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Old Jun 16, 2004, 10:51 PM   #1
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Default Special Krishna-Conscious/Vaishnava Days

<font color="orange"> Hare Krishna. I decided that this topic should be made in order to announce all such Krishna-Conscious/Vaishnava Special days instead of posting a new topic each time


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June 17th 2004 - Disappearance of Srila Bhaktivinoda Thakur

The following is taken from http://www.harekrsna.com/philosophy/...aktivinoda.htm -


His Divine Grace Srila Bhaktivinoda Thakur




Srila Bhaktivinoda Thakur appeared in 1838 in an aristrocratic family of Calcutta. Named Kedaranath, his youth was spent absorbed in studies. A prolific reader and writer, he authored many articles and poems in English. He entered the Hindu School as a student in the class in 1856 at the University of Calcutta, where he studied the philosophical works of Kant, Goethe, Hizel, Swedenburg, Schopenhuer, Hume, Voltaire and others. He later began to study the works of the Brahma movement, along with the Bible and other Christian books, debates between eastern and western thinkers, and the Koran. In his biography, he states that he preferred Christianity to Brahmoism because of Christianity's clarity as to the transcendence of the one Godhead.


He then moved to Orissa, and continued to write and publish various works. Becoming first a school teacher, and then a Deputy Magistrate at the age of 28. He later moved to Dinajpur where he was appointed Deputy Magistrate. There, he became familiar with Vaisnavism, which was supported under the patronage a great Zamindar of Dinajpur, who was the descendant of Ramananda Vasu, an ardent follower of Sri Caitanya Mahaprabhu. Absorbed in the Caitanya-caritamrita and the Bengali translation of the Bhagavata, he became seriously engaged in the study of Lord Caitanya's religion in the company of the Vaishnavas at Dinajpur. Continuing his study of comparative religions, he found Vaisnavism to be the perfect consummation of his own realizations.


He was next transferred to Champran, then moved his family to Puri, where his intense devotion to Sri Caitanya grew ever stronger. Along with Gopinatha Pandita, he studied the whole of the Bhagavata with commentary by Sridhara Swami. Two other pandits, who had studied the Nyaya and Vedanta in Navadvipa and Benares, joined him in studying Bhagavata. Kedaranath to learn Sanskrit grammar and literature, having begun these studies in Calcutta. He went on to study Jiva Goswami's Sadsandarbha, Baladeva Vidyabhusana's Govinda Bhasya, Prameyaratnavali, Rupa Goswami's Bhaktirasamrita Sindhu and Hari Bhaktikalpalatika, and other important Vaisnava literatures.


Having mastered the philosophy of Gaudiya Vaishnavism, he wrote additional books in Sanskrit on Gaudiya Vaishnava philosophy. While taking charge of the Jagannath temple and teaching the philosophy, he began the Vidvat Sabha society for promotion of Bhakti literature. Kedernath stayed in Puri for five years.


Thereafter he was posted to Bengal, and became known as a great Vaisnava Magistrate. Taking initiation, and strictly following the Vaisnava practices, he began the first Vaisnava newspaper. After three years, he began to travel to holy places, and met Jagannath dasa Babaji at Vrindavan. He continued to write, authored many important Vaisnava books over the years.


While staying at Krishnager, he had a vision of a luminous building that filled him with wonder. With old maps and records in hand, he explored it the next day, and discovered there the birthplace of Lord Caitanya Mahaprabhu, which was marked by a large mound covered in Tulasi plants. Shortly afterwards, he authored one of his most famous manuscripts, "Navadvipa Dhama Mahatmya", which glories all the holy sites within the circle of Navadvipa.


Thakur Bhaktivinoda's contribution to Vaisnavism is unparalleled. His writings educated many in Bengal and elsewhere in the Vaisnava philosophy, and he established worship of Caitanya Mahaprabhu in Mayapur, which continues as one of the most important sites for Vaisnavas today. Bhaktivinoda Thakur re-established the pure Vaisnava doctrine by expounding the teachings of Lord Caitanya, which had been lost or forgotten over time. Those purporting to be follows of Mahaprabhu had come to think that Smarta ritualistic practices aimed at sense enjoyment were actually devotional service. Srila Bhaktivinoda overturned these practices, along with voidism grown from Buddhism and Shankar's teachings.


Before disappearing from this world in 1914, His Divine Grace Srila Bhaktivinoda Thakur had firmly re-established the mission of Lord Krsna Caitanya through the ongoing efforts of his son, Srila Bhaktisiddhanta Sarasvati, who was the second in this succession of three nitya-siddha, maha-bhagvata shaktaveysa avataras in the Gaudiya Sampradaya (His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada being the 3rd).

(c) Bhaktivedanta Book Trust.



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This day is also the Disappearance of Sri Gadadhara Pandit -


Deity of Sri Gadadhara Pandit



Sri Panca-Tattva (Lord Chaitanya Mahaprabhu &amp; His 4 closest associates. Sri Gadadhara Pandit is 2nd from the right, in red)



The following is taken from
http://www.iskcon.net/coimbatore/isk..._gadadhara.htm -

Rarely is Caitanya Mahaprabhu, Who is non different from Lord Sri Krishna, worshipped without honoring the Pancha tattva, the Lord's eternal associates who incarnated to assist Him in His pastimes. Gadadhara Pandit or Gadai, as he was know as a child, was born in Chittagong in a brahman family in the lineage of Kasyapa muni. His father's name was Kasyapa Misra and mother's name Ratnavati. He was born around the same time as Caitanya Mahaprabhu, perhaps an year later, and from the age of thirteen moved to Navadvipa in his uncle's house. Here he met Caitanya Mahaprabhu and soon became His closest, inseparable friend. Of all the associates and disciples of Caitanya Mahaprabhu, Gadadhara Pandit remained the longest in personal contact with the Lord, serving Him even after He took sannyasa and moved to Puri.

Gadadhara Pandit is understood to be an incarnation of Radharani. Whereas Caitanya Mahaprabhu incarnated Himself in the mood of Radharani in separation, the bhava of Gadadhara Pandit was more that of Rukmini devi, one of awe, reverence and submissiveness to Sri Krishna. Gadadhara Pandit is the perfect manifestation of the Lord's hladini potency. Jiva Goswami explains in the Bhagavata-sandarbha that the Lord has basically three potencies, the sandhini potency by which He maintains His existence, the samvit potencies by which He knows Himself and His devotees understand Him, and the hladini potency, through He and His devotees enjoy indescribable bliss, unattainable in the material world. These three energies correspond to the three Vedic principle of existence:

- sat (eternity),
- cit (knowledge) and
- ananda (bliss)

The hladini potency, which is embodied in Srimati Radharani, is the highest and most esoteric of the Lord's energies. The essence of love of God is bhava, or intense spiritual emotions. This consummate love is manifested in the personality of Radharani. Lord Krishna enchants the world, but Sri Radharani enchants Krishna. Therefore, She is the supreme goddess, above all others. She is the &amp;#8220;param-shakti&amp;#8221;, the full power and She manifests in Caitanya lila as Gadadhara Pandit. He has the golden effulgence of Radharani and is meditated upon by those who are specially wise. His body radiance is unsurpassed, for He is a lifelong celibate. It is said that when the nocturnal kirtans at Shrivasa Thakur's home became really ecstatic, Caitanya Mahaprabhu's body would turn blackish, like that of Krishna, and Gadadhara Pandit's body would glow with the golden effulgence of Radharani. As a young man, Gadadhara Pandit was often able to soothe the Lord when His anguish in separation would become intolerable. Witnessing this, Saci devi, Caitanya Mahaprabhu's mother, requested Gadai to always remain by the side of Nimai. It is said that when Radharani in Vrindavan was constantly being scolded and forbidden by Her elders to associate with Sri Krishna, She prayed for a male body so that She could freely associate with the Lord. It was in response to these prayers of Radharani that Gadadhara Pandit incarnated with a male body.

Gadadhara Pandit was initiated by Pundarika Vidyanidhi, a wealthy but pure devotee of the Lord, who is an incarnation of Maharaja Vrishbhanu, the father of Radharani. Gadadhara Pandit later took sannyas and spent his days in ecstasy as one of the Lord's intimate associates in Puri. He lived on the southwest side of the Jagannatha temple in a place called Yamesvara-tota, where he took the vow of caring for the Gopinatha deity for the rest of his life. Even though Gadadhara Pandit has taken ksetra sannyas (vow of not leaving Puri), he was willing to break his vow so as to accompany Caitanya Mahaprabhu to Vrindavan. Such is the mood of pure devotees, who are always willing to break all rules for a higher purpose, service to the Lord.

After the disappearance of the Lord, Gadadhara Pandit spent his time in separation, worshipping the Tota-Gopinatha deity. In his old age he was unable to stand and garland the deity, but so intense was his desire to anoint the deity, that the deity assumed a sitting position to help Gadadhara Pandit. The worshippable deities of the pure devotees are non different from their Lord and should be considered as living expansions. The Gopinatha deity is extremely special since it is one of the three place where Caitanya Mahaprabhu merged into when he exhibited His disappearance pastime. In doing so, the Lord glorified the deity and His worshipper, Gadadhara Pandit.

So intense was the anguish of separation with his Lord, that Gadadhara Pandit was reduced to a mere shadow of his old effulgent self. He only remained on the planet under the orders of Caitanya Mahaprabhu, to instruct a great saint of the next generation, namely Srinivas Pandit. Once he was able to meet and instruct Srinivas Pandit, Gadadhara Pandit wound up his earthly pastimes to rejoin his master in the eternal spiritual sky.

Gadadhara Pandit is considered the best of the sadhus, exhibiting all Brahminical qualities. He is the perfect example of devotion in practice, the very form of blissful love, and to gaze upon His sweet smiling face is to see love personified. He is absorbed in the mood of madhurya-rasa, and without His mercy it is impossible even to approach Krishna. So, let us pray to Gadadhara Pandit, so that He may show us the way of selfless surrender and pure devotion.

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Old Jun 17, 2004, 10:26 AM   #2
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<font color="purple">Very cool idea for a thread, Rahil! I will check in often! </font>
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Old Jun 17, 2004, 02:50 PM   #4
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yatra yogesvarah krsno
yatra partho dhanur-dharah
tatra srir vijayo bhutir
dhruva nitir matir mama
"Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. "

Ki Jay Prabhu !!!
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Old Jun 17, 2004, 05:02 PM   #5
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Old Jun 17, 2004, 05:43 PM   #6
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Introduction
The Heart of Krsna

(Vaishnava Aparadha &amp; The Path of Spiritual Caution)

by
His Divine Grace
Om Visnupad
Srila Bhakti Promod
Puri Goswami Maharaja


THE ETYMOLOGICAL development of the word aparadha is radhat arthat aradhanat- apagatah, which means "to be distanced from worship."


Offenses committed at the lotus feet of Vaishnavas, the Devotees, distance one from devotional service to the Supreme Lord. But in a higher sense it means to be removed from the service of Sri Radha. All divine service to Krishna is being conducted under her direction. To offend her servitors is to make one unfit for her divine service. The whole aim of Krishna consciousness is radha-dasyam, the divine service of Sri Radha, and offenses at the lotus feet of Vaishnavas make one unfit for such service.

The Lord is overly protective of his devotees (bhakta-vatsala ). He cannot tolerate any offenses against them. They have bhakti (devotion), and they can awaken it within us. Bhakti is the sole means to attract Krishna, who is a slave of devotion. The same is true of Sri Chaitanya Mahaprabhu. The Caitanya-Bhagavata states:

A person can attain the shelter of Mahaprabhu only by the grace of a higher Vaishnava. Religious practices and even chanting the Holy Name without devotion is useless.

Srila Bhaktisiddhanta Saraswati Prabhupada writes in his commentary:

Without developing a spirit of service, chanting the Holy Name is vain. Real devotion can only be cultivated when one receives the blessings of an unalloyed devotee.

Bhakti means devotion. Vrndavana dasa Thakur says:

If a person commits an offense at the lotus feet of a Vaishnava, even though he may have received Krishna's mercy, he will never attain divine love, prema. (Chaitanya-bhagavata Madhya-lila 22.8)

Srila Prabhupada writes:

Even if one is a Vaishnava, if he commits offenses to the Holy Name, he becomes unfit to render pure devotion. Although it may appear that he is still being shown favor by the Lord as he continues to make a show of chanting without difficulty, the Lord is actually very displeased with him because of his antagonism toward devotees. Therefore, to give up nama-aparadha we must first give up sadhu-ninda or finding fault with devotees.

Regarding the phrase krsna krpa hoileo ("even though he may receive Krishna's mercy"), Srila Saraswati Thakur comments:

People may think that because an offender appears to continue to chant without difficulty, the Lord must still favor him, but they are wrong. The Lord is not even slightly moved by their sham devotion.

The author of Sri Caitanya-bhagavata, Vrndavana dasa Thakur, says that these statements are not his alone; they are the verdict of the Vedas.

Srila Bhaktisiddhanta Saraswati Thakur did not tolerate any disrespect towards genuine Vaishnavas. Sri Chaitanya Mahaprabhu also emphatically denounced any insults directed at Vaishnava devotees. To understand the seriousness of vaisnava-aparadha, offending devotees, one must grasp the multi-faceted, multi-dimensional nature of the Supreme Personality of Godhead, Sri Krishna Chaitanya Mahaprabhu. Mahaprabhu is the source of all incarnations in Kali-yuga and the savior of all souls. He is Krishna, the son of Maharaja Nanda, fully enriched with the mood and radiance of Sri Radha. Srila Krishnadasa Kaviraja Goswami offers prayers to all of these manifestations in the preface of Sri Caitanya-caritamarta:

vande gurun isa-bhaktan
isam isavatarakan
tat-prakasams ca tac-chaktih
krsna-caitanya-samjnakam

I offer my obeisances unto all the gurus, the devotees, the Lord's avataras, his expansions, his saktis (energies), and the primeval Lord Himself, Sri Krishna Chaitanya. (Caitanya-caritamrta, Adi-lila 1.1)

In the same way that Mahaprabhu is Krishna, he expands as Nityananda Prabhu (prakasa ), who is Balarama. Balarama's partial expansion is Sadasiva, Maha-Vishnu Avatara, whose counterpart in Chaitanya-lila is Advaita Acarya. What is left of Sri Radhika after Krishna has plundered her emotions and lustre is Sri Gadadhara Pundit. Sri Gadadhara and Svarupa Damodara are his sakti (energies). Bhakta means Srivasa Thakur who is Sri Narada Muni in Krishna-lila. Isa, Divinity means Mahaprabhu Himself. The complete conception of Divinity must include the predominating moiety and the predominated moeity. The slightest disregard to any one of these is equal to disregrading the Supreme Lord Sri Chaitanya Mahaprabhu Himself. There are two aspects to the guru principle: the siksa or instructing guru, and the diksa or initiating guru. Both are represented in Srivasa Thakura.

