghāśā mogha-karmāṇo mogha jñānā vicetasaḥ [Bg. 9.12]). The so-called vaiśyas—the industrialists or businessmen—are involved in big, big industrial enterprises, but they are not interested in food grains and milk. However, as indicated here, by digging for water, even in the desert, we can produce food grains; when we produce food grains and vegetables, we can give protection to the cows; while giving protection to the cows, we can draw from them abundant quantities of milk; and by getting enough milk and combining it with food grains and vegetables, we can prepare hundreds of nectarean foods. We can happily eat this food and thus avoid industrial enterprises and joblessness.
Agriculture and cow protection are the way to become sinless and thus be attracted to devotional service. Those who are sinful cannot be attracted by devotional service. As stated in Bhagavad-gītā (7.28): yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ
Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination.” The majority of people in this age of Kali are sinful, short-living, unfortunate and disturbed (mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ [SB 1.1.10]). For them, Caitanya Mahāprabhu has advised: harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā [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.”

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Understanding world economics-and what to do about it

April 27, 2020 in Articles by Damaghosa dasa

Hare Krsna– I have been studying the economic world situation lately and have been listening to one very smart man who very nicely explains world economics in a way the common man can understand and he sells gold/silver bullion and coins.
As we all know Srila Prabhupada has also spoken out against paper currency as a form of cheating in kali yuga but he also condones the use of gold or silver coinage as a form of commodities transactions needed in normal day to day living.
Also explained is the story of Sanatana goswami who was almost murdered because his traveling companion and servant, was carrying 7 pieces of gold.
That being said, the following quotes and videos are important presentations for devotees to understand and do the needful-especially in these uncertain times
damaghosa das
SB 1.17.39-The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold because wherever there is gold there is also falsity, intoxication, lust, envy and enmity.
PURPORT-Although Mahārāja Parīkṣit gave Kali permission to live in four places, it was very difficult for him to find the places because during the reign of Mahārāja Parīkṣit there were no such places. Therefore Kali asked the King to give him something practical which could be utilized for his nefarious purposes. Mahārāja Parīkṣit thus gave him permission to live in a place where there is gold, because wherever there is gold there are all the above-mentioned four things, and over and above them there is enmity also. So the personality of Kali became gold-standardized. According to Śrīmad-Bhāgavatam, gold encourages falsity, intoxication, prostitution, envy and enmity. Even a gold-standard exchange and currency is bad. Gold-standard currency is based on falsehood because the currency is not on a par with the reserved gold. The basic principle is falsity because currency notes are issued in value beyond that of the actual reserved gold. This artificial inflation of currency by the authorities encourages prostitution of the state economy. The price of commodities becomes artificially inflated because of bad money, or artificial currency notes. Bad money drives away good money. Instead of paper currency, actual gold coins should be used for exchange, and this will stop prostitution of gold. Gold ornaments for women may be allowed by control, not by quality, but by quantity. This will discourage lust, envy and enmity. When there is actual gold currency in the form of coins, the influence of gold in producing falsity, prostitution, etc., will automatically cease. There will be no need of an anticorruption ministry for another term of prostitution and falsity of purpose.

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In Memory of Hansadutta das (1941-2020)

April 26, 2020 in Articles by Yasoda nandana dasa

In Memory of Hansadutta das (1941-2020)

Posted on April 26, 2020 Author: Dasanudas devi dasi

Hansadutta das (né Hans Jürgen Kary) has passed and leaves behind his sister Heidi Marie, his former wife Lakshmi Kary-Rana and their three children. Hansadutta was one of the earliest and leading disciples of His Divine Grace A.C. Bhaktivedanta Swami (Srila Prabhupada), Founder-Acharya of the International Society of Krishna Consciousness (ISKCON).

The son of German immigrants who arrived in America shortly after World War II, Hansadutta grew up in New York City and then joined the Navy, where he served from 1959 to 1961. In 1967, Hansadutta and his wife at the time were living in Hoboken, New Jersey and running an art studio when he obtained a copy of Srila Prabhupada’s Easy Journey to Other Planets. He put the book in the glove compartment of his car, intending to read it later, but then his car was left parked in New York City. Suddenly one day he was compelled to go into the city to get that book. He sat in his car and read it through from start to finish and then went directly to 26 Second Avenue, where he met Brahmananda das and declared that he wanted to become a devotee. He was told that only unmarried devotees were staying at 26 Second Avenue, but Hansadutta and his wife were welcome to go to Montreal. Hansadutta and Himavati left for Montreal and helped to start up the Hare Krishna center there, and in early May, 1967 Hansadutta and his wife were formally initiated as disciples of Srila Prabhupada in New York.

Empowered by His Divine Grace, Hansadutta was fearless and innovative. Under Srila Prabhupada’s direction, he helped to pioneer the Hare Krishna movement by preaching and opening Hare Krishna centers in Canada (Montreal and Vancouver), USA (Boston and Berkeley), Europe (Germany, Switzerland, Sweden, Denmark) and Asia (Turkey, Cairo, Afghanistan, Nepal, India, Sri Lanka, Philippines, Singapore, and Malaysia), recruiting and training devotees in the service of Srila Prabhupada’s mission. He also several times met up with and lent support to Ananta Shanti das, who led the groundwork for Krishna consciousness in the former Soviet Union. Together they figured out ways to smuggle Srila Prabhupada’s books into the country. Hansadutta often said that these activities in the prime of his life and the devotees who worked under his leadership were his whole life.

In 1970 His Divine Grace Srila Prabhupada formed a Governing Body Commission (GBC) to assist with management of ISKCON, which was rapidly expanding worldwide, and appointed Hansadutta das among the first of its members. In addition to his GBC role to oversee the activities and standards of temples in his zone, Hansadutta also simultaneously carried out various additional duties as temple president and sankirtan leader, and he took turns with the other GBC members to serve as Srila Prabhupada’s personal secretary. Over a hundred letters from Srila Prabhupada to Hansadutta bear testimony to the responsibilities he took on and his strong dedication to serving Srila Prabhupada.

Hansadutta is known for his ecstatic kirtans. He pushed harinam sankirtan (the congregational chanting of the holy names in public) with great enthusiasm and expertise. In appreciation, Srila Prabhupada christened him “King of Kirtan” (“Krishna Kirtan Thakur”) and directed him to organize sankirtan parties worldwide (World Sankirtan Party).

“Regarding ‘World Sankirtan Party’, now the best of my students interested in Sankirtan, namely Mukunda, Tamal and yourself, are now in Europe, so I hope in the very near future you shall organize a very grand World Sankirtan Party and make a tour the world over and if you like I can also go with you.” – SP to Hansadutta, Los Angeles, March 12, 1970

“Personally I still maintain the idea of a World Sankirtan Party, but such things, at the present moment, are a dream only. But one day maybe it will come out successful.” – SP to Hansadutta, Los Angeles, June 26, 1969

Hansadutta das staged Hare Krishna Festivals around Europe, and cut and sold records of Hare Krishna kirtans, including Srila Prabhupada’s album KRSNA Meditation, which was recorded at Schloss Rettershof in June, 1974.

He also organized and personally oversaw publication and mass distribution of Srila Prabhupada’s books in English, Russian, German, French, Danish, Swedish, Arabic, Tagalog, Tamil, Singhalese and Chinese languages. He was the first to publish the Back to Godhead magazine in four colors and in European languages.

In 1974 Srila Prabhupada appointed Hansadutta a lifetime trustee for the Bhaktivedanta Book Trust, publisher of Srila Prabhupada’s books (“You have understood the importance of my books. Without being asked, you published and distributed my books.” And “The temples may fail, the devotees may fail, but my books will live forever.”–London, September 1974).

Hansadutta travelled extensively with Srila Prabhupada in India and on his own, meeting royalties and dignitaries, leading chanting parties and at Srila Prabhupada’s behest giving lectures to capacity crowds. In 1977 Srila Prabhupada asked Hansadutta to go to Sri Lanka, where he answered the public challenge of a then widely known atheist, Dr Kovoor. Sri Lankan newspapers covered the story, and the exchange pleased and enlivened Srila Prabhupada so much that he insisted on publishing it in his own book Life Comes from Life. It was a great honour, as the Bhaktivedanta Book Trust published Srila Prabhupada’s books exclusively, and Hansadutta is the only disciple whose words were published alongside Srila Prabhupada’s own at Srila Prabhupada’s insistence. This material has since been edited out of reprinted editions of Life Comes from Life.

After Srila Prabhupada passed away from this world in November, 1977, Hansadutta continued to act as BBT Trustee, and between 1980-1982 he set out to revolutionize publication and sales of Srila Prabhupada’s books, which had until that time been piecemeal, printing one book at a time and selling individual books. He arranged with the help of Chakravarti das, his godbrother who had remained close to him from the days when Hansadutta was in charge of the German yatra, to print entire sets of Srila Prabhupada’s books. Printing of the Srimad Bhagavatam alone was a huge undertaking which necessitated expansion of the printer’s operation in order to accommodate simultaneous printing of 20,000 copies multiplied by 30 volumes. On the distribution end, Hansadutta started up a ‘Contract Sales’ program selling Srila Prabhupada’s books door-to-door much in the same way that encyclopedia sets were marketed back in the day. He simultaneously printed The Golden Avatar, one-volume editions of Srimad Bhagavatam and Chaitanya-charitamrita and three different editions of Srila Prabhupada’s Bhagavad-gita As It Is: a hardbound edition, a small paperback edition, and the first vinyl-cover edition with Bible paper. At that time the license with Macmillan had just expired, so these were the first reprints of that 1972 edition by Bhaktivedanta Book Trust.

Before Srila Prabhupada left his body, he had issued a written directive (the letter of July 9th, 1977) designating Hansadutta das as one of eleven deputies, “Rittvik representative of the Acharya”, authorized to recruit and initiate new disciples on behalf of Srila Prabhupada. Hansadutta received two letters from Srila Prabhupada (dated 10 July 1977 and 31 July 1977) confirming his appointment, and wondered at the time what the significance was, because he had already been acting as rittvik representative.

Years later Hansadutta admitted that almost immediately after Srila Prabhupada departed the eleven rittvik representatives took for granted that they had automatically become gurus. Then cracks appeared in the Society at the helm of leadership. There were reports of aberrant behavior amongst the gurus, and after some very public falldowns, ISKCON GBC took action to suspend some of the gurus. In December 1980 Tamal Krishna Gosvami revealed in talks recorded in Topango Canyon that Srila Prabhupada had never appointed the eleven disciples named in the letter of July 9, 1977 to be gurus; but only as rittvik representatives. This ran contrary to ISKCON GBC’s position that the eleven were pure devotees and fully qualified successor acharyas. Hansadutta openly questioned the ISKCON GBC narrative (“Gold does not rust, so if there’s rust, it’s not gold.”), and in 1983 he was removed from his GBC position and ousted from the Society.

While some detractors vilified him then and continue to do so now, Hansadutta remained steadfast in devotion to Srila Prabhupada and continued to associate with godbrothers over the years. Hansadutta continued to publish hundreds of thousands of Srila Prabhupada’s books in English and Chinese languages in Singapore through the agency of Bhima das of Malaysia, who distributed them throughout Southeast Asia. In 1984 he authorised Bhima to publish Light of the Bhagavat in Chinese and English. This was the first-ever printing, with distribution in Singapore, Malaysia, Philippines, Thailand and Taiwan. While serving as Srila Prabhupada’s personal secretary in 1971, Hansadutta had personally typed transcripts of Srila Prabhupada’s lectures recounting the story of Ajamila and had kept them in his possession. In 1987 he compiled them into a book which was given to Bhaktivedanta Book Trust International, Inc. for publication, and which came off the press in 1991 under the title A Second Chance. In 1993 he also published two little books by Srila Bhaktivinoda Thakur: NamHatta and The Holy Name. BBT International later published these same books. It should be noted here that while neither ISKCON nor BBT International acknowledged Hansadutta’s role, he deserves credit for his continued contributions as BBT Trustee.

In 1993 Hansadutta published Srila Prabhupada, His Movement and You, in which he acknowledged and apologized for his part in assuming the role of guru, and put forward the idea that Srila Prabhupada should be recognized as the Sampradaya Acharya. In this publication he offered evidence in support of Srila Prabhupada’s order to initiate on behalf of His Divine Grace, and that Srila Prabhuapda was himself the initiating spiritual master.

Most importantly, devotees have Hansadutta to thank for access to Srila Prabhupada’s original books today. It is not widely known, but from 1983 ISKCON GBC attempted to take control of the Bhaktivedanta Book Trust with the creation of BBT International, Inc., a non-profit corporation, which postured itself as the Bhaktivedanta Book Trust but in fact had no legal connection to the California non-profit trust created by Srila Prabhupada in 1972. BBT International, Inc. took over the printing of Srila Prabhupada’s books and in line with ISKCON GBC policy at the time refused sales of Srila Prabhupada’s books to devotees who were disenfranchised from ISKCON. What is worse, BBT International, Inc. was making many unauthorized changes to Srila Prabhuapda’s words under Jayadvaita Swami’s direction. Meanwhile, Srila Prabhupada’s original books had been out of print and unavailable for several years. So, in 1990, Bhima das printed a Chinese edition of Bhagavad-gita As It Is in Singapore, but one Sundar Gopal das, then head of the Singapore ISKCON outpost, instigated a lawsuit by BBT International, Inc. against Bhima das for copyright infringement. Hansadutta stepped up as BBT Trustee and produced evidence in Bhima’s defense that the copyrights were owned by Bhaktivedanta Books Trust, and this caused BBT International, Inc. to withdraw the lawsuit in Singapore because they were unable to show that they had acquired the copyright from Bhaktivedanta Book Trust. This led to BBT International, Inc. and ISKCON suing the Bhaktivedanta Book Trust and Hansadutta in California in 1997. Hansadutta rose to the challenge in defense of Srila Prabhupada’s Bhaktivedanta Book Trust and for the preservation of the integrity of the books. It is by Hansadutta’s intervention that the original books of Srila Prabhupada now continue to be available.

Hansadutta authored several books of his own as well: The Hammer for Smashing Illusion, based on Shankaracharya’s famous Bhaja Govinda; Kirtan: Ancient Medicine for Modern Man; Fool’s Paradise; The Book, the afore-mentioned Srila Prabhupada, His Movement and You, and a number of essays, including Gopimania, as well as realizations on his websites ( and Over the years Hansadutta also gave lectures at Harvard University, McGill University, University of California at Berkeley and many other public venues around the world, and made TV and radio appearances.

Despite some occasional personal obstacles, Hansadutta was occupied with chanting on his beads and reading from His Divine Grace’s books. Hansadutta never wavered in his faith in his spiritual master and the holy name. For the last several years Hansadutta resided in Oakland. His health in gradual decline, he spent his days chanting, going for long walks and preaching to people he encountered. Hansadutta was compassionate towards anyone at all who showed interest in Krishna consciousness, no matter whether they were doctors, lawyers, or street people. Wherever he went, he brought along Srila Prabhupada’s books, and even in his last days he distributed Bhagavad-gita As It Is and spoke to whomever he met about Krishna consciousness. He often maintained contact with the people he had given books, as he said association was necessary to assimilate Srila Prabhupada’s teachings.

