In the spiritual world there is no sex.

By the mercy of Srila Prabhupada, we understand and accept that here in the spiritual world there is no sex.



CC Ādi 4.35

‘bhavet’ kriyā vidhiliṅ, sei ihā kaya
kartavya avaśya ei, anyathā pratyavāya

Word for word:

bhavet — bhavet; kriyā — the verb; vidhi-liṅ — an injunction of the imperative mood; sei — that; ihā — here; kaya — says; kartavya — to be done; avaśya — certainly; ei — this; anyathā — otherwise; pratyavāya — detriment.

Translation:

Here the use of the verb "bhavet," which is in the imperative mood, tells us that this certainly must be done. Noncompliance would be abandonment of duty.

Purport:

This imperative is applicable to pure devotees. Neophytes will be able to understand these affairs only after being elevated by regulated devotional service under the expert guidance of the spiritual master. Then they too will be competent to hear of the love affairs of Rādhā and Kṛṣṇa.

As long as one is in material, conditioned life, strict discipline is required in the matter of moral and immoral activities. The absolute world is transcendental and free from such distinctions because there inebriety is not possible. But in this material world a sexual appetite necessitates distinction between moral and immoral conduct. There are no sexual activities in the spiritual world. The transactions between lover and beloved in the spiritual world are pure transcendental love and unadulterated bliss.

One who has not been attracted by the transcendental beauty of rasa will certainly be dragged down into material attraction, thus to act in material contamination and progress to the darkest region of hellish life. But by understanding the conjugal love of Rādhā and Kṛṣṇa one is freed from the grip of attraction to material so-called love between man and woman. Similarly, one who understands the pure parental love of Nanda and Yaśodā for Kṛṣṇa will be saved from being dragged into material parental affection. If one accepts Kṛṣṇa as the supreme friend, the attraction of material friendship will be finished for him, and he will not be dismayed by so-called friendship with mundane wranglers. If he is attracted by servitorship to Kṛṣṇa, he will no longer have to serve the material body in the degraded status of material existence, with the false hope of becoming master in the future. Similarly, one who sees the greatness of Kṛṣṇa in neutrality will certainly never again seek the so-called relief of impersonalist or voidist philosophy. If one is not attracted by the transcendental nature of Kṛṣṇa, one is sure to be attracted to material enjoyment, thus to become implicated in the clinging network of virtuous and sinful activities and to continue material existence by transmigrating from one material body to another. Only in Kṛṣṇa consciousness can one achieve the highest perfection of life.

SRI PAÑCHA TATTVA KI JAYA

By the mercy of Srila Prabhupada, understand and accept the Pancha tattva here is very happy when he sees the Hare Krishna movement expands.



CC Ādi 7.27

jagat ḍubila, jīvera haila bīja nāśa
tāhā dekhi’ pāṅca janera parama ullāsa

Word for word:

jagat — the whole world; ḍubila — drowned; jīvera — of the living entities; haila — it so became; bīja — the seed; nāśa — completely finished; tāhā — then; dekhi’ — by seeing; pāñca — five; janera — of the persons; parama — highest; ullāsa — happiness.

Translation:

When the five members of the Pañca-tattva saw the entire world drowned in love of Godhead and the seed of material enjoyment in the living entities completely destroyed, they all became exceedingly happy.

Purport:

In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya that since the living entities all belong to the marginal potency of the Lord, each and every living entity has a natural tendency to become Kṛṣṇa conscious, although at the same time the seed of material enjoyment is undoubtedly within him. The seed of material enjoyment, watered by the course of material nature, fructifies to become a tree of material entanglement that endows the living entity with all kinds of material enjoyment. To enjoy such material facilities is to be afflicted with the three material miseries. However, when by nature’s law there is a flood, the seeds within the earth become inactive. Similarly, as the inundation of love of Godhead spreads all over the world, the seeds of material enjoyment become impotent. Thus the more the Kṛṣṇa consciousness movement spreads, the more the desire for material enjoyment decreases. The seed of material enjoyment automatically becomes impotent with the increase of the Kṛṣṇa consciousness movement.

Instead of being envious that Kṛṣṇa consciousness is spreading all over the world by the grace of Lord Caitanya, those who are jealous should be happy, as indicated here by the words parama ullāsa. But because they are kaniṣṭha-adhikārīs or prākṛta-bhaktas (materialistic devotees who are not advanced in spiritual knowledge), they are envious instead of happy, and they try to find faults in the Kṛṣṇa consciousness movement. Yet Śrīmat Prabodhānanda Sarasvatī writes in his Caitanya-candrāmṛta that when influenced by Lord Caitanya’s Kṛṣṇa consciousness movement, materialists become averse to talking about their wives and children, supposedly learned scholars give up their tedious studies of Vedic literature, yogīs give up their impractical practices of mystic yoga, ascetics give up their austere activities of penance and austerity, and sannyāsīs give up their study of Sāṅkhya philosophy. Thus they are all attracted by the bhakti-yoga practices of Lord Caitanya and cannot relish a mellow superior to that of Kṛṣṇa consciousness.

THE CAUSE OF OFFENSES...

By the mercy of Srila Prabhupada, here we understand and accept that the cause of offense to great souls is the bodily concept of life.



SB 4.4.13

nāścaryam etad yad asatsu sarvadā
mahad-vinindā kuṇapātma-vādiṣu
serṣyaṁ mahāpūruṣa-pāda-pāṁsubhir
nirasta-tejaḥsu tad eva śobhanam

Word for word:

na — not; āścaryam — wonderful; etat — this; yat — which; asatsu — evil; sarvadā — always; mahat-vinindā — the deriding of great souls; kuṇapa-ātma-vādiṣu — among those who have accepted the dead body as the self; sa-īrṣyam — envy; mahā-pūruṣa — of great personalities; pāda-pāṁsubhiḥ — by the dust of the feet; nirasta-tejaḥsu — whose glory is diminished; tat — that; eva — certainly; śobhanam — very good.

Translation:

It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities.

Purport:

Everything depends on the strength of the recipient. For example, due to the scorching sunshine many vegetables and flowers dry up, and many grow luxuriantly. Thus it is the recipient that causes growth and dwindling. Similarly, mahīyasāṁ pāda-rajo-’bhiṣekam: the dust of the lotus feet of great personalities offers all good to the recipient, but the same dust can also do harm. Those who are offenders at the lotus feet of a great personality dry up; their godly qualities diminish. A great soul may forgive offenses, but Kṛṣṇa does not excuse offenses to the dust of that great soul’s feet, just as one can tolerate the scorching sunshine on one’s head but cannot tolerate the scorching sunshine on one’s feet. An offender glides down more and more; therefore he naturally continues to commit offenses at the feet of the great soul. Offenses are generally committed by persons who falsely identify with the impermanent body. King Dakṣa was deeply engrossed in a misconception because he identified the body with the soul. He offended the lotus feet of Lord Śiva because he thought that his body, being the father of the body of Satī, was superior to Lord Śiva’s. Generally, less intelligent men misidentify in that way, and they act in the bodily concept of life. Thus they are subject to commit more and more offenses at the lotus feet of great souls. One who has such a concept of life is considered to be in the class of animals like cows and asses.

