Hare Krishna Society

This is not how Srila Prabhupada wants us to chant the Holy Names of God

At the recent Holy Name retreat at New Govardhana, Indradumya S and BB Govinda Swami were diving into the mosh pit and being tossed around. Just like rock stars.Then the Brahmacarini started doing summer salts in her Sari……….

Sahajarism is alive and well in the Australian yatra.

This is how Srila Prabhupada wants us to chant the Holy Names

Image result for pictures of Hari nama sankirtan

quotes compiled by Yasoda nandan das

Madhya 8.312–purport--At the end of every chapter, the author admits the value of the disciplic succession. He never claims to have written this transcendental literature by carrying out research work. He simply admits his indebtedness to the notes taken by Svarūpa Dāmodara, Raghunātha dāsa Gosvāmī and other authoritative persons. This is the way of writing transcendental books, which are never meant for so-called scholars and research workers. The process is mahā-jano yena gataḥ sa panthāḥ: one has to strictly follow great personalities and ācāryas. Ācārya-vān puruṣo veda: one who has the favor of the ācārya knows everything. This statement made by Kavirāja Gosvāmī is very valuable for all pure devotees. Sometimes the prākṛtā sahajiyās claim that they have heard the truth from their guru. But one cannot have transcendental knowledge simply by hearing from a guru who is not bona fide. The guru must be bona fide, and he must have heard from his bona fide guru. Only then will his message be accepted as bona fide. Lord Kṛṣṇa confirms this in the Bhagavad-gītā (4.1):”The Supreme Lord said, ‘I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku.”

In this way the message is transmitted in the bona fide spiritual disciplic succession from bona fide spiritual master to bona fide student. Śrīla Kavirāja Gosvāmī therefore as usual concludes this chapter by reasserting his faith in the lotus feet of the six Gosvāmīs. Thus he is able to set forth this transcendental scripture, Caitanya-caritāmṛta.

Link to this page: https://prabhupadabooks.com/cc/madhya/8/312

Madhya 15.14 purport--Nityānanda Prabhu to be an ordinary human being is the business of mental speculators known as kuṇapātma-vādīs. These people accept the material body, which is a bag of three material elements (kuṇape tri-dhātuke), as themselves. They think that Nityānanda Prabhu’s body was similarly material and that it was meant for sense gratification. Whoever thinks in this way is a candidate for the darkest regions of hell. Those who hanker after women and money, who are self-interested and have the mentality of merchants, can certainly discover many things with their fertile brains and speak against the authorized revealed scriptures. They also engage in some moneymaking businesses to cheat innocent people, and they try to support their business programs by making such offensive statements. Actually Nityānanda Prabhu, being the expansion of Śrī Caitanya Mahāprabhu, is the most munificent incarnation. No one should consider Him an ordinary human being or an entity like the prajāpatis, who were ordered by Brahmā to increase generation. Nityānanda Prabhu should not be considered instrumental for sense gratification. Although professional so-called preachers support this, such statements are not found in any authorized revealed scriptures. Actually there is no support for these statements made by sahajiyās or other professional distributors of kṛṣṇa-bhakti.

Link to this page: https://prabhupadabooks.com/cc/madhya/15/42

Madhya 19.160 purport—The unwanted creepers have been described by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. He states that if one hears and chants without trying to give up offenses, one becomes materially attached to sense gratification. One may also desire freedom from material bondage like the Māyāvādīs, or one may become attached to the yoga-siddhis and desire wonderful yogic powers. If one is attached to wonderful material activities, one is called siddhi-lobhī, greedy for material perfection. One may also be victimized by diplomatic or crooked behavior, or one may associate with women for illicit sex. Others may make a show of devotional service like the prākṛta-sahajiyās, or one may try to support his philosophy by joining some caste or identifying himself with a certain dynasty, claiming a monopoly on spiritual advancement. Thus with the support of family tradition, one may become a pseudo guru or so-called spiritual master. One may become attached to the four sinful activities-illicit sex, intoxication, gambling and meat eating, or one may consider a Vaiṣṇava to belong to a mundane caste or creed. One may think, “This is a Hindu Vaiṣṇava, and this is a European Vaiṣṇava. A European Vaiṣṇava is not allowed to enter the temples.” In other words, one may consider Vaiṣṇavas in terms of birth, thinking one a brāhmaṇa Vaiṣṇava, a śūdra Vaiṣṇava, a mleccha Vaiṣṇava and so on. One may also try to carry out a professional business while chanting the Hare Kṛṣṇa mantra or reading Śrīmad-Bhāgavatam, or one may try to increase his monetary strength by illegal means. One may also try to be a cheap Vaiṣṇava by chanting in a secluded place for material adoration, or one may desire mundane reputation by making compromises with nondevotees, compromising one’s philosophy or spiritual life, or one may become a supporter of a hereditary caste system. All these are pitfalls of personal sense gratification. Just to cheat some innocent people, one makes a show of advanced spiritual life and becomes known as a sādhu, mahātmā or religious person. All this means that the so-called devotee has become victimized by all these unwanted creepers and that the real creeper of bhakti-latā-bīja has been stunted.