Hansadutta constantly carried these words with him:

“When the spiritual master goes there, somewhere, his nearest assistants, they automatically go there to assist him. When Kṛṣṇa comes, the demigods also come to help Him. That is there in the Śrīmad-Bhāgavatam. All these Yadus, Yadu family, they came from heaven. So before Kṛṣṇa’s disappearance, by some trick they were all killed and they returned to their original place. It is nicely described in the Caitanya-caritāmṛta.” (Conversations with Srila Prabhupada, Morning Walk, 11 July 1976, New York)

“You are simply born because the mission was to be started. Just like in Yadu-vaṁśa Kṛṣṇa ordered all the devotee demigods to ‘Go and take birth there to help Me.’ Similarly, you are also. You were born in Europe, America, to help this. Otherwise you were devotees in your past lives.” (Conversations with Srila Prabhupada, 16 February 1977, Mayapur)

In 2017, Hansadutta wrote to Yasodanandan, ‘It is not a chance happening. We are always in the orbit of Srila Prabhupada, life after life. I am convinced of this completely.’ And thus, departs this soldier with his heart set on rejoining Srila Prabhupada’s eternal tour of duty in the service of Lord Chaitanya’s sankirtan movement. “He [the spiritual Master] lives forever by His divine instruction and the disciple lives with him.”

Wednesday, April 18, 2017 Akshaya tritiya Birthday of Sri Parasu Rama \ Veda Vyasa commenced Maha Bharata

April 26, 2020 in Articles by Yasoda nandana dasa

Subject: Sunday, April 26, 2020 Akshaya Tritiya [Mayapura, West Bengal;, Bharata bhumi time]
Birthday of Sri Parasu Rama \
Veda Vyasa commenced Maha Bharata Candana Yatra It is the day when Sudhama (kuchela) offered aval to Lord Krishna and got a bounty of wealth through the grace of Krishna. The same day, Pandavas received Akshaya pathra (bowl) from Lord Krishna and thus were able to get unlimited food during their exile. The day has the credit of Veda Vyasa starting the great Mahabharata with Lord Vinayak writing it. It is the day Ganges came down upon the earth from heaven.

  • ayane viṣuve kuryād vyatīpāte dina-kṣaye candrādityoparāge ca dvādaśyāṁ śravaṇeṣu ca tṛtīyāyāṁ śukla-pakṣe navamyām atha kārtike catasṛṣv apy aṣṭakāsu hemante śiśire tathā māghe ca sita-saptamyāṁ maghā-rākā-samāgame rākayā cānumatyā ca māsarkṣāṇi yutāny api dvādaśyām anurādhā syāc chravaṇas tisra uttarāḥ tisṛṣv ekādaśī vāsu janmarkṣa-śroṇa-yoga-yuk


  • ayane—on the day when the sun begins to move north, or Makara-saṅkrānti, and on the day when the sun begins to move south, or Karkaṭa-saṅkrānti; viṣuve—on the Meṣa-saṅkrānti and on the Tulā-saṅkrānti; kuryāt—one should perform; vyatīpāte—in the yoga named Vyatīpāta; dinakṣaye—on that day in which three tithis are combined; candraādityauparāge—at the time of the eclipse of either the moon or the sun; ca—and also; dvādaśyām śravaṇeṣu—on the twelfth lunar day and in the nakṣatra named Śravaṇa; ca—and; tṛtīyāyām—on the Akṣayatṛtīyā day; śuklapakṣe—in the bright fortnight of the month; navamyām—on the ninth lunar day; atha—also; kārtike—in the month of Kārtika (October–November); catasṛṣu—on the four; api—also; aṣṭakāsu—on the Aṣṭakās; hemante—before the winter season; śiśire—in the winter season; tathā—and also; māghe—in the month of Māgha (January–February); ca—and; sitasaptamyām—on the seventh lunar day of the bright fortnight; maghārākāsamāgame—in the conjunction of Maghānakṣatra and the full-moon day; rākayā—with a day of the completely full moon; ca—and; anumatyā—with a full-moon day when the moon is slightly less than completely full; ca—and; māsaṛkṣāṇi—the nakṣatras that are the sources of the names of the various months; yutāni—are conjoined; api—also; dvādaśyām—on the twelfth lunar day; anurādhā—the nakṣatra named Anurādhā; syāt—may occur; śravaṇaḥ—the nakṣatra named Śravaṇa; tisraḥ—the three (nakṣatras); uttarāḥ—the nakṣatras named Uttarā (Uttaraphalgunī, Uttarāṣāḍhā and Uttara-bhādrapadā); tisṛṣu—on three; ekādaśī—the eleventh lunar day; —or; āsu—on these; janmaṛkṣa—of one’s own janmanakṣatra, or birth star; śroṇa—of Śravaṇa-nakṣatra; yoga—by a conjunction; yuk—having.


  • One should perform the śrāddha ceremony on the Makara-saṅkrānti [the day when the sun begins to move north] or on the Karkaṭa-saṅkrānti [the day when the sun begins to move south]. One should also perform this ceremony on the Meṣa-saṅkrānti day and the Tulā-saṅkrānti day, in the yoga named Vyatīpāta, on that day in which three lunar tithis are conjoined, during an eclipse of either the moon or the sun, on the twelfth lunar day, and in the Śravaṇa-nakṣatra. One should perform this ceremony on the Akṣayatṛtīyā day, on the ninth lunar day of the bright fortnight of the month of Kārtika, on the four aṣṭakās in the winter season and cool season, on the seventh lunar day of the bright fortnight of the month of Māgha, during the conjunction of Maghānakṣatra and the full-moon day, and on the days when the moon is completely full, or not quite completely full, when these days are conjoined with the nakṣatras from which the names of certain months are derived. One should also perform the śrāddha ceremony on the twelfth lunar day when it is in conjunction with any of the nakṣatras named Anurādhā, Śravaṇa, Uttaraphalgunī, Uttarāṣāḍhā or Uttara-bhādrapadā. Again, one should perform this ceremony when the eleventh lunar day is in conjunction with either Uttaraphalgunī, Uttarāṣāḍhā or Uttara-bhādrapadā. Finally, one should perform this ceremony on days conjoined with one’s own birth star [janmanakṣatra] or with Śravaṇa-nakṣatra.
  • PURPORT The word ayana means “path” or “going.” The six months when the sun moves toward the north are called uttarāyaṇa, or the northern path, and the six months when it moves south are called dakṣiṇāyana, or the southern path. These are mentioned in Bhagavad-gītā (8.24–25). The first day when the sun begins to move north and enter the zodiacal sign of Capricorn is called Makara-saṅkrānti, and the first day when the sun begins to move south and enter the sign of Cancer is called Karkaṭa-saṅkrānti. On these two days of the year, one should perform the śrāddha ceremony.
  • Viṣuva, or Viṣuva-saṅkrānti, means Meṣa-saṅkrānti, or the day on which the sun enters the sign Aries. Tulā-saṅkrānti is the day on which the sun enters the sign Libra. Both of these days occur only once within a year. The word yoga refers to a certain relationship between the sun and moon as they move in the sky. There are twenty-seven different degrees of yoga, of which the seventeenth is called Vyatīpāta. On the day when this occurs, one should perform the śrāddha ceremony. A tithi, or lunar day, consists of the distance between the longitude of the sun and that of the moon. Sometimes a tithi is less than twenty-four hours. When it starts after sunrise on a certain day and ends before the sunrise of the following day, the previous tithi and the following tithi both “touch” the twenty-four-hour day between the sunrises. This is called tryaha-sparśa, or a day touched by some portion of three tithis. Śrīla Jīva Gosvāmī has given quotations from many śāstras stating that the śrāddha ceremony of oblations to the forefathers should not be performed on Ekādaśī tithi. When the tithi of the death anniversary falls on the Ekādaśī day, the śrāddha ceremony should be held not on Ekādaśī but on the next day, or dvādaśī. In the Brahma-vaivarta Purāṇa it is said: ye kurvanti mahīpāla
    śrāddhaṁ caikādaśi-dine
    trayas te narakaṁ yānti
    dātā bhoktā ca prerakaḥ If one performs the śrāddha ceremony of oblations to the forefathers on the Ekādaśī tithi, then the performer, the forefathers for whom the śrāddha is observed, and the purohita, or the family priest who encourages the ceremony, all go to hell. Link to this page:
  • The holy river Ganges descended on Earth from the heavens on this day.
  • This is the day when the sage Parshuram, the sixth incarnation of Vishnu, was born.
  • Treta Yug, the period of the holy Ramayana, commenced.
  • Ved Vyasa initiated the recital of the great Indian epic Mahabharata before lord Ganesha.
  • Lord Krishna’s childhood friend Sudama, visited Dwarka to him and offered him a humble gift of poha (rice flakes). Therefore, Vaishnavas (worshippers of lord Vishnu) fast throughout the day and open their fasts with rice.

Akshaya Tritiya bears many religious specialities. It is the birthday of Lord Parasurama of the Dasa Avatars of Lord Vishnu. It is the starting day of the Treta Yuga after Satya Yuga.Thus, it is considered as the Ugadi thithi for Treta Yuga. It is the day when Sudhama (kuchela) offered aval to Lord Krishna and got a bounty of wealth through the grace of Krishna. The same day, Pandavas received Akshaya pathra (bowl) from Lord Krishna and thus were able to get unlimited food during their exile. The day has the credit of Veda Vyasa starting the great Mahabharata with Lord Vinayak writing it. It is the day Ganges came down upon the earth from heaven. In fact, Akshaya Tritiya is considered very propitious for offering dhanams of goods like umbrella, sandals, hand fans, food etc.


In Sanskrit, the word \\”Akshaya\\” (अक्षय) means \\”imperishable, eternal, the never diminishing\\” in the sense of \\”prosperity, hope, joy, success\\”, while Tritiya means \\”third\\”.[7][5] It is named after the \\”third lunar day\\” of the spring month of Vaisakha in the Hindu calendar, the day it is observed.[6] Akshaya Tritiya is believed in Hinduism to be the birthday of Parasurama who is the sixth incarnation of Vishnu, and he is revered in Vaishnava temples.[8] Those who observe it in the honor of Parasurama sometimes refer to the festival as Parasurama Jayanti.[9] Alternatively, some focus their reverence to Vasudeva avatar of Vishnu.[6] According to one tradition, Ved Vyasa began reciting the Hindu epic Mahabharata to Ganesha on Akshaya Tritiya. Another legend states that river Ganges descended to earth on this day.Akshaya Tritiya

Akshaya Tritiya

Sri Parasurama

see video of a german devotee who traded in his 6 figure income for-cow dung

April 24, 2020 in Articles by Damaghosa dasa

Hare Krsna-please watch the 17 minute talk (above) from a German devotee who moved from the corporate world with a 6 figure income to one of simplicity by moving out of the city and growing his own food and following the advice of Srila Prabhupada The below texts- especially at the end -show us how and why one should give up the allurements of this material world and regain personal control of ones life and thereby become \”happy\”.

The whole program of the Krsna Consciousness movement is meant for this end.
damaghosa das

The entire cosmic manifestation has emerged from water, and it is because of water that all living entities endure, live and develop. This water is nothing but the semen of the Supreme Personality of Godhead. Therefore, may the Supreme Personality of Godhead, who has such great potency, be pleased with us.

