TRUE FAME

By the mercy of Srila Prabhupada, understand and accept what is here true fame.



CC Madhya 4.147

pratiṣṭhāra bhaye purī gelā palāñā
kṛṣṇa-preme pratiṣṭhā cale saṅge gaḍāñā

Word for word:

pratiṣṭhāra bhaye — in fear of reputation; purī — Mādhavendra Purī; gelā — went away; palāñā — fleeing; kṛṣṇa-preme — in love of Kṛṣṇa; pratiṣṭhā — reputation; cale — goes; saṅge — simultaneously; gaḍāñā — gliding down.

Translation:

Being afraid of his reputation [pratiṣṭhā], Mādhavendra Purī fled from Remuṇā. But the reputation brought by love of Godhead is so sublime that it goes along with the devotee, as if following him.

Purport:

Almost all the conditioned souls within the material world are envious. Jealous people generally turn against one who automatically attains some reputation. This is natural for jealous people. Consequently, when a devotee is fit to receive worldly reputation, he is envied by many people. This is quite natural. When a person, out of humility, does not desire fame, people generally think him quite humble and consequently give him all kinds of fame. Actually a Vaiṣṇava does not hanker after fame or a great reputation. Mādhavendra Purī, the king of Vaiṣṇavas, bore his reputation, but he wanted to keep himself outside of the vision of the general populace. He wanted to cover his real identity as a great devotee of the Lord, but when people saw him overwhelmed in the ecstasy of love of Godhead, they naturally gave credit to him. Actually a first-class reputation is due Mādhavendra Purī because he was a most confidential devotee of the Lord. Sometimes a sahajiyā presents himself as being void of desires for reputation (pratiṣṭhā) in order to become famous as a humble man. Such people cannot actually attain the platform of celebrated Vaiṣṇavas.

ANYONE KNOW?

Anyone know the answer to these two questions?

1 - Srila Prabhupada says in the BG, 4, 42 that a bona fide spiritual master is in the disciplic succession from time eternal, what does this mean?

2 - anyone know why the authorities, leaders and gurus of Iskcon devotees do not educate to serve Srila Prabhupada and love?

Awaiting your replies, your friend Haripada dasa.

SRILA GADADHARA PANDITA KI JAYA

Gadadhara Pandit – Biography

Sri Gadadhara Pandit, Mayapur Chandradoya Mandir.

    Gadadara Pandit was a childhood friend of Nimai and both were students in the same ‘Tol’ or school. Gadadhar’s parents Madhav Mishra and Ratnawati were natives of Chattagram district but later on moved to Navadwip. Gadadhar Pandit was born in Navadwip.
   In the Gaura-ganodesa-dipika, verses 147 through 153, it is stated: "The pleasure potency of Sri Krishna formely known as Vrindavaneshvari Srimati Radharani is now personified in the form of Sri Gadadhara Pandit in the pastimes of Lord Chaitanya Mahaprabhu.
   Sri Swarupa Damodara Goswami has pointed out that in the shape of Lakshmi, the pleasure potency of Krishna, she was formely very dear to the Lord as Shyamasundara-vallabha. The same Shyamasundara-vallabha is now present as Gadadhara Pandit".
   From his early childhood, Gadadhara was very serene, patient, calm, quiet, fond of solitude and very renounced. Nimai Pandit during the time of His precocious youth would ask his fellow students meaningless, fallacious questions in logic. Gadadhara however, was not especially fond of this pastime, and therefore he sometimes used to remain at some distance from Nimai.
   On the way to their school, Nimai would catch hold of Gadadhara and chide him, “What do you think of yourself – you think you are a really great pandit? Tell me, what are the symptoms of a liberated soul?”
   Gadadhara would give his explanation based on the scriptures. Nimai would then tell him that it was the absolutely wrong answer. “The display of acute misery and suffering is actually the symptom of a truly liberated soul” said Nimai. Gadadhara tried to argue further on the point. With a wave of his hand, Nimai dismissed all his logic and told him that he (Gadadhara) would understand the answer later on when he got home. 

Nimai Pandit teaching His students.

   Gadadhara wondered why Advaita Acharya looked up to Nimai with such intense faith and devotion. Even Ishwara Puri seemed respectful of him. While there was no doubt that Nimai Pandit was exceedingly clever and intelligent, it seemed that Advaita Acharya glimpsed something beyond the mere intellectual prowess of the young man and beheld something at another level, which he could not understand or reach to.
   Once while Gadadhara was plucking flowers at the home of Srivas Pandit, Srivas came up to Gadadhara with a basket for the flowers, beaming with joy. Gadadhara asked “What makes you so happy?” Srivas replied, “Nimai has returned from Gaya just yesterday. It is unbelievable that the cheeky and arrogant boy has changed so completely. He has turned into a compassionate, humble and meek person. Continuously shedding tears, he writhes in agony and cries pitieously, ‘Krishna, Krishna…’ He does not even look like a normal human being anymore – rather like someone from another realm.”
   Srivas Pandit continued, “Our desire seems to be on the verge of fulfilment. He has called up to congregate at the house of Shuklambar Brahmachari. Perhaps he will share the reasons of his pain and suffering with us.” 

Lord Chaitania after returning from Gaya.

   Gadadhara instinctively exclaimed, “Even though I am not invited, I will also go. I also want to know the reason behind the incredible change in Nimai.” So he went but hid himself from the rest, as he was not invited to the secret congregation scheduled to take place in Shuklambar’s courtyard.
   The beautiful, golden and effulgent Nimai stood in the middle of the courtyard, and passed his large lotus eyes over the gathering before Him. Losing control of Himself, he burst into tears and sobbed loudly, crying “Where is my Lord Sri Krishna? He was here just now, where has he disappeared, where has he hidden himself from me?
   The heart wrenching sincerity and desperation of His cry stunned everyone present. Nimai then fell down unconscious with a great crash. When he regained consciousness, He could hear someone sobbing very loudly. The sound seemed to be coming from inside the house. He went into the house and asked who was it that was crying so pathetically. Shuklambar told him, “It is your Gadadhar.”
   From his very childhood, Gadadhara had followed behind Nimai as if he were his shadow. Gadadhara was quite detached from the world, his only object of attachment was Nimai. Nimai called Gadadhara and told him, “My dear Gadadhara, since your early childhood, you have always been devoted to Lord Krishna. But I have simply wasted my time in false pursuits and achieved nothing.
   At one time I too was close to Sri Krishna, but due to my own fault I have now lost this invaluable treasure. Please tell me, how can I find him again?” He wept inconsolably and lost consciousness again.
   After some time, seeing Gadadhara alone, Nimai asked him again, “Where is my Lord Krishna? Please tell me.” Gadadhara answered, “Your Krishna is hidden within your heart.” At this, Nimai started digging into his chest with his nails. Gadadhara leapt forward and held Nimai’s hands tightly.
   Mother Sachi happened to witness this incident and ran up to them and told Gadadhara, “You have just saved my Nimai.” She blessed him and said, “Stay with Nimai for your entire life so that my son may be protected.”
   Sri Gadadhara Pandita was very affectionate towards Mukunda datta. Whenever any Vaisnava saint came to Navadwip, Mukunda would inform Gadadhara and they would both go to have darsana. One time Pundarika Vidyanidhi came from Chattagram to Navadwipa and Mukunda invited Gadadhara to come along and meet him. Gadadhara was very excited to meet a exalted Vaisnava and the two of them happily set out together to have darshan of the famous Pundarika Vidyanidhi.
   However, Gadadhara was not prepared for the sight that met his eyes. He saw that Pundarika Vidyanidhi was dressed in fine silk, his lips red with the juice of betel-leaf and was reclining on a fine couch resting against velvet cushions. His servants were fanning him and spraying scented oil all around the room. Gadadhara Pandit was not impressed. How could this apparently sensual person be called a ‘great Vaishnava’ he wondered. He was disappointed and wanted to leave immediately. 

Tota Gopinath Temple.

   However, Mukunda knew the real character of Pundarika Vidyanidhi, and he could also sense the doubts in the mind of Gadadhara Pandita. Thus he recited some slokas from the Srimad Bhagavatam in a very sweet voice. When Pundarika Vidyanidhi heard his beautiful recitation of these slokas, in a fit of ecstasy he began to cry while calling, "Krishna, Krishna", and rolled about on the bed, his clothes falling into disarray. Soon he fainted dead away on the floor. [Chaitanya Bhagavat. Madhylila 7.78-79].
   Gadadhara now felt very remorseful in his mind. He thought to himself, "Because I have ignorantly considered this highly advanced soul to be an ordinary materialist, what an offense I have committed! In order that I might be saved from the reaction of this offense, I think the only solution is to accept initiation from him."
   Gadadhara Pandita submitted his proposal to Mukunda, who presented it to Pundarika Vidyanidhi with a full account of the pandita's high qualifications. "Hearing this proposal, Pundarik became very happy. 'Providence has bestowed upon me a great jewel; certainly I will accept him. You shouldn't have any doubt about that. It is the result of many lifetimes of good fortune that one gets a disciple like this.'" On an auspicious day, Sri Gadadhara Pandita received the divine mantra from Pundarika Vidyanidhi.
   Prior to taking initiation, Gadadhara Pandit discussed the matter with Nimai, asking if his offence would be forgiven by taking diksha from Pundarik Vidyanidhi. Nimai told him not to delay a single moment and take initiation as soon as possible. 

Tota Gopinath. Deity of Gadadhara Pandit.

   When Nimai was to leave for Puri after his sannyas, Gadadhara put up a lot of arguments against his leaving home. Gadadhara told Nimai that one could practice any sort of spiritual sadhana even while staying at home. But Nimai told him that what He (Mahaprabhu) had come to say would be better accepted by the masses if He became a sannyasi rather than a grihasta. Gadadhara finally gave in.
   Gadadhara then tried to persuade Mahaprabhu to take him also to Puri. But Nimai did not agree, despite all his cries and pleas. Gadadhara was left behind burning in the fire of separation. He wondered how he would survive without seeing the dear face of his beloved Gauranga.
   After some time, Gadadhara accompanied some devotees from Navadwip to visit Mahaprabhu in Puri. He stayed on in Puri, not returning to Navadwip. Gadadhara started living in Jameshwar’s Tota (garden). Everyday, Gadadhara would read out aloud from the Srimad Bhagavatam for the pleasure of Mahaprabhu. 
   Once while sitting on the beach, discussing some topics on Krishna, Nimai decided to bestow his special grace on Gadadhara. He told Gadadhara to dig in a particular spot. After digging for sometime, Gadadhara discovered the beautiful deity of Sri Gopinath. The deity was established in a temple in the garden and came to be known as Tota Gopinath. 