In the beginning of the second chapter of the Antya-lila of the Sri Caitanya-caritamrta, Srila Krishnadasa Kaviraja offers the following invocation:

vande ham sri-guroh
sri yuta-pada-kamalam
sri-gurun vaisnavams ca
sri-rupam sagrajatam
saha-gana-raghunathan vitam tam sa jivam
sadvaitam savadhutam parijana-sahitam
sri-krsna-caitanya-devam
sri-radha-krsna-padan
saha-gana-lalita-sri-visakhanvitams ca
(Caitanya-caritamrta, Madhya-lila 2.1)

I offer my obeisances unto the lotus feet of my Guru and to all the preceptors on the path of devotion. I offer my obeisances unto all the Vaishnavas and to Sri Rupa Goswami and his associates Raghunatha dasa, and Sri Jiva. I offer my obeisances to Advaita Acarya, Nityananda Avadhuta, Gadadhara Pundit, and to Sri Chaitanya Mahaprabhu with all his devotees, headed by Srivasa Thakura. I then offer my obeisances to the lotus feet of Sri Radha and Sri Krishna, and all the gopis headed by Lalita and Visakha. (Caitanya-caritamrta, Antya-lila 2. 1)

In the above invocatory prayers (mangala-carana ), the Vaishnavas are venerated. Kaviraja Goswami writes further:

Before beginning the narration of the pastimes of Sri Chaitanya Mahaprabhu, simply by meditating on Sri Guru, the Vaishnavas, and Divinity, I invoke their benediction. Such meditation destroys all detriments on the spiritual path, and helps one to fulfill all their desires.

We must note very carefully that the Vaishnavas have been included within the full conception of Divinity.

These writings describe the Vaishnava's extraordinary qualities, and the spiritual benefit resulting from serving them. There are also several warnings regarding the disastrous effects of vaisnava-aparadha.

The Caitanya-caritamrta, Madhya-lila 19.156 states:

If a devotee commits vaisnava-aparadha, his offense is like a mad elephant uprooting and trampling his creeper of devotion; afterwards the creeper's leaves dry up and become lifeless.

There are three categories of Vaishnavas: kanistha (neophyte), madhyama (intermediate), and uttama (advanced) described in the Caitanya-caritamrta. Kaviraja Goswami states that to gain shelter of a Vaishnava, it is imperative to first receive the mercy of Nityananda Prabhu:

All of the Vaishnavas who live in Vrndavana are absorbed in singing the all-auspicious name of Sri Krishna. Sri Mahaprabhu and Nityananda are their life and soul. They do not know anything but devotion to Sri Radha and Krishna. My shelter at the Vaishnavas' lotus feet has been granted only by the mercy of Nityananda Prabhu.

Srila Bhaktisiddhanta Saraswati Prahhupada corroborates this fact:

All of the Vaishnavas living in the holy dhama of Sri Vrndavana are very fortunate souls. They have taken shelter in the Holy Name of Krishna. Sriman Mahaprabhu and Nityananda are their life and soul. They know nothing but the eternal service of Sri Radha and Sri Krishna.

Krishna's mercy descends only through the Vaishnavas.

Srila Bhaktivinode Thakura, a nitya-siddha (eternal associate) of the Lord, instructs the devotees to pray to Mahaprabhu. He says that we should seek shelter in the shade of a Vaishnava's lotus feet, shed tears of remorse with total humility, submitting to him the plight of our material existence, which is the result of turning away from Krishna. The Vaishnava is an ocean of compassion and feels the pain of others. When he pleads on our behalf to the Lord, Krishna responds and kindly accepts us as the followers of his favorites. Krishna's mercy descends only through the Vaishnavas.

There is Krishna and karsna. Krishna's mercy is embodied in pure devotees, who are known as karsna. The lotus feet of a Vaisnava guru represents the mercy of the Lord. Krishna is the priceless treasure enthroned in Sri Guru's heart. The Lord can easily give this treasure to those who are surrendered to his devotees. There is no other way to receive Krishna's grace than to serve and take shelter at the lotus feet of a Vaishnava. Sri Kaviraja Goswami discusses the importance of honoring the Vaishnava's remnants, using the example of Sri Kalidasa, the uncle of Raghunatha Dasa Goswami:

Taking the food remnants of Vaishnavas is so potent, it forced Mahaprabhu to give his mercy to Kalidasa. Don't hesitate-eat the Vaishnava's remnants, and you will fulfill your heart's desire.

Food offered to Krishna is called maha-prasadam. After maha-prasadam is taken by a devotee, his remnants are glorified as maha-maha-prasadam. The dust of a pure devotee's feet, the water of his foot bath, and his food remnants are three extremely potent spiritual substances. By honoring these three, one will be filled with ecstatic love for Krishna. All the scriptures declare this again and again. My dear devotees, please hear me: believe in these three and honor them in a mood of service, and you will achieve the purpose of your existence-ecstatic love of Krishna. This is the greatest mercy of Krishna, and Kalidasa is living proof.

In Kalyana-Kalpataru, Srila Bhaktivinode Thakur writes:

When will Mahaprabhu shower his mercy upon me so I may have shelter in the shade of the Vaishnava's lotus feet? I will humbly stand before the Vaishnava holding a straw between my teeth, weeping I will tell him of my miserable life, and I shall give up all self-deception. I will admit that my life is one never-ending misery and beg him to put an end to all of this. The kind Vaishnava will beg Sri Krishna with all his might, and Krishna, moved by the Vaishnava's sincerity, will shower his divine grace.

And in Saranagati, Srila Bhaktivinode Thakur writes:

O Vaishnava, you are an ocean of mercy. Please shower your compassion upon me. Give me the shade of your lotus feet and purify my polluted heart. I am following you, begging-Sri Krishna is yours-you have the power-give him to me!

Narottama dasa Thakura sings a similar song:

I am so sinful; how can I possibly serve the Lord? I have no love for my guru. I have no love for the devotees and I am constantly deluded. I am so absorbed in material life that I have forgotten who I am. The witch Maya is waiting to hang a noose around my neck. I have no power to resist her on my own. I am helpless without your mercy. I know that you never see the faults of anyone, so I'm begging you-please save me." (Prarthana )

Narottama's songs are filled with wonderful glorification of Vaishnavas. They are treasured by all devotees as priceless instructions for increasing one's devotion. From his childhood, Srila Bhaktisiddhanta Prabhupada chose Narottama's songbook as his constant companion on the path of devotion. Vrndavana dasa Thakura considered himself to be the last direct servant of Nityananda Prabhu. He has glorified the Vaishnavas throughout his masterpiece Sri Caitanya-Bhagavata. In his introduction he writes:

I first offer my unlimited obeisances at the feet of Sri Krishna Chaitanya's dearest associates, the devotees. And then I pray to him, who appeared in Nabadwip and was also known as Visvambhara.

Sri Vrndavana dasa offers his humble obeisances unto Mahaprabhu's devotees, and then to Sri Mahaprabhu. He explains:

The Supreme Lord has boldly declared in all the scriptures that 'The worship of my devotees is higher than worshipping me.' By first glorifying the Vaishnavas, I am guaranteed success in writing my book. (This statement was made by Krishna to Uddhava in the Srimad-Bhagavatam.)

The next statement is from the Itihasa-Samuccaya :

If one wants God's mercy, he must first serve his devotees. Only this will satisfy the Lord; of this there is no doubt.

The following verse, from the Pausayana-Sruti, is quoted in Srila Madhvacarya's commentary on the Brahma-Sutra :

Worship the devotees, serve them, hear from them, and they will protect you.

The Mundaka-Upanisad states:

If you want the real treasure of liberation you must serve the Lord's pure devotee.

In his Govinda-Bhasya commentary, Baladeva Vidyabhusana quotes Srimad-Bhagavatam :

jnane prayasam-udapasya namanta eva
jivanti sanmukharitam bhavadlya-vartam
sthane sthitah sruti-gatam tanu-van-manobhir
ye prayas'o 'jita jito'py asi tais tri-lokyam
(Srimad-Bhagavatam 10.14.3)

Brahma prayed to Krishna,

My dear Lord, those who have given up abstract thinking and armchair philosophizing, start hearing about you from devotees and begin divine service with their body, mind, and words. Although you are unconquerable and rarely attained, you are conquered by them.

In the Padma Purana, Shiva says to his wife Parvati:

O Goddess, higher than the worship of all the gods and goddesses is the worship of the Supreme Lord Vishnu. But higher still is the worship of everyone and everything that is dear to Him, including Ganga devi, Tulasi devi, the book Bhagavata and the devotee Bhagavata.

Vrndavana dasa cautions us against seeing Vaishnavas externally. Such superficial vision is condemned:

In order to teach us the absurdity of judging devotees externally according to race, color, family, or other considerations, the Supreme Lord arranged for Haridasa Thakura to take birth in the lowest section of society. All the scriptures emphasize that if a pure devotee appears even in the lowest social circumstances, he is still to be worshipped by everyone.

A Vaishnava may appear in any family or section of society, yet he is still the most elevated person by the decree of the scriptures.

God is the protector of all living entities, and he cannot tolerate insults and disrespect shown to his devotees. Extremely mindful of his dear devotee's well-being, he refuses to accept any worship from those who slight them. The Lord loves his devotees so much that he not only accepts food and gifts from them, but sometimes he even steals their offerings! Whereas he is repulsed by offerings from a non-devotees.

In one pastime, Krishna was very eager to eat plain chipped rice cooked by Vidura's wife, and ignored a royal feast set by Duryodhana. Similarly the Lord could not resist eating the few morsels of flat rice offered by Sudama. He told him:

O Brahmin! What wonderful things have you brought for me from your home? Even a small offering from a devotee is a grand feast for me, whereas a non devotee's feast cannot satisfy me in the least. Anything offered to me with love, I accept with love.
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Old Jun 17, 2004, 06:15 PM   #7
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Old Jun 17, 2004, 06:20 PM   #8
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<font color="purple">Sriman Mahaprabhu quotes from the Itihasa Samuccaya, recorded by Srila Krishnadasa Kaviraja:

A person may learn all the Vedas, but if he has no devotion, how can he be my devotee? Whereas if a person born into the lowest section of society has devotion, he is very dear to me. All respect must be given to such an elevated soul. His offerings must be accepted by all, for he is as much worthy of worship as I am.

Mahaprabhu also quotes Hari-bhakti-sudhodaya:

A Brahmin's sins are burnt to ashes by the powerful fire of krsna-bhakti. Whereas if a Vedic scholar is an atheist, he is derided. Anyone devoid of devotion may take birth in a great family or nation, have extensive knowledge of the scriptures, perform austerities, or chant Vedic mantras, but such things are like ornaments on a dead body. Only fools will be impressed.

When Mahaprabhu went to embrace Haridasa Thakura, with all humility Haridasa said to him:

My dear Lord, please do not touch me. I am most fallen, the lowest of men. Mahaprabhu replied: I want to touch you just to purify myself. You are so pure, it is as if at every moment you are bathing in all the sacred rivers, visiting all the holy places of pilgrimage, and performing every sacrifice, austerity, and charity imaginable. You are more exalted than any Brahmin or sannyasi.

The Lord then recited this sloka from the Srimad Bhagavatam:

One who always chants your Holy Name, even though born in the worst circumstances, is a saint. We can understand that he must have performed all austerities and sacrifices, bathed in all the holy rivers, and mastered the Vedas. Therefore he is a true Aryan (one who is pure).

In the Padma Purana, Uttara-khanda, it is declared:

When a person is admitted into Vishnu's family, he is called a Vaishnava. It has been said that of all people, the Vaishnava is certainly the most exalted.

The Dvaraka-Mahatmya states:

A person who is devoted to Janardana, the Supreme Personality of Godhead, is a saint even if he is born into a low-class family; whereas if a person is born into an aristocratic family of noble lineage and is not a devotee of the Lord, he is of bad blood.

Any association with non-Vaishnavas or with Brahmins who lack devotion is categorically denounced. The Padma Purana states:

The association of meat-eaters is strictly prohibited because their lifestyle goes against scriptural regulations; in the same manner, contact with a non-Vaishnava Brahmin must be avoided. Whereas a Vaishnava-one who is initiated and who is affectionate to the Lord and his devotees--even if born into a low-class family, is capable of purifying all three worlds.

Vrndavana dasa says that intimate association with non-Vaishnavas, regardless of their parentage, is suicidal. According to the Padma Purana, the characteristics of a Vaishnava are as follows:

One who is dedicated to worshipping Vishnu, who has received initiation into a Vishnu-mantra, is classified as a Vaishnava by spiritual preceptors; all others are non-Vaishnavas." (Hari-bhakti-vilasa 1.55)

Those who are simply born into a Brahmin family but are non-Vaishnavas, and who are inimical towards Vishnu and Vaishnavas, are condemned. Vrndavana dasa cries out against these namesake Brahmins, citing the Varaha Purana:

In Kali-yuga, demons will be born in smarta Brahmin families to harass and torture the righteous devotees of the Lord. The demons choose Kali-yuga to be born in, so they can torment those rare persons who adhere to the path enunciated by the Vedas (sruti ). They viciously attempt to disrupt the devotee's service to the Supreme Lord.

These Brahmin impostors view Vaishnavas who have a bad background with contempt. They scoff at their spiritual practices, or when they see them receive honor and respect, they vainly try to expose the Vaishnava's background, and other mundane trivialities. The Brhad Aranyaka Sruti describes them, saying:

One who leaves the world fully understanding the Absolute Truth is honored as a Brahmin, but one who does not has wasted his life.

According to Sri Krishnadasa Kaviraja, not only should one not consider the form of God to be mundane, but the same is true of his devotees.As written by Srila Krishna-Dvaipayana Vyasadeva, the author of Srimad-Bhagavatam:

There is no greater blasphemy than to think that the body of Vishnu is material. And Mahaprabhu says: The Vaishnava's body is never mundane; it is supramundane, and supercharged with ecstasy. (Caitanya-caritamrta Adi-lila 7.155, Antya-lila 4.191)

The use of the term atmasama does not imply that pure devotees are equal to the Supreme Lord in every respect. The Supreme Lord is the only one who possesses transcendental qualities to an infinite degree. The jiva can only possess these qualities to a finite degree.

Mahaprabhu says: "The finite and the Infinite can never be considered equal, just as a tiny spark is never equal to a fire." The following verse is found in the Bhagavat Sandarbha and also in Sridhara Swami's commentary to the Srimad-Bhagavatam:

The Supreme Lord is the embodiment of etenality, knowledge, and bliss. Two of his multifarious spiritual energies are: hladini-sakti, the pleasure-giving potency, and samvit, perfect knowledge of the self and all other things, while the jivas are cocooned in ignorance, and deeply anchored in suffering.