PURPORT-Despite the theories of so-called scientists, the vast quantities of water on this planet and on other planets are not created by a mixture of hydrogen and oxygen. Rather, the water is sometimes explained to be the perspiration and sometimes the semen of the Supreme Personality of Godhead. It is from water that all living entities emerge, and because of water they live and grow. If there were no water, all life would cease. Water is the source of life for everyone. Therefore, by the grace of the Supreme Personality of Godhead, we have so much water all over the world.
Fire, which is born for the sake of accepting oblations in ritualistic ceremonies, is the mouth of the Supreme Personality of Godhead. Fire exists within the depths of the ocean to produce wealth, and fire is also present in the abdomen to digest food and produce various secretions for the maintenance of the body. May that supremely powerful Personality of Godhead be pleased with us.
Purport…The sun-god is considered to be the chief of the demigods. He is also considered to be the demigod who watches the northern side of the universe. He gives help for understanding the Vedas…. The sun is actually the eye of the Lord. In the Vedic mantras it is said that unless the Supreme Personality of Godhead sees, no one can see. Unless there is sunlight, no living entity on any planet can see. Therefore the sun is considered to be the eye of the Supreme Lord. That is confirmed here by the words yac-cakṣur āsīt and in the Brahmasaṁhitā by the words yac-cakṣur eṣa savitā. The word savitā means the sun-god.
Mahendra, the King of Heaven, was generated from the prowess of the Lord, the demigods were generated from the mercy of the Lord, Lord Śiva was generated from the anger of the Lord, and Lord Brahmā from His sober intelligence. The Vedic mantras were generated from the bodily holes of the Lord, and the great saints and prajāpatis were generated from His genitals. May that supremely powerful Lord be pleased with us.
All learned men say that the five elements, eternal time, fruitive activity, the three modes of material nature, and the varieties produced by these modes are all creations of yogamāyā. This material world is therefore extremely difficult to understand, but those who are highly learned have rejected it. May the Supreme Personality of Godhead, who is the controller of everything, be pleased with us.
The word durvibhāvyam is very important in this verse. No one can understand how everything is happening in this material world by the arrangement of the Supreme Personality of Godhead through His material energies. As stated in Bhagavad-gītā (9.10), mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: everything is actually happening under the direction of the Supreme Personality of Godhead. This much we can learn, but how it is happening is extremely difficult to understand. We cannot even understand how the affairs within our body are systematically taking place. The body is a small universe, and since we cannot understand how things are happening in this small universe, how can we understand the affairs of the bigger universe? Actually this universe is very difficult to understand, yet learned sages have advised, as Kṛṣṇa has also advised, that this material world is duḥkhālayam aśāśvatam; [Bg. 8.15] in other words, it is a place of misery and temporality. One must give up this world and go back home, back to the Personality of Godhead. Materialists may argue, “If this material world and its affairs are impossible to understand, how can we reject it?” The answer is provided by the word prabudhāpabādham. We have to reject this material world because it is rejected by those who are learned in Vedic wisdom. Even though we cannot understand what this material world is, we should be ready to reject it in accordance with the advice of learned persons, especially the advice of Kṛṣṇa. Kṛṣṇa says:
“After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.” (Bg. 8.15) One has to return home, back to Godhead, for this is the highest perfection of life. To go back to Godhead means to reject this material world. Although we cannot understand the functions of this material world and whether it is good for us or bad for us, in accordance with the advice of the supreme authority we must reject it and go back home, back to Godhead.
Some ConclusionsTo reject this material world as temporary and miserable means to accept the advice of great sages and the Supreme Lord Himself. Their advice for us right now in this age of kali means to give up trying to enjoy city life and go back to a simpler form of life-by growing your own food in the countryside or rural life.This advice has become especially even more important right now with the corona virus spreading worldwide and economic uncertainty becoming a certainty. If you own your own land and can produce your own food and have access to fresh drinking water, you are outside the loop of uncertainty that the materialists have produced out of their sinful driven lives. They have raped this planet, exploited the natural resources, polluted the water the air and everything else they can in their attempts to “enjoy” matter. But what is the result? Hell on earth right now and it will be getting much worse in the months and years to come.
Myself and my wife walked into a “health food store” yesterday, everybody had face masks on and you could not only see the fear and paranoia in their eyes but also feel it in the atmosphere. It was so thick you could cut it- if you had a knife. I have never experienced anything like it before. We both felt the same way and said this to each other when we left that place. So my wife and I have been living now 20 years on our land, and have been “preaching” to the choir this same message for that many years. Here is the video story of a German devotee who was making a 6 figure income and finally woke up himself to the reality of what Srila Prabhupada has been telling us since he wrote his books. The second phase of his mission was to establish varnashram dharma which begins with living off your land and growing your own food. If we can do just this, we are INDEPENDENT of the majority of this demoniac driven world and all its sinful activities that they take as “normal. ” And to understand this simple thing, one must become a devotee of the Lord because otherwise staying with the karmis and their ways of “living” means one is putting himself in jeopardy just by being so close to them, what to speak of everything else..
740524r2.rom Now utilize them and produce food grain, eat nicely and live peacefully and chant Hare Krsna and go back to home, back to Godhead. This is our philosophy. Why there should be industry? You want to eat after all. Instead of eating this flesh, killing poor animals, why don’t you produce food grains, fruits, flowers, food grain, and take milk from the animals and produce milk products, all nutritious food, all nice food, and be happy and remember God for His kindness. This is civilization. What is this nonsense civilization? Now there is petrol problem. I see so many buses, and not a single man, one or two men. And for two men a big huge bus is being run, and so much petrol is consumed unnecessarily. I have seen. I went from Nairobi to London in a plane–only five passengers. Out of that, four passengers we were. Why? Why this nonsense? And there is petrol problem now. They are creating simply, the so-called advancement of civilization, creating problems, that’s all. And that is due to these rascal leaders. Andha yathandhair upaniyamanas te ‘pisa-tantryam uru-damni baddhah. They do not know what is the ideal of life, what is the aim of life. They are creating hodge-podge civilization and putting the mass of people in chaotic condition. This is the sum and substance. I do not know whether you’ll agreed with me, but this is my study of the whole situation.
740527mw.rom Keep amongst yourself and produce. Produce food grain, produce cotton, mustard seed. Self dependent, no use… And we don’t require motorcar. Bullock cart is sufficient. There is no need of going anywhere…
740527mw.rom Conversations Prabhupada: Yes, it will go on, but when they will see that your ideal community is better than city life, people will take to it. Param drstva nivartate. When one gets a better standard of life, naturally he will give up the lower standard of life.
740602mw.gen Prabhupada: Wasteful, yes. Therefore I say they have no brain. All, they are rascals. Rascal leaders. A little labor in agriculture will be sufficient to produce the family’s food stock for the whole year. You can stock. You work only three months, and you get sufficient food for your whole family. And less nine months, you chant Hare Krsna. But these rascals[devotees included] will not do that. They will work hard like ass simply for eating. Nunam pramattah kurute vikarma yad indriya-pritaya aprnoti. They will not accept easy life.
740621mw.ger Conversations Prabhupada: Most unnatural life. City life, most unnatural.
761102rc.vrn Conversations Prabhupada: No, we don’t care for Indians and Europeans. We care for Krsna, that’s all. I didn’t care for anyone. I simply care … s protection, that’s all. That is wanted. Guru-krsna-krpaya paya bhakti-lata-bija. We want two favours. One from guru, one from Krsna. That’s all. We don’t want anyone’s favour.
760803r3.par Conversations Prabhupada: So show the simple example that how by simple living and thinking of Krsna, one can become perfect and happy.
770527rc.vrn . Don’t bother about big, big buildings. It is not required. Useless waste of time. Produce. Make the whole field green. See that. Then whole economic question solved. Then you eat … is beneficial. Even the stool is beneficial. Therefore I am asking so much here and…, “Farm, farm, farm, farm…” That is not my program–Krsna’s program. Annad bhavanti bhutani. Produce greenness everywhere, everywhere. Vrndavana. It is not this motorcar civilization.
“Our farm projects are an extremely important part of our movement .We must become self-sufficient by growing our own grains and producing our own milk .There will be no question of poverty .They should be developed as an ideal society dependent on natural products not industry .”
Srila Prabhupada
Letter, December 18 ,1974
May 15 1973
Paramahaṁsa: They have lost respect as well.

Prabhupāda: Yes. Violating the laws. So how they can go on with the business?

Umāpati: Somehow they think they have an answer.

Prabhupāda: They have no answer. As soon as I asked this question… Yesterday also, last, that television, he also asked the same question. He has purchased all our books. So “Why this Christian religion is declined?” And “Why it will not? Why you are violating?” He could not answer. He could not answer. He will violate… All, many Christian priests ask me this question, and as soon as they put this question, they stop. They stop. They cannot answer. “Why you are killing? The first order is ‘Thou shalt not kill,’ and why you are killing?” They cannot answer. I asked them two questions. “Why unlimited God shall have only one son? And why you are killing?” They cannot answer. Or you answer?

Umāpati: No.

Prabhupāda: The earth was flat. They believed that the world is flat. So how much imperfect knowledge they have got. So imperfect knowledge, how long it can go? Just like we are going to challenge all these rascals that life is grown out of matter. We are going to challenge. It is not a fact. So how long you can cheat people? For hundred, two hundred, thousand years, but you cannot cheat for all the time.

Umāpati: It has been going on from time immemorial. I guess they figure they can just keep going on for time immemorial.

Prabhupāda: No time immemorial. You are being cheated for two hundred, three hundred years, that’s all. Not before that. All these scientists rascals, have come out within two hundred years. That’s all. So you are being cheated for the last two hundred years, not for thousands of years. So it will be finished. Within another fifty years, everything will be finished.

Karandhara: Yes, they say now there is an anti-intellectual movement. People are rebelling to science and modern progress.

Prabhupāda: What is that science? That is not science. That is ignorance. Ignorance. Simply ignorance. Ignorance is going as science. Irreligion is going as religion. So how long it will go? People are becoming intelligent.
[Srimad-Bhagavatam 7.8.31]
faithful to the Supreme Personality of Godhead, whereas the asuras are always atheists who defy the supremacy of the Lord. At the present moment, throughout the entire world, the atheists are extremely numerous. They are trying to prove that there is no God and that everything takes place due to combinations and permutations of material elements. Thus the material world is becoming more and more godless, and consequently everything is in a disturbed condition. If this continues, the Supreme personality of Godhead will certainly take action, as He did in the case of Hiranyakasipu. Within a second, Hiranyakasipu and his followers were destroyed, and similarly if this godless civilization continues, it will be destroyed in a second, simply by the movement of one finger of the Supreme Personality of Godhead. The demons should therefore be careful and curtail their godless civilization. They should take advantage of the Krsna consciousness movement and become faithful to the Supreme Personality of Godhead; otherwise they are doomed. As Hiranyakasipu was killed in a second, the godless civilization can be destroyed at any moment.
garden video of our 3 gardens for Govinda

Sri Vrindavana dasa Thakura tirobhava tithi [disappearance day) 04 19 2020 Mayapura, West Bengal, Bharata Bhumi time

April 17, 2020 in Articles by Yasoda nandana dasa

Disappearance day of Sri Vrindavana dasa Thakura,
April 17, 2020 Friday compiled by Yasoda nandana dasa

Srila Prabhupada glorifies the unique position of Srila Vrindavana dasa Thakura

Vrindavana dasa Thakura’s birth
nārāyaṇī–caitanyera ucchiṣṭa-bhājana tāṅra garbhe janmilā śrī-dāsa-vṛndāvana SYNONYMS

nārāyaṇī—of the name Nārāyaṇī; caitanyera—of Lord Caitanya Mahāprabhu; ucchiṣṭa-bhājana—eater of the remnants of food; tāṅra—of her; garbhe—in the womb; janmilā—took birth; śrī-dāsa-vṛndāvana—Śrīla Vṛndāvana dāsa Thākura.
TRANSLATION Nārāyaṇī eternally eats the remnants of the food of Caitanya Mahāprabhu. Śrīla Vṛndāvana dāsa Ṭhākura was born of her womb.
PURPORT In the Gaura-gaṇoddeśa-dīpikā, a book written by Kavi-karṇapūra that describes all the associates of Śrī Caitanya Mahāprabhu and who they previously were, there is the following statement regarding Nārāyaṇī: ambikāyāḥ svasā yāsīn
nāmnā śrīla-kilimbikā
kṛṣṇocchiṣṭaṁ prabhuñjānā
seyaṁ nārāyaṇī matā When Lord Kṛṣṇa was a child, He was nursed by a woman named Ambikā, who had a younger sister named Kilimbikā. During the time of Lord Caitanya’s incarnation, the same Kilimbikā used to eat the remnants of food left by Lord Śrī Caitanya Mahāprabhu. That Kilimbikā was Nārāyaṇī, who was a niece of Śrīvāsa Ṭhākura’s. Later on, when she grew up and married, Śrīla Vṛndāvana dāsa Ṭhākura was born from her womb. A devotee of Lord Śrī Kṛṣṇa is celebrated in terms of devotional service rendered to the Lord; thus we know Śrīla Vṛndāvana dāsa Ṭhākura as the son of Nārāyaṇī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura notes in this connection that there is no reference to his paternal ancestry because there is no need to understand it.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 8: The Author Receives the Orders of Krsna and Guru : Adi 8.41 : PURPORT :

Vrindavana dasa Thakura as the author of Sri Caitanya-Bhagavata

vṛndāvana-dāsa–nārāyaṇīra nandana‘caitanya-maṅgala’ yeṅho karila racana
SYNONYMS vṛndāvana-dāsa—Śrīla Vṛndāvana dāsa Ṭhākura; nārāyaṇīra nandana—son of Nārāyaṇī; caitanya-maṅgala—the book of the name Caitanya-maṅgala;yeṅho—who; karila—did; racana—composition.
Vṛndāvana dāsa Ṭhākura, the son of Śrīmatī Nārāyaṇī, composed Śrī Caitanya-maṅgala [later known as Śrī Caitanya-bhāgavata]

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 11: The Expansions of Lord Nityananda : Adi 11.54 :

bhāgavate kṛṣṇa-līlā varṇilā vedavyāsacaitanya-līlāte vyāsa–vṛndāvana dāsa

bhāgavate—in Śrīmad-Bhāgavatam;kṛṣṇa-līlā—the pastimes of Lord Kṛṣṇa; varṇilā—described; veda-vyāsa—Dvaipāyana Vyāsadeva; caitanya-līlāte—in the pastimes of Lord Caitanya; vyāsa—Vedavyāsa; vṛndāvanadāsa—Śrīla Vṛndāvana dāsa Ṭhākura.
Śrīla Vyāsadeva described the pastimes of Kṛṣṇa in Śrīmad-Bhāgavatam. The Vyāsa of the pastimes of Lord Caitanya Mahāprabhu was Vṛndāvana dāsa.


Śrīla Vṛndāvana dāsa Ṭhākura was an incarnation of Vedavyāsa and also a friendly cowherd boy named Kusumāpīḍa in kṛṣṇa-līlā. In other words, the author of Śrī Caitanya-bhāgavata, Śrīla Vṛndāvana dāsa Ṭhākura, the son of Śrīvāsa Ṭhākura’s niece Nārāyaṇī, was a combined incarnation of Vedavyāsa and the cowherd boy Kusumāpīḍa. There is a descriptive statement by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in his commentary on Śrī Caitanya-bhāgavata giving the biographical details of the life of Vṛndāvana dāsa Ṭhākura
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 11: The Expansions of Lord Nityananda : Adi 11.55 : PURPORT

vṛndāvana-dāsa ihā ‘caitanya-maṅgale’vistāri’ varṇilā nityānanda-ājñā-bale

vṛndāvana-dāsa—Ṭhākura Vṛndāvana dāsa; ihā—this; caitanya-maṅgale—in his book Caitanya-maṅgala;vistāri‘-expanding; varṇilā—described; nityānanda—of Śrī Nityānanda Prabhu; ājñā—of the order; bale—on the strength.

By the order and strength of Śrī Nityānanda Prabhu, Śrīla Vṛndāvana dāsa Ṭhākura has elaborately described in his Caitanya-maṅgala all that I have not.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 17: The Pastimes of Lord Caitanya Mahaprabhu in His Youth : Adi 17.330

Srila Prabhupada explains the glories of Sri Caitanya-Bhagavata
ore mūḍha loka, śuna caitanya-maṅgalacaitanya-mahimā yāte jānibe sakala

ore—O all of you; mūḍha—foolish; loka—people; śuna—just hear; caitanya-maṅgala—the book of this name; caitanya—Lord Caitanya’s; mahimā—glories; yāte—in which; jānibe—you will know; sakala—all.
TRANSLATION O fools, just read Śrī Caitanya-maṅgala! By reading this book you can understand all the glories of Śrī Caitanya Mahāprabhu.
Śrī Vṛndāvana dāsa Ṭhākura’s Caitanya-bhāgavata was originally entitled Caitanya-maṅgala, but when Śrīla Locana dāsa Ṭhākura later wrote another book named Caitanya-maṅgala, Śrīla Vṛndāvana dāsa Ṭhākura changed the name of his own book, which is now therefore known as Caitanya-bhāgavata. The life of Śrī Caitanya Mahāprabhu is very elaborately described in the Caitanya-bhāgavata, and Kṛṣṇadāsa Kavirāja Gosvāmī has already informed us that in his Śrī Caitanya-caritāmṛta he has described whatever Vṛndāvana dāsa Ṭhākura has not mentioned. This acceptance of Śrī Caitanya-bhāgavata by Kṛṣṇadāsa Kavirāja Gosvāmī indicates his acceptance of the disciplic succession. A writer of transcendental literature never tries to surpass the previous ācāryas. Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 8: The Author Receives the Orders of Krsna and Guru : Adi 8.33 : PURPORT

Srila Prabhupada explains the great potency of hearing Caitanya-Bhagavata

vṛndāvana-dāsa kaila ‘caitanya-maṅgala’ yāṅhāra śravaṇe nāśe sarva amaṅgala

vṛndāvana-dāsa—of the name Vṛndāvana dāsa; kaila—compiled; caitanya-maṅgala—the book named Caitanya-maṅgala;yāṅhāra—of which; śravaṇe—by hearing; nāśe—annihilated; sarva—all; amaṅgala—inauspiciousness.