THE SPIRITUAL ANGER

By the mercy of Srila Prabhupada, we understand and accept is what is spiritual anger.



SB 4.4.10

jagarha sāmarṣa-vipannayā girā
śiva-dviṣaṁ dhūma-patha-śrama-smayam
sva-tejasā bhūta-gaṇān samutthitān
nigṛhya devī jagato ’bhiśṛṇvataḥ

Word for word:

jagarha — began to condemn; sā — she; amarṣa-vipannayā — indistinct through anger; girā — with words; śiva-dviṣam — the enemy of Lord Śiva; dhūma-patha — in sacrifices; śrama — by troubles; smayam — very proud; sva-tejasā — by her order; bhūta-gaṇān — the ghosts; samutthitān — ready (to injure Dakṣa); nigṛhya — stopped; devī — Satī; jagataḥ — in the presence of all; abhiśṛṇvataḥ — being heard.

Translation:

The followers of Lord Śiva, the ghosts, were ready to injure or kill Dakṣa, but Satī stopped them by her order. She was very angry and sorrowful, and in that mood she began to condemn the process of sacrificial fruitive activities and persons who are very proud of such unnecessary and troublesome sacrifices. She especially condemned her father, speaking against him in the presence of all.

Purport:

The process of offering sacrifices is especially meant to satisfy Viṣṇu, who is called Yajñeśa because He is the enjoyer of the fruits of all sacrifice. Bhagavad-gītā (5.29) also confirms this fact. The Lord says, bhoktāraṁ yajña-tapasām: He is the actual beneficiary of all sacrifices. Not knowing this fact, less intelligent men offer sacrifices for some material benefit. To derive personal material benefits for sense gratification is the reason persons like Dakṣa and his followers perform sacrifices. Such sacrifices are condemned here as a labor of love without actual profit. This is confirmed in Śrīmad-Bhāgavatam. One may prosecute the Vedic injunctions of offering sacrifices and other fruitive activities, but if by such activities one does not develop attraction for Viṣṇu, they are useless labors. One who has developed love for Viṣṇu must develop love and respect for Viṣṇu’s devotees. Lord Śiva is considered the foremost personality amongst the Vaiṣṇavas (vaiṣṇavānāṁ yathā śambhuḥ). Thus when Satī saw that her father was performing great sacrifices but had no respect for the greatest devotee, Lord Śiva, she was very angry. This is fitting; when Viṣṇu or a Vaiṣṇava is insulted, one should be angry. Lord Caitanya, who always preached nonviolence, meekness and humility, also became angry when Nityānanda was offended by Jagāi and Mādhāi, and He wanted to kill them. When Viṣṇu or a Vaiṣṇava is blasphemed or dishonored, one should be very angry. Narottama dāsa Ṭhākura said, krodha bhakta-dveṣi jane. We have anger, and that anger can be a great quality when directed against a person who is envious of the Supreme Personality of Godhead or His devotee. One should not be tolerant when a person is offensive towards Viṣṇu or a Vaiṣṇava. The anger of Satī towards her father was not objectionable, for although he was her father, he was trying to insult the greatest Vaiṣṇava. Thus Satī’s anger against her father was quite applaudable.

THE HOUSE OF SRILA PRABHUPADA

Thought to ponder
Srila Prabhupada built a house you can live in the world, unfortunately, very demonic people have made Srila Prabhupada's house a house of terror, those demonic persons duly empowered by Satan, are very enthusiastic and determined to serve and love one Srila Prabhupada, service and love of the people want for themselves, these people are the biggest enemies of Srila Prabhupada.

That is the difference between the material and spiritual worlds.

By the mercy of Srila Prabhupada, understand and accept the difference here between the material world and the spiritual world.



SB 4.3.15

ṛṣir uvāca

evaṁ giritraḥ priyayābhibhāṣitaḥ
pratyabhyadhatta prahasan suhṛt-priyaḥ
saṁsmārito marma-bhidaḥ kuvāg-iṣūn
yān āha ko viśva-sṛjāṁ samakṣataḥ

Word for word:

ṛṣiḥ uvāca — the great sage Maitreya said; evam — thus; giritraḥ — Lord Śiva; priyayā — by his dear wife; abhibhāṣitaḥ — being spoken to; pratyabhyadhatta — replied; prahasan — while smiling; suhṛt-priyaḥ — dear to the relatives; saṁsmāritaḥ — remembering; marma-bhidaḥ — heart piercing; kuvāk-iṣūn — malicious words; yān — which (words); āha — said; kaḥ — who (Dakṣa); viśva-sṛjām — of the creators of the universal manifestation; samakṣataḥ — in the presence.

Translation:

The great sage Maitreya said: Lord Śiva, the deliverer of the hill Kailāsa, having thus been addressed by his dear wife, replied smilingly, although at the same time he remembered the malicious, heart-piercing speeches delivered by Dakṣa before the guardians of the universal affairs.

Purport:

When Lord Śiva heard from his wife about Dakṣa, the psychological effect was that he immediately remembered the strong words spoken against him in the assembly of the guardians of the universe, and, remembering those words, he was sorry at heart, although to please his wife he smiled. In Bhagavad-gītā it is said that a liberated person is always in mental equilibrium in both the distress and the happiness of this material world. Therefore the question may now be raised why a liberated personality like Lord Śiva was so unhappy because of the words of Dakṣa. The answer is given by Śrīla Viśvanātha Cakravartī Ṭhākura: Lord Śiva is ātmārāma, or situated in complete self-realization, but because he is the incarnation in charge of the material mode of ignorance, tamo-guṇa, he is sometimes affected by the pleasure and pain of the material world. The difference between the pleasure and pain of this material world and that of the spiritual world is that in the spiritual world the effect is qualitatively absolute. Therefore one may feel sorry in the absolute world, but the manifestation of so-called pain is always full of bliss. For instance, once Lord Kṛṣṇa, in His childhood, was chastised by His mother, Yaśodā, and Lord Kṛṣṇa cried. But although He shed tears from His eyes, this is not to be considered a reaction of the mode of ignorance, for the incident was full of transcendental pleasure. When Kṛṣṇa was playing in so many ways, sometimes it appeared that He caused distress to the gopīs, but actually such dealings were full of transcendental bliss. That is the difference between the material and spiritual worlds. The spiritual world, where everything is pure, is pervertedly reflected in this material world. Since everything in the spiritual world is absolute, in the spiritual varieties of apparent pleasure and pain there is no perception other than eternal bliss, whereas in the material world, because everything is contaminated by the modes of material nature, there are feelings of pleasure and pain. Therefore because Lord Śiva, although a fully self-realized person, was in charge of the material mode of ignorance, he felt sorrow.

