krsna

"Those who are unwilling to show any duplicity, wish to be frank and straightforward, or in other words to exercise unambigiously the function of the soul, such really sincere persons are called sectarian and orthodox by those who practice duplicity. We will cultivate the society only of those who are straightforward. We will not keep company with any person who is not so. We must by all means avoid bad company. We are advised to keep at a distance of a hundred cubits from animals of the horned species. We should observe the same caution in regard to all insincere persons." <CENTER>Srila Bhaktisiddhanta Sarasvati Thakura </CENTER>

*************The reality is we have a nice movement, beautiful temples, fabulous books, strict rules and regulations, but a shortage of enlightenment, happiness, kindness, and integrity which is truly what is needed now to make the movement grow. ************** Spot on!

Prabhupada: This is philosophy. Not that “Because I am friend, I will do, and you will sleep and get dysentery.” No. You have to work. Everything is already arranged, but you must work. That is wanted. Otherwise, why Arjuna was induced to fight. Krsna has already arranged. And Arjuna also: “Yes.” Karisye vacanam tava [bg. 18.73]. “Whatever you say...” This is Krsna consciousness. [break] ...politician, Balavanta? He’s not here. So let him preach that “We shall, if you take our Krsna consciousness movement, there will be no unemployment.” He can at least give this manifesto to the..., “There will be no more unemployment.” People will be very nice, very glad to hear. Now this machine, this machine nonsense means unemployment. One machine will work for hundred men. So hundred men becomes unemployed, and one technician, he gets all the salaries. To work on the computer, com... Devotee: Computer, yes. Prabhupada: Machine. And he’s very expert. He’ll take three thousand dollars. And others will be unemployed. This is going on. And they are thinking: “Advancement of civilization.” Advancement of civilization means “Exploit others and you become happy.” This is advancement of civilization. “Others may die for such, out of starvation, and one man takes all the money and spends it for wine and women and motor car.” That’s all. This is advancement of civilization. Sarve sukhino bhavantu. This is Vedic civilization. “Let everyone be happy.” That is Vedic civilization. And the demonic civilization, they’re: “Let everyone suffer; I become happy. That’s all.” And Vaisnava is thinking, “For my salvation it is already guaranteed.” But he is thinking, “How these poor people will be saved?” So, ce tato vimukha-cetasa maya-sukhaya bharam udvahato vimudhan [sB 7.9.43]. Prahlada Maharaja. This is Vaisnava’s position. Para-duhkha-duhkhi. He’s unhappy by seeing others unhappy. For himself, he has no unhappiness. Para-duhkha-duhkhi. Krpambudhir yas tam aham prapadye. This is Vaisnava philosophy. Vaisnava shall work hard, undergo all tribulation, for others. He has no problem. A Vaisnava has no problem. Because he has taken shelter of Krsna, he has no problem. Kaunteya pratijanihi na me bhaktah pranasyati. Krsna also gives guarantee, “Anyone who has taken shelter of My..., he is saved. I will give him protection.” Krsna says, aham tvam moksayisyami sarva... Everything is there. For Vaisnava there is no suffering, personally. But he is very much anxious: “How these rascals will be happy?” That is his business. “These rascals are misled. They are going astray, unhappy. So how they should be happy?” So that is Vaisnava’s business. So the Vaisnava, therefore, will have no politics. Politics means planning for one’s own happiness. That is politics. So in our society there should be no diplomacy, no politics. Everyone should be eager how to do good to others. That is Vaisnava. If he’s planning something, that “I shall be leader,” “I shall be doing something,” that is not Vaisnavism. That politics is not good. Devotee: It seems that people are so attached to sense gratification, if we tell them we want to stop all these facilities for drinking, cinema, women, like that, they become angry. Prabhupada: So that, that is natural. If you give good instruction to a rascal, he’ll be angry. Murkhayopadeso hi prakopayati na samayati (?). Murkha, a rascal, if you give him good instruction... But give him practical. “Come here. Sit down. Take prasadam. Chant Hare Krsna. And help me by doing this.” In this way you have to... Just like a child. Child does not want to go to school, but some, by... Find out some means so that he’ll be induced. That is intelligence. He’ll be angry, naturally. He’s a rascal. He’ll be angry. That is not unnatural. Murkhayopadeso hi prakopayati na samayati (?). Just like a snake. You feed the snake with milk. It will increase the poison. That’s all. Practically attract. Practically attract. That is the Hare Krsna movement will practically attract the people. If the world affairs are adjusted according to our Krsna conscious plan, there will be no difficulty for all the nations, all the countries. They will be happy. So we have to educate people gradually. And by our example, living example, we’ll have to attract. (pause) Local people: (calling out in distance) Harilalji! Harilalji! Prabhupada: Hare Krsna. Jaya. At least they are remembering Harilalji by seeing us. So much benefit was in that. Eh?

BY: MAHAVIDYA DAS ACBSP May 05, ENGLAND (SUN) — A reply to Suresh Das's post on Chakra.</I> I read with interest Suresh das's comments on the Hindufication of ISKCON. Does he still have the image of racism as being nasty folks with pointy hoods burning crosses on members of the oppressed slaves patch of dirt. Before he uses the race card he should know this particular mode of ignorance is not confined to any one particular race or group. Anyone who has travelled the world can very easily point out the various tribal natures within any group or sub group. Try visiting Africa and see how they beat on each other, or try India or England. However in ISKCON we are supposed to rise above such mundane bodily conceptions, are we not? Well here is a true documentable story for you. Recently a major newspaper, THE INDEPENDANT, came to Bhaktivedanta Manor. They wanted to run an article about a Hindu school about to be built in Harrow. No problem -- after all, the Manor consistently promotes itself as having Hindu festivals, Hindu worshipers, car blessings et al. Ok, so then it came to the school photo of some of those Hindu kids, but uuh ohh, we have a problem, well some of those kids obviously cannot be Hindus. Why is that? Well, they are the wrong colour… er, wrong race. The newspaper could have been told to go elsewhere but, no problem, said the Temple management. We will take out the white kids -- in fact, we will take out the black kid as well. There you go, nice brown Asian Hindu kids. And so the newspaper got its Hindu school picture, which was proudly posted on the Manor notice board. However some of the kids being a bit sharper went home asking mum and dad for an explanation of why they could not be in the school photo? Some of the parents complained. What sort of a response do you think they got? Apparently they were not enlightened or humble enough to see the wisdom of the temple management. I asked the temple PR department to intervene, apologise and diffuse the situation. This was the reply: "anyway in the published black and white photoes in the Independant one can hardly tell who is white , brown etc." . So Suresh Das, just who do you think is the racist? How about if the brown kids had been excluded? ALL of this is documentable. Yes, we do have the highest philosophy, but unfortunately the worst application. Of course, we are told that to critisice is a great sin, but that is another story.

Nellore, January 3, 1976 <!-- texte entre ici -->Prabhupada: They boil it with.... Oh, you have come. Good morning. Thank you. With rice. I forgot your name. Kesavalal Trivedi: Kesavalal Trivedi. Prabhupada: Trivedi, Mr. Trivedi, yes. So, who is independent? This is our question. Who is independent? Do you know any man who is independent or any animal or any...? Kesavalal Trivedi: No. Prabhupada: So why they are thinking independently? Kesavalal Trivedi: Unless we have got the identity, correct identity, we cannot be independent. Prabhupada: What is this? Mahamsa: This is keys for the lock, Prabhupada. It fell down. Prabhupada: I think somebody has left. Kesavalal Trivedi: Yes, there is lock and chain. Mahamsa: This way, Prabhupada. Prabhupada: Which way? This is natural lake or...? Mahamsa: Yes, Prabhupada. It never dries up. It stays full all year round. Tamala Krsna: Gigantic. Like the Hyderabad lake. Mahamsa: It looks bigger than the Hyderabad lake. Tamala Krsna: Bigger. Prabhupada: [break] So if you are not independent, what is the value of your thinking independently? Kesavalal Trivedi: Absolutely none. None. Prabhupada: But everyone is thinking independently. Kesavalal Trivedi: Yes. That is maya. That is the maya, that which is not. Prabhupada: They are making plans, theories, "ism." What is the value of this? Kesavalal Trivedi: Absolutely none. Prabhupada: Therefore everything is becoming failure. So preach this truth to the world, that "You are all rascals. Why you are thinking independently?" Huh? "Why I am rascal?Because you are thinking independently. That is the proof that you are a rascal." Andha yathandhair upaniyamanas te 'pisa-tantryam uru-damni baddhah [sB 7.5.31]. Isa-tantryam uru-damni baddhah. And they are thinking independently. Kesavalal Trivedi: Baddha we have got, and still we are thinking... Prabhupada: Baddha-jiva, every moment he is under the strict laws of nature. Generally they think that.... They speak also. "I think." Do they not say? "I think," as if he is independently thinking. What you can think? Hm? Acyutananda Maharaja, why do they say, "I think,In my opinion"? What is the value of your opinion? Harikesa: Well, I have a certain amount of experience, and with my intelligence and my mind and my scientific method, I can put all that together and come out with some practical solution which I can work on. Prabhupada: That you cannot, because you are not independent. Uru-damni baddhah. If you are tied hands and legs with strong rope, how you can think of "I shall become free in this way. I shall become free...?" But your hands and legs are tied up, so why do you think foolishly that you shall become free in this way, you shall become free this way? First of all open this, the tightening knot; then you plan that "I shall become..." But there is no such chance. So what is the value of your thinking like that? Harikesa: Well, relatively speaking, it's better to do... Prabhupada: That is another foolishness. Because you are so rascal, you do not know that "I cannot move even an inch and I am making plan." That is the proof that you are a rascal. Kesavalal Trivedi: Tena vina trnam api na calati. That is the way. Harikesa: But why are people in the capital... Prabhupada: Therefore we call them all rascals. That is our confirmation of our statement. Mudhas, you all rascals, without any exception. Hm? The other day the high-court judge, he's supposed to be the most intelligent person within this state, high-court judge, and he was talking so many nonsense. Kesavalal Trivedi: Because he thinks he knows, he does not know. Prabhupada: Yes. Kesavalal Trivedi: One who thinks he knows... Prabhupada: Manyamana, manyamana. He is thinking he is very intelligent. Acyutananda: While he was saying that, I was thinking, "I hope I never have him for a judge." Prabhupada: You'll find everywhere such. Acyutananda: Ultimately he was saying, "It is not Krsna or this. It is some 'something.' That is the reality." Kesavalal Trivedi: He was thinking that he was bringing about some synthesization. Acyutananda: Yes. Kesavalal Trivedi: And that he was bringing... Prabhupada: [break] ...with this land also? No. [break] ...this building? Mahamsa: I think it is a school, Prabhupada. Prabhupada: Oh. [break] He does not know. He does not say that "certainly school.It may be." Harikesa: Well, if I'm convinced it's a school, it's a school. I mean, the only thing that really matters is my perception of that thing. Prabhupada: You learn from him that it is school. Before that, you did not know. Therefore you have to learn. That experience is valuable, when you learn it. Harikesa: Yes, but the only thing that makes it a school... Prabhupada: You cannot imagine by seeing a building that it is a school. You cannot imagine that. That is foolishness. Harikesa: But all the people inside, they are also imagining that it's a school. Prabhupada: So that is all... Acyutananda: Just like if there is a pen. If I use it to kill someone, it is a weapon. If I use it to mix something, it is an instrument. If I use it to write with, then it's a pen. So it is not a pen. It is not a weapon. It is my idea that I impose on the object that makes it what it is. Prabhupada: No. No. Your idea, that is foolishness. But you learn from a teacher that this is pen; this is not a weapon. You have to learn it. If you don't learn it, then you will go on making experiment whether it is pen or it is weapon or it is this or that. Go on. But it will never come to any conclusion. Mahamsa: Like giving a child a pen who does not know... Prabhupada: Yes. Mahamsa: ...that we have to write with it. He has to be taught that we have to write. Prabhupada: Everywhere you have to learn from the perfect person. Then his knowledge is perfect. So our proposition is that: learn from Krsna and you get perfect knowledge. Kesavalal Trivedi: That is why he is jagat guru. Harikesa: We've invented this pen, so we can invent how to use the pen. Prabhupada: You have not invented. Some experienced more than yourself, he has done. You have been given the pen to use it for that purpose. Acyutananda: Yes. Whenever some scientist does something, the whole nation of that scientist takes the credit. That is another idea. They say, "We made the pen," or something. Everyone in India takes the credit. Prabhupada: That is animalism. Dehatma-buddhih. "I belong to some particular body, and he belongs to the same body or same nation. Therefore we become..." Instead of "I," we become "we." Acyutananda: Recently there was an atomic scientist whose all major education was in America and Europe, and he won a Nobel Prize award... Prabhupada: That is the tendency everywhere. The Britishers.... You go to the Parliament and Westminster Abbey. They have kept all the statues of Sir Isaac Newton and this Churchill, this.... Mean, they want to show that "It is only our nation who has produced all these intelligent persons." Kesavalal Trivedi: Yes, yes. From "I-ness" to "we-ness." Prabhupada: [break] This is basis of Gita. Tad viddhi pranipatena pariprasnena sevaya [bg. 4.34]. Learn from the real person, tattva-darsinah, who has seen, who has actual experience of the truth. Learn from him. The Gita never recommends that you imagine and make your theories. Never said. That is the Vedic culture. Tad-vijnanartham sa gurum evabhigacchet [MU 1.2.12]. Tasmad gurum prapadyeta jijnasur sreya uttamam [sB 11.3.21]. This is the way. Take lesson from Krsna or Krsna's representative. Then you will get experience. This is Krsna consciousness. What is the use of imagining? Harikesa: I mean, after all, all this talk about God was simply there because of man's desire to explain the unknown. He saw a thunderbolt and... Prabhupada: It is unknown to the rascal man. It is known to the sober man. (laughter) He should become sober instead of becoming a rascal. That is required. Vidya-vinaya-sampanne [bg. 5.18]. Acaryavan puruso veda: "He knows, who has accepted the acarya." This is Theosophical Society, I think. Huh? That trademark. Or Ramakrishna Mission. Acyutananda: No, Salvation Army. Prabhupada: Salvation Army, oh. Mahamsa: This is also school. Harikesa: Actually we're the only Salvation Army. Acyutananda: [break] ...the authority of a authority. We're accepting his authority, but his experience comes from his direct perception, which comes back to... Prabhupada: We don't take such authorities, who takes experience from others. We take authority who is... Kesavalal Trivedi: Experienced. Prabhupada: Automatically. (sic:) Parasya bhaktir vividhaiva sruyate svabhaviki jnana-bala-kriya ca. Svabhava..., you can.... Just like if you ask me how to do something, if I say, "Yes, you do like this," svabhaviki. I have got by nature knowledge how to do it perfectly. That is going on. Mayadhyaksena prakrtih suyate sa-caracaram [bg. 9.10]. Krsna is dictating that "You do like this." So, you see, everything is coming perfect. From the nim seed a nim tree will come. It is so nicely made by Krsna-bijo 'ham sarva-bhutanam [bg 7.10] -- that it will come nim tree, not mango tree. The chemicals are so combined. You do not know what is there, a small seed, bata vrksa. And a huge banyan tree will come out, not other tree. That is knowledge. He has given the whole, I mean to say, operation in a small seed. Therefore Krsna says, bijo 'ham sarva-bhutanam. There is no mistake. You simply take it and cultivate. You'll get the result. Acyutananda: So that principle, which makes things grow, the Isopanisad says, so 'ham asmi: "I am that principle." Prabhupada: Hm? Acyutananda: The Isopanisad says in the ultimate sloka, so 'ham asmi: "I am that." Prabhupada: Asmi means "It is my energy. It is my energy." Acyutananda: No, it says... Prabhupada: If I say that "I am ISKCON," what is the wrong there? Because I have created this; therefore I say, "ISKCON means I. I am ISKCON." So what is the wrong there? It is like that. By energy of Krsna, everything has come out. Therefore says, "I am this, I am this, I am this, I am this." Vibhuti-bhinnam. Because everything.... Janmady asya yatah [sB 1.1.1]. Everything has come from Krsna. Acyutananda: No, the Isopanisad says that you are that principle. Isopanisad says the principle which is lighting the sun... Prabhupada: Yes, a devotee accepts.... That we accept. Acyutananda: ...that "I am that principle. The being that is lighting the sun, I am that." Prabhupada: I do not follow you. Acyutananda: So 'ham asmi. That sixteenth... Harikesa: "Like unto the sun, as am I." Prabhupada: Oh. Yes, so 'ham asmi -- because I am part and parcel. Acyutananda: No, but it says "I am that, " not that "I am part of that." Prabhupada: No. Acyutananda: "I am that.Like unto..." Prabhupada: If it is said, it can be accepted, because I am qualitatively the same. Kesavalal Trivedi: Quantity, much difference. Prabhupada: Yes. Acyutananda: No, but the direct statement... Prabhupada: I am.... If I say, "I am Indian," what is the wrong there, if I say, "I am Indian"? Acyutananda: That is something else. Prabhupada: Yes. Not something else. Acyutananda: But to directly accept the sruti, it says you are that same principle. Prabhupada: And therefore you have to learn from the guru. And if you directly take, then you remain a fool. Therefore you require a guru. That is the instruction of sruti. Tad-vijnanartham sa gurum evabhigacchet [MU 1.2.12]. You have to learn sruti. You have to come to a guru. Acyutananda: No, but this is after that. The ultimate conclusion of that Upanisad, sruti, the authority, is that you are that same principle. Prabhupada: Yes, I am the same principle. Nityo nityanam. Acyutananda: Well, nothing can be more eternal than another eternal. Prabhupada: Everyone is eternal. Acyutananda: It is contradictory then. Nityo nityananam. You cannot say that one thing is more eternal than another thing. Prabhupada: No, no. That is not the point. Everyone is eternal. Acyutananda: So how can one be more eternal than... Prabhupada: As God is eternal, so you are also eternal. Acyutananda: Then why the distinction...? Prabhupada: But because you have accepted this material body, you are foolishly thinking that you are not eternal. Otherwise, as God is eternal, you are also eternal. Acyutananda: Then why should one be distinguished from another if they are both eternal? Prabhupada: Just like the sun distinguished from the sunshine, but qualitatively heat and light is there. But because sunshine is there, you cannot say sun is there. That you cannot say. Mat-sthani sarva-bhutani naham tesv avasthitah [bg. 9.4]. Clearly said. Kesavalal Trivedi: I think, Swamiji, you explained this, and I could draw rationality from it, that "I am isa, but not I am sarvesa. I am atman but not Paramatman." Prabhupada: Yes. Kesavalal Trivedi: "I am amsa but not Paramamsa." Prabhupada: That is explained in other.... You have to take reference. Isvarah paramah krsnah [bs. 5.1]. I am also isvarah. That I explained so many times. But that does not mean I am paramesvara. Paramesvara is Krsna. What is this building? Hm? Acyutananda: This is more of that Christian... Prabhupada: Huh? Acyutananda: Same seal as the Christian... Tamala Krsna: What about that? Acyutananda: This is a mosque. Kesavalal Trivedi: Aham brahmasmi I was not able to explain till I heard Swamiji on the first day at Rajeswara in Mandapur.(?) That fits in. Otherwise Mayavadins, "All right, but Sankaracarya saying, aham brahmasmi. Why you say no?" Because so many persons ask me question. And when I was confronted, I was not able to say that. But the way the mukti was defined, mukti, yes, and in the lecture, and isa, sarvesa, all those things -- atma, Paramatma, amsa, Paramamsa -- there I found that it can be explained. Because so many persons, they ask in public meeting like Lions Club, where we take up these topics. Then we feel at our wit's end. But now I think I can explain them. Prabhupada: So that day my explanation was all right? Kesavalal Trivedi: Yes, that is how I feel. And that is what will apply also to Acyutananda Swami's question also, I think. Acyutananda: No, I'm just fencing. Kesavalal Trivedi: No, no, that's all.... I know. Acyutananda: So Durga is higher than Visnu because Visnu required Durga to awaken Him from the yoga-nidra to kill Madhu and Kaitabha. So she controls Him. Prabhupada: Yes, if I ask my servant that "You ask me to get up at seven o'clock," that does not mean.... (laughter) Kesavalal Trivedi: No, some of these things we could not follow. As a matter of Madhu-Kaitabha-vadha, I have read it several times.... (end) >>> Ref. VedaBase => Morning Walk -- January 3, 1976, Nellore