Only by taking complete shelter of Sri Radhika and her serving group, the hladini sakti, can we realize our innate spiritual identity and service to the holy lotus feet of Sri Guru, Gauranga, and Krishna. Srila Krishnadasa Kaviraja explains further why a pure Vaishnava's body is aprakrta, or supramundane:

At the time of diksa (initiation), the devotee surrenders to Krishna with body and soul. In reciprocation, Krishna accepts him, elevating him, body and soul, to a status equal to his own. The Lord transforms the Vaishnava's body and makes it a repository of transcendental emotions." (Caitanya-caritamrta, Antya-lila 8. 192-193)

He then quotes the Srimad-Bhagavatam:

When people reject materialism and conduct their lives under my direction, they attain immortality. They become eligible to be with me and share spiritual emotions (rasa ) with me in their spiritual identity." (Srimad-Bhagavatam 11.29.34)

But what is meant by surrender, Srila Saraswati Prabhupada writes in his Anubhasya commentary:

Although one who has completely renounced the world (akincana ) and one who is completely sheltered in Krishna (saranagatah ) may appear to be the same externally, the devotee who has given up the world has also offered his soul. At the time of initiation, the devotee gives up material conceptions while he begins to understand sambandha-jnana, one's eternal relationship with God and those who are part of the family of God. When the devotee gives up the shelter of maya, he takes shelter of Krishna and is Krishnized. At this stage, the devotee's delusion as enjoyer of material pleasures dissipates, and his real self merges with his new identity as an eternal servant of Krishna. The devotee attains his spiritual body (sac cid ananda svarupa )and his eternal service to Krishna, serving him in his own transcendental form. The pure devotee's ecstatic service is an elevated stage of devotion which is often misinterpreted and misunderstood by those unacquainted with the science of devotion. For this kind of aparadha one is deprived of the shelter of a Vaishnava guru." (Anubhasya, Caitanya-caritamrta, Antya 4.193)

Mahaprabhu taught everyone that a Vaishnava's transcendental body is unlike that of an ordinary person, or even an extraordinary person. The Lord did not view personalities like Haridasa Thakura, who took birth in a low-class family, or Sanatana Goswaml, whose body was diseased, or Vasudeva Vipra, who was suffering from acute leprosy, as social outcasts or disease ridden beggars. Instead he embraced them, proving that a pure devotee's body is never impure. The pure devotee's body is transcendental, infused with spiritual bliss, and best suited to serve Krishna. As the Lord himself says:

mad-bhakta-pujyabhyadhika
sarva-bhutesu man-matih

The worship of my devotees is the real worship of me. In fact it is higher than worshipping my very self. (Bhag. 11.19.21)

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Old Jun 17, 2004, 06:29 PM   #9
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Moving right along,

June 18th 2004 will be 'Sri Gundica-marjana' (Cleansing of the Gundica temple)



excerpted from: Sri Caitanya Caritamrta, Madhya -lila, chapter 12, by Srila A.C. Bhaktivedanta Swami Prabhupada

TEXT 1

sri-gundica-mandiram atma-vrndaih
sammarjayan ksalanatah sa gaurah
sva-citta-vac chitalam ujjvalam ca
krsnopavesaupayikam cakara

Sri Caitanya Mahaprabhu washed and cleansed the Gundica temple with His devotees and associates. In this way He made the temple as cool and bright as His own heart, and thus He made the place befitting for Lord Sri Krsna to sit.

TEXT 2

jaya jaya gauracandra jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda

All glories to Gauracandra! All glories to Nityananda! All glories to Advaitacandra! And all glories to the devotees of Lord Sri Caitanya Mahaprabhu!

TEXT 3

jaya jaya srivasadi gaura-bhakta-gana
sakti deha,--kari yena caitanya varnana

All glories to the devotees of Lord Sri Caitanya Mahaprabhu, headed by Srivasa Thakura! I beg their power so that I can properly describe Sri Caitanya Mahaprabhu.

TEXT 71

ei-mata nana range dina kata gela
jagannathera ratha-yatra nikata ha-ila

In this way, the Lord passed some days in great jubilation. Then the car festival of Lord Jagannatha approached.

TEXT 72

prathamei kasi-misre prabhu bolaila
padicha-patra, sarvabhaume bolana anila

Sri Caitanya Mahaprabhu first of all called for Kasi Misra, then for the superintendent of the temple, then for Sarvabhauma Bhattacarya.

TEXT 73

tina-jana-pase prabhu hasiya kahila
gundica-mandira-marjana-seva magi' nila

When these three people came before the Lord, He begged them for permission to wash the temple known as Gundica.

PURPORT

The Gundica temple is situated two miles northeast of the Jagannatha temple. At the time of the Ratha-yatra festival, Lord Jagannatha goes to the Gundica temple from His original temple and stays there for one week. After one week, He returns to His original temple. It is understood by hearsay that the wife of Indradyumna, the King who established the Jagannatha temple, was known as Gundica. There is also mention of the name of the Gundica temple in authoritative scripture. The area of the Gundica temple is estimated to be 288 cubits by 215 cubits. The main temple inside is about 36 cubits by 30 cubits, and the kirtana hall is 32 cubits by 30 cubits.

TEXT 74

padicha kahe,--ami-saba sevaka tomara
ye tomara iccha sei kartavya amara

Upon hearing the Lord's request for them to wash the Gundica temple, the padicha, the superintendent of the temple, said, "My dear sir, we are all Your servants. Whatever You desire is our duty to perform.

TEXT 75

visese rajara ajna hanache amare
prabhura ajna yei, sei sighra karibare

TRANSLATION

"The King gave a special order for me to do without delay whatever Your Lordship orders.

TEXT 76

tomara yogya seva nahe mandira-marjana
ei eka lila kara, ye tomara mana

"My dear Lord, washing the temple is not service befitting You. Nonetheless, if You wish to do so, it is to be accepted as one of Your pastimes.

TEXT 77

kintu ghata, sammarjani bahuta cahiye
ajna deha--aji saba ihan ani diye

"To wash the temple, You need many waterpots and brooms. Therefore order me. I can immediately bring all these things to You."

TEXT 78

nutana eka-sata ghata, sata sammarjani
padicha aniya dila prabhura iccha jani'

As soon as the superintendent understood the desire of the Lord, he immediately delivered a hundred new waterpots and a hundred brooms for sweeping the temple.

TEXT 79

ara dine prabhate lana nija-gana
sri-haste sabara ange lepila candana

The next day, early in the morning, the Lord took His personal associates with Him and, with His own hand, smeared sandalwood pulp on their bodies.

TEXT 80

sri-haste dila sabare eka eka marjani
saba-gana lana prabhu calila apani

He then gave each devotee a broom with His own hand, and taking all of them personally with Him, the Lord went to Gundica.

TEXT 81 gundica-mandire gela karite marjana
prathame marjani lana karila sodhana

In this way the Lord and His associates went to cleanse the Gundica temple. At first they cleansed the temple with the brooms.

TEXT 82

bhitara mandira upara,--sakala majila
simhasana maji' punah sthapana karila The Lord cleansed everything inside the temple very nicely, including the ceiling. He then took up the sitting place [simhasana], cleansed it and again put it in its original place.

TEXT 83

chota-bada-mandira kaila marjana-sodhana
pache taiche sodhila sri-jagamohana

Thus the Lord and His companions cleansed and swept all the temple's buildings, big and small, and finally cleansed the area between the temple and the kirtana hall.

TEXT 84

cari-dike sata bhakta sammarjani-kare
apani sodhena prabhu, sikha'na sabare Indeed, hundreds of devotees were engaged in cleansing all around the temple, and Sri Caitanya Mahaprabhu was personally carrying out the operation just to instruct others.

TEXT 85

premollase sodhena, layena krsna-nama
bhakta-gana 'krsna' kahe, kare nija-kama

Sri Caitanya Mahaprabhu washed and cleansed the temple in great jubilation, chanting the holy name of Lord Krsna all the time. Similarly, all the devotees were also chanting and at the same time performing their respective duties.

TEXT 86

dhuli-dhusara tanu dekhite sobhana
kahan kahan asru-jale kare sammarjana

The entire beautiful body of the Lord was covered with dust and dirt. In this way it became transcendentally beautiful. At times, when cleansing the temple, the Lord shed tears, and in some places He even cleansed with those tears.

TEXT 87

bhoga-mandira sodhana kari' sodhila prangana
sakala avasa krame karila sodhana

After this, the place where the Deity's food was kept [bhoga-mandira] was cleansed. Then the yard was cleansed, and then all the residential quarters, one after the other.

TEXT 88

trna, dhuli, jhinkura, saba ekatra kariya
bahirvase lana phelaya bahira kariya

After Sri Caitanya Mahaprabhu collected all the straw, dust and grains of sand in one place, He gathered it all in His cloth and threw it outside.

TEXT 89

ei-mata bhakta-gana kari' nija-vase
trna, dhuli bahire phelaya parama harise

Following the example of Sri Caitanya Mahaprabhu, all the devotees, in great jubilation, began to gather straws and dust with their own cloths and throw them outside the temple.

TEXT 90

prabhu kahe,--ke kata kariyacha sammarjana
trna, dhuli dekhilei janiba parisrama

The Lord then told the devotees, "I can tell how much you have labored and how well you have cleansed the temple simply by seeing all the straw and dust you have collected outside."

TEXT 91

sabara jhyantana bojha ekatra karila
saba haite prabhura bojha adhika ha-ila

Even though all the devotees collected dirt in one pile, the dirt collected by Sri Caitanya Mahaprabhu was much greater.

TEXT 92

ei-mata abhyantara karila marjana
punah sabakare dila kariya vantana

After the inside of the temple was cleansed, the Lord again allotted areas for the devotees to cleanse.

TEXT 93 suksma dhuli, trna, kankara, saba karaha dura
bhala-mate sodhana karaha prabhura antahpura

The Lord then ordered everyone to cleanse the inside of the temple very perfectly by taking finer dust, straws and grains of sand and throwing them outside.

TEXT 94

saba vaisnava lana yabe dui-bara sodhila
dekhi' mahaprabhura mane santosa ha-ila

After Sri Caitanya Mahaprabhu and all the Vaisnavas cleansed the temple for the second time, Sri Caitanya Mahaprabhu was very happy to see the cleansing work.

TEXT 95

ara sata jana sata ghate jala bhari'
prathamei lana ache kala apeksa kari'

While the temple was being swept, about a hundred men stood ready with filled waterpots, and they simply awaited the Lord's order to throw the water from them.

TEXT 96

'jala ana' bali' yabe mahaprabhu kahila
tabe sata ghata ani' prabhu-age dila

As soon as Sri Caitanya Mahaprabhu called for water, all the men immediately brought the hundred waterpots, which were completely filled, and delivered them before the Lord.

TEXT 97

prathame karila prabhu mandira praksalana
urdhva-adho bhitti, grha-madhya, simhasana

In this way, Sri Caitanya Mahaprabhu first washed the main temple and then thoroughly washed the ceiling, the walls, the floor, the sitting place [simhasana] and everything else within the room.

TEXT 98

khapara bhariya jala urdhve calaila
sei jale urdhva sodhi bhitti praksalila

Sri Caitanya Mahaprabhu Himself and His devotees began to throw water onto the ceiling. When this water fell, it washed the walls and floor.

TEXT 99

sri-haste karena simhasanera marjana
prabhu age jala ani' deya bhakta-gana

Then Sri Caitanya Mahaprabhu began to wash the sitting place of Lord Jagannatha with His own hands, and all the devotees began to bring water to the Lord.

TEXT 100

bhakta-gana kare grha-madhya praksalana
nija nija haste kare mandira marjana

All the devotees within the temple began to wash. Each one had a broom in his hand, and in this way they cleansed the temple of the Lord.

TEXT 101

keha jala ani' deya mahaprabhura kare
keha jala deya tanra carana-upare

Someone brought water to pour into the hands of Sri Caitanya Mahaprabhu, and someone poured water on His lotus feet.

TEXT 102

keha lukana kare sei jala pana
keha magi' laya, keha anye kare dana

The water that fell from the lotus feet of Sri Caitanya Mahaprabhu was drunk by someone who hid himself. Someone else begged for that water, and another person was giving that water in charity.

TEXT 103

ghara dhui' pranalikaya jala chadi' dila
sei jale prangana saba bhariya rahila

After the room was washed, the water was let out through an outlet, and it then flowed and filled the yard outside.

TEXT 104

nija-vastre kaila prabhu grha sammarjana
mahaprabhu nija-vastre majila simhasana

The Lord mopped the rooms with His own clothes, and He polished the throne with them also.

TEXT 105

sata ghata jale haila mandira marjana
mandira sodhiya kaila--yena nija mana

In this way all the rooms were cleansed with a hundred waterpots. After the rooms had been cleansed, the minds of the devotees were as clean as the rooms.

TEXT 106

nirmala, sitala, snigdha karila mandire
apana-hrdaya yena dharila bahire

When the temple was cleansed, it was purified, cool and pleasing, just as if the Lord's own pure mind had appeared.

TEXT 107 sata sata jana jala bhare sarovare
ghate sthana nahi, keha kupe jala bhare

Since hundreds of men were engaged in bringing water from the lake, there was no place to stand on the banks. Consequently someone began to draw water from a well.

TEXT 108

purna kumbha lana aise sata bhakta-gana
sunya ghata lana yaya ara sata jana

Hundreds of devotees brought water in the pots, and hundreds took the empty pots away to fill them up again.

TEXT 109

nityananda, advaita, svarupa, bharati, puri
inha vinu ara saba ane jala bhari'

With the exception of Nityananda Prabhu, Advaita Acarya, Svarupa Damodara, Brahmananda Bharati and Paramananda Puri, everyone was engaged in filling the waterpots and bringing them there.

TEXT 110

ghate ghate theki' kata ghata bhangi' gela
sata sata ghata loka tahan lana aila

Many of the waterpots were broken when people collided with one another, and hundreds of men had to bring new waterpots to fill.

TEXT 111

jala bhare, ghara dhoya, kare hari-dhvani
'krsna' 'hari' dhvani vina ara nahi suni

Some people were filling the pots, and others were washing the rooms, but everyone was engaged in chanting the holy name of Krsna and Hari.

TEXT 112

'krsna' 'krsna' kahi' kare ghatera prarthana
'krsna' 'krsna' kahi' kare ghata samarpana

One person begged for a waterpot by chanting the holy names "Krsna, Krsna," and another delivered a pot while chanting "Krsna, Krsna."

TEXT 113

yei yei kahe, sei kahe krsna-name
bkrsna-nama ha-ila sanketa saba-kama

Whenever anyone had to speak, he did so by uttering the holy name of Krsna. Consequently, the holy name of Krsna became an indication for everyone who wanted something.

