MuralidharDas

As an offering to Srila Govinda Maharaj on his appearance day, I have written a small booklet which I sent to him. Along with many offerings from devotees all around the world, printed copies my small booklet were presented to His Divine Grace a few days ago. The book is entitled "Spiritual Successors of the Six Goswamis". I have created a .pdf copy for anyone interested in reading this book, which gives a detailed description of Guru Parampara, as explained by Srila Sridhar Maharaj. For anyone interested, you can get it by clicking this link: http://www.mandala.com.au/books/SixGoswamis.pdf 63 pages, a 408kb download.

Today is the appearance day of Srila Bhakti Sundar Govinda Dev Goswami, the president and acharya of Sri Chaitanya Saraswat Math, and the authorized successor of His Divine Grace Srila Bhakti Rakshak Sridhar Dev Goswami Maharaj. Srila Bhakti Sundar Govinda Maharaj was born as the son of Sri Nitaipada Dasadhikari, of Bamanpara village in the land of Gauramandala bhumi, about a one hour drive from Nabadwip Dham. His father was a Guru in the so called "Nityanananda Parivar", the lineage coming from Sri Nityanananda Prabhu. The family name "Dasadhikari" was given by Nityananda Prabhu himself. Sri Nitaipada Dasadhikari gave his son Gaurendu (Srila Govinda Maharaj) diksa according to the family tradition when Srila Govinda Maharaj was 14. His father died shortly after that. As the eldest son, Srila Govinda Maharaj was the successor-guru in this line. But at the age of 17 he became a disciple of Srila Sridhar Maharaj. From that time, for all the disciples in the lineage of his father, he directed them to take shelter of Srila Sridhar Maharaj and to follow the teachings of Srila Bhakti Siddhanta Saraswati Goswami and Srila Bhaktivinode Thakur. From 1948 - 1953, the preaching centre of Srila Sridhar Maharaj in Calcutta was in the upstairs part of the house of Srila A.C. Bhaktivedanta Prabhu (later, Srila Bhaktivedanta Swami Prabhupada), and in those years Srila Govinda Maharaj was living with Srila Prabhupada and assisting Abhay Charan Babu in his preaching. Srila Govinda Maharaj was the first distributor of "Back to Godhead Magazine" in Calcutta. In honour of Srila Gurudev's birthday a new temple has been built at Bamanpara by his disciples. The original deities of Radha-Gopinathajiu installed at the time of Nityananda Prabhu will now be installed in this new temple. Original Compositions by Srila Govinda Maharaj: Sri Nitai Chaitanyadeva Aroti Sri Giriraj Govardhana Aroti

quote: But how do you know that Narasimba is the image of God? Well, that is a simple question to answer. In the holy scriptures it says Narasimha is God.

<div align="center"> <h2> The spiritual successors of the six Goswamis </h2> by Muralidhar das krsnotkirtana-gana-nartana-parau premamrtambho-nidhi dhiradhira-janapriyau priya-karau nirmatsarau pujitau sri-caitanya-krpa-bharau bhuvi bhuvo bharavahantarakau vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau </div> I offer my respectful obeisances unto the Six Goswamis, namely Sri Rupa Goswami, Sri Sanatana Goswami, Sri Raghunatha Bhatta Goswami, Sri Raghunatha dasa Goswami, Sri Jiva Goswami and Sri Gopala Bhatta Goswami, who are always engaged in chanting the holy name of Krishna and dancing. They are just like the ocean of love of God, and they are popular both with the gentle and with the ruffians because they are not envious of anyone. Whatever they do they are all-pleasing to everyone, and they are fully blessed by Lord Chaitanya. Thus they are engaged in missionary activities meant to deliver all the conditioned souls in the material universe. - Sri Sri Sad-Gosvami-astaka, verse 1, by Srinivas Acharya </p> Srinivas Acharya was the son of Padmanabha Bhattacharya, a class friend of Nimai Pandita. His home was in the Nadia district of West Bengal. Padmanabha was from a brahmin family and a pandit. He married at Yajigram near Katwa. One day, when Pradyumna Bhattacharya was going home from his father-in-law's house, he heard that Nimai Pandit had come to Katwa to take sannyas. Padmanabha knew Nimai Pandita as a great scholar and a charming figure in all respects, so he went to see what was happening. </p> A sannyasi of the Shankara school, Kesava Bharati, had a big ashram there in Katwa. People had gathered to see Mahaprabhu and they were behaving like mad people, crying and wailing. Pradyumna Bhattacharya came and watched. He thought, "Nimai Pandit is taking sannyas? What is this? Nimai Pandit is an inconceivable scholar and he has a very beautiful form. Nimai Pandit has an all-capturing, commanding presence and he has come to take sannyas! We cannot conceive of life in Nabadwip without him! How will his mother feel? He is even leaving his young wife to take sannyas. This is shocking!" With this feeling he came to see the sannyas of Nimai Pandit. </p> Srila Sridhar Maharaj: </p> <blockquote> Pradyumna Bhattacharya was struck dumb to find what was going on there. There were two parties. One party, under the direction of Mahaprabhu, was requesting Bharati to do the function as soon as possible. Another party stood there saying "No! This young boy can never be given such a sannyas life! You Bharati, we won't allow you to give sannyas to this boy. You have come to spoil our society. It can never occur!" In this way it went on. Padmanabha was watching, and finally Mahaprabhu's will prevailed. Everything subsided in the afternoon and the sannyas ceremony began. Then finally, it was done. Mahaprabhu told Bharati "I have got this mantram of sannyas in a dream. Please see whether it is the real mantram or not." He spoke it into the ear of Bharati. Bharati said, "Yes it is all right. This is it. Take it." In his way he took sannyas. And when it was time to give the sannyas name Kesava Bharati was thinking, "What name should be given?" At that time there was some sound from above: "Sri Krishna Chaitanya!" Bharati took that name and the name was given to our Lord. Padmanabha had waited so much, so long, so far, to see all of this. After this Mahaprabhu started towards Vrindaban chanting the name of Krishna and the sloka of Bhagavatam of the tridandi bhiksu: evam samasthaya paratma nishta upasidham purva tamai mahadbhir aham tarisyami duranta param (I shall cross over the ocean of nescience and become firmly fixed in the service of Lord Mukunda.) Mahaprabhu went off towards Vrindaban and Padmanabha returned to his own village half-mad, always saying, "Sri Krishna Chaitanya". Whenever anyone would say anything to him he would reply, "Sri Krishna Chaitanya." No other word would come out of his lips. Only "Sri Krishna Chaitanya, Chaitanya, Chaitanya." So a name was given by the public - he was known as Chaitanya Das from that time. Of course, he recovered somewhat after some time. </blockquote> When Mahaprabhu was in Puri, Padmanabha went to see him along with his wife. Mahaprabhu told him, "You have got a very good son as a devotee and his name will be Srinivas". So when Padmanabha came back to his home Srinivas was born in his house. Srinivas was very beautiful and a born scholar. His