<CENTER>CAITANYERA-SIMHERA </CENTER> <CENTER> </CENTER> <CENTER>Caitanyera-simhera</CENTER><CENTER>nava-dvipe avatara</CENTER><CENTER>simha-griva, simha virya</CENTER><CENTER>simhera-hunkara</CENTER> <CENTER>Sei simha vasuk jivera</CENTER><CENTER>hrdaya-kandare</CENTER><CENTER>kalmasa-dvirada nase</CENTER><CENTER>yanhara hunkare</I></CENTER> "Thus the lionlike Lord Caitanya has appeared in Navadvipa. He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion. May that lion be seated in the core of the heart of every living being. Thus with His resounding roar may He drive away one's elephantine vices." Sri Caitanya-caritamrta Adi-Lila, 3.30-31 (1) The divine appearance of Sri Krsna Caitanya Mahaprabhu is celebrated on the full moon of the month of Phalguna (February-March). This is the most auspicious day for all Gaudiya Vaisnavas. It is the most sacred and special festival to glorify the appearance in this world of the Supreme Personality of Godhead, Sri Krsna Caitanya. According to Srila Rupa Goswami, the Rasa-Acarya of the Gaudiya Vaishnavas, and many other exalted authorities, Sri Krsna Caitanya Mahaprabhu is one other than the Supreme Personality of Godhead Sri Krsna, who incarnates in the form of a devotee, to enjoy rasa. Srila Krsna dasa Kaviraja describes in the Sri Caitanya- caritamrta, that Sri Sri Radha and Krsna are one divine self, or one and the same, but they have taken two bodies. Both Radha and Krsna constantly enjoy each other, and taste the pleasures of divine love. radha-krsna eka atma dui deha dhari' anyonye vilase rasa asvadana kari Caitanya-caritamrta Adi-lila 4.56 To taste this divine mellow, Sri Sri Radha-Krsna have appeared in one body, as Sri Krsna Caitanya Mahaprabhu, who appeared in Mayapura Dhama. <CENTER>PREDICTION OF SRI CAITANYA MAHAPRABHU'S APPEARANCE IN THE VEDAS</CENTER> The appearance of Lord Sri Caitanya Mahapabhu, the Yuga-Avatara is described in the sacred Vedas. Sri Caitanyopanisadi: jahnavi-tire navadvipe golokakhye dhamni govindo dvi-bhujo gaurah sarvatma maha-puruso mahatma maha-yogi tri-gunatitah sattva-rupo bhaktim loke kasyatiti. tad ete sloka bhavanti. In the Sri Caitanya Upanisad, text 5: "The Supreme Personality of Godhead, Govinda, the supreme enjoyer, whose form is transcendental, who is beyond the touch of the three modes of material nature, and who is all pervading Supersoul residing in the-hearts of all living entities, will appear again in the Kali-age. Appearing as the greatest devotee, the Supreme Personality of Godhead will assume a two-armed form of golden complexion in His abode of Goloka Vrindavana manifested on the bank of the Ganga at Navadvipa. He will disseminate pure devotional service in the world. This incarnation of the Lord is described in the following verses." (2) <CENTER>IN WHAT COLOR WILL THE LORD APPEAR IN THE KALI-YUGA, AND WHAT WILL HE DO?</CENTER> eko devah sarva-rupi mahatma gauro rakta syamala-sveta-rupah caitanyatma sa vai caitanya-saktir bhaktakaro bhakti-do bhakh-vedyah "The Supreme Personality of Godhead, who is the master of all transcendental potencies, and who may be known only by devotional service, [bhakti vedyah] appears in innumerable transcendental forms. He has appeared in red, white and black complexions, [gauro rakta syamala sveta rupah] and He will also appear in the golden form of Sri Caitanya Mahaprabhu. He will assume the role of a perfect devotee [bhakta akarah] and He will teach the conditioned souls the path of pure devotional service [bhakti dah]. Sri Caitanya Upanisad text 6. (3) <CENTER>WHAT IS THE NATURE OF THE FORM OF LORD CAITANYA AND HOW IS HE UNDERSTOOD?</CENTER> namo vedanta vedyaya krmaya paramatmane sarva caitanya rupaya caitanyaya namo namah (4) I offer my respectful obeisances unto Him, who is understood by Vedanta [namo vedanta vedvaval, who is Lord Krsna [Krsnaya], the Supersoul [paramatmane], whose form is fully transcendental and conscious of everything [sarva-caitanya-rupaya]. We offer our humble obeisances again and again. [Caitanyaya namah namah] <CENTER>WHAT IS THE RESULT OF UNDERSTANDING THE DIVINE POSITION OF SRI CAITANYA MAHAPRABHU?</CENTER> vedanta vedyam purusam puranam caitanyatmanam visva-yonim mahantam tam eva viditva' mrtyum eti nanyah pantha vidyatetyanaya "Knowing Him who is the object of knowledge in the Upanisads, the oldest person, the embodiment of consciousness, the source of the universe and the greatest of all, one crosses over death. There is no other path for going there." Sri Caitanya Upanisad text 8. (5) <CENTER>WHAT WILL SRI CAITANYA MAHAPRABHU DO IN THIS INCARNATION ?</CENTER> sva-nama mula-mantrena sarvam hladayati vibhuh (6) The Supreme powerful [vibhuh] Lord Sri Krsna Caitanya appears in His golden form, and He will fill the universe with bliss [hladayati] by the chanting of His own holy names [sva-nama-mula-mantrena]. <CENTER>WHICH MANTRA WILL THIS YUGA AVATARA CHANT?</CENTER> sa eva mula-mantra japati harir iti krsna iti rama iti. (7) Sri Krsna Caitanya will chant the maha-mantra comprised of the divine names of Hari, Krsna and Rama. i.e., Hare Krsna Hare Krsna Krsna Krsna Hare Hare. Hare Rama Hare Rama Rama Rama Hare Hare. Sri Cartanya Upanisad text 10. <CENTER>IS THERE ANY SPECIFIC REFERENCE IN THE VEDAS AS TO WHEN IN THIS YUGA- AVATARA SRI KRSNA CAITANYA WAS SCHEDULED TO APPEAR?</CENTER> atharva-vede-purusa-bodi'ny-upanisad saptame gaura-varna-visnor ity aena sva-saktya caikyam etya pratar avatirya saha svaih sva-manum siksayati. In the Atharva-Veda Purusa-Bodini-Upanisad, it is said: "In the seventh manvantara, in the beginning of the Kali-Yuga, the Supreme Personality of Godhead will, accompanied by His own associates, descend in a golden form to the earth. He will teach the chanting of His own names." ( 8 ) <CENTER>DOES LORD CAITANYA APPEAR IN EVERY DAY OF LORD BRAHMA?</CENTER> Just like the original Personality of Godhead, Lord Sri Krsna does appear once in every day of Lord Brahma. Srila Prabhupada once explained in Melbourne, Australia, in answer the question of how long it would be before Lord Krsna would come to this planet again in His physical form, that Krsna would come again after 8 billion, 600 milion years. Devotee: How long do you say it is before Krsna comes to this planet again in His physical form? Srila Prabhupada: Now, calculate, I have already given the duration of one day, twelve hours, of Brahma means 4,300,000 years multiplied by one thousand....the eight billion. Paramahamsa: 600,000,000. Srila Prabhupada: So Krsna comes after this period In one day, after one day of Brahma, He appears. Devotee: Srila Prabhupada, does Lord Caitanya Mahaprabhu also appear every day of Brahma? Srila Prabhupada: Yes, following Krsna. Krsna comes in the Dvapara-Yuga. There are four sets of yugas: Sattva, Treta, Dvapara, Kali. So Krsna come at the end of Dvapara-Yuga, and Caitanya Mahaprabhu comes in the Kali-Yuga so almost the same year, same circulation... Similarly, Krsna appears in rotation in this universe after so many years, eight billion years. So next He goes to another universe....(9) <CENTER>WHEN EXACTLY DOES HE COME IN THE KALI-YUGA, AND WHERE DOES HE SPECIFICALLY APPEAR AND WHAT WILL HE DO?</CENTER> itotham krta sannyaso'vatarisyami sa-guno nirvedo niskamo bhu-girvanas tira-atho' lakanandayah kalau catuh-sahasrabdhopari panca-sahasrabhyantare gaura-varno dirghangah sarva-laksana-yukta isvara- prarthito nija-rasasvado bhakta-rupo misrakhyo vidita-yogah syam. In the Atharva Veda, the Supreme Person says: I will descend on the earth after the passage of four thousand years in the Kali-Age, [kalau catuh sahasrabdhopari] and before the passsage of five thousand years [panca sahasra abhyantare]. I will come on the earth on the bank of the Ganges, [tira-sthah alakanandayah]. I will be a tall and saintly Brahmana devotee. I will have all the auspicious symptoms of an exalted person [dirghangah sarva-laksana-yuktah]. I will exhibit renunciation. I will have all auspicious signs. I will be a devotee, practicing bhakti yoga. I will taste the rasa of My own devotional service. tathaham krta sannyaso bhu-girvano 'vatarisye tire'lakanandayah punah punah isvara-prarthitah sa- parivaro niralambo nirdhuteh kali-kalmasa-kavalita- janavalambanaya. (11) In the Sama Veda, the Supreme Lord says: I shall come to the earth, accompanied by My associates, in a place by the bank of the Ganges. I will advent to save the people who are afflicted and devoured by the sins of the age of Kali. I will manifest as an avadhuta Brahmana sannyasi. <CENTER>WHAT IS THE NAME OF THE PLACE WHERE THE SUPREME LORD APPEARS?</CENTER> The Chandogya Upanisad describes the place of advent of the Supreme Lord Sri Krsna Caitanya. This is explained by Srila Sacidananda Bhaktivinoda Thakura, in the Sabadvipa Dhama Mahatmya (text 5): tan-madhye daharam saksan mayapuram itiryate tatra vesma bhagavatas caitanyasya paratmanah tasmin yas tv antarakaso hy antardvipah sa ucyate (12) The spiritual city in the shape of a lotus has the abode of Sri Mayapura as its heart. Sridhama Mayapura is the divine abode of Lord Caitanya, the Supreme Personality of Godhead. In the middle of Mayapura is the place called Antardvipa. <CENTER>ARE THERE ANY OTHER RELEVANT SCRIPTURAL REFERENCES IN THE VEDAS DESCRIBING THE APPEARANCE OR QUALITIES OF SRI KRSNA CAITANYA MAHAPRABHU?</CENTER> The Svetasvatara Upanisad (6.7) describes the qualities of the Supreme Personality of Godhead, Lord Caitanya: tam isvaranam paramam mahesvaram tam devatanam paramam ca daivatam patim patinam paramam parastad vidama devam bhuvanesam idyam "O Supreme Lord, you are the Supreme Mahesvara, the worshipable deity of all the demigods and the Supreme Lord of all Lords. You are the controller of all controllers, the Personality of Godhead, the Lord of everything worshipable." (13) mahan prabhur vai purusah sattvasyaisa pravartakah sunirmalam imam praptim isano jyotir avyayah "The Supreme Personality of Godhead is Mahaprabhu, who disseminates transcendental enlightenment. Just to be in touch with Him is to be in contact with the indestructible brahmajyoti. " (Svetasvatara Upanisad 3.12) (14) Thus it is clearly established from the writings of the great Acaryas of the Gaudiya-parampara, that Sri Krsna Caitanya Mahaprabhu is the Supreme Personality of Godhead Himself, whose appearance and birthplace were predicted and whose activities were also foretold. <CENTER>DID THE SRIMAD-BHAGAVATAM, THE FOREMOST OF ALL VEDIC LITERATURES PREDICT THE APPEARANCE OF LORD CAITANYA MARAPRABHU?</CENTER> In the seventh canto of the Srimad-Bhagavatam, Prahlada Maharaja directly hints at the hidden nature of the Supreme Lord's appearance. Because the Supreme Lord is also called Tri-Yuga, or one who appears in only three yugas (satya, dvapara, treta), He is sometimes said to appear in a concealed form, in the age of Kali. channah kalau yad abhavas tri-yugo'tha sa tvam (Srimad Bhagavatam 7.9.38) <CENTER>ARE THERE ANY MORE DIRECT REFERENCES IN THE SRIMAD BHAGAVATAM, THAN THE ABOVE REFERENCE?</CENTER> In the tenth canto of the Srimad Bhagavatam, chapter eight, Gargamuni the family priest of Nanda Maharaja, explains that the young boy Sri Krsna has three colors - white, red and yellow - when He appears in His transcendental form in different ages. In the current incarnation of Krsna, He has appeared ...as black. asan varnas trayo hy asya grhnatotnvyugam tanuh suklo raktas tatha pita idanim krmatam gatah (Srimad-Bhagavatam 10.8.13) (15) Srila Krsna dasa Kaviraja, the celebrated author of the Sri Caitanya-caritamrta, explains that the three colors of white, red and yellow are the three bodily colors which the Supreme Lord assumes in the ages of Satya, Treta and Kali respectively. sukla rakta pita-varna—ei tina dyuti satya-treta-kali-kale dharena sri-pati (16) The Bhagavatam explains in the conversation between Karabhajana Muni and King Nimi, that in the Dvapara-Yuga, the Supreme Lord, the Personality of Godhead appears in a blackish form [Dvapare bhagavan syamah]. He has a yellow dress and carries His own weapons [pita-vasa-nija-ayudhah]. He is beautified with the mark of Srivatsa and the Kaustubha jewel [sri vatsa-adibhih ankais ca laksanaih]. This is the actual description of His characteristics [upalaksitah]. (17) The great sage continues his instruction to King Nimi by saying that people in general in the age of Dvapara-Yuga worshiped the Lord of the Universe [iti dvapara urvisam stuvanti jagad isvaram]. In the age of Kali, they worshipped the Supreme Person by the regulation of the scriptures [tantra vidhana]. (18) krma varnam tvisakrmam sangopangastra parsadam yajnaih sankirtana prayair yajanti hi sumedhasah "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the holy name of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His associates, servants, weapons and confidential companions." (19) <CENTER>HOW DOES THIS VERSE REFER TO THE ADVENT OF LORD CAITANYA, SINCE HIS NAME IS NOT DIRECTLY MENTIONED THERE?</CENTER> Just as the symptoms and characteristics of the various previous incarnations are mentioned in the scriptures, similarly the symptoms of the appearance of Lord Caitanya Mahaprabhu are described. Krsna-varnam indicates that He belongs to the category of Krsna. Krsna varnam also means one who constantly repeats and sings the name of Krsna. The main business of Sri Caitanya Mahaprabhu was the chanting of the holy name of Krsna. Thus the words Krsna varnam and Krsna Caitanya are equivalent. Srila Krsna dasa Kaviraja Goswami has elucidated the two meanings of the words Krsna varnam by stating: Krsna ei dui varna sadayanra mukhe athava krmake h'nho varne nija sukhe (20) Lord Caitanya Mahaprabhu always sings the two syllables Krs-na [Krsna ei dui varna sada yanra mukhe], or He always relishes great transcendental pleasure while describing Lord Krsna [athava krmake tinho varne nija-sukhe]. <CENTER>IS THERE ANY HINT OR EXPLANATION OF HIS BODILY CHARACTERISTICS?</CENTER> His bodily complexion is not black [tvisa akrsnam]. Lord Caitanya appeared in a very light, golden like complexion. His complexion was yellow [akrma-varane kahe pita-varana] (21). Sri Caitanya Mahaprabhu was very beautiful. Sri Caitanya Mahaprabhu is often described as Gaurasundara. Gaura means fair and Sundara means beautiful. Sometimes He is also called Gauranga or one who has a very fair complexion. <CENTER>SRILA RUPA GOSWAMI PRABHUPADA'S DESCRlPTION OF THE BODILY COLOR OF SRI CAITANYA MAIIAPRABHU</CENTER> Srila Rupa Goswami Prabhupada was one of the chief associates of Sri Caitanya Mahaprabhu. He was personally trained by Mahaprabhu Himself in the science of Bhakti both in Puri-Dhama and Prayaga. He personally witnessed many intimate pastimes of Lord Caitanya at Jagannatha Puri. In his Stava- Mala, Caitanya-Astakam, He vividly describes the bodily color of Sriman Mahaprabhu. kalau yam vidvamsah sphutam abhiyajante dyuti-bharad akrmaneam krsnam makha vidhibhir utkirtanamayaih (22) In the age of Kali [kalau], great scholars [vidvamsah] worship Lord Krsna by performing the sankirtan [makha-vidhibhih utkirtanamayaih]. Lord Krsna is now non-blackish [akrma-angam], because of the feelings of ecstatic love of Srimati Radharani. This is the actual description of His bodily hue. Srila Kaviraja Goswami elucidates the above verse of Rupa Goswami: pratyaksa tanhara tapta-kancanera dyuti yanhara chataya nase aNnana tamastati (23) Anyone can vividly see the golden complexion of Lord Caitanya [tapta kancanera dyuti]. This beautiful golden color dissipates the darkness of ignorance. Thus, the meaning of the words 'tvisa akrmam' has been explained by the great acaryas, Srila Rupa Goswami Prabhupada and Srila Krsna Dasa Kaviraja Goswami. <CENTER>DID HE COME WITH ASSOCIATES OR INTIMATE COMPANIONS?</CENTER> Lord Caitanya is always accompanied by His associates. His main associates are Lord Nityananda, Advaita Acarya, Srivasa, Gadadhara, Haridasa Thakura, etc. Whenever Lord Caitanya was present, they would assemble around Him and engage in Sankirtana. So in the incarnation of Lord Caitanya He comes with His soldiers and His associates [Caitanya-Krsnera sainya anga-upange]. (24) Thousands upon thousands of persons would come and participate in the congregational chanting of the Hare Krsna Maha Mantra. sangopangastra parsadam (sa-anga upa-anga parsadam) Thus, Sri Krsna Caitanya Mahaprabhu's characteristics and symptoms are described [krsna- varnam], and His bodily color is indicated [tvisa- akrsnam]. This famous verse from the Srimad- Bhagavatam also indicates that the incarnation for this age would also advent with His associates [sa- anga upanga astra parsadam]. The word anga is defined as a bodily limb [anga sabde amsa] (25) and it is also sometimes called a part. A part of a limb [angera avayana] is defined as a partial part [upanea vyakhyana]. (26) Krsna dasa Goswami also defines the word anga as referring to a plenary portion. Such divine portions are full of knowlege and bliss [saba cid ananda maya]. (27) Sri Advaita Prabhu and Sri Nityananda Prabhu are the angas or plenary portions of Sri Caitanya Mahaprabhu [advaita nityananda-caitanyera dui anga]. They are the angas (limbs) of Sri Caitanya. The sub-parts of these two limbs are called the upangas or the constituent parts of the two major limbs. (28) <CENTER>HOW IS THIS YUGA-AVATARA OR INCARNATION OF THE AGE OF KALI-YUGA TO BE WORSHIPPED?</CENTER> This form of the Personality of Godhead, Sri Caitanya, is meant to be worshipped by the intelligent class of men [yajanti hi su-medhasah]. The word su means very good and medhasah means one who is intelligent, one who has good brain substance. (29) Sri Caitanya Mahaprabhu is the propounder, also sometimes called the initiator, of the sankirtana movement of congregational chanting of the Divine Name of Krsna [sankirtana pravartaka Sri Krsna Caitanya]. Anyone who worships Lord Caitanya through the medium of sankirtana is fortunate [sankirtana yajne tanre bhaje sei dhanya] . (30) Anyone who worships Lord Caitanya, by making a sacrifice of His life, wealth, time, and intelligence and words is very fortunate and is recognized by the Lord and gets the blessings of Sri Krsna Caitanya Mahaprabhu. <CENTER>HOW DO THE SIX GOSWAMIS EXPLAIN THIS FAMOUS VERSE?</CENTER> Srila Jiva Goswami Prabhupada has commented upon verse Krsna varnam tvisakrsnam, in the introduction of his Bhagavata-Sandarbha. He composed the famous verse antah krsnam bahir gauram. antah krmam bahir gauram darsitangadi vaibhavam kalau sankirtanadyaih sma krma-caitanyam asritah "I take shelter of Lord Sri Krsna Caitanya Mahaprabhu, who is outwardly of a fair complexion but is inwardly, Krsna Himself. In this age of Kali, He displays His expansions [His angas and upangas] by performing congregational chanting of the holy name of the Lord." (31) Srila Prabhupada explains the meaning of the above verse. "He [srila Jiva Goswami ] has placed the verse from Srimad-Bhagavatam quoted in text 52 (krsna varnam tvisakrmam ...) as the auspicious introduction to his Bhagavata-Sandarbha or Sat-Sandarbha. He has composed this text (81), which is, in effect an explanation of the Bhagavatam verse of the same work. The verse from Srimad-Bhagavatam was enunciated by Karabhajana, one of nine great sages, and it is elaborately explained by the Sarva- Samvadini, Jiva Goswami's commentary on his own Sat-Sandarbha. Antah-Krsna refers to one who is always thinking of Krsna. This attitude is a predominant feature of Srimati Radharani. Even though many devotees always think of Krsna, none can surpass the Gopis, among whom Radharani is the leader in thinking of Krsna. Radharani's Krsna consciousness surpasses that of all other devotees. Lord Caitanya accepted the position of Srimati Radharani to understand Krsna; therefore He was always thinking of Krsna in the same way as Radharani. By thinking of Lord Krsna, He always overlapped Krsna. Sri Krsna Caitanya, who was outwardly very fair, with a complexion like molten gold, simultaneously manifested His eternal associates, opulences, expansions and incarnations. He preached the process of chanting Hare Krsna, and those who are under His lotus feet are glorious." (32) <CENTER>ARE THERE OTHER VERSES FROM THE SRIMAD-BHAGAVATAM WHICH GLORIFY OR INDICATE THE DIVINE APPEARANCE OF SRI CAITANYA MAHAPRABHU?</CENTER> Yes, there are two other verses often cited by Srila Prabhupada and the previous acaryas. dhyeyam sada paribhava-ghnam abhista-doham tirthaspadam siva-virinci-nutam saranyam bhrtyarti-ham pranata-pala bhavabdhi-potam vande maha purusa te caranaravindam "O protector of those gone to you for refuge! O Supreme Lord! I bow to Your lotus feet Which are always fit to be meditated upon without the least restrictions of time and place, which destroy all impediments like, karma, jnana, yoga to the practice of unalloyed devotion to you, Which are the wish wielders, and holy because of their being the resort of the holy river Ganga, Which are ever being extolled by Siva and Brahma, Which are the fittest sanctuary to be sought after by all, Which destroy the acutest distress of their servants and Which are the ship to cross this ocean of wordliness." (33) tyaktva su-dustyajya-surepsita-rajya-laskhmim dharmistha arya-vacasa yad agam-aranyam maya-mrgam dayitayepsitam anvadhavad vande maha-purusa te caranaravindam (34) We offer our respects and humble obeisances unto the lotus feet of the Supreme Lord, [vande maha purusa te carana aravindam] Who left his household life, [tyaktva sudustyajya] leaving His adorable consort, who is worshipped even by the demigods. He went to the forest [yad agad aranyam] to deliver the fallen souls, who are under the influence of the material energy [maya-mrgam]. Sri Caitanya Mahaprabhu has a very young and beautiful wife, Sri Lakshmi Devi, and His mother, Sri Sacidevi, was very affectionate. At the age of 24 years old, He took the order of sannyasa and left home to go and preach. By examining His characteristics, the great Acaryas have pointed out that Sri Caitanya Mahaprabhu is described in those verses of the Bhagavatam. <CENTER>DO OTHER MAJOR VEDIC LITERATURES ALSO DESCRIBE CHARACTERISTICS OF THE ADVENT OF SRI CAITANYA?</CENTER> Krsna dasa Kaviraja Goswami has cited a verse from the Maha-Bharata (Dana-Dharma, Visnu- Sahasra-Nazna Stotra) to point out the divine characteristics of Sriman Mahaprabhu's appearance. suvarna varna hemango varangas candanangadi sannyasa krt-chamah santo nistha santi parayanah (35) In His early activities Lord Caitanya comes as a householder. He has a golden complexion [suvarna varnah]. His limbs are very beautiful [vara-anga] and are smeared with sandalwood pulp [candana- angadi]. He has the appearance of molten gold [hema-anga]. The Supreme Lord Caitanya accepts the renounced order of life [sannyasa-krt]. He is fully sense-controlled or equipoised [sama], and is completely peaceful [santa]. He is completely fixed in the chanting of the holy name of Lord Krsna, [nistha]. He is the highest abode of devotion and transcendental peace. He silences the mayavadi impersonalists [nistha santi parayanah]. Srila Prabhupada has explained that Sripada Baladeva Vidyabhusana has written a Gaudiya Vaishnava commentary on the Visnu-Sahasra-Nama, called the namartha sudhabhidha, in which he has explained the meaning of the relevant verses from the Sahasra-Nama. <HR SIZE=2 length="40%"> Note: The above verse cited from the Sri Caitanya- Caritamrta (CC Adi-Lila 3.49) is actually cited from 2 different verses of the Visnu-Sahasra-Nama. The first part of the text, 'suvarna varna hemango varangas candangadi' is from text 79 of the Visnu-Sahasra-Nama (suvarna varna hemango varangas candanangadi-viraha visamah sunyo ghrtasir acalas calah.) The second part of the text cited in the Caitanya-Caritamrta (sannyasa-krt samah santo nistha santi parayanah) is from text 62 of the Visnu- Sahasra-Nama. The full text [62] is trisama samagah sama nirvanam bhesajam bhisak—sannyasa krt chamah santo nistha sanah parayanam. <HR SIZE=2 length="40%"> In this famous commentary he states that Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead. This is supported by evidence from the Vedic Upanisads. The sanskrit words suvarna-varna indicate one who has gold-like complexion. The vedic text to support this point is: yada pasya pasyate rukma-varnam kartaram isam purusam brahma-yonim (36) The words rukma-varnam kartaram isam refer to the Supreme Person [sri Caitanya] who has a complexion like molten gold. <CENTER>WHAT ARE SOME OF THE DESCRIPTIONS OF LORD CAITANYA'S BODILY FEATURES ACCORDING TO SOME OF THE GREAT DEVOTEES PRESENT AT THE TIME?