THE POLICY

The policy, Javier FiguerolaThe basis of the policy is that our political party members are our friends and members of other political parties are our enemies. What is the cause of this philosophy ? ignorance and envy. How can citizens get some benefit from people full of ignorance and envy ? . Political parties are the most dangerous sects there today, if anyone can live without having any contact with these infernal leaders feel a relief in your life. They are deceivers class externally presented as if they were servants of society , but internally feel no good feeling for anyone, not for themselves.Good people are kind , tolerant , friendly to all , always respect all and never want to be respected , are true, pure heart , conquer hunger , thirst , lamentation , envy and old age , do not cheat themselves or others , are happy when they see others happy in God consciousness and suffer when they see others suffer and have as their best friends to God and his representatives. Bad people are intolerant , dirty heart , just looking to be respected and they do not respect anyone, are very envious and do not believe in God , they themselves think they are God. Politicians do not have any good qualities , why they are not good people , they are full of bad qualities , they are bad people.No political party exposes the truth as it is, the truth as it is , is, "God owns everything and that all things were created by Him , we are all God's children, women, men , animals, insects , plants , reptiles , water , etc. . God is our best friend, because He Matiena all of us and never abandons us. success of our activities is that Allah is pleased with us. " If a person uses all the service of God , becomes a righteous and honest person. Where is the political party that expose these truths ?Javier FiguerolaPresident of the NGO FOOD FOR WORLD PEACEhttp / / alimentosparalapaz.blogspot.com

APARA EKADASI KI JAYA

Apara Ekadasi

Sri Yudhishthira Maharaj said, "Oh Janardana, what is the name of the Ekadasi that occurs during the dark fortnight (krishna paksha) of the month of Jyeshtha (May-June)?
I wish to hear from You the glories of this sacred day of Hari.
Please narrate everything to me"

Lord Sri Krishna said, "Oh king, your inquiry is wonderful because the answer will benefit the whole human society.
This Ekadasi is so sublime and meritorious that even the greatest sins can be erased by its purity.

"Oh great saintly king, the name of this unlimitedly meritorious Ekadasi is Apara Ekadasi.
Whoever fasts on this holy day becomes famous all over the universe.
Even such sins as killing a brahmana, a cow, or an embryo; blasphemy; or having sex with another man's wife are completely eradicated by observing Apara Ekadasi.

Oh king people who bear false witness are most sinful.
A person who falsely or sarcastically glorifies another; one who cheats while weighing something on a scale; one who fails to execute the duties of his varna or Ashrama (an unqualified man's posing as a brahmin, for example, or a person's reciting the Vedas wrongly); one who invents his own scriptures; one who cheats others; one who is a charlatan astrologer, a cheating accountant, or a false Ayurvedic doctor.
All these are surely as bad as persons who bears false witness, and they are all destined for hellish punishments.
But simply by observing Apara Ekadasi, all such sinners become completely free of their sinful reactions.

Warriors who fall from their kshatriya-dharma and flee the battlefield go to a ferocious hell.
But, Oh Yudhishthira, even such a fallen kshatriya, if he observes fasting on the Apara Ekadasi, is freed of that great sinful reaction and goes to heaven.
That disciple is the greatest sinner who, after receiving a proper spiritual education from his spiritual master, turns around and blasphemes him.
Such a so-called disciple suffers unlimitedly.
But even he, rascal though he be, if he simply observes Apara Ekadasi, can attain to the spiritual world.


Listen, Oh king, as I describe to you further glories of this amazing Ekadasi.
The merit attained by one who performs all of the following acts of piety is equal to the merit achieved by one who observes Apara Ekadasi:
bathing three times daily in Pushkara-kshetra during Kartika (October-November); bathing at Prayag in the month of Magh (January-February) when the sun is in the zodiac of Capricorn; rendering service to Lord Shiva at Varanasi (Benares) during Shiva-ratri; offering oblations to one's forefathers at Gaya; bathing in the sacred Gautami River when Jupiter transits Leo (Simha); having darshan of Lord Shiva at Kedarnatha; seeing Lord Badrinath when the Sun transits the sign of Aquarius (Kumbha); and bathing at the time of a solar eclipse at Kurukshetra and giving cows, elephants, and gold there in charity.
All the merit one gets from performing these pious acts is gained by a person who observes the Apara Ekadasi fast.
Also, the merit attained by one who donates a pregnant cow, along with gold and fertile land, is attained by one who fasts on this day.

In other words, Apara Ekadasi is an axe that cuts down the fully matured forest full of trees of sinful deeds, it is a forest fire that burns sins as if they were kindling firewood, it is the sun blazing before one's dark misdeeds, and it is a lion stalking the meek deer of impiety.
Therefore, Oh Yudhishthira, whoever truly fears his past and present sins must observe Apara Ekadasi very strictly.
One who does not observe this fast must be born again in the material world, like one bubble among millions in a huge body of water, or like a small ant among all other species.
Therefore one must faithfully observe the sacred Apara Ekadasi and worship the Supreme Personality of Godhead, Sri Trivikrama.
One who does so is freed of all his sins and promoted to the abode of Lord Vishnu.

Oh Bharata, for the benefit of all humanity I have thus described to you this the importance of the holy Apara Ekadasi.
Anyone who hears or reads this description is certainly freed from all kinds of sins, oh best of saintly kings, Yudhishthira.
Thus ends the narration of the glories of Jyeshtha-krishna Ekadasi, or Apara Ekadasi, from the Brahmanda Purana.

NOTES:

1. Pushkara-kshetra, in western India, is the only place on Earth where a bonafide temple of Lord Brahma is to be found.
2. The Vedas declare, narah budbuda samah: "The human form of life is like a bubble in water".
In water, many bubbles form and then suddenly burst a few seconds later.
Thus if a person does not utilize his rare human body to serve the Supreme Personality of Godhead, Sri Krishna, his life has no more value or permanence than a bubble in water.
Therefore, as the Lord herein recommends, we should serve Him by fasting on Hari-vasara, or Ekadasi.

In this regard, Srila A.C. Bhaktivedanta Swami Prabhupada writes in the Srimad Bhagavatam (SB 2:1:4 purport) :
"The great ocean of material nature is tossing with the waves of time, and the so-called living conditioned are something like foaming bubbles, which appear before us as bodily self, wife, children, society, countrymen, etc.
Due to a lack of knowledge of self, we become victimized by the force of ignorance and thus spoil the valuable energy of human life in a vain search after permanent living conditions, which are impossible in this material world."

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).

 

- See more at: http://gaudiyahistory.com/vrindavana-dasa-thakura-biography/#sthash.rB09Avys.dpuf

ENVY

By the mercy of Srila Prabhupada, here we understand and accept that an envious person is unable to realize his own envy.