Gadadhara Pandit copied all the verses of the Bhagavad-gita in Bengali.

   Mahaprabhu asked Sri Gadadhara Pandit to do three activities on His behalf:
1. Be the authoritative teacher of Srimad-Bhagavatam;
2. Give diksha (formal initiation) on behalf of Mahaprabhu to the true seekers on the path of pure Vraja-bhakti;
3. Worship the Deity of Sri Gopinath along with His eternal consort, Sri Radha; 
   Soon after, Gadadhara took a vow of “Kshetra Sanyas” (limiting oneself to one particular place only), so as to do uninterrupted seva of Lord Sri Gopinath.
   When Mahaprabhu started on his pilgrimage to Sri Vrindavan, Gadadhara said he would accompany him. Mahaprabhu reminded him about his vow. Gadadhara replied that Mahaprabhu was his “Sri Kshetra” and his Gopinath as well. Mahaprabhu was not happy. “This is not proper” he said. 
   Gadadhara nearly fainted due to the sorrow of separation. Mahaprabhu told Sarvabhauma Bhattacharya to take him back to Sri Kshetra. He would not let him break his vow. On that particular occasion, Mahaprabhu’s Vrindavan trip was cancelled. Mahaprabhu told everyone that he felt his Vrindavan visit was cancelled because he had made Gadadhara unhappy. 
   Once Gadadhara asked Mahaprabhu for a mantra. He wanted to be re-initiated. He said that he had disclosed his mantra to some one and it seemed to have lost is efficacy. Mahaprabhu told him to ask Pundarik Vidhyanithi for a mantra once again. He also said that Pundarik would be arriving in Nilachal very soon. Sure enough, Pundarik came and Gadadhara was re-initiated. 

Original hand writing of Gadadhara Pandit.

REAL INITIATION

By the mercy of Srila Prabhupada, here understand and accept what is real initiation.



SB 4.8.54

oṁ namo bhagavate vāsudevāya

mantreṇānena devasya
kuryād dravyamayīṁ budhaḥ
saparyāṁ vividhair dravyair
deśa-kāla-vibhāgavit

Word for word:

om — O my Lord; namaḥ — I offer my respectful obeisances; bhagavate — unto the Supreme Personality of Godhead; vāsudevāya — unto the Supreme Lord, Vāsudeva; mantreṇa — by this hymn, or mantra; anena — this; devasya — of the Lord; kuryāt — one should do; dravyamayīm — physical; budhaḥ — one who is learned; saparyām — worship by the prescribed method; vividhaiḥ — with varieties; dravyaiḥ — paraphernalia; deśa — according to country; kāla — time; vibhāga-vit — one who knows the divisions.

Translation:

Oṁ namo bhagavate vāsudevāya. This is the twelve-syllable mantra for worshiping Lord Kṛṣṇa. One should install the physical forms of the Lord, and with the chanting of the mantra one should offer flowers and fruits and other varieties of foodstuffs exactly according to the rules and regulations prescribed by authorities. But this should be done in consideration of place, time, and attendant conveniences and inconveniences.

Purport:

Oṁ namo bhagavate vāsudevāya is known as the dvādaśākṣara-mantra. This mantra is chanted by Vaiṣṇava devotees, and it begins with praṇava, or oṁkāra. There is an injunction that those who are not brāhmaṇas cannot pronounce the praṇava mantra. But Dhruva Mahārāja was born a kṣatriya. He at once admitted before Nārada Muni that as a kṣatriya he was unable to accept Nārada’s instruction of renunciation and mental equilibrium, which are the concern of a brāhmaṇa. Still, although not a brāhmaṇa but a kṣatriya, Dhruva was allowed, on the authority of Nārada, to pronounce the praṇava oṁkāra. This is very significant. Especially in India, the caste brāhmaṇas object greatly when persons from other castes, who are not born in brāhmaṇa families, recite this praṇava mantra. But here is tacit proof that if a person accepts the Vaiṣṇava mantra or Vaiṣṇava way of worshiping the Deity, he is allowed to chant the praṇava mantra. In Bhagavad-gītā the Lord personally accepts that anyone, even one of a low species, can be elevated to the highest position and go back home, back to Godhead, simply if he worships properly.

The prescribed rules, as stated here by Nārada Muni, are that one should accept the mantra through a bona fide spiritual master and hear the mantra in the right ear. Not only should one chant or murmur the mantra, but in front of him he must have the Deity, or physical form of the Lord. Of course, when the Lord appears it is no longer a physical form. For example, when an iron rod is made red-hot in a fire, it is no longer iron; it is fire. Similarly, when we make a form of the Lord — whether of wood or stone or metal or jewels or paint, or even a form within the mind — it is a bona fide, spiritual, transcendental form of the Lord. Not only must one receive the mantra from the bona fide spiritual master like Nārada Muni or his representative in the disciplic succession, but one must chant the mantra. And not only must one chant, but he should also offer whatever foodstuff is available in his part of the world, according to time and convenience.

The method of worship — chanting the mantra and preparing the forms of the Lord — is not stereotyped, nor is it exactly the same everywhere. It is specifically mentioned in this verse that one should take consideration of the time, place and available conveniences. Our Kṛṣṇa consciousness movement is going on throughout the entire world, and we also install Deities in different centers. Sometimes our Indian friends, puffed up with concocted notions, criticize, "This has not been done. That has not been done." But they forget this instruction of Nārada Muni to one of the greatest Vaiṣṇavas, Dhruva Mahārāja. One has to consider the particular time, country and conveniences. What is convenient in India may not be convenient in the Western countries. Those who are not actually in the line of ācāryas, or who personally have no knowledge of how to act in the role of ācārya, unnecessarily criticize the activities of the ISKCON movement in countries outside of India. The fact is that such critics cannot do anything personally to spread Kṛṣṇa consciousness. If someone does go and preach, taking all risks and allowing all considerations for time and place, it might be that there are changes in the manner of worship, but that is not at all faulty according to śāstra. Śrīmad Vīrarāghava Ācārya, an ācārya in the disciplic succession of the Rāmānuja sampradāya, has remarked in his commentary that caṇḍālas, or conditioned souls who are born in lower than śūdra families, can also be initiated according to circumstances. The formalities may be slightly changed here and there to make them Vaiṣṇavas.

Lord Caitanya Mahāprabhu recommends that His name should be heard in every nook and corner of the world. How is this possible unless one preaches everywhere? The cult of Lord Caitanya Mahāprabhu is bhāgavata-dharma, and He especially recommends kṛṣṇa-kathā, or the cult of Bhagavad-gītā and Śrīmad-Bhāgavatam. He recommends that every Indian, considering this task to be para-upakāra, or welfare activity, take the Lord’s message to other residents of the world. "Other residents of the world" does not refer only to those who are exactly like the Indian brāhmaṇas and kṣatriyas, or like the caste brāhmaṇas, who claim to be brāhmaṇas because they were born in the families of brāhmaṇas. The principle that only Indians and Hindus should be brought into the Vaiṣṇava cult is a mistaken idea. There should be propaganda to bring everyone to the Vaiṣṇava cult. The Kṛṣṇa consciousness movement is meant for this purpose. There is no bar to propagating the Kṛṣṇa consciousness movement even among people who are born in caṇḍāla, mleccha or yavana families. Even in India, this point has been enunciated by Śrīla Sanātana Gosvāmī in his book Hari-bhakti-vilāsa, which is smṛti and is the authorized Vedic guide for Vaiṣṇavas in their daily behavior. Sanātana Gosvāmī says that as bell metal can turn to gold when mixed with mercury in a chemical process, so, by the bona fide dīkṣā, or initiation method, anyone can become a Vaiṣṇava. One should take initiation from a bona fide spiritual master coming in the disciplic succession, who is authorized by his predecessor spiritual master. This is called dīkṣā-vidhāna. Lord Kṛṣṇa states in Bhagavad-gītā, vyapāśritya: one should accept a spiritual master. By this process the entire world can be converted to Kṛṣṇa consciousness.

SRILA VRINDAVANA DASA THAKURA KI JAYA

Vrindavana Dasa Thakura – Biography

vedavyaso ya evasid daso vrindavano’dhuna

sakha yah kusumapidah karyatas tam samavishat

 

Vedavyasa became Vrindavan Das Thakur. Krishna’s friend Kusumapida also entered into him for special purposes. (Gaura-ganoddesha-dipika 109)

 

Vedavyasa described Krishna-lila in the Srimad Bhagavatam. Non-different from Vyasa, Vrindavan Das described Mahaprabhu’s lila in his Chaitanya Bhagavat. His book was first called Chaitanya Mangala, but when Locana Das gave the same name to his biography of the Lord, it was dubbed “Chaitanya Bhagavat”.

 

Vrindavan Das’s Mother, Narayani

 

Vrindavan Das was born on the Krishna-dvadashi of the month of Vaishakh in 1429 of the Shaka era (1507 AD). Some say he was born in Mamgachi in the Nabadwip area, others say his birthplace was in Kumarahatta. His father was Vaikunthanatha Vipra, who originally came from Sylhet (Sylhet), his mother Narayani Devi. Narayani was the daughter of Srivasa Pandit’s elder brother, Shrinalina Pandit. Kavi Karnapura has also mentioned her name in his Gaura-ganoddesha-dipika:

 

ambikayah svasa yasin namna shrila-kilimbika

krishnocchishtam prabhuïjana seyam narayani mata

 

Kilimbika, who used to eat Krishna’s remnants, was the younger sister of Krishna’s nurse Ambika (Srivasa’s wife, Malini). In Mahaprabhu’s lila, she became Narayani.

 

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

 

Vrindavan Das Writes Chaitanya Bhagavat

 

Because of the copious blessings he received from Nityananda Prabhu, Vrindavan Das is said to have been his initiated disciple.