father Padmanabha left home when Srinivas was very young. </p> Automatically Sri Chaitanyadeva and Nityananda came in the mind of Srinivas and their lila was surcharged within him. He had no other tendency. When he was about fifteen, he came to Nabadwip to see the birthplace of Sri Gauranga. He sat near the house of Mahaprabhu, at the bathing ghat on the banks of the Ganges. He was idly sitting there, a boy of fifteen. </p> Srila Sridhar Maharaj: </p> <blockquote> He did not know anything, or even himself: he doesn't know himself. In this way, Visnupriya devi saw him and had pity. She took the boy to her home and fed that boy. </blockquote> Srinivas went to meet Sri Chaitanya Mahaprabhu in Puri. But after going about three fourths of the distance he heard that Chaitanyadeva has left the world. What to do? He continued his journey. When Srinivas arrived in Puri, Gadadhara Pandit was there and they met in the Tota Gopinatha temple. Gadadhara Pandit embraced Srinivas and told him, "I am waiting for you Srinivas. My Lord has ordered me to teach you the Srimad Bhagavatam. You will explain the Bhagavatam to the whole of Bengal: you will be an unprecedented lecturer on the Bhagavatam. But still you won't be able to read my book because the letters are half-washed away by the tears. So go and get a fresh book, go to Srikhanda, and taking my name try to secure a copy of the Bhagavatam. Bring it here and I shall teach it to you". Srinivas Acharya returned to Srikhanda in Bengal and secured a copy then returned to Puri. But when he reached Puri he heard that Gadadhara Pandit had left this world. Srinivas was disappointed. He thought, "I am such a distressed soul. Wherever I am going, the object I adore has just been removed a little before I arrive. First Mahaprabhu disappeared, then Gadadhara Pandit, who gave me some hope that he would teach me the Srimad Bhagavatam. What ill fate I have got!" Then what to do? He went away. But Gadadhara Pandita's will was there, so that when Srinivas went to read the Bhagavatam he found that the understanding of everything is rushing to him. </p> Srinivas, Narottam and Shyamananda started for Vrindaban to have darshan of Rupa, Sanatana, Gopala Bhatta and others. Raghunatha Bhatta was also there in Vrindaban. Srinivas, Narottam, and Shyamananda started from Bengal but when they were only a few miles away from Mathura they heard that Sanatana Goswami had passed away. The people were saying that Sanatana Goswami, who had been the prime minister of Bengal, who had renounced that position to become a penniless servant of Mahaprabhu, who had captured the whole of Vrindaban within his heart, that Sanatana has passed away. This was a great disaster for the devotees in the land of Vrindaban. </p> Srinivas and his friends thought that Rupa and Raghunatha, Sri Jiva and Gopala Bhatta, are still living. Somehow they dragged their feet forwards, walking on and on until they reached Mathura. There they heard that last night Rupa Goswami had left this world. Oh! what hopeless and cursed souls we are! Coming so near and yet we could not see those two generals of Mahaprabhu. Mahaprabhu had sent two of his generals to Vrindaban to carry out his orders and to establish the kingdom of the Gaudiya Vaishnava there. </p> Then, somehow they dragged their bodies to Vrindaban and when they arrived they found that evening aroti was going on in the Govinda Mandir with very great splendor. A great crowd was there. Rupa Goswami had just passed away, so with a feeling of mad bereavement and suffering, the devotees were madly chanting his name. The aroti was going on in this way. Srinivas could not stand that sort of wave, that sentiment in the mood of separation, and he fainted there at the Govindaji temple. When he regained consciousness he found that Jiva Goswami was engaged in discussion with some of his followers there. Srinivas woke up and he did what was necessary and proper at that time. And so it was, that Srinivas, Narottam and Shyamananda started to live and do bhajan in Vrindaban. </p> Srinivas Acharya took initiation from Gopala Bhatta, Narottam Thakur took initiation from Lokanatha Goswami, and Shyamananda from Jiva Goswami. </p> There were many incidents in the meantime. Jiva Goswami was there and Sri Jiva was in charge of all the books written by Rupa Goswami and Sanatana Goswami. After a time, when Srinivas, Narottam and Shyamananda were going to return to Bengal, the treasured books were placed in a wooden casket and given to the charge of Srinivas Acharya. He was found to be more educated and to have more scriptural knowledge, so the books were given in his charge. Jiva Goswami instructed him, "Take the books, copy them and preach in Bengal. We shall see to the preaching in this side of the country but in the land of Mahaprabhu and Nityananda Prabhu the books will have good circulation so you may take the books there." Srinivas took the books and the three departed on two bullock carts. </p> The big casket was loaded on one cart and they travelled by the main road. That road One night the carts were on the road and Srinivas, Narottam and Shyamananda were sleeping somewhere nearby. In the night the book box was removed. When they woke in the morning they found the cart was empty. The big wooden box with the books was gone! They were horrified. Those three devotees tried their best to search nearby but they could not find any clue. </p> Shyamananda and Narottam, feeling disappointed, left the place for their own home. But Srinivas Acharya could not. "I was specially selected and given the responsibility of keeping these higher scriptures, and I cannot go back home without doing anything to get the shastras back. How can I do it?" </p> He wandered like a madman here and there. This beautiful young boy who people thought was mad. They thought this young boy's head is cracked. Here and there he was wandering, crying and chanting. </p> There was a zamindar, a chief of the aborigines, whose name was Birhambir. He was a chief of that locality and he had some attraction for devotion and the Bhagavatam. Every day he held a class on the Bhagavatam regularly in his house in the afternoon. His guru was someone by the name of Vyasa. Vyasa used to explain the Bhagavatam and many devotees used to come to hear Bhagavatam from him. Srinivas was passing his days like a madman here and there but somehow he heard about the lectures and went there to hear the Bhagavatam. He was eager not to express himself but he knew he was an educated man, a good scholar, especially of the Bhagavatam. No one else knew that and he also did not give any hint of that. Then one day Vyasa was explaining something wrong and, unconsciously, Srinivas could not check himself and pointed out the mistake. "You are explaining the meaning in this way, but the proper meaning will be that." Then the attention of all the devotees present, including the king, fell on that boy. </p> Who is he? Vyasa, who was explaining Bhagavatam, was also charmed. "We all took him to be a madcap but he is pointing out such fine points. Who are you?" </p> The questions became very