SB 4.2.9
 śrūyatāṁ brahmarṣayo me
saha-devāḥ sahāgnayaḥ
sādhūnāṁ bruvato vṛttaṁ
nājñānān na ca matsarāt

Word for word:

śrūyatām — hear; brahma-ṛṣayaḥ — O sages among the brāhmaṇas; me — unto me; saha-devāḥ — O demigods; saha-agnayaḥ — O fire-gods; sādhūnām — of the gentle; bruvataḥ — speaking; vṛttam — the manners; na — not; ajñānāt — from ignorance; na ca — and not; matsarāt — from envy.

Translation:

All sages, brāhmaṇas and fire-gods present, please hear me with attention, for I speak about the manners of gentle persons. I do not speak out of ignorance or envy.

Purport:

In speaking against Lord Śiva, Dakṣa tried to pacify the assembly by presenting in a very tactful way that he was going to speak about the manners of gentle persons, although naturally this might affect some unmannerly upstarts and the assembly might be unhappy because they did not want even unmannerly persons to be offended. In other words, he was in complete knowledge that he was speaking against Lord Śiva in spite of Śiva’s spotless character. As far as envy is concerned, from the very beginning he was envious of Lord Śiva; therefore he could not distinguish his own particular envy. Although he spoke like a man in ignorance, he wanted to cover his statements by saying that he was not speaking for impudent and envious reasons.
 

Deception

Deception , by Haripada dasa
All leaders , and gurus of Iskcon authorities know and are convinced that Srila Prabhupada left no one as his successor, but ordered his disciples to initiate on his behalf , that can be shown with the letter of 9 July 1977 Srila Prabhupada sent all Iskcon .
We all have four defects , imperfect senses , we fall into the illusion , make mistakes and have a tendency to cheat, these four imperfections of the most difficult to overcome is the deception , if the leaders and gurus of Iskcon authorities know that Srila Prabhupada did not leave anyone as his successor , he produced 140 gurus ? , because they carry since 1977 deluding themselves and others? the answer is very obvious , he failed the tendency to deceive others .
Srila Prabhupada said that Americans did not go to the moon, it was all a hoax, a devotee told me that it was all a political maneuver , there were many protests over the Vietnam War and to divert attention invented that went to the moon . In Iskcon to continue the deception strange philosophies were invented , they say no one can go directly to Srila Prabhupada , and Srila Prabhupada is a dead guru, and you have to have a living guru to go to Srila Prabhupada have to go through the mercy of the living gurus also use psychological techniques , they are offending Srila Prabhupada by refusing to obey his orders and that no one notices that no one could challenge invented the living gurus, even in its internal email put pamho , which means my obeisances to the devotees and control through fear to commit offenses. Srila Prabhupada controls his followers through love these deceivers and control their followers through fear .
OM TAT SAT

FEARS

1. FEAR OF SOLITUDE
There are two options you can consider:The first is that the ego works in its banal cause you to believe you're really alone , that you're bound to others in order to feel the protagonist of life and finding recognition in every level you can imagine , in the family, the couple, group of friends , at work and in society .
The second option is that the Spirit wants you to remember that you're part of a Totality . That you 're always connected to the integrative power of God , manifested in a flame inside your own, a light that you must expand . When you give strength to that inner light , you begin to look with the eyes of your heart and you begin to be aware that you always have company. It is the company with your inner self and your Supreme Creator. You will come to understand that loneliness is a wonderful opportunity to share life with yourself ; and just at this time , those who vibrate with your same wavelength and intensity start to appear .
Two . FEAR OF SHORTAGE
Overcoming the fear of being poor , without money or opportunities to become more abundant, requires work yourself. You must give the opportunity to consider your emotions feel that " desire to deserve the best for your life." The sense of victimization , is a sign that the ghost of fear this invadiéndote .
 There is a seven letter word that when the repeat begins to bring clarity to the state of abundance that you have today . This word is " YOU " . When you thank for all that you have right now and so it will come to you , you begin to be noticeable in all things God gives you every day. Thank God for opening eyes this day, to be able to breathe another day. Thanks for the bed where I sleep , for they seem adverse situations ; but I Dejan wisdom. Thank God for the smile you gave me that person I do not know . Thank God for Having work for hot food , per cup of coffee. Thanks and , before long , all your desires will begin to materialize.
Three . FEAR DISEASE

 The disease is an imbalance of your state of consciousness . When you start feeling weak , clearly lost your inner strength. " Disease " is a compound word from the Latin "in- firmus " , meaning " No Finality " .If you begin to eradicate the self- blame , you are leaving prison mental sabotage and you will be free of these bonds.
The philosopher Plato said : " healthy mind in a healthy body" . Think positive about yourself.
 The disease is spread , hurting another being, as you can spread the health.Reconcile with the past, forgive closely in your heart all occurrences of pain and fill your heart with joy , forgiveness and peace. Also remains silent , because God will speak to you in this meditation space .
The remedy for the disease is Love You 'll notice that all medications , love also addictive. Become a " love addict " , fill yourself with love, since no one can give what he does not, give love and receive love in return . You will be more and more healthy and full of vitality. The world needs you to be healthy to fulfill your role of being an agent of change on this planet , who needs to heal his soul.
If there's one thing we can be sure of is that when God 's will, depart this life , not before or after . When the doctor gives us the first spanking to begin to breathe , the countdown is activated ; that tic -tac indicating to us that we are going on that we should " stop." That's why life is a constant " Pre - Stop" , ie , an invitation to transcend every moment lived, until you get your turn to " stop."
April . FEAR DEATH
Close your eyes for a moment and imagine a week ago has died and you are in the cemetery visiting your own grave. Miras your tombstone and read your name, your date of birth and departure from this world . Then you think that is the phrase that humanity would write about yourself in your own tombstone : What say you? You failed in many areas of your life? ; Thank people who have game because they did the bitter life? ; or How deeply feel your game and you left a void in humanity, that no one can fill ? .
What did you give ? What did you give ? What you donate ? Who helped ? What you have deprived ? Write down on paper what you want it is set in stone when Parthian of this world. Work , day after day, to approach this statement to declare .
 The fear of death is overcome , when your goal is to project yourself into the Transcendence of your dedication , kindness, generosity , selflessness , altruism, love of neighbor, capacity despojarte unconditionally without expecting remuneration , that will live in memory and hearts of those who made ​​contact and made ​​life happy.
Taken from Kapulli and Temazcal , an ancient Toltec wisdom.
Toltec ** About :The Toltec culture is an archaeological Mesoamerican culture whose main ceremonial center was the city of Tollan - Xicocotitlan .
 The neotolteca philosophy is a school of thought developed especially from the second half of the twentieth century , and is based on the reinterpretation of Mesoamerican mythology, especially those related to the archaeological Toltec culture .

HAPPY SRI NRISIMHA CATURDASI 2014

Share this beautiful verse from Srimad Bhagavatam, 5.18.8



SB 5.18.8

oṁ namo bhagavate narasiṁhāya namas tejas-tejase āvir-āvirbhava vajra-nakha vajra-daṁṣṭra karmāśayān randhaya randhaya tamo grasa grasa om svāhā; abhayam abhayam ātmani bhūyiṣṭhā oṁ kṣraum.