Link to this page: https://prabhupadabooks.com/cc/madhya/19/160

SB 3.9.10 purport–A person in ignorance of the principles of religion who therefore does nothing in the matter of religion is far better than a person who misguides others in the name of religion without reference to the factual religious principles of devotional service. Such so-called leaders of religion are sure to be condemned by Brahmā and other great authorities.

Hare Krsna-its now officially spring time even though the weather demigods have not been notified of that fact yet. We are in full swing getting plant starts ready for planting when the land eventually dries out and it stops raining. Its been a very wet winter and spring season. You can see from the pictures below that here are some of the trays that have been planted with over a 100 tomato plants, various summer and winter squash, cauliflower, broccoli, brussel sprouts, many different lettuces etc etc…

See Srila Prabhupada quotes below.. as to why we do this type of so called “work”.

Hare Krsna

damaghosa das

SB 7.14.5 P Ideal Family Life 2/5

A wise man, however, learns from the sastras and guru that we living entities are all eternal but are put into

troublesome conditions because of associating with different … under the laws of material nature. He therefore concludes that in the human form of life he should not endeavor for unnecessary necessities, but should live a very simple life, just maintaining body and soul together. Certainly one requires some means of livelihood, and according … is the basic principle of Vedic civilization. One should be satisfied with whatever means of life comes automatically. The modern materialistic civilization is just the opposite of the ideal civilization. Every … the so-called leaders of modern society

invent something contributing to a cumbersome way of life that implicates people more and more in the cycle of birth, death, old age and disease.

Simple Living-the psychology behind it all

Sept 12 1976

Prabhupāda: I have seen, Gandhi wanted to organize a program, village [break] …in the field, that this program for constructing toilet in the village, they have spent so much. You know that? The first business was toilet. To restrict them to pass stool here and there, they must have. Now in constructing that toilet paraphernalia, (indistinct), they… Therefore it failed, village organization. Not for that purpose. There were many purpose. Because they had no engagement, so why they should remain in the village? There are so many attraction in the city, and they get money. The factory-wallas, they’re inviting, “Come here. You shall get twenty rupees per day.” Why shall he remain in the village? So if you can organize in the villages, they are interested in chanting Hare Kṛṣṇa mantra and getting nice prasādam, then… One must have some attachment. In the city there are so many artificial attachments. So on what ground they’ll remain in the village? Mind, always remember this. Unless you have got some attachment, there is no possibility. Gandhi’s program was very nice, village organize so that they may not come to the city and help the capitalists. Remain satisfied in the village. But where is that satisfaction? That is the failure.

Lokanātha: If they add the holy name to their lives, they will…

Prabhupāda: Yes. If they could understand that. That will be helpful if you chant. Therefore Śrī Caitanya Mahāprabhu’s statement will never be false. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. If they chant Hare Kṛṣṇa mantra, then gradually the dirty things accumulated within the heart will be cleansed. And if he comes to the understanding, clear idea, that “I want to eat something and my necessities… So if I get my necessities, primary necessities of life, and satisfaction of mind, then why shall I go to city?” That they can have very easily. If they follow the instruction of Bhagavad-gītā, that “Your first necessity is food.” So produce food here. Kṛṣi-go-rakṣya-vāṇijyam [Bg. 18.44]. And you’ll find here so much land is lying vacant. Because they have gone to the city for twenty rupees daily to manufacture Goodyear tire. And who will work here? Now I have seen in Delhi, the government is advertising, “Go back to the village.” Rascal, you are manufacturing wine and keeping them engaged whole day in the work. So after being tired, he requires some wine. And why he’ll go? And no spiritual education, no cleanliness. Simply inviting “Go to the village” they will go?

Lokanātha: Just a propaganda.

Prabhupāda: No, they’re thinking that so many people are coming to the cities, how we shall provide them? That’s a problem. After all government has to supply them rations. Where is so much foodstuff? And if they are not supplied, then there will be resentment. That’s a fact. What they are doing in the city, so many scooter (makes motor sound), going here and there. Actually no engagement. The girls are loitering in the street by dressing. It will become more and more problems, city life. So this is the solution, that they must go back to the village. But they are trained up to enjoy the facilities, so-called facilities, of the city. They are not going to village. But if we can introduce this hari-saṅkīrtana, and if they have little taste, that is success. It’s a great program. And that taste will come-ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. If he simply becomes little sober that “I want to eat, I have to sleep, I want some sense enjoyment and defense. So if I can get easily in the village, why shall I go three hundred miles away? Just keep in mind the psychology. So that simple life will be possible if one is bhakta. Bhaktiḥ pareśānubhavo viraktir anyatra syāt [SB 11.2.42]. Only by devotion. Not by otherwise. Not by artificial means, by manufacturing toilet. Only bhakti. If they get little attachment for Kṛṣṇa the questions will be solved automatically. And they will be happy. Undoubtedly. That is the Caitanya Mahāprabhu’s first instruction. Ceto-darpaṇa.