intense and Srinivas had to admit that, "I am a wretched soul. This Bhagavatam, and so many other very high level Vaishnava scriptures, I was taking from Vrindaban, in a big box, a box filled up with those Vaishnava scriptures, but theives came and stole them from here, about a year or so ago, and still I am wandering around in search of those books." </p> "Oh!" then they knew. Birhambir had an astrologer who used to predict what is what, and where. When that box filled with scriptures was near to his capital he called the astrologer and asked him, "What is there on that bullock cart?" Those chiefs of Vishnupur were all robbers, looting princes. The astrologer told the king, "There are very highly valued jewels in that box". Then Birhambir managed, by his own men, to steal the box, and they took the box in his house. Birhambir opened it and found many holy books. He closed the box and kept it hidden. After hearing from Srinivas, he said, "Oh, you have lost those books. You are an owner of that? That casket is here in my house. We have taken it. My astrologer told me that many valuable jewels were contained in there and being misguided we took them." </p> Then Srinivas came back in his light again. He went and fell prostrate there and asked them to get some articles of aroti, then he began to offer aroti to the books, the shastra, the representation of Krishna and His devotees. He began worshipping the books and after aroti he opened the trunk. Then he sent information to Narottam and Shyamananda and they came back to Vishnupur. After this Birhambir and many people of the place became Srinivas's disciples. </p> Birhambir did much service for the Gaudiya Vaishnavas. His capital city of Vishnupur gradually developed many, many temples. A large number of temples were established in that place that are still standing today. They had very strong rulers from that time and they would force their subjects, "You must take the Harinam mantra, chant Hare Krishna, or otherwise we will banish you from here." The rule of the king was so much so that even an ordinary cultivator, after finishing his work and before going to bed, he would think, "Oh, I must take that mallika, I must obey king Gopala Singh's order to chant Hare Krishna." In this way everyone would chant Hare Krishna. Otherwise, if there was information that someone did not take the Name then he would be banished from the kingdom. The whole line of kings after that were Vaishnavas. </p> Srinivas Acharya went from Vishnupur to Yajigram near Katva and with the help of Narottam, Shyamananda and Virbadhra the son of Nityananda Prabhu and Jahnava devi, and the sons of Adwaita Prabhu, Srinivas Acharya began extensively preaching the Gaudiya Vaishnava philosophy, the message of Srimad Bhagavatam: the Bhagavata Dharma. They also preached in parts of Bihar and Orissa as well. The transcendental flow, the wave of inundation came, by this trinity of Srinivas, Narottam and Shyamananda. The new wave of the ocean of devotion was spread by the combination of these three devotees who came after Mahaprabhu and Nityananda Prabhu. These three held up the torch of the Gaudiya Vaishnavas in the years after the departure of Mahaprabhu. </p> Narottam Thakur went to the Manipur side, to Assam, and almost the whole of Manipur was captured by him, including the king. So in Manipur we generally see that the Manipuris are disciples of Narottam Thakur and his succession. He has done such extensive preaching in that side. And in Bengal, Nityananda Prabhu and Srinivas Prabhu preached very extensively, while in Orissa it was Shyamananda Prabhu who preached extensively among the people. </p> Years before, when Mahaprabhu went to Ramakeli after taking sannyas, he came to a place on the northern side of the river Padma. Mahaprabhu began calling out "Narottam, Narottam," but his associates could not understand why. "Why is he taking the name of Narottam here?" This Bhagirathi river which flows through Nabadwip Dham is the small branch of the Ganges and the big branch is known as the Padma river, which flows into Bangladesh. Just on the opposite side of the banks of the Padma, across the big branch of the Ganges, a wealthy kayastha zamindar family was living, and Narottam was born later into that kayastha family. </p> Narottam's elder brother was named Krishnachandra. He was a big zamindar, a small king. From his early childhood, Narottam had some natural inclination towards Mahaprabhu, Radha Govinda and Vrindaban. He did not marry, but he was given to the devotional life. Gradually, he found his friend in Srinivas Acharya. </p> Srila Sridhar Maharaj: </p> <blockquote> It is said that in his youth Narottam came to see Nabadwip Dham. Together with Srinivas, Narottam began the circumambulation of different parts of Nabadwip. Before this, Jiva Goswami was shown the different parts of Nabadwip Dham by Nityananda Prabhu. Then Ishana, the old servant of Mahaprabhu's house, showed Narottam and Srinivas all the nine islands of Nabadwip. Ishana explained the pastimes of Mahaprabhu's place to them. Afterwards, exclusively given up to a life of devotion, Narottam met Shyamananda. Then these three went to Vrindaban together and they lived in Vrindaban for some time. Narottam Thakur tried hard and got initiation from Lokanatha Goswami. </blockquote> Lokanatha Goswami's original house was in the Yashohara district. Lokanatha went to Vrindaban and lived the life of a sannyasi and his peculiar habit was that he did not like to mix with anybody. His apprehension was that to talk with a man would mean to break his continuous memory of Krishna. So he did not like to meet with anyone. So much so that he did not even store any water for visitors to drink. Not even a glass. In this way, if any guest were to come and ask him for some water, he could honestly say "I don't have any drinking water." His water pots were always empty. In such a strict way he used to keep up his continuous devotional life without any gap. Lokanatha did not like to accept anyone as his disciple. He was very determined, thinking, "I won't initiate anyone." </p> Srila Sridhar Maharaj: </p> <blockquote> Narottam Thakur felt "I must have my initiation from this noble man, this great man." But he knew that Lokanatha had already vowed not to accept any disciples. Srinivas Acharya took initiation from Gopala Bhatta. Shyamananda got initiation from Jiva Goswami, initiation again. And Narottam was inclined towards Lokanatha Goswami. But how to get initiation? He tried to find out. </blockquote> In the early morning Lokanatha Swami used to go out and pass stool before he took bath and performed worship. Narottam found that place and began to cleanse the area in a careful way. After a few days this caught the attention of Lokanatha Goswami. "Who is cleansing this place? I come to pass stools in this place but someone has found out. Who has been coming and cleaning this place and purifying it?" Then he detected and caught Narottam. Lokanatha asked him, "Why have you come to do this without my permission?" </p> Srila Sridhar Maharaj: </p> <blockquote> Narottam fell