Word for word:

om — O Lord; namaḥ — my respectful obeisances; bhagavate — unto the Supreme Personality of Godhead; nara-siṁhāya — known as Lord Nṛsiṁha; namaḥ — obeisances; tejaḥ-tejase — the power of all power; āviḥ-āvirbhava — please be fully manifest; vajra-nakha — O You who possess nails like thunderbolts; vajra-daṁṣṭra — O You who possess teeth like thunderbolts; karma-āśayān — demoniac desires to be happy by material activities; randhaya randhaya — kindly vanquish; tamaḥ — ignorance in the material world; grasa — kindly drive away; grasa — kindly drive away; om — O my Lord; svāhā — respectful oblations; abhayam — fearlessness; abhayam — fearlessness; ātmani — in my mind; bhūyiṣṭhāḥ — may You appear; om — O Lord; kṣraum — the bīja, or seed, of mantras offering prayers to Lord Nṛsiṁha.

Translation:

I offer my respectful obeisances unto Lord Nṛsiṁhadeva, the source of all power. O my Lord who possess nails and teeth just like thunderbolts, kindly vanquish our demonlike desires for fruitive activity in this material world. Please appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this material world.

Purport:

In Śrīmad-Bhāgavatam (4.22.39) Sanat-kumāra speaks the following words to Mahārāja Pṛthu:


yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā
karmāśayaṁ grathitam udgrathayanti santaḥ
tadvan na rikta-matayo yatayo ’pi ruddha-
srotogaṇās tam araṇaṁ bhaja vāsudevam
"Devotees always engaged in the service of the toes of the Lord’s lotus feet can very easily become free from hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees — the jñānīs and yogīs — cannot stop the waves of sense gratification, although they try to do so. Therefore you are advised to engage in the devotional service of Kṛṣṇa, the son of Vasudeva."

Every living being within this material world has a strong desire to enjoy matter to his fullest satisfaction. For this purpose, the conditioned soul must accept one body after another, and thus his strongly fixed fruitive desires continue. One cannot stop the repetition of birth and death without being completely desireless. Therefore Śrīla Rūpa Gosvāmī describes pure bhakti (devotional service) as follows:


anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Unless one is completely freed of all material desires, which are caused by the dense darkness of ignorance, one cannot fully engage in the devotional service of the Lord. Therefore we should always offer our prayers to Lord Nṛsiṁhadeva, who killed Hiraṇyakaśipu, the personification of material desire. Hiraṇya means "gold," and kaśipu means "a soft cushion or bed." Materialistic persons always desire to make the body comfortable, and for this they require huge amounts of gold. Thus Hiraṇyakaśipu was the perfect representative of materialistic life. He was therefore the cause of great disturbance to the topmost devotee, Prahlāda Mahārāja, until Lord Nṛsiṁhadeva killed him. Any devotee aspiring to be free of material desires should offer his respectful prayers to Nṛsiṁhadeva as Prahlāda Mahārāja did in this verse.

TRUE LOVE

True love
True love is to love God above all things and your neighbor as yourself, to reach that platform one has to be free of envy, fear, prejudice, fanaticism and doubts. True love is boundless and selfless, true love means loving even your enemies. There is a difference between true love and sex.

SRILA SRINIVASA ACHARYA KI JAYA

Shrinivasa Acharya

Seeing his absorption in Gauranga prema, they knew he was "an embodiment of Gaura-shakti, the energy of Shri Gauranga Mahaprabhu." (In the image: Shrinivasa Acharya

   After witnessing Lord Gauranga's sannyasa ceremony at Katva, Chaitanya Dasa and his pregnant wife visited Lord Chaitanya in Jagannatha Puri. "Soon your wife will give birth to a son named 'Shrinivasa' said Lord Chaitanya, "and through Shrinivasa all the bhakti shastras of Rupa and Sanatana will be distributed."
   When his father left this world Shrinivasa visited the remaining associates of Lord Gauranga in Katva, Navadwipa, Jagannatha Puri. They blessed Shrinivasa and gave him valuable instructions for spiritual advancement. Seeing his absorption in Gauranga prema, they knew he was "an embodiment of Gaura-shakti, the energy of Shri Gauranga Mahaprabhu."
   He came to Vrindavana, toured the twelve forests, and took diksha from Gopala Bhatta Goswami. Shri Jiva Goswami taught him the complete philosophy of Gaudiya Vaishnavism. Acknowledging his vast learning, Shri Jiva gave Shrinivasa the title "Acharya."
   Accepting Shri Jiva's order, Shrinvasa and his two friends Shyamananda Prabhu and Narottama Dasa Thakura pioneered the first transcendental book distribution party. Vrajabasi Sankirtana Party ki jai! They took a bullock cart of the Goswami's devotional writings from Vrindavana and passed them out all over Bengal and Orissa.
   Shrinivasa Acharya initiated many disciples (Ramachandra Kaviraja and others), wrote songs full of bhakti (Sad Goswami-ashtakam), and introduced a special kirtana style. When leading kirtana he would sometimes lose his voice from chanting so long.
   Besides his external activities of preaching and writing, Shrinivasa Acharya practised intensive raganuga bhajana. Raganuga bhajana is the spontaneous internal worship of Radha and Krishna based on the mood and sentiments of the eternal residents of Shri Vrindavana dhama, such as the gopis. While doing manasi seva (service to Radha-Krishna within one's mind in a mentally conceived spiritual form) he would often bring tangible paraphernalia from these meditations back with him upon returning to external consciousness. Once Shrinivasa sat Lord Gauranga on a jeweled throne within his mind. Then he worshiped the Lord with a golden handled chamara whisk and a five flower garland. Pleased with his service, Gaura Raya offered the garland back to Shrinivasa, who then immeditately awoke and lost the meditation. A surprised Shrinivasa found the sweetest flower garland he ever smelled hanging around his neck when he returned to external consciouness.
   Another time Shrinivasa was in his siddha svarupa as Mani-manjari watching Shrimati Radharani, Shri Krishna, and the gopis in Holi lila (joyfully throwing colored powders and dyes on each other). The gopis told Mani-manjari to supply colors to Radhika and side with them in their "war" against Shyama. The earth shook from Their furious battle. Shrinivasa's meditation abruptly broke. His body was completely covered from head to toe with fragrant and exotic rainbow colored powders imported from the spiritual world. Holi lila ki jai! Shrinivasa Acharya's samadhi is in the Dhira Samira samadhis area. 