 

Vrindavan Das is the recipient of Nityananda’s blessings. He is the original Vyasa of Chaitanya’s pastimes. (Chaitanya Charitamrita 3.20.82)

 

He wrote Chaitanya Bhagavat in 1535 AD. Krishnadas Kaviraj Goswami, the author of Chaitanya Charitamrita, has written the following in praise of Vrindavan Das Thakur:

 

Vrindavan Das, the son of Narayani, wrote the Chaitanya Mangala. Vedavyasa described Krishna’s life in the Srimad Bhagavatam and Vrindavan Das is the Vyasa of Chaitanya-lila. (Chaitanya Charitamrita 1.11.54-5)

 

Just as Vyasadeva compiled Lord Krishna’s pastimes in Srimad Bhagavatam, Thakur Vrindavan Das depicted Lord Chaitanya’s pastimes. His Chaitanya Mangala annihilates all misfortune. From it, I learned the wonders of Lord Chaitanya and Nityananda and came to know all the most subtle doctrines of devotional service to Krishna. Vrindavan Das Thakur has summarized the essence of the teachings of the Srimad Bhagavatam in his Chaitanya Mangala. If even a Muslim or an atheist should listen to Chaitanya Mangala, he immediately becomes a great Vaishnava. An ordinary human being could not have composed such a sublime work; Lord Chaitanya himself has spoken through the mouth of Vrindavan Das. I offer millions of obeisances unto the lotus feet of Vrindavan Das Thakur who has delivered the entire universe through his book. He was born in the womb of Narayani who eternally enjoys Sri Chaitanya’s remnants. How wonderful is his description of the activites of the Lord, simply by hearing which the three worlds have become sanctified! (Chaitanya Charitamrita 1.8.34-42)

 

Vrindavan Das became so absorbed in the description of Nityananda Prabhu’s lila that he did not elaborately relate all of Mahaprabhu’s activities, only summarizing them in abbreviated form. Krishnadas then elaborated on these undescribed activities in his Chaitanya Charitamrita.

 

Vrindavan Das the authorized biographer of Sri Chaitanya Mahaprabhu and equal to Srila Vyasadeva. He has described the Lord’s pastimes in such a way as to make them sweeter and sweeter. I shall try as far as possible to fill in the accounts he left out out of fear of excessively enlarging his book. (Chaitanya Charitamrita 1.13.48-9)

 

Vrindavan Das’s Criticisms of Vaishnava Aparadha

 

Vrindavan Das primarily Mahaprabhu’s early activities such as his pastimes as a student, his childhood, his chastisement of the Qazi, his departure from Nabadwip, as well as some aspects of his life in Puri. Vrindavan Das Thakur demonstrated infinite mercy on the fallen souls by warning them:

 

eta parihare-o je papi ninda kare

tabe lathi maron tar shirera upare

 

Even after being told how objectionable it is, if someone still blasphemes the Vaishnavas, then I will kick him in the head.

 

These same words are repeated in the Adi, Madhya and Antya-khandas of the Chaitanya Bhagavat. Some foolish and arrogant persons misunderstand such statements and criticize Vrindavan Das for having made them. Such criticism leads them into the mud of offensiveness. In this connection, the remarks of Srila Bhaktisiddhanta Saraswati Goswami Thakur, the founder of the Sri Chaitanya Math and all the Gaudiya Maths, are well worth studying: “‘I am ready to kick the heads of those envious and hellish persons who blaspheme Nityananda Prabhu, if by so doing I will be able to forever prevent them from repeating their attempts to show disrespect for the Supreme Lord. Not only that, but if by so doing I can bring about a slear conception of the truth, I will be performing them the greatest service.’

 

“So says Vrindavan Das, the incarnation of Vyasa and acharya of the Vaishnava faith. If even a single fleck of dust should fall from his foot on the head of a sinful blasphemer, then that person will be blessed and all his sinful conditioning will inevitably be eradicated. In words which embody the Goddess of Learning and a flood of pure devotion, the Thakur reveals compassion for even the most atheistic blasphemer with the unswerving faith appropriate to a servant of Nityananda Prabhu, the supreme guru. He tells them that though they should be the object of indifference due to their foolishness, nevertheless, because of their ignorance of the truth of Nityananda, their insistence on rushing headlong on the path to hell, and their reluctance to act in their own real self-interest, he and other compassionate Vaishnavas like him who practice and preach the Lord’s doctrines unselfishly and disinterestedly act for their welfare. The compassion which is manifested in Vrindavan Das’s statement is beyond the comprehension of those who have no understanding of what is truly in their own self interest. Anyone who follows in the footsteps of Vrindavan Das, the incarnation of Vyasa, and both practices and preaches the Vaishnava religion is always engaged in an effort to bring about the ultimate well-being of everyone. Though he may make a superficial show of wishing to punish the enemies of the Lord, in fact he harbors a compassion toward them which knows no limit.”

 

Vrindavan Das Thakur’s disappearance day is the Krishna Dashami of Vaishakh. There is some dispute the exact year of his disappearance which was likely 1511 Shaka (1589 AD).

 

VARUTHINI EKADASI KI JAYA

Varuthini Ekadasi

Sri Yudhisthira Maharaj said, "Oh Vasudeva, I offer my most humble obeisances unto You.

Please now describe to me the Ekadasi of the dark fortnight (krishna paksha) of the month of Vaisakha (April-May), including its specific merits and influence."

Lord Sri Krishna replied, "Oh King, in this world and the next, the most auspicious and magnanimous Ekadasi is Varathini Ekadasi, which occurs during the dark fortnight of the month of Vaisakha.

Whosoever observes a complete fast on this sacred day has his sins completely removed, obtains continuous happiness, and achieves all good fortune.
Fasting on Varathini Ekadasi makes even an unfortunate woman fortunate.
Upon anyone who observes it, this Ekadasi bestows material enjoyment in this life and liberation after the death of this present body.

It destroys the sins of all and saves people from the miseries of repeated rebirth.
By observing this Ekadasi properly, King Mandhata was liberated.

Many other kings also benefited from observing it, kings such as Maharaja Dhundhumara, in the Ikshvaku dynasty, who became free from leprosy resulting from the curse that Lord Shiva had imposed upon him as a punishment.

Whatever merit one obtains by performing austerities and penances for ten thousand years is achieved by a person who observes Varuthinii Ekadasi.

The merit one achieves by donating a great amount of gold during a solar eclipse at Kurukshetra is gained by one who observes this one Ekadasi with love and devotion, and certainly attains his goals in this life and the next.

In short, this Ekadasi is pure and very enlivening and the destroyer of all sins.

Better than giving horses in charity is giving elephants, and better than giving elephants is giving land.

But better still than giving land is the giving of sesame seeds, and better than that is giving of gold.

Still better than giving gold is giving food grains for all the forefathers, demigods (devas), and human beings become satisfied by eating grains.

Thus there is no better gift of charity than this in the past, present or future.

Yet learned scholars have declared that giving away a young maiden in marriage to a worthy person is equal to giving away food grains in charity.

Moreover, Lord Sri Krishna, the Supreme Personality of Godhead, has said that giving cows in charity is equal to giving food grains.

Still better than all these charities is teaching spiritual knowledge to the ignorant.

Yet all the merits one can attain by performing all these acts of charity are attained by one who fasts on the Varuthini Ekadasi.

One who lives off the wealth of his daughters suffers a hellish condition until the inundation of the entire universe, Oh Bharata.

Therefore one should be especially careful not to use the wealth of his daughter.
Oh best of kings, any householder who takes his daughter's wealth out of greed, who tries to sell his daughter, or who takes money from the man to whom he has given his daughter in marriage such a householder becomes a lowly cat in his next life.

Therefore it is said that whoever, as a sacred act of charity, gives away in marriage a maiden decorated with various ornaments, and who also gives a dowry with her, obtains merit that cannot be described even by Chitragupta, the chief secretary of Yamaraja in the heavenly planets.

That very same merit, however, can be easily achieved by one who fasts on the Varuthini Ekadasi.

The following things should be given up on the Dashami, (the tenth phase of the Moon), the day before the Ekadasi:

Eating on bell-metal plates, eating any kind of urad-dahl, eating red-lentils, eating chick-peas, eating kondo (a grain that is primarily eaten by poor people and that resembles poppy seeds or agarpanthas seeds), eating spinach, eating honey, eating in another person's house/home, eating more than once, and participating in sex of any kind.

On the Ekadasi itself one should give up the following:

gambling, sports, sleeping during the daytime, betal nuts and its leaf, brushing one's teeth, spreading rumours, faultfinding, talking to the spiritually fallen, anger, and lying.

On the Dwadasi the day after Ekadasi (the twelfth phase of the Moon), one should give up the following:

eating on bell-metal plates, eating urad-dahl, red-lentils, or honey, lying, strenuous exercise or labour, eating more than once, any sexual activity, shaving the body, face or head, smearing oils on one's body, and eating in another's home.

Lord Sri Krishna continued, "Whoever observes the Varuthini Ekadasi in this way becomes free from all sinful reactions and returns to the eternal, spiritual abode.
One who worships Lord Janardana (Krishna) on this Ekadasi by staying awake throughout the entire night, also becomes free from all his previous sins and attains to the spiritual abode.

Therefore, Oh king, he who is frightened of his accumulated sins and their attendant reactions, and thus of death itself, must observe Varuthini Ekadasi by fasting very strictly.

"Finally, Oh noble Yudhisthira, he who hears or reads this glorification of the sacred Varuthini Ekadasi obtains the merit earned by donating one thousand cows in charity, and at last he returns home, to the Supreme abode of Lord Vishnu in the Vaikunthas.

SRILA ABHIRAMA THAKURA KI JAYA

Abhirama Gopala Thakura – Biography

Sridama in Krishna Lila.

   In Krsna lila, he is Sridama

   His worshippable Deity is Sri Gopinathji

   His wife's name is Sri Malini-devi

   He is also called Abhirama Gopala; Rama dasa; Bhirama dasa

 

   Abhirama Thakura was one of the most vigorous preachers among the associates of Lord Nityananda Prabhu. In the mood of a cowherd boy, Sri Abhirama Thakura carried a bamboo flute, and a bullwhip named Jaya Mangala. Whomever he struck with this whip became filled with Krishna prema, love for God. If Abhirama Thakura offered obeisances to any stone other than a sacred salagrama-sila, it would at once burst into pieces. Abhirama Thakura used his home for preaching and for serving Vaishnava pilgrims. His house constantly resounded with kirtana and topics of Krishna and he was the favorite of Nityananda Prabhu.

(Sri Caitanya-caritamrta, Adi-lila 11.13.)

 

   One day, Krishna, Balarama and their cowherd friends were playing a game of hide and seek. In the middle of Their game, Krishna decided to go to Nadia to enjoy His pastimes there, and so, taking with Him Balarama and all Their friends, He advented Himself in Navadwipa. Somehow or other, He forgot Sridama, who remained in his hiding place in a cave. After a while Krishna noticed that Sridam had been left behind and sent Balarama as Nityananda, Who found Sridam and told him: "Come on!  We've all gone to Nadia to play there!"

 

   Sridama asked, "Who are You?"

 

   "I'm your Lord Balarama. Can't you recognize me?"