flat at his feet and began crying. Narottam said, "I want your blessings, your grace. Without that my life is useless. Please be kind on me. I am a wretched man. I have come from Bengal. You please beat me." Lokanatha Goswami was defeated, and at last he gave initiation to that single person Narottam. </blockquote> Narottam in his turn later inundated the whole of Northern Bengal with Krishna consciousness and the whole of Manipur came under his influence, under his grace. He gave initiation right and left. In Northern India and Eastern Bengal, Assam and Manipur. </p> Srila Sridhar Maharaj has mentioned that this is very similar to the case of Srila Bhaktisiddhanta Saraswati Thakur. Srila Gaura Kishore Das Babaji had no disciples besides Srila Bhaktisiddhanta Saraswati Thakur. But Srila Bhaktisiddhanta Saraswati Thakur himself preached very widely and gave initiation to many thousands of people. </p> Srila Sridhar Maharaj: </p> <blockquote> We find Narottam Das Thakur says, "When will Lokananath take me and connect me with Rupa Goswami?" Narottam Thakur is praying, asking, when will my guru Lokanatha take me by hand and offer me to Sri Rupa Prabhu, Sri Rupa Manjari. The absolute consideration of Guru Parampara is evident there in that prayer. Our guru parampara is Mahaprabhu Sri Chaitanya (radha-krishna nahe anya), Svarupa Damodara, Rupa, Sanatana and then Narottam Thakur. Then Viswanatha, then Baladeva, and Bhaktivinode Thakur. Mostly they have no body connection at all but only the connection in the line of spiritual flow of the same order and intensity and height. It is siksa-guru-parampara, not diksa-guru. Physically they had no connection but are connected only through the flow of the spiritual knowledge that has come from here and there. The degree of spiritual knowledge that has come down, that is to be accepted. And they are all in madhura rasa. When I was initiated by Prabhupada, at the time of initiation he told me something about Hari-katha, the pastimes of the Lord. I was a newcomer when I came out. Vasudev Prabhu was conversant with siddhanta, with spiritual knowledge, with shastric (scriptural) knowledge. He asked me, "What did Prabhupada say after your diksa initiation?" I told that such and such things were told by Prabhupada just after diksa. Vasudev Prabhu told me, "You are a very fortunate one because Prabhupada told you at the time of diksa about Radharani's group". So the madhura rasa connection is there. And also when Prabhupada was passing away he asked me to chant a kirtana, Sri Rupa Manjari Pada, composed by Narottam Thakur. The Rupanuga sampradaya: knowledge and education of the rupanuga bhajana. Even the sakhis who are in madhura rasa, those sakhis cannot enter the place where Radha-Govinda are united privately, but the manjaris, the young girls, they are allowed there. They are the younger section and that is allowed. And that is the highest rasa. When that rasa is produced in their private union the manjaris can have some taste of it, but even the sakhis cannot. So the highest point of our attainment, of our aspiration is there in rupanuga bhajan. Service to Sri Rupa Manjari. Sri Rupa Manjari is the leader of all the manjaris and there in her group the highest quality of union, rasa, is to be found. So there is this Rupanuga sampradaya. The members, they have the greatest fortune. The disciple must see that "My guru has got suddha-nama". Not only that, but the disciple sees the direct touch or presence of the leader of the particularly sweet rasa, of madhura rasa in his Guru. You may see Radharani, Lalita, Visakha, Rupa Manjari, in a particular group, you may see that there in Sri Gurudev. nikunja-yuno rati-keli-siddhyair ya yalibhir yuktir apeksaniya tatrati-daksyad ati-vallabhasya vande guroh sri-caranaravindam (I worship the lotus feet of the Divine Master, who is extremely dear to the Supreme Divine Couple who sport in the groves of Vraja, because he is very expert in those appropriate engagements that are performed by the sakhis in order to serve the amorous Pastimes of the Divine Couple.) Prabhupada told us, "My guru Gaura Kisora dasa Babaji is Guna Manjari." But if I have a deeper vision I can see Radharani there. A deeper vision. He is seeing Gurudev is a manjari. But if we get a further insight then we shall be able to see Radharani there. Higher or deeper you may say. First there is Paramatma, then deeper than that there is Krishna. Where there is Krishna, all is there. The deeper vision. That is for Krishna's pleasure. However He likes He can show Himself, "Come see everything!". A soul's deeper sraddha can carry him so he is drawn personally to Krishna. Or this deeper sraddha can draw us personally to Radharani. Faith, sraddha, can give you anything and everything. Faith. Faith of different quality. Faith of different intensity. Variegated faith. Hare Krishna. Faith gets you nearer and nearer. Different faith takes me nearer. Faith comes from faith, from sraddha. Devotion, bhakti, comes from bhakti. It is ahaituki apratihata. So bhakti is the cause of bhakti. Nothing else can produce bhakti. Nothing else can produce faith. Just as from one candle another candle is lit. So faith from the heart of a devotee can be transferred into another. The Guru, the sadhu, extends faith. The different classifications of faith are there. The different types of faith. Krishna is my friend, Krishna is my master - in this way, the classifications of faith are there. </blockquote> Very rarely, by the will of the Lord, we find that the type of faith changes. In the case of Gaudiya Vaishnavas we find this of Shyamananda Prabhu, who was Hridaya Chaitanya's disciple. His faith changed from sakhya to madhura through a special grant of Lalita devi. </p> Srila Sridhar Maharaj: </p> <blockquote> Shyamananda was initiated in sakhya rasa from Hridaya Chaitanya, then he went to Vrindavan. In the very early morning he was taking the name of Krishna while walking. Suddenly he found a golden anklet on the pathway. A leg ornament. He took it, and put it in his bag. And with the touch of that leg ornament he felt ecstatic joy within himself and great energy for chanting hari-nama. Going on, he was feeling intensely inspired while taking the name of Krishna on his lips. He was sometimes looking back towards the place where he got that anklet when suddenly he found that one divine girl was searching for something in that place. He came back and said, "What do you search for sister?" She told him, "My mistress Radharani has lost her anklet somewhere here. I have come to collect that." "Oh, I have got it. I have collected it. Is it this?", he said. She replied, "Yes." He gave it to her, to Lalita Devi. Then she took the anklet and put it on his forehead and a permanent spot was there on his forehead. A mark of that anklet. Then Lalita Devi disappeared. Shyamananda was more enthusiastic, "What did I see today here!" Shyamananda couldn't rub the mark off his forehead. He couldn't efface it. And he felt his tendency towards service under the guidance of those girls awaken within himselft. From the friend circle (sakhya-rasa) his