Once Shrinivasa sat Lord Gauranga on a jeweled throne within his mind. Then he worshiped the Lord with a golden handled chamara whisk and a five flower garland. Pleased with his service, Gaura Raya offered the garland back to Shrinivasa, who then immeditately awoke and lost the meditation. A surprised Shrinivasa found the sweetest flower garland he ever smelled hanging around his neck when he returned to external consciouness. (In the wallpaper: Shri Viyaya Gauranga, ISKCON Hungary, Budapesht, flower g

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SRILA MADHAVENDRA PURI KI JAYA

Madhavendra Puri – Biography

“Please construct a Temple on the top of that hill,’ the boy continued, ‘and install Me in that Temple. After this, wash Me with large quantities of cold water so that My body may be cleansed. For many days I have been observing you, and I have been wondering. ‘When will Madhavendra Puri come here to serve Me?’ I have accepted your service due to your ecstatic love for Me. Thus I shall appear, and by My audience all fallen souls will be delivered..." (Chaitanya Charitamrita Madhya 4.21-43). (In the image: Madhavendra Puri worshipping Gopalji).

   Shrila Madhavendra Puri appeared in the 14th century. He was a guru of the Brahma or Madhva sampradaya, one of the four (Brahma, Shri, Rudra and Sanaka) Vaishnava lineages that purify the world in the age of Kali.
   Madhavendra Puri was the disciple of Lakshmipati-Tirtha. Madhavendra Puri's disciples included Ishvara Puri, Advaita Acharya, Paramananda Puri (a Brahmin from the Tirhu area), Brahmananda Puri, Shri Ranga Puri, Pundarika Vidyanidhi, Raghupati Upadhyaya, and others. Nityananda Prabhu is said by some to be Madhavendra Puri's disciple, others say that Lakshmipati was his guru, while the Prema-vilasa states that he was Ishvara Puri's disciple.
   At the time of his departure from this world, Madhavendra Puri was completely absorbed in separation from Krishna and constantly repeated one shloka. This verse is considered by Gaudiya Vaishnavas to be the essence of expression of the mood of separation.

 Quotes from Vaishnava Acharyas

   “Madhavendra Puri was a well known sannyasi of the Madhva sampradaya. His grand-disciple was Shri Chaitanya Mahaprabhu. Prior to his appearance, there was no evidence of prema bhakti in the Madhva line. In his verse, ayi dinia-dayardra-natha (Chaitanya Charitamrita 2.4.197), the seed of the religious doctrines of Chaitanya Mahaprabhu can be found.” – Bhaktivinoda Thakur

   “Madhavendra Puri was the fist shoot of the desire tree of divine love that came out of the Madhva lineage. Prior to his appearance, there was no sign of the conjugal mood of devotion in the Madhva line.The feeling of separation from Krishna, or transcendental vipralambha is the only practice by which the spirit soul can achieve perfection. Material feelings of separation give rise to a despondency that reveals the attachment one has for matter, whereas the despondency that results from the feelings of separation for Krishna are the best proof of one's desire to bring pleasure to His senses. The desire to bring pleasure to Krishna's senses shown by Madhavendra Puri, the great soul who is the root of this movement, is the ideal example to follow for anyone who wishes to serve the Lord. It is especially worth remarking that Mahaprabhu and His closes followers later adopted this example and made it their standard.” – Shrila Bhaktisiddhanta Saraswati Goswami

Madhavendra Puri Discovers Gopala

   “Once Shri Madhavendra Puri traveled to Vrindavana, where he came upon the hill known as Govardhana. Madhavendra Puri was almost mad in his ecstasy of love of Godhead, and he did not know whether it was day or night. Sometimes he stood up, and sometimes he fell to the ground. He could not discriminate whether he was in a proper place or not. After circumambulating the hill, Madhavendra Puri went to Govinda Kunda and took his bath. He then sat beneath a tree to take his evening rest.
   “While he was sitting beneath a tree, an unknown cowherd boy came with a pot of milk, placed it before Madhavendra Puri, and, smiling, addressed him as follows, ‘Please drink the milk I have brought. Why don’t you beg some food to eat? What kind of meditation are you undergoing?’
   “When he saw the beauty of that boy, Madhavendra Puri became very satisfied. Hearing His sweet words, he forgot all hunger and thirst.
   “Madhavendra Puri said, ‘Who are You? Where do You reside? And how did You know that I was fasting?’
   “The boy replied, ‘Sir, I am a cowherd boy, and I reside in this village. In My village, no one fasts. In this village a person can beg food from others and thus eat. Some people drink only milk, but if a person does not ask anyone for food, I supply him all his eatables. The women who come here to take water saw you, and they supplied Me with this milk and sent Me to you. I must go very soon to milk the cows, but I shall return and take back this milk pot from you.’
   “Saying this, the boy left the place. Indeed, He suddenly could be seen no more, and Madhavendra Puri’s heart was filled with wonder.
   “After drinking the milk, Madhavendra Puri washed the pot and put it aside. He looked towards the path, but the boy never returned. Madhavendra Puri could not sleep. He sat and chanted the Hare Krishna Maha-Mantra, and at the end of the night he dozed a little, and his external activities stopped. In a dream Madhavendra Puri saw the very same boy.
   “The boy came before him and holding his hand, took him to a bush in the jungle. The boy showed Madhavendra Puri the bush and said, ‘I reside in this bush, and because of this I suffer very much from severe cold, rain showers, winds, and scorching heat. Please bring the people of the village and get them to take Me out of this bush. Then have them situate Me nicely on top of the hill.’
   “Please construct a Temple on the top of that hill,’ the boy continued, ‘and install Me in that Temple. After this, wash Me with large quantities of cold water so that My body may be cleansed. For many days I have been observing you, and I have been wondering. ‘When will Madhavendra Puri come here to serve Me?’ I have accepted your service due to your ecstatic love for Me. Thus I shall appear, and by My audience all fallen souls will be delivered. My name is Gopala. I am the lifter of Govardhana Hill. I was installed by Vajranabha, and here I am the authority. When the Mohammedans attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack. Since the priest went away, I have been staying in this bush. It is very good that you have come here. Now just remove Me with care.’” (Chaitanya Charitamrita Madhya 4.21-43).

   Madhavendra then went to the place where this boy instructed him to go and found the Gopala Deity. A grand installation was held for Shri Gopala. What is left of the Temple that He was worshiped in can still be seen on the top of Govardhana Hill, not far from Sankarshana Kunda. 

"...My name is Gopala. I am the lifter of Govardhana Hill. I was installed by Vajranabha, and here I am the authority. When the Mohammedans attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack. Since the priest went away, I have been staying in this bush. It is very good that you have come here. Now just remove Me with care." (Chaitanya Charitamrita Madhya 4.21-43). (In the image: Gopal lifting Govardhan Hill).

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SRI RADHA RAMANA DEVAJI APPEARANCE KI JAYA

Sri Sri Radha Ramana Devaji - Appearance

Srila Gopal Bhatta Goswami and The Appearance of Sri Radha-Raman
The all merciful Lord Sri Gaur Hari, as He travelled from village to village throughout the south of India, continued to distribute love of Godhead wherever He went. Hearing the nectarean names of Hari from His lotus mouth, thousands and thousands men and women felt relief from the blazing fire of material existence. Various wretched, miserable and fallen souls lives were completely rejuvenated and thus they became virtuous and happy. While causing rains of love of God to fall anywhere and everywhere, without consideration of time or place, Sri Gaurasundor came to the ancient holy place of Sri Rangakshetra on an island in the middle of the Kaveri river.

