raga

1. Pure statistics tell us that women attend church services etc. more often than men do. There are dozens upon dozens of studies of this. Look it up in any search engine and you'll find plenty of articles on it. Type in "women are more religious" in Google and you get 10+ pages of hits, type in "men are more religious" and you get four hits, including one on how "gay men are more religious than are heterosexual men and lesbians". 2. The number of adherents in the renounced orders of any religion do not mean anything. In the eyes of many cultures renounced order is even not befitting for women. It is an external consideration. Aside this, for example in many Buddhist traditions (for instance in Thailand) there are many more nuns than there are monks. You know it very well that in many Hindu traditions (such as the main schools of Vaishnavism), women are not formally initiated as sannyasins. Does anyone know of any statistics for the Christian tradition of monks and nuns?

You may want to read "Women Saints in Gaudiya Vaishnavism" by Jagadananda Das. http://www.granthamandira.org/~jagat/articles/showarticle.php?id=57

<blockquote><hr> Research recently published in the Journal for the Scientific Study of Religion and the American Journal of Sociology shows that women are more religious than men throughout the world. All of which makes University of Washington sociologist Rodney Stark, who compiled the international research, wonder why. His answer: It is apparently biological. Men are hard-wired to riskier behavior, and less likely to embrace the religious concepts of delayed self-gratification. The old assumptions that gender differences were more a matter of nurture than nature -- that the culture gave women responsibility for faith and family -- just don't measure up over the last generations, he says. With more women entering the workplace and more men embracing nontraditional roles, there was an assumption there would be a leveling off of religious differences. But the differences are unchanged. Even direct efforts such as Promise Keepers, which recruited millions to stadium events and Christian men's groups in churches, have failed to balance the scales of religious participation. http://www.thehollandsentinel.net/stories/110202/rel_110202038.shtml <hr></blockquote>

This is a very funny proposal in fact. It is my understanding that women and men were meant to engage in sex together and thus procreate, filling the world with progeny. So two are required for sexual intercourse, one man and one woman, and both have an appropriate design for that. Perhaps the poster meant to say that women are designed to be more sexually attractive, ie. that they were made to be more beautiful looking. I do not think any lady should be offended by such a statement. We may observe that most of the make-up industry is targeted to women, which shows that in general women are more keen of decorating themselves to make their appearance pleasant to look at. At least they appear to spend more time and money on that. In general, I believe we can agree on the fact that in general men are more sexually obsessed about women than women are about men. I recall reading a study which presented how the sexual urge of a man is more animalistic and aggressive in nature than that of a woman. Most of the erotic / pornographic industry also appears to be targeted for men. I would personally conclude that, at least inasmuch as the Western world is concerned, women tend to spend more time on trying to look beautiful, while men tend to spend more time being grossly obsessed on the opposite sex. That in itself tells its flattering story about the high spiritual qualification of mankind.

Right, JNDas. It was Jagat, now that I checked it. Who is "you guys"? Can you tell me what either I or Jagat have said about "white cloth only", aside noting that traditional ascetics of the Gaudiya sampradaya have always worn white cloth. If you are interested, you may check out something I drafted together about the sannyasa-issue in reviewing Narayan Maharaja's writings on the same. http://www.ragadesign.com/at/gaudiya-and-sannyasa.pdf I don't think the color of the cloth itself is a major issue. I just came in the door. It is -5 degrees celsius outside. I am wearing blue pants, a blue shirt, a light white jacket and gray socks. Soon I will go and put on a white lungi and a white kurta, but I will keep the gray socks on. The gray socks have green stripes, and I am still not taking them off. Woe and behold, what a heretic I am! But usually I buy white socks. Let people wear whatever they please. I am personally more concerned with their behavior towards other Vaishnavas. I believe the somewhat militant attitude of the Gaudiya Math towards the rest of the tradition is at the root of all critique, and if that would not have existed, probably people would not mind the saffron thing. But if you cast critique towards just about everyone besides your own group, what do you expect? People will come to point out any flaw there may exist in you.