Ṭhākura Vṛndāvana dāsa has composed Śrī Caitanya-maṅgala. Hearing this book annihilates all misfortune.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 8: The Author Receives the Orders of Krsna and Guru : Adi 8.35

Srila Prabhupada explains the result and benefit of hearing Caitanya-Bhagavata

caitanya-nitāira yāte jāniye mahimāyāte jāni kṛṣṇa-bhakti-siddhāntera sīmā
SYNONYMS caitanya-nitāira—of Lord Śrī Caitanya Mahāprabhu and Nityānanda Prabhu; yāte—in which; jāniye—one can know; mahimā—all glories; yāte—in which; jāni—I can understand; kṛṣṇa-bhakti—of devotion to Lord Kṛṣṇa; siddhāntera—of the conclusion; sīmā—limit.
TRANSLATION By reading Śrī Caitanya-maṅgala one can understand all the glories and truths of Lord Caitanya and Nityānanda and come to the ultimate conclusion of devotional service to Lord Kṛṣṇa.
PURPORT Śrīmad-Bhagavatam is the authoritative reference book from which to understand devotional service, but because it is very elaborate, few men can understand its purpose. Śrīmad-Bhāgavatam is the original commentary on the Vedānta-sūtra, which is called nyāya-prasthāna. It was written to enable one to understand the Absolute Truth through infallible logic and argument, and therefore its natural commentary, Śrīmad-Bhāgavatam, is extremely elaborate. Professional reciters have created the impression that Śrīmad-Bhāgavatam deals only with Kṛṣṇa’s rāsa-līlā, although Kṛṣṇa’s rāsa-līlā is described only in the Tenth Canto (chapters 29-35). They have in this way presented Kṛṣṇa to the Western world as a great woman-hunter, and therefore we sometimes have to deal with such misconceptions in preaching. Another difficulty in understanding Śrīmad-Bhāgavatam is that the professional reciters have introduced bhāgavata-saptāha, or seven-day readings of the Bhāgavatam. They want to finish Śrīmad-Bhagavatam in a week, although it is so sublime that even one verse of Śrīmad-Bhāgavatam, if properly explained, cannot be completed in three months. Under these circumstances, it is a great aid for the common man to read Śrīla Vṛndāvana dāsa Ṭhākura’s Caitanya-bhāgavata, for thus he can actually understand devotional service, Kṛṣṇa, Lord Caitanya and Nityānanda. Śrīla Rūpa Gosvāmī has said: śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate

\\”Devotional service to the Lord that ignores the authorized Vedic scriptures like the Upaniṣads, Purāṇas, Nārada-pañcarātra, etc., is simply an unnecessary disturbance in society.\\” Due to misunderstanding Śrīmad-Bhāgavatam, people are misled regarding the science of Kṛṣṇa. However, by reading Śrīla Vṛndāvana dāsa Ṭhākura’s book one can very easily understand this science.
Sri Caitanya-caritamrta – 1975 Edition: Cc. Adi-lila The Author Receives the Orders of Krsna and Guru : Adi 8.36


vedavyaso ya evasid daso vrindavano’dhuna
sakha yah kusumapidah karyatas tam samavishat

Vedavyasa became Vrindavan Das Thakur. Krishna’s friend Kusumapida also entered into him for special purposes. (Gaura-ganoddesha-dipika 109) Vedavyasa described Krishna-lila in the Srimad Bhagavatam. Non-different from Vyasa, Vrindavan Das described Mahaprabhu’s lila in his Chaitanya Bhagavat. His book was first called Chaitanya Mangala, but when Locana Das gave the same name to his biography of the Lord, it was dubbed “Chaitanya Bhagavat”.
Vrindavan Das’s mother, Narayani
Vrindavan Das was born on the Krishna-dvadashi of the month of Vaishakh in 1429 of the Shaka era (1507 AD). Some say he was born in Mamgachi in the Nabadwip area, others say his birthplace was in Kumarahatta. His father was Vaikunthanatha Vipra, who originally came from Sylhet (Sylhet), his mother Narayani Devi. Narayani was the daughter of Srivasa Pandit’s elder brother, Shrinalina Pandit. Kavi Karnapura has also mentioned her name in his Gaura-ganoddesha-dipika: ambikayah svasa yasin namna shrila-kilimbika
krishnocchishtam prabhuïjana seyam narayani mata

Kilimbika, who used to eat Krishna’s remnants, was the younger sister of Krishna’s nurse Ambika (Srivasa’s wife, Malini). In Mahaprabhu’s lila, she became Narayani. Narayani also achieved fame because she received Gaurasundara’s mercy when he gave her his remnants. When the Lord displayed his divine form in the Mahaprakasha in Srivasa Angan, Narayani was only a small child of four, but the Lord made her intoxicated with the ecstasy of prema. Whether born in Mamagachi or in Kumarahatta, Vrindavan Das later lived in the village of Denuria, within the Matreshvara precinct of Burdwan district. Thus Denuria is considered to be his Shripata. He spent some of his childhood with his mother in Mamagachi, at the home of his maternal grandparents where Narayani was married. Vrindavan Das’s Gaura-Nitai deities are still worshiped at the Mamagachi home. When his father died, he and his mother moved to Srivasa’s house where he received Mahaprabhu’s special blessings.

Because of the copious blessings he received from Nityananda Prabhu, Vrindavan Das is said to have been his initiated disciple. Vrindavan Das is the recipient of Nityananda’s blessings. He is the original Vyasa of Chaitanya’s pastimes. (Chaitanya Charitamrita 3.20.82) He wrote Chaitanya Bhagavat in 1535 AD. Krishnadas Kaviraj Goswami, the author of Chaitanya Charitamrita, has written the following in praise of Vrindavan Das Thakur:
Vrindavan Das, the son of Narayani, wrote the Chaitanya Mangala. Vedavyasa described Krishna’s life in the Srimad Bhagavatam and Vrindavan Das is the Vyasa of Chaitanya-lila. (Chaitanya Charitamrita 1.11.54-5) Just as Vyasadeva compiled Lord Krishna’s pastimes in Srimad Bhagavatam, Thakur Vrindavan Das depicted Lord Chaitanya’s pastimes. His Chaitanya Mangala annihilates all misfortune. From it, I learned the wonders of Lord Chaitanya and Nityananda and came to know all the most subtle doctrines of devotional service to Krishna. Vrindavan Das Thakur has summarized the essence of the teachings of the Srimad Bhagavatam in his Chaitanya Mangala. If even a Muslim or an atheist should listen to Chaitanya Mangala, he immediately becomes a great Vaishnava. An ordinary human being could not have composed such a sublime work; Lord Chaitanya himself has spoken through the mouth of Vrindavan Das. I offer millions of obeisances unto the lotus feet of Vrindavan Das Thakur who has delivered the entire universe through his book. He was born in the womb of Narayani who eternally enjoys Sri Chaitanya’s remnants. How wonderful is his description of the activites of the Lord, simply by hearing which the three worlds have become sanctified! (Chaitanya Charitamrita 1.8.34-42) Vrindavan Das became so absorbed in the description of Nityananda Prabhu’s lila that he did not elaborately relate all of Mahaprabhu’s activities, only summarizing them in abbreviated form. Krishnadas then elaborated on these undescribed activities in his Chaitanya Charitamrita. Vrindavan Das the authorized biographer of Sri Chaitanya Mahaprabhu and equal to Srila Vyasadeva. He has described the Lord’s pastimes in such a way as to make them sweeter and sweeter. I shall try as far as possible to fill in the accounts he left out out of fear of excessively enlarging his book. (Chaitanya Charitamrita 1.13.48-9)
Vrindavan Das’s criticisms of Vaishnava aparadha \ Vrindavan Das primarily Mahaprabhu’s early activities such as his pastimes as a student, his childhood, his chastisement of the Qazi, his departure from Nabadwip, as well as some aspects of his life in Puri. Vrindavan Das Thakur demonstrated infinite mercy on the fallen souls by warning them:

eta parihare-o je papi ninda kare
tabe lathi maron tar shirera upare
Even after being told how objectionable it is, if someone still blasphemes the Vaishnavas, then I will kick him in the head.
These same words are repeated in the Adi, Madhya and Antya-khandas of the Chaitanya Bhagavat. Some foolish and arrogant persons misunderstand such statements and criticize Vrindavan Das for having made them. Such criticism leads them into the mud of offensiveness. In this connection, the remarks of Srila Bhaktisiddhanta Saraswati Goswami Thakur, the founder of the Sri Chaitanya Math and all the Gaudiya Maths, are well worth studying: “‘I am ready to kick the heads of those envious and hellish persons who blaspheme Nityananda Prabhu, if by so doing I will be able to forever prevent them from repeating their attempts to show disrespect for the Supreme Lord. Not only that, but if by so doing I can bring about a slear conception of the truth, I will be performing them the greatest service.’
“So says Vrindavan Das, the incarnation of Vyasa and acharya of the Vaishnava faith. If even a single fleck of dust should fall from his foot on the head of a sinful blasphemer, then that person will be blessed and all his sinful conditioning will inevitably be eradicated. In words which embody the Goddess of Learning and a flood of pure devotion, the Thakur reveals compassion for even the most atheistic blasphemer with the unswerving faith appropriate to a servant of Nityananda Prabhu, the supreme guru. He tells them that though they should be the object of indifference due to their foolishness, nevertheless, because of their ignorance of the truth of Nityananda, their insistence on rushing headlong on the path to hell, and their reluctance to act in their own real self-interest, he and other compassionate Vaishnavas like him who practice and preach the Lord’s doctrines unselfishly and disinterestedly act for their welfare. The compassion which is manifested in Vrindavan Das’s statement is beyond the comprehension of those who have no understanding of what is truly in their own self interest. Anyone who follows in the footsteps of Vrindavan Das, the incarnation of Vyasa, and both practices and preaches the Vaishnava religion is always engaged in an effort to bring about the ultimate well-being of everyone. Though he may make a superficial show of wishing to punish the enemies of the Lord, in fact he harbors a compassion toward them which knows no limit.”
Vrindavan Das Thakur’s disappearance day is the Krishna Dashami of Vaishakh. There is some dispute the exact year of his disappearance which was likely 1511 Shaka (1589 AD).


DEITIES AT SRI VRINDAVAN DAS THAKURA’S BIRTHPLACEOn left-side are NITAI-GAURANGA. “NITAI-GAURANGA” are the original deities worshiped by Sri Vrindavan Das Thakura.On right-side are SRI SRI RADHA-KRISHNA installed by Srila Bhaktisiddhanta Sarasvati Thakura Gosvami.

Srila Bhaktisiddhanta Sarasvati Thakura also installed the deity of Sri Vrindavan Das Thakura (white in color).

Disappearance of Abhiram das Thakur

April 14, 2020 in Articles by Yasoda nandana dasa

Sri Abhirama dasa Thakura disappearance dayTuesday, April 14, 2020 – [Mayapura, West Bengal, Bharata bhumi time]
compiled by damaghisa dasa and Ya

Sri Radha Gopinatha -deities of Sri Abhiram Thakura

Srila Prabhupada explains the glories Sri Abhirama dasa Thakura

śrī-rāmadāsa āra, gadādhara dāsa

caitanya-gosāñira bhakta rahe tāṅra pāśa


śrī-rāmadāsa—of the name Śrī Rāmadāsa; āra—and; gadādhara dāsa—of the name Gadādhara dāsa; caitanya-gosāñira—of Lord Śrī Caitanya Mahāprabhu; bhakta—devotees; rahe—stay; tāṅra pāśa—with Him.


Two devotees of Lord Caitanya, named Śrī Rāmadāsa and Gadādhara dāsa, always lived with Śrī Vīrabhadra Gosāñi.


Śrī Rāmadāsa, later known as Abhirāma Ṭhākura, was one of the twelve gopālas, cowherd boyfriends, of Śrī Nityānanda Prabhu. The Gaura-gaṇoddeśa-dīpikā, verse 126, states that Śrī Rāmadāsa was formerly Śrīdāmā. In Bhakti-ratnākara (Fourth Wave), there is a description of Śrīla Abhirāma Ṭhākura. By the order of Śrī Nityānanda Prabhu, Abhirāma Ṭhākura became a great ācārya and preacher of the Caitanya cult of devotional service. He was a very influential personality, and nondevotees were very afraid of him. Empowered by Śrī Nityānanda Prabhu, he was always in ecstasy and was extremely kind to all fallen souls. It is said that if he offered obeisances to any stone other than a śālagrāma-śilā, it would immediately fracture.

Ten miles southwest of the Cāṅpāḍāṅgā railway station on the narrow-gauge railway line from Howrah, in Calcutta, to Āmtā, a village in the Hugalī district, is a small town named Khānākūla-kṛṣṇanagara, where the temple of Abhirāma Ṭhākura is situated. During the rainy season, when this area is inundated with water, people must go there by another line, which is now called the southeastern railway. On this line there is a station named Kolāghāṭa, rom which one has to go by steamer to Rāṇīcaka. Seven and a half miles north of Rāṇīcaka is Khānākūla. The temple of Abhirāma Ṭhākura is situated in Kṛṣṇanagara, which is near the kūla (bank) of the Khānā (Dvārakeśvara River); therefore this place is celebrated as Khānākūla-kṛṣṇanagara. Outside of the temple is a bakula tree. This place is known as Siddha-bakula-kuñja. It is said that when Abhirāma Ṭhākura came there, he sat down under this tree. In Khānākūla-kṛṣṇanagara there is a big fair held every year in the month of Caitra (March-April) on the Kṛṣṇa-saptamī, the seventh day of the dark moon. Many hundreds and thousands of people gather for this festival. The temple of Abhirāma Ṭhākura has a very old history. The Deity in the temple is known as Gopīnātha. There are many sevaita families living near the temple. It is said that Abhirāma Ṭhākura had a whip and that whoever he touched with it would immediately become an elevated devotee of Kṛṣṇa. Among his many disciples, Śrīmān Śrīnivāsa Ācārya was the most famous and the most dear, but it is doubtful that he was his initiated disciple
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 11: The Expansions of Lord Nityananda : Adi 11.13 :

TEXT 116

rāmadāsa abhirāma–sakhya-premarāśi

ṣolasāṅgera kāṣṭha tuli’ ye karila vāṅśī


rāmadāsa abhirāma—of the name Rāmadāsa Abhirāma; sakhya-prema—friendship; rāśi—great volume; ṣolasa-aṅgera—of sixteen knots; kaṣṭha—wood; tuli‘-lifting; ye—one who; karila—made; vāṅśī—flute.


Rāmadāsa Abhirāma was fully absorbed in the mellow of friendship. He made a flute of a bamboo stick with sixteen knots.


Abhirāma was an inhabitant of Khānākula-kṛṣṇa-nagara.