TEXT 114

premavese prabhu kahe 'krsna' 'krsna'-nama
ekale premavese kare sata-janera kama

As Sri Caitanya Mahaprabhu was vibrating the holy name of Krsna in ecstatic love, He Himself was performing the work of hundreds of men.

TEXT 115

sata-haste karena yena ksalana-marjana
pratijana-pase yai' karana siksana

It appeared as though Sri Caitanya Mahaprabhu were cleansing and washing with a hundred hands. He approached every devotee just to teach him how to work.

TEXT 116

bhala karma dekhi' tare kare prasamsana
mane na milile kare pavitra bhartsana

When He saw someone doing nicely, the Lord praised him, but if He saw that someone was not working to His satisfaction, He immediately chastised that person, not bearing him any grudge.

TEXT 117

tumi bhala kariyacha, sikhaha anyere
ei-mata bhala karma seho yena kare

The Lord would say, "You have done well. Please teach this to others so that they may act in the same way."

TEXT 118 e-katha suniya sabe sankucita hana
bhala-mate karma kare sabe mana diya

As soon as they heard Sri Caitanya Mahaprabhu say this, everyone became ashamed. Thus the devotees began to work with great attention.

TEXT 119

tabe praksalana kaila sri-jagamohana
bhoga-mandira-adi tabe kaila praksalana

They washed the Jagamohana area and then the place where food was kept.

All other places were also washed.

TEXT 120

natasala dhui' dhuila catvara-prangana
pakasala-adi kari' karila praksalana

In this way the meeting place was washed, the entire yard, the raised sitting places, the kitchen and every other room.

TEXT 121

mandirera catur-dik praksalana kaila
saba antahpura bhala-mate dhoyaila

Thus all places around the temple were thoroughly washed within and without.

TEXT 122

hena-kale gaudiya eka subuddhi sarala
prabhura carana-yuge dila ghata-jala

After everything was thoroughly washed, a Vaisnava from Bengal, who was very intelligent and simple, came and poured water on the lotus feet of the Lord.

TEXT 123

sei jala lana apane pana kaila
taha dekhi' prabhura mane duhkha rosa haila

The Gaudiya Vaisnava then took that water and drank it himself. Seeing that, Sri Caitanya Mahaprabhu felt a little unhappy and was also outwardly angry.

TEXT 124 yadyapi gosani tare hanache santosa
dharma-samsthapana lagi' bahire maha-rosa



Although the Lord was certainly satisfied with him, He became angry externally in order to establish the etiquette of religious principles.

TEXT 125

siksa lagi' svarupe daki' kahila tanhare
ei dekha tomara 'gaudiya'ra vyavahare

The Lord then called for Svarupa Damodara and told him, "Just see the behavior of your Bengali Vaisnava.

TEXT 126

isvara-mandire mora pada dhoyaila
sei jala apani lana pana kaila

"This person from Bengal has washed My feet within the temple of the Personality of Godhead. Not only that, but he has drunk the water himself.

TEXT 127

ei aparadhe mora kahan habe gati
tomara 'gaudiya' kare eteka phaijati!

"I now do not know what My destination is because of this offense.

Indeed, your Bengali Vaisnava has greatly implicated Me."

PURPORT

It is significant that Sri Caitanya Mahaprabhu told Svarupa Damodara Gosvami that the Bengali Vaisnava was "your Gaudiya Vaisnava." This means that all Gaudiya Vaisnavas who are followers of the Caitanya cult are subordinate to Svarupa Damodara Gosvami. The parampara system is very strictly observed by Gaudiya Vaisnavas........

TEXT 128

tabe svarupa gosani tara ghade hata diya
dheka mari' purira bahira rakhilena lana

At this point Svarupa Damodara Gosvami caught the Gaudiya Vaisnava by the neck and, giving him a little push, ejected him from the Gundica Puri temple and made him stay outside.

TEXT 129

punah asi' prabhu paya karila vinaya
'ajna-aparadha' ksama karite yuyaya

After Svarupa Damodara Gosvami returned within the temple, he requested Sri Caitanya Mahaprabhu to excuse that innocent person.

TEXT 130

tabe mahaprabhura mane santosa ha-ila
sari kari' dui pase sabare vasaila

After this incident, Sri Caitanya Mahaprabhu was very much satisfied. He then asked all of the devotees to sit down in two lines on both sides.

TEXT 131

apane vasiya majhe, apanara hate
trna, kankara, kuta lagila kudaite

The Lord then personally sat down in the middle and picked up all kinds of straw, grains of sand and dirty things.

TEXT 132

ke kata kudaya, saba ekatra kariba
yara alpa, tara thani pitha-pana la-iba

While Sri Caitanya Mahaprabhu was picking up the straws and grains of sand, He said, "I shall gather everyone's collection, and I shall ask whoever has collected less than all the others to pay a fine of sweet cakes and sweet rice."

TEXT 133

ei mata saba puri karila sodhana
sitala, nirmala kaila--yena nija-mana

In this way all the quarters of the Gundica temple were completely cleansed and cleared. All quarters were cool and spotless, like one's cleansed and pacified mind.

TEXT 134 pranalika chadi' yadi pani vahaila nutana nadi yena samudre milila

When the water from the different rooms was finally let out through the halls, it appeared as if new rivers were rushing out to meet the waters of the ocean.

TEXT 135

ei-mata puradvara-age patha yata
sakala sodhila, taha ke varnibe kata

Outside the gateway of the temple, all the roads were also cleansed, and no one could tell exactly how this was done.

PURPORT

In commenting on the cleansing of the Gundica temple, Srila Bhaktisiddhanta Sarasvati Thakura says that Sri Caitanya Mahaprabhu, as the world leader, was personally giving instructions on how one should receive Lord Krsna, the Supreme Personality of Godhead, within one's cleansed and pacified heart. ......................

TEXT 136

nrsimha-mandira-bhitara-bahira sodhila
ksaneka visrama kari' nrtya arambhila

Sri Caitanya Mahaprabhu also cleansed the Nrsimha temple inside and outside. Finally, He rested a few minutes and then began dancing.

PURPORT

The Nrsimha temple is a nice temple just outside the Gundica temple. In this temple there is a great festival on the day of Nrsimha-caturdasi. There is also a Nrsimha temple at Navadvipa where the same festival is observed, as described by Murari Gupta in his book Caitanya-carita.

TEXT 137

cari-dike bhakta-gana karena kirtana
madhye nrtya karena prabhu matta-simha-sama

All around Sri Caitanya Mahaprabhu all the devotees performed congregational chanting. The Lord, just like a maddened lion, danced in the middle.

********

TEXT 221

gundica-marjana-lila sanksepe kahila
yaha dekhi' suni' papira krsna-bhakti haila

I have briefly described the pastimes of the Lord in washing and cleansing the Gundica temple. By seeing or hearing these pastimes, even sinful men can awaken their Krsna consciousness.

TEXT 222

sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa

Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.

Thus ends the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-lila, Chapter Twelve, describing the washing and cleansing of the Gundica temple.

Copyright Bhaktivedanta Book Trust

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Old Jun 17, 2004, 06:38 PM   #10
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Default Re: Special Krishna-Conscious/Vaishnava Days

Thanks for your cooperation.
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Old Jun 17, 2004, 06:55 PM   #11
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Default Re: Special Krishna-Conscious/Vaishnava Days

Oh I didn't mean to be insulting. Sorry, but in most of the other forums I visit members often take an adversarial stance on issues. I actually find it interesting to have my beliefs criticized. It keeps a forum interesting and it keeps you on your toes.Its also a good idea to practice defending your beliefs as you are often required to in the real world.

In any case I meant no offense with my above posts and actually believe I did raise legitimate points.
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Old Jun 17, 2004, 07:22 PM   #12
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Rellevart Posted:
Let me just butt into your topic for a moment to say "Yo Matt"! This topic is for people who are interested in this religion and these teachings and not for people to insult them, ok? If it's not something you believe in or are interested in, that's fine, but please just read and comment on other topics then and leave the people who are interested in it to their own devices. Thank you.

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Old Jun 22, 2004, 07:20 PM   #13
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June 23rd 2004 - Disappearance of Sri Vakresvara Pandit


SRI VAKRESVARA PANDIT
by Srila B.B. Tirtha Goswami Maharaja

The following is an excerpt from the book "Sri Chaitanya: His Life and Associates" by Srila Bhakti Ballabh Tirtha Maharaj.


vyuhas turyo 'niruddho yah sa vakresvara-panditah
krsnavesaja-nrtyena prabhoh sukham ajijanat
sahasra-gayakan mahyam dehi tvam karuna-maya
iti caitanya-pade sa uvaca madhuram vacah
sva-prakasa-vibhedena sasirekha tam avisat

Vakresvara Pandit is the fourth member of the catur-vyuha, Aniruddha.He brought happiness to the Lord by dancing in the mood of Krishna. He would sweetly say to Mahaprabhu, "O merciful Lord! Give me a thousand singers so that I can dance." Radha's dear sakhi Sasirekha also entered into him.(Gaura-ganoddesa-dipika 71)

Sri Vakresvara Pandit revealed such great potency that he danced non-stop for three days. Krishnadas Kaviraj Goswami wrote the following about Vakresvara Pandit:

Vakresvara Pandit is the Lord's dear servant, who danced without rest for seventy-two hours. Mahaprabhu himself sang as he danced when Vakresvara fell down at his feet and said, "O moon-faced Lord! Give me ten thousand Gandharvas. I will be happy if I can dance while they sing. The Lord answered, "You are like a wing. If I had another like you, I would be able to fly in the sky!" (Chaitanya Charitamrita 1.10.17-20)

Vakresvara and Devananda Pandit

He was also present at the houses of Srivasa and Chandrasekhara, where he would also dance during kirtan. Vakresvara was so dear to Mahaprabhu that when Devananda Pandit was able to receive Mahaprabhu's mercy by serving him. In this way he was able to become free of the offenses he had made to Srivasa Pandit. Mahaprabhu explained how to atone for offenses to the Vaishnavas in answer to a Brahmin's question.

Listen, Brahmin, if someone eats poison then he must take ambrosia through the very same mouth. Then the poison will be digested and the body will become immortal by the power of the divine ambrosia. Now let me answer your question. Whatever blasphemies you have unknowingly made are exactly like poison which you have eaten. Now you must use the same mouth to constantly glorify Krishna's name and qualities, which are like ambrosia. You have used this mouth to insult the devotees, now use it to glorify them. Glorify the devotees as the best of humanity, glorify them in songs and poetry. I will destroy all the poison of blasphemy through the ambrosia of the ecstasies of Krishna's glories. You have all unknowingly committed offenses; this is the truth. If you should stop all kinds of offensive activity and simply engage in praising Krishna and his devotees, then you will be free from all the sins you have committed, however numerous they may be. You will not be able to achieve the same results by millions of atonements. (Chaitanya Bhagavat 3.3.449-458)

Srila Bhaktisiddhanta Saraswati Goswami Thakur comments: "An offensive person will only attain auspiciousness if he uses the mouth through which he made his blasphemous comments to acknowledge his offense and then to glorify Krishna and his devotees. If you take poison it will disrupt the body's functioning, but you can remedy the situation by taking a medicine that destroys its effects. Similarly, the way to become free from the poisonous effects of Vaishnava-ninda is to first of all stop; then, rather than performing thousands of other ineffective atonement rituals, one should glorify the Vaishnava.

" Through serving the devotee, Kuliya's Devananda Pandit became a believer in Mahaprabhu's lotus feet. This good fortune visited him when Vakresvara came to stay in his house. Devananda was a follower of the smarta path, but was nevertheless a great scholar and very renounced. He read no scripture other than the Bhagavatam. He was devoted to the Supreme Lord and was free from the domination of his senses. Nevertheless, he was not a believer in Sri Chaitanya Mahaprabhu. By Vakresvara's mercy, this foolish misunderstanding was dispelled and he developed faith in the lord."(Gaudiya bhasya to Chaitanya Bhagavat 3.3.453, 481)

Vakresvara Pandit was very dear to Chaitanya Mahaprabhu. Anyone who remembers him will purify the entire creation. He is the embodiment of Krishna prema and the gods and the demons would all become enchanted by his dancing. (Chaitanya Bhagavat 3.3.469-70)

Mahaprabhu himself described Vakresvara's glories to Devananda Pandit:

The Lord said, "You have served Vakresvara, therefore I have come to know you. Vakresvara Pandit is the Lord's complete energy and whoever pays homage to him attains Krishna. Krishna has made his home in Vakresvara's heart. Krishna dances in order to make Vakresvara dance. If any place becomes associated with Vakresvara, it immediately becomes the equivalent of Vaikuntha and equal to all the holy places. (Chaitanya Bhagavat 3.3.493-6)

When Mahaprabhu had absolved Devananda of his offenses, then he instructed him with great affection. Those vain egoists who are proud of their scholarship cannot understand the meaning of the Bhagavatam; that is the prerogative of those who are surrendered, the saranagati. The only object of the Bhagavatam is to elucidate pure devotion; it is not different from the pure devotee. One is the book Bhagavatam, the other is the person Bhagavatam. One who speaks from the Bhagavatam with this knowledge will attain the supreme auspiciousness.

One who thinks, "I understand the Bhagavatam" does not really know the Bhagavatam's central meaning. On the other hand, an ignorant person who takes shelter of the Bhagavatam will directly perceive its meaning. The Bhagavatam is pure love, it is the incarnation of Krishna himself. It recounts Krishna's most intimate activities. After recounting the Vedas and the Puranas, Vedavyasa felt unsatisfied, but as soon as the Bhagavatam manifested on his tongue, his mind was immediately satisfied. (Chaitanya Bhagavat 3.3.514-8)

Gopal Guru Goswami

When Vakresvara came to live at Puri, he would accompany Mahaprabhu, Advaita Acharya and other devotees to Tota Gopinath to hear Gadadhara Pandit give discourses on the Bhagavatam. One should hear the book Bhagavatam from the devotee Bhagavatam.
Gopal Guru Goswami was Vakresvara Pandit's disciple. Gopal Guru's previous name was Makaradhvaja Pandit; his father's name was Murari Pandit. It is said that Gopal Guru also displayed extraordinary powers. In his childhood, Gopal Guru personally served Chaitanya Mahaprabhu. When Abhirama Thakur came to pay him obeisances, Mahaprabhu took him on his lap to protect him. Mahaprabhu gave Gopal the name Guru because he instructed people to chant Krishna's names in all circumstances, whether pure or impure.