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Subject: Sri Abhirama dasa Thakura tirobhava tithi [disappearance] – Saturday, April 7, 2018 [Mayapura, West Bengal, Bharata Bhumi time]

Srila Prabhupada comments on the unique position of Abhirama Thakura

compiled by Yasoda nandana dasa

deity of sri abhiram thakura

Sri Radha Gopinatha – Deities of Sri Abhiram das Thakura

Saturday, April 7, 2018

Sri Abhirama dasa Thakura disappearance day

Srila Prabhupada explains the glories Sri Abhirama dasa Thakura

śrī-rāmadāsa āra, gadādhara dāsa

caitanya-gosāñira bhakta rahe tāṅra pāśa

SYNONYMS

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

TRANSLATION

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

PURPORT

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

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

TEXT 116

rāmadāsa abhirāma–sakhya-premarāśi

ṣolasāṅgera kāṣṭha tuli’ ye karila vāṅśī

SYNONYMS

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

TRANSLATION

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

PURPORT

Abhirāma was an inhabitant of Khānākula-kṛṣṇa-nagara.

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

————————————

pura shridama-namasid abhiramo’dhuna mahan

dvatrimshata janair eva vahyam kashtham uvaha sah

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

Bali Math in Puri was established by Abhirama Thakur

______________________________

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

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

________________________________

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

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

A success, by Haripada dasa

At the end of the preface to the Bhagavad Gita Srila Prabhupada says that if a single man becomes a pure devotee of the Lord, we will consider our attempt as a success, and Srila Prabhupada achieved success, Jayananda prabhu practicing Krishna consciousness in a way strict, serious and sincere Prabhu, jayananda was a male devotee he became a pure devotee of Krishna, and when he left his body in 1977 Srila Prabhupada said that he went to Vaikuntha, to the spiritual world. Srila Prabhupada says in his books that there are devotees everywhere but they have forgotten, our mission is to educate pious people to know Srila Prabhupada and to love him, Srila Prabhupada says in his books that in this movement of consciousness Krishna, there are people who wear kuntis and japa but they are very envious, those people have to be ignored, Srila Prabhupada said that everything is in his books, and he also criticized his disciples many times saying that they do not study their books enough, if a person is an expert in Srila Prabhupada’s books, when he hears someone preach Krishna consciousness he will immediately detect if that person is transmitting Srila Prabhupada to others, or if he is transmitting it to others.

We understand and accept that God or Krishna is the supreme mystic and I can do everything, in the Chaitanya Charitamrita, Antya lila, 3, 50 it is said that the scriptures say that the next ten thousand years will be of predominance of the movement for Krishna consciousness, but that, after that period, they will all become melechas and yavanas.

Madhya 8.138 purport-…Gāyantaṁ trāyate yasmād gāyatrī tvaṁ tataḥ smṛtā: One who chants the Gāyatrī mantra is gradually delivered from the material clutches. In other words, That which delivers one from material entanglement is called Gāyatrī. An explanation of the Gāyatrī mantra can be found in Madhya-līlā, Chapter Twenty-one, text 125:

kāma-gāyatrī-mantra-rūpa, haya kṛṣṇera svarūpa,

sārdha-cabbiśa akṣara tāra haya

se akṣara ‘candra’ haya, kṛṣṇe kari’ udaya,

trijagat kailā kāmamaya

This mantra is just like a Vedic hymn, but it is the Supreme Personality of Godhead Himself. There is no difference between the Kāma-gāyatrī and Kṛṣṇa. Both are composed of twenty-four and a half transcendental syllables (see Cc. Madhya 21.125-29) The mantra depicted in letters is also Kṛṣṇa, and the mantra rises just like the moon. Due to this, there is a perverted reflection of desire in human society and among all kinds of living entities. In the mantra klīṁ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no ‘naṅgaḥ pracodayāt, Kṛṣṇa is called Kāma-deva, Puṣpa-bāṇa and Anaṅga. Kāma-deva is Madana-mohana, the Deity who establishes our relationship with Kṛṣṇa. Puṣpa-bāṇa (“He who carries an arrow made of flowers”) is Govinda, the Personality of Godhead who accepts our devotional service. And Anaṅga is Gopījana-vallabha, who satisfies all the gopīs and is the ultimate goal of life.