Sri Caitanya-caritamrta – 1975 Edition : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree :Sri Caitanya Caritamrta Adi 10.116 :

pura shridama-namasid abhiramo’dhuna mahan
dvatrimshata janair eva vahyam kashtham uvaha sah

He who was previously known as Sridama is today Abhirama Thakur. He picked up a piece of wood that it took 32 men to lift.
(Gaura-ganoddesha-dipika 126)

Abhiram Gopala Thakur

Bali Math in Puri was established by Abhirama Thakur

In the Bhakti-ratnakara, the following statement is also made:

O Srinivas! How much more can I say? Abhirama descended into this world in order to deliver it. Taking birth in a Brahmin family, he became a scholar in all the scriptures and was an unequalled musician, not only in song and playing musical instruments, but in dance also. He married at Nityananda Balaram’s request. His wife Malini is also indescribably powerful.
(Bhakti-ratnakara 4.105-8)

Bali Math in Puri was established by Abhirama Thakur

He who was previously known as Sridama is today Abhirama Thakur. He picked up a piece of wood that it took 32 men to lift. (Gaura-ganoddesha-dipika 126)

According to Gaura-Ganodesha-Dipika (12) in Krishna-lila he was Shridama, one of the 12 prominent boy cowherd friends of Shri Krishna.

—– Forwarded Message —– From: \\”\\” <> Sent: Thursday, April 25, 2019, 7:59:27 AM PDT Subject: Disappearance of Abhiram das Thakur
The following story is taken from this website–

Abhirama Gopala Thakura – Biography | Gaudiya HistoryAbhirama Thakura was one of the most vigorous preachers among the associates of Lord Nityananda Prabhu. In the mood of a cowherd boy, Sri Abhirama Thakura carried a bamboo flute, and a bullwhip named Jaya
Abhiram Gopala Thakur

In Krsna lila, he is Sridama His worshippable Deity is Sri Gopinathji His wife’s name is Sri Malini-devi He is also called Abhirama Gopala; Rama dasa; Bhirama dasa Abhirama Thakura was one of the most vigorous preachers among the associates of Lord Nityananda Prabhu. In the mood of a cowherd boy, Sri Abhirama Thakura carried a bamboo flute, and a bullwhip named Jaya Mangala. Whomever he struck with this whip became filled with Krishna prema, love for God. If Abhirama Thakura offered obeisances to any stone other than a sacred salagrama-sila, it would at once burst into pieces. Abhirama Thakura used his home for preaching and for serving Vaishnava pilgrims. His house constantly resounded with kirtana and topics of Krishna and he was the favorite of Nityananda Prabhu. (Sri Caitanya-caritamrta, Adi-lila 11.13.) One day, Krishna, Balarama and their cowherd friends were playing a game of hide and seek. In the middle of Their game, Krishna decided to go to Nadia to enjoy His pastimes there, and so, taking with Him Balarama and all Their friends, He advented Himself in Navadwipa. Somehow or other, He forgot Sridama, who remained in his hiding place in a cave. After a while Krishna noticed that Sridam had been left behind and sent Balarama as Nityananda, Who found Sridam and told him: \\”Come on! We’ve all gone to Nadia to play there!\\” Sridama asked, \\”Who are You?\\” \\”I’m your Lord Balarama. Can’t you recognize me?\\” \\”You can’t be my Lord Balaram. You’re too small.\\” [In Kali yuga the measurement of the body is 3.5 hands, whereas in Dwapara-yuga it is 7 hands. \\”If you don’t believe Me, then take off running. If I can’t catch you within ten paces, then you’ll know I’m not Balarama.\\” \\”All right! Catch me if You can!\\” Sridama took off running, but Nityananda Prabhu immediately caught him. But now Sridama told Him, \\”Now look here, You left me behind, so I’m not going to this Nuddia or whatever the place is called.\\” Nityananda Prabhu kept coaxing him but Sridama was adamant. Finally he manifested an expansion of himself, Rama dasa, who agreed to go. But Sridam still wanted to remain behind as his feelings were greatly hurt. Rama dasa was also dissatisfied and very prone to anger. When Nityananda Prabhu’s first child was born, Abhirama Thakura came to offer his obeisances to the child, who died on the spot. In this way, seven of Nityananda’s children had to depart from this world just after taking birth. Finally a daughter, Ganga-devi, was born to Nityananda Prabhu and Vasudha devi. When, after offering his obeisances to the child, Abhirama Thakur saw that the baby was unaffected he exclaimed, \\”This time we havn’t been deceived!\\” Then he immediately composed one hundred verses in praise of Ganga-devi. When Viracandra Prabhu took his birth, Abhirama again came to offer his obeisances. When he saw that Viracandra was unaffected, he composed Sri Birbhadrastakam. If Abhirama Thakura would offer his obeisances to any stone other then a Shalagram-sila, that stone would crack. One time, Abhirama Thakur came to Sri Khanda, wanting to meet Raghunandana Thakura. Mukunda dasa was aware of his reputation and thus told the Thakura that Raghunandana wasn’t there. Feeling disappointed, Abhirama departed. When Raghunandan heard that Abhirama Thakura had come to meet him, he ran to catch up with the Thakura. Finally he met him at Bor Danga, where they danced together in ecstasy. When Raghunandana was dancing his nupur (ankle bracelet) came off and fell down at Akaihat, where Kaliya Krishna dasa used to do his bhajan. This nupur is still being worshiped along with Kaliya Krishna Thakura’s Deity at Karvi, not far from Katwa. Gopala Guru Gosvami was also similarly tested by Abhirama Thakura when he was only a small boy living with Mahaprabhu in Puri. By the mercy of Mahaprabhu, Who invested His potency in Gopala Guru, the boy emerged unscathed. Abhirama Thakura’s Sripat is at Khanakhul Krishnanagar. Khanakhul Krishnanagar can be reached by bus from Tarakeshwar, which is connected by train from Bandel station. It can also be reached by bus from Atapur, the Sripat of Patameshvari dasa Thakura. His wife’s name was Sri Malini-devi. His worshippable Deity Sri Gopinathji Who, after first appearing to him in a dream, manifested Himself at Khanakhul Krishnanagar. The legend is that He appeared in a dream to Abhirama Thakura and said, \\”I am within the earth here. Please take Me out and worship Me.\\” Abhirama dasa excavated in that place and found within the womb of the earth the all-enchanting form of Sri Gopinathji. That place where the Deity was found became known as Ram Kund. \\”In the place where Sri Gopinathji advented Himself a lake was formed, and the water contained therein was sweet as nectar. Whoever bathed in or drank that water became beside himself with ecstasy. Thereafter, this land has become famous as Ram Kund. Having heard of these divine pastimes of Sri Gopinathji an incessant flow of people descended on that place like the waters of the Ganges River.\\” [Bhakti-Ratnakar Taranga 4] One day while in a state of rapture in rememberance of Sri Krishna, Abhirama Thakura, in the mood of cowherd boy, desired to play the flute. In the madness of ecstatic love he began to search in all directions for one. Then he saw before him a large trunk of a tree which not even sixteen men could lift. Out of this he fashioned a flute and began to play it. \\”Rama dasa, one of the chief branches, was full of fraternal love of Godhead. He made a flute from a stick with sixteen knots.\\” [C.C. Adi 11.16] Sri Abhirama Thakura had a celebrated whip, whose name was Jaya-Mangala. Whoever was touched with that whip had the symptoms of love of Krishna awakened within their person. One day, Srinivasa Acarya came to meet Abhirama Thakura. After touching him three times with his whip, his wife Malini-devi exclaimed, \\”Thakura, don’t beat him anymore! Restrain yourself! He is just a boy. He’ll become overly excited by the touch of your whip.\\” Meanwhile, Srinivasa had become completely drowned in Krishna-prema. When Sri Gaurasundara ordered Nityananda prabhu to preach in Gaudadesa (Bengal), he sent with him Sri Rama dasa, Sri Gadadhar dasa and others. The atheists trembled in fear at the sight of Abhirama Thakura. He was a learned scholar of the scriptures. According to the desire of Nityananda Prabhu he married. His disappearance is on the seventh day of the dark fortnight of the month of Caitra. The descendants of the disciples of Abhirama Thakura are still living within the districts of Hugli and Bankura, at Krishnanagar, Amta, Vishnupur and Kotalpur. Abhiram Thakur Tests The Sons Of Lord NityanandaBY MADHAVANANDA DAS *The following story adapted from the book \\”Abhiram Lilamrta\\” appeared in issue number 4 of Sri Krishna Kathamrita Bindu, the free fortnightly email magazine from ISKCON Gopal Jiu Publications. Abhiram Thakur is perhaps the most prominent follower of Lord Nityananda Prabhu. According to Srila Kavi Karnapur, Abhiram Thakur is the incarnation of Sridama Sakha, the chief cowherd boy in krsna-lila. His pastimes were described in simple Bengali verse by his disciple Sri Tilak Ram Das in a book called Sri Abhirama Lilamrta. In the fourth chapter the author reveals how he was able to write: utha utha ore sisya sunaha vacane amara yateka lila karaha varnana eta bali mora sathe carana dharila carana parase lila svarana haila [My guru Abhiram Thakur came to me while I was resting and said “Wake up! Wake up! O disciple, hear my words! I want you to write about my pastimes.” I touched my head to my guru’s lotus feet and at that time all of his pastimes appeared to me. [Texts 5-6, 13] The following story, adapted from chapter 15, verses 141-246, describes how Abhiram Thakur tested the newborn sons of Lord Nityananda. UNCOMMON POWERS Abhiram Thakur was a very powerful personality. It is said that he would sometimes test the authenticity of a salagrama-sila or a Deity by offering obeisances. If they were not genuine, they would break. He had other uncommon powers as well. On one occasion Abhiram Thakur met Nityananda Prabhu on the bank of the Ganga, near to the home of Nityananda Prabhu. Nitai offered Abhiram a seat. They embraced, and both sat down. Nitai said, \\”O brother Abhiram, what is your desire? Why have you come to My home?\\” \\”I want to see Your son.\\” Hearing this, Nityananda became happy. However, when Nityananda Prabhu showed him His son, Abhiram offered obeisances to the child and immediately the child died. When Nityananda Prabhu’s wives Vasudha and Jahnava heard the news, they both fainted. Nityananda then placed the body of the child in the Ganga and they all took bath. Sometime later, another child was born, and again Abhiram Thakur came. As before, when Abhiram offered his obeisances, the child died. Everyone was astonished, thinking, \\”What is Abhiram’s purpose?\\” In this way, every time a child was born, Abhiram would come, offer obeisances, and the child would die. NO INVITATION Although Nityananda Prabhu is the Supreme Personality of Godhead Lord Balaram, still, while acting out His human-like pastimes, He externally became very unhappy seeing all of His sons die. Therefore, when the next child was born, Nitai thought to Himself, \\”If Abhiram does not come My child will live.\\” Nityananda Prabhu invited many quests for the festive occasion, but He did not invite Abhiram Thakur. Seeing that Abhiram was not there, Adwaita Acharya inquired from Nityananda, \\”Why have You not invited Abhiram?\\” Nityananda Prabhu replied, \\”Abhiram has made Me bereft of sons. So I will not invite him. I’ve told all of the boatmen not to bring him across the Ganga in their boats.\\” During the time of the festival for the birth of Nityananda Prabhu’s latest son, Abhiram and his wife Malini were staying at Krishnagar. Vakreswar Pandit came to see them. Malini offered him a seat, and Vakreswar inquired from Abhiram, \\”Nitai is performing a festival on the occasion of the birth of his son. You are the pradhana-gopal, the leader of the cowherd boys. Is He inviting you or not?\\” Abhiram laughed and said, \\”No. He is not inviting me.\\” Vakreswar humbly told Abhiram, \\”Without your presence this ceremony cannot be performed properly. Although He is not inviting you, still you should go.\\” \\”How can I go without an invitation?\\” Malini then said, \\”Abhiram is a rakhal, a cowherd boy. Such cowherders have no abhiman, false ego. He is not finding fault with Nityananda Prabhu for not inviting him.\\” Abhiram Thakur then told Vakreswar, \\”O brother, I’ll go there later.\\” After Vakreswar left, Abhiram conceived a plan. He bade Malini goodbye and started off, saying, \\”Gaura Hari ki jaya!\\” He went to the bank of the Ganga and said to a boatman, \\”Take me across!\\” The boatman looked at Abhiram Thakur and inquired, \\”Who are you sir? Give me your name and then I will start the journey. If I take the wrong person across then Nityananda Prabhu will be very angry with me.\\” Abhiram replied, \\”Why does He want to restrict this person from crossing?\\” The boatman said, \\”Nityananda Prabhu is miserable and lamenting for His lost children. He told me, ‘There is one person named Abhiram Thakur. He is very powerful. If he offers obeisances to My son then the child will die.’ Saying this, Nityananda Prabhu told me not to bring that person across. I think that you are that same Abhiram Thakur.\\” Out of fear of Nityananda Prabhu, the boatman then put water in his boat and made it sink. Hearing that Abhiram Thakur had come, all of the other boatmen also filled their boats with water and sank them. Abhiram Thakur then took some cloth and threw it in the river. The cloth floated, and, sitting on it, Abhiram crossed the river. Seeing this, the people became astonished and ran to tell Nityananda Prabhu. Although Nitai became worried, He took all of the mahants who were present at the festival and went to meet Abhiram Thakur. Abhiram saw them all performing ecstatic kirtana and coming toward the bank of the Ganga to meet him. Abhiram then began playing his flute, and he lost external consciousness. Tilak Ram Das says, \\”Who can understand Abhiram Thakur?\\” PRASAD AT NITAI’S HOME When they came together, Abhiram embraced all of them with ecstatic love while his hairs stood on end. Nitai brought Abhiram into His home. Abhiram told Him, \\”I am very hungry. Please give me some Prasad.\\” Nitai gave him a seat in a room and Vasudha and Jahnava happily brought him nice prasad consisting of sweet rice, fancy rice and many opulent dishes. As much Prasad as they brought, Abhiram ate it until he had finished everything in the house. Seeing that he had eaten everything, Nitai said, \\”Dandavats to your pastimes! Who can understand You? In vraja-lila you are Sridama. Have you forgotten our loving relationship? In Vraja we all shared prasad together. But now, forgetting all of that, you are taking all of the Prasad alone. In Vraja we would always share whatever fruits we got. What sort of behavior is this that you are taking all of the Prasad alone?\\” Abhiram listened and said, \\”My nature is that of a cowherd boy. First I take, then I give to others. My behaviour is that of Vraja. Knowing my nature and activities in Vraja, how can You say I took all of the Prasad? Go and see Your pots.\\” Then Abhiram performed acaman. Nityananda Prabhu went to see the pots and found that double the original amount of Prasad was there. Nitai then happily embraced Abhiram. Abhiram said, \\”O Brother, you should feed all of the mahants.\\” The mahants then happily took Prasad and shouted, \\”Hari! Hari!\\” Finishing, they all performed acamana. Then Nitai gave them tambula and a place to take rest. \\”SPARE OUR CHILD!\\” Abhiram Thakur said, \\”Nitai, You have celebrated a festival for the birth of Your son. What sort of son do You have? Please bring him and I will offer my obeisances to him.\\”

Abhiram Gopala Thakur

VIRABHADRA PRABHU-Son of Lord Nityananda. Hearing this, everyone became worried. Nityananda Prabhu’s wives Vasudha and Jahnava approached Abhiram and humbly said, \\”This time please give protection to our child. Don’t let us be criticized for not having a son. If you offer obeisances to our son then he will die. Every time this is what has happened. If you do this again, then we will also die.\\” Abhiram said, \\”Why are you fearing? You don’t understand. I am offering my obeisances to test the child. If he is svayam-svarupa, the Lord’s personal manifestation, then he will survive my obeisances.\\” Hearing Abhiram’s words, Nityananda Prabhu became happy and brought His son before Abhiram. Abhiram Thakur offered his obeisances, and the child laughed. Abhiram become very happy and offered his obeisances a second and a third time, just to test the child. He saw that this child was jagat-priya, dear to the entire universe. Abhiram took the child on his lap and began to dance. He then told all of the mahants there: ye na dekhecha gora dekha ara bar punarbar sei gora vira avatar \\”So that those who did not see Sri Chaitanya Mahaprabhu could again have the opportunity to see Him, the Lord has reappeared in the form of Virabhadra Prabhu.\\” THE IDENTITY OF VIRABHADRA PRABHU Lord Balaram has appeared as Lord Nityananda Prabhu. As the Supreme Lord, He is sarvajna, all-knowing. Hence He certainly understood and, in fact, inspired the behavior of Abhiram Thakur. The nature of the Lord is that He likes to see His Devotees glorified more than Himself. Therefore, to glorify His Devotee Abhiram Thakur, and also His son Virabhadra Prabhu, Lord Nityananda inspired Abhiram Thakur to act in such an unusual way.