Right, JNDas. It was Jagat, now that I checked it. Who is "you guys"? Can you tell me what either I or Jagat have said about "white cloth only", aside noting that traditional ascetics of the Gaudiya sampradaya have always worn white cloth. If you are interested, you may check out something I drafted together about the sannyasa-issue in reviewing Narayan Maharaja's writings on the same. http://www.ragadesign.com/at/gaudiya-and-sannyasa.pdf I don't think the color of the cloth itself is a major issue. I just came in the door. It is -5 degrees celsius outside. I am wearing blue pants, a blue shirt, a light white jacket and gray socks. Soon I will go and put on a white lungi and a white kurta, but I will keep the gray socks on. The gray socks have green stripes, and I am still not taking them off. Woe and behold, what a heretic I am! But usually I buy white socks. Let people wear whatever they please. I am personally more concerned with their behavior towards other Vaishnavas. I believe the somewhat militant attitude of the Gaudiya Math towards the rest of the tradition is at the root of all critique, and if that would not have existed, probably people would not mind the saffron thing. But if you cast critique towards just about everyone besides your own group, what do you expect? People will come to point out any flaw there may exist in you.

<font face="Georgia" color=#AA7910><blockquote><center> SRI VRAJA VILASA STAVA, VERSE 51 saptAhaM muramardanaH praNayato goSThaika rakSotsuko vibhran mAnam udAra pANi ramaNair yasmai salIlaM dadau gAndharvA murabhid vilAsa vigalat kAzmIra rajyad guhas tat khaTTAyita ratna sundara zilo govardhanaH pAtu vaH</center> May Govardhana Hill, who was lovingly held upon the graceful hand of Sri Krishna, who was eager to protect Gokula for seven days, who was thus given the honour of a worshipable personality by the Lord, whose caves are coloured by the saffron that has fallen from Sri Gandharva and Giridhari’s bodies during Their loving pastimes and whose boulders are like beautiful jeweled couches for the Divine Couple to sit on, protect you. </blockquote>Exerpts from the Stavamrita Kana Vyakhya: Sri Giriraja is Vraja’s saubhagya tilaka (the mark of glory and fortune), and because of him Sri Vrindavana is so lovely. aho vrndavanam ramyam yatra govardhano girih (Skanda Purana) By aborting the cowherders’ traditional sacrifice to Indra and by establishing the worship of Giriraja instead, the Lord has personally announced the glories of Giriraja to the world. He extended the net of logical arguments before His worshipable father Sri Nanda Maharaja to make him lose confidence in the worship of Indra and then preached the worship of Govardhana Hill. Finally Indra became angry and began to cause mischief to Vraja by pouring down rain and thunderbolts upon the area, and the Lord callously held up Giriraja with His left hand, thus protecting the people of Vraja. One of Sri Krishna’s names is Muramardana, which means that He easily killed a demon named Mura, who was adverse to the demigods, headed by Indra. He could have protected Vraja through so many other means also, but just to establish the glories of Giriraja, Sri Krishna lifted His beloved mount and thus protected Vraja by providing its inhabitants, that were attacked by Indra, a place of shelter under it. Not only that, He Himself worshipped the Govardhana Hill with His lotushands for seven days and nights without interruption. Just as the means of worshipping the deity is laid down in the scriptures, that show how to make pure mudras with the hands, that indicate one’s expertise in ritual worship, similarly Sri Giridhari held Sri Giriraja on the little finger of His left hand and worshipped Giriraja as if He were a worshipper Himself, by holding it continuously for seven days and nights, showing pure mudras with His left hand. By thus personally worshipping Giriraja, who is also known as Haridasa Varya, the best of Hari’s servants, the Lord taught the people of the world how to worship a devotee. Then Sri Raghunatha shows how Sri Giriraja Govardhana is the greatest of all of Lord Hari’s servants by saying: gandharva-murabhid vilasa vigalat kasmira rajyad guhas tat khattayita ratna sundara silo govardhanah patu vali “May Govardhana Hill, whose caves are coloured by the saffron that has fallen from Sri Gandharva and Giridhari’s bodies during Their loving pastimes, and whose boulders are like beautiful jeweled couches for the Divine Couple to sit on, protect you.” There are many devotees known as Haridasa in this world, but no one like Giriraja Govardhana can offer a lovely playground to the Lord with his own body. The most lovely solitary caves of Sri-Sri Giriraja are decorated by the saffron that has fallen off Sri-Sri Radha-Madhava’s bodies during Their amorous pastimes, and this shows that the most intimate pastimes of the Divine Pair take place there. In this way Sri Giriraja has become blessed by carrying hundreds of charming caves and groves on his body, that are decorated with Sri-Sri Radha-Madhava’s necklaces, bangles and garlands, that were broken during Their amorous battles. Srimat Rupa Gosvami has written: <center>gAndharvAyAH keli kalA bAndhava! kuJje kSuNNais tasyAH kaGkaNa hAraiH prayatAGga rAsa krIDA-maNDitayopatyakayADhya! pratyAzAM me tvaM kuru govardhana pUrNAm (Stavamala)</center> “O Govardhana! You are the assistant in Gandharva Sri Radha’s artistic pastimes, your body has been decorated with Sri Radha’s broken bangles and garlands and Your valleys have been enriched by having been adorned with Sri Radha-Krishna’s Rasa-pastimes. Please fulfill all my desires!”