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Understanding our position

1.) SB 1.2.6-purport–The material existence of the living being is a diseased condition of actual life.Actual life is spiritual existence, or brahma-bhūta [SB 4.30.20] existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation.

2.) SB1.3.38 purport-– Everyone within the creation of the Lord is rendering service to the Lord indirectly or directly. No one is an exception to this law of the Lord. Those who are rendering service indirectly, being forced by the illusory agent of the Lord, are rendering service unto Him unfavorably. But those who are rendering service unto Him directly under the direction of His beloved agent are rendering service unto Him favorably. Such favorable servitors are devotees of the Lord, and by the grace of the Lord they can enter into the mysterious region of transcendence by the mercy of the Lord. But the mental speculators remain in darkness all the time. As stated in Bhagavad-gītā, the Lord Himself guides the pure devotees toward the path of realization due to their constant engagement in the loving service of the Lord in spontaneous affection. That is the secret of entering into the kingdom of God. Fruitive activities and speculation are no qualifications for entering.

3.) SB 3.5.2-Vidura said: O great sage, everyone in this world engages in fruitive activities to attain happiness, but one finds neither satiation nor the mitigation of distress. On the contrary, one is only aggravated by such activities. Please, therefore, give us directions on how one should live for real happiness.

PURPORT-… A common man cannot understand the Lord. He must first know the real position of his life under the influence of the illusory energy. In illusion one thinks that he can be happy only by fruitive activities, but what actually happens is that one becomes more and more entangled in the network of action and reaction and does not find any solution to the problem of life.

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Seeing the personal form of the Lord and experiencing ecstasy will happen to us all–here is that description-we just have to be patient

SB 1.6.16-As soon as I began to meditate upon the lotus feet of the Personality of Godhead with my mind transformed in transcendental love, tears rolled down my eyes, and without delay the Personality of Godhead Śrī Kṛṣṇa appeared on the lotus of my heart.

PURPORT-The word bhāva is significant here. This bhāva stage is attained after one has transcendental affection for the Lord. The first initial stage is called śraddhā, or a liking for the Supreme Lord, and in order to increase that liking one has to associate with pure devotees of the Lord. The third stage is to practice the prescribed rules and regulations of devotional service. This will dissipate all sorts of misgivings and remove all personal deficiencies that hamper progress in devotional service.

When all misgivings and personal deficiencies are removed, there is a standard faith in transcendental matter, and the taste for it increases in greater proportion. This stage leads to attraction, and after this there is bhāva, or the prior stage of unalloyed love for God. All the above different stages are but different stages of development of transcendental love. Being so surcharged with transcendental love, there comes a strong feeling of separation which leads to eight different kinds of ecstasies. Tears from the eyes of a devotee is an automatic reaction, and because Śrī Nārada Muni in his previous birth attained that stage very quickly after his departure from home, it was quite possible for him to perceive the actual presence of the Lord, which he tangibly experienced by his developed spiritual senses without material tinge.

SB 1.6.17--O Vyāsadeva, at that time, being exceedingly overpowered by feelings of happiness, every part of my body became separately enlivened. Being absorbed in an ocean of ecstasy, I could not see both myself and the Lord.

PURPORT-Spiritual feelings of happiness and intense ecstasies have no mundane comparison. Therefore it is very difficult to give expression to such feelings. We can just have a glimpse of such ecstasy in the words of Śrī Nārada Muni. Each and every part of the body or senses has its particular function. After seeing the Lord, all the senses become fully awakened to render service unto the Lord because in the liberated state the senses are fully efficient in serving the Lord. As such, in that transcendental ecstasy it so happened that the senses became separately enlivened to serve the Lord. This being so, Nārada Muni lost himself in seeing both himself and the Lord simultaneously.

SB 1.6.18–The transcendental form of the Lord, as it is, satisfies the mind’s desire and at once erases all mental incongruities. Upon losing that form, I suddenly got up, being perturbed, as is usual when one loses that which is desirable.

PURPORT–That the Lord is not formless is experienced by Nārada Muni. But His form is completely different from all forms of our material experience. For the whole duration of our life we go see different forms in the material world, but none of them is just apt to satisfy the mind, nor can any one of them vanish all perturbance of the mind. These are the special features of the transcendental form of the Lord, and one who has once seen that form is not satisfied with anything else; no form in the material world can any longer satisfy the seer. That the Lord is formless or impersonal means that He has nothing like a material form and is not like any material personality.

As spiritual beings, having eternal relations with that transcendental form of the Lord, we are, life after life, searching after that form of the Lord, and we are not satisfied by any other form of material appeasement.Nārada Muni got a glimpse of this, but having not seen it again he became perturbed and stood up all of a sudden to search it out. What we desire life after life was obtained by Nārada Muni, and losing sight of Him again was certainly a great shock for him.