 

   "You can't be my Lord Balaram. You're too small." [In Kali yuga the measurement of the body is 3.5 hands, whereas in Dwapara-yuga it is 7 hands.

 

   "If you don't believe Me, then take off running. If I can't catch you within ten paces, then you'll know I'm not Balarama."

 

   "All right! Catch me if You can!"

 

   Sridama took off running, but Nityananda Prabhu immediately caught him. But now Sridama told Him, "Now look here, You left me behind, so I'm not going to this Nuddia or whatever the place is called."

 

   Nityananda Prabhu kept coaxing him but Sridama was adamant. Finally he manifested an expansion of himself, Rama dasa, who agreed to go. But Sridam still wanted to remain behind as his feelings were greatly hurt.

 

   Rama dasa was also dissatisfied and very prone to anger. When Nityananda Prabhu's first child was born, Abhirama Thakura came to offer his obeisances to the child, who died on the spot. In this way, seven of Nityananda's children had to depart from this world just after taking birth. Finally a daughter, Ganga-devi, was born to Nityananda Prabhu and Vasudha devi. When, after offering his obeisances to the child, Abhirama Thakur saw that the baby was unaffected he exclaimed, "This time we havn't been deceived!"  Then he immediately composed one hundred verses in praise of Ganga-devi. When Viracandra Prabhu took his birth, Abhirama again came to offer his obeisances. When he saw that Viracandra was unaffected, he composed Sri Birbhadrastakam.

 

   If Abhirama Thakura would offer his obeisances to any stone other then a Shalagram-sila, that stone would crack. One time, Abhirama Thakur came to Sri Khanda, wanting to meet Raghunandana Thakura. Mukunda dasa was aware of his reputation and thus told the Thakura that Raghunandana wasn't there. Feeling disappointed, Abhirama departed. When Raghunandan heard that Abhirama Thakura had come to meet him, he ran to catch up with the Thakura. Finally he met him at Bor Danga, where they danced together in ecstasy. When Raghunandana was dancing his nupur (ankle bracelet) came off and fell down at Akaihat, where Kaliya Krishna dasa used to do his bhajan. This nupur is still being worshiped along with Kaliya Krishna Thakura's Deity at Karvi, not far from Katwa.

 

   Gopala Guru Gosvami was also similarly tested by Abhirama Thakura when he was only a small boy living with Mahaprabhu in Puri. By the mercy of Mahaprabhu, Who invested His potency in Gopala Guru, the boy emerged unscathed.

 

   Abhirama Thakura's Sripat is at Khanakhul Krishnanagar. Khanakhul Krishnanagar can be reached by bus from Tarakeshwar, which is connected by train from Bandel station. It can also be reached by bus from Atapur, the Sripat of Patameshvari dasa Thakura.

 

   His wife's name was Sri Malini-devi. His worshippable Deity Sri Gopinathji Who, after first appearing to him in a dream, manifested Himself at Khanakhul Krishnanagar. The legend is that He appeared in a dream to Abhirama Thakura and said, "I am within the earth here. Please take Me out and worship Me." Abhirama dasa excavated in that place and found within the womb of the earth the all-enchanting form of Sri Gopinathji.  That place where the Deity was found became known as Ram Kund. "In the place where Sri Gopinathji advented Himself a lake was formed, and the water contained therein was sweet as nectar. Whoever bathed in or drank that water became beside himself with ecstasy. Thereafter, this land has become famous as Ram Kund.  Having heard of these divine pastimes of Sri Gopinathji an incessant flow of people descended on that place like the waters of the Ganges River." [Bhakti-Ratnakar Taranga 4]

 

   One day while in a state of rapture in rememberance of Sri Krishna, Abhirama Thakura, in the mood of cowherd boy, desired to play the flute. In the madness of ecstatic love he began to search in all directions for one. Then he saw before him a large trunk of a tree which not even sixteen men could lift. Out of this he fashioned a flute and began to play it. "Rama dasa, one of the chief branches, was full of fraternal love of Godhead. He made a flute from a stick with sixteen knots." [C.C. Adi 11.16]

 

   Sri Abhirama Thakura had a celebrated whip, whose name was Jaya-Mangala. Whoever was touched with that whip had the symptoms of love of Krishna awakened within their person.

 

   One day, Srinivasa Acarya came to meet Abhirama Thakura. After touching him three times with his whip, his wife Malini-devi exclaimed, "Thakura, don't beat him anymore! Restrain yourself! He is just a boy. He'll become overly excited by the touch of your whip." Meanwhile, Srinivasa had become completely drowned in Krishna-prema.

 

   When Sri Gaurasundara ordered Nityananda prabhu to preach in Gaudadesa (Bengal), he sent with him Sri Rama dasa, Sri Gadadhar dasa and others. The atheists trembled in fear at the sight of Abhirama Thakura. He was a learned scholar of the scriptures. According to the desire of Nityananda Prabhu he married. His disappearance is on the seventh day of the dark fortnight of the month of Caitra.

 

   The descendants of the disciples of Abhirama Thakura are still living within the districts of Hugli and Bankura, at Krishnanagar,  Amta, Vishnupur and Kotalpur.

 

Abhiram Thakur Tests The Sons Of Lord Nityananda

BY MADHAVANANDA DAS

 

   *The following story adapted from the book "Abhiram Lilamrta" appeared in issue number 4 of Sri Krishna Kathamrita Bindu, the free fortnightly email magazine from ISKCON Gopal Jiu Publications.

 

   Abhiram Thakur is perhaps the most prominent follower of Lord Nityananda Prabhu. According to Srila Kavi Karnapur, Abhiram Thakur is the incarnation of Sridama Sakha, the chief cowherd boy in krsna-lila. His pastimes were described in simple Bengali verse by his disciple Sri Tilak Ram Das in a book called Sri Abhirama Lilamrta. In the fourth chapter the author reveals how he was able to write:

 

utha utha ore sisya sunaha vacane amara yateka lila karaha varnana eta bali mora sathe carana dharila carana parase lila svarana haila

 

   [My guru Abhiram Thakur came to me while I was resting and said "Wake up! Wake up! O disciple, hear my words! I want you to write about my pastimes." I touched my head to my guru's lotus feet and at that time all of his pastimes appeared to me. [Texts 5-6, 13]

 

   The following story, adapted from chapter 15, verses 141-246, describes how Abhiram Thakur tested the newborn sons of Lord Nityananda.

 

UNCOMMON POWERS

 

   Abhiram Thakur was a very powerful personality. It is said that he would sometimes test the authenticity of a salagrama-sila or a Deity by offering obeisances. If they were not genuine, they would break. He had other uncommon powers as well.

 

   On one occasion Abhiram Thakur met Nityananda Prabhu on the bank of the Ganga, near to the home of Nityananda Prabhu. Nitai offered Abhiram a seat.

 

   They embraced, and both sat down.

 

   Nitai said, "O brother Abhiram, what is your desire? Why have you come to My home?"

 

   "I want to see Your son."

 

   Hearing this, Nityananda became happy. However, when Nityananda Prabhu showed him His son, Abhiram offered obeisances to the child and immediately the child died. When Nityananda Prabhu's wives Vasudha and Jahnava heard the news, they both fainted. Nityananda then placed the body of the child in the Ganga and they all took bath.

 

   Sometime later, another child was born, and again Abhiram Thakur came. As before, when Abhiram offered his obeisances, the child died. Everyone was astonished, thinking, "What is Abhiram's purpose?" In this way, every time a child was born, Abhiram would come, offer obeisances, and the child would die.

 

NO INVITATION

 

   Although Nityananda Prabhu is the Supreme Personality of Godhead Lord Balaram, still, while acting out His human-like pastimes, He externally became very unhappy seeing all of His sons die. Therefore, when the next child was born, Nitai thought to Himself, "If Abhiram does not come My child will live."

 

   Nityananda Prabhu invited many quests for the festive occasion, but He did not invite Abhiram Thakur. Seeing that Abhiram was not there, Adwaita Acharya inquired from Nityananda, "Why have You not invited Abhiram?"

 

   Nityananda Prabhu replied, "Abhiram has made Me bereft of sons. So I will not invite him. I've told all of the boatmen not to bring him across the Ganga in their boats."

 

   During the time of the festival for the birth of Nityananda Prabhu's latest son, Abhiram and his wife Malini were staying at Krishnagar. Vakreswar Pandit came to see them. Malini offered him a seat, and Vakreswar inquired from Abhiram, "Nitai is performing a festival on the occasion of the birth of his son. You are the pradhana-gopal, the leader of the cowherd boys. Is He inviting you or not?"

 

   Abhiram laughed and said, "No. He is not inviting me."

 

   Vakreswar humbly told Abhiram, "Without your presence this ceremony cannot be performed properly. Although He is not inviting you, still you should go."

 

   "How can I go without an invitation?"

 

   Malini then said, "Abhiram is a rakhal, a cowherd boy. Such cowherders have no abhiman, false ego. He is not finding fault with Nityananda Prabhu for not inviting him."

 

   Abhiram Thakur then told Vakreswar, "O brother, I'll go there later." After Vakreswar left, Abhiram conceived a plan. He bade Malini goodbye and started off, saying, "Gaura Hari ki jaya!" He went to the bank of the Ganga and said to a boatman, "Take me across!"

 

   The boatman looked at Abhiram Thakur and inquired, "Who are you sir? Give me your name and then I will start the journey. If I take the wrong person across then Nityananda Prabhu will be very angry with me."

 

   Abhiram replied, "Why does He want to restrict this person from crossing?"

 

   The boatman said, "Nityananda Prabhu is miserable and lamenting for His lost children. He told me, 'There is one person named Abhiram Thakur. He is very powerful. If he offers obeisances to My son then the child will die.' Saying this, Nityananda Prabhu told me not to bring that person across. I think that you are that same Abhiram Thakur."

 

   Out of fear of Nityananda Prabhu, the boatman then put water in his boat and made it sink. Hearing that Abhiram Thakur had come, all of the other boatmen also filled their boats with water and sank them.

 

   Abhiram Thakur then took some cloth and threw it in the river. The cloth floated, and, sitting on it, Abhiram crossed the river.

 

   Seeing this, the people became astonished and ran to tell Nityananda Prabhu.

 

   Although Nitai became worried, He took all of the mahants who were present at the festival and went to meet Abhiram Thakur. Abhiram saw them all performing ecstatic kirtana and coming toward the bank of the Ganga to meet him. Abhiram then began playing his flute, and he lost external consciousness. Tilak Ram Das says, "Who can understand Abhiram Thakur?"