<font face="Georgia" color=#386E23><blockquote><center> SRI VRAJA VILASA STAVA, VERSE 65 yeSAM kvApi ca mAdhavo viharate snigdhair vayasyotkarais tad dhAtu dvara puJja citritatarais tais taiH svayaM citritaH khelAbhiH kila pAlanair gavAM kutrApi narmotsavaiH zrI rAdhA sahito guhAsu ramate tAn zaila varyAn bhaje</center> I worship the best of mountains in Vraja Sri Govardhana, with whose colorful mineral pigments Madhava and His affectionate friends are decorated as they herd the cows, where they play hide-and-seek, and in whose caves Krishna makes love with Sri Radha. </blockquote>Exerpts from the Stavamrita Kana Vyakhya: Before Sri Krishna comes to the base of the mount to herd His cows with His friends they first decorate their bodies with Giriraja’s colorful mineral pigments. Srimad Rupa Gosvami has written: sasvad visvalankaranalankrtimedhyaih premna dhautair dhatubhir uddipita-sano (Stavamala) “Sri Krishna, Who is Himself the ornamentation of the world, is easily decorated by the mineral pigments that beautify the slopes of Govardhana Hill and that are sprinkled by love for Him.” When the time for cowherding comes Sri Krishna and His friends love these colorful pigments, and clothes and ornaments made of leaves and flowers more than ornaments of jewels and pearls. phala prabala stavaka sumanah piccha dhatubhih. kaca mukta mani svarna-bhusita apyabhusayan (Bhag. 10.12.4) “Although the cowherdboys were already decorated by their mothers with ornaments of glass, jewels, pearls and gold they still decorated their bodies with different kinds of fruits, leaves, bunches of flowers, flowers, peacockfeathers and colorful mineral pigments when they came into the forest.” In this way the cowherdboys also decorated Sri Krishna as they liked with sylvan clothing and colorful mineral pigments, let the cows graze in the large meadows on the slopes of Giriraja and freely played games like hide-and-seek with Sri Krishna. Although Sri Krishna enjoys playing different free games with His friends in this way, His mind remains fixed on Sri Radha. In Sri Caitanya Caritamrta it is seen: ratri-dina kunja krida kore radha sange; kaisora boyos saphala koilo krida-range “Day and night He sports in the groves with Radha; in this way He made His adolescence a success.” One may ask here: “If He plays with Sri Radha day and night, then when will He find the time to play in the meadows with His friends and to perform loving pastimes with His parents?” Actually Sri Krishna always thinks of Sri Radha as He performs these other pastimes. Sri Radha, who is endowed with the mahabhava known as madana, pervades Sri Krishna’s entire awareness. From the first time He ever saw loving Srimati Radharani in the preliminary stage of purva-raga, Sri Krishna has always been thinking of Her. Even though He may be intoxicated by playing with His friends around Govardhana Hill, Syama is afflicted by the heartache of separation from Sri Radha. Meanwhile one of Srimati’s girlfriends or maidservants keeps eager abhisarika Sri Radhika in some cave of Govardhana Hill and comes to search for Syama. Seeing Syama engaged in playing with His friends they give Him a hint in an unnoticed way that Sri Radha has come to meet Him. Syamasundara then leaves His friends on the pretext of admiring the natural beauty of the mount and goes along with the sakhis to meet Sri Radha and perform different amorous pastimes with Her in a hidden, solitary cave of Giriraja.