Abhiram Gopala Thakur

The expansion of Lord Sankarshan known as Kshirodakasayi Vishnu appeared in Sri Chaitanya Mahaprabhu’s pastimes as Virachandra Prabhu. Lord Virachandra was non-different from Lord Chaitanya Himself. Virabhadra Prabhu is the incarnation of Kshirodakasayi Vishnu. Srila Kavi Karnapura has written (Sri Gaura-ganodesa-dipika text 67): sankarsanasya yo vyuhah payo-visayi-namakah sa eva viracandro ‘bhuc caitanyabhinna-vigrahah The expansion of Lord Sankarshan known as Kshirodakasayi Vishnu appeared in Sri Chaitanya Mahaprabhu’s pastimes as Virachandra Prabhu. Lord Virachandra was non-different from Lord Chaitanya Himself. As Kshirodakasayi Vishnu, Virabhadra Prabhu is the svayam svarupa, the plenary expansion of Lord Nityananda Prabhu. Srila Krishnadas Kaviraj has described: sankarsanah karana-toya-sayi garbhoda-sayi ca payobdhi-sayi sesas ca yasyamsa-kalah sa nitya- nandakhya-ramah saranam mamastu May Sri Nityananda Rama be the object of my constant remembrance. Sankarshana, Sesa Naga and the Vishnus who lie on the Karana Ocean (Karanodakasayi Visnu), Garbha Ocean (Garbhodakasayi Visnu) and ocean of milk (Ksirodakasayi Visnu) are His plenary portions and the portions of His plenary

Naiskarmya-freedom from material actions explained by Srila Prabhupada

April 12, 2020 in Articles by Damaghosa dasa

SB 8.3.7-Renunciants and great sages who see all living beings equally, who are friendly to everyone and who flawlessly practice in the forest the vows of brahmacarya, vānaprastha and sannyāsa desire to see the all-auspicious lotus feet of the Supreme Personality of Godhead. May that same Supreme Personality of Godhead be my destination.

PURPORT-This verse describes the qualifications for devotees or persons highly elevated in spiritual consciousness. Devotees are always equal to everyone, seeing no distinction between lower and higher classes. paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. They look upon everyone as a spirit soul who is part and parcel of the Supreme Lord. Thus they are competent to search for the Supreme Personality of Godhead. Understanding that the Supreme Personality of Godhead is the friend of everyone (suhṛdaṁ sarva-bhūtānām), they act as friends of everyone on behalf of the Supreme Lord. Making no distinction between one nation and another or one community and another, they preach Kṛṣṇa consciousness, the teachings of Bhagavad-gītā, everywhere. Thus they are competent to see the lotus feet of the Lord. Such preachers in Kṛṣṇa consciousness are called paramahaṁsas. As indicated by the word vimukta-saṅga, they have nothing to do with material conditions. One must take shelter of such a devotee in order to see the Supreme Personality of Godhead.

SB 8.3.8-9 purport.…Although He appears to act within the modes of material nature, He is nirguṇa, above the modes of nature. His name is not material; otherwise how could one get liberation by chanting Hare Kṛṣṇa, Hare Rāma? The names of the Lord like Rāma and Kṛṣṇa are nondifferent from the person Rāma and Kṛṣṇa. Thus by chanting the Hare Kṛṣṇa mantra one constantly associates with Rāma and Kṛṣṇa, the Supreme Personality of Godhead, and therefore becomes liberated.

SB 8.3.11 purport….Devotional service is called naiṣkarmya. Mere negation of material activity will not endure. Naiṣkarmyam apy acyuta-bhāva-varjitam. Unless one performs activities with reference to Kṛṣṇa consciousness, cessation of material activities will not be helpful. In hopes of achieving naiṣkarmya, freedom from material action, many highly elevated sannyāsīs stopped their activities, yet they failed and returned to the material platform to act as materialistic persons. But once one is engaged in the spiritual activities of bhakti-yoga, one does not fall down. Our Kṛṣṇa consciousness movement is therefore an attempt to engage everyone always in spiritual activity, by which one becomes transcendental to material actions. The spiritual activities of bhakti-mārga—śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]—lead one to understand the Supreme Personality of Godhead. Therefore, as stated here, sattvena pratilabhyāya naiṣkarmyeṇa vipaścitā: “The Supreme Personality of Godhead is realized by pure devotees who act in the transcendental existence of bhakti-yoga.”

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devotees need to practice chanting mantras-and here is why–SP

April 11, 2020 in Articles by Damaghosa dasa

SB 8.3.1 purport...As explained later, Gajendra was formerly King Indradyumna, and somehow or other in his next life he became King of the elephants. Now Gajendra was in danger, and although he was in a body other than that of a human being, he remembered the stotra he had chanted in his previous life. Yatate ca tato bhūyaḥ saṁsiddhau kuru-nandana. To enable one to achieve perfection, Kṛṣṇa gives one the chance to remember Him again. This is proved here, for although the King of the elephants, Gajendra, was put in danger, this was a chance for him to remember his previous devotional activities so that he could immediately be rescued by the Supreme Personality of Godhead.
It is imperative, therefore, that all devotees in Kṛṣṇa consciousness practice chanting some mantra. Certainly one should chant the Hare Kṛṣṇa mantra, which is the mahā-mantra, or great mantra, and also one should practice chanting cintāmaṇi-prakara-sadmasu or the Nṛsiṁha strotra (ito nṛsiṁhaḥ parato nṛsiṁho yato yato yāmi tato nṛsiṁhaḥ). Every devotee should practice in order to chant some mantra perfectly so that even though he may be imperfect in spiritual consciousness in this life, in his next life he will not forget Kṛṣṇa consciousness, even if he becomes an animal. Of course, a devotee should try to perfect his Kṛṣṇa consciousness in this life, for simply by understanding Kṛṣṇa and His instructions, after giving up this body one can return home, back to Godhead. Even if there is some falldown, practice of Kṛṣṇa consciousness never goes in vain. For example, Ajāmila, in his boyhood, practiced chanting the name of Nārāyaṇa under the direction of his father, but later, in his youth, he fell down and became a drunkard, woman-hunter, rogue and thief. Nonetheless, because of chanting the name of Nārāyaṇa for the purpose of calling his son, whom he had named Nārāyaṇa, he became advanced, even though he was involved in sinful activities. Therefore, we should not forget the chanting of the Hare Kṛṣṇa mantra under any circumstances. It will help us in the greatest danger, as we find in the life of Gajendra.

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Find the best ashram to fight with maya-but NO more sannyasa–SP

April 11, 2020 in Articles by Damaghosa dasa

SB 8.2.29-O King, the elephant and the crocodile fought in this way, pulling one another in and out of the water, for one thousand years. Upon seeing the fight, the demigods were very surprised.
SB 8.2.30-Thereafter, because of being pulled into the water and fighting for many long years, the elephant became diminished in his mental, physical and sensual strength. The crocodile, on the contrary, being an animal of the water, increased in enthusiasm, physical strength and sensual power.
PURPORT-In the fighting between the elephant and the crocodile, the difference was that although the elephant was extremely powerful, he was in a foreign place, in the water. During one thousand years of fighting, he could not get any food, and under the circumstances his bodily strength diminished, and because his bodily strength diminished, his mind also became weak and his senses less powerful. The crocodile, however, being an animal of the water, had no difficulties. He was getting food and was therefore getting mental strength and sensual encouragement. Thus while the elephant became reduced in strength, the crocodile became more and more powerful. Now, from this we may take the lesson that in our fight with māyā we should not be in a position in which our strength, enthusiasm and senses will be unable to fight vigorously. Our Kṛṣṇa consciousness movement has actually declared war against the illusory energy, in which all the living entities are rotting in a false understanding of civilization. The soldiers in this Kṛṣṇa consciousness movement must always possess physical strength, enthusiasm and sensual power. To keep themselves fit, they must therefore place themselves in a normal condition of life. What constitutes a normal condition will not be the same for everyone, and therefore there are divisions of varṇāśrama—brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacarya, gṛhastha, vānaprastha and sannyāsa. Especially in this age, Kali-yuga, it is advised that no one take sannyāsa.
aśvamedhaṁ gavālambhaṁ sannyāsaṁ pala-paitṛkam devareṇa sutotpattiṁ kalau pañca vivarjayet [Cc. Ādi 17.164]
(Brahma-vaivarta Purāṇa)
From this we can understand that in this age the sannyāsa-āśrama is forbidden because people are not strong. Śrī Caitanya Mahāprabhu showed us an example in taking sannyāsa at the age of twenty-four years, but even Sārvabhauma Bhaṭṭācārya advised Śrī Caitanya Mahāprabhu to be extremely careful because He had taken sannyāsa at an early age. For preaching we give young boys sannyāsa, but actually it is being experienced that they are not fit for sannyāsa. There is no harm, however, if one thinks that he is unfit for sannyāsa; if he is very much agitated sexually, he should go to the āśrama where sex is allowed, namely the gṛhastha-āśrama. That one has been found to be very weak in one place does not mean that he should stop fighting the crocodile of māyā. One should take shelter of the lotus feet of Kṛṣṇa, as we shall see Gajendra do, and at the same time one can be a gṛhastha if he is satisfied with sexual indulgence. There is no need to give up the fight. Śrī Caitanya Mahāprabhu therefore recommended, sthāne sthitāḥ śruti-gatāṁ tanu-vān-manobhiḥ. One may stay in whichever āśrama is suitable for him; it is not essential that one take sannyāsa. If one is sexually agitated, he can enter the gṛhastha-āśrama. But one must continue fighting. For one who is not in a transcendental position, to take sannyāsa artificially is not a very great credit. If sannyāsa is not suitable, one may enter the gṛhastha-āśrama and fight māyā with great strength. But one should not give up the fighting and go away.
Srila Prabhupada stops giving sannyasa
jan 7 1977 Bombay

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Sri Syamananda Goswami Avirbhava tithi [appearance day] saturday, March 31, 2018 [Mayapura, West Bengal, Bharata Bhumi time]

April 10, 2020 in Articles by Yasoda nandana dasa

Sri Syamananda Goswami avirbhava tithi [appearance day] Wednesday, April 8, 2020 [ [Mayapura, West Bengal, Bharata Bhumi time] compiled by Narasimha dasa and Yasoda nandana dasa
Srila Prabhupada explains the unique position of Sri Syamananda Goswami.

Image result for images of prabhupada

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters : Adi 1.19 : PURPORT :

Image result for images of shyamananda goswami

Lord Śrī Caitanya Mahāprabhu explained this mode of devotional service in three stages, and therefore these worshipable Deities were installed in Vṛndāvana by different Gosvāmīs. They are very dear to the Gauḍīya Vaiṣṇavas there, who visit the temples at least once a day. Besides the temples of these three Deities, many other temples have been established in Vṛndāvana, such as the temple of Rādhā-Dāmodara of Jīva Gosvāmī, the temple of Śyāmasundara of Śyāmānanda Gosvāmī, the temple of Gokulānanda of Lokanātha Gosvāmī, and the temple of Rādhā-ramaṇa of Gopāla Bhaṭṭa Gosvāmī. There are seven principal temples over four hundred years old that are the most important of the five thousand temples now existing in Vṛndāvana

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).

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.164 : PURPORT : When Rūpa Gosvāmī and Sanātana Gosvāmī went to Vṛndāvana, there was not a single temple, but by their preaching they were gradually able to construct various temples. Sanātana Gosvāmī constructed the Madana-mohana temple, and Rūpa Gosvāmī constructed the Govindajī temple. Similarly, their nephew Jīva Gosvāmī constructed the Rādhā-Dāmodara temple, Śrī Gopāla Bhaṭṭa Gosvāmī constructed the Rādhā-ramaṇa temple, Śrī Lokanātha Gosvāmī constructed the Gokulānanda temple, and Śyāmānanda Gosvāmī constructed the Śyāmasundara temple. In this way, many temples were gradually constructed. For preaching, construction of temples is also necessary. The Gosvāmīs not only engaged in writing books but also constructed temples because both are needed for preaching work. Śrī Caitanya Mahāprabhu wanted the cult of His saṅkīrtana movement to spread all over the world. Now that the International Society for Krishna Consciousness has taken up this task of preaching the cult of Lord Caitanya, its members should not only construct temples in every town and village of the globe but also distribute books that have already been written and further increase the number of books. Both distribution of books and construction of temples must continue side by side in parallel lines.

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. The brahminical symptoms are explained in Śrīmad-Bhāgavatam (7.11.35), wherein it is stated

yasya yal-lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet If a person is born in a śūdra family but has all the qualities of a spiritual master, he should be accepted not only as a brāhmaṇa but as a qualified spiritual master also. This is also the instruction of Śrī Caitanya Mahāprabhu. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore introduced the sacred thread ceremony for all Vaiṣṇavas according to the rules and regulations.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 24: The Sixty-One Explanations of the Atmarama Verse : Madhya 24.330 : PURPORT : samo damas tapah saucam ksantir arjavam eva ca jnanam vijnanam astikyam brahma-karma svabhava-jam : Unless one is qualified with all these attributes, he cannot be accepted as a brāhmaṇa. It is not a question of simply taking birth in a brāhmaṇa family. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī, although not born in brāhmaṇa families, are accepted as bona fide spiritual masters because they were brāhmaṇas by qualification. Personalities like Śrī Gaṅgā-nārāyaṇa, Rāmakṛṣṇa and many others, who were actually born in brāhmaṇa families, accepted Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī as their spiritual masters.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Antya-lila : Antya 5: How Pradyumna Misra Received Instructions from Ramananda Raya : Antya 5.88 : PURPORT : To inundate the three worlds with nectar is the purpose of the pastimes of Śrī Caitanya Mahāprabhu. How this could be possible was exhibited by Śrīla Raghunātha Gosvāmī and later by Ṭhākura Narottama dāsa and Śyāmānanda Gosvāmī, who all represented the mercy of Śrī Caitanya Mahāprabhu. Now that same mercy is overflooding the entire world through the Kṛṣṇa consciousness movement. The present Kṛṣṇa consciousness movement is nondifferent from the pastimes performed by Śrī Caitanya Mahāprabhu when He was personally present, for the same principles are being followed and the same actions performed without fail.