Before leaving his body, Gopal Guru turned over the service of his Krishnakanta deity to his disciple, Dhyanachandra Goswami. After his death, when Gopal Guru's body was taken to the Svarga-dvara to be cremated, some representatives of the king came and closed the Radhakanta Math. Dhyanachandra was so distressed that he began to cry aloud. Gopal Guru arose from the funeral pyre, returned to Radhakanta's temple and resolved the problem before going back to the crematorium. Even after that, however, Gopal Guru appeared in Vrindavan, where devotees were amazed to witness him engaged in his devotions. A murti of Gopal Guru is still worshiped at Radhakanta Math. Most of Vakresvara Pandit's disciples' descendants in Orissa consider themselves to be Gaudiya Vaishnavas.
During Rathayatra at Puri, Vakresvara was the chief dancer in the fourth kirtan sampradaya whose lead singer was Govinda Ghosh. He is sometimes described as a branch of Chaitanya, or as a branch of Gadadhara Pandit.

Vakresvara's disappearance day is the sixth day of the waxing moon in the month of Asharh.
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Old Jun 26, 2004, 08:51 PM   #14
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<font color="blue"> EKADASI is a day which comes roughly every 14days throughout the year and is a fast day which is observed by fasting from grains, beans, legumes and an effort to try to focus more on devotion to the Supreme Lord Sri Krishna.
The fast is broken the following day during a specified time period of the morning according the Vaishnava calendar (the times would vary with one's geographical location)

This site is fully equipped with information on Ekadasi and i will just quote a little from it here, but for the full information one should go thru the site itself

http://www.acbspn.com/ekadashis/ekadashi-story.htm




The Story of Ekadashi

(This article was originally written in 1956 by Sri Navincandra Cakravarti, a disciple of Srila Bhaktisiddhanta Saraswati Thakur and in 1979 translated into English by Vyenkata das brahmachari.)

Many devotees are very inquisitive about the appearance of Sri Ekadashi and about her special characteristics. Therefore I am presenting this description from the fourteenth chapter of the Padma Purana, from the section entitled "Kriya-sagara-sara."

Once the great sage Jaimini Rsi said to his spiritual master Srila Vyasadeva, "Oh Gurudeva! Previously, by your mercy, you described to me thehistory of the glories of the Ganga river, the benefits of worshipping Vishnu, the giving of grains in charity, the giving of water in charity, and the magnanimity of drinking the water that has washed the feet of the brahmanas. O best of the sages, Sri Gurudeva, now, with great enthusiasm, I desire to hear the benefits of fasting on Ekadashi and the appearance of Ekadashi.

kasmad ekadashi jata tasyah ko va vidhir dvija
kada va kriyate kim va phalam kim va vadasva me
ka va pujyatama tatra devata sad-gunarnava
akurvatah syat ko dosa etan me vaktum arhasi

"Oh Gurudeva! When did Ekadashi take birth and from whom did she appear? What are the rules of fasting on the Ekadashi? Please describe the benefits of following this vow and when it should be followed. Who is the utmost worshippable presiding deity of Sri Ekadashi? What are the faults in not following Ekadashi properly? Please bestow your mercyupon me and tell about these subjects, as you are the only personality able to do so."

Srila Vyasadeva, upon hearing this enquiry of Jaimini Rsi, became situated in transcendental bliss. "Oh brahmana sage Jaimini! The results of following Ekadashi can only be perfectly described by the Supreme Lord, Narayana, because Sri Narayana is the only personality capable of describing them in full. But I will give a very brief description in answer to your question."

"At the beginning of the material creation, the Supreme Lord created the moving and nonmoving living entities within this world made of five gross material elements. Simultaneously, for the purpose of punishing the humans beings, He created a personality whose form was the embodiment of sin (Papapurusha). The different limbs of this personality were constructed of the various sinful activities. His head head was made of the sin of murdering a brahmana, his two eyes were the form of the sin of drinking intoxicants, his mouth was made of the sin of stealing gold, his ears were the form of the sin of having illicit connection with the spiritual master's wife, his nose of the sin of killing one's wife, his arms the form of the sin of killing a cow, his neck made of the sin of stealing accumulated wealth, his chest of the sin of abortion, his lower chest of the sin of having sex with another's wife, his stomach of the sin of killing one's relatives, his navel of the sin of killing those who are dependent on him, his waist of the sin of self appraisal, his thighs of the sin of offending the guru, his genital of the sin of selling one's daughter, his buttocks of the sin of telling confidential matters, his feet of the sin of killing one's father, and his hair the form of lesser, less severe sinful activities. In this way, a horrible personality embodying all the sinful activities and vices was created. His bodily colour is black, and his eyes are yellow. He inflicts extreme misery upon sinful persons."

"The Supreme Personality of Godhead, Lord Vishnu, upon seeing this personality of sin, began to think to Himself as follows: 'I am the creator of the miseries and happiness for the living entities. I am their master because I have created this personality of sin, who gives distress to all dishonest, deceitful, and sinful persons. Now I must create someone who will control this personality.' At this time Sri Bhagavan created the personality known as Yamaraj and the different hellishj planetary systems. Those living entities who are very sinful will be sent after death to Yamaraj, who will in turn, according to their sins, send them tom a hellish region to suffer.

"After these adjustments had been made, the Supreme Lord, who is the giver of distress and happiness to the living entities, went to the house of Yamaraj, with the help of Garuda, theking of birds. When Yamaraj saw that Lord Vishnu had arrived, he immediately washed His feet and made an offering unto Him. He then had Him sit upon a golden throne. The Supreme Lord, Vishnu, became seated on the throne, whereupon He heard very loud crying sounds coming from the southern direction. He became surprised by this and thus enquired from Yamaraj, 'From where is this loud crying coming?'

"Yamaraj in reply said, 'Oh Deva! The different living entities of the earthly planetary systems have fallen into the hellish regions. They are suffering extremely for their misdeeds. The horrible crying is because of suffering from the inflictions of their past bad karma (actions).'

"After hearing this the Supreme Lord, Vishnu, went to the hellish region to the south. When the inhabitants saw who had come they began to cry even louder. The heart of the Supreme Lord, Vishnu, became filled with compassion. Lord Vishnu thought to Himself, 'I have created all this progeny, and it is because of Me thatthey are suffering.'"

Srila Vyasadeva continued: "Oh Jaimini, just listen to what the Supreme Lord did next.

etac canyac ca viprarse
vicintya karunamayah
babhuva sahasa tatra
svayam ekadashi tithih

'After the merciful Supreme Lord thought over what He had previously considered, He suddenly manifested from His own form the deity of the lunar day Ekadashi.' Afterwards the different sinful living entities began to follow the vow of Ekadashi and were then elevated quickly to the abode of Vaikuntha. Oh my child Jaimini, therefore the lunar day of Ekadashi is the selfsame form of the Supreme Lord, Vishnu, and the Supersoul within the heart of the living entities. Sri Ekadashi is the utmost pios activity and is situated as the haed among all vows.

"Following the ascension of Sri Ekadashi, that personality who is the form of the sinful activity gradually saw the influence she had. He approached Lord Vishnu with doubts in his heart and began offering many prayers, whereupon Lord Vishnu became very pleased and said, ' I have become very pleased by your nice offerings. What boon is it that you want?'

"The Papapurusha replied, 'I am your created progeny, and it is through me that you wanted distress given to the living entities who are very sinful. But now, by the influence of Sri Ekadashi, I have become all but destroyed. Oh Prabhu! After I die all of Your parts andparcels who have accepted material bodies will become liberated and therefore return to the abode of Vaikuntha. If this liberation of all living entities takes place, then who will carry on Your activities? There will be no one to enact the pastimes in the earthly planetary systems! Oh Keshava! If You want these eternal pastimes to carry on, then You please save me from the fear of Ekadashi. No type of pious activity can bind me. But Ekadashi only, being Yourown manifested form, can impede me. Out of fear of Sri Ekadashi I have fled and taken shelter of men; animals; insects; hills; trees; moving and nonmoving living entities; rivers; oceans; forests; heavenly, earthly, and hellish planetary systems; demigods; and the Gandarvas. I cannot find a place where I can be free from fear of Sri Ekadashi. Oh my Master! I am a product of Your creation, so therefore very mercifully direct me to a place where I can reside fearlessly.'"

Srila Vyasadeva then said to Jaimini, "After saying this, the embodiment of all sinful activities (Papapurusha) fell down at the feet of the Supreme Lord, Vishnu, who is the destroyer of all miseries and began to cry.

"After this, Lord Vishnu, observing the condition of the Papapurusha with laughter, began to speak thus: 'Oh Papapurusha! Rise up! Don't lament any longer. Just listen, and I'll tell you where you can stay on the auspicious lunar day of Ekadashi. On the day of Ekadashi, which is the benefactor of the three worlds, you can take shelter of foodstuff in the form of grains. There is no reason to worry about this any more, because My form as Sri Ekadashi Devi will no longer impede you.' After giving direction to the Papapurusha, the Supreme Lord, Vishnu, disappeared and the Papapurusha returned to the performance of his own activities.

"Therefore those persons who are serious about the ultimate benefit for the soul will never eat grains on the Ekadashi tithi. According to the instructions of Lord Vishnu, every kind of sinful activity that can be found in the material world takes its residence in this place of foodstuff (grain). Whoever follows Ekadashi is freed from all sins and never enters into hellish regions. If one doesn't follow Ekadashi because of illusion, he is still considered the utmost sinner. For every mouthful of grain that is eaten by a resident of the earthly region, one receives the effect of kiling millions of brahmanas. It is definately necessary that one give up eating grains on Ekadashi. I very strongly say again and again, 'On Ekadashi, don't eat grains, don't eat grains, don't eat grains!' Whether one be a ksatriya, vaisya, shudra, or of any family, he should follow the lunar day of Ekadashi. From this the perfection of varna and ashram will be attained. Especially since even if one by trickery follows Ekadashi, all of his sin become destroyed and he very easily attains the supreme goal, the abode of Vaikuntha."


--------------------------------------------------------------------------------

Rules for Ekadashi

Srila A. C. Bhaktivedanta Swami Prabhupada makes an interesting comment in his purport to Sri Caitanya Caritamrta Madhya lila. 9-24-342:

"You should recommend the avoidance of mixed Ekadashi and the performance of pure Ekadashi. You should also describe the fault in not observing this. One should be very careful as far as these items are concerned. If one is not careful, one will be negligent in executing devotional service."

Vratas - what to do / austerities:
From Pancharatra Pradipa - Appendix 3


Notes on Ekadashi

The Hari-bhakti-vilasa gives many rules for observing Ekadashi&amp;#8230;, and these are discussed at length in Volume II of Pancharata-Pradipa. Here, however, we will mention only a few points concerning Ekadashi in relation to general standards of Deity worship in ISKCON:

Offering Grains to the Spiritual Master and Lord Caitanya

In a conversation, Srila Prabhupada said that grains should not be offered to either the spiritual master or Lord Caitanya and His associates on Ekadashi

Devotee: On Ekadashi, we can offer the Deity grains?

Prabhupada: Oh, yes. But not guru. Ekadashi is observed by jiva-tattva, not by Vishnu. We are fasting for clearing our material disease, but Radha-Krishna, Caitanya Mahaprabhu . . . Caitanya Mahaprabhu also may not be offered grains because He is playing the part of a devotee. Only Radha-Krishna, Jagannatha can be offered grains. Otherwise, Guru-Gauranga, no. And the prasad should not be taken by anyone. It should be kept for the next day. [Srila Prabhupada Room Conversation, Tokyo, April 22, 1972]

If there is only one plate for all Deities and the main Deity is Krishna or Jagannatha, grains should be offered as on normal days. If the main Deities are Gaura-Nitai, offer only non-grain preparations.* It is best to replace the normally offered grain preparations with non-grain preparations so that there are the same number of preparations as on normal days. If, however, grain preparations are being cooked for Krishna or Jagannatha, it may be difficult to cook additional non-grain preparations for the spiritual master and Gaura-Nitai. In that case serve larger quantities of the non-grain preparations to the spiritual master and Gaura-Nitai, and prepare the offering plate for Krishna or Jagannatha as on normal days.

* If you are cooking for a restaurant where grains will be served on Ekadashi, you may offer the grains to Gaura-Nitai with the understanding that They will offer the bhoga to Krishna.

What Constitutes "Grains" on Ekadashi?

Srila Prabhupada specified foodgrains and beans (pulses) as foods that must be avoided on Ekadashi. One may use spices for cooking, although mustard seeds should be avoided.* You should not use powdered asafatoeda (hing), since it (generally) contains grains. Sesame seeds are also to be avoided, except on Satila Ekadashi, when they may be offered and eaten.

Do not use any cooking ingredients that might be mixed with grains, such as ghee that has been used to fry puris, or spices touched by hands dusted with chapati flour. There is absolutely NO doubt about what is NOT permissible to eat on Ekadashi. ANNA. However it is how you translate this word that makes the difference. I once again submit what Pradyumna Prabhu told me Srila Prabhupada told him many years ago. When asked by Pradyumna what we could eat Srila Prabhupada said "Fruits, Roots, Nuts". If you stick to these types of foods you should be fine. Of course the sure way is to fast completely. Water of course can be taken. Except if you wish to do Nirjala.

* Someone who is very strictly observing Ekadashi should avoid all spices except pepper, rock salt and cumin. He should also eschew certain vegetables, such as tomatoes, cauliflower, eggplant, and leafy vegetables. Temple kitchens need not follow these strictures, since Srila Prabhupada did not establish them. Individual devotees may observe these rules if they choose, either making their own arrangements for cooking on Ekadashi, eating uncooked foods such as fruit, or observing full fasting. These arrangements should not interfere with the temple cooking schedule.

Mahaprasad on Ekadashi:

On Ekadashi, strict followers of Vaishnava regulations avoid eating any mahaprasad from an offering that includes grains. The shastra explains that the papa-purusha (sin personified) takes shelter in grains on Ekadashi, and therefore we avoid grains at all cost on that day, not even risking taking non-grain preparations of mahaprasad from an offering plate containing grains. Ekadashi mahaprasad should be stored until the next day; if that is not possible it can be distributed to persons not strictly following Vaishnava regulations or to animals. In fact, mahaprasad maintains its purity on Ekadashi despite the presence of the papa-purusha, and therefore it will purify anyone who eats it. Nevertheless, the followers of Caitanya Mahaprabhu, being strict followers of Vaishnava regulations, avoid mahaprasad on that day because their strict sadhana will be hampered by the presence of the papa-purusha.

Dvadashi (the day after ekadasi - the day of breaking the Ekadashi Fast):
(To observe Ekadashi properly, one should strictly observe the breaking of this fast.)
One should break the fast after the sunrise of the dvadasi, after the first quarter of the dvadashi tithi has passed, but before the dvadashi tithi has ended. (timings can be found out from the free downloadable calendar)

After taking morning bath, one should offer the upavasa to the Lord:

ajnana timirandhasya vratenanena kesava
prasida sumukho natha jnana drsti bhava

"Oh Kesava, be pleased with this vrata performed by one fallen in the modes of darkness. Oh Lord, bestow your glance of knowledge upon me."