</CENTER> Srila Sarvabhauma Bhattacarya, one of the foremost disciples of Sri Caitanya Mahaprabhu in Jagannatha Puri, composed an entire series of prayers describing in detail the various features of Sri Caitanya Mahaprabhu, called Sri Gauranga-Prati- Anga-Varnanakhya-Stava-Rajah, or the King of Prayers, proclaiming the glory of each limb of Sri Gauranga. Let us carefully present a few of these divine gems. Lord Caitanya's bodily luster. Srila Sarvabhauma Bhaffacarya has described the complexion of Sri Caitanya Mahaprabhu's body. tapta hema dyutim vande kali-krsnam jagad-gurum caru-dirgha-tanum srimac chaci-hrdaya-nandanam I worship Lord Krsna, the spiritual master of the universe, who appears in the age of Kali with a luster like molten gold. His body is beautiful and tall. He is like molten gold, and He is the delight of the son of Sacidevi. (37) Srila Prabodhananda Sarasvati Thakura also describes Sri Caitanya Mahaprabhu's golden complexion. ananda lilamaya vigrahaya hemabha-divya-cchavi-sundaraya "O Lord Caitanyacandra, O Lord whose form is full of blissful pastimes, O Lord whose complexion is as splendid as gold..." (38 ) Srila Krsna Dasa Kaviraja Goswami similarly describes Lord Caitanya. tapta hema sama kanti prakanda sarira "...the luster of His expansive body resembles molten gold..." (39) Prabodhananda Sarasvati also further describes Sri Caitanya's golden complexion. svayam devo yatra-kanaka-gaurah karunaya (40) His complexion is as fair as molten gold. Sri Caitanya's beautiful hair. lasan-mukha-lata-naddha caru-kuncita-kuntalam "His lovely curling locks are interwoven with creepers of glistening pearls..." Sri Caitanya's shoulders and chest. Prabhodananda Sarasvati Thakura describes the shoulders of Mahaprabhu. simha skandham... "May Lord Caitanya, whose shoulders are like a lion..."(42) Srila Krsna dasa Kaviraja Goswami also points out the nature of Sri Caitanya's shoulders and voice. simha griva simha-virya simhera hunkara "He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion." (43) Sri Caitanya's arms. ajanulambita-bhuja (44) His arms reach all the way to his knees. ajanulambita bhuMau kanaka vadatau (45) Their arms ( Lord Caitanya and Lord Nityananda ) reach all the way to their knees. kankanangada-vidyoti- janu-lambi-bhaja-dvayam "....His two arms, glittering with bracelets and bangles, extend down to His knees." (46) Sri Caitanya's face. prema-pravaha-madhura raktotpala-vilocanam h la-prasuna-susnigdha- nutanayata-nasikam (47) His beautiful eyes are just like reddish lotus flowers. They are most beautiful, just like lakes of Krsna Prema. His nose is arched and is resplendent just like the sesame flower. Sri-ganda-mandollasi- ratna-kundala-manditam savya-karna-suvinyasta- sphurac-caru-sikhandakam (48) His cheeks are round and they shine brilliantly. He wears jewelled earrings. He has a peacock feather placed near His left ear. madhura-sneha-susnigdha praraktadhara-pallavam isad-danturita-snigdha sphuran-mukta-radoijvalam (49) His lips are tender and very lustrous. They resemble reddish blossoming flowers. He reveals his pearl-like teeth out His kindness. <CENTER>DESCRIPTION OF LORD CAITANYA'S FUTURE ADVENT IN OTHER VEDIC AND PURANIC LITERATURES</CENTER> Prediction of His advent as a sannyasi. aham eva kvacid brahman sannyasa asramam asritah hari bhaktim grahayami kalau papa-hatan naran (50) In the Upa-Puranas, the Supreme Personality of Godhead, Lord Sri Krsna speaks to Srila Vyasadeva: O Brahmana, I occasionally take the Sannyasa Asrama [sannyasa asrama asritah] in an attempt to bring the fallen people of Kali Yuga to take up the path of Bhakti or devotional service to Lord Krsna [hari bhaktim grahayami]. Prediction of His advent in the form of a brahmana. aham eva dvija-srestho nityam pracchanna-vigrahah bhagavad-bhakta-rupena lokam raksami sarvada (51) In the Adi-Purana and in the Narada Purana, the Supreme Person says: I shall advent in the form of a Brahmana devotee [aham eva dvija-srestho] and I shall hide my factual identity [prachanna vigrahah]. I shall deliver all the worlds [lokam raksami sarvada]. Prediction of His actual time of incarnation. kalina dahyamanam uddhararaya tanu-bhrtam janma prathama sandhyayam bhavisyati dvijalaye (52) In the Kurma-Purana, it is stated: The Supreme Person will appear in the first part of the age of Kali [janma prathama sandhyayam]. He will appear in the home of a Brahmana [bhavisyati dvijalaye], to save the embodied conditioned souls [uddharaya tanu-bhrtam] burning in the troubles of Kali-Yuga. Description of the purpose of Sri Caitanya's incarnation. kalina dakyamananam paritranaya tanu-bhrtam janma prathama sandhyayam karisyami dvijatisu (53) In the Garuda-Purana, the Supreme Person says: In the first part [prathama sandhya] of the age of Kali, I will come among the brahmanas [karisyami dvijatisu] to save the fallen souls,[paritranaya tanu- bhrtam] who are being burned by the troubles of the age of Kali [kalina dahyamananam]. Prediction of the name of His mother and the actual name of His future birthplace. aham purno bhavisyami yuga-sandhyau visesatah mayapure navadvipe bhavisyami saci sutah (54) In the Garuda-Purana, the Supreme Lord says: I will take birth as the son of Saci [bhavisyami saci sutah], in Navadvipa-Mayapura [mayapure navadvipe]. I will come in my complete spiritual form in the first part of Kali-Yuga. Prediction of the name of His future first wife and His future assumption of the sannyasa order. kaleh prathama sandhyayam lakshmi- kanto bhavisyati daru-brahma-samipa-sthah sannyasi gaura-vigrahah (55) In the same Garuda-Purana, it is Also stated: In the first part of Kali-Yuga, the Supreme Personality of Godhead will come in a gold-like form. First He will become the husband of Lakshmi [srimati Lakshmi Devi, Lord Caitanya's first wife]. Then He will become a sannyasi, near Lord Jagannatha who will appear in a divine wooden form. Prediction of the bodily color of Sri Caitanya and the nature of His future activities. satye daitya-kuladhi-nasa-samaye simhordhva-martyakrtis tretayam dasa-kandharam paribhavan rameti namakrtih gopalan paripalayan vraja-pure bharam haran dvapare gaurangah priya-kirtanah kali-yuge caitanya-nama prabhuh In the Nrsimha-Purana, it is said: "The Supreme Personality of Godhead who in the Satya-Yuga appeared as a half-man, half-lion to cure a terrible disease that had ravaged the daityas, and who in the Treta-Yuga appeared as a person named Rama [Lord Ramacandra], a person who defeated the ten- headed Demon Ravana, and who in the Dvapara- Yuga removed the earth's burden, and protected the Gopa [cowherd men] people of Vraja-pura, will appear again in the Kali-Yuga. His form will be golden, He will delight in chanting the Lord's holy names, and His name will be Chaitanya." (56) Prediction of the future advent of Sri Caitanya by His direct name. yatrayogesvarah saksad yogi-cintyo janardanah caitanya vapur aste vai sandranandatmakah (57) In the Padma-Purana, it is said: The Supreme Personality, Janardana, who is the object of the yogis' meditation [yogi-cintyo- janardanah], who saves the devotees from various sufferings, and who is the master of all yogic practices [yogesvarah], who is always full of divine transcendental ecstasy and bliss [sandra-ananda- atmakah], will advent in His own divine form of Sri Caitanya [Caitanya-vapah]. Description of the tune and place Sri Caitanya's future advent. kaleh prathama-sandhyayam gaurangotham mahi-tale bhagirathi-tate ramye bhavisyami saci-sutah (58) In the Padma-Purana, the Supreme Personality of Godhead Himself states: I shall appear on this earth [mahi-tale] in the first part of Kali-Yuga [kaleh prathama sandhyayam] in a beautiful place on the bank of the Bhagirathi [bhagirathi-tate ramye]. I shall have a golden form [gaurangah], and I shall take birth as the son of Saci [bhavisyami saci-sutah]. Prediction of the purpose of Sri Caitanya's advents. aham eva kalau vipra nityam prachanna-vigrahah bhavavad-bhakta-rupena lokan raksami sarvada (59) In the Narada-Purana, the Supreme Personality of Godhead says: O Vipra, in the age of Kali, I will come disguised [nityam prachanna vigraha] as a devotee [bhagavad- bhakta-rupena] and I will save all the worlds [lokan raksami sarvada]. Prediction of His mother's name and the nature of His specific preaching method [sankirtana]. divija bhuvi jayadhvam jayadhvam bhakta rupinah kalau sankirtana rambhe bhavisyami saci-sutah (60) The Supreme Personality of Godhead states in the Narada-Purana: O Divija (demigods), please come and advent as devotees on this earth [bhuvi jayadhvam jayadhvam] in the age of Kali-Yuga. I will incarnate as the son of Saci [bhavisyami saci-sutah] to inaugurate the congregational chanting of the name of Krsna [kalau sankirtana arambhe]. Prediction of the revelation of Sri Caitanya's form. kaleh prathama sandhyayam gaurangotham mahi-tale bhagirathi-tate bhumni bhavisyami saci-sutah (61) In the Brahma-Purana, the Supreme Personality of Godhead says: I will reveal my eternal golden form [gaurangotham mahi-tale] in the first part of Kali- Yuga [kaleh prathama sandhyayam]. I will advent on the earth on the bank of the Bhagirathi [bhagirathi- tate bhumni]. Prediction of the future sannyasi role and ecstasy of Sri Caitanya. anandasru-kala-roma harsa-purnam tapo-dhana sarve mama eva draksyanti kalau sannyasa-rupinam (62) In the Bhavisya-Purana, the Supreme Lord says: O austere sage, you should know that in the age of Bali, everyone will see my transcendental form as a sannyasi [kalau sannyasa rupinam]. I will be exhibiting symptoms of ecstasy like shedding tears of bliss and hairs standing in ecstasy [anandasru-kala-roma- harsa-purnam]. Prediction of the color of Sri Caitanya and the nature of His future associates. prasantatma lamba-kanthas gaurangas ca suravrtah (63) In the Agni-Purana, it is said: The Supreme Personality of Godhead will come in a golden form [gaura-anga], full of peace [prasantatma], and a beautiful long neck [lamba-kanthah]. He will be surrounded by many saintly devotees [sura-avrtah]. Note: This is an indirect prediction of the future advent of the members of the Panca-Tattva. Prediction of the characteristics of Sri Caitanya. mundo gaurah su-dirghangas tri-srotas-tira-sambhavah dayaluh kirtana-grahi bhavisyami kalau-yuge (64) In the Matsya-Purana, the Supreme Personality of Godhead says: In the age of Kali, I shall advent [bhavisyami kalau yuge] where the three rivers meet [tri-srotas- tira-sambhavah]. I shall have a shaven head [mundah]. I shall have a golden complexion [gaurah]. I will be very kind and always chant the holy name of Krsna [dayaloh kirtana-grahi]. Prediction of the name of the river where Sri Caitanya will take his birth and other characteristics. suddho gaurah-su-dirghango ganga-tira-samudbhavah dayaluh-kirtana-grahi bhavisyami kalau yuge (65) In the Vayu-Purana, the Supreme Personality of Godhead states: In the age of Kali-Yuga, I shall come [bhavisyami kalau yuge] in a place on the bank of the Ganges [ganga-tira-samudbhavah]. I will be very pure [suddhah], have a fair complexion [gaurah], and be very tall [su-dirghangah] and chant the holy names of Krsna. Prediction that the Supreme Lord will leave Goloka and corne in a golden form. golokam ca parityajya lokanam trana-karanat kalau gauranga-rupena lila-lavanya-vigrahah In the Markandeya-Purana, the Supreme of Godhead declares: "In the Kali-Yuga, I will leave Goloka and, to save the people of the world, I will become the handsome and playful Lord Gaurange." (66) Prediction of one of the purpose of Sri Caitanya's appearance. aham eva dvija-srestho lila-pracurya-vigrahah bhagavad-bhakta-rupena lokan raksami sarvada (67) In the Varaha-Purana, the Supreme Personality of Godhead declares: I shall come as the best of the brahmanas [aham eva dvija-srestha]. I will exhibit many pastimes [lila- pracurya-vigrahah] in the form of a devotee [bhagavad-bhakta-rupena]. I shall deliver the people of the world [lokan raksami sarvada]. Prediction of the name of the mother of Sri Caitanya and His future role as the deliverer of the darkness of Kali-Yuga. kali-ghora-tamas-channat sarvan acara varjitan sacigarbhe ca sambhuya tarayisyami narada (67) In the Vamana-Purana, the Supreme Personality of Godhead declares: O Narada Muni, I will take birth in the womb of Saci [saci-garbhe ca sambhuya]. I shall save the people, who will give up all proper good conduct [sarvan acara varyitan], from the terrible darkness of the age of Kali-Yuga [kali-ghora-tamas-channan]. Prediction of the future advent of Sri Caitanya, His birthtime, His mother, His birthcity, His name and His mission. paurnamasyam phalgunasya phalguni-rksa-yogatah bhavisye gaura-rupena saci-garbhe purandarat svarnadi-tiram asthaya navadvipe janasraye tatra dvija-kulam prapto bhavisyami janalaye bhakti-yoga-pradanaya lokasyanugrahaya ca sannyas-rupam asthaya krsna-caitanya-nama-dhrk tena lokasya nistaras tat kurudhvam mamajnaya dharitri bhavita cabhir mayaiva dvija-dehina (68) In the Vayu-Purana, the Supreme Personality of Godhead says: I shall advent in the month of Phalguna, when the star Phalguni is conjoined with the full moon. I shall incarnate in a golden complexion in the womb of Saci and Purandara Misra. I will be born in the city of Navadvipa,on the Ganges's shore, in a Brahmana's family. I shall take the renounced order of life [sannyasa] and show kindness to the people in general and engage them in Bhakti. I will be known as Sri Krsna Caitanya. All of you should follow My order and deliver the people of the world. I shall appear as a Brahmana. I shall make this earth fearless. Prediction of Sri Caitanya's birthcity, the name of the river close to His birthsite, the name of His rnother, His close associates and their divine roles in His lila, His divine reason for incarnating as well as different narnes by which Sri Caitanya will be known. svarnadi-tiram asritya navadvipe dvijalaye sampradatum bhakti-yogam lokasyanugrahaya ca sa eva bhagavan krmo radhika-prana-vallabhah srsty-adau sa jagannatho gaura asin mahesvari avatirno bhavisyami kalau-nija-ganaih saha saci-garbhe navadvipe svardhuni-parivarite aprakasyam idam guhyam na prakasyam bahir mukhe bhaktavataram bhaktakhyam bhaktam bhakti-pradam svayam man-maya-mohitah kecin na jnasyanto bahir-mokhah jnasyanti mad-bhakti-yuktah sadhavo-nyasinotmalah krmavatara-kale-yah striyo ye purusah priyah kalau te'vatarisyanti sridama-subaladayah catuh-sasti-mahantas te gopa dvadasa balakah Caitanyera Simhera... dharma-samsthapanarthay a viharisyami tair aham kale nastam bhakti-patham sthapayisyamy aham punah gacchantu bhuvi te putrah jayantam bhakta-rupinah dharma-samsthapanam kale kurvantu te mamajnaya krsnas caitanya-gaurango gauracandrah saci-sutah prabhur gauro gaura-harir namani-bhakti-dani me In the Ananta-Samhita, it is said: "To show mercy to the people and give them devotional service, the Supreme Personality of Godhead will appear in a Brahmana's home in Navadvipa by the Ganges's shore. The Supreme Person, Sri Krsna Himself, who is the life of Srimati Radharani, and is the Lord of the universe in creation, rnaintenance, and annihilation, appears as Gaura, O Mahesvari. (69 ). In Kali-Yuga, I will descend to the earth with My associates. In Navadvipa, which is surrounded by the Ganges, I will take birth in Saci-devi 's womb. They who are bewildered by My illusory potency will not understand the great secret of the appearance in this world of Me in My personal form, in My form as the incarnation of devotion, in My form as the incarnation of a devotee, in My form bearing the name of a devotee, in My form as a devotee, and in My form as the giver of devotional service. This secret is not to be revealed to them. Only the saintly, pure, renounced devotees, diligently engaged in My devotional service, will be able to understand Me in these five forms. My dear male and female associates, headed by Sridama and Subala, who came to this world at the time of My advent as Lord Krsna, will come again during the Kali-Yuga. The Gopas will become the sixty-four mahantas and the twelve gopalas. To establish the truth of religion, I will enjoy many pastimes with them. In this way I will again reveal the path of devotional service, which has been destroyed in the course of time. My sons should also descend to the earth, assume the forms of devotees, and, by My order, also work to re-establish the principles of true religion. At this time My names will be: Krsna Caitanya, Gauranga, Gauracandra, Sacisuta, Mahaprabhu, Gaura and Gaurahari. Chanting these names will bring devotion to Me." (70) According to the authoritative statements of the great purva-acaryas [previous authorized bona fide spiritual masters] such as Srila Rupa Goswami Prabhupada, Srila Sanatana Goswami, Srila Jiva Goswami Prabhupada, Srila Krsna dasa Kaviraja Goswami, Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta Saraswati Thakura, and His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the foremost representative of all the Acaryas in the Gaudiya Sampradaya, and many other great Acaryas and pure devotees, Sri Krsna Caitanya Mahaprabhu is the Yuga-Avatara, and the incarnation of Sri Sri Radha and Krsna combined who has come to taste the transcendental bliss experienced by Srimati Radharani. He is the Supreme Personality of Godhead. This transcendental conclusion is supported by the statements of the Vedas, the Srimad- Bhagavatam, various puranas, the Maha-Bharata, various Samhitas, Tantras and Pancaratric texts. sankirtana-pravartaka sri krma-caitanya sankirtana-yajne tanre bhaje sei dhanya "Lord Sri Krsna Caitanya is the initiator of sankirtana [congregational chanting of the holy name of Lord Krsna]. One who worships Him through sankirtana is fortunate indeed "(7/) vintala-kamala-vaktrah pakva-bi nbadharosthas tila-kusu na-su-nasah katnbu-kanthah su-dirghah suvaliuta-bhuja-dando nabhi-gambhira-rupah sphuratu hrdaya-madhye gaura-candro-natendrah "His face is flawless like a blooming lotus and His lips are red as ripe as bimba fruits. His nose is as beautiful as the sesame flower and his neck is like a three- ringed conch. He is very tall and His rod-like arms make artistic movements while He dances. His navel is very deep. May my Lord Gaura Candra, the king of dancers, reveal Himself in the core of My heart." ( 72) Caitanyera-Simhera --- References (1) Sri Caitanya-Caritamrta Adi-Lila 3.30-31. by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. (2) Sri Caitanya Mahaprabhu predicted in scripture. text 1. By Sriman Kusakratha Dasa. The Krsna Institute, La, Ca. 1992. (3) ibid. SCM predicted... text 2. (4) Sanskrit cited from the Caitanya Upanisad. text 7. (5) Sri Caitanya-Upanisad. text 8. By HH Rohini Kumara Swami- Vaishnava Research Institute, Berkeley, Ca. 1984. (6 ) Sanskrit cited from Caitanya Upanisad. text 9. (7 ) Sanskrit cited from Caitanya Upanisad. text 11. (8) ibid as in # 2. text 7. (9) Conversations with Srila Prabhupada, Melbourne Australia. 22nd May 1975. BBT 1991. (10) SCM predicted... text 8. (11) Sanskrit text cited from the Sama Veda. Quoted in SCM predicted... text 9. (12)Navadvipa-Dhama-Mahatmya- text5 (Chandogya Upanisad) by Sriman Kusakratha dasa. The Krsna Institute, La, Ca.1989. (13) Svetasvatara Upalusad citation as given in the Sri Caitanya-Caritamrta purports of HDG A.C. Bhaktivedanta Swami Prabhupada-CC Adi-Lila 2.22. BBT La, Ca. 1974. (14) ibid. (15) Sanskrit text cited from the SB 10.8.13, as cited in the CC Adi-Lila 3.36. (16) Bengali text cited from the CCAdi-Lila 3.37. (17) Sanskrit text cited from the SB 11.5.27. cited from the CC Adi-Lila 3.39. (18) Sanskrit text cited from the SB 11.5.31. as cited in the CC Adi-Lila 3.51. (19) Sanskrit text cited from the SB 11.5.32. as cited in the CC Adi-Lila 3.52. Translation by HDG A.C. Bhaktivedanta Swami Prabhupada, BBT La, Ca.1974. (20) Bengali text cited from the CC Adi-Lila 3.54. (21) Bengali text cited from the CC Adi-Lila 3.57. (22) Sanskrit text from the Stavamala (text 63), as cited in the CC Adi-Lila 3.58. (23) Bengali text cited from the CC Adi-Lila 3.59. (24) Bengali excerpt cited from CC Adi-Lila 3.65. (25) Bengali excerpt cited from CC Adi-Lila 3.71. (26) Bengali excerpt cited from CC Adi-Lila 3.68. (27) Bengali excerpt cited from CC Adi-Lila 3.71. (28) Bengali excerpt cited from CC Adi-Lila 3.72. (29) Sanskrit text cited from SB 11.5.32. (30) Sanskrit text cited from SB 11.3.81, and cited in CC Adi-Lila 3.81 BBT La, Ca. 1974 (31) Bhagavata-Sandarbha of Srila Jiva Goswami text 2. cited from the CC Adi-Lila 3.81. BBT La, Ca 1974. (32) ibid. (33) The Divine Name by Raghava Chaitanya Dasa. 1954. Bombay, India. # 601. page 436. Citation from SB 11.5.33. also cited by HDG A.C. Bhaktivedanta Swami Prabhupada- CC Adi-Lila 2.22 purports. (34) SB 11.5.34. also cited in CC Adi-Lila 2.22 purports, as in #(33). (35)Maha-Bharata-Dana-Dharma-Visnu-Sahasra- Nama-Stotra. as cited in CC Adi-Lila 3.49. (36) Cited from the Mundaka-Uparusad 3.1.3. As cited in the CC Adi-Lila 2.22 and CC Adi-Lila 3.49 [bhaktivedanta purports]. (37) Sri Gauranga-Mahima-Sri Gauranga-Praty- Anga-Varnanakhya-Stava-Rajah by Sri Sarvabhauma Bhattacarya-Text 4-Gaura Vani Press-Krsna- Balarama Dasa- Union City-Ga. 1992. (38) Sri Caitanya-Candramrta by Srila Prabodhananda Saraswati Prabhupada. text 11. The Krsna Institute by Sriman Kusakratha Dasa. La, Ca, 1986. (39) CC Adi-Lila 3.41 HDG A.C. Bhaktivedanta Swami Prabhupada- BBT La, Ca. 1974. (40) Sanskrit text cited from the Sri Caitanya- Candramxta text 71 (41) Sri Gauranga-Praty-Anga-Vs khya-stava Raja- Text 5- as in (# 37) (42) Sri Caitanya-Candramrta text 13. as in (# 38 ). (43) CC Adi-Lila 3.30. as in (# 39). (44) Bengali text cited from CC Adi-Lila 3.44. (45) Bengali text cited from Sri Caitanya-Bhagavata Adi-Khanda .1.1. (46) Sri Gauranga-Prati-Anga-Varnanakhya-Stava- Rajah- text 12- as in (#37). (47) ibid-text 7. (48) ibid-text 8. (49) ibid-text 9. (50) Sanskrit text cited from an Upa-Purana as cited in CC Adi-Lila 3 83. (51) SCM predicted in the scriptures-text 22-Adi- Purana and the Narada-Purana. (52) ibid...text 23-Kurma-Purana. (53) ibid...text 24-Garuda-Purana. (54) ibid...text 25-Garuda-Purana. (55) ibid...text 26—Garuda Purana. (56) SCM predicted...text 30—Citation from Nrsimha- Purana English translation. As in (#2). (57) SCM predicted...text 31-Padma Purana. (58) ibid-text 32 Padma-Purana. (59) ibid-text 33 Narada-Purana. (60) ibid-text 34 Narada-Purana. (61) SCM predicted... text 35 Brahma-Purana. (62) ibid... text 36 Bhavisya-Purana. (63) ibid... text 37 Agni-Purana. (64) ibid....text 39 Matsya-Purana. (65) ibid... text 40 Vayu-Purana. (66) ibid. . . text 41 Markandeya-Purana. The Krsna Institute. La, Ca. 1992. (67) ibid... text 43 Vamana-Purana. (68) ibid ...texts 45 16-47-48- Vayu-Purana. (69) CC Adi-Lila, 2.22. LDurport] BBT La, Ca. 1974. (70) SCM predicted... texts 50-51-52-53-54-55-56- 57-58-citingfrom Ananta-Samhita. (71)CCAdi-Lila 3.77 BBTLa,Ca.1974. (72) Susloka-Satakam -59- Sri Gauranga Mahima- Gaura-Vani Press, Union City, Ga. 1992.