<font face="Georgia" color=#146984><blockquote><center> SRI SRI GOVARDHANASRAYA DASAKAM, VERSE 10 kAlindIM tapanodbhavAM giri-gaNAn aty unnamac chekharAn zrI vRndA-vipinaM janepsita dharma nandIzvaraM cAzrayam hitvA yam prati-pUjayan vraja-kRte mAnaM mukundo dadau kas taM zRGgI kirITinaM giri-nRpaM govardhanaM nAzrayet </center> Who will not take shelter of the king of mountains, Govardhana who was honoured and formally worshiped by Mukunda as the crownjewel of mountains for the sake of protecting the inhabitants of wishyielding Sri Vrindavana, making Him leave aside the (worship of) Yamuna (river, the daughter of the sun), all other high mountains and even Hiss own abode Nandisvara? </blockquote>Exerpts from the Stavamrita Kana Vyakhya: At the end of this stava Sripada Raghunatha mentions yet another one of Sri Giriraja’s glories to show the absolute necessity of taking shelter of Govardhana Hill. Although there are many pastime-places in the 168 miles circumference of Vraja-mandala that are endowed with great glory Sri Giriraja is the greatest because it is so dear to Sri Krishna. That can easily be understood, because of all the hills Sri Krishna chose the crownjewel of hills Sri Govardhana to protect the Vrajamandala with, stopping the sacrifice to Indra and initiating the worship of Giriraja instead. Just to establish the worship of Girraja the Lord expounded karma-vada (the path of action) to Nanda and the cowherds, that were accustomed to perform their traditional sacrifice to Indra. In this way He cleverly explained them the necessity of worshipping Giriraja. Hearing the nectarine words emanating from Sri Krishna’s divine mouth Nanda and the cowherds immediately developed faith in the worship of Giriraja, without argument. Being their livelihood, Giriraja was naturally the object of the Vrajavasis’ worship and devotion. This subject is described as follows in Sri Harivamsa: <center>dAmodara vacaH zrutvA hRSTAs te goSu jIvinaH; tad vAg amRtamAsAdya pratyUcur avizaGkayA tavaiSA bAla mahatI gopAnAM citta-vardhinI; prINayatyeva naH sarvAn buddhir vRddhi-karI gavAm tvaM gatis tvaM ratizcaiva tvaM vettA tvaM parAyaNam; bhayeSvabhayadas tvaM nas tam eva suhRdAm suhRt</center> “Hearing Damodara’s words, the Vrajavasis became very happy. It is as if their fear vanished simply by drinking the nectar of His words. They told Sri Krishna: “O child of ours! Your excellent intelligence is benefiting the cowherd-clan and causes an increase in our wealth of cows, and thus it greatly increases the love of all of us! You are our only goal, the Vrajavasis are lovingly attached to only You, You alone know what is good for us and what is not. You grant us fearlessness when we are afraid, and You are our greatest friend.” With great enthusiasm Nanda and the cowherds began to worship Giriraja with different paraphernalia. Govardhana, the crownjewel of mountains, accepted that worship and the great mountains on earth - Sumeru, Himalaya and so - also came there to worship Giriraja, taking different offerings with them. <center>govardhano ratna-zilA-mayo’bhUt suvarNa zRGgaiH paritaH sphuradbhiH mattAlibhir nirjhara sundarIbhiH darIbhir uccAnGga karIva rAjan tadaiva zailAH kila mUrtimanta sopAnayA meru himAcalAdyAh nemur giriM maGgala pANayas taM govardhanaM rUpa-dharaM girIndrAH (Garga Samhita)</center> “When sages like Bhaguri and Garga, who were brahmanas learned in the Vedas, began to worship Govardhana Hill, Govardhana manifested himself with many jewelled boulders and golden peaks. Intoxicated bees buzzed around the thick, flowering vines and there were beautiful cascades and caves there. Then mount Meru, the Himalaya and other great mountains came to offer their devoted obeisances unto him, bringing him auspicious presents. In this way Govardhana bore the form of the king of mountains!” Then the Lord played another clever trick to reveal the superiority of Giriraja’s power and worship to everyone’s minds and eyes. When Nanda and the cowherds devotedly offered handfuls of flowers and a huge food-offering to Govardhana, Sri Krishna assumed a huge and most astonishingly beautiful form on top of the mountain and said: “O cowherds, headed by Nanda! I am Govardhana, and I have appeared because I am pleased with your worship and your devotional feelings!” Saying this, He began to eat the large amount of food, that was offered to Him by the Vrajavasis, with an amazing expertise. From this we can easily understand that Sri Krishna did not display the power and the glory of any other place of Vraja-mandala in such a way. After this the Indra-puja was stopped and Indra, who had become very upset, began to shower Vraja-bhumi with devastating rains, planning to destroy it, causing the Lord to protect Vraja by lifting Giriraja.