SB 1.6.19-I desired to see again that transcendental form of the Lord, but despite my attempts to concentrate upon the heart with eagerness to view the form again, I could not see Him any more, and thus dissatisfied, I was very much aggrieved.

PURPORT-There is no mechanical process to see the form of the Lord. It completely depends on the causeless mercy of the Lord. We cannot demand the Lord to be present before our vision, just as we cannot demand the sun to rise whenever we like. The sun rises out of his own accord; so also the Lord is pleased to be present out of His causeless mercy. One should simply await the opportune moment and go on discharging his prescribed duty in devotional service of the Lord. Nārada Muni thought that the Lord could be seen again by the same mechanical process which was successful in the first attempt, but in spite of his utmost endeavor he could not make the second attempt successful. The Lord is completely independent of all obligations. He can simply be bound up by the tie of unalloyed devotion. Nor is He visible or perceivable by our material senses. When He pleases, being satisfied with the sincere attempt of devotional service depending completely on the mercy of the Lord, then He may be seen out of His own accord.

Some Conclusions—The Christians say “no man has seen God” and yes that is true for

“ordinary men”, but not for those who are pure devotees of the Lord. They see God constantly and everywhere because their eyes are tinged with the salve of love.

Hare Krsna

damaghosa das

Below we have the sacred and profound conversation between Lord Caitanya and His pure devotee Ramananda Raya. The conversation is specifically about how all of us conditioned souls can go back to Godhead in this age. The Raya gives 4 different points about valid Vedic paths towards this goal and Lord Gauranga rejected them all until he came to the 5^th point, which is that everyone should hear submissively about the pastimes of the Personality of Godhead.

Now after these introductory background statements, Srila Prabhupada kindly explains HOW we are to go about this hearing process and WHO is actually eligible to even do it. We see today that most devotees do not regularly follow this instruction of regular attendance in Srimad Bhagavatam or Bhagavad Gita class. The reason they do not have a taste for this regular hearing— is given below.

Hare Krsna

damaghosa das

SB 1^st canto, Introduction pg 28

…When He met Śrī Rāmānanda Rāya on the bank of the Godāvarī, the varṇāśrama-dharma followed by the Hindus was mentioned by the Lord. Śrīla Rāmānanda Rāya said that by following the principles of varṇāśrama-dharma, the system of four castes and four orders of human life, everyone could realize Transcendence.

(#1 point made by Ramananda Raya) In the opinion of the Lord, the system of varṇāśrama-dharma is superficial only, and it has very little to do with the highest realization of spiritual values. The highest perfection of life is to get detached from the material attachment and proportionately realize the transcendental loving service of the Lord. …The Supreme Absolute Personality of Godhead, from whom all living entities have emanated, must be worshiped by all their respective engagements, because everything that we see is also the expansion of His energy. That is the way of real perfection, and it is approved by all bona fide ācāryas past and present. The system of varṇāśrama is more or less based on moral and ethical principles. There is very little realization of the Transcendence as such, and Lord Śrī Caitanya Mahāprabhu rejected it as superficial and asked Rāmānanda Rāya to go further into the matter.

(#2 point made by Ramananda Raya)Śrī Rāmānanda Rāya then suggested renunciation of fruitive actions unto the Lord. The Bhagavad-gītā (9.27) advises in this connection: “Whatever you do, whatever you eat and whatever you give, as well as whatever you perform in penance, offer to Me alone.” This dedication on the part of the worker suggests that the Personality of Godhead is a step higher than the impersonal conception of the varṇāśrama system, but still the relation of the living being and the Lord is not distinct in that way. The Lord therefore rejected this proposition and asked Rāmānanda Rāya to go further.

( #3 point made by Ramananda Raya) Rāya then suggested renunciation of the varṇāśrama-dharma and acceptance of devotional service. The Lord did not approve of this suggestion also for the reason that all of a sudden one should not renounce his position, for that may not bring in the desired result.

(#4 point made by Ramananda Raya) It was further suggested by Rāya that attainment of spiritual realization freed from the material conception of life is the topmost achievement for a living being. The Lord rejected this suggestion also because on the plea of such spiritual realization much havoc has been wrought by unscrupulous persons; therefore all of a sudden this is not possible.

(#5 point made by Ramananda Raya) The Rāya then suggested sincere association of self-realized souls and hearing submissively the transcendental message of the pastimes of the Personality of Godhead. This suggestion was welcomed by the Lord. This suggestion was made following in the footsteps of Brahmājī, who said that the Personality of Godhead is known as ajita, or the one who cannot be conquered or approached by anyone. But such ajita also becomes jita (conquered) by one method, which is very simple and easy. The simple method is that one has to give up the arrogant attitude of declaring oneself to be God Himself. One must be very meek and submissive and try to live peacefully by lending the ear to the speeches of the transcendentally self-realized soul who speaks on the message of Bhāgavata-dharma, or the religion of glorifying the Supreme Lord and His devotees. ... Lord Śrī Caitanya Mahāprabhu recommended this simple method of self-realization generally known as Bhāgavata-dharma. Śrīmad-Bhāgavatam is the perfect guide for this purpose.