 

PRASAD AT NITAI'S HOME

 

   When they came together, Abhiram embraced all of them with ecstatic love while his hairs stood on end. Nitai brought Abhiram into His home. Abhiram told Him, "I am very hungry. Please give me some Prasad." Nitai gave him a seat in a room and Vasudha and Jahnava happily brought him nice prasad consisting of sweet rice, fancy rice and many opulent dishes. As much Prasad as they brought, Abhiram ate it until he had finished everything in the house.

 

   Seeing that he had eaten everything, Nitai said, "Dandavats to your pastimes! Who can understand You? In vraja-lila you are Sridama. Have you forgotten our loving relationship? In Vraja we all shared prasad together.

 

   But now, forgetting all of that, you are taking all of the Prasad alone. In Vraja we would always share whatever fruits we got. What sort of behavior is this that you are taking all of the Prasad alone?"

 

   Abhiram listened and said, "My nature is that of a cowherd boy. First I take, then I give to others. My behaviour is that of Vraja. Knowing my nature and activities in Vraja, how can You say I took all of the Prasad? Go and see Your pots." Then Abhiram performed acaman.

 

   Nityananda Prabhu went to see the pots and found that double the original amount of Prasad was there. Nitai then happily embraced Abhiram.

 

   Abhiram said, "O Brother, you should feed all of the mahants."

 

   The mahants then happily took Prasad and shouted, "Hari! Hari!" Finishing, they all performed acamana. Then Nitai gave them tambula and a place to take rest.

 

"SPARE OUR CHILD!"

 

   Abhiram Thakur said, "Nitai, You have celebrated a festival for the birth of Your son. What sort of son do You have? Please bring him and I will offer my obeisances to him." 

VIRABHADRA PRABHU-Son of Lord Nityananda.

 

   Hearing this, everyone became worried. Nityananda Prabhu's wives Vasudha and Jahnava approached Abhiram and humbly said, "This time please give protection to our child. Don't let us be criticized for not having a son. If you offer obeisances to our son then he will die. Every time this is what has happened. If you do this again, then we will also die."

 

   Abhiram said, "Why are you fearing? You don't understand. I am offering my obeisances to test the child. If he is svayam-svarupa, the Lord's personal manifestation, then he will survive my obeisances."

 

   Hearing Abhiram's words, Nityananda Prabhu became happy and brought His son before Abhiram. Abhiram Thakur offered his obeisances, and the child laughed. Abhiram become very happy and offered his obeisances a second and a third time, just to test the child. He saw that this child was jagat-priya, dear to the entire universe. Abhiram took the child on his lap and began to dance. He then told all of the mahants there:

 

ye na dekhecha gora dekha ara bar punarbar sei gora vira avatar

 

"So that those who did not see Sri Chaitanya Mahaprabhu could again have the opportunity to see Him, the Lord has reappeared in the form of Virabhadra Prabhu." 

 

THE IDENTITY OF VIRABHADRA PRABHU

 

   Lord Balaram has appeared as Lord Nityananda Prabhu. As the Supreme Lord, He is sarvajna, all-knowing. Hence He certainly understood and, in fact, inspired the behavior of Abhiram Thakur. The nature of the Lord is that He likes to see His Devotees glorified more than Himself. Therefore, to glorify His Devotee Abhiram Thakur, and also His son Virabhadra Prabhu, Lord Nityananda inspired Abhiram Thakur to act in such an unusual way. 

The expansion of Lord Sankarshan known as Kshirodakasayi Vishnu appeared in Sri Chaitanya Mahaprabhu's pastimes as Virachandra Prabhu. Lord Virachandra was non-different from Lord Chaitanya Himself.

 

   Virabhadra Prabhu is the incarnation of Kshirodakasayi Vishnu. Srila Kavi Karnapura has written (Sri Gaura-ganodesa-dipika text 67):

 

sankarsanasya yo vyuhah payo-visayi-namakah sa eva viracandro 'bhuc caitanyabhinna-vigrahah

 

The expansion of Lord Sankarshan known as Kshirodakasayi Vishnu appeared in Sri Chaitanya Mahaprabhu's pastimes as Virachandra Prabhu. Lord Virachandra was non-different from Lord Chaitanya Himself. 

 

   As Kshirodakasayi Vishnu, Virabhadra Prabhu is the svayam svarupa, the plenary expansion of Lord Nityananda Prabhu. Srila Krishnadas Kaviraj has described:

 

sankarsanah karana-toya-sayi garbhoda-sayi ca payobdhi-sayi sesas ca yasyamsa-kalah sa nitya- nandakhya-ramah saranam mamastu

 

May Sri Nityananda Rama be the object of my constant remembrance.

 

   Sankarshana, Sesa Naga and the Vishnus who lie on the Karana Ocean (Karanodakasayi Visnu), Garbha Ocean (Garbhodakasayi Visnu) and ocean of milk (Ksirodakasayi Visnu) are His plenary portions and the portions of His plenary portions. [Cc. adi 1.7]

MY CONCLUSION

My conclusion, Haripada Dasa BrahmachariBy the mercy of Srila Prabhupada and Srimati Radharani , I've spent here in Vrindavana Dhama two happy months , much chanting Hare Krishna , much reading , I 've read almost all Chaitanya Charitamrita and much prasada distribution .My conclusion of the spiritual life , life in Krishna consciousness is that we must have God or Krishna and His representative Srila Prabhupada as our objects of love, make friends with the devotees of God or Krishna , a devotee is he who have full faith that by following the rules and regulations and spiritual practices will someday be a devotee, avoid the envious , envious people are not happy that you 're happy in Krishna consciousness , and give mercy to the innocent, an innocent person is one who believes in God is a believer and who is not very advanced in the spiritual life , if that person shows interest must give Krishna consciousness.I encourage everyone to come here to Vrindavan , the atmosphere is so spiritual, there are 5000 temples , the inhabitants of Vrindavana do not experience the threefold miseries , those caused by our body and mind , those caused by other living entities and those caused by disturbances of nature , here all lead a simple life centered on God's love .OM TAT SAT PEACE AND WELL

SRILA VAMSIVADANA THAKURA KI JAYA

Vamsivadananda Thakura

When Vamsivadananda Thakura (Vamsi Dasa, Vamsivadana Thakura) appeared Lord Caitanya and Sri Advaita Prabhu were staying in his home. After the disappearance of Srimati Vishnu Priya Devi, Vamsi Dasa moved Her Mahaprabhu Deity to Koladvipa (present day city of Navadvipa). He began worshiping Him along with Pranavallabha, a Deity of Krishna.

Vamsivadana wrote wonderful poems and songs expressing the philosophy of Gaudiya Vaisnavism. He was also the incarnation of Lord Murlimanohara's flute (vamsi). So it's not surprising that Vamsivadana Thakura's works contain sweet mellow expressions of devotion.

SRILA SHYAMANANDA PRABHU KI JAYA

Shyamananda Prabhu

   Feeling very sad (dukhi) over losing several children before his birth, his parents named him Dukhi Krishna Dasa. Upon taking diksha from Hrdaya Chaitanya he became known as Krishna Dasa. In Vrindavana, he joined Narottama Dasa Thakura and Shrinivasa Acharya to study the Goswami granthas under Shri Jiva Goswami.

   Many "ankle bell stories" describe how Krishna Dasa received Radharani's mercy, the name Shyamananda, and his unique tilaka mark. Shripad B.V. Narayana Maharaja gives this account in Navadwipa Dhama Parikrama:
   "While living in Vrindavana, Krishna Dasa regularly swept the streets before dawn. He performed this humble service so that the Vaishnavas would not hurt their feet while walking to the Temples. One morning he found a captivatingly beautiful golden ankle bracelet. When Lalita and Vishakha-sakhis asked for the bracelet Krishna Dasa said he would only give it to the original owner.

   "Blindfolding Krishna Dasa, the gopis brought him to Shrimati Radhika. She allowed him to put the bracelet on Her ankle. But before fastening it, Krishna Dasa reverentially touched it to his forehead. This left a new tilaka mark which now distinguishes all of Shyamananda's followers.
   "Rejoicing over Krishna Dasa's transcendental fortune, Shri Jiva Goswami awarded him the name Shyamananda (one who pleases Shrimati Radharani or the servant of Shyamasundara Krishna. Sometime after Hrdaya Chaitanya's disappearance, he reappeared in a dream telling Shyamananda to preach. With the help of his foremost disciple, Rasikananda, Shyamananda profusely spread the worship and service of Gaura-Nityananda all over Orissa." Twenty-four hour kirtana surrounds Shyamananda's pushpa samadhi which is located on the opposite side of the street running between Radha-Shyamasundara and Radha-Damodara Temples in Vrindavana. 

"While living in Vrindavana, Krishna Dasa regularly swept the streets before dawn. He performed this humble service so that the Vaishnavas would not hurt their feet while walking to the Temples. One morning he found a captivatingly beautiful golden ankle bracelet. When Lalita and Vishakha-sakhis asked for the bracelet Krishna Dasa said he would only give it to the original owner. (In the wallpaper: Lotus Feet of Shrimati Radharani, flower with ankle belt).

DIRECTLY

Directly, Haripada Dasa BrahmachariIf an Iskcon devotee reads this post and wants to give it to the authorities that would be fine .In the prayers to the spiritual master of Srila Visvanatha Chakravarti Thakura said the spiritual master is the representative of God directly or Krishna Chaitanya Charitamrita El lilac Madya , 1, 220 says that choosing a Vaishnava acharya is no competition worldly vote, the question is obvious , the reason that Iskcon elect acharyas by vote, they say this person we like him will make acharya and this we dislike will not make acharya , and the idiot thinks he has acharya become followers and idiots believe this is acharya .Yesterday I asked a devotee which is the reason that Iskcon leaders do things contrary to the instructions given in the books of Srila Prabhupada ? I replied that these people inside will feel very envious of Srila Prabhupada , but outwardly pose as followers of Srila Prabhupada , and get money , fame and worldly women and some to men. But God or Krishna does not tolerate offensive to Srila Prabhupada and severely punished , God or Krishna punished very severely Kaliya kicking him in the head, but these people are punished by God or Krishna as they are idiots and live in insconciencia not learn anything. Then I asked the devotee must pass in Iskcon for people to wake up, I said something very strong , such that someone who poisoned Srila Prabhupada said openly , then all people would be against it.In a transcendental meaning nothing happens, Srila Bhaktisiddhanta Saraswati Prabhupada always said that there are two gurus , one sends God or Krishna from the spiritual world and this guru is for very serious and sincere people in the spiritual life and Krishna as God or has that satisfy everyone, there are people who want to be deceived and God or Krishna creates deceivers gurus.I do not speak of the Iskcon gurus in theory but in terms of my personal experience, a guru called Sridhara Swami who preached in Bombay a few months after he died I was in a dream and told me I was suffering much in the hell and give him a little light , there understand the fate of these people , your life is now hell and more hell after death.
 OM TAT SAT PEACE AND WELL

KAMADA EKADASI KI JAYA

Kamada Ekadasi

Sri Suta Goswami said, "Oh sages, let me offer my humble and respectful obeisances unto the Supreme Lord Hari, Bhagavan Sri Krishna, the son of Devaki and Vasudeva, by whose mercy I can describe the fast day that removes all kinds of sins.
It was to the devoted Yudhisthira that Lord Krishna glorified the twenty-four primary Ekadasis, which destroy sin, and now I shall recount one of those narrations to you.
Great-learned sages have selected these twenty-four narrations from the eighteen Puranas, for they are truly sublime.