Let's face it : when it comes to living a comfortable material life, I'm just a loser. Why has Krsna set me up like this? Does it make it easier for developing pure bhakti unto His lotus feet?

<CENTER> Drops of Nectar </CENTER> “Dear beautiful cloud, the color of your beautiful body exactly resembles the bodily hue of our dearmost SyamaSundara. We think, therefore, that you are very dear to our Lord, the chief of the dynasty of the Yadus, and because you are so dear to Him, you are absorbed in meditation, exactly as we are. <CENTER> </CENTER> We can appreciate that your heart is full of anxiety for SyamaSundara. You appear excessively eager to see Him, and we see that for this reason only, drops of tears are gliding down from your eyes, just as they are from ours. <CENTER> </CENTER> Dear blackish cloud, we must admit frankly that to establish an intimate relationship with SyamaSundara means to purchase unnecessary anxieties while we are otherwise comfortable at home.” <CENTER> Queens of Dvaraka - Srimad Bhagavatam </CENTER>

It is a defect to want to understand everything about Divinity. Knowledge may be a qualification here in this world, but in relation to the transcendental truth of the highest order, the tendency to want to know everything is a disqualification. We want to know the value of everything. We want to have the key to everything in our possession. But this is really a bar to progress. If we assert ourselves in this way, we rather lose what confidence we might have in divinity, and there will be some delay in extending the key to us. If a servant, upon getting employment in the master’s house, is very eager to be entrusted with the house keys, then the master will suspect him. So to want to know eveything is a kind of disease, it is an enemy to our progress. This is, of course, difficult to accept. But still, it is true. Surrender is everything. What cultivation of knowledge do we find in the gopis, the most exalted devotees of Krsna? What was their acquaintance with scripture? Nothing. What we understand to be "standard purity," what we think to be knowledge - all these things are disqualifications in giving pleasure to the Absolute. <CENTER>- Srila Bhakti Rakshaka Sridhara Deva Goswami Maharaja - </CENTER>

"In Bhagavad-gītā there is reference to bodhayantaḥ parasparam, "discussing among themselves." Generally pure devotees utilize their valuable time in chanting and discussing various activities of Lord Kṛṣṇa or Lord Caitanya amongst themselves. There are innumerable books, such as the purāṇas, Mahābhārata, Bhāgavatam, Bhagavad-gītā and Upaniṣads, which contain countless subjects for discussion among two devotees or more. Friendship should be cemented between persons with mutual interests and understanding. Such persons are said to be sva jāti, "of the same caste." The devotee should avoid a person whose character is not fixed in the standard understanding; even though he may be a Vaiṣṇava, or a devotee of Kṛṣṇa, if his character is not correctly representative, then he should be avoided. One should steadily control the senses and the mind and strictly follow the rules and regulations, and he should make friendship with persons of the same standard.":deal: from the purport.

Srimad-Bhagavatam, Canto 1, Chapter 9, "The Passing Away of Bhismadeva," Text 29: dharmam pravadatas tasya sa kalah pratyupasthitah yo yoginas chanda-mrtyor vanchitas tuttarayanah TRANSLATION While Bhismadeva was describing occupational duties, the sun's course ran into the northern hemisphere. This period is described by mystics who die at their will. PURPORT by His Divine Grace Srila Prabhupada The perfect yogis or mystics can leave the material body at their own sweet will at a suitable time and go to a suitable planet desired by them. In the Bhagavad-gita (8.24) it is said that self-realized souls who have exactly identified themselves with the interest of the Supreme Lord can generally leave the material body during the time of the fire-god's influence and when the sun is in the northern horizon, and thus achieve the transcendental sky. In the Vedas these times are considered auspicious for quitting the body, and they are taken advantage of by the expert mystics who have perfected the system. [bhismadeva] was just waiting for the suitable moment to quit his material body, and the golden opportunity arrived when he was instructing his noble grandsons, the Pandavas. Thus he prepared himself to quit his body before the exalted Lord Sri Krsna, the pious Pandavas and the great sages headed by Bhagavan Vyasa, etc., all great souls.

The Exit Doors to Maya???

Unity In Perversity by Urvashi Patel Posted May 3, 2006 I recently read a report on Chakra about the GBC meetings in Mayapur ( Click Here ). What struck me most was Jayadvaita Swami's presentation entitled "Unity in Perversity", a report on schisms within religious movements and particularly within ISKCON. Maharaja stressed that we should deal with differences and schism through dialogue rather than in a negative and combative way. I especially found Maharaja's ten recommendations brilliant and courageous. It is worth reading them again: 1.) Recognize that post-charismatic dilemmas are an inevitable part of ISKCON's existence. 2.) Recognize that efforts to shut down or drive out dissenters-while sometimes perhaps required or inevitable-have only limited effectiveness, and may sometimes backfire. 3.) Recognize the value of the diversity of views among ISKCON members, on all sorts of issues. 4.) Continue to support and encourage ISKCON Resolve and the ombuds and mediation services it offers. 5.) Encourage "safety-valve institutions" - that is, opportunities for members to raise issues and blow off steam (such as the GBC open door sessions). 6.) In response to competition, recognize that combative responses alone are likely to fail without improvements in your "product, marketing, and customer service." 7.) Recognize that the appearance of "competition" within ISKCON, for example, two seemingly competing temples in one region, may serve to promote rather than hinder the spread of Krsna consciousness. 8.) Recognize the post-charismatic phase some groups are entering and how that is likely to affect its members. 9.) Vigorously explore opportunities for reconciliation. 10.) Take advantage of opportunities to learn more from conflict theory, the sociology of organizations, and the history and sociology of religion.

But what really is a guru? What does he know that we don't? How does he enlighten us? In a talk given in England in 1973, Srila Prabhupada provides some enlightening answers: <CENTER>om anjnana-timirandhasya jnananjana-salakaya caksur unmilitam yena tasmai sri-gurave namah</CENTER><CENTER> </CENTER> "I was born in the darkest ignorance, and my guru, my spiritual master, opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him." The word ajnana means "ignorance" or "darkness". If all the lights in this room immediately went out, we would not be able to tell where we or others are sitting. Everything would become confused. Similarly, we are all in darkness in this material world, which is a world of tamas. Tamas or timira means "darkness". This material world is dark, and therefore it needs sunlight or moonlight for illumination. However, there is another world, a spiritual world, that is beyond this darkness. That world is described by Sri Krishna in the Bhagavad-gita(15.6): <CENTER>na tad bhasayate suryo na sasanko na pavakah yad gatva na nivartante tad dhama paramam mama</CENTER> "That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world." The guru's business is to bring his disciples from darkness to light. At present everyone is suffering due to ignorance, just as one contracts a disease out of ignorance. If one does not know hygienic principles, he will not know what will contaminate him. Therefore, due to ignorance, there is infection, and we suffer from disease. A criminal may say, "I did not know the law," but he will not be excused if he commits a crime. Ignorance is no excuse. Similarly, a child, not knowing that fire will burn, will touch the fire. The fire does not think, "This is a child, and he does not know I will burn." No, there is no excuse. Just as there are state laws, there are also stringent laws of nature, and these laws will act despite our ignorance of them. If we do something wrong out of ignorance, we must suffer. This is the law. Whether the law is a state law or a law of nature, we risk suffering if we break it. The guru's business is to see that no human being suffers in this material world. No one can claim that he is not suffering. That is not possible. In this material world, there are three kinds of suffering; adhyatmika, adhibhautika, and adhidaivika. These are miseries arising from the material body and mind, from other living entities and from the forces of nature. We may suffer mental anguish, or we may suffer from other living entities-from ants or mosquitoes or flies-or we may suffer due to some superior power. There may be no rain, or there may be flood. There may be excessive heat or excessive cold. So many types of suffering are imposed by nature. Thus there are three types of miseries within the material world, and everyone is suffering from one, two, or three of them. No one can say that he is completely free from suffering. We may then ask why the living entity is suffering. The answer is: out of ignorance. He does not think, "I am committing mistakes and am leading a sinful life; that is why I am suffering." Therefore the guru's first business is to rescue his disciple from this ignorance. We send our children to school to save them from suffering. If our children do not receive an education, we fear that they will suffer in the future. The guru sees that the suffering is due to ignorance, which is compared to darkness. How can one in darkness be saved? By light. The guru takes the torchlight of knowledge and presents it before the living entity enveloped in darkness. That knowledge relieves him from the sufferings of the darkness of ignorance. One may ask whether the guru is absolutely necessary. The Vedas inform us that he is: <CENTER>tad-vijnanartham sa gurum evabhigacchet samit-panih arotriyam brahma-nistha</CENTER> (Mundaka Upanisad 1.2.12) The Vedas enjoin us to seek out a guru; actually they say to seek out the guru, not just a guru. The guru is one because he comes in disciplic succession. What Vyasadeva and Krishna taught five thousand years ago is also being taught now. There is no difference between the two instructions. Although hundred and thousands of acaryas have come and gone, the message is one. The real guru cannot be two, for the real guru does not speak differently from his predecessors. Some spiritual teachers say, "In my opinion you should do this," but this is not a guru. Such so-called gurus are simply rascals. The genuine guru has only one opinion, and that is the opinion expressed by Krishna, Vyasadeva, Narada, Arjuna, Sri Caitanya Mahaprabhu, and the Gosvamis. Five thousand years ago Lord Sri Krishna spoke the Bhagavad-gita, and Vyasadeva recorded it. Srila Vyasadeva did not say, "This is my opinion." Rather, he wrote, sri-bhagavan uvaca, that is, "The Supreme Personality of Godhead says." Whatever Vyasadeva wrote was originally spoken by the Supreme Personality of Godhead. Srila Vyasadeva did not give his own opinion. Consequently, Srila Vyasadeva is a guru. He does not misinterpret the words of Krishna, but transmits them exactly as they were spoken. If we send a telegram, the person who delivers the telegram does not have to correct it, edit it, or add to it. He simply presents it. That is the guru's business. The guru may be this person or that, but the message is the same; therefore it is said that guru is one. In the disciplic succession we simply find repetition of the same subject. In the Bhagavad-gita(9.34), Sri Krishna says: <CENTER>man-mana bhava mad-bhakto mad-yaji mam namaskuru mam-evaisyasi yuktvaivam atmanam mat-parayanah</CENTER> "Engage your mind always in thinking of Me, become My devotee, offer obeisances, and worship Me. Being completely absorbed in Me, surely you will come to Me." These very instructions were reiterated by all the acaryas, such as Ramanujacarya, Madhvacarya, and Caitanya Mahaprabhu. The six Gosvamis also transmitted the same message, and we are simply following in their footsteps. There is no difference. We do not interpret the words of Krishna by saying, "In my opinion, the battlefield of Kuruksetra represents the human body." Such interpretations are set forth by rascals. In the world there are many rascal gurus who give their own opinion, but we can challenge any rascal. A rascal guru may say, "I am God," or, "We are all God." That is all right, but we should find out from the dictionary what the meaning of God is. Generally a dictionary will tell us that the word God indicates the Supreme Being. Thus we may ask such a guru, "Are you the Supreme Being?" If he cannot understand this, then we should give the meaning of supreme. Any dictionary will inform us that supreme means "the greatest authority." We may then ask, "Are you the greatest authority?" Such a rascal guru, even though proclaiming himself to be God, cannot answer such a question. God is the Supreme Being and the highest authority. No one is equal to Him or greater than Him. Yet there are many guru-gods, many rascals who claim to be the Supreme. Such rascals cannot help us escape the darkness of material existence. They cannot illumine our darkness with the torchlight of spiritual knowledge. The bona fide guru will simply present what the supreme guru, God, says in bona fide scripture. A guru cannot change the message of the disciplic succession. We must understand that we cannot carry out research to find the Absolute Truth. Caitanya Mahaprabhu Himself said, "My Guru Maharaja, My spiritual master, considered Me a great fool." He who remains a great fool before his guru is a guru himself. However, if one says, "I am so advanced that I can speak better than my guru," he is simply a rascal. In the Bhagavad-gita(4.2) Sri Krishna says: <CENTER>evam parampara-praptam imam rajarsayo viduh sa kaleneha mahata yogo nastah parantapa</CENTER> "This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost." Taking on a guru is not simply a fashion. One who is serious about understanding spiritual life requires a guru. A guru is a question of necessity, for one must be very serious to understand spiritual life, God, proper action, and one's relationship with God. When we are very serious about understanding these subjects, we need a guru. We shouldn't go to a guru simply because a guru may be fashionable at the moment. Surrender must be there, for without surrender we cannot learn anything. If we go to a guru simply to challenge him, we will learn nothing. We must accept the guru just as Arjuna accepted his guru, Sri Krishna Himself: <CENTER> karpanya-dosopahata-svabhavah prcchami tvam dharma-sammudha-cetah yac chreyah syan niscitam bruhi tan me sisyas te 'ham sadhi mam tvam prapannam</CENTER> "Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple and a soul surrendered unto You. Please instruct me."(Bhagavad-gita 2.7) This is the process for accepting a guru. The guru is Krishna's representative. Krishna says that all acaryas are His representatives; therefore the guru should be offered the same respect one would offer to God. As Visvanatha Cakravarti Thakura says in his prayers to the spiritual master, yasya prasadad bhagavat-prasadah:"By the mercy of the spiritual master, one receives the benediction of Krishna." This, if we surrender to the bona fide guru, we surrender to God. God accepts our surrender to the guru. Someone may argue, "Where is Krishna? I shall surrender to Him." But no, the process is that we first surrender to Krishna's representative; then we surrender to Krishna. Therefore it is said, saksad-dharitvena samasta-sastraih: the guru is as good as God. When we offer respects to the guru, we are offering respects to God. Because we are trying to be God conscious, it is required that we learn how to offer respects to God through God's representative. In all the sastras the guru is described to be as good as God, but the guru never says, "I am God." The disciple's duty is to offer respect to the guru just as he offers respect to God, but the guru never thinks, "My disciples are offering me the same respect they offer to God; therefore I have become God." As soon as he thinks like this, he becomes a dog instead of God. Therefore Visvanatha Cakravarti says, kintu prabhor yah priya eva tasya. Because he is the most confidential servitor of God, the guru is offered the same respect that we offer God. God is always God, guru is always guru. As a matter of etiquette, God is the worshipable God, and guru is the worshiper God (sevaka-bhagavan). Therefore the guru is addressed as prabhupada. The word prabhu means "lord", and pada means "position". Thus prabhupada means "he who has taken the position of the Lord." This is the same as saksad-dharitvena samasta-sastraih. Only if we are very serious about understanding the science of God is a guru required. We should not try to keep a guru as a matter of fashion. One who has accepted a guru speaks intelligently. He never speaks nonsense. That is the sign of having accepted a bona fide guru. We should certainly offer all respect to the spiritual master, but we should also remember how to carry out his orders. In the Bhagavad-gita(4.34)Sri Krishna Himself tells us the method of seeking out and approaching the guru: <CENTER> tad viddhi pranipatena pariprasnena sevaya- upadeksyanti te jnanam janainas tattva-darsinah</CENTER> "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." The first process is that of surrender. We have to find an exalted person and willingly surrender before him. The sastras enjoin that before we take a guru we should study him carefully to find out whether we can surrender to him. We should not accept a guru suddenly, out of fanaticism. That is very dangerous. The guru should also study the person who wants to become a disciple to see if he is fit. That is the way a relationship is established between the guru and disciple. Everything is provided, but we must take up the process seriously. Then we can be trained to become a bona fide disciple. First we must find a bona fide guru, establish our relationship with him, and act accordingly. Then our life will be successful, for the guru can enlighten the sincere disciple who is in darkness. Everyone is born a rascal and a fool. If we are born learned, why do we need to go to school? If we do not cultivate knowledge, we are no better than animals. An animal may say that there is no need of books and that he has become a guru, but how can anyone obtain knowledge without the study of authoritative books on science and philosophy? Rascal gurus try to avoid these things. We must understand that we are all born rascals and fools and that we have to be enlightened. We have to receive knowledge to make our lives perfect. If we do not perfect our lives, we are defeated. What is this defeat? The struggle for existence. We are trying to obtain a better life, to attain a superior position, and for this we are struggling very hard. But we do not know what a superior position actually is. Whatever position we have in this material world must be given up. We may have a good position or a bad position; in any case, we cannot remain here. We may earn millions of dollars and think, "Now I am in a good position," but a little dysentery or cholera will finish our position. If the bank fails, our position is gone. So actually there is no good position in this material world. It is a farce. Those who try to attain a better position in the material world are ultimately defeated, because there is no better position. The Bhagavad-gita (14.26) says what the better position is: <CENTER>mam ca you `vyabhicarena bhakti-yogena sevate sa gunan samatityaitan brahma-bhuyaya kalpate</CENTER><CENTER> </CENTER> "One who engages in the spiritual activities of unalloyed devotional service at once transcends the modes of material nature and is elevated to the spiritual platform." He reasons ill who tells that Vaisnavas die When thou are living still in sound! The Vaisnavas die to live, and living try to spread the holy name around! - (Srila Bhaktivinoda Thakur 1871) <CENTER>Jaya Srila Prabhupada!</CENTER>

November 2, 1967 Navadvipa, India My Dear Madhusudana, Lord Caitanya wanted every one should be a spiritual master provided he follows the order of Lord Caitanya. The Lord's mission was to defeat the Mayavada philosophy and establish in the philosophy of Krishna consciousness because Krishna is the Supreme Lord the Personality of Godhead. Anyone following the order of Lord Caitanya under the guidance of His bonafide representative, can become a spiritual master and I wish that in my absence all my disciples become the bonafide spiritual master to spread Krishna Consciousness throughout the whole world. I want it but ........ was too much puffed up and artificially he took up a certificate from me that he has been awarded the order to a Sannyasi, In the spiritual field nobody can become a bonafide spirtual master by dissatisfying his spiritual master. It is said that one can satisfy the Supreme Lord simpy by satisfying the spiritual master and one who dissatisfies the spiritual master has no place in the spiritual world. ......... wanted to become a spiritual master by dissatisfying his spiritual master and as such he has fallen down. He cannot say anything genuine any more till he has had revival of his pure consciousness in the spiritual world as mentioned above. Differentiation between spirit & matter is clear & practical experience, when a living creature is dead no amount of material advancement of science can bring back a dead body to life. The thing which is absent from a dead body is the spirit. As there is individual spirit in individual body, similarly there is the Great Spirit in the universal material form. As the individual spirit is working systematically within the individual material body, similarly, the Supreme Spirit is conscious of the universal body. The lord knows what is happening in each & every planet as much as an individual soul knows what is happening in each & every part of his body. Therefore, the individual consciousness which is limited, when dovetailed with the Supreme Consciousness of the Lord is called Krishna Consciousness. When I return some of you shall be offered Sacred Thread. I very much appreciate your version that Rayarama is roaring like a Lion-cub. I wish that every one of you should be Lion's descendant. Our Lord Krishna assumed the form of Lion & killed the atheist, Hiranyakasipu, & by disciplic succession we shall also kill all impersonalist atheist. Absolutely there is no Krishna Consciousness for the impersonalist. Hope you are well. Your ever well-wisher A. C. Bhaktivedanta Swami

you are welcome.