<font face="Georgia" color=#0E6043><blockquote><center> SRI SRI GOVARDHANASRAYA DASAKAM, VERSE 2 indratve nibhRtaM gavAM sura-nadI toyena dInAtmanA zakreNAnugatA cakAra surabhir yenAbhiSekaM hareH yat kacche’jani tena nandita janaM govindakuNDaM kRtI kas taM go nikarendra paTTa zikharaM govardhanaM nAzrayet</center> What pious soul will not take shelter of the king of mountains, Govardhana Hill, who delights everyone and close to whom is Govinda Kunda, where Lord Hari was secretly bathed to crown Him as the king of cows with celestial Ganga-water by the Surabhi-cow of the humbled king Indra? </blockquote>Exerpts from the Stavamrita Kana Vyakhya: For seven days and nights Sri Krishna stood and held up Sri Giriraja with steady hand. Like thirsty Cataka-birds the people of Vraja relished the sweet nectar of this black monsooncloud (Krishna) for seven days and nights. Even the cows and buffaloes of Vraja were constantly engaged for seven days and nights in relishing the streams of nectar emanating from Giridhari Sri Krishna’s lustrous moon-like face, and so they did not feel any hunger or thirst. Who can then describe the ecstasy felt by Sri Krishna’s dearmost Vrajavasi gopis and gopas when they saw Sri Krishna’s face for seven days? Seeing that the gopas and gopis, who were standing in a circle under the mountain, were constantly drinking the nectar of the vision of Sri Krishna’s lotus-like face, mother Yasoda was filling Sri Krishna’s lotuslike mouth with butter and sweet rice every half hour. Seeing Krishna’s glorious power, the heaven-king Indra became afraid like an elephant that is attacked by a lion, so he called his clouds back and fled back to his celestial abode. But alas! Could he find any peace there after offending the source of all peace, Sri Krishna? At every moment he expected Krishna’s faithful Sudarsana-disc to come and burn the heavenly planets and their inhabitants. “Or who knows what kind of harsh punishment may be my fate?” In the scripture Sri Gopala Campu it is described: ito gatva dainyam matva skhalad oja vidaujah ksayam gacchan apyasau ksayam rcchann iva sthitavannatu sacim acikamata. na ca nirjara sadasi nirjagama. Humiliated, Devaraja Indra miserably returned to his heavenly abode, but when he came there he could find no peace. It was as if he whithered away each day in great fear. He found no more joy in the loving conversations with his wife Sacidevi or in the meetings of the assembly of demigods. He constantly spent his time in a solitary section of his abode Amaravati. When the guru of the demigods, Brhaspati, heard this he went to see him and chastised him, saying: “O King of the demigods! Although you are victorious over all the demons, you can not make any spiritual advancement unless you worship the lotusfeet of Sri Krishna! Can any tree or herb stay alive without the aid of the moon? Although you have a thousand eyes, you are still blind! That is because you are suresa, (king of demigods, or one who is drunk of wine) and this intoxication, the intoxicating opulence of heaven, has blinded you!” Hearing these chastising words of Brhaspati, Devaraja Indra replied: “O master! I’ve done a great mischief by trying to destroy Vrajabhumi! It was a great injustice! Now please tell me how to become free from the reactions to such an offense!” Brhaspati said: “O Indra! Only Lord Brahma can advise you in these days of woe, so quickly go to him!”, so Indra went to see Lord Brahma and elaborately told him of the offense he had committed. Hearing the words of Devaraja, Brahma told him: “Alas! Alas! Although you are the king of the demigods, you committed such a foolish offense! The wise men carefully block their ears when they hear about your misbehaviour even once! Nevertheless I shall advise you what to do, in order to protect my creation! Some time ago I became so impudent as to try to know the greatness of Sri Krishna, and even now I can not find the means by which I can be forgiven for that offense! But Gautama and other sages advised me to daily carress the cows, feed them grass and circumambulate them. By serving the cows, the Lord of cows, Govinda, will swiftly be pleased. Therefore if you want to satisfy the Lord, who is naturally a great lover of the cows, then go to the mother of cows Surabhi, otherwise the demons will surely cause fear and havoc in heaven!” Hearing Brahma’s advice Indra swiftly went to mother Surabhi, told her about the offense he had committed and brought her along to Vraja-bhumi. The all-merciful Sri Krishna had already engaged His cowherdboys elsewhere and waited for Indra to come. Smilingly He sat on a jewelled boulder of Govardhana Hill when Indra slowly and shyly approached Him, offered prostrated obeisances unto Him and began to praise Him, sitting on his knees before Him and revealing all the great glories of Sri Krishna with a faltering fear-filled voice. After Indra had completed his praises of the Lord mother Surabhi also praised Sri Krishna and showered Him with her own milk. Devaraja Indra also had Krishna bathed, with a shower of celestial Ganga-water, pumped up by the trunk of his Airavata-elephant, and had Him named Govinda, or king of cows, in everyone’s presence. The water that had showered Govinda created Govinda Kunda, a lake that lies at the base of Govardhana Hill even today, delighting the eyes of everyone. Sripada said: “Which fortunate soul will not take shelter of Giriraja Govardhana, the restingplace of Govinda?”