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Śrī Caitanya Mahāprabhu is none other than the combined form of Śrī Rādhā and Kṛṣṇa. He is the life of those devotees who strictly follow in the footsteps of Śrīla Rūpa Gosvāmī. Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī are the two principal followers of Śrīla Svarūpa Dāmodara Gosvāmī, who acted as the most confidential servitor of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, known as Viśvambhara in His early life. A direct disciple of Śrīla Rūpa Gosvāmī was Śrīla Raghunātha dāsa Gosvāmī. The author of Śrī Caitanya–caritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, stands as the direct disciple of Śrīla Rūpa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī.

The direct disciple of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī was Śrīla Narottama dāsa Ṭhākura, who accepted Śrīla Viśvanātha Cakravartī as his servitor. Śrīla Viśvanātha Cakravartī Ṭhākura accepted Śrīla Jagannātha dāsa Bābājī, who initiated Śrīla Bhaktivinoda Ṭhākura, who in turn initiated Śrīla Gaurakiśora dāsa Bābājī, the spiritual master of Oṁ Viṣṇupāda Śrīla Bhaktisiddhānta SarasvatīGosvāmī Mahārāja, the divine master of our humble self.

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Sri Syamananda Goswami avirbhava tithi [appearance day]

Saturday, March 31, 2018

compiled by Narasimha dasa and Yasoda nandana dasa

Srila Prabhupada explains the unique position of Sri Syamananda Goswami.

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

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.45 : PURPORT :

There are many Vaiṣṇava families in Bengal whose members, although not actually born brāhmaṇas, act as ācāryas by initiating disciples and offering the sacred thread as enjoined in the Vaiṣṇava tantras. For example, in the families of Ṭhākura Raghunandana Ācārya, Ṭhākura Kṛṣṇadāsa, Navanī Hoḍa and Rasikānanda-deva (a disciple of Śyāmānanda Prabhu), the sacred thread ceremony is performed, as it is for the caste Gosvāmīs, and this system has continued for the past three to four hundred years. Accepting disciples born in brāhmaṇa families, they are bona fide spiritual masters who have the facility to worship the śālagrāma-śilā, which is worshiped with the Deity. As of this writing, śālagrāma-śilā worship has not yet been introduced in our Kṛṣṇa consciousness movement, but soon it will be introduced in all our temples as an essential function of arcana-mārga (Deity worship).

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.164 : PURPORT :

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

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 1: The Later Pastimes of Lord Sri Caitanya Mahaprabhu : Madhya 1.97 : PURPORT :

This Kṣīra-curī Gopinātha is situated about five miles away from the Bāleśvara station on the Northeastern Railway, formerly known as the Bengal Māyāpura Railway. This station is situated a few miles away from the famous Kargapura junction station. Sometimes the charge of the temple was given to Śyāmasundara Adhikārī from Gopīvallabhapura, which lies on the border of the district of Medinīpura. Śyāmasundara Adhikārī was a descendant of Rasikānanda Murāri, the chief disciple of Śyāmānanda Gosvāmī.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 4: Sri Madhavendra Puri’s Devotional Service : Madhya 4.12 :

PURPORT : There is a railway station named Baleśvara, and five miles to the west is the village of Remuṇā. The temple of Kṣīra-corā-gopīnātha still exists in this village, and within the temple the samādhi tomb of Rasikānanda Prabhu, the chief disciple of Śyāmānanda Gosvāmī, can still be found.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 8: Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya : Madhya 8.128 :

PURPORT : na sudrah bhagavad-bhaktas te ‘pi bhagavatottamah sarva-varnesu te sudra ye na bhakta janardane :