Friendship in Krishna consciousness A devotee … should also make friendship with persons who are on an equal level with himself or who have the same understanding that he does. For a devotee, there is no point in making friendships with ordinary persons; he should make friendship with other devotees so that by discussing among themselves, they may elevate one another on the path of spiritual understanding. This is called ista-gosthi. In Bhagavad-gita there is reference to bodhayantah parasparam, “discussing among themselves.” Generally pure devotees utilize their valuable time in chanting and discussing various activities of Lord Krsna or Lord Caitanya amongst themselves. There are innumerable books, such as the puranas, Mahabharata, Bhagavatam, Bhagavad-gita and Upanisads, which contain countless subjects for discussion among two devotees or more. Friendship should be cemented between persons with mutual interests and understanding. Such persons are said to be sva jati, “of the same caste.” The devotee should avoid a person whose character is not fixed in the standard understanding; even though he may be a Vaisnava, or a devotee of Krsna, if his character is not correctly representative, then he should be avoided. One should steadily control the senses and the mind and strictly follow the rules and regulations, and he should make friendship with persons of the same standard. from SB 3.29.17 ppt

"In our Temples all Europeans, Indians, Mohammedans, Christians, everyone is welcome. And our presentation is so nice that everyone will be attracted to accept it because we are preaching love of God. Love of God is the prime function of all living entities, without any sectarian understanding.":smash: (Srila Prabhupada letter, 29th January, 1970)

"Only by the grace of the divine personalities, the pure devotees of the Lord, can one achieve pure devotion, which is the highest perfection of human life. Only a pure devotee of the Lord can show one the right way of progressive life.":smash: (Srimad-Bhagavatam, 2.3.11, Purport)