According to Hari-Bhakti-Vilasa (eight vilasa), "padme sri-krsna-satyabhama-samvadiya-karttika-mahatmye sri-prthu-narada-samavade sri-bhagavad-uktau...". So in Karttika-mahatmya I assume, wherever that is in Padma, I have never studied this massive book. It is a peculiar fact that one hardly ever sees an exact reference to Padma Purana.

According to Hari-Bhakti-Vilasa (eight vilasa), "padme sri-krsna-satyabhama-samvadiya-karttika-mahatmye sri-prthu-narada-samavade sri-bhagavad-uktau...". So in Karttika-mahatmya I assume, wherever that is in Padma, I have never studied this massive book. It is a peculiar fact that one hardly ever sees an exact reference to Padma Purana.

So, what's the problem with those sarees, then?

So, what's the problem with those sarees, then?

I just checked it out. Perhaps you are also biased? Any chance?

I just checked it out. Perhaps you are also biased? Any chance?

<font face="Georgia" color=darkslategray><blockquote><center> SRI SRI GOVARDHANASRAYA DASAKAM, VERSE 1 saptAhaM murajit karAmbuja pari-bhrAjat kaniSThAGguli prodyad valgu varATakopari milan mughda dvirepho’pi yaH pAthaH kSepaka zakra nakra mukhataH kroDe vrajaM drAg apAt kas taM gokula bandhavam giri-varaM govardhanaM nAzrayet</center> Who will not take shelter of Govardhana hill. the best of mountains and the friend of Gokula, who protected the people of Vraja from the rains, that came from the mouth of the crocodile-like king Indra, like an innocent blackbee sitting on the seedhusk-like little finger of Sri Krishna’s lotus-like hand for seven days?</blockquote>Excerpts from Stavamrita Kana Vyakhya: In sadhakavesa Sripada Raghunatha reveals the glories of Sri Giriraja Govardhana in this Govardhanasraya Dasakam. In his Bhakti Rasamrita Sindhu Srila Rupa Gosvami has mentioned that five of the sixty-four items of bhajana are extraordinarily powerful, and one of them is living in Vraja or taking shelter of Vraja-dhama. The only abode where Krishna can stay enjoying purely sweet, intimate pastimes, that are devoid of even a whiff of reverence is this Vraja-dhama. But even within this Vraja there is again distinction between the different confidential pastime-places. Giriraja Govardhana is said to be at the summit by Srila Rupa Gosvami: <center>vaikuNThAj janito varA madhu-purI tatrApi rAsotsavAd vRndAraNyam udAra pANi ramaNAt tatrApi govardhanaH rAdhAkuNDam ihApi gokula pateH premAmRta plAvanAt kuryAd asya virAjato giri-taTe sevAM vivekI na kaH</center> “Greater than Vaikuntha is Mathura, better than Mathura is Vrindavana, because the Rasa-dance took place there, better even than Vrindavana is Govardhana because it was touched by Krishna’s beautiful hand, and best of all is Radhakunda (the abode of Sri-Sri Radha-Madhava’s most passionate pastimes), which is inundated by the stream of nectarean love of the Lord of Gokula (Sri Krishna). Who will not serve this sacred pond at the base of Govardhana Hill?” By calling Sri Giriraja Gokula Bandhava Sri Raghunatha reminds us of how Giriraja protected Gokula. The king of the demigods