One who is actually advanced in spiritual knowledge of Kṛṣṇa is never a śūdra, even though he may have been born in a śūdra family. However, even if a vipra, or brāhmaṇa, is very expert in the six brahminical activities (paṭhana, pāṭhana, yajana, yājana, dāna, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaiṣṇava. But if one is born in the family of caṇḍālas yet is well versed in Kṛṣṇa consciousness, he can become a guru. These are the śāstric injunctions, and strictly following these injunctions, Śrī Caitanya Mahāprabhu, as a gṛhastha named Śrī Viśvambhara, was initiated by a sannyāsī-guru named Īśvara Purī. Similarly, Śrī Nityānanda Prabhu was initiated by Mādhavendra Purī, a sannyāsī. According to others, however, He was initiated by Lakṣmīpati Tīrtha. Advaita Ācārya, although a gṛhastha, was initiated by Mādhavendra Purī, and Śrī Rasikānanda, although born in a brāhmaṇa family, was initiated by Śrī Śyāmānanda Prabhu, who was not born in a caste brāhmaṇa family. There are many instances in which a born brāhmaṇa took initiation from a person who was not born in a brāhmaṇa family. The brahminical symptoms are explained in Śrīmad-Bhāgavatam (7.11.35), wherein it is stated

yasya yal-lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet

If a person is born in a śūdra family but has all the qualities of a spiritual master, he should be accepted not only as a brāhmaṇa but as a qualified spiritual master also. This is also the instruction of Śrī Caitanya Mahāprabhu. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore introduced the sacred thread ceremony for all Vaiṣṇavas according to the rules and regulations.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 24: The Sixty-One Explanations of the Atmarama Verse : Madhya 24.330 : PURPORT : samo damas tapah saucam ksantir arjavam eva ca jnanam vijnanam astikyam brahma-karma svabhava-jam :

Unless one is qualified with all these attributes, he cannot be accepted as a brāhmaṇa. It is not a question of simply taking birth in a brāhmaṇa family. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī, although not born in brāhmaṇa families, are accepted as bona fide spiritual masters because they were brāhmaṇas by qualification. Personalities like Śrī Gaṅgā-nārāyaṇa, Rāmakṛṣṇa and many others, who were actually born in brāhmaṇa families, accepted Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī as their spiritual masters.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Antya-lila : Antya 5: How Pradyumna Misra Received Instructions from Ramananda Raya : Antya 5.88 : PURPORT :

To inundate the three worlds with nectar is the purpose of the pastimes of Śrī Caitanya Mahāprabhu. How this could be possible was exhibited by Śrīla Raghunātha Gosvāmī and later by Ṭhākura Narottama dāsa and Śyāmānanda Gosvāmī, who all represented the mercy of Śrī Caitanya Mahāprabhu. Now that same mercy is overflooding the entire world through the Kṛṣṇa consciousness movement. The present Kṛṣṇa consciousness movement is nondifferent from the pastimes performed by Śrī Caitanya Mahāprabhu when He was personally present, for the same principles are being followed and the same actions performed without fail.

Lectures : General Lectures : Sunday Feast Lecture — London, July 25, 1976 : 760725LE.LON :

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

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Sri Syamananda made his appearance at Orissa in the village of Dharenda Bahadurpur. His father’s name was Sri Krishna Mandal and his mother’s name was Sri Durika. Sri Krishna Mandal had many sons and daughters who unfortunately passed away before the birth of this son. For this reason this son was named Dukhiya.

Everyone said that this child would be a very saintly person. The scholars were astounded to see his profound intellect. Within a short period he completed his studies of grammar, poetry and rhetoric. His parents were overjoyed to see his talents and his religious proclivity. After having carefully listened to the glories of Gauranga and Nityananda from devotees, he was able to repeat them to others. When listening to the activities of Gaura-Nitai or those of Radha and Krishna, tears would flow in waves from his eyes. He also devotedly served his parents and they told him to get initiated so that he could fully commit himself to the service of the Lord. Duhkhi agreed and told them that he wished to take diksha from Hriday Chaitanya, the disciple of Gauri Das Pandit. His parents happily gave him permission to go there.

When Duhkhi arrived in Ambika Kalna, he threw himslf at the feet of Hriday Chaitanya, who upon learning his identity, happily gave him Krishna-mantra and named him Krishna Das. Hriday Chaitanya ordered him to go to Vrindavana to study the literatures of the under the tutelage of Srila Jiva Gosvami. Krishna das bowed his head in assent, and on an auspicious day he set out for the holy dhama.

In Vrindavan, Krishna Das studied the Vaishnava scriptures under Sri Jiva Goswami, who was the leading scholar of the sampradaya. Krishna das very carefully began to serve Jiva Gosvami as well as study the literatures of the Gosvamis. Srinivasa Acarya and Narottama dasa Thakura also came to Sri Jiva at this time to study under him. Thus Krishna das had the opportunity to meet them.

Krishna das requested Srila Jiva Gosvami for a special service. Sri Jiva instructed him to sweep the forest grove of Sevakunja everyday. From that day he began to carry out this service with great pleasure. He felt that his life had become successful.

One day, Krishna das was sweeping the Rasa-mandala in Vrindavan, absorbed in ecstatic trance. Suddenly, by Radharani’s transcendental mercy, he found her ankle bracelet lying on the ground. In his excitement, he touched the ankle bracelet to his forehead, where it left a mark. It is known as nupura tilaka. While in Vrindavan, Krishna das was given the name Shyamananda because he brought great joy to Shyamasundar.