Lectures : General Lectures : Sunday Feast Lecture — London, July 25, 1976 : 760725LE.LON : Prabhupāda: Somebody fanning, and water also. (chants maṅgalacaraṇa prayers) So śrī-caitanya-mano-‘bhiṣṭam. Śrī Caitanya Mahāprabhu’s ambition or mission. Śrī-caitanya-mahāprabhu mano ‘bhiṣṭaṁ sthāpitaṁ yena bhū-tale. His ambition was propagated or established by Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī. They were ministers in charge of the then Pathan government in Bengal and very learned scholar in Urdu and Sanskrit, but after meeting Śrī Caitanya Mahāprabhu at Rāmakeli village in the district of Maldah in Bengal, North Bengal… That was supposed to be the capital of Nawab Hussain Shah. So then they joined to preach this saṅkīrtana movement or Kṛṣṇa consciousness movement. So their mission was to establish the Rādhā-Govinda Mandir, as many as possible. They first started in Vṛndāvana, Madana-mohana temple. Most Indians present here, they know. There are… [break] …temples in Vṛndāvana. There are five thousand temples in one small city of fifty thousand population, but the most important because they were established by the Gosvāmīs. Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa, Dāsa Raghunātha, the Six Gosvāmīs, direct disciple of Śrī Caitanya Mahāprabhu. The Sanātana Gosvāmī established first the Madana-mohana temple. Then Rūpa Gosvāmī established Govindajī’s temple. Then Jīva Gosvāmī established Rādhā-Dāmodara temple, then… [break] …Gosvāmī established Rādhā-Madana-mohana temple. Śyāmānanda Gosvāmī, he established Śyāmasundara temple. These are important temples.


Sri Syamananda Prabhu

Sri Syamananda made his appearance at Orissa in the village of Dharenda Bahadurpur. His father’s name was Sri Krishna Mandal and his mother’s name was Sri Durika. Sri Krishna Mandal had many sons and daughters who unfortunately passed away before the birth of this son. For this reason this son was named Dukhiya. Everyone said that this child would be a very saintly person. The scholars were astounded to see his profound intellect. Within a short period he completed his studies of grammar, poetry and rhetoric. His parents were overjoyed to see his talents and his religious proclivity. After having carefully listened to the glories of Gauranga and Nityananda from devotees, he was able to repeat them to others. When listening to the activities of Gaura-Nitai or those of Radha and Krishna, tears would flow in waves from his eyes. He also devotedly served his parents and they told him to get initiated so that he could fully commit himself to the service of the Lord. Duhkhi agreed and told them that he wished to take diksha from Hriday Chaitanya, the disciple of Gauri Das Pandit. His parents happily gave him permission to go there. When Duhkhi arrived in Ambika Kalna, he threw himslf at the feet of Hriday Chaitanya, who upon learning his identity, happily gave him Krishna-mantra and named him Krishna Das. Hriday Chaitanya ordered him to go to Vrindavana to study the literatures of the under the tutelage of Srila Jiva Gosvami. Krishna das bowed his head in assent, and on an auspicious day he set out for the holy dhama. In Vrindavan, Krishna Das studied the Vaishnava scriptures under Sri Jiva Goswami, who was the leading scholar of the sampradaya. Krishna das very carefully began to serve Jiva Gosvami as well as study the literatures of the Gosvamis. Srinivasa Acarya and Narottama dasa Thakura also came to Sri Jiva at this time to study under him. Thus Krishna das had the opportunity to meet them. Krishna das requested Srila Jiva Gosvami for a special service. Sri Jiva instructed him to sweep the forest grove of Sevakunja everyday. From that day he began to carry out this service with great pleasure. He felt that his life had become successful. One day, Krishna das was sweeping the Rasa-mandala in Vrindavan, absorbed in ecstatic trance. Suddenly, by Radharani’s transcendental mercy, he found her ankle bracelet lying on the ground. In his excitement, he touched the ankle bracelet to his forehead, where it left a mark. It is known as nupura tilaka. While in Vrindavan, Krishna das was given the name Shyamananda because he brought great joy to Shyamasundar. Jiva Goswami sent Srinivas Acharya, Narottama Das Thakur and Shyamananda back to Bengal with the Vaishnava scriptures. But the books were stolen by the dacoit king. There Srinivasa Acarya prabhu remained behind to recover the books while Narottama continued on towards Kheturi and Shyamananda proceeded to Ambika Kalna. Arriving there, Syamananda paid his obeisances to his guru, and Sri Hrday Caitanya Prabhu embraced him and inquired about the well being of the gosvamis of Vrindavana. Syamananda served the lotus feet of his guru in great happiness and in this way passed his days. At this time most of the devotees of Lord Caitanya in Orissa had all left the planet. Thus the preaching of Mahaprabhu’s teachings had all but come to a halt. Hrdaya Caitanya Prabhu considered this a very serious problem and finally instructed Syamananda Prabhu to go there to carry on the preaching of Mahaprabhu’s mission. Syamananda set out for Orissa. After entering Orissa he first went to his birth place at Dharenda Bahadurpur. From there he came to Dandeshwar, where his father, Sri Krishna Mandal, had previously resided. By the auspicious arrival of Syamananda Prabhu in Utkala the teachings of Mahaprabhu revived. On the banks of the Suvarna Rekha River lived one pious and devoted landholder by the name Sri Acyuta deva. His only son was called Rasik. From his very childhood Rasik was very devoted to Lord Krishna. As he gradually attained the appropriate, age his father engaged some panditas to see to his education. However he didn’t have much regard for material knowledge. He had already ascertained that the greatest goal in life is devotion to Lord Hari. Rasik became anxious to take shelter at the lotus feet of a bonafide spiritual master. One day as he was sitting alone, contemplating on this subject, when he heard a divine voice: “Rasik! Don’t be in anxiety anymore. Very soon a very great personality of the name Syamananda will arrive here. Just take shelter of his lotus feet.” Hearing this, Rasika was encouraged and took to continuously waiting and watching for the arrival of Prabhu Syamananda. After a few days Shyamananda prabhu, accompanied by his disciples, came to the village of Rohini. Syamananda prabhu initiated Rasika. Many people of Rohini also became disciples of Syamananda prabhu. From here Sri Syamananda Prabhu went to Sri Nrsimhapur, where many atheists lived. But when Syamananda stayed a few days, these atheists got the chance to hear his necterian talks, which melted their hard hearts in love for Krishna. Thus, in this place also, he gained many disciples. Day by day the glories of Syamananda spread throughout Utkaladesa. From Nrsimhapur he came to Gopiballabhpur. Here again, many well to do people were attracted to his lotus feet and so took shelter there. The people here especially requested him to install the Sri Vigraha of Radha-Krishna. Thus, a temple for the deity was constructed. The greatness of Syamananda became known throughout all of Orissa and the worship of Sri Gaura-Nityananda was inaugurated in many, many places. Shyamananda’s disciples have established five principle seats in the towns of Dharenda, Bahadurapura, Rayani, Gopiballabhapura, and Nrisinghap.

Sri Vamsivadana Thakurs avirbhva tithi

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After the disappearance of Srimati Vishnupriya Devi, he worshiped her deities in Navadvipa. (Pictured at right is the deity worshiped by Vishnupriya Devi and later Vamsivadana Thakura.) vamshi krishna-priya yasit sa vamshi-dasa-thakkurah Vamshivadanananda Thakur was Krishna’s flute in Vraja. (Gaura-ganoddesha-dipika 179) The gopis praised the good fortune of Krishna’s flute, for he was able to constantly drink the nectar of Krishna’s lips. Everything in Vraja is spiritual, i.e., conscious, and so the flute could take human form as Sri Vamshivadanananda Thakur. His life story has been recounted by his grandson, Shrivallabha Das, in the book Vamshi-vilasa. Other books which contain details of his life are Shripata-paryatana and Bhakti- ratnakara, and the Gaudiya Vaishnava Abhidhana also gives a brief biography. Vamshivadanananda Thakur was known by five names in Gaudiya Vaishnava society: Vamshivadana, Vamshidas, Vamshi, Vadana, and Vadanananda. He was a well-known writer of devotional songs. His appearance took place on the day of the spring full moon (in the month of Chaitra) in either 1416 (according to Vamshi-shiksha) or 1427 of the Shaka era (1495 or 1506 AD.).

Sri Balarama Rasayatra – Friday, April 19, 2019 – [Mayapura, West Bengal, Bharata Bhumi time]

April 10, 2020 in Articles by Yasoda nandana dasa

Subject: Sri Balarama Rasayatra – Wednesday, April 8, 2020 – [Mayapura, West Bengal, Bharata Bhumi time]

Srila Prabhupada explains the rasa dance of Lord Balarama

compiled by Yasoda nandana dasa

Lord Balarāma Visits Vṛndāvana

Lord Balarāma became very anxious to see His father and mother, Mahārāja Nanda and Yaśodā. Therefore, He started for Vṛndāvana on a chariot with great enthusiasm. The inhabitants of Vṛndāvana had been anxious to see Kṛṣṇa and Balarāma for a very long time. When Lord Balarāma returned to Vṛndāvana, all the cowherd boys and the gopīs had grown up; but still, on His arrival, they all embraced Him, and Balarāma embraced them in reciprocation. After this He came before Mahārāja Nanda and Yaśodā and offered His respectful obeisances unto them. In response, mother Yaśodā and Nanda Mahārāja offered their blessings unto Him. They addressed Him as Jagadīśvara, or the Lord of the universe who maintains everyone. The reason for this was that both Kṛṣṇa and Balarāma maintain all living entities, and yet Nanda and Yaśodā were put into such difficulties on account of Their absence. Feeling like this, they embraced Balarāma and, seating Him on their laps, began their perpetual crying, wetting Balarāma with their tears. Lord Balarāma then offered His respectful obeisances to the elderly cowherd men and accepted the obeisances of the younger cowherd men. Thus, according to their different ages and relationships, Lord Balarāma exchanged feelings of friendship with them. He shook hands with those who were His equals in age and friendship, and with loud laughing embraced each one of them.

After being received by the cowherd men and boys, the gopīs, and King Nanda and Yaśodā, Lord Balarāma sat down, feeling satisfied, and they all surrounded Him. First Lord Balarāma inquired from them about their welfare, and then, not having seen Him for such a long time, they began to ask Him different questions. The inhabitants of Vṛndāvana had sacrificed everything for Kṛṣṇa, simply being captivated by the lotus eyes of the Lord. Because of their great desire to love Kṛṣṇa, they never desired anything like elevation to the heavenly planets or merging into the effulgence of Brahman to become one with the Absolute Truth. They were not even interested in enjoying a life of opulence, but were satisfied in living a simple life in the village as cowherd men. They were always absorbed in thoughts of Kṛṣṇa and did not desire any personal benefits, and they were all so much in love with Him that in His absence their voices faltered when they began to inquire from Balarāmajī.

First Nanda Mahārāja and Yaśodāmayī inquired, \\”My dear Balarāma, are our friends like Vasudeva and others in the family doing well? Now You and Kṛṣṇa are grown-up married men with children. In the happiness of family life, do You sometimes remember Your poor father and mother, Nanda Mahārāja and Yaśodādevī? It is very good news that the most sinful King Kaṁsa has been killed by You and that our friends like Vasudeva and the others who had been harassed by him, have now been relieved. It is also very good news that both You and Kṛṣṇa defeated Jarāsandha and Kālayavana, who now is dead, and that You are now living in a fortified residence in Dvārakā.\\”

When the gopīs arrived, Lord Balarāma glanced over them with loving eyes. Being overjoyed, the gopīs, who had so long been mortified on account of Kṛṣṇa’s and Balarāma’s absence, began to ask about the welfare of the two brothers. They specifically asked Balarāma whether Kṛṣṇa was enjoying His life surrounded by the enlightened women of Dvārakā Purī. \\”Does He sometimes remember His father Nanda and His mother Yaśodā and the other friends with whom He so intimately behaved while he was in Vṛndāvana? Does Kṛṣṇa have any plans to come here to see His mother Yaśodā and does He remember us gopīs who are now pitiably bereft of His company? Kṛṣṇa might have forgotten us in the midst of the cultured women of Dvārakā, but as far as we are concerned, we are still remembering Him by collecting flowers and sewing them into garlands. When He does not come, however, we simply pass our time by crying. If only He would come here and accept these garlands that we have made. Dear Lord Balarāma, descendant of Daśārha, You know that we would give up everything for Kṛṣṇa’s friendship. Even in great distress one cannot give up the connection of family members, but although it might be impossible for others, we gave up our fathers, mothers, sisters and relatives without caring at all about our renunciation. Then, all of a sudden, Kṛṣṇa renounced us and went away. He broke off our intimate relationship without any serious consideration and left for a foreign country. But He was so clever and cunning that He manufactured very nice words. He said, ‘My dear gopīs, please do not worry. The service you have rendered Me is impossible for Me to repay.’ After all, we are women, so how could we disbelieve Him? Now we can understand that His sweet words were simply for cheating us.\\”

Another gopī, protesting Kṛṣṇa’s absence from Vṛndāvana, began to say: \\”My dear Balarāmajī, we are of course village girls, so Kṛṣṇa could cheat us in that way, but what about the women of Dvārakā? Don’t think they are as foolish as we are! We village women might be misled by Kṛṣṇa, but the women in the city of Dvārakā are very clever and intelligent. Therefore I would be surprised if such city women could be misled by Kṛṣṇa and could believe His words.\\”

Then another gopī began to speak. \\”My dear friend,\\” she said, \\”Kṛṣṇa is very clever in using words. No one can compete with Him in that art. He can manufacture such colorful words and talk so sweetly that the heart of any woman would be misled. Besides that, He has perfected the art of smiling very attractively, and by seeing His smile women become mad after Him and would give themselves to Him without any hesitation.\\”

Another gopī, after hearing this, said, \\”My dear friends, what is the use in talking about Kṛṣṇa? If you are at all interested in passing away time by talking, let us talk on some subject other than Him. If cruel Kṛṣṇa can pass His time without us, why can’t we pass our time without Kṛṣṇa? Of course, Kṛṣṇa is passing His days very happily without us, but the difference is that we cannot pass our days very happily without Him.\\”

When the gopīs were talking in this way, their feelings for Kṛṣṇa became more and more intensified, and they were experiencing Kṛṣṇa’s smiling, Kṛṣṇa’s words of love, Kṛṣṇa’s attractive features, Kṛṣṇa’s characteristics and Kṛṣṇa’s embraces. By the force of their ecstatic feelings, it appeared to them that Kṛṣṇa was personally present and dancing before them. Because of their sweet remembrance of Kṛṣṇa, they could not check their tears, and they began to cry without consideration.