Indra had committed a great offense by accepting offerings from Sri Nanda, Upananda and other cowherds, that are worshippable even for the Supreme Personality of Godhead. To protect him from the grip of this offense and to establish the service and the glories of Sri Giriraja the merciful Lord stopped the sacrifice to Indra and had the sacrifice to Sri Govardhana commenced. The king of the demigods Indra, intoxicated as he was with pride of his opulences, was unable to understand this merciful pastime of the Lord and began to engage clouds like the Samvartaka, that are used to destroy the universe, to vanquish Gokula with showers of rain and thunderbolts. When these destructive storms and showers of rain, hail and thunderbolts began, the distressed Vrajavasis took shelter of their only resort, Sri Krishna. <center>kRSNa kRSNa mahAbhAga tvan nAthaM gokulaM prabho trAtum arhasi devAn naH kupitAd bhakta vatsala (Bhagavata 10.25.43)</center> “O Krishna! Krishna! O highly fortunate One! O protector of the devotees! O most powerful One! Please protect Gokula from the hand of Indra, who has become angry with us!” Seeing that the Vrajavasis were suffering from Indra’s atrocious behaviour and hearing their distress-calls, Sri Krishna said: “With My own power I will protect the Vrajavasis, who are surrendered to Me, who are My proteges and who are My beloved relatives. My only vow is to protect the souls that surrender unto Me.” Saying this, Sri Krishna suddenly lifted the Govardhana Hill and playfully held it on His left hand, just as a child is holding a mushroom. <center>tasmAn mac charaNaM goSThaM man nAthaM mat parigraham gopAya svAtma-yogena so’yaM me vrata AhitaH ityuktvaikena hastena kRtvA govardhanAcalam dadhAra lIlayA kRSNaz chatrAkam iva bAlakaH (Bhagavata 10.25.18-19)</center> Sri Krishna easily held Giriraja with the little finger of His left hand, gave shelter to all the people and cows of Vraja beneath it and remained standing motionlessly like this for seven days. Sripada Raghunatha says: “Sri Giriaja remained on the lotusseed-like little finger of Sri Krishna’s lotuslike hand like an innocent bumblebee”. This means that just as a kingbee, who is engaged in drinking the honey from a lotusflower, remains on the lotusseed in an intoxicated state, similarly Govardhana, who is the greatest of Lord Hari’s servants, got a place on Sri Krishna’s lotuslike hand for seven consecutive days and nights and remained absorbed there in relishing the mellows of the beauty of the lotuslike hand of his most dearly beloved. In this way he easily saved the Vrajamandala from the grip of the crocodile-like Indra, who was showering it vehemently.

Give me the URL. At any rate, I do know full well who is Haridas Dasji, having read his biography.

Give me the URL. At any rate, I do know full well who is Haridas Dasji, having read his biography.

And here is the thread for Govardhana Puja and the glories of Giriraja Govardhana: http://www.indiadivine.com/ubbthreads/showflat.php?Cat=&Board=UBB6&Number=31368 More to follow.