mental conversion came automatically towards madhura rasa. He felt it and he consulted Jiva Goswami, "This is the case. What to do? Irresistibly I feel within that I must serve Krishna under the direction of these divine damsels. I feel that sort of service mood even though I previously got admission into sakhya rasa from my gurudeva and I'm trying to cultivate that sakhya rasa, that mood of the friendly circle." Jiva Goswami said, "You have got such wonderful grace from the upper class and you may take initiation in this madhura rasa from me." And yes, Shyamananda took further initiation from Jiva Goswami. </blockquote> This act was not concealed. Gradually it came to be known to the public and his previous guru Hridaya Chaitanya came to know that Jiva Goswami had again initiated Shyamananda Prabhu. Hridaya Chaitanya addressed the assembly of Vaishnava in Vrindavan, saying "This Goswami has done wrong. He has enticed my disciple and this is against Vaishnava etiquette." </p> Then they called for Jiva Goswami to give an explanation for this but Jiva Goswami did not go. He sent Shyamananda. "Shyamananda, go and explain your position." </p> Shyamanana went and stated, "This is the fact, which forced me to change my course of life," then he explained about his meeting with Lalita Devi. </p> Many of them there did not believe him. Shyamananda told them that, "I got the sign, this nupur tilak on my forehead. If you do not believe it then you may efface this sign." </p> They tried but failed. Then they gave recognition to Shyamananda. "Yes it is possible." </p> Srila Sridhar Maharaj: </p> <blockquote> Radharani, internally, previously asked Subal about this. To Subal she communicated, "I am taking one of your servitors within my camp." Amongst the leaders there was some understanding of the transformation. So it is possible that this type of conversion may happen. By special interference of the will of those high officials or of Krishna himself it is possible. It is achintya bhedabheda. Krishna says, "I am everywhere, I am nowhere. Everything is in me, nothing is in me. Try to understand this peculiar wonderful adjustment of mine. Everything is with me. Try to follow this understanding." Krishna is an autocrat: "do this thing, that thing!" He is not under any law. The beauty, the absolute beauty Sri Krishna, is not under law. We hear a thousand times, "He is above all". Above all, and transcendental. Still our habit is such that we want to bring everything within the fist of our understanding. But He is adhoksaja (transcendental). Srila Jiva Goswami has given many things in his Sat-Sandarba. For the protection of the higher truth Jiva Goswami has given so many things applying reasoning since otherwise we may be defeated by any other party in discussions of Vedanta. Jiva Goswami his given this Sat-Sandarba and for the protection of the higher truth he has given so many things employing reasoning. But Krishna, he is adhoksaja. Love can give love, no other thing. That is the original conception: ahaituki apratihata. None other than Love can produce Love. Love is self-existent. It is the most fundamental substance. None can produce Love but Love, Krishna. None can give. Only Love can give Love, and everything. The most original conception of the Absolute Cause is that the Absolute is Love. One plane of existence: our home. That plane is the home of everyone and we are banished from our home. Let us go directly home! But why should we go home? Because there is infinite causeless affection in that plane. A most affectionate abode, our heart-touching, heart-fulfilling home. Home: sweet, sweet home. So to go to Krishna means to go home. All are friendly there. There is nothing of strictness, no strict duties and obedience or any harsh treatment. Nothing of the type. So much familiarity, so much intimacy is never to be found anywhere else. This is the universal call: "Go home!" And our home is a sweet home. </blockquote> Why should we have to take to any path of penance. A path of penance, or any other dry discussion about this thing or that thing. It is not necessary. Only the path of attraction, that is to be roused within us. So, Guru Maharaj said we must preach about Krishna. Preach that Krishna is the embodiment of love and beauty. It is our unavoidable necessity. The heart's demand from the innermost core of the heart. Guru Maharaj said we must go and preach this message and that it is for all living beings. Every soul is possessing a heart, a heart will be there: bhidyate hrdaya grantis, your false mental concoctions, you sham heart, your ego, all those encasements must be smashed and the real self within will come out and go towards Krishna consciousness. Your inner necessity of your inner ego will direct you. It will attract you and draw you towards that goal: love. Through that process we have to go home. </p> bhidyate hrdaya-granthis, chidyante sarva-samsayah ksiyante casya karmani, mayi drste 'khilatmani Sri Krishna says, "When I am seen as the Supreme Personality of Godhead, the knot in the heart is pierced, all misgivings are cut to pieces, and the chain of fruitive actions is terminated." -(Srimad Bhagavatam, 11.20.30) </p>

quote: On another forum many people are discussing clones and wondering if they have souls. And if they say yes no one is able to state when that soul arrived. <hr> According to the Vedas the earth, air, wind etc are all alive; all have souls within them. So there is no such thing as dead matter, ultimately; if we see things as the sages did, we will be seeing Indra within rain and Bhumi within a clod of earth, and Agni within heat. If we ask when does the soul enter matter, it can be said that the soul is in matter since time immemorial, in some sort of spirit form. If we take this further, we can even consider the possibility that not only are things such as rivers and mountains inhabited by the spirit of gods (devas) but also things such as cars and computers which are utilized by living minds and are extensions of the minds of men and women, just as our hands are also working under direction of the higher mind. jnanam te' ham sa-vijnanam idam vaksyamy aesatah yaj jnatva neha bhuyo 'nyaj jnatavyam avasisyate In the Bhagavad-gita (7.2) Krsna says, "Arjuna, now I shall explain to you scientific knowledge not only about the soul, but also about its potency. The mind, the senses, and the modes of nature are all non-atma, or material. There is a direct and indirect approach towards reality which I shall now explain to you. Please listen attentively to Me: jnanam te 'ham sa vijnanam. What is this? There is Myself and My potency, and the jiva, the living entity, is the marginal potency which is filling up all these material worlds." If the jiva-sakti, the spiritual potency, were withdrawn, then everything would be stone, and who would care for exploitation? All this fighting tendency, this tendency for exploitation would stop if the marginal potency, the jiva, were withdrawn from matter. Everything would be dead. The soul has entered into this material consciousness and has made it a moving thing.