Yudhishthira Maharaja said, 'Oh Lord Krishna, Oh Vasudeva, please accept my humble obeisances. Please describe to me the Ekadasi that occurs during the light part of the month of Chaitra [March-April].
What is its name, and what are its glories?'

Lord Sri Krishna replied, 'Oh Yudhishthira, please listen to Me attentively as I relate the ancient history of this sacred Ekadasi, a history Vasishtha Muni once related to King Dilipa, the great-grandfather of Lord Ramachandra.
King Dilipa asked the great sage Vasishtha, "Oh wise brahmana, I wish to hear about the Ekadasi that comes during the light part of the month of Chaitra.
Please describe it to me."

Vasishtha Muni replied, "Oh king, your inquiry is glories. Gladly shall I tell you what you wish to know. The Ekadasi that occurs during the light fortnight of Chaitra is named Kamada Ekadasi. It consumes all sins, as a forest fire consumes a supply of dry firewood. It is very purifying, and it bestows the highest merit upon one who faithfully observes it.

Oh king, now hear an ancient history which is so meritorious that it removes all one's sins simply by being heard. Once, long ago, there existed a city-state named Ratnapura, which was decorated with gold and jewels and in which sharp-fanged snakes would enjoy intoxication. King Pundarika was the ruler of this most beautiful kingdom, which numbered many Gandharvas, Kinnaras, and Apsaras among its citizens. Among the Gandharvas were Lalit and his wife Lalita, who was an especially lovely dancer. These two were intensely attracted to each other, and their home was full of great wealth and fine food.
Lalita loved her husband dearly, and likewise Lalit constantly thought of her within his heart.

Once, at the court of King Pundarika, many Gandharvas were dancing and Lalit was singing alone, without his wife. He could not help thinking about her as he sang, and because of this distraction he lost track of the song's meter and melody. Indeed, Lalit sang the ending of his song improperly, and one of the envious snakes who was in attendance at the king's court complained to the king that Lalit was absorbed in thinking of his wife instead of his sovereign. The king became furious upon hearing this, and his eyes turned crimson with rage.

Suddenly he shouted, 'Oh foolish knave, because you were lustfully thinking of a woman instead of reverently thinking of your king as you performed your court duties, I curse you to at once become a cannibal! Oh king, Lalit immediately became a fearful cannibal, a great man-eating demon whose appearance terrified everyone. His arms were eight miles long, his mouth was as big as a huge cave, his eyes were as awesome as the sun and moon, his nostrils resembled enormous pits in the earth, his neck was a veritable mountain, his hips were four miles wide, and his gigantic body stood a full sixty-four miles high. Thus poor Lalit, the loving Gandharva singer, had to suffer the reaction of his offense against King Pundarika.

Seeing her husband suffering as a horrible cannibal, Lalita became overwhelmed with grief. She thought, 'Now that my dear husband is suffering the effects of the kings' curse, what is to be my lot?
What should I do? Where should I go?'

In this way Lalita grieved day and night.
Instead of enjoying life as a Gandharvas wife, she had to wander everywhere in the thick jungle with her monstrous husband, who had fallen completely under the spell of the king's curse and was wholly engaged in terrible sinful activities.
He wandered fitfully across forbidding region, a once-beautiful Gandharva now reduced to the ghastly behaviour of a man-eater.
Utterly distraught to see her dear husband suffer so much in his dreadful condition, Lalita began to cry as she followed his mad journeying.

By good fortune, however, Lalita came upon the sage Shringi one day.
He was sitting on the peak of the famous Vindhyachala Hill.
Approaching him, she immediately offered the ascetic her respectful obeisances.

The sage noticed her bowing down before him and said, 'Oh most beautiful one, who are you?
Whose daughter are you, and why have you come here? Please tell me everything in truth.

Lalita replied, 'Oh great age, I am the daughter of the great Gandharva Viradhanva, and my name is Lalita.
I roam the forests and plains with my dear husband, whom King Pundarika has cursed to become a man-eating demon.
Oh brahmana, I am greatly aggrieved to see his ferocious form and terribly sinful activities.
Oh master, please tell me how I can perform some act of atonement on behalf of my husband.
What pious act can I perform to free him from this demonic form, Oh best of brahmanas?

'The sage replied, 'Oh heavenly maiden, there is an Ekadasi named Kamada that occurs in the light fortnight of the month of Chaitra.
It is coming up soon.
Whoever fasts on this day has all his desires fulfilled.
If you observe this Ekadasi fast according to its rules and regulations and give the merit you thus earn to your husband, he will be freed from the curse at once.'

Lalita was overjoyed to hear these words from the sage.
Lalita faithfully observed the fast of Kamada Ekadasi according to the instructions of the sage Shringi, and on Dvadasi she appeared before him and the Deity of Lord Vasudeva and said, 'I have faithfully observed the fast of Kamada Ekadasi.
By the merit earned through my observance of this fast, let my husband be free from the curse that has turned him into a demoniac cannibal.
May the merit I have gained thus free him from misery.'

As soon as Lalita finished speaking, her husband, who stood nearby, was at once freed from the king's curse.
He immediately regained his original form as the Gandharva Lalit, a handsome heavenly singer adorned with many beautiful ornaments.
Now, with his wife Lalita, he could enjoy even more opulence than before.
All this was accomplished by the power and glory of Kamada Ekadasi.
At last the Gandharva couple boarded a celestial airplane and ascended to heaven.

Lord Sri Krishna continued, 'Oh Yudhishthira, best of kings, anyone who hears this wonderful narration should certainly observe holy Kamada Ekadasi to the best of his ability, such great merit does it bestow upon the faithful devotee.
I have therefore described its glories to you for the benefit of all humanity.
There is no better Ekadasi than Kamada Ekadasi.
It can eradicate even the sin of killing a brhmana, and it also nullifies demoniac curses and cleanses the consciousness.
In all the three worlds, among movable and immovable living entities, there is no better day'

LET´S WORK TOGETHER

Let's work together, Haripada Dasa BrahmachariIf an Iskcon devotee reads this post and wants to give it to the authorities that would be fine .When Srila Prabhupada Bhaktisiddhanta Saraswati entered his samadhi -lila , ordered to work together, and if they see someone self-effulgent accept him as the next Acharya, by not obeying this order was a total chaos , for us that is self-effulgent person Srila Prabhupada but the Gaudiya Matha not understand or accept this. When Srila Prabhupada entered his samadhi -lila ordered that began in his name , not obey this order has been much human suffering, and many devotees rejected their gurus and took refuge in Srila Prabhupada. Whereas these gurus are imitation or fake and the real guru is Srila Prabhupada.Yesterday I said a devotee apologized to Jayapataka Swami 's devotees Bengalore for his offenses , but I told him that the judgment to remove the temple still continues , and the devotee replied that Chanakya Pandita had reason when he said Never trust for a politician or a woman . I not to be an accomplice to testify that Jayapataka Swami will do three days of Srila Prabhupada Vyasa puja and one day , (BG , 11, 49).I remember a class of Srila Prabhupada said that when the devotees there is hatred and disputes kali -yuga is the age of quarrel and hypocrisy , find a balanced person is as difficult to say a pure devotee of God or Krishna , Srila Prabhupada certainly would be very happy to see that all the devotees will work together with love and trust , we all understand and accept that Srila Prabhupada is Kripa Krishna Murti or the embodiment of the mercy of God or Krishna.OM TAT SAT PEACE AND WELL

CASTE

Caste , by Haripada Dasa BrahmachariSrila Prabhupada always said that all the spiritual culture of India was destroyed by speculation or invention of caste. Caste means you can do many abominable activities , but if you are born in a brahmin or priestly family are a Brahmin or priest , is like saying that since your father is a judge 's son is a judge too, that way of seeing things never the approved the guru-parampara or disciplic succession , the guru- parampara says relying on the Holy Scriptures like Bhagavad Gita and the Srimad Bhagavatam , which a person is known for two things , guna and karma , guna means qualities and karma means activity , if a person is born into a sinful family but she makes a pure sinless life and sing the Holy Names of God under the shelter of God's representative or Krishna , is considered a devotee of God or Krishna , and if a person is born in a brahmana family but does not follow sinful activities and the activities of a brahmana is not a brahmana .In today Iskcon see a similar thing , you can do many abominable activities such as raping children , stealing money , etc. but if you're a disciple of Srila Prabhupada and have titles like GBC, guru, etc, nothing happens, and another person sacrificing his life distributing Srila Prabhupada 's books and is very honorable and honest , but not a disciple of Srila Prabhupada and has titles say that person is a demon and the scorn and envy .I put my writing into 15 groups on Facebook the other day a lady said that it is dangerous to tell the truth about Iskcon, as these people are very dangerous. I told him that Srila Prabhupada sacrificed his life to found Iskcon, and is a great injustice that people who offend Srila Prabhupada ISKCON are leading , these people live in unconsciousness and do not understand that suffer serious reactions to his offenses to Srila Prabhupada , stated in the Chaitanya Charitamrita , adi -lila , 17, 10 just as a mad elephant can trample all the plants in a garden , accumulated during the entire service life can spoil if an offense is committed against the foot lotus of a pure devotee of God or Krishna.OM TAT SAT PEACE AND WELLThought to ponderWe are part and parcel of God or Krihsna , we are all His children , and that relationship is eternal and natural , people who clog that relationship we must consider the most abominable people in the world.