The temple of Sri Ranga Kshetra was extremely large, the crest of the temple tower pierced the sky. Throughout the day and night hundreds and thousands of pilgrims were going and coming to take darsan of Lord Ranganath. The temple hall resounded with the sounds of hundreds and thousand of brahmanas chanting Vedic hymns. In the midst of this scene from Vaikuntha, entered Sri Gaurasundar chanting the names of Krsna in his sweet voice that defeated the voices of 10 million gandharvas. Everyone in the temple became dumbstruck, amazed and thrilled with wonder. What unprecedented beauty; His bodily effulgence makes molten gold appear lack-lustre. From His eyes which are like the full blown petals of a lotusflower trickled down tears of ecstatic love. Every limb, every part of His body was filled with such exquisite grace that even the mind of cupid gets stolen away. The brahmanas began to consider, "Is this a demigod? Can such symptoms and emotions be found in human beings?" Again resounding the halls with the transcendental vibrations of Sri Hari's name, when He came before the Deity and fell down as a tree is blown down by the wind, some people thought that a mountain of gold was rolling on the ground. Sri Vyenkata Bhatta seeing this divine personage became restless with ecstasy. His heart being flooded with devotion he got up and began to move the crowds away so that the Lord could engage in chanting and dancing. When the Lord had regained His external consiousness after engaging in sankirtan, Vyenkata Bhatta approached Him and took the dust of His lotusfeet. Mahaprabhu gazed towards him and saying, "Krsna! Krsna!" embraced him firmly. Sri Vyenkata Bhatta invited Mahaprabhu to come to his house and having brought Him there, very reverantly washed His lotusfeet and along with the other family members, he drank the water. Sri Bhattaji's house became filled with joy.

Mahaprabhu came to Ranga Kshetra in the Christian year 1511. Vyenkata Bhatta had two brothers, Tirumalla Bhatta and Prabodhananda Sarasvati. They all belonged to the Ramanuja sampradaya and Prabodhananda Sarasvati was a tridandi sannyasi of that order. Vyenkata Bhatta had a son named Gopal, who was then just a child. When the boy came to offer his obeisances at the lotusfeet of Mahaprabhu picked him up and very affectionately seated him in His lap. Mahaprabhu would call Gopal after He had finished His meal and offer His remnants to the boy. In this way He prepared him for the positon of Acarya.

After remaining at Vyenkata Bhatta's house during the four months of the rainy season (Chaturmasya) Mahaprabhu prepared to continue His journey of the South. Vyenkata Bhatta's house began to ebb in a tide of tears in anticipation of His departure. Gopal fell at His lotusfeet in a dead faint. Therefore Mahaprabhu remained for a couple of more days in order to con-sole the boy. Being pleased with Gopala Bhatta Gosvami's sincere service and devotion, Sri Caitanya Mahaprabhu initiated him, and ordered him to move to Vrndavana after the disappearance of his parents and perform bhajan and write. He instructed him to serve his mother and father and always engage in chanting Krsna's glories and thereafter to come to Brindavan.

Very quickly Gopal became expert in grammar, poetry and rhetoric and then began his study of Vedanta. His uncle Prabodhananda, specifically began to instruct him from the devotional scriptures (Bhakti - shastra).
Gopal Bhatta always remained thinking of the lotus feet of Mahaprabhu and when he might again be able to meet Him. At the same time however he couldn't leave his aged mother and father. Finally having reached their final days they called their son Gopal and instructed him to go to the lotus feet of Mahaprabhu in Vrindavan. Then while meditating on His lotus feet themselves they went to join Him in His eternal lila.

At the age of thirty Gopala Bhatta Gosvami came to Vrindavana, and having missed Sri Caitanya Mahaprabhu this saddened him.

Thus Gopal set out for Vrindavan and when he arrived there Rupa Gosvami immediately sent word to Mahaprabhu to inform Him of Gopal's arrival there.

Mahaprabhu had previously indicated to Rupa and Sanatan that Gopal Bhatta would one day come there to Brindavan, so upon his arrival they treated him with the same care and affection they would their own brother. They immediately became life long companions.

However, the all knowing Supreme Personality of Godhead, Sri Caitanya Mahaprabhu received word that Gopal Bhatta had come to Vrindavan, He was very pleased and sent with that messenger with the Lord's personal wooden sitting plank (hoki) which He had used along with a pair of His undergarments and one of His upper cloths - uttara or chaddar. "Having received these gifts Gopal Bhatta was in ecstasy and he worshipped them as the prasad (tadiya) of Mahaprabhu.
When he would worship his Deities he would sit on that wooden plank. This piri (wooden seat) and Mahaprabhus clothes are still being worshipped at Radha-Ramana Mandir. Gopala Bhatta, like Rupa and Sanatana, had no fixed residence and would spend the night in various kunjas (forest groves). He spent his time studying the scriptures and composing various literatures.
After Sri Caitanya Mahaprabhu's disappearance Gopala Bhatta Gosvami felt intence separation from the Lord. To relieve his devotee, the Lord instructed Gopala Bhatta in a dream :"If you want my darsan then make a trip to Nepal".

In Nepal, Gopala Bhatta bathed in the famous Kali-Gandaki River. Upon dipping his waterpot in the river, he was surprised to see several Shaligrama Shilas enter his pot. He dropped the shilas back into the river, but the shilas re-entered his pot when he refilled it.
After emptying and refilling his waterpot for the third time, Gopala Bhatta Gosvami found twelve Shaligrama shilas sitting there. Thinking this must be the Lords mercy, he kept all the shilas and returned to Vrndavana.
Sri Gopala Bhatta Gosvami used to worship twelve Shaligram silas. Wherever he would go he would bring them with him in a piece of cloth tied at the corner. One day a wealthy man (Seth) came to Vrndavana and offered Gopala Bhatta a variety of clothing and ornaments for his Shaligrams. Being very impressed with the Gosvami he wanted his darshan and to render some service which he presented in the form of some valuable cloths and ornaments. However, Gopala Bhatta couldn't use these for his round-shaped Shaligrams, so he advised the donor to give the Deity decorations to someone else, but the Seth insisted. Gopala Bhatta kept the cloths and ornaments with his shilas. While Gopala Bhatta Gosvami was absorbed in remembering how the half-man, half-lion form of the Supreme Lord had manifested from the pillar in Hiranyakasipu's palace, he prayed in transcendental lamentation to the Lord: "Oh my Lord, you are very merciful and always fulfill the desires of your devotees. I wish to serve you in your form, having arms and legs and blissful smiling face, with lotus eyes.... If I had a Deity then I would be able to decorate Him so nicely with these clothes and ornaments."