<font face="Georgia" color=#37300E> <center> ANNAKUTA (GOVARDHANA PUJA) From Siddha Sri Krishna Das Baba's Gutika</center> The day after Dipavali Nanda baba arranges for the Govardhana-brahmanas to perform the ceremonial bathing (abhiseka) of Giriraja Govardhana with five kinds of nectar - ghi (clarified butter), sugar-water, yoghurt, milk and honey - and makes them cook many kinds of sweets, rice, rotis, and vegetables. They place these preparations on big leaves in front of Govardhana Hill. In one form Krishna sits next to Nanda baba and in another, huge, form He sits on Giriraja and grabs all the offered foodstuffs at once with one very long arm, eating everything! On the other side small Krishna says: "Just see how Giriraja is eating everything!" Nanda and the cowherders look on in joyful amazement how Giriraja finishes his meal with a pan (betel-leaves) and accepts all the flower garlands and sandalwood paste which was offered by the Vrajavasis in huge amounts. Then the local brahmanas offer Giriraja a lamp in arati on a long spear. Krishna and all the other cowherders offer their prostrated obeisances to Giriraja, who disappears after blessing everyone. When asked what will please him the most, Giriraja says: "I am most pleased when you circumambulate me!", so that's what they do. First the cows go, then the brahmanas (they are also worshiped on that day), then the older gopis, the older cowherds, the young gopis, Krishna and His chums and finally Nanda and Yasoda. After this parikrama of Govardhana Hill Nanda feeds all the brahmanas and gives them cows, gold, silver and garments in charity. Then he eats himself with his family and everyone takes rest in their tents. Radha and Krishna meet as usual in the Giri Nikunja, the mountain grove, returning to Their camps afterwards, and at midday They have Their usual fun at Radhakunda. Then Nanda baba has all the tents broken up and moved to Kaliyadaha in Vrindavana. There They have Their supper and Radha and Krishna have Their usual nocturnal fun at Vamsivata, Vrindavana on the bank of the Yamuna-river.

I asked the moderator a while ago about the restrictions on the length of signature (restricted to 100 characters) and biography (restricted to 250 characters) but received no reply, although other concerns in the topic were addressed. Today I again became eager to commemorate Dipavali and Govardhan Puja, and wanted to share the nectarine Hari Katha with others who may not check out the "Krishna Talk" forum so often. Thus I tried to add the url into my signature, but received the error "Signature too long". Dear moderator, could you please do something about this? Change the restriction to 200 characters at least, so I can bring others closer to the nectar of topics about Hari. A description of Dipavali celebrations in Vraja is found at http://www.indiadivine.com/ubbthreads/showflat.php?Cat=&Board=UBB6&Number=31352 . A description of the glories of Giriraja Govardhana will follow in a separate thread as I will be collecting nectar from various sources for the joy of everyone who is eager to learn about the glories of Sri Hari and the best among His servants (haridAsa vARyo, SB).

<font face="Georgia" color=darkblue><center> THE APPEARANCE OF MANASA GANGA From Siddha Sri Krishna Das Baba's Gutika</center> This is a pastime from the prakata lila, Radha-Krishna's manifest pastimes, and took place on the same day as Dipavali. Manasa Ganga lies in the middle of Govardhana town. Once Nanda baba, Yasoda ma and all the cowherders wanted to go on pilgrimage to take a bath in the holy Ganga-river. On the way they put up their camp in the town of Govardhana. At that time Krishna thought to Himself: "Because their hearts are very attracted to Vraja all the holy waters reside here, but the Vrajavasis are not aware of these glories! Let Me establish the glories of Vraja!" As soon as Krishna, who is called satya sankalpa, or One who keeps His vows, thought like that, at once mother Ganga appeared in front of everyone, riding on her Makara (fish)-vehicle. The Vrajavasis were astonished at the appearance of Ganga-devi and began to speculate and argue with each other. Krishna then told them: "All the holy waters of the three worlds are present here to serve Vrajabhumi! I know that You want to go out of Vraja to bathe in the Ganga, but now patita pavani (the purifier of the fallen), mother Ganga, has come before you! Quickly fulfill your purpose by bathing in Gangaji's sacred waters. From now on this holy tank will be famous as 'Manasa Ganga'!" Even now many people bathe every year in Manasa Ganga on the Dipavali-day to commemorate its appearance in this world, after which they may perform dandavati parikrama (circumambulation of the lake by means of prostrated obeisance at every step). <hr> Another lila which takes place on Diwali-day is 'Mukta Caritra', the Pearl Story narrated by Srila Raghunatha das Gosvami in his book of that name.</font>

Please refer to my posting "Dipavali in Vraja" in the "Krishna Talk" section.

In ISKCON, initiated members receive Brahma Gayatri (oM bhUr bhuvaH...) along with three pancaratrika-mantras and three pancaratrika-gayatris for Guru, Gauranga and Krishna.