BY: SRI BALADEVA VIDYABHUSANA <CENTER></CENTER> Apr 29, CANADA (SUN) — <CENTER>Sri Aisvarya-kadambini The Monsoon of Lord Krsna's Opulence</CENTER> <CENTER>Prathama vrsti Bhagavat-tripada-vibhuti First Shower The Spritual World</CENTER> Text 1 I offer my respectful obeisances to the Supreme Personality of Godhead, whose form is like a blue lotus flower, who wears golden ornaments, who possesses a multitude of eternal transcendental qualities and opulences, and who bears the name Sri Krsna. Text 2 Appearing in this world with Srila Santana Goswami and Srila Rupa Goswami, and bringing great tidal waves to the ocean of transcendental bliss, may the wonderful and splendid rising moon of Sri Caitanya Mahaprabhu dispel the darkness within our hearts. Note: If the word sanatana is interpreted to mean "eternal" and if the word rupam is interpreted to mean "form," then this verse may be understood in the following way: "Revealing its eternal transcendental form in this world, and bringing great tidal waves to the ocean of transcendental bliss, may the wonderful and splendid rising moon of Sri Caitanya Mahaprabhu dispel the darkness within our hearts." Text 3 Lord Visnu's very wonderful realm is named Paravyoma. It is like a great city of regal palaces. It is filled with the most exalted transcendental knowledge, and it shines far beyond the darkness of matter. Text 4 In this spiritual world Lord Krsna appears as Narayana, Vasudeva, and His other catur-vyuha expansions, and as Lord Nrsimha and His other lila expansions. In these forms He displays His transcendental opulences and enjoys pastimes with HIs devotees. Text 5 Appearing in many blissful transcendental forms, endowed with a host of transcendental opulences, and accompanied by many friends, who are all goddesses like her, the supreme goddess Laksmi eternally worships her husband Narayana, who also appears in many transcendental forms. Text 6 Above the Paravyoma are the realms of Dvaraka, MAthura and Vraja. In these places Lord Krsna, the son of Devaki, enjoys transcendental pastimes with His friends and relatives. Text 7 In Mathura, and in the opulent city of Dvaraka, SAtyaki, Uddhava and many others worship the Lord and many goddesses of fortune, headed by Srimati Rukmini worship their husband, the Supreme Personality of Godhead. Text 8 Accompanied by many friends and servants, Lord Hari, the prince of Vraja, stays in the beautiful and opulent realm of Gokula. Sri Radhika, along with Her friends, who are all goddesses like Her, continually serve Him without engaging in any other activity. Text 9 The Gopala-tapani Upanisad explains that although Lord Krsna eternally remains in the spiritual world, sometimes, accompanied by His personal expansions and confidential devotees, He descends to the material world. Text 10 Because of His great handsomeness, sweetness, charm, and opulence, because of the musical sound of His flute, because He is filled with love, and because of His host of friends and relatives, great poets and philosophers say that Lord Krsna, the son of Maharaja Nanda, is the original Supreme Personality of Godhead. <CENTER>Dvitiya vrsti Ekapada-vibhuti-bhagavat-purusady-avirbhava-krama-varnam Second Shower The Lord's Appearance in the Material World as the Purusavataras and Other Incarnations </CENTER> Text 1 After the period of universal annihilation was completed and the material world was again manifested, the Supreme Personality of Godhead, in His form of Sankarsana, glanced at the multitude of His own material universes and saw the suffering conditioned souls. Feeling compassion for them, the Lord appeared in the material realm and displayed His extraordinary opulences. Text 2 Appearing within each universe, Lord Sankarsana then expanded Himself as Pradyumna, who became the father of Lord Brahma. The all-pervading Lord Sankarsana also expanded Himself as Lord Matsya and countless other incarnations of Godhead, all manifesting unlimited transcendental qualities and opulences. Text 3 He then expanded Himself as Aniruddha, who resides on the Ksirodaka Ocean, and who aslo expands Himself as the Supersoul, remaining within the hearts of all the conditioned souls. Lord Aniruddha enjoys pastimes with the demigods and displays His wonderful prowess by completely vanquishing their enemies. Text 4 Whenever and wherever the hosts of demoniac armies cause a decline in the principles of religion, at that time the Supreme Lord descends as Lord Vasudeva and Lord Brahma to stop the decline f religion. Text 5 Compassionately observing the sufferings of His devotee Prahlada, the Supreme Personality of Godhead assumed the ferocious form of Lord Nrsimha and killed His devotee's enemy. All glories to the Supreme Personality of Godhead, Lord Govinda, the son of Maharaja Nanda. Text 6 Lord Krsna, the original Supreme Personality of Godhead, sometimes descends to the world of men with His associates and transcendental abode. He removes the burden of the earth and delights His devotees. Text 7 At first the Lord's transcendental abode becomes manifest within this world, and then, one by one, the Lord's parents and other elderly personalities appear. After that the Supreme Lord, full of transcendental opulences, and accompanied by the goddess of fortune and Her dear companions, who are all like Her, appears within this world. Text 8 In these associates of the Lord are manifest all transcendental knowledge and expertise, all opulences and good fortune, and ardent devotion to Lord Hari. <CENTER>Trtiya Vrsti sudeva-nandayor Vrsni-camsodbhavety-adi-varnanam Third Shower The Appearance of Vasudeva and Nanda in the Vrsni Dynasty </CENTER> Text 1 King Devamida as born in the Vrsni dynasty. He had two wives: Ksatriya and Arya. From Kstariya a son named Sura was born, and from Arya a son named Parjnaya was born. Text 2 From Sura was born the great Vasudeva, whose wife was the virtuous Devaki. From Parjanya, the king of Vraja, was born Nanda, whose wife was the splendidly beautiful Yasoda. Text 3 When Vasudeva was born, the demigods, blossoming with happiness, played musical instruments to celebrate the occasion. Vasudeva became very generous and a pious servant of the brahmanas. He was respected by all. He became the place where Lord Visnu made His appearance in this world. Text 4 The learned Sukadeva Goswami explained that Devaki is deva-rupini, which means that she is the equal of all demi-gods. Within her womb Devaki held the Supreme Personality of Godhead, the maintainer of all the universes. What could be more wonderful than this? Text 5 Nanda was the king of Vrajabhumi and a great devotee of Lord Narayana, the husband of the goddess of fortune. Surrounded by many affectionate friends and counselors, he lived in a beautiful and opulent palace that resounded with wonderfully melodious instrumental music. He was the fabulously wealthy master of an unlimited herd of cows and bulls, and the possessor of many chariots and other vehicles. Because he was both a scholar learned in all Vedic literatures and a strict follower of religious principles, he was respected by all. Text 6 Lord Visnu, the omnipotent, all-pervading Personality of Godhead, the master of the entire universe, became satisfied simply by sitting on Mother Yasoda's lap and drinking milk from her breast. Seeing Mother Yasoda's exalted position, the Goddess of Fortune personally offered respectful obeisances to her, bowing down to her lotus feet with great awe and reverence. Who can describe the auspicious good fortune of Mother Yasoda? Text 7 Nanda Maharaja's friends and relatives were all intelligent, learned and devoted to Lord Hari and the spiritual masters and the brahmanas. They carefully kept the sacred fire. They were the masters of many cows, bulls, and horses. Text 8 Nanda Maharaja's friend, King Vrsabhanau, was full of all auspicious qualities, and his daughter Srimati Radharani, was full of all auspicious qualities. The Vedas describe Srimati Radharani as the supreme empress who rules over all the goddesses of fortune. Text 9 Nanda Maharaja was a great patron of the arts, and talented poets, singers, musicians, and dancers would display their skill to Him. He would please all these artists by rewarding them handsomely and fulfilling all their desires. Text 10 His kingdom was the mother of many rivers, which bestowed abundant charity in the form of water. The kalpa-vrksa trees and surabhi cows in his kingdom eternally showered the fulfillment of all desires. Text 11 In his kingdom there was a hill named Govardhana. Go means "cow" and vardhana means "increases." The hill was very appropriately named, for it amply nourished all the surabhi cows by providing fresh grass for the cows to eat. Decorated with many jewels, swiftly moving streams, caves that appeared to be palaces, and nice fruits and flowers, this hill earnestly served Nanda Maharaja. <CENTER>Caturthi Vrsti Sri Nandanrpa-rajadhani-varnanam Fourth Shower Nanda Maharaja's Capitol </CENTER> Text 1 Nanda Maharaja's large capitol, full of many beautiful palaces and decorated with large, regal gates, was splendidly manifested in the forest of Mahavana. I that city Lord Visnu, who is full of al auspicious transcendental qualities, who never takes birth, and who rescues His devotees from the cycle of birth and death, was born in this world. Text 2 Nearby was King Vrsabhanu's splendid palace, whereby Queen Radhika, the beloved companion of Lord Krsna, the moon of Vraja, appeared in this world. Text 3 Charming Nandisvara Hill bore an abundance of fruits and flowers. Near its summit, which was studded with jewels, stood the great city of the king of Vraja. Text 4 In Nanda Maharaja's capitol were many beautiful gardens, wells, ponds, marketplaces, and palaces studded with wonderful jewels. Text 5 In Nanda Maharaja's capitol were many beautiful residences for surabhi cows, and many large gates, studded with jewels and protected by the Kings soldiers decked in golden ornaments. These opulences enchanted everyone's heart. Text 6 In the middle of that city was Nanda Maharaj's splendid palace made of lazuli, precious coral, emeralds, and, many others jewels, constructed with many large pillars, elegant windows and lattices, a beautiful roof, rooftop apartments, and many glistening flags. Text 7 Although expertly constructed with many playful and amazing tricks, the assembly halls of Maharaja Nanda, who was worshipped by everyone, were beyond the touch of the illusory potency, maya. They were the residence of the goddess of fortune and they were admired by the best of architects. Text 8 Outside the halls were large gates made of gold and jewels and protected by royal guards whose handsome limbs removed the pride of King Indra. Text 9 In Nanda Maharaja's kingdom there was a very wonderful sysytem of aqueducts carrying water from the hills to every house and garden by a series of bamboo pipes. Text 10 The splendid homes of the people in Nanda Maharaja's kingdom were made of lapis lazuli, diamonds, and many other precious gems, and were decorated with many glistening flags. In each home there were continual festivals celebrating the glories of Lord Visnu, the husband of the goddess of fortune. Text 11 Nanda Maharaja's kingdom was surrounded by a very tall, splendid, well fortified wall with beautiful gardens on its topmost ramparts. Circling the entire kingdom was a great moat filed by streams flowing form the hills. Text 12 The forests of Maharaja Nanda's kingdom were filled with the sound of musk deer, camaras, and other wild animals as they walked through the mud and clay of the forest. The forest streams were filled with the sound of the waves rushing past the many lotus flowers. Text 13 Maharaja Nanda's large, splendid, and transcendental kingdom around Nandisvara Hill was faithfully served by Sarasvati, the goddess of learning. It was the favourite place of Lord Hari, and it stood next to the kingdom of Maharaja Vrsabhanu. <CENTER>Pancami Vrsti Sa-parikara-bhagavaj-janmotsava-varnanam Fifth Shower </CENTER></B> Description of the Festival of the Births of the Supreme Personality of Godhead and His Associates. Text 1 Lotus-eyed Lord Krsna, the master of all transcendental opulence and glory, entered Maharaja Vasudeva and appeared before Maharaja Nanda. Learned and exalted, Vasudeva and Nanda gave Lord Krsna to their wives, who both held Him as their son. Text 2 Because of Lord Krsna's entrance in their wombs, the two friends Devaki and Yasoda became very beautiful. Appearing as splendid lightning they delighted the pious devotees and pained the envious demons. Text 3 When Lord Mukunda (Krsna) appeared in this world, musical instruments sounded of their own accord, trees and flowers blossomed, and the minds and hearts of the brahamanas and devotees also blossomed with happiness. Text 4 On the eight night of the dark moon, at midnight, when the star Rohini was near the moon, the queen of Vraja easily gave birth to twins: Lord Hari and the goddess Durga; and at the same moment Devaki gave birth to a single child: Lord Hari. When Lord Hari appeared in this way the pure hearted devotees became filled with joy. Text 5 Seeing his son and knowing Him to be the Supreme Personality of Godhead, Vasudeva became filled with happiness and gave away millions of cows in charity within his mind. Because he was afraid of Kamsa, Vasudeva quickly carried his unlimitedly powerful son to the home of his brother, the king of Vraja. Text 6 Vasudeva placed his own son in Nanda's home, took Yasoda's daughter, and gave her to King Kamsa. By Lord Krsna's inconceivable potency the two Krsnas born separately from Devaki and Yasoda became one tiny child. </B> Note: His Divine Grace A.C. Bhaktivedanta Swami Prabhupada mentions this pastime in the following words (Srimad Bhagavatam 10.3.47 Purport): "Srila Visvanath Cakravati discusses that Krsna appeared simultaneously as the son of Devaki and the son of Yasoda, along with the spiritual energy Yogamaya. As the son of Devaki, He first appeared as Visnu, and because Vasudeva was not in the position of pure affection for Krsna, Vasudeva worshipped his son as Lord Visnu. Yasoda, however, pleased her son Krsna without understanding his Godhood. This is the difference between Krsna as the son of Yasoda and as the son of Devaki. This is explained by Visvanath Cakravati on the authority of Hari-vamsa." </B> Srila Rupa Goswami also discusses this pastime in these words(Laghu-Bhagavatamrta 1.5.454-456): <CENTER>kecid bhagavath prahur evam atra puratanah vyuhah pradurbhaved adyo grheso anakadundubheh gosthe tu mayaya sradhanam sri-lila-purusottamah </CENTER></B> "In ancient times some devotees have said that the Lord appeared in His Vasudeva feature in the home Maharaja Vasudeva, and at the same time appeared in His original form of Krsna in the village of Vraja. In this way these devotees have said that Sri Krsna and Yogamaya were the twin children of Yasoda in Vrajabhumi." <CENTER>gatva yadu-varo gostham tatra suri-grham visan kanyam eva param viksya tam adayavrajat puram pravisad vasudevas tu sri-lila-purusottama </CENTER></B> "When Maharaja Vasudeva arrived in Vrajabhumi he entered Yasoda-devis maternity room, saw Yasoda's daughter, took her, and returned with her to Mathura. The Vasudeva expansion Maharaja Vasudeva carried with him entered the body of Sri Krsna, who had just taken birth as the son of Yasoda. In this way the two forms of Vasudeva and Krsna became one." <CENTER>tac cati-rahasyatvan noktam tatra katha-krame kintu kvacit prasangena sucyate sri-sukadibhih </CENTER></B> "Because this pastime is very confidential it is not related in Srimad-Bhagavatam. Nevertheless Sukadeva Goswami and other great devotees have indirectly described it in some of their writings." Text 7 From his associates, the king of Vraja learned about he birth of his son, who was in truth the Supreme Personality of Godhead. Overcome with joy, the king dressed in costly garments and ornaments and had the best of brahmanas perform the birth ceremony according to the rules of the Sruti-sastra. Text 8 Nanda Maharaja was naturally generous and full of faith in the Supreme Personality of Godhead. Overwhelmed with joy at the festive celebration of his son's birth, he gave two million nicely decorated cows along with their calves in charity to the brahamanas. Text 9 Nanda Maharaja gave to the brahmanas seven hills of grain along with many jewels, golden ornaments, and costly garments. All the cows were carefully decorated for the occasion. Vraja became filled with wonder. Text 10 The brahmanas, sutas, magadhas and vandis recited auspicious prayers. Musical instruments were sounded, and there was a great winder of singing and dancing. Text 11 Hearing about the auspicious transcendental qualities of Nanda Maharaja's son, the cowherd people became full of joy. Nicely dressed, wearing jeweled ornaments, and bearing valuable gifts in their hands, they eagerly went to the home of the king of Vraja. Text 12 Dressed in wonderful colorful ornaments, beautiful jewel earrings, ankle bells, and great necklaces, and carrying gifts in their hands, the women of the town of Vrajapura came to the kings palace, eager to see Lord Krsna. Text 13 Their voices decorated with the shouts of jaya, the people of Vraja sprinkled ghee, yoghurt, and turmeric. AS if mad with happiness, Brahma, Siva, Sanakumara, and all the demigods danced in the kings courtyard. Text 14 With a joyful heart the king of Vraja welcomed his friends and relatives and gave them gifts of many priceless jeweled ornaments, costly garments, and fragrant incense and perfume, fulfilling all their desires. Text 15 Nanda Maharaja glowed with happiness at the celebration of his son's birth. He opened wide the doors of his treasury and gave charity without restriction. Drowning in a flood of happiness, the beggars loudly praised the kings charity that fulfilled all their desires. Text 16 At first the king of Vraja and his subjects experienced a happiness within measured limits, but when child Krsna, the Supreme Lord, arrived, everyone's happiness at once passed beyond all limits. Text 17 Behind Krsna came Sri Balarama, Sridama, Ujjvala, and many other children. Shining with great luster, these boys made Vraja appear like the peak of a mountain of jewels. Text 18 Filled with transcendental glory and opulence, Govinda and the other boys filled with happiness the homes of the fortunate cowherd men headed by Maharaja Nanda in Vrajabhumi. Text 19 Even though Lord Krsna, the son of Maharaja Nanda, is the Supreme Personality of Godhead, the ultimate goal of all living entities, He still considers that the supreme goal of His life is Sri Radha, who has fathomless beauty and numberless transcendental qualities, an who appeared in the holy abode of Vraja as the daughter of Kirtida-devi. Text 20 At the time of the festival of Sri Radha's birth, even the prayers of the great demigods left the world unsatisfied. When the women of Vraja saw the auspicious marks on Her lotus feet they all became convinced that this girl was the goddess of fortune. Text 21 When poets attempt to describe Sri Radha they became filled with awe and they loudly rebuke the moon, the lotus, and other beautiful things of this world. By constantly meditating on Sri Radha and by repeatedly offering obeisances to Her, these poets attain intense happiness within their hearts. Text 22 Every kind of transcendental glory and opulence is manifest from Sri Radha's sidelong glance. Even Lord Krsna, the Supreme Personality of Godhead is not able to describe them all. Text 23 Sri Radha's friends, who expertly serve Her, and whose beauty, virtue, and transcendental