Lord Balarāma could, of course, understand the ecstatic feelings of the gopīs, and therefore He wanted to pacify them. He was expert in presenting an appeal, and thus, treating the gopīs very respectfully, He began to narrate the stories of Kṛṣṇa so tactfully that the gopīs became satisfied. In order to keep the gopīs in Vṛndāvana satisfied, Lord Balarāma stayed there continually for two months, namely the months of Caitra (March-April) and Vaiśākha (April-May). For those two months He kept Himself among the gopīs, and He passed every night with them in the forest of Vṛndāvana in order to satisfy their desire for conjugal love. Thus Balarāma also enjoyed the rāsa dance with the gopīs during those two months. Since the season was springtime, the breeze on the bank of the Yamunā was blowing very mildly, carrying the aroma of different flowers, especially of the flower known as kaumudī. Moonlight filled the sky and spread everywhere, and thus the banks of the Yamunā appeared to be very bright and pleasing, and Lord Balarāma enjoyed the company of the gopīs there.

The demigod known as Varuṇa sent his daughter Vāruṇī in the form of liquid honey oozing from the hollows of the trees. Because of this honey the whole forest became aromatic, and the sweet aroma of the liquid honey, Vāruṇī, captivated Balarāmajī. Balarāmajī and all the gopīs became very much attracted by the taste of Vāruṇī, and all of them drank it together. While drinking this natural beverage, Vāruṇī, all the gopīs chanted the glories of Lord Balarāma, and Lord Balarāma felt very happy, as if He had become intoxicated by drinking that Vāruṇī beverage. His eyes rolled in a pleasing attitude. He was decorated with long garlands of forest flowers, and the whole situation appeared to be a great function of happiness because of this transcendental bliss. Lord Balarāma smiled beautifully, and the drops of perspiration decorating His face appeared to be soothing morning dew.

While Balarāma was in that happy mood, He desired to enjoy the company of the gopīs in the water of the Yamunā. Therefore, He called Yamunā to come nearby. But Yamunā neglected the order of Balarāmajī, considering Him to be intoxicated. Lord Balarāma became very much displeased at Yamunā’s neglecting His order. He immediately wanted to scratch the land near the river with His plowshare. Lord Balarāma has two weapons, a plow and a club, and He takes service from them when they are required. This time He wanted to bring the Yamunā by force, and He took the help of His plow. He wanted to punish Yamunā because she did not come in obedience to His order. He addressed Yamunā: \\”You wretched river! You did not care for My order. Now I shall teach you a lesson! You did not come to Me voluntarily. Now with the help of My plow I shall force you to come. I shall divide you into hundreds of scattered streams!\\”

When Yamunā was threatened like this, she became greatly afraid of the power of Balarāma and immediately came in person, falling at His lotus feet and praying thus: \\”My dear Balarāma, You are the most powerful personality, and You are pleasing to everyone. Unfortunately, I forgot Your glorious, exalted position, but now I have come to my senses, and I remember that You hold all the planetary systems on Your head merely by Your partial expansion of Śeṣa. You are the sustainer of the whole universe. My dear Supreme Personality of Godhead, You are full of six opulences. Because I forgot Your omnipotence, I have mistakenly disobeyed Your order, and thus I have become a great offender. But, my dear Lord, please know that I am a surrendered soul unto You. You are very much affectionate to Your devotees. Therefore, please excuse my impudence and mistakes and, by Your causeless mercy, may You now release me.\\”

Upon displaying this submissive attitude, Yamunā was forgiven, and when she came nearby, Lord Balarāma wanted to enjoy the pleasure of swimming within her water along with the gopīs in the same way an elephant enjoys himself along with his many she-elephants. After a long time, when Lord Balarāma had enjoyed to His full satisfaction, He came out of the water, and immediately a goddess of fortune offered Him a nice blue garment and a valuable necklace made of gold. After taking bath in the Yamunā, Lord Balarāma, dressed in blue garments and decorated with golden ornaments, looked very attractive to everyone. Lord Balarāma’s complexion is white, and when He was properly dressed He looked exactly like the white elephant of King Indra in the heavenly planet. The Rver Yamunā still has many small branches due to being scratched by the plowshare of Lord Balarāma. And all these branches of the River Yamunā still glorify the omnipotency of Lord Balarāma.

Lord Balarāma and the gopīs enjoyed transcendental pastimes together every night for two months, and time passed away so quickly that all those nights appeared to be only one night. In the presence of Lord Balarāma, all the gopīs and inhabitants of Vṛndāvana became as cheerful as they had been before in the presence of both brothers, Lord Kṛṣṇa and Lord Balarāma.

Thus ends the Bhaktivedanta purport of the Second Volume, Tenth Chapter, of Kṛṣṇa, \\”Lord Balarāma Visits Vṛndāvana.\\”

Sri Rama Navami – The wonderful story of Mula Rama

April 10, 2020 in Articles by Yasoda nandana dasa

Sri Rama Navami, Sunday, March 25, 2018 [Mayapura, West Bengal, Bharata Bhumi time]
Divine avirbhava tithi (appearance) of Sri Ramacandra Bhagavan

Srila Prabhupada explains the amazing story of Sri Mula rama
compiled by Yasoda nandana dasa

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In the book known as Adhyātma-rāmāyaṇa, there are statements in Chapters Twelve to Fifteen about the worship of the Deities Śrī Rāmacandra and Sītā. There it is stated that during Lord Rāmacandra’s time there was a brāhmaṇa who took a vow to fast until he saw Lord Rāmacandra. Sometimes, due to business, Lord Rāmacandra was absent from His capital for a full week and could not be seen by citizens during that time. Because of his vow, the brāhmaṇa could not take even a drop of water during that week. Later, after eight or nine days, when the brāhmaṇa could see Lord Rāmacandra personally, he would break his fast. Upon observing the brāhmaṇa’s rigid vow, Lord Śrī Rāmacandra ordered His younger brother Lakṣmaṇa to deliver a pair of Sītā-Rāma Deities to the brāhmaṇa. The brāhmaṇa received the Deities from Śrī Lakṣmaṇajī and worshiped Them faithfully as long as he lived. At the time of his death, he delivered the Deities to Śrī Hanumānjī, who, for many years, hung Them around his neck and served Them with all devotion. After many years, when Hanumānjī departed on the hill known as Gandha-mādana, he delivered the Deities to Bhīmasena, one of the Pāṇḍavas, and Bhīmasena brought Them to his palace, where he kept Them very carefully. The last king of the Pāṇḍavas, Kṣemakānta, worshiped the Deities in that palace. Later, the same Deities were kept in the custody of the kings of Orissa known as Gajapatis. One of the ācāryas, known as Narahari Tīrtha, who was in the disciplic succession of Madhvācārya, received these Deities from the King of Orissa. It may be noted that these particular Deities of Rāma and Sītā have been worshiped from the time of King Ikṣvāku. Indeed, they were worshiped by the royal princes even before the appearance of Lord Rāmacandra. Later, during Lord Rāmacandra’s presence, the Deities were worshiped by Lakṣmaṇa. It is said that just three months before his disappearance, Śrī Madhvācārya received these Deities and installed them in the Uḍupī temple. Since then the Deities have been worshiped by the Madhvācārya-sampradāya at that monastery. As far as the Śrī Vaiṣṇavas are concerned, beginning with Rāmānujācārya, they also worshiped Deities of Sītā-Rāma. Sītā-Rāma Deities are also being worshiped in Tirupati and other places. From the Śrī Rāmānuja-sampradāya there is another branch known as Rāmānandī or Rāmāt, and the followers of that branch also worship Deities of Sītā-Rāma very rigidly. The Rāmānuja-sampradāya Vaiṣṇavas prefer the worship of Lord Rāmacandra to that of Rādhā-Kṛṣṇa Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 9: Lord Sri Caitanya Mahaprabhu’s Travels to the Holy Places : Madhya 9.11

Sri Moola Rama Devaru

we must reduce the material fever

April 8, 2020 in Articles by Damaghosa dasa

SB 1.8.26-My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.
Being materially advanced means taking birth in an aristocratic family and possessing great wealth, an education and attractive personal beauty. All materialistic men are mad after possessing all these material opulences, and this is known as the advancement of material civilization. But the result is that by possessing all these material assets one becomes artificially puffed up, intoxicated by such temporary possessions. Consequently, such materially puffed up persons are incapable of uttering the holy name of the Lord by addressing Him feelingly, “O Govinda, O Kṛṣṇa.” It is said in the śāstras that by once uttering the holy name of the Lord, the sinner gets rid of a quantity of sins that he is unable to commit. Such is the power of uttering the holy name of the Lord. There is not the least exaggeration in this statement. Actually the Lord’s holy name has such powerful potency. But there is a quality to such utterances also. It depends on the quality of feeling. A helpless man can feelingly utter the holy name of the Lord, whereas a man who utters the same holy name in great material satisfaction cannot be so sincere. A materially puffed up person may utter the holy name of the Lord occasionally, but he is incapable of uttering the name in quality. Therefore, the four principles of material advancement, namely (1) high parentage, (2) good wealth, (3) high education and (4) attractive beauty, are, so to speak, disqualifications for progress on the path of spiritual advancement. The material covering of the pure spirit soul is an external feature, as much as fever is an external feature of the unhealthy body. The general process is to decrease the degree of the fever and not to aggravate it by maltreatment. Sometimes it is seen that spiritually advanced persons become materially impoverished. This is no discouragement. On the other hand, such impoverishment is a good sign as much as the falling of temperature is a good sign. The principle of life should be to decrease the degree of material intoxication which leads one to be more and more illusioned about the aim of life. Grossly illusioned persons are quite unfit for entrance into the kingdom of God.
740524r2.rom                Conversations …  Yes, naturally. If this man is fed up with  this industry, he can go back to village and  produce his own food. But he is attached to this industrial  activity because he is thinking that “We are getting more money for wine and  woman and meat. Let me enjoy.” That is the perfect, imp…  But  if he chants Hare Krsna maha-mantra, his consciousness  will be purified and he will be made not interested this kind of work. He will go back to village  and produce food.
 760731r2.par                Conversations … little cottages, grow little vegetable, little barley or  wheat and milk. That is sufficient. We don’t require much. We don’t want  luxury. We want just to subsist. Yavad artha prayojana. We hate the idea  of luxury, unnecessary.
761102rc.vrn                Conversations Prabhupada: No, we don’t care for Indians and Europeans. We  care for Krsna, that’s all. I didn’t care for anyone. I simply care …  s protection, that’s all. That is wanted. Guru-krsna-krpaya  paya bhakti-lata-bija. We want two favours. One from guru, one  from Krsna. That’s all. We don’t want anyone’s  favour.
June 22 1969 New Vrndavana
So our main business is how to improve Kṛṣṇa consciousness. We should not divert our attention in any other material condition of improvement. That is actually not improvement. It is simply illusion, that “I am making improvement.” What improvement? Suppose you are earning now, say, five hundred dollars per month. If you earn, say, five million dollars, so then what? Will you eat more than four cāpāṭis? (laughter) You’ll eat the same four cāpāṭis. And you’ll occupy the same six feet bed. You may acquire the whole property of West Virginia, (laughter) but you’ll have to lie down on six feet. (laughter) That’s all. And you’ll have to eat four cāpāṭis. So this is māyā. This is māyā, “I am improving.” What you are improving? 

Narada muni’s previous births-and how anyone can attain perfection-SP

April 5, 2020 in Articles by Damaghosa dasa

SB 7.15.70—I had a beautiful face and a pleasing, attractive bodily structure. Decorated with flower garlands and sandalwood pulp, I was most pleasing to the women of my city. Thus I was bewildered, always feeling lusty desires.

PURPORT-From the description of the beauty of Nārada Muni when he was one of the denizens of Gandharvaloka, it appears that everyone on that planet is extremely beautiful and pleasing and always decorated with flowers and sandalwood. Upabarhaṇa was Nārada Muni’s name previously. Upabarhaṇa was specifically expert in decorating himself to attract the attention of women, and thus he became a playboy, as described in the next verse. To be a playboy in this life is unfortunate because too much attraction to women will lead one to fall into the association of śūdras, who can easily take advantage of mingling with women without restriction. In this present age of Kali, when people are mandāḥ sumanda-matayaḥ—very bad because of a śūdra mentality—such free mingling is prominent.

SB 7.15.71-Once there was a saṅkīrtana festival to glorify the Supreme Lord in an assembly of the demigods, and the Gandharvas and Apsarās were invited by the prajāpatis to take part in it.
PURPORT-Saṅkīrtana means chanting of the holy name of the Lord. The Hare Kṛṣṇa movement is not a new movement as people sometimes mistakenly think. The Hare Kṛṣṇa movement is present in every millennium of Lord Brahmā’s life, and the holy name is chanted in all the higher planetary systems, including Brahmaloka and Candraloka, not to speak of Gandharvaloka and Apsaroloka. The saṅkīrtana movement that was started in this world five hundred years ago by Śrī Caitanya Mahāprabhu is therefore not a new movement. Sometimes, because of our bad luck, this movement is stopped, but Śrī Caitanya Mahāprabhu and His servants again start the movement for the benefit of the entire word or, indeed, the entire universe.
SB 7.15.72 Narada muni continued: Being invited to that festival, I also joined, and, surrounded by women, I began musically singing the glories of the demigods. Because of this, the prajāpatis, the great demigods in charge of the affairs of the universe, forcefully cursed me with these words: “Because you have committed an offense, may you immediately become a śūdra, devoid of beauty.”
purport….But here we find that millions and millions of years ago, when Nārada Muni was a Gandharva, he neglected the order to glorify the Lord, and being mad in the association of women, he began to chant otherwise. Thus he was cursed to become a śūdra. His first offense was that he went to join the saṅkīrtana party in the company of lusty women, and another offense was that he considered ordinary songs, like cinema songs and other such songs, to be equal to saṅkīrtana. For this offense he was punished with becoming a śūdra.

SB 7.15.73 purport…It doesn’t matter whether a person is born as a śūdra, a woman or a vaiśya; if he associates with devotees repeatedly or always (sādhu-saṅgena), he can be elevated to the highest perfection. Nārada Muni is explaining this in relation to his own life. The saṅkīrtana movement is important, for regardless of whether one is a śūdra, vaiśya, mleccha, yavana or whatever, if one associates with a pure devotee, follows his instructions and serves the pure devotee, his life is successful. This is bhakti.

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