In the evening after offering some bhoga and arotika to his Shalagram shilas, Gopala Bhatta put them to rest, covering them with a wicker basket. Late in the night, Gopala Bhatta took a little rest and then, in the early morning went to take bath in the Yamuna river. Returning from his bath, he uncovered the Shalagramas in order to render the puja for Them, and saw amongst Them a Deity of Krishna playing the flute. There were now eleven shilas and this Deity. The "Damodara shila", had manifested as the beautiful three-fold bending form of tri-bhangananda-krishna. Floating in the ocean of ecstasy, he fell to the ground in order to offer his dandavats and then recited various prayers and hymns. This wonderful event of the appearance day of RadhaRaman happened on the day after Sri Nrisimha Chaturdasi, and is celebrated on that day accordingly. That day they offer 500 liters of milk for the Lord's pleasure and many other sweets and different things. The RadhaRaman temple has the highest standard of Deity worship in all of Vraj.

When Rupa and Sanatana Gosvamis as well as many other devotees received news of this miraculous event they came running to see the Lord. Gazing on the Lord's transcendental form, which bewildered all the living entities of the many various planets, they all bathed Him with their tears. This Deity whom the Gosvamis named, "Sri Radha-raman Deva" made His appearance on the full moon day of Vaisakha in the year 1542. Except for Vrindadevi, Sri Radha-Ramanaji is the only one of the original Deities of Vrindavana who never left to go to Jaipur. Sri Sri Radha-raman-ji is still being worshipped in Vrindavana near Nidhuban kunj in the compound of the temple.

The Deity is called Radha-raman although physically there is no apparent Deity of Radha there. As one can see from the picture at the top of this page, that to the right of the picture (to Ramanji's left) is a place setting for Srimati Radhika. In this way the pujaris worship Sri Radha and Ramanji together.

Sri Radha-ramana Deva, unlike other Deities, has very intricate features, including fingernails and even teeth. On the back side of His body parts of the original Shalagram shila from which He manifested Himself can be seen. There is a story that the small son of one of the sevaits was playing with the Deity once and put a small stick in one ear of the Deity and pushed it through out the other ear. The stick however, had blood on it, and that boy died vomiting blood that very day.

If you ever have the great good fortune to attend the Snan-yatra festival in Sri Vrindavan Dham, then it is a must that you visit the Radha-Raman temple on this day. The temperatures are hot and dry in the 40+ centigrade and much anticipation of seeking out cooling water pervades the thoughts in Vrindavan's hot summer. At the temple, the merciful Ramanji has made a provision so that first He takes His transcendental bath right at the front of the altar for all to see - BUT THEN, after He has taken in His expanded kindness the pujaris turn on the sprinkler system that surrounds the open court-yard - the fan in the middle is even equipped with pipes to pour out cooling water as it rotates at a high speed, inundating all the devotees taking the darshan of the Lord, with great pleasure.
It is truly my favourite place in the world for snan-yatra. Sri Sri Radha Ramaji ki jaya.
In some discussion with the present day guardians of the temple and Deity, they told me that some scientists had come to examine the Deity and propound their doubts that He was self manifested, as the devotees state. They examined the Deity under the supervision of the devotees, but could find no evidence of carving.

About todays descendents:
Once Sri Gopala Bhatta went to Haridwar. As he was returning, suddenly a downpour started and thus he took shelter in the house of one brahmana. This brahmana was very devoted and he very carefully began to serve Sri Gopala Bhatta, who thus became very pleased. As this brahmana had no children Sripad Gopal Bhatta Goswami blessed him that he might have a son who would be a devoted follower of Lord Hari. The brahman replied out of gratitude that, "My first son I will send to you in order to serve you."

Approximately ten years later when Gopala Bhatta returned from bathing in the Yamuna one day, he saw a young boy sitting at the door of his kutir. When the boy saw the Gosvamiji approaching, he got up and then fell down to offer his dandavats (obeisances like a stick on the floor before him). Sripada Gopala Bhatta Goswami enquired who the boy was, to which he replied, "My home was in Devandyagram within Saharanpur near Haridwar. My father has sent me here to serve you. My name is Gopinatha."

Then Gopal Bhatta could remember the time when he went to Haridwar many years ago. So this boy remained with him and very carefully began to serve him. Eventually he became known as Sri Gopinatha Pujari Gosvami as he served Sri Radha-ramana Deva through his life as an unmarried brahmachari. His younger brother Sri Damodara dasa, along with his family, accepted iniation from Sri Gopinathaji and also became engaged in the service of the Deity. Sri Damodara dasa's three sons were named Harinatha, Mathuranatha and Harirama. It is from these family members of Gopinath's brother that todays guardians the Radha-Raman Gosais so nicely maintain and serve Sri Sri Radha-Ramanji.

Sri Gopala Bhatta's devotion was so special, his devotion so profound that the Lord appeared for him in this special form - but not only that as if in confirmation of the pastimes of the Lord, and Mahaprabhu's being directly Radha Krishna (sri krishna chaitanya radha krishna nahi anya), in his worship of Sri Radha-ramana would sometimes see that He had taken the form of Sri Gaurasundara - Sri Chaitanya Mahaprabhu, "Becoming subservient to the love of Sri Gopala Bhatta, Sri Radha-ramana would sometimes accept the form of Sri Gausundara."

Sri Gopala Bhatta was the initiating guru of Srinivasa Acarya Prabhu. Sripad Gopal Bhatta Goswami was very learned, trained in pancharatra, coming in the learned family of Vyenkata Bhattar in the Sri Vaishnava line - he wrote many books including: Sat-sandarbha karika, Sri Krsna-vallabha (Krsna karnamrtatika), Sat kriya sara dipika (a brilliant work on Vaishnava samkara viddhi), and Laghu Hari-bhakti vilasa with Dig darshini tika. From this work, Sri Sanatana Gosvami compiled the Hari-bhakti-vilasa now followed by all Gaudiya Vaishnavas. It is said, "Out of affection for Srila Gopala Bhatta Gosvami, Srila Sanatana Gosvami compiled the famous Vaishnava smriti titled Hari Bhakti Vilas, and published it under Gopala Bhatta Gosvami's name.

Gopala Bhatta Gosvami resided for forty-five years in Sri Dham Vrndavana, but out of great humility he requested Srila Krsna das Kaviraja not to mention his name in the classic work Sri Chaitanya Charitamrita.

Gopala Bhatta Gosvami serves as Guna Manjari. In the Gaura-ganoddesa-dipika too, it is mentioned that in the eternal pastimes of Radha and Krsna, Gopala Bhatta Gosvami's name in Vraja-lila has been given as Guna manjari.

His birth was on the day of the dark fortnight of the month Pausa in the year 1503 (Christian), 1425 (Saka).

His disappearance was on the sixth day of the dark fortnight of the month of Sravon in the year 1578 (Christian - A.D.), 1500 (Sakabda era) Age: 75 years