One should observe similar rules as on dashami. For health and common sense, what to speak of spiritual development, it is wise to eat only once going into a fast and coming out of a fast. The meal should also be light.


Mahadvadasi:

Sometimes, due to the manner in which the ekadashi tithi and the dvadashi tithis are positioned in relation to the sunrise (there are six different cases), the vrata is observed on the dvadashi and the fast is broken the next day, the trayodashi. Such a fast day is called a mahadvadashi, to distinguish it from a regular dvadashi, which is the day to break the ekadashi fast.

------------------------------------------------------------

The next Ekadasi will be on Monday June 28th 2004.

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Old Sep 05, 2004, 03:06 AM   #15
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<font color="orange"> SRI KRISHNA JANMASTAMI - The Appearance of Lord Sri Krishna






Who is Sri Krishna?



Krishna is God, the Supreme Personality of Godhead. This fact is stated and corroborated in the Vedic scriptures and by various authorities. Lord Brahma in Brahma Samhita says, "Krishna who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes" (BS 5.1). In the Bhagavata Purana Krishna becomes the chief object of devotion. After describing various incarnations of the Lord such as Rama, Balarama, Vamana, Nrsimha, and Vishnu, Srila Sukadeva Goswami states, "All of the above mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Krishna is the original Personality of Godhead" (SB 1.3.28).

Lord Shiva in Gita Mahatmya, states that "only one God - Krishna, the son of Devaki" (Verse 7). In the Padma Purana it is stated, "By scrutinizingly reviewing all the revealed scriptures and judging them again and again, it is now concluded that Lord Narayana is the Supreme Absolute Truth, and thus He alone should be worshipped". Similarly it is said in the Skanda Purana, "In the material world, which is full of darkness and dangers, combined with birth and death and full of different anxieties, the only way to get out of the great entanglement is to accept loving transcendental devotional service to Lord Vasudeva. This is accepted by all classes of philosophers".

The position of Krishna as God is confirmed by great personalities like Narada, Asita, Devala, Vyasa, Parasara, Brahma and Shiva. Finally Krishna Himself confirms this fact in the Bhagavad-gita to His friend and devotee, Arjuna. He clearly says that He is "the Supreme Lord of all planets and demigods" (BG 5.29), that "there is no truth superior to Me" (BG 7.7) and - "I am the source of all spiritual and material worlds. Everything emanates from Me" (BG 10.8).


What is the position of Krishna?

As God, there is no one equal to or greater than Krishna. He is the original, unborn, eternal person, the most ancient, completely independent, and the cause of all causes. Parasara Muni, the father of Srila Vyasadeva and a great scholar who had himself held the position of Vyasa in a previous kalpa, very nicely defines the position of Bhagavan (God) as one Who is complete in six kinds of opulence namely - wisdom, beauty, fame, power, wealth and renunciation. While there are many great personalities who are very famous or very wealthy, only Krishna as God is replete in all six opulence.

The scriptures not only give us the unique position of Krishna but also give us a detailed description of all His aspects. They tell us that above this temporary material universe is an eternal spiritual world called Vaikuntha, and Krishna lives in the topmost planet of this universe called Goloka Vrindavana which is full of palaces made of touch-stone (cintamani), with trees that are capable of fulfilling all desires (kalpa-vraksha) and cows that are called Surabhi.

Here Krishna eternally resides, served by hundreds and thousands of goddesses of fortune. He sports with His most confidential and intimate devotees, headed by Srimati Radharani. He has a form just like us but His body is spiritual and thus eternal. His complexion is dark-blue, like that of a rain-filled cloud and His eyes are like lotus petals. He is ever youthful, full of bliss and His beauty excels that of thousands of cupids. He likes to play the flute, He sports a crown with a peacock feather and He is adorned by the exquisite kastuba jewel.


What is Krishna avatar?

In Chaitanya-charitamrita (2.20.263-264) it is stated that the "avatar, or incarnation of Godhead, descends from the kingdom of God for creating and maintaining the material manifestation. And the particular form of the Personality of Godhead who so descends is called an incarnation, or avatar. Such incarnations are situated in the spiritual world, the kingdom of God. When They descend to the material creation, They assume the name avatar."

The Srimad Bhagavatam states that there are countless incarnations just like the waves of the oceans. They fall in various categories like lila (pastime), yuga (period of yuga), manavantara (period of Manu), purusa (Vishnu expansions) and shaktivesa (empowered). These avatars perform various pastimes based on the time, place and circumstances, but their purpose is always the same - "to attract the conditioned souls back to their eternal spiritual abode".

The incarnations emanate from Vishnu. Maha-Vishnu is the original cause of all material creation and from Him Garbhodakashai-Vishnu expands and then Ksirodakasayi-Vishnu. Generally all incarnations appearing within the material world are plenary portions of Ksirodakasayi-Vishnu (also known as Hari).

However only once in a day of Lord Brahma (which lasts for 4.32 billion of our years), does Krishna descend in His original form, as the avataree, the cause of all avatars. When Krishna appears all the incarnations join with Him. The Supreme Personality of Godhead is the complete whole and all the plenary portions and incarnations always live with Him. So when Krishna appeared, Lord Vishnu was always with Him, and while Krishna enjoyed His pastimes in Vrindavan, the killing of the demons was actually carried out by the His Vishnu portion. Since Krishna eternally resides in Vrindavan, when He left Vrindavan at the age of ten, it was His Vasudeva expansion that actually left.


Appearance of Krishna

In the era of the Svayambhuva Manu, prajapati Sutapa and his wife Prsni were instructed by Lord Brahma to have progeny. They performed severe austerities for twelve thousand years of the demigods to have the Lord as their child. Pleased by their austerities the Lord appeared and granted them this benediction. Since He gave them this benediction three times, in Satya-yuga He first appeared as the son of Prsni and Sutapa and was called Prsnigarba. In Treta-yuga they were Aditi and Kasyapa Muni and the Lord appeared as Vamanadeva. Finally in the Dvapara yuga, Krishna in His original form, appeared as the child of Devaki and Vasudeva.

Krishna appeared specifically on the request of Bhudevi, the presiding deity of the Earth planet. Distressed by the burden of many demons who had appeared as powerful Kshatriyas and were ruling the planet impiously, she assumed the form of a cow and pleaded to Lord Brahma for help. Lord Brahma with all the demigods prayed to Lord Vishnu in Svetadvipa by chanting the Purusa-sukta prayers. At this time the Lord informed Brahma that in order to establish religiosity and destroy evil, He would soon appear as His original Self. In the meantime the various demigods were instructed to take birth in various families in the Yadu dynasty and prepare for the appearance of the Lord.


Lifeline of Krishna

Historically, Lord Krishna appeared in the Dvapara yuga, on the midnight of the 8th day of the dark half of the month of Sravan. This corresponds to July 19th 3228 BC. He exhibited His pastimes for a little over 125 years and disappeared on February 18th 3102 BC on the new moon night of Phalgun. His departure marks the beginning of the current age of corruption known as Kali.

The great scholar Srila Vishvanatha Chakravarti neatly outlines Lord Krishna's activities in this way. He was born in Mathura in the prison cell of Kamsa and carried to Gokul. The first three years and four months were spent in Gokula, then equal lengths of time in Vrindavan and Nandagram. At the age of eleven He left Vrindavan for Mathura where He lived for eighteen years and four months, and finally ninety-six years and eight months in Dvaraka totaling about 126 years of manifest pastimes. At the time of Mahabharata, when Krishna spoke the Bhagavad-gita, He was about ninety years of age.


Pastimes of Krishna

The tenth canto of Srimad Bhagavatam describes the activities and transcendental pastimes of Sri Krishna. They are also described in the epic Mahabharata, specially in the Bhishma parva which also contains the Bhagavad-gita. The pastimes of Krishna appeal to the liberated souls, those that are trying to get liberated and also to the gross materialists.

The pastimes of Sri Krishna, known as Krishna-katha fall into two categories. Words spoken by Krishna, as the Bhagavad-gita, and words spoken about Krishna, as in the Srimad Bhagavatam. Souls in the liberated stage derive great pleasure in relishing anything and everything related to Krishna. For those that are trying to be liberated, Krishna-katha makes their path of liberation very clear. By studying the Gita one becomes fully conscious of the position of Sri Krishna; and when one is situated at the lotus feet of the Lord, he understands the narration's of Krishna as described in the Srimad Bhagavatam.

Even the gross materialists are attracted by the pleasure pastimes of Krishna with the Gopis and His wives. Even though the loving affairs of Krishna have nothing to do with the gross, mundane sex affairs, they attract the people engrossed in sense-gratification and gradually elevate them to higher levels of spirituality.


Causeless mercy of Krishna

Even though Krishna is completely self sufficient and self satisfied, He descends for the benefit of all the conditioned souls. His most endearing quality is that of "bhakta vatsala". His pure devotees are always trying to please Him, and He is always trying to please His devotees. Just as He lives in the heart of His devotees, His devotees constantly reside in Him.

Krishna is so merciful that He not only helps His devotees, but also those who are envious of Him. Krishna destroys evil by providing them with an opportunity to take up devotion.

On the greatly auspicious day of Krishna-Janamashtami, let us all pray to Sri Krishna for a drop of His causeless mercy, for only that alone is sufficient to take us out from this material word, back home, back to Godhead.

All glories to the appearance day of Lord Krishna ! All glories to Sri Krishna and His devotees !!



(taken from http://www.acbspn.com )

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Old Sep 05, 2004, 09:56 PM   #16
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Hare Krishna! Happy, blessed Janmastami!!!

"Bhagavan Krishna. The "Christ of the East." His name translates to Lord Christ. He lived from 3226 BC – 3102 BC. Krishna is the "Jesus Christ" or Savior in the Hindu Bible – The Bhagavad Gita. Lord Krishna is more popularly known as “Hari” Krishna (Hari is a term of endearment). His life and teachings parallel that of Jesus Christ. Like Jesus, Krishna performed similar miracles. The wrong interpretations of Hinduism and other world Religions is a result of the lack of Spiritual development (24K Year Spiritual Cycle) by the men writing them. You will know you are progressing Spiritually when you are able to understand that God is within each of us and all religions share our one God."

WORDS from George~~~~

I'm living in the material world
Living in the material world
I hope to get out of this place
by the LORD SRI KRSNA'S GRACE
My salvation from the material world
--------------------------------------------------------------------------------

Song: It Is "He" (Jai Sri Krishna)
Composer: George Harrison
Vocals: George Harrison
Year: 1974
Lyrics:
Jai krishna jai krishna krishna
Jai krishna jai sri krishna
Jai radhé jai radhé radhé Jai radhé jai sri radhé
Jai krishna jai krishna krishna
Jai krishna jai sri krishna
Jai radhé jai radhé radhé
Jai radhé jai sri radhé
He whose eyes have seen
What our lives have been
And who we really are
It is 'He'
Jai sri krishna
Jai sri krishna . . . . . (as above)
He whose sweetness flows
To anyone of those
That cares to look His way
See His smile
Jai sri radhé
Jai sri krishna . . . . . (as above)
He who is complete
Three worlds at His feet
Cause of every star
It is 'He'
Jai sri krishna



--------------------------------------------------------------------------------

Song: Mâya Love
Duration: 4.24
Track No.: 5
Composer: George Harrison
Vocals: George Harrison
Year: 1974
Lyrics:
Mâya Love - Mâya Love,
Mâya Love is like the sea
Flowing in and out of me
Mâya Love - Mâya Love,
Mâya Love is like the day
First it comes, then it rolls away
Mâya Love - Mâya Love,
Mâya Love is like the wind
Blowing hard on everything
Mâya Love - Mâya Love,
Mâya Love is like the rain
Beating on your window brain
Mâya Love - Mâya Love,
Mâya Love is like the stream
Flowing through this cosmic dream



--------------------------------------------------------------------------------

Song: Far East Man
Duration: 5.52
Track No.: 8
Composer: George Harrison, Ron Wood
Vocals: George Harrison
Year: 1974
Lyrics:
While the world wages war
It gets harder to see
Who your friends really are
I won't let him down
Got to do what I can
I won't let him drown
He's a far east man
All these ups and those downs
Makes me question what love is
Is it a lie or worthwile
I won't let him down
Got to do what I can
I won't let him drown
He's a far east man
Sometime is short
But it takes so long
Wondering if it is
Or if I'm wrong
Even then my heart seems
To be the one in change
Can only do what it tells me
We can't let them down
We've got to do what we can
We can't let him drown
He's a far east man
Looks like right here on earth
God, it's hellish at times
But I feel that a heaven's in sight
And I can't let him down
Got to do what I can
I can't let him drown
He's a far east man `



--------------------------------------------------------------------------------

Song: My Sweet Lord
Duration: 4.37
Track No.: 1-2
Composer: Harrison
Vocals: George Harrison
Year: 1970
Lyrics:
My sweet lord
Hm, my lord
Hm, my lord
I really want to see you
Really want to be with you
Really want to see you lord
But it takes so long, my lord
My sweet lord
Hm, my lord
Hm, my lord
I really want to know you
Really want to go with you
Really want to show you lord
That it won't take long, my lord (hallelujah)
My sweet lord (hallelujah)
Hm, my lord (hallelujah)
My sweet lord (hallelujah)
I really want to see you
Really want to see you
Really want to see you, lord
Really want to see you, lord
But it takes so long, my lord (hallelujah)
My sweet lord (hallelujah)
Hm, my lord (hallelujah)
My, my, my lord (hallelujah)
I really want to know you (hallelujah)
Really want to go with you (hallelujah)
Really want to show you lord (aaah)
That it won't take long, my lord (hallelujah)
Hmm (hallelujah)
My sweet lord (hallelujah)
My, my, lord (hallelujah)
Hm, my lord (hare krishna)
My, my, my lord
Oh hm, my sweet lord (krishna, krishna)
Oh-uuh-uh (hare hare)
Now, I really want to see you (hare rama)
Really want to be with you (hare rama)
Really want to see you lord (aaah)
But it takes so long, my lord (hallelujah)
Hm, my lord (hallelujah)
My, my, my lord (hare krishna)
My sweet lord (hare krishna)
My sweet lord (krishna krishna)
My lord (hare hare)
Hm, hm (guru rama)
Hm, hm (guru vishnu)
Hm, hm (guru deva)
Hm, hm (hare shwara)
My sweet lord (guru sasha)
My sweet lord (hare andara)
My, my, my lord (tashna shrivi)
My, my, my, my lord (guri nava)
My sweet lord (hare rama)
[fade:]
(hare krishna)
My sweet lord (hare krishna)
My sweet lord (krishna krishna)
My lord (hare hare)