qualities resemble Hers, then appeared in the capitol of the king of Vraja in the homes of the best of the cowherds. <CENTER>Sasthi Vrsti Bhagavad-balyadi-krama-lila varnanam Sixth Shower The Lord's Childhood Pastimes and Other Pastimes </CENTER> Text 1 Observing a lotus flower, disk, conchshell, jambu, tree, barleycorn, half-moon, rod for controlling elephants, flag, thunderbolt, and other auspicious markings on the hands and feet of their tiny child the king and queen of Vraja became jubilant and thought, "Our son must be a great exalted person." Text 2 Assuming a disguised form, sinful Putana came to kill Krsna by feeding Him the poisoned milk from her breast. Pleased by her acceptance of a mother's role, the tiny child Krsna purified her and awarded her the post of His eternal mother in the spiritual world. Text 3 By quickly tearing apart the cart demon Sakatasura and the strong whirlwind demon Trnavarta, the supremely powerful child Krsna delighted the residents of Vrndavana. Text 4 Whenever tiny Krsna was seated on His mothers lap He became very restless and mischievous. Seeing His mischievous pastimes, the elderly gopis and all the other residents of Vrajabhumi became plunged in the ocean of transcendental bliss. Text 5 Krsna received many names from Gargacarya, and later the gopis, to describe His confidential pastimes called Him Mukunda (the giver of liberation) and Corika-narma-deva (the playful king of thieves). Text 6 When great sages yearned for some of the dust where child Krsna was playing, on the pretext of giving them a handful of dust, the generous Lord gave them the sweetest nectar. Text 7 Sometimes restless, curious Krsna would approach His father, King Nanda, in the midst of the royal assembly. His forehead as splendid as the crescent moon, His eyes decorated with black ointment, and His words very sweet and charming, He delighted everyone and kept them from their business for a very long time. Text 8 Dressed in yellow silk and decorated with bracelets, anklets, necklaces, splendid armlets, and golden earrings, child Krsna stole everyone's heart with the tinkling sounds He made as He walked. Text 9 Riding on a chariot with His brother Balaram, and accompanied by His mother, who rode on a palanquin, Lord Hari would sometimes travel to the forest to serve the great devotees-sages at their hermitages in the forest. When the Lord offered them yoghurt, modaka candies, and other palatable foodstuffs, the intelligent sages became filled with bliss. Text 10 Disguised as birds, the great demigods would regularly eat the remnants of Krsna's and Balarama's meals. This is a great wonder. Text 11 Accompanied by Hs friends, Krsna would steal milk products from the gopis, eat some, give some to the monkeys. Even though these pranks were described to His mother, they only increased her love for Him. Amused by all His pranks, she did not punish Him. Text 12 One day Krsna's elder brother informed His mother that "Krsna has eaten clay." When His mother angrily rebuked Him, frightened Krsna showed her the entire universe within His mouth. Pacifying her in this way, child Krsna became jubilant. Text 13 Bound up by His mother when she saw His pranks, Krsna displayed His great power. Even though He was Himself bound, He broke the two arjuna trees and gave them both liberation. For this reason He is known as Mukunda, the giver of liberation. Text 14 Staying in Vrndavana forest and herding the calves with His friends, Krsna killed Vatsasura, Bakasura, and Aghasura. Once, when His lunch was interrupted, He purified the demigod Brahma. Text 15 When Krsna crushed the Kaliya serpent and purified the Yamuna River, he observed the great and wonderful love the residents of Gokula held for Him, and He became very pleased at heart. Text 16 Playing with His friends in pairs, Lord Krsna arranged that Balarama, the enemy of Dhenukasura, would kill the demon Pralamba, the enemy of the demigods. By swallowing a fire in the Munjatavi forest, Krsna displayed the friendship He bears for His devotees. Text 17 Placing the gopis' garments on His shoulder and gazing at the beauty of their bodies, Lord Krsna revealed to the world the pure devotees' unlimited desires to attain Him. Text 18 When the demigods offered prayers and dance, Krsna will not even glance at them form the corner of His eye, although He himself glorifies the trees of Vrjabhumi and very happily embraces them with both His arms. Text 19 After eating the foodstuffs offered by the wives of the brahmanas, Lord Krsna blessed them to attain His own lotus feet. Rejecting the importance of Vedic rituals, he proclaimed that their pure faith in Him was the cause of their advancement in pure devotional service. Text 20 In His youth Krsna lifted Govardhana Hill and defeated Indra, the proud king of the demigods. For His sake the hearts of the girls of Vraja were filled with amorous passions as if surrounded by a host of blazing fires. Text 21 When all the girls of Vraja married Lord Krsna, the moon of Vraja, according to the gandharva rite, the demigoddesses in the celestial planets jubilantly and wonderfully scattered flowers, sang, danced, and played mrdangas. Text 22 Seeing Brahma offering prayers, Siva expressing his devotion, and Indra and all the demigods acting as servants of Nanda's son, Krsna, the cowherd people understood that Kamsa's demoniac allies were as insignificant as so many pieces of straw. Text 23 As they gazed on Lord Krsna, the only friend of the surrendered souls, thd husband of the goddesses of fortune, the object of worship for the leaders of the demigods, His face the moon, His eyes lotus flowers, His complexion splendid as a dark atasi flower, His spiritual form anointed with sandal paste, dressed in exquisite golden ornaments, decorated with glistening ornaments, crowned with a wonderfully colorful turban, and always surrounded by His friends, the people of Vraja became filled with bliss and love. Text 24 Seeing Him very gentle, humble, and filled with transcendental good qualities, at an auspicious moment, and with many auspicious ceremonies, King Nanda crowned his son(Krsna) the prince of Vraja. Text 25 Nanda built a beautiful palace and appointed Lord Balarama prime minister and governor of Vrajabhumi. In this way he plunged everyone into an ocean of happiness. Text 26 To his personal architect's son, a boy who was an ocean of intelligent and whose physical strength had no farther shore, Nanda ordered: "Please build a very wonderful palace that will please your friend Krsna." Text 27 For Lord Krsna, the moon of Vraja, he at once built a very beautiful palace with a network of splendid roofs and rooftop apartmens and with many beautiful courtyards, lattices, windows, doorways, and decorative water fountains. Text 28 Decorated with four clear lakes full of blossoming lotus flowers and bounded by jeweled shores and gardens full of many kinds of blossoming flowers and humming bumblebees, that palace was splendidly beautiful. Text 29 On many mountain peaks the architect built many different jeweled palaces more beautiful than anything built by the celestial architect, Visvakarma. Expert at appreciating art and architecture, Krsna was very pleased, and with a happy heart gave the architect many jeweled ornaments and valuable garments. Text 30 Their forms the abodes of nectar of the most splendid transcendental handsomeness and Their hearts pierced by each others smiling glances, the lovers Sri Sri Radha and Krsna enjoy many pastimes with Their friends in these jeweled palaces. Text 31 When, invited for a visit, the king of Vraja travelled with his wife, son, friends, all decorated with glistening jewels and fanned with camara wisks, and all riding on chariots, palanquins, or horses to the accompaniment of a band of turyas, even the great demigods became struck with wonder to the see the splendid sight. Text 32 When the king of Vraja entered the palace, Maharaja Vrsabhanu and his associates, with great respect and cordial hospitality, at once brought him many kinds of palatable foods. Text 33 Gazing at the shower of nectar that is Lord Krsna, all these friends, and especially the young girls, who were deeply in love with Him, became plunged into an ocean of transcendental bliss. Text 34 Thirsting to enjoy transcendental amorous pastimes, Sri Sri Radha-Krsna drank the nectar of each other's charming smiles. A monsoon shower of sidelong glances rose from the dark lotus petal eyes of the dark mountain monsoon cloud and glittering lightning flash that were Sri Sri Radha-Krsna. Text 35 Presenting many valuable ornaments and other gifts, Maharaja Vrsabhanu worshiped the king of Vraja. He and his associates followed the king of Vraja and his party for a great distance, and only with great reluctance did he finally turn back and enter his own beautiful garden. Text 36 After this visit Princess Radhika, the object of Lord Krsna's love and the auspiciousness of Vraja, desired to travel to Vraja. She wished to go there decorated with costly garments and ornaments and holding a lotus flower in Her hand in the company of Her mother and friends. Text 37 The many very splendid palanquins and chariots, studded with vaidurya jewels, decorated with glittering ornaments, and covered with golden cloths, entered the courtyard of Maharaja Nanda. Text 38 Decorated with tinkling ornaments and talking with great animation, the splendidly beautiful girls happily assembled for the journey. Text 39 Then Sri Radhika and the other girls, who were all very dear to Lord Krsna, the son of Nanda, ascended their chariots and palanquins. Singing many songs, and gently fanned by maidservants holding camara and other fans, the beautiful-eyebrowed girls left the palace courtyard. Text 40 A band of conchshells, kettledrums, and wind instruments played auspicious music during Princess Radhika's journey. A band of heroic soldiers, armed with golden clubs, swords, bows, and arrows, guarded the traveling party on the front and sides. Text 41 A fragrant breeze gently blew, a great cloud became like a parasol to shade the traveling party, and the demigoddesses in the celestial planets sang, danced, recited prayers, and played mrdangas and other musical instruments. Text 42 Seeing the sprawling city of Nandagrama, which was encircled by walls and a moat and which appeared to them to be like a coiled-up serpent, a sublimely complicated argument offered by the grammarian Patanjali, or a celestial vine that fulfils all desires, the girls happily spoke many prayers glorifying Lord Krsna. Text 43 The girls descended from their palanquins and chariots, rewarded the palanquin bearers and chariot drivers, bowed down to offer respects to the queen of Gokula, and accepted from her a gift of excellent betelnuts. Text 44 Then the lotus-eyed girls, whose tinkling anklets charm the hearts of their husbands, returned to their own homes, bathed, and performed their household duties to please their husbands. Text 45 As He herded the surabhai cows, Maharaja's glorious and handsome son, who has the heart of a rake, trembled with passionate love for the doe-eyed gopis. Text 46 Receiving the prayers and worship of Varuna, the controller of the waters, and bringing his father, who had been kidnapped by Varuna, to his own home again, and in this way pleasing the people of Vrajabhumi, the all-powerful Supreme Lord appeared very splendid and glorious. Text 47 When Krsna saw the beauty of moonlit Vrndavana forest He began to play His flute. He was quickly decorated by the splendid gopis who rushed to meet Him there. Text 48 Singing, dancing, and playing musical instruments, the beautiful gopis affectionately worshipped Krsna. These pastimes confirm the scripture's statement that the Supreme Personality of Godhead is full of unlimited transcendental pleasure. Text 49 How can even Sarasvati-devi, the goddess of eloquent speech, attain the power to describe the transcendental happiness created in the arena of the rasa dance by the wonderful sounds of the flutes, lutes, drums, ankle-bells, glistening belts and many ornaments, by the sounds of tatathai from the hand cymbals, by the wonderful singing and dancing, by the graceful hand gestures, and by the splendid jewels that were the beautiful slender forms of the gopis? Text 50 All-powerful Lord Krsna rescued Vidyadhara Sudarsana from the life of a serpent and transformed him to a demigod. The Lord also personally killed Sankhacuda and took his Symanataka jewel. Text 51 Overcome with feelings of separation, for along time the lotus-eyed girls of Vraja sang the glories of Lord Krsna, the ancient Supreme Personality of Godhead, who was the brother of the dark monsoon clouds and who had then disappeared into the forest. At that time throughout the entire world the swanlike pure devotees rapt in meditation became like flowing rivers of hot tears of anguish and cold tears of transcendental joy. Text 52 When the colorful bird of the sound of Krsna's flute flew into the sky in Vrndavana forest, Brahma, Siva, Indra, Narada and all the demigods became struck with wonder, the hills began to flow like rivers, the rivers stood like immovable hills, and all the girls of Vraja became plunged in the river of transcendental unrest. Text 53 The demigods offered respectful obeisances to Lord Krsna, who plunged the Arista demon into a flood of pain, who led the Kesi demon to his death and who made the Vyoma demon enter the great sky of the impersonal void. Text 54 Then Lord Krsna went to Mathura, where He killed Kamsa and removed the sufferings of His parents. After installing Ugrasena as king of the Yadu lands, the Lord immediately went to Dvaraka. Text 55 Lord Krsna killed the demoniac sons of Dhrtarastra, the king of the Kurus, and installed Yudhisthira, the son of Yamaraja, as emperor of the entire earth. After killing a great host of demons, Lord Krsna returned to Vraja, where for two months he fulfilled everyone's desires. <CENTER>Saptami Vrsti Sri Gokulagamanady-uttara-lila-varnanam Seventh Shower Lord Krsna's Return to Gokula and His Later Pastimes </CENTER> Text 1 When Uddhava and other messengers begged that He return to Gokula, Lord Krsna assented to their request. When the Lord returned, melodious sounds of dundubhi drums thundered, auspicious shouts of joy arose in every home, and the forests of Vrndavana showered a great monsoon of nectar. Text 2 When the moon of Lord Krsna arose, the land of Vraja became like an ocean filled with waves of transcendental bliss. Text 3 When Lord Krsna arrived, the forest of Vrndavan suddenly blossomed into spring. Text 4 The splendid kadamba trees suddenly burst into bloom. Tears flowing on to their chests, all the people of Vraja embraced Lord Krsna with intense feelings of love and bliss. Text 5 Many sannyasi sages and ascetic householders came there to see Lord Krsna. The Lord worshiped them with great reverence and they spoke many prayers glorifying the Lord with great love and devotion. Text 6 They said: "O Lord, You are the master of everyone. You are the giver of ultimate liberation. You give Yourself to Your devotees. You are full of love for your devotees. Your transcendental form is the abode of all knowledge and bliss. You are the resting place of Srivatsa and Laksmi." Text 7 "O Lord you are splendidly decorated with the Kaustabha jewel. You are the only cause of the birth, maintenance, and destruction of all universes. You are the master of all inconceivable potencies. You are the origin of the purusa-avataras. Brahma and all the demigods are Your servants." Text 8 "O Govinda, O son of Nanda, O killer of Kamsa and his friends, O husband of the goddess of fortune, please purify us. O glorious king of Gokula who is always surrounded by great devotees, all glories to You." Text 9 "O infallible Lord as splendid as a dark monsoon cloud, Your devotional service creates intense transcendental bliss. O jewel of all generous and charitable persons, please give this nine-fold devotional service to us. We think that no blessing is better than this." Text 10 Riding on splendid palanquins, chariots, and horses, Lord Krsna and His friends went to the forests of Vrndavana. There He enjoyed with them the nectar of transcendental pastimes. There He was worshipped by the supreme goddess of fortune. Text 11 With His friends who are like Him in good quality, handsome form, and transcendental opulence, He enjoyed many wonderful pastimes as He herded the cows on Govardhana Hill and in the forests of Vraja. Text 12 Eager to enjoy the ultimate transcendental pleasure, He entered at night deep within the forest of Vrndavana, and there, even though He is the natural blissful Supreme Personality of Godhead, He enjoyed the unlimitedly beautiful girls of Vraja. Text 13 These eternal and blissful transcendental pastimes of the Supreme Lord, Visnu, the son of Mahraja Nanda, which have been related to us by the faithful pure devotees , completely extinguish the blazing fire of repeated birth and death in the confines of the material world. Text 14 Originally spoken by the sage Srila Sukadeva Goswami in the assembly of great devotees, these transcendental and blissful pastimes of Lord Krsna have now been repeated by Baladeva Vidyabhusana. These pastimes should be worshiped in the same way the transcendental form of the Lord is worshiped and served. Text 15 By the mercy of Sri Krsnadeva Sarvabhauma Prabhu this monsoon of the transcendental opulences of the Lord has now risen to relieve the sufferings of the saintly devotees whose lotus hearts have become dry, wilted, and lusterless, scorched by the painful heat of the inability to hear the glorification of the transcendental opulences of Lord Krsna, the moon of Vraja. Text 16 The unprecedented, blissful, and festive monsoon of the opulences of Lord Krsna, the son of Nanda, that precedes this verse has appeared in this world in 1701 of the Saka era (AD 1779). May this monsoon become dear to the saintly devotees who have taken shelter of Lord Krsna's lotus feet. <CENTER><HR width=300> <CENTER>A Glimpse into the Life of Srila Baladeva Vidyabhusana Srila Baladeva Vidyabhusana was born in the early part of the 18th century in a village near the city of Remuna. Even though he was born the son a vaisya farmer, in his youth he still received a very thorough education in Sanskrit, rhetoric, logic and scripture. In his youth he accepted sannyasa in the Madhva-sampradaya, and, staying in Jagannatha Puri, he quickly became prominent in intellectual circles. His study of Srila Jiva Goswami's Sandarbhas made him a follower of Sri Caitanay Mahaprabhu. He visited Navadvipa and spent the remaining part of his life in Vrndavana, studying Srimad-Bhagavatam and other Vaisnava scriptures under the guidance of his spiritual master, Srila Visvanatha Cakravarti. At this time, by the order of Visvanatha Cakravarti, and by the mercy of the Deity of Sri Govinda, the famous Govinda-bhasya commentary on Vedanta-sutra was written to answer criticism that the followers of Sri Caitanya were not genuine followers of the Vedas because they had neglected to comment on the Vedanta. The most important works of Srila Baladeva Vidyabhusana are: 1. Govinda-bhasya, 2. Siddhanta-ratna, 3. Vedanta-syamantaka, 4. Prameya-ratnavali, 5. Siddhanta-darpana, 6. Aisvarya-kadambini, 7. Sahitya-kaumudi, 8. Chandah-kaustubha, 9. Kavya-kau-stubha, 10. Bhagavad-gita-bhasya, 11. Vaisnav-anandini tika (commentary on Srimad-Bhagavatam), as well as commenatries on 12. Tattva sandarbha, 13. Stava-mala, 14. Gopala-tapani Upanisad, 15. Visnu-sahasra-nam, 16. Laghu-bhagavatamrta, 17. Nataka-candrika, and 18. Syamanada-sataka. </CENTER></CENTER>