This document Sri Chaitanya Saraswati is available in a more readable format at this address: http://www.mandala.com.au/sri_chaitanya_saraswati.html GHari, I will add all the citations for references in this article. ys, murali <style type="text/css"> p.indented { margin-left:.5in; margin-top: 1em; } </style>

Prabhu, Maybe we can discuss this some other time. I'm more interested in thinking about this http://www.scsmath.com/031107_kandivillage_preaching/031107_kandivillage2.html at the present. - Murali

Srila Sridhar Dev Goswami Maharaj: Nirjjana-bhajan or smarana, exclusive solitary Devotion unconscious of the environment, is not at all possible for the beginners. Guru Maharaj clearly said that when we are in a lower position, smarana is injurious. Rather, we should take to kirttana. Kirttana prabhave, smarane haibe, se kale bhajana nirjjana sambhava. The Sahajiya school (imitationists) are more fond of smarana than kirttana. They are "followers of smarana." They lead a secluded life, and mentally go on identifying themselves with a particular sakhi of their own age, her duty, her place of attendance in a particular place of Vrndavana, in a particular lila, under the guidance of a particular sakhi, and so on. They are required to go on meditating on all these things by their so-called guru. That is the process amongst the Sahajiya school, but we do not admit that. We consider it false and imaginary. They are not fit to enter that plane of Radha-Govinda lila. They do not have real sambandha-jnana, knowledge of what is what. They only go on with the habitual repetition of a particular mental speculation, but anartha-nivrtti (purging of all evils) or any other process based on it cannot be effected. Their imaginary achievement is sheer concoction. They are not aware of the facts - the ontological gradation from Viraja to Brahmaloka, Vaikuntha and Goloka. They are pukura-curiwale "pond thieves". To think that one can steal a pond is self-deception. We think that kind of "smarana" to be something like self-deception. One must gradually reach the plane of truth - suddha-sattva. There are so many planes, so many planets to cross over - Bhur, Bhuvah, Svah, Mahar, Janar, Tapar, Satyaloka, Viraja, Brahmaloka. Mahaprabhu says that the creeper of Bhakti grows and rises up to Goloka, and she has to cross all these planes. upaniya bade lata 'brahmanda' bhedi' yaya 'viraja', 'brahmaloka', bhedi 'paravyoma' paya tabe yaya tad upari 'goloka-vrndavana' 'krsna-carana' - kalpavrkse kare arohana (Sri Chaitanya Charitamrita, Madhya 19.153.4) "The creeper of Devotion is born, and grows to pierce the wall of the universe. It crosses the Viraja river of passivity (the "Causal Ocean") and the Brahman plane, and reaches to the Vaikuntha plane. Then it grows further up to Goloka Vrndavana, finally reaching to embrace the wish-yeilding tree of Krishna's Lotus Feet." But the psuedo-devotees do not care to know what is Paravyoma, what is Brahmaloka, what is Viraja, what is the Brahmanda. Without caring to know about these things, they approach any guru, receive some mantram, and go on meditating. But in such a stage, if one goes on meditating on Radha-Govinda lila, instead of entering Radha-Govinda lila, he will rather entangle himself with the ladies and gents of this world. He will become entangled in the domain of lust and he will have to go to hell instead of going up to Goloka. Carmma-mamsamaya - kama, prema - cidananda-dhama. The carnal appetite is lust, whereas Love is the abode of Divine Ecstasy. So imitation is not success. Rather, it degrades. Imitation degrades. Imagination is only a mental exercise. Devotee: What if that mental exercise is done with faith? Srila Sridhar Dev Goswami Maharaj: Mind is separate from the soul. Sraddha, faith, is connected with the soul, atma, and mind is matter. Mind is a part the of material potency - Maya. This is clarified in Gita: bhumir apo 'nalo vayur kham mano buddhir eva ca ahankara itiyam me bhinna prakrtir astadha (Bg. 7.4) Mind is a product of the material potency, and the jiva is a product of parasakti, the principal potency. The Svarupa-sakti, the Lord's Personal Potency, is a further higher potency, higher than the jiva. The nature of the mind is mental speculation (manodharmma). That speculative thought has nothing to do with truth. The experiences of the mind are all drawn from the material world, the world of misconception. The mind is full of misconception (avan-manaso gocarah). Mind cannot reach the stage of feeling or perceiving truth proper. It is only related to mundane things and selfish exploitation. Devotee: But isn't pure mind a product of sraddha? Srila Sridhar Dev Goswami Maharaj: Mind cannot be pure. Just as a fossil cannot produce life, so similarly, mind cannot produce sraddha. Sraddha is original and fundamental. When the Supreme Lord appears in the heart, mind vanishes. Darkness cannot produce light. Light comes, darkness vanishes. Truth appears when real pure consciousness appears, and mental speculation vanishes.

Kailasa, It is beautiful to see the success of the devotees in Russia. Wonderful. Amazing. Hare Krishna! Hare Krishna! -- Muralidhar

quote: <blockquote> As a side-note, what is anartha-nivritti and how long does it last? Srimad Visvanatha Cakravarti clearly states that anarthas may be present in the advanced devotee until he attains the stage of prema. So really, it is possible to be in rati yet still contain anarthas, if only they are in a subtle form. </blockquote> adau sraddha tatah sadhu-sango 'tho bhajana-kriya tato 'nartha-nivyttih syat tato nistha asaktis tato bhavas tatah premabhyudancati sadhakanam ayam premnah pradurbhave bhavet kramah (Cc Madhya 23.14-15) see http://www.vaisnava.com/sgm_dma.html for an explanation of these verses

Krishna told the Brajabasis to build a hill of food and offer it to Govardhan. But Govardhan ate everything and the Brajabasis didn't eat at that time. They ate later, I guess. Krishna says everyone should be fed, "After feeding the exalted brahmanas with fragrant and delicious foods, he should also give excellent foods to the others, even down to the dogeaters."

Sri Garga Samhita, Canto Three, Chapter One The Worship of Sri Giriraj (Sri Giriraj-puja-vidhi) Text 1 Sri Bahulasva asked Narada: Why did Lord Krishna lift Govardhan Hill as a child playfully lifts a mushroom. Text 2 O best of sages, please tell that wonderful and glorious transcendental pastime of Lord Krishna, the Supreme Personality of Godhead. Text 3 Sri Narada said: As citizens pay an annual tax to their king, so the gopas, farmers all, at the end of each monsoon season offered a tribute to Indra. Text 4 Noticing the arrangements for the indra-yajna, as the gopas listened, Krishna asked a question of King Nanda. Text 5 Sri Krishna said: What is the result of this worship of Indra? Do they say it brings a material result or a spiritual result? Text 6 Sri Nanda said: Worship of Indra brings both sense gratification and liberation. Without it a person cannot be happy in this world. Text 7 Sri Krishna said: Indra and the other demigods enjoy living in Svargaloka because of their past karma. When their good karma is exhausted they again enter the world of humans. Please understand that worshiping them does not bring liberation. Text 8 Even the demigod Brahma is afraid of that, so what may be said of fruitive workers on the earth? They are are actually wise say that endless time is the most powerful, the supreme. Text 9 With all their heart renouncing all material pious results, the wise take shelter of the Supreme Personality of Godhead and worship Him with the best of pious deeds. They, and not others, attain final liberation. Text 10 The cows, saintly persons, fire-gods, demigods, Vedas, and