--------------------------------------------------------------------------------

Song: Awaiting On You All
Duration: 2.45
Track No.: 1-13
Composer: Harrison
Vocals: George Harrison
Year: 1970
Lyrics:
You don't need no love in
You don't need no bed pan
You don't need a horoscope or a microscope
The see the mess that you're in
If you open up your heart
You will know what I mean
You've been polluted so long
Now here's a way for you to get clean
By chanting the names of the lord and you'll be free
The lord is awaiting on you all to awaken and see
Chanting the names of the lord and you'll be free
The lord is awaiting on you all to awaken and see
You don't need no passport
And you don't need no visas
You don't need to designate or to emigrate
Before you can see Jesus
If you open up your heart
You'll see he's right there
Always was and will be
He'll relieve you of your cares
By chanting the names of the lord and you'll be free
The lord is awaiting on you all to awaken and see
Chanting the names of the lord and you'll be free
The lord is awaiting on you all to awaken and see
You don't need no church house
And you don't need no temple
You don't need no rosary beads or them books to read
To see that you have fallen
If you open up your heart
You will know what I mean
We've been kept down so long
Someone's thinking that we're all green
And while the pope owns 51% of General Motors
And the stock exchange is the only thing he's qualified to quote us
The lord is awaiting on you all to awaken and see
By chanting the names of the lord and you'll be free



--------------------------------------------------------------------------------

Song: Hear Me Lord
Duration: 5.42
Track No.: 2-4
Composer: Harrison
Vocals: George Harrison
Year: 1970
Lyrics:
(Hear me lord)
Forgive me lord
Please, those years when I ignored you, hmm
Forgive them lord
Those that feel they can't afford you, hmm
Help me lord, please
To rise above this dealing, hmm
Help me lord, please
To love you with more feeling, hmm
At both ends of the road
To the left and the right
Above and below us
Out and in, there's no place that you're not in
Oh, won't you hear me lord
(Hear me lord)
(Hear me lord)
(Hear me lord)
(Hear me lord)
At both ends of the road
To the left and the right
Above and below us
Out and in, there's no place that you're not in
Oh, won't you hear me lord
Help me lord, please
To rise a little higher, hmm
Help me lord, please
To burn out this desire, hmm
Hear me lord, please
Hear me lord, please
Oh, won't you please, please
Hear me lord
Oh, hear me lord
Hear me lord
Oh, won't you please, please
Hear me lord
My lord, my lord, my lord
(Hear me lord)
Now, won't you please (hear me lord)
My lord, my lord, my lord
Won't you please / (Hear me lord)
Oh, hear me lord, hear me lord
(Hear me lord)



--------------------------------------------------------------------------------

Song: Give Me Love (Give Me Peace On Earth)
Duration: 3.36
Track No.: 1
Composer: George Harrison
Vocals: George Harrison
Year: 1973
Lyrics:
Give me love
Give me love
Give me peace on earth
Give me light
Give me life
Keep me free from birth
Give me hope
Help me cope, with this heavy load
Trying to, touch and reach you with,
heart and soul
OM M M M M M M M M M M M M M M M M My Lord . . .
PLEASE take hold of my hand, that
I might understand you
Won't you please
Oh won't you
Give me love
Give me love
Give me peace on earth
Give me light
Give me life
Keep me free from birth
Give me hope
Help me cope, with this heavy load
Trying to, touch and reach you with,
heart and soul
OM M M M M M M M M M M M M M
M M M My Lord . . .
PLEASE take hold of my hand, that
I might understand you


--------------------------------------------------------------------------------

Song: Living In The Material World
Duration: 5.30
Track No.: 6
Composer: George Harrison
Vocals: George Harrison
Year: 1973
Lyrics:
I'm living in the material world
Living in the material world
can't say what I'm doing here
But I hope to see much clearer,
after living in the material world
I got born into the material world
Getting worn out in the material world
Use my body like a car,
Taking me both near and far
Met my friends all in the material world
Met them all there in the material world
John and Paul here in the material world
Though we started out quite poor
We got 'Richie' on a tour
Got caught up in the material world
From the Spiritual Sky,
Such sweet memories have I
To the Spiritual Sky
How I pray
Yes I pray
that I won't get lost
or go astray
As I'm fated for the material world
Get frustrated in the material world
Senses never gratified
Only swelling like a tide
That could drown me in the
material world
From the Spiritual Sky,
Such sweet memories have I
To the Spiritual Sky
How I pray
Yes I pray
that I won't get lost
or go astray
While I'm living in the material world
Not much 'giving' in the material world
Got a lot of work to do
Try to get a message through
And get back out of this material world
I'm living in the material world
Living in the material world
I hope to get out of this place
by the LORD SRI KRSNA'S GRACE
My salvation from the material world
Big Ending

--------------------------------------------------------------------------------

Song: The Lord Loves The One (That Loves The Lord)
Duration: 4.34
Track No.: 7
Composer: George Harrison
Vocals: George Harrison
Year: 1973
Lyrics:
The Lord loves the one that loves
the Lord
And the law says if you don't give,
then you don't get loving
Now the Lord helps those that help
themselves
And the law says whatever you do
is going to come right back on you
We all make it out
Like we own this whole world
While the leaders of nations
They're acting like big girls
With no thoughts for their God
Who provide us with all
But when death comes to claim them
Who will stand,
and who will fall?
The Lord loves the one that loves
the Lord
And the law says if you don't give,
then you don't get loving
Now the Lord helps those that help
themselves
And the law says whatever you do
is going to come right back on you
We all move around,
with objectives in mind,
to become rich or famous,
With our reputations signed,
But the few that can reach,
to this coveted slot,
don't escape old age creeping,
through their bodies,
like a rot
While the Lord loves the one that loves
the Lord
And the law says if you don't give,
then you don't get loving
Now the Lord helps those that help
themselves
And the law says whatever you do
is going to come right back on you

--------------------------------------------------------------------------------

Song: The Day The World Gets 'Round
Duration: 2.52
Track No.: 10
Composer: George Harrison
Vocals: George Harrison
Year: 1973
Lyrics:
The day the world gets 'round
to understanding where it is,
Using all it's found,
to help each other, hand in hand
The day the world gets 'round
to understanding where it's gone
Losing so much ground
killing each other, hand in hand
Such foolishness in man
I want no part of their plan - OH NO
If you're the destructive kind
Now I'm working from day to day
As I don't want to be like you
I look for the pure of heart
And the ones that have made a start,
But Lord, there are just a few
who bow before you,
in silence they pray,
Oh how they pray for the day the
world gets 'round
Using all they've found
To help each other, hand in hand
The Day The World Gets 'Round



--------------------------------------------------------------------------------

Interviewer: Who is the greatest Guru, George?
George: (smacking lips) Krishna.


Om Krishna! Om Hari Om!
flowers, flowers, flowers at Your lotus feet!
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Old Sep 05, 2004, 10:07 PM   #17
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Old Sep 06, 2004, 11:53 PM   #18
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<font color="blue"> SRILA PRABHUPADA'S APPEARANCE (2004 SEPT. 7TH [1896 SEPT. 1ST.] )



Srila Prabhupada took birth in this world on the day after Krishna's appearance day, in Calcutta, 1896.


He first met his spiritual master, Srila Bhaktisiddhanta Sarasvati Gosvami, in Calcutta in 1922. Bhaktisiddhanta Sarasvati, a prominent religious scholar and the founder of sixty-four Gaudiya Mathas (Vedic institutes), liked this educated young man and convinced him to dedicate his life to teaching Vedic knowledge. Srila Prabhupada became his student, and eleven years later (1933) at Allahabad he became his formally initiated disciple.

At their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati Thakura requested Srila Prabhupada to broadcast Vedic knowledge through the English language. In the years that followed, Srila Prabhupada wrote a commentary on the Bhagavad-gita, assisted the Gaudiya Matha in its work and, in 1944, started Back to Godhead, an English fortnightly magazine. Maintaining the publication was a struggle. Single-handedly, Srila Prabhupada edited it, typed the manuscripts, checked the galley proofs, and even distributed the individual copies. Once begun, the magazine never stopped; it is now being continued by his disciples in the West and is published in over thirty languages.


Recognizing Srila Prabhupada's philosophical learning and devotion, the Gaudiya Vaisnava Society honored him in 1947 with the title "Bhaktivedanta." In 1950, at the age of fifty-four, Srila Prabhupada retired from married life, adopting the vanaprastha (retired) order to devote more time to his studies and writing. Srila Prabhupada traveled to the holy city of Vrndavana, where he lived in very humble circumstances in the historic medieval temple of Radha-Damodara. There he engaged for several years in deep study and writing. He accepted the renounced order of life (sannyasa) in 1959. At Radha-Damodara, Srila Prabhupada began work on his life's masterpiece: a multivolume annotated translation of the eighteen-thousand-verse Srimad-Bhagavatam (Bhagavata Purana). He also wrote Easy Journey to Other Planets.


After publishing three volumes of the Bhagavatam, Srila Prabhupada came to the United States of America, in September 1965, to fulfill the mission of his spiritual master. Subsequently, His Divine Grace wrote more than sixty volumes of authoritative annotated translations and summary studies of the philosophical and religious classics of India.


When he first arrived by freighter in New York City, Srila Prabhupada was practically penniless. Only after almost a year of great difficulty did he establish the International Society for Krishna Consciousness, in July of 1966. Before his passing away on November 14, 1977, he guided the Society and saw it grow to a worldwide confederation of more than one hundred asramas, schools, temples, institutes and farm communities.


In 1968, Srila Prabhupada created New Vrindaban, a farm community in the hills of West Virginia. His students have since founded several similar communities in the United States and abroad.


In 1972, His Divine Grace introduced the Vedic system of primary and secondary education in the West by founding the Gurukula school in Dallas, Texas. Since then, under his supervision, his disciples have established children's schools throughout the United States and the rest of the world, with the principal educational center now located in Vrndavana, India.


Srila Prabhupada also inspired the construction of several large international cultural centers in India. The center at Sridhama Mayapur in West Bengal is the site for a planned spiritual city, an ambitious project for which construction will extend over many years to come. In Vrndavana, India, are the magnificent Krsna-Balarama Temple and International Guesthouse, and Srila Prabhupada Memorial and Museum. There is also a major cultural and educational center in Bombay. Other centers have since been built in New Delhi and others are planned in important locations on the Indian subcontinent.


Srila Prabhupada's most significant contribution, however, is his books. Highly respected by the academic community for their authority, depth and clarity, they are used as standard textbooks in numerous college courses. His writings have been translated into over fifty languages. The Bhaktivedanta Book Trust, established in 1972 to publish the works of His Divine Grace, has thus become the world's largest publisher of books in the field of Indian religion and philosophy.






In just twelve years, in spite of his advanced age, Srila Prabhupada circled the globe fourteen times on lecture tours that took him to six continents. In spite of such a vigorous schedule, Srila Prabhupada continued to write prolifically. His writings constitute a veritable library of Vedic philosophy, religion, literature and culture.




SRILA PRABHUPADA KI JAI!


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Old Sep 07, 2004, 12:01 AM   #19
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Ki Jay !!!

All the glories to Sri Krishna !
All the glories to Srila Praphupada !
All the glories to the devotees !

Bhagavad Gita Ki jay !
Prasadam Ki jay !
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Old Sep 20, 2004, 09:37 PM   #20
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<font color="blue"> Hare Krishna
Tuesday 21st Sept. 2004 - Sri Radhastami - the appearance of Srimati Radharani




The following is taken from http://www.dharmakshetra.com/article...0Radharani.htm


Srimati Radharani
The Attractor of Krsna

To get Krsna to accept you, pray for the favor of His greatest devotee.

A lecture given on Radharani's Appearance Day, in London, September 18, 1969
By A.C. Bhaktivedanta Swami Maharaja

TODAY IS RADHASTAMI, the appearance day of Srimati Radharani.
Fifteen days after Krsna's birth Radharani appeared. Radharani is Krsna's pleasure potency. Radha-krsna-pranaya-vikrtir hladini-saktih. The Supreme Personality of Godhead has varieties of energy, as confirmed in the Vedic literature:parasya saktir vividhaiva sruyate.
The Supreme Lord has nothing to do personally. Na tasya karyam. Here in the material world we find that a very big man-political head or business head - has nothing to do personally, because he has many assistants. Similarly, does the Supreme Personality of Godhead, full with six opulences, have to do anything personally? No. He has many assistants.

In the Bhagavad-gita Krsna says, sarvatah panipadam tat: "The Lord has His hands and legs everywhere." You'll find that Krsna has nothing to do. He's simply enjoying with the gopis (cowherd girls) and Radharani. He's not killing the demons. The Krsna who kills the demons is Vasudeva Krsna; He's not the original Krsna. Krsna expands Himself. The first expansion is Baladeva. From Baladeva come Sankarsana, Pradyumna, Aniruddha, and Vasudeva. So in His Vasudeva feature Krsna acts in Mathura and Dvaraka. But Krsna in His original feature remains in Vrndavana.

One of the greatest fiction writers in Bengal, Bankim Chandra Chatterjee, mistakenly thought that Krsna of Vrndavana, Krsna of Dvaraka, and Krsna of Mathura are different persons. Krsna is the same, but He can expand Himself in millions and trillions of forms. Advaitam acyutam anadim ananta-rupam. Although He has unlimited forms - ananta rupam - He's advaita: There is no distinciton between Krsna and His other forms.

When Krsna wants to enjoy, what kind of enjoyment will He have? That has been discussed by Srila Jiva Gosvami. Krsna is Param Brahman, the Absolute Truth. The Absolute Truth has three features: Brahman, Pramatma, and Bhagavan. Jnanis, those who try to understand the Absolute Truth by mental speculation, by dint of their own knowledge, realize the Absolute Truth as impersonal Brahman. And yogis, those who try to understand the Absolute Truth by meditation, realize the Absolute Truth as Paramatma.

Paramatma is the feature of the Supreme that is situated in everyone's heart. Isvarah sarva-bhutanam hrd-dese 'rjuna tisthati. And that Paramatma feature is an expansion of Bhagavan, Krsna, the Supreme Personality of Godhead. Krsna says in the Bhagavad-gita (10.42),

atha va bahunaitena
kim jnatena tavarjuna
vistabyaham idam krtsnam
ekamsena sthito jagat
Arjuna was trying to understand Krsna's potencies, so Krsna explained in the tenth chapter, "Among seasons I am spring, among rivers I am the Ganges, among beasts I am the lion, among men I am the king...." And Krsna concluded, "How far shall I go on? Just try to understand that because of My entering the universe by only one plenary portion, the whole cosmic manifestation exists."
The material world exists on one plenary portion of Krsna. And Krsna Himself enters within the universe: andantara-stha-paramana-cayantarastham. Without His entering, the universe cannot exist, just as without the soul's entering within the body, the body cannot exist. As soon as the spirit soul leaves the body, the body is useless. The body may be that of a prime minister, but as soon as the soul leaves the body, the body is not worth even a farthing. Similarly, because Krsna enters within the universe, the universe has value. Otherwise it is simply a lump of matter. So when Krsna wants to enjoy, what kind of enjoyment will He have? That has been discussed by Srila Jiva Gosvami. Krsna is the Supreme Great. God is great, everyone knows. So when the Great wants to enjoy, what quality of enjoyment will He have? That is to be understood.