<TABLE cellSpacing=0 cellPadding=0 width=490 border=0><TBODY><TR><TD>by Sam Rawlings Mar 2, 2006 Positive News Issue 47</TD></TR><TR><TD height=10></TD></TR><TR><TD vAlign=top>By 2020 Sweden aims to become a virtually oil-free economy, a bold step that will require co-operation from individuals and industry alike. Already one of Europe’s leading countries in green energy, Sweden gets 26 per cent of its power from renewable sources compared to the six per cent European average. In the last decade, much of Sweden’s domestic heating has been converted to geothermal power, harnessing the abundance of natural heat and reducing demand for imported fuels. “A Sweden free of fossil fuels would give us huge advantages, not least by reducing the impact from fluctuations in oil prices,” said the Swedish Minister for Sustainable Development, Mona Sahlin. “An increasing number of countries are recognising the problem with fossil fuels. Sweden has the chance to be an international model and a successful factor in export markets for alternative solutions.” The Swedish government hopes to reach its goals through focusing on every aspect of oil consumption. Companies known to produce high carbon emissions will be taxed and subsidies will be available for those wanting to convert to green energy. On a domestic level, those who use cars that run on biodiesel will be exempt from some motoring taxes, as well as enjoying the benefits of green fuel being cheaper. Sweden has long held environmental, ethical policies and has been in the process of phasing out nuclear power since 1980. This latest radical step was prompted by the increasing costs of oil and the evergrowing evidence of global warming. “If we don’t do anything or we wait too long, the transition could be brutal and costly. Then we’ll be forced to adapt to circumstances with decreasing room for manoeuvre,” said Mona Sahlin. “But if we act with foresight, we could have a smooth process of transition using new, clean, efficient technology and continue our global economic and social progress.” Although Sweden is the first to set a target of this enormity, other countries also have long term plans to reduce their consumption of finite resources. Earlier this year, even US President George Bush spoke of America’s ‘addiction’ to oil. Addressing Congress, he said: “The best way to break this addiction is through technology.” Iceland is planning to convert all its country’s vehicles to run on environmentally friendly fuel and the UK aims to receive 10 per cent of its power through renewable means by the year 2012. Modest as some of these pledges are, they show an increasing awareness among governments of the implications of continuing to use fossil fuels – the first step towards an international effort to combat climate change. </TD></TR></TBODY></TABLE>

The Iranian Identity Crisis: Islam v. Iranian Identity Paolo Bassi 2006/04/27 Since the 1979 Islamic Revolution the West has presented, with depressing consistency, a distorted image of Iran portraying it as a seething mass of Islamic fanaticism. Those unaware of Iran 's rich history could be forgiven for believing that Iran knows nothing but Islam. The reality is far more complex and hopeful. Publicly most Iranians accept their Islamic identity, however, most are also aware of their pre-Islamic Iranian identity. The tension between these competing identities has existed since the Arab-Islamic takeover of Iran in the seventh century AD. In 632 A.D., the founder of Islam, Mohammad, died but left his new Islamic state in Arabia with a clear message to conquer, convert and subdue all other faiths. The Muslim Arabs, armed with their new Islamic faith, and hungry for land and wealth, unleashed a devastating war of conquest and within 30 years they had conquered a huge empire stretching from North Africa to N.W. India. The Arab conquerors imposed Islam so successfully that the pre-Islamic history of the conquered peoples was virtually erased from historic consciousness. The Arabs did not seek mere military conquest but also sought to conquer the culture and identity of the defeated nations. Islam was to have no rivals. The political nature of Islam demanded that a conquered people, such as the Iranians, not only convert to Islam but also to regard their past history as a time of darkness before the light of Islam came. In attacking Iranian identity, one of the most infamous acts of the Arab invaders was to burn Iranian libraries full of centuries of collected knowledge. The Islamic logic to justify this vandalism was that if this Iranian knowledge agreed with the Koran, then it was superfluous and if it contradicted the Koran, then such books should be destroyed. An unbeatable argument! Islam adamantly required conquered people to scorn their own past and love their Islamic Arab conquerors by striving to imitate them. More importantly, the Koran is written in Arabic and Islam's sacred places, Mecca and Medina, are in Arabia. It was clear that the conquered and newly converted had to accept the primacy of the Arabic language, Arabic values and above all Arabia itself. After all, Mohammad was an Arab and since Islam regards him as the best example of a human, Arab values cannot be rejected, without implicitly rejecting Islam and Mohammad. Islam as an imperial culture brought deeper and more profound psychological changes to the cultures it conquered than European colonialism ever could. Islam struck at human identity itself. Along with Islam's cultural demands, its political ambition was to include all Muslims in an Islamic world without borders, in which the only permissible political allegiance was to the world-wide Muslim community, Allah and Mohammad. There was no place in such a world for a conquered people's pre-Islamic history or national identity. After the arrival of Islam, Iran faced the most critical test in its history. Would its ancient, tolerant Zoroastrian culture survive or would Islam and Arab culture replace the unique Iranian identity. Alternatively, could Iran somehow transform Islam into a palatable Iranian form? These questions have characterized Iran since the Islamic takeover. It is true, Islam has become the dominant cultural force, yet Iranian identity, rooted in its Zoroastrian past, has never quite conceded defeat. The tension remains to this day. For example "no ruz" or the Iranian new year (based on a Zoroastrian practice) is condemned by the Islamic clerics as a pagan practice, yet is widely celebrated. In addition, the achievements of the ancient Achaemenian period (whose empire was conquered by Alexander the Great in the 4th Century B.C.) and its classical civilization, have never left the Iranian collective psyche. The ruins of Persepolis are a constant reminder that there was great Iranian past a thousand years before Islam was even born. Not even the mullahs can deny evidence that is carved in rock. During the Abbassid period, Ferdowsi (b.935), perhaps Iran 's greatest amongst many great poets, wrote the epic "Shahnameh" (story of kings) and reclaimed the Iranian past and language from Arabic influence. Ferdowsi's poetry openly proclaims the superiority of Iran's culture and laments the Arab invasion. He accepts Islam itself as a fact of life without directly criticizing its teachings. However, Ferdowsi has nothing but contempt for the Arabs themselves and cannot forgive them. At times Ferdowsi's poetry even condemns the imposition of Islam itself. It is revealing that Ferdowsi's tomb is still revered by Iranians despite the ruling Islamic theocracy. Islam's relegation of the pre-Islamic past of the conquered non-Arab peoples, to an era of "darkness" was one of the major themes of the Indian author, V.S. Naipaul's Nobel Prize winning books, "Among the Believers' and "Beyond Belief". Naipaul proposes that conquered peoples, such as the Iranians and Indonesians, had been separated by Islam from their complete and true historical past, and removed again by European colonialism and this disconnect has resulted in an inner anxiety and crisis of identity. Take for example Islamist movements in Indonesia and Philippines, in which young Asian Muslims imitate Arabic appearance and call for Israel's destruction, yet they have no ethnic, cultural or historic connection with Palestinians. Both Islamic and subsequent western colonialism, according to Naipaul, have robbed the "conquered peoples" from their true selves, such that there is an inner loss of identity and a yearning to belong to some cause. There have been times when Iran has dared to remember its past. In 1926, Reza Khan was crowned the first Pahlavi King of Iran and as part of his reforms he made it clear that he regarded Islam as a foreign imposed faith that should not determine Iran 's identity. As part of his attack on Islam, Reza Khan connected his new Iran with the ancient Zoroastrian past. The Farsi language was purged of Arabic words, architecture began to take inspiration from ancient Achaemenian styles and schoolbooks were re-written to enhance an Iranian identity. Cities were renamed with Iranian names, parents were encouraged to give Iranian, and not Arabic, names to their children. In 1935 Persia itself was replaced with Iran, as it was known in the days of Cyrus the Great. These reforms were of course reversed after the 1979 Islamic Revolution. It conclusion, it seems that Iranian history has swung back and forth between its Arab imposed Islamic identity and its older Zoroastrian culture. The latter simply refuses to die. Just as an individual struggles with conflicting loyalties and identities until they are reconciled, so do entire nations and cultures. As long as Iran 's ancient identity is denied and denigrated, Iranian public life will be dishonest and contradictory. According to Islam, all history before Islam was an era of "darkness" and should be discarded. This is a frightening Orwellian belief, that the world witnessed first hand with the Taliban's destruction of the Bamiyan Buddha statues. If the Iranian past is to regain its rightful place, it must be prepared to attack this identity-destroying aspect of Islam and re-claim its own past.

"Regarding your question of Paramatma: you are fortunate enough for your sincere service, Krishna as Paramatma Who is sitting within your heart is now dictating. Krishna is so kind that He wants to help us as Spiritual Master in two ways. He helps us from within as Caitya Guru and He expands Himself externally as Siksa Guru (as instructor) and diksa Guru (initiator). So the principle is that whatever you are instructed by the Caitya Guru internally may be confirmed by the instructor or initiator externally. Then your progress will be complete." Srila Prabhupada Letter to Sivananda, 05-21-69 <CENTER></CENTER> "Well initiation or no initiation, first thing is knowledge... knowledge. Initiation is formality. Just like you go to a school for knowledge, and admission is formality. That is not very important thing." Srila Prabhupada Press Interview, 10-16-76, Chandigarh <CENTER></CENTER> "The initiating spiritual master (diksa-guru) shows his cause-less mercy by giving his disciples instructions in chanting the mantra. By so doing, he points the disciples in the direction of the truths pertaining to the Supreme Lord, Sri Krsna. I consider the numerous instructing spiritual masters (siksa-gurus) to be more important, for they show more mercy by training the sadhakas in all the essential aspects of sadhana-bhakti." Srila Bhaktivinoda Thakur, Kalyana-kalpataru <CENTER></CENTER> "Prabhupada: "Then so siksa and diksa-guru... A siksa-guru who instructs against the instruction of spiritual, he is not a siksa guru. He is a demon. Siksa-guru, diksa-guru means... Sometimes a diksa-guru is not present always. Therefore one can take learning, instruction, from an advanced devotee. That is called the siksa-guru. Siksa-guru does not mean he is speaking something against the teachings of the diksa-guru/Acarya. He is not a siksa-guru. He is a rascal." Srila Prabhupada Lecture on Bhagavad-gita 17:1-3, 07-04-74, Honolulu <CENTER></CENTER> "If one develops love for Krsna by Krsna conscious activities, one can know the Supreme Absolute Truth, but he who tries to understand God simply by logical arguments will not succeed, nor will he get a taste for unalloyed devotion. The secret is that one must submissively listen to those who know perfectly the science of God, and one must begin the mode of service regulated by the preceptor. A devotee already attracted by the name, form, qualities, etc., of the Supreme Lord may be directed to his specific manner of devotional service; he need not waste time in approaching the Lord through logic. The expert spiritual master knows well how to engage his disciple's energy in the transcendental loving service of the Lord, and thus he engages a devotee in a specific devotional service according to his special tendency. A devotee must have only one initiating spiritual master because in the scriptures acceptance of more than one is always forbidden. There is no limit, however, to the number of instructing spiritual masters one may accept. Generally a spiritual master who constantly instructs a disciple in spiritual science becomes his initiating spiritual master later on. One should always remember that a person who is reluctant to accept a spiritual master and be initiated is sure to be baffled in his endeavor to go back to Godhead. One who is not properly initiated may present himself as a great devotee, but in fact he is sure to encounter many stumbling blocks on his path of progress toward spiritual realization, with the result that he must continue his term of material existence without relief. Such a helpless person is compared to a ship without a rudder, for such a ship can never reach its destination. It is imperative, therefore, that one accept a spiritual master if he at all desires to gain the favor of the Lord. The service of the spiritual master is essential. If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual master's instructions and the spiritual master himself. In his absence, therefore, his words of direction should be the pride of the disciple. If one thinks that he is above consulting anyone else, including a spiritual master, he is at once an offender at the lotus feet of the Lord. Such an offender can never go back to Godhead. It is imperative that a serious person accept a bona fide spiritual master in terms of the sastric injunctions. Sri Jiva Gosvami advises that one not accept a spiritual master in terms of hereditary or customary social and ecclesiastical conventions. One should simply try to find a genuinely qualified spiritual master for actual advancement in spiritual understanding." Caitanya-caritamrta, Adi lila 1:35 <CENTER></CENTER> "One should not become a spiritual master unless he has attained the platform of Uttama-Adhikari. A neophyte Vaisnava, or a Vaisnava situated on the intermediate platform, can also accept disciples, but such disciples must be on the same platform and it should be understood that they cannot advance very well toward the ultimate goal of life under his insufficient guidance. Therefore, a disciple should be careful to accept an Uttama-Adhikari as a spiritual master." Nectar of Instruction, Chapter 5 Bhaktivedanta Book Trust. HDG A.C. Bhaktivedanta Swami Srila Prabhupada.