principles of religion are all potencies of Lord Hari, the Supreme Personality of Godhead. They who, instead of worshiping the demigods, worship Lord Hari, attain happiness in this life and the next. Text 11 The hill named Govardhan is the king of the kings of the kings of mountains. It was born from Lord Hari's own chest. It has come here by the power of Pulastya Muni. By seeing it one becomes free from having to take birth again in this world. Text 12 First worship the cows, brahmanas, and demigods, and then make a great offering to Govardhan Hill. That offering is the king of yajnas and it is very dear to Me. If you do not desire to make that offering, then do whatever you wish. Text 13 Sri Narada said: Among them the elderly gopa Sannanda, who throughly knew the real principles of religion, became very pleased. As bewildered Nanda listened, Sannanda spoke to Lord Krishna. Text 14 Sri Sannanda said: Dear son of Nanda, You are wealthy with a great treasury of transcendental knowledge. How should the hill be worshiped? Please truthfully tell. Text 15 Sri Krishna said: A person who controls his senses and engages in devotional service should collect the ingredients for the worship, anoint Govardhan Hill with cow-dung, . . . Text 16 . . . and, as he chants the mantras for the thousand-headed Purusa, with other brahmanas bathe the hill with Ganga water and Yamuna water. Text 17 Then he should bathe the hill with streams of white milk, panamrta, fragrant flowers, and then Yamuna water again. Text 18 Then he should offer splendid garments, food, a great throne, many garlands and ornaments, and many lamps. Text 19 Then he should circumambulate the hill, offer obeisances, and with folded hands recite this mantra: Text 20 namo vrndavanakaya tubhyam goloka-mauline purna-brahmatapatraya namo govardhanaya ca Obeisances to you, who are Goloka's crown and the lap where Vrndavana forest grows! Obeisances to Govardhan Hill, the Supreme Personality of Godhead's parasol! Text 21 Then he should offer a handful of flowers and then, as mrdangas, karatalas and other musical instruments make sweet sounds, he should offer arati to Govardhan Hill. Text 22 Then he should chant the mantra that begins with "vedaham", and then he should throw a shower of grains. In this way he should worship the hill. Then with great faith he should place a hill of food near Govardhan Hill. Note: The mantra here is Sri Svetasvatara Upanisad 3.8: vedaham etam purusam mahantam aditya-varnam tamasah purastat tam eva viditvati-mrtyum eti nanyah pantha vidyate 'yanaya "I know that Supreme Personality of Godhead who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of the Supreme Person." Text 23 Then he should offer four, six, and five cups of Ganga and Yamuna water mixed with tulasi leaves. Text 24 Then, with a peaceful heart, he should serve Govardhan Hill by offering it a feast of fifty-six kinds of food. Then with fragrant flowers he should worship the fire-gods, brahmanas, cows, and demigods. Text 25 After feeding the exalted brahmanas with fragrant and delicious foods, he should also give excellent foods to the others, even down to the dogeaters. Text 26 Then he should have the gopas and gopis dance among the cows and call out "Victory!" In this way he should perform a festival to worship Govardhan Hill. Text 27 Now please hear how this worship should be performed when one is not near Govardhan Hill. One should make from cow-dung a model of Govardhan Hill. Text 28 Human beings on this earth should decorate thet model with many flowers, blades of grass, and a network of vines, and regularly offer worship to it. Text 29 A person who has a mountain of gold but does not use it to worship a stone he has taken from Govardhan Hill, goes to a terrible hell. Text 30 A person who regularly worships the Lord's form as Salagrama-sila is not touched by hell as a lotus leaf is not touched by water. Text 31 An exalted brahmana who reularly serves a stone from Govardhan Hill attains the result of having bathed in all the holy rivers and lakes in the seven worlds. Text 32 A person who year after year elaborately worships Govardhan Hill attains all happiness in this life and liberation in the next. Canto Three, Chapter Two The Great Festival of Sri Giriraj (Sri Giriraj-mahotsava) Text 1 Sri Narada said: Hearing Sri Krishna's words, Nanda, Sannanda, and the other rulers of Vraja were filled with wonder. Abandoning what they had done, they performed the worship of Govardhan Hill. Text 2 O king of Mithila, taking many offerings, King Nanda, Yasoda, their two sons Krishna and Balarama, and Garga Muni, all eager and joyful, went to worship Govardhan Hill. Text 3 Quickly climbing on a wonderfully decorated great elephant chained with golden shackles, Nanda went, with the many cows and with the wealth of the autumn harvest, to the edge of Govardhan Hill. He looked like Indra Himself, accompanied by his beloved. Text 4 Bringing the ingredients for the performing the yajna, the Nandas, Upanandas, and Vrsabhanus, along with their wives, children, and grandchildren, went to Govardhan Hill. Text 5 Dressed in splendid garments and jewel ornaments, and eager as a cakori bird or a bumblebee, as She rode in a palanquin with Her friends, Radha looked like Saci herself. Text 6 O king, nicely decorated, gracefully moving two beautiful camaras, accompanied by millions of gopi friends, and their faces splendid as two moons, Radha's best friends, Lalita and Visakha, gloriously stood by Her side. Text 7 Then Rama, Viraja, Madhavi, Maya, Yamuna, and Ganga, accompanied by thirty-two, eight, and sixteen groups of gopis, arrived. Text 8 In their previous births these gopis had been the women of Mithila, the women of Kosala, the personified Vedas, the great sages, the women of Ayodhya, the Yajna-Sitas, the women of the forest, . . . Text 9 . . . the women of Vaikuntha, who have Rama as their leader, the women of the highest Vaikuntha realm, the women of various effulgent realms, the women of Dhruvaloka and Lokacala, . . . Text 10 . . . Laksmi's friends splendid with three transcendental virtues, the women riding in airplanes, vines and plants, jalandharis, the daughters of the ocean, the daughters of King Barhismati, the women of Sutalaloka, . . . Text 11 . . . the apsaras, and all the serpent king's daughters. Now, as girls of Vraja, nicely decorated, and their hands splendid with many offerings, they approached Govardhan Hill. Text 12 Then the gopa men, adolescents, and boys, dressed in yellow garments, wearing turbans crowned with peacock feathers, decorated with beautiful necklaces, gunja, and forest garlands, and holding new flutes and sticks, came. Text 13 Hearing of the Govardhan festival from my mouth, carrying the Ganga in his matted locks, wearing a necklace of skulls, his body anointed with the powder of bones, decorated with a necklace and bracelets of many snakes, . . . Text 14 . . . reeling from having drunk dhattura poison, acompanied by Parvati and his many associates, and riding on his carrier Nandi, Lord Siva came to the circle of Govardhan Hill. Text 15 Many thousands of rajarsis, viprarsis, surarsis, siddhesas, yogesvaras, paramahamsas, and brahmanas came to see Govardhan Hill. Text 16 O king, its stones jewels, its many peaks golden, and its form splendid with intoxicated bees, beautiful caves,and swiftly-flowing streams, Govardhan Hill was like a great elephant. Text 17 Then, manifesting humanlike forms and bearing auspicious gifts in their hands, the mountain kings, headed by Mount Meru and Mount Himalaya, offered their respectful obeisances, bowing down to the humanlike form of Govardhan Hill. Text 18 Following Krishna's instruction, Nanda, the king of Vraja, had many brahmanas worship Govardhan