Therefore Svarupa Damodara Gosvami has written, radha-krsna-pranaya-vikrtih. The loving affairs of Radha and Krsna are not ordinary, material loving affairs, although they appear like that. Avajananti mam mudha: rascals and fools misunderstand Krsna to be an ordinary man. They do not know Krsna's transcendental nature. They try to imitate Krsna's rasa-lila, His dancing with the gopis. There are many such rascals.

To understand Krsna is very difficult:

manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
Out of millions of persons, one may try ot make his life perfect. Nearly everyone is working like an animal, and for an animal there's no question of perfection. The animal propensities are eating, sleeping, mating, and defending. And unfortunately most human beings are engaged like animals. They have no other business. They are like hogs, who spend the whole day and night working - "Where is stool? Where is stool?" And as soon as the hogs get some stool to eat, they get fat. Then, "Where is sex? Where is sex?" The hog does not consider whether the mate is even his mother or sister. That is the hog's life. Human life is not meant for hog civilization. But modern civilization is a hog civilization, although it seems polished because the hogs wear shirts and coats. The Krsna consciousness movement, in contrast, is for understanding Krsna. That requires a little labor, austerity, penance. Tapasa brahmacaryena samena ca damena ca. One has to undergo tapasya and brahmacarya - austerity and celibacy. Brahmacarya means stopping sex life or controlling sex life. Without becoming brahmacari, without controlling the impulse for sex, one cannot understand spiritual life. Formerly in Vedic civilization boys were trained from the very beginning to become brahmacari. It was not like the modern day, when boys and girls ten or twelve years old are enjoying together. Such enjoyment spoils the brain; the finer brain tissues are lost, so that one cannot understand higher things.

These are the processes of self-realization: samena (by control of the mind), damena (by control of the senses), tyagena (by giving in charity), saucena (by cleanliness). But in this age these processes are very difficult to undergo. Practically it is impossible. Therefore Lord Caitanya, Krsna Himself, has made Himself easily available by one process:

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
This age, Kali-yuga, is considered the most fallen age. We think we are making much advancement, but it is the most fallen age, because people are becoming like animals. As animals have no other interest than four bodily necessities - eating, sleeping, mating, nad defending - so in this age people are interested in four principles of bodily want. They have no information of the soul, nor are they prepared to realize what the soul is. That is the defect of this age.
But the human form of life is especially meant for realizing oneself: "What am I?" That is the mission of human life. Athato brahma-jijnasa: This life is meant for inquiring about Brahman, Paramatma, and Bhagavan.

Jijnasu means inquiry. We inquire every morning, "What is the news today?" Immediately we pick up a newspaper - inquisitiveness is there - but we are inquiring about very base things only. We have no desire to inquire about the highest possibility, brahma-jnana, knowledge of the spirit.

That is the lack in modern civilization. Today people are mainly inquiring about how to earn money. That propensity is there in every age, but in this age it has become the principal factor. Everyone is engaged simply for the bodily necessities. Nidraya hriyate naktam: at night people sleep very soundly, snoring. Vyavayena ca va vayah: or they engage in sex. In this way they're wasting time. And during the daytime - diva carthehaya rajan: "Where is money? Where is money? Where is money?" And kutumba-bharanena va - as soon as one gets money, one thinks how to purchase things for the family, that's all. Shopping, snoring - that is the engagement in materialistic life.

Out of many such foolish persons engaged in sleeping, mating, earning money, and providing the family with a nice apartment and food, one is inquisitive how to perfect the human form. This life is meant for perfection. What is perfection? Perfection means to get out of misery. Everyone is trying to get out of misery, but no one knows the ultimate goal by which to get out of it. Na te viduh svartha-gatim hi visnum. One can be out of misery when one approaches Visnu.

Here is the material world people are trying to go to the moon, but these foolish people do not know what they'll gain even if they go there. The moon is one of the material planets. Krsna has already said in the Bhagavad-gita, a-brahma-bhuvanal lokah.... All the material planets are places of misery. The moon is very near, but even if you go to the topmost planet, which is known as Brahmaloka, you'll find mesery.

You can see every night what a vast number of planets there are. But you cannot go to them. You are simply trying to go to the nearest planet, and you are failing. So what is your scientific improvement?

But you can go. Material scientists calculate that if one were to travel forty thousand years at the speed of light, then one might approach the topmost planet in the material world. So at least in the modern scientific calculations it is impossible to go there. But one can go; there is a process. That we have tried ot explain in our small booklet Easy Journey to Other Planets. By the yogic process one can go to any planet one likes. That is a yogic perfection.

The living entity is called sarva-gah, "one who can go anywhere he likes." For example, Narada Muni can travel anywhere he likes, either in the spiritual world or in the material world. So you can also do that. That is possible. Within one year the yogi Durvasa Muni traveled all over the universe and went ot Visnuloka, the spiritual world, and came back. That is recorded in history.

So this is one of the perfections. And how can it be attained? By understanding Krsna. Yasmin vijnate sarvam evam vijnatam bhavanti. The Mundaka Upanisad says that if you simply understand Krsna, then everything else can be understood very easily. Krsna consciousness is such a nice thing.

This evening we are talking about Radhastami. We are trying to understand Radharani, the chief potency of Krsna, Krsna's pleasure potency. As we learn from Vedic literature, Krsna has many varieties of potency: parasya saktir vividhaiva sruyate. Just as a big man with many assistants and secretaries hasn't got to do anything personally - simply by his will everything is done - so the Supreme Personality of Godhead has varieties of energy, and everything is being done so nicely.

The material world, where we are now living, is called bahir-anga-sakti, the external energy of Krsna. And just see how nicely everything is being done by the material energy. Krsna explains in the Bhagavad-gita, mayadhyaksena prakrtih suyate sa-caracaram: "Under My superintendence the material energy is working." The material energy is not blind. Krsna is in the background. And apart from the material, external energy, there is another energy - the internal energy. By the internal energy the spiritual world is being manifested. Paras tasmat tu bhavo 'nyah. As the material world is manipulated under the external energy, the spiritual world is conducted by the internal potency. That internal potency is Radharani.

We should try to understand Radharani. Radharani is Krsna's pleasure potency, hladini-sakti. In the Vedanta-sutra the Absolute Truth is described as anandamaya, always in the pleasure potency.

When you want ananda, pleasure, you cannot have it alone. Alone you cannot enjoy. When you are in a circle of friends or family or other associates, you feel pleasure. My speaking is very pleasing when there are many persons here. I cannot be happy speaking alone; that is not ananda. Although I could speak here in the dead of night when there is no one here, that is not ananda. Ananda means there must be others.

Because Krsna, the Absolute Truth, is anandamaya, He has become many: eko bahu syama. We are also Krsna's parts and parcels, meant to give pleasure to Krsna. And the chief pleasure potency is Radharani.


radha-krsna-pranaya-vikrtir hladini-saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti suvalitam naumi krsna-svarupam
Krsna is Param Brahman, the Supreme Absolute, as you know from the Bhagavad-gita. When Arjuna understood Bhagavad-gita, he affirmed to Krsna: param brahma param dhama pavitram paramam bhavan: "You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth."

So Krsna is Param Brahman, the Supreme Absolute. In the material world we see that a great saintly person gives up everything of material enjoyment simply to enjoy brahmananda, the happiness of Brahman, the Absolute. He becomes a sannyasi just to understand that he is in Brahman. So if one has to give up everything material for Brahman realization, do you think that Param Brahman, the Supreme Brahman, can enjoy anything material? No. Krsna's enjoyment is nothing material. This point should be understood.

In the material world we have a little information of Brahman and Paramatma, but no one knows Param Brahman, or Bhagavan, the Supreme Personality of Godhead. Therefore it is said, manusyanam sahasresu kascid yatati siddhaye. Siddhaye refers to understanding Brahman or Paramatma. But out of many persons who have realized Brahman and Paramatma, hardly one can know Krsna.

Without knowing Krsna, what can we understand about Krsna's pleasure potency? Without knowing a big man, how can I understand his internal affairs? Similarly, if we do not understnad Krsna, how we can understand how Krsna is enjoying? That is not possible.

The Gosvamis are giving us information of the pleasure potency of Krsna, Srimati Radharani. We have described the loving affairs of Radha-Krsna in our Teachings of Lord Caitanya. If you have this book, you can read about the transcendental loving affairs of Radha Krsna.

So today we pray to Radharani because She is the pleasure potency of Krsna. Krsna means "all-attractive," but Radharani is so great that She attracts Krsna. So what is the position of Srimati Radharani? We should try to understand this today and offer our obeisances to Radharani.

tapta-kanchana-gaurangi
radhe vrndavanesvari
vrsbhanu-sute devi
pranamami hari-priye
"Radharani, You are so dear to Krsna. So we offer our respectful obeisances unto You." Radharani is hari-priya, "very dear to Krsna." Through the mercy of Radharani we can easily approach Krsna. If Radharani recommends, "This devotee is very nice," then Krsna immediately accepts me, however great a fool I may be. Because I am recommended by Radharani, Krsna accepts me. Therefore in Vrndavana you'll find all the devotees chanting Radharani's name more than Krsna's. Wherever you'll go, you'll find the devotees greeting one another, "Jaya Radhe!" You'll find this still in Vrndavana. The devotees are glorifying Radharani. If you go by the speculative process to understand Krsna, it will take many, many lives. But if you take to devotional service and just try to please Radharani, Krsna will be gotten very easily.
Radharani can deliver Krsna. She is so great a devotee, the emblem of maha-bhagavata. Even Krsna cannot understand the quality of Radharani's devotion. Although Krsna says vedaham samatitani - "I know everything" - He fails to understand Radharani. Radharani is so great.

Krsna knows everything, but to understand Radharani, Krsna accepted the position of Radharani.

Krsna thought, "I am full. I am complete in every respect, but still I want to understand Radharani. Why?" This question obliged Krsna to accept the propensities of Radharani to understand Himself.

Such topics, of course, are part of a great transcendental science. One advanced in Krsna consciousness and well conversant with sastras, scriptures, can understand. When Krsna wanted to understand Himself, He took the tendency of Srimati Radharani. That is His appearance as Caitanya Mahaprabhu. Radha-bhava-dyuti-suvalitam.

Caitanya Mahaprabhu is Krsna, but He has accepted the propensities of Radharani. As Radharani is always in feelings of separation from Krsna, so Lord Caitanya, in the position of Radharani, was feeling separation of Krsna. That is the teaching of Lord Caitanya - to feel separation, not meeting. The process of devotional service taught by Caitanya Mahaprabhu and His disciplic succession is how to feel separation from Krsna. That is Radharani's position - always feeling the separation.

The Gosvamis, also, when they were in Vrndavana, never said, "I have seen Krsna." Although they were the most perfect devotees, they never said, I have seen Krsna." Their prayers were like this: he radhe vrja-devike.... he nanda-suno kutah!

Radharani does not remain alone. She stays always with Her friends (vraja-devi) Lalita or Visakha and other damsels of Vrndavana. So the Gosvamis, in their mature stage when they were living at Vrndavana, were praying in this way: he radhe vraja-devike ca lalite he nanda-suno kutah: "Radharani, where are You? Where are Your associates? Where are You, Krsna, Nanda-suno, son of Nanda Maharaja? Where are you all?" They were searching. They never said, "I have seen Krsna dancing with the gopis. Last night I saw." [Laughter.]

Those who speak like that are called sahajiyas. Mature devotees do not speak like that. The sahajiyas take everything very cheap - Krsna very cheap, Radharani very cheap - as if they can see Radha and Krsna every night. No. The Gosvamis do not teach us like that. They were searching after Radha-Krsna. He radhe vraja-devike ca lalite he nanda-suno kutah/ sri-govardhana-kalpa-padapa-tale kalindi-vane kutah: "Are you there at Govardhana Hill, or on the banks of the Yamuna?" Ghosantav iti sarvato vraja-pure khedair mahavihvalau. Their business was to cry like this? "Where are You? Where are You, Radharani? Where are you, Lalita, Visakha, the associates of Radharani? Where are You, Krsna? Are You near Govardhana Hill, or on the bank of the Yamuna?"

Ghosantav iti sarvato vraja-pure. Throughout the whole tract of Vrndavana they were crying and searching after Radha-Krsna - khedair mahavihvalau - as if madmen.

Vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau. We have to follow the footprints of the Gosvamis and learn how to search out Krsna and Radharani, in Vrndavana or within our hearts. That is the process of Caitanya Mahaprabhu's bhajana, or worship: feelings of separation (vipralambha-seva).

Feeling separation from Krsna, Mahaprabhu would fall into the sea. He would go out of His bedroom in the dead of night. Nobody knew where He had gone. He was searching for Krsna.

That process of devotional service is taught by Caitanya Mahaprabhu. It is not that we can say very easily, "I have seen Krsna and Radharani in the rasa-lila." No, not like that. Feel the separation. The more you feel separation from Krsna, the more you should understand that you are advancing. Don't try to see Krsna artificially. Be advanced in feeling separation, and then your devotion will be perfect. That is the teaching of Lord Caitanya.

Atah sri-krsna-namadi na bhaved grahyam indriyaih. With our material senses we cannot see Krsna or hear Krsna's name. We must engage ourselves in the service of the Lord. Where does the service begin? Jihvadau: from the tongue. Not from the legs, eyes, or ears. It begins from the tongue. How? Chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. And take Krsna-prasadam. The tongue has two businesses: to articulate sound, Hare Krsna, and take prasadam. By these processes you'll realize Krsna.

Don't try to see Krsna. You cannot see Krsna with your material eyes, nor can you hear about Him with your material ears, nor can you touch Him. But if you engage your tongue in the service of the Lord, then He'll reveal Himself to you: "Here I am." That is wanted.

So feel separation from Krsna just as Radharani does, as Lord Caitanya teaches us, and engage your tongue in the service of the Lord. Then one day, when you are mature, you'll see Krsna face to face.

Thank you very much.

------------------------------------------------------------

Jai Radhe!
Sri Radhastami ki Jai!

For lots more on Srimati Radharani, please visit http://www.salagram.net/calendar-radha8.htm



Jai Sri Sri Radhe-Shyamasundara!
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