HAPPY SRI RAMA NAVAMI 2014 KI JAYA

SB 9.10: The Pastimes of the Supreme Lord, Rāmacandra

This Tenth Chapter describes how Lord Rāmacandra appeared in the dynasty of Mahārāja Khaṭvāṅga. It also describes the Lord’s activities, telling how He killed Rāvaṇa and returned to Ayodhyā, the capital of His kingdom.

The son of Mahārāja Khaṭvāṅga was Dīrghabāhu, and his son was Raghu. The son of Raghu was Aja, the son of Aja was Daśaratha, and the son of Daśaratha was Lord Rāmacandra, the Supreme Personality of Godhead. When the Lord descended into this world in His full quadruple expansion — as Lord Rāmacandra, Lakṣmaṇa, Bharata and Śatrughna — great sages like Vālmīki who were actually in knowledge of the Absolute Truth described His transcendental pastimes. Śrīla Śukadeva Gosvāmī describes these pastimes in brief.

Lord Rāmacandra went with Viśvāmitra and killed Rākṣasas like Mārīca. After breaking the stout and strong bow known as Haradhanu, the Lord married mother Sītā and cut down the prestige of Paraśurāma. To obey the order of His father, He entered the forest, accompanied by Lakṣmaṇa and Sītā. There He cut off the nose of Śūrpaṇakhā and killed the associates of Rāvaṇa, headed by Khara and Dūṣaṇa. Rāvaṇa’s kidnapping of Sītādevī was the beginning of this demon’s misfortune. When Mārīca assumed the form of a golden deer, Lord Rāmacandra went to bring the deer to please Sītādevī, but in the meantime Rāvaṇa took advantage of the Lord’s absence to kidnap her. When Sītādevī was kidnapped, Lord Rāmacandra, accompanied by Lakṣmaṇa, searched for her throughout the forest. In the course of this search, They met Jaṭāyu. Then the Lord killed the demon Kabandha and the commander Vāli and established a friendly relationship with Sugrīva. After organizing the military strength of the monkeys and going with them to the shore of the sea, the Lord awaited the arrival of Samudra, the ocean personified, but when Samudra did not come, the Lord, the master of Samudra, became angry. Then Samudra came to the Lord with great haste and surrendered to Him, wanting to help Him in every way. The Lord then attempted to bridge the ocean, and, with the help of advice from Vibhīṣaṇa, He attacked Rāvaṇa’s capital, Laṅkā. Previously, Hanumān, the eternal servant of the Lord, had set fire to Laṅkā, and now, with the help of Lakṣmaṇa, the forces of Lord Rāmacandra killed all the Rākṣasa soldiers. Then Lord Rāmacandra personally killed Rāvaṇa. Mandodarī and other wives lamented for Rāvaṇa, and in accordance with Lord Rāmacandra’s order, Vibhīṣaṇa performed the funeral ceremonies for all the dead in the family. Lord Rāmacandra then gave Vibhīṣaṇa the right to rule Laṅkā and also granted him a long duration of life. The Lord delivered Sītādevī from the Aśoka forest and carried her in a flower airplane to His capital Ayodhyā, where He was received by His brother Bharata. When Lord Rāmacandra entered Ayodhyā, Bharata brought His wooden shoes, Vibhīṣaṇa and Sugrīva held a whisk and fan, Hanumān carried an umbrella, Śatrughna carried the Lord’s bow and two quivers, and Sītādevī carried a waterpot containing water from holy places. Aṅgada carried a sword, and Jāmbavān (Ṛkṣarāja) carried a shield. After Lord Rāmacandra, accompanied by Lord Lakṣmaṇa and mother Sītādevī, met all His relatives, the great sage Vasiṣṭha enthroned Him as King. The chapter ends with a short description of Lord Rāmacandra’s rule in Ayodhyā.

SB 9.10.1 — Śukadeva Gosvāmī said: The son of Mahārāja Khaṭvāṅga was Dīrghabāhu, and his son was the celebrated Mahārāja Raghu. From Mahārāja Raghu came Aja, and from Aja was born the great personality Mahārāja Daśaratha.

SB 9.10.2 — Being prayed for by the demigods, the Supreme Personality of Godhead, the Absolute Truth Himself, directly appeared with His expansion and expansions of the expansion. Their holy names were Rāma, Lakṣmaṇa, Bharata and Śatrughna. These celebrated incarnations thus appeared in four forms as the sons of Mahārāja Daśaratha.

SB 9.10.3 — O King Parīkṣit, the transcendental activities of Lord Rāmacandra have been described by great saintly persons who have seen the truth. Because you have heard again and again about Lord Rāmacandra, the husband of mother Sītā, I shall describe these activities only in brief. Please listen.

SB 9.10.4 — To keep the promise of His father intact, Lord Rāmacandra immediately gave up the position of king and, accompanied by His wife, mother Sītā, wandered from one forest to another on His lotus feet, which were so delicate that they were unable to bear even the touch of Sītā’s palms. The Lord was also accompanied by Hanumān [or by another monkey, Sugrīva], king of the monkeys, and by His own younger brother Lord Lakṣmaṇa, both of whom gave Him relief from the fatigue of wandering in the forest. Having cut off the nose and ears of Śūrpaṇakhā, thus disfiguring her, the Lord was separated from mother Sītā. He therefore became angry, moving His eyebrows and thus frightening the ocean, who then allowed the Lord to construct a bridge to cross the ocean. Subsequently, the Lord entered the kingdom of Rāvaṇa to kill him, like a fire devouring a forest. May that Supreme Lord, Rāmacandra, give us all protection.

SB 9.10.5 — In the arena of the sacrifice performed by Viśvāmitra, Lord Rāmacandra, the King of Ayodhyā, killed many demons, Rākṣasas and uncivilized men who wandered at night in the mode of darkness. May Lord Rāmacandra, who killed these demons in the presence of Lakṣmaṇa, be kind enough to give us protection.

SB 9.10.6-7 — O King, the pastimes of Lord Rāmacandra were wonderful, like those of a baby elephant. In the assembly where mother Sītā was to choose her husband, in the midst of the heroes of this world, He broke the bow belonging to Lord Śiva. This bow was so heavy that it was carried by three hundred men, but Lord Rāmacandra bent and strung it and broke it in the middle, just as a baby elephant breaks a stick of sugarcane. Thus the Lord achieved the hand of mother Sītā, who was equally as endowed with transcendental qualities of form, beauty, behavior, age and nature. Indeed, she was the goddess of fortune who constantly rests on the chest of the Lord. While returning from Sītā’s home after gaining her at the assembly of competitors, Lord Rāmacandra met Paraśurāma. Although Paraśurāma was very proud, having rid the earth of the royal order twenty-one times, he was defeated by the Lord, who appeared to be a kṣatriya of the royal order.

SB 9.10.8 — Carrying out the order of His father, who was bound by a promise to his wife, Lord Rāmacandra left behind His kingdom, opulence, friends, well-wishers, residence and everything else, just as a liberated soul gives up his life, and went to the forest with Sītā.

SB 9.10.9 — While wandering in the forest, where He accepted a life of hardship, carrying His invincible bow and arrows in His hand, Lord Rāmacandra deformed Rāvaṇa’s sister, who was polluted with lusty desires, by cutting off her nose and ears. He also killed her fourteen thousand Rākṣasa friends, headed by Khara, Triśira and Dūṣaṇa.

SB 9.10.10 — O King Parīkṣit, when Rāvaṇa, who had ten heads on his shoulders, heard about the beautiful and attractive features of Sītā, his mind was agitated by lusty desires, and he went to kidnap her. To distract Lord Rāmacandra from His āśrama, Rāvaṇa sent Mārīca in the form of a golden deer, and when Lord Rāmacandra saw that wonderful deer, He left His residence and followed it and finally killed it with a sharp arrow, just as Lord Śiva killed Dakṣa.

SB 9.10.11 — When Rāmacandra entered the forest and Lakṣmaṇa was also absent, the worst of the Rākṣasas, Rāvaṇa, kidnapped Sītādevī, the daughter of the King of Videha, just as a tiger seizes unprotected sheep when the shepherd is absent. Then Lord Rāmacandra wandered in the forest with His brother Lakṣmaṇa as if very much distressed due to separation from His wife. Thus He showed by His personal example the condition of a person attached to women.

SB 9.10.12 — Lord Rāmacandra, whose lotus feet are worshiped by Lord Brahmā and Lord Śiva, had assumed the form of a human being. Thus He performed the funeral ceremony of Jaṭāyu, who was killed by Rāvaṇa. The Lord then killed the demon named Kabandha, and after making friends with the monkey chiefs, killing Vāli and arranging for the deliverance of mother Sītā, He went to the beach of the ocean.

SB 9.10.13 — After reaching the beach, Lord Rāmacandra fasted for three days, awaiting the arrival of the ocean personified. When the ocean did not come, the Lord exhibited His pastimes of anger, and simply by His glancing over the ocean, all the living entities within it, including the crocodiles and sharks, were agitated by fear. Then the personified ocean fearfully approached Lord Rāmacandra, taking all paraphernalia to worship Him. Falling at the Lord’s lotus feet, the personified ocean spoke as follows.

SB 9.10.14 — O all-pervading Supreme Person, we are dull-minded and did not understand who You are, but now we understand that You are the Supreme Person, the master of the entire universe, the unchanging and original Personality of Godhead. The demigods are infatuated with the mode of goodness, the Prajāpatis with the mode of passion, and the lord of ghosts with the mode of ignorance, but You are the master of all these qualities.

SB 9.10.15 — My Lord, You may use my water as You like. Indeed, You may cross it and go to the abode of Rāvaṇa, who is the great source of disturbance and crying for the three worlds. He is the son of Viśravā, but is condemned like urine. Please go kill him and thus regain Your wife, Sītādevī. O great hero, although my water presents no impediment to Your going to Laṅkā, please construct a bridge over it to spread Your transcendental fame. Upon seeing this wonderfully uncommon deed of Your Lordship, all the great heroes and kings in the future will glorify You.

SB 9.10.16 — Śukadeva Gosvāmī said: After constructing a bridge over the ocean by throwing into the water the peaks of mountains whose trees and other vegetation had been shaken by the hands of great monkeys, Lord Rāmacandra went to Laṅkā to release Sītādevī from the clutches of Rāvaṇa. With the direction and help of Vibhīṣaṇa, Rāvaṇa’s brother, the Lord, along with the monkey soldiers, headed by Sugrīva, Nīla and Hanumān, entered Rāvaṇa’s kingdom, Laṅkā, which had previously been burnt by Hanumān.