Jiva Goswami sent Srinivas Acharya, Narottama Das Thakur and Shyamananda back to Bengal with the Vaishnava scriptures. But the books were stolen by the dacoit king. There Srinivasa Acarya prabhu remained behind to recover the books while Narottama continued on towards Kheturi and Shyamananda proceeded to Ambika Kalna. Arriving there, Syamananda paid his obeisances to his guru, and Sri Hrday Caitanya Prabhu embraced him and inquired about the well being of the gosvamis of Vrindavana.

Syamananda served the lotus feet of his guru in great happiness and in this way passed his days. At this time most of the devotees of Lord Caitanya in Orissa had all left the planet. Thus the preaching of Mahaprabhu’s teachings had all but come to a halt. Hrdaya Caitanya Prabhu considered this a very serious problem and finally instructed Syamananda Prabhu to go there to carry on the preaching of Mahaprabhu’s mission.

Syamananda set out for Orissa. After entering Orissa he first went to his birth place at Dharenda Bahadurpur. From there he came to Dandeshwar, where his father, Sri Krishna Mandal, had previously resided. By the auspicious arrival of Syamananda Prabhu in Utkala the teachings of Mahaprabhu revived. On the banks of the Suvarna Rekha River lived one pious and devoted landholder by the name Sri Acyuta deva. His only son was called Rasik. From his very childhood Rasik was very devoted to Lord Krishna. As he gradually attained the appropriate, age his father engaged some panditas to see to his education. However he didn’t have much regard for material knowledge. He had already ascertained that the greatest goal in life is devotion to Lord Hari. Rasik became anxious to take shelter at the lotus feet of a bonafide spiritual master. One day as he was sitting alone, contemplating on this subject, when he heard a divine voice: “Rasik! Don’t be in anxiety anymore. Very soon a very great personality of the name Syamananda will arrive here. Just take shelter of his lotus feet.” Hearing this, Rasika was encouraged and took to continuously waiting and watching for the arrival of Prabhu Syamananda. After a few days Shyamananda prabhu, accompanied by his disciples, came to the village of Rohini. Syamananda prabhu initiated Rasika. Many people of Rohini also became disciples of Syamananda prabhu.

From here Sri Syamananda Prabhu went to Sri Nrsimhapur, where many atheists lived. But when Syamananda stayed a few days, these atheists got the chance to hear his necterian talks, which melted their hard hearts in love for Krishna. Thus, in this place also, he gained many disciples.

Day by day the glories of Syamananda spread throughout Utkaladesa. From Nrsimhapur he came to Gopiballabhpur. Here again, many well to do people were attracted to his lotus feet and so took shelter there. The people here especially requested him to install the Sri Vigraha of Radha-Krishna. Thus, a temple for the deity was constructed. The greatness of Syamananda became known throughout all of Orissa and the worship of Sri Gaura-Nityananda was inaugurated in many, many places. Shyamananda’s disciples have established five principle seats in the towns of Dharenda, Bahadurapura, Rayani, Gopiballabhapura, and Nrisinghap.

Vamshivadana Thakura

After the disappearance of Srimati Vishnupriya Devi, he worshiped her deities in Navadvipa.

vamshi krishna-priya yasit sa vamshi-dasa-thakkurah

Vamshivadanananda Thakur was Krishna’s flute in Vraja.

(Gaura-ganoddesha-dipika 179)

The gopis praised the good fortune of Krishna’s flute, for he was able to constantly drink the nectar of Krishna’s lips. Everything in Vraja is spiritual, i.e., conscious, and so the flute could take human form as Sri Vamshivadanananda Thakur. His life story has been recounted by his grandson, Shrivallabha Das, in the book Vamshi-vilasa. Other books which contain details of his life are Shripata-paryatana and Bhakti- ratnakara, and the Gaudiya Vaishnava Abhidhana also gives a brief biography.

Vamshivadanananda Thakur was known by five names in Gaudiya Vaishnava society: Vamshivadana, Vamshidas, Vamshi, Vadana, and Vadanananda. He was a well-known writer of devotional songs. His appearance took place on the day of the spring full moon (in the month of Chaitra) in either 1416 (according to Vamshi-shiksha) or 1427 of the Shaka era (1495 or 1506 AD.).

Hare Krishna Society

sahajism rampant in iskcon because they wont listen to Srila Prabhupada

getting back to our roots, all the way back…..

Sri Abhirama dasa Thakura tirobhava tithi [disappearane] Saturday, April 7, 2018 [Mayapura, West Bengal, Bharata Bhumi time]

A success

gayatri mantra

Understanding our position

What happens when we see–God

Why karma yoga is superior to vaidhi bhakti–SP

How to understand the mystery of God–SP

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