SB 9.10.17 — After entering Laṅkā, the monkey soldiers, led by chiefs like Sugrīva, Nīla and Hanumān, occupied all the sporting houses, granaries, treasuries, palace doorways, city gates, assembly houses, palace frontages and even the resting houses of the pigeons. When the city’s crossroads, platforms, flags and golden waterpots on its domes were all destroyed, the entire city of Laṅkā appeared like a river disturbed by a herd of elephants.

SB 9.10.18 — When Rāvaṇa, the master of the Rākṣasas, saw the disturbances created by the monkey soldiers, he called for Nikumbha, Kumbha, Dhūmrākṣa, Durmukha, Surāntaka, Narāntaka and other Rākṣasas and also his son Indrajit. Thereafter he called for Prahasta, Atikāya, Vikampana and finally Kumbhakarṇa. Then he induced all his followers to fight against the enemies.

SB 9.10.19 — Lord Rāmacandra, surrounded by Lakṣmaṇa and monkey soldiers like Sugrīva, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān and Panasa, attacked the soldiers of the Rākṣasas, who were fully equipped with various invincible weapons like swords, lances, bows, prāsas, ṛṣṭis, śakti arrows, khaḍgas and tomaras.

SB 9.10.20 — Aṅgada and the other commanders of the soldiers of Rāmacandra faced the elephants, infantry, horses and chariots of the enemy and hurled against them big trees, mountain peaks, clubs and arrows. Thus the soldiers of Lord Rāmacandra killed Rāvaṇa’s soldiers, who had lost all good fortune because Rāvaṇa had been condemned by the anger of mother Sītā.

SB 9.10.21 — Thereafter, when Rāvaṇa, the king of the Rākṣasas, observed that his soldiers had been lost, he was extremely angry. Thus he mounted his airplane, which was decorated with flowers, and proceeded toward Lord Rāmacandra, who sat on the effulgent chariot brought by Mātali, the chariot driver of Indra. Then Rāvaṇa struck Lord Rāmacandra with sharp arrows.

SB 9.10.22 — Lord Rāmacandra said to Rāvaṇa: You are the most abominable of the man-eaters. Indeed, you are like their stool. You resemble a dog, for as a dog steals eatables from the kitchen in the absence of the householder, in My absence you kidnapped My wife, Sītādevī. Therefore as Yamarāja punishes sinful men, I shall also punish you. You are most abominable, sinful and shameless. Today, therefore, I, whose attempt never fails, shall punish you.

SB 9.10.23 — After thus rebuking Rāvaṇa, Lord Rāmacandra fixed an arrow to His bow, aimed at Rāvaṇa, and released the arrow, which pierced Rāvaṇa’s heart like a thunderbolt. Upon seeing this, Rāvaṇa’s followers raised a tumultuous sound, crying, “Alas! Alas! What has happened? What has happened?” as Rāvaṇa, vomiting blood from his ten mouths, fell from his airplane, just as a pious man falls to earth from the heavenly planets when the results of his pious activities are exhausted.

SB 9.10.24 — Thereafter, all the women whose husbands had fallen in the battle, headed by Mandodarī, the wife of Rāvaṇa, came out of Laṅkā. Continuously crying, they approached the dead bodies of Rāvaṇa and the other Rākṣasas.

SB 9.10.25 — Striking their breasts in affliction because their husbands had been killed by the arrows of Lakṣmaṇa, the women embraced their respective husbands and cried piteously in voices appealing to everyone.

SB 9.10.26 — O my lord, O master! You epitomized trouble for others, and therefore you were called Rāvaṇa. But now that you have been defeated, we also are defeated, for without you the state of Laṅkā has been conquered by the enemy. To whom will it go for shelter?

SB 9.10.27 — O greatly fortunate one, you came under the influence of lusty desires, and therefore you could not understand the influence of mother Sītā. Now, because of her curse, you have been reduced to this state, having been killed by Lord Rāmacandra.

SB 9.10.28 — O pleasure of the Rākṣasa dynasty, because of you the state of Laṅkā and also we ourselves now have no protector. By your deeds you have made your body fit to be eaten by vultures and your soul fit to go to hell.

SB 9.10.29 — Śrī Śukadeva Gosvāmī said: Vibhīṣaṇa, the pious brother of Rāvaṇa and devotee of Lord Rāmacandra, received approval from Lord Rāmacandra, the King of Kosala. Then he performed the prescribed funeral ceremonies for his family members to save them from the path to hell.

SB 9.10.30 — Thereafter, Lord Rāmacandra found Sītādevī sitting in a small cottage beneath the tree named Siṁśapā in a forest of Aśoka trees. She was lean and thin, being aggrieved because of separation from Him.

SB 9.10.31 — Seeing His wife in that condition, Lord Rāmacandra was very compassionate. When Rāmacandra came before her, she was exceedingly happy to see her beloved, and her lotuslike mouth showed her joy.

SB 9.10.32 — After giving Vibhīṣaṇa the power to rule the Rākṣasa population of Laṅkā for the duration of one kalpa, Lord Rāmacandra, the Supreme Personality of Godhead [Bhagavān], placed Sītādevī on an airplane decorated with flowers and then got on the plane Himself. The period for His living in the forest having ended, the Lord returned to Ayodhyā, accompanied by Hanumān, Sugrīva and His brother Lakṣmaṇa.

SB 9.10.33 — When Lord Rāmacandra returned to His capital, Ayodhyā, He was greeted on the road by the princely order, who showered His body with beautiful, fragrant flowers, while great personalities like Lord Brahmā and other demigods glorified the activities of the Lord in great jubilation.

SB 9.10.34 — Upon reaching Ayodhyā, Lord Rāmacandra heard that in His absence His brother Bharata was eating barley cooked in the urine of a cow, covering His body with the bark of trees, wearing matted locks of hair, and lying on a mattress of kuśa. The most merciful Lord very much lamented this.

SB 9.10.35-38 — When Lord Bharata understood that Lord Rāmacandra was returning to the capital, Ayodhyā, He immediately took upon His own head Lord Rāmacandra’s wooden shoes and came out from His camp at Nandigrāma. Lord Bharata was accompanied by ministers, priests and other respectable citizens, by professional musicians vibrating pleasing musical sounds, and by learned brāhmaṇas loudly chanting Vedic hymns. Following in the procession were chariots drawn by beautiful horses with harnesses of golden rope. These chariots were decorated by flags with golden embroidery and by other flags of various sizes and patterns. There were soldiers bedecked with golden armor, servants bearing betel nut, and many well-known and beautiful prostitutes. Many servants followed on foot, bearing an umbrella, whisks, different grades of precious jewels, and other paraphernalia befitting a royal reception. Accompanied in this way, Lord Bharata, His heart softened in ecstasy and His eyes full of tears, approached Lord Rāmacandra and fell at His lotus feet with great ecstatic love.

SB 9.10.39-40 — After offering the wooden shoes before Lord Rāmacandra, Lord Bharata stood with folded hands, His eyes full of tears, and Lord Rāmacandra bathed Bharata with tears while embracing Him with both arms for a long time. Accompanied by mother Sītā and Lakṣmaṇa, Lord Rāmacandra then offered His respectful obeisances unto the learned brāhmaṇas and the elderly persons in the family, and all the citizens of Ayodhyā offered their respectful obeisances unto the Lord.

SB 9.10.41 — The citizens of Ayodhyā, upon seeing their King return after a long absence, offered Him flower garlands, waved their upper cloths, and danced in great jubilation.

SB 9.10.42-43 — O King, Lord Bharata carried Lord Rāmacandra’s wooden shoes, Sugrīva and Vibhīṣaṇa carried a whisk and an excellent fan, Hanumān carried a white umbrella, Śatrughna carried a bow and two quivers, and Sītādevī carried a waterpot filled with water from holy places. Aṅgada carried a sword, and Jāmbavān, King of the Ṛkṣas, carried a golden shield.

SB 9.10.44 — O King Parīkṣit, as the Lord sat on His airplane of flowers, with women offering Him prayers and reciters chanting about His characteristics, He appeared like the moon with the stars and planets.

SB 9.10.45-46 — Thereafter, having been welcomed by His brother Bharata, Lord Rāmacandra entered the city of Ayodhyā in the midst of a festival. When He entered the palace, He offered obeisances to all the mothers, including Kaikeyī and the other wives of Mahārāja Daśaratha, and especially His own mother, Kauśalyā. He also offered obeisances to the spiritual preceptors, such as Vasiṣṭha. Friends of His own age and younger friends worshiped Him, and He returned their respectful obeisances, as did Lakṣmaṇa and mother Sītā. In this way they all entered the palace.

SB 9.10.47 — Upon seeing their sons, the mothers of Rāma, Lakṣmaṇa, Bharata and Śatrughna immediately arose, like unconscious bodies returning to consciousness. The mothers placed their sons on their laps and bathed Them with tears, thus relieving themselves of the grief of long separation.

SB 9.10.48 — The family priest or spiritual master, Vasiṣṭha, had Lord Rāmacandra cleanly shaved, freeing Him from His matted locks of hair. Then, with the cooperation of the elderly members of the family, he performed the bathing ceremony [abhiṣeka] for Lord Rāmacandra with the water of the four seas and with other substances, just as it was performed for King Indra.

SB 9.10.49 — Lord Rāmacandra, fully bathed and His head clean-shaven, dressed Himself very nicely and was decorated with a garland and ornaments. Thus He shone brightly, surrounded by His brothers and wife, who were similarly dressed and ornamented.

SB 9.10.50 — Being pleased by the full surrender and submission of Lord Bharata, Lord Rāmacandra then accepted the throne of the state. He cared for the citizens exactly like a father, and the citizens, being fully engaged in their occupational duties of varṇa and āśrama, accepted Him as their father.

SB 9.10.51 — Lord Rāmacandra became King during Tretā-yuga, but because of His good government, the age was like Satya-yuga. Everyone was religious and completely happy.

SB 9.10.52 — O Mahārāja Parīkṣit, best of the Bharata dynasty, during the reign of Lord Rāmacandra the forests, the rivers, the hills and mountains, the states, the seven islands and the seven seas were all favorable in supplying the necessities of life for all living beings.

SB 9.10.53 — When Lord Rāmacandra, the Supreme Personality of Godhead, was the King of this world, all bodily and mental suffering, disease, old age, bereavement, lamentation, distress, fear and fatigue were completely absent. There was even no death for those who did not want it.

SB 9.10.54 — Lord Rāmacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in His character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varṇāśrama-dharma. Thus He taught the general public by His personal activities.

SB 9.10.55 — Mother Sītā was very submissive, faithful, shy and chaste, always understanding the attitude of her husband. Thus by her character and her love and service she completely attracted the mind of the Lord.