Hill. Then Nanda worshiped the brahmanas, fire-gods, and cows, and then gave a very opulent offering to Govardhan Hill. Text 19 Pleased by the earnestly singing Nandas, Upanandas, Vrsabhanus, gopas, and gopis, Lord Krishna circumambulated Govardhan Hill, the king of mountains. Text 20 As the demigods showered flowers and the Vrajavasis showered grains, Govardhan Hill, the great king of the kings of the kings of mountains, glistened with great glory, as if it were a great monarch in the midst of a yajna. Text 21 Manifesting a gigantic form different from His own, Lord Krishna appeared from the midst of Govardhan Hill. Declaring, I am this hill," He ate the entire hill of food that was offered. Text 22 Seeing Govardhan Hill's great power and opulence, and their hearts full of joy and wonder, the gopas and gopis asked the hill to grant them a benediction. Text 23 They said, "The gopas know that You are the Deity worshiped by the kings of mountains. Nanda's son Krishna has shown Your true nature to us. Please grant that day after day our relatives, friends, and cows may prosper." Text 24 Manifesting a handsome divine form decorated with crown and armlets, Govardhan Hill, the king of the kings of mountains, said, "So be it," and suddenly disappeared. Texts 25/26 The Nandas, Upanandas, Vrsabhanus, Balarama, Sucandra, King Vrsabhanu, King Nanda, Krishna, all the gopas, gopis, and cows, the brahmanas, the siddhas and yogesvaras headed by Lord Siva, as well as everyone else bowed down and worshiped Govardhan Hill. Then, happy at heart, and all their desires fulfilled, they returned to their own homes. Text 27 In this way I have described to you Sri Krishnacandra's transcendental pastime of offering a great festival to worship Govardhan Hill, the king of the kings of mountains. This wonderful and purifying narration frees the people from the greatest sins. Canto Three, Chapter Three The Lifting of Sri Govardhan (Sri Govardhanoddharana) Text 1 Sri Narada said: When from my mouth he heard that his sacrifice had been stopped and a festival for Govardhan Hill performed in its place, Indra became furious. Text 2 Unleashing the samvartaka clouds used at the time of cosmic destruction, Indra sent them to destroy Vraja. Text 3 The clouds thundered with anger. They were many wonderful colors, some black, some yellow, some green, . . . Text 4 . . . some the color of an indragopa insect, some the color of camphor, and some the color of blue lotuses. Text 5 Furious, they showered raindrops as big as elephants and thunderbolts as big as elephants' trunks. Text 6 Big as mountain peaks, millions of rocks fell. The wind threw away many trees and houses. Text 7 O king of Mithila, the earth was filled with ferocious, terrifying, and devastating sounds of thunder. Text 8 The entire universe, with the seven planetary systems and the expanses of outer space, echoed with the sounds of thunder. The elephants holding the directions trembled. The stars fell to the circle of the earth. Text 9 Wishing to save themselves, the gopas and their families, with the children in front, ran to Nanda's palace. Text 10 Terrified, the people of Vraja bowed down before the two Supreme Lords, Krishna and Balarama, surrendered to Them, and took shelter of Them. Text 11 The gopas said: Balarama! Balarama! O mighty-armed! Krishna! Krishna! O master of Vraja! Save, save Your people from these calamities brought by Indra! Text 12 By Your word we stopped the indra-yajna and offered a festival for Govardhan Hill. Now Indra is angry. What should we do? Please tell us! Text 13 Seeing the gopas, gopis, cows, calves, and all of Gokula very upset, calm and peaceful Krishna spoke to the gopas. Text 14 Sri Krishna said: Don't be afraid. With your dependents go to Govardhan Hill. He accepted our worship. He will protect us. Text 15 Sri Narada said: After speaking these words, Lord Krishna went, with His own people, to Govardhan Hill. Lifting the hill, Krishna playfully held it aloft with one hand. Text 16 As a child effortlessly holds a mushroom, or as an elephant holds a lotus in its tongue, so Sri Krishna, the prince of Vraja, the kind Supreme Personality of Godhead, held Govardhan Hill. Text 17 Lord Krishna said to the gopas: Father, mother, kings of the gopas, take your relatives, associates, household paraphernalia, wealth, and cows, and go beneath the hill. There you need not fear Indra. Text 18 When they heard Lord Krishna word's, the gopas took their families, cows, and household paraphernalia, and went under the hill. Text 19 O king, when Krishna asked, Balarama and all the boys His age steadied the the hill with their sticks. Text 20 Seeing a great flood of water coming, in His mind Lord Krishna ordered Lord Sesa and the Sudarsana-cakra to come under the hill. Text 21 Brilliant as ten million suns, the Sudarsana-cakra hovered above the hill and drank up the falling streams of water as Agastya Muni drank up the ocean. Text 22 Coiling Himself around the hill, Sesa stopped the incoming flood as a shoreline stops the waters of an ocean. Text 23 For seven days Lord Krishna steadily held Govardhan Hill. As if they had become cakora birds, the stunned gopas gazed at Lord Krishnacandra. Text 24 Mounting his maddened elephant Airavata, and accompanied by his armies, furious Indra went to the circle of Vraja. Text 25 Wishing to destroy Nanda's village, Indra threw his thunderbolt from far away. Krishna suddenly paralyzed both the thunderbolt and the arm that threw it. Text 26 Terrified, Indra fled with the demigods and samvartaka clouds as if he were an elephant wounded by a lion. Text 27 Suddenly the sun rose. The clouds were gone, the winds stopped, and the streams carried very little water. Text 28 The ground dried up, the sky became clear, and the animals and birds became happy. Text 29 By Krishna's order the gopas, taking their wealth and cows with them, slowly emerged from under the hill. Text 30 Then Krishna, the lifter of Govardhan Hill, said to His friends, "Go out." They said to Him, "You go first. We will hold the hill with our own strength." Text 31 Then Lord Krishna, the lifter of Govardhan Hill, shifted half of the hill's weight to the talkative gopa boys. Text 32 That burden made the gopa boys fall, devastated, to the ground. Text 33 With one hand Krishna picked them all up. Then, as everyone watched, with a playful flourish Krishna set the hill down where it was before. Text 34 O king, the gopas and gopis, now understanding that Nanda's son Krishna is the Supreme Personality of Godhead, worshiped Him, showered Him with unbroken grains of rice, offered Him many foods made with milk and yogurt, and humbly bowed down before Him. Text 35 O king, then Nanda, Yasoda, Rohini, and the gopa elders headed by Sannanda, embraced Krishna, gave Him great wealth, and, filled with kindness and love, spoke many benedictions blessing Him. Text 36 O king, singing, dancing, and playing musical instruments, the people of Vraja approached Lord Krishna and worshiped Him. In this way all their desires were fulfilled. Text 37 Then the jubilant demigods showered beautiful flowers grown in the beautiful Nandana gardens, and the Gandharvas and Siddhas in the higher planets sang the glories of Sri Krishna, the lifter of Govardhan Hill. Canto Three, Chapter Four The Coronation-Bathing of Sri Krishna (Sri Krishnabhiseka) Text 1 Sri Narada said: Then, accompanied by the demigods, Indra went to a secluded place on Govardhan Hill and bowed down before Lord Krishna. Text 2 Sri Indra said: You are the master of the demigods, the supreme controller, the Lord who is perfect and complete, the oldest, the supreme person greater than the greatest and above the material energy, the Supreme Personality of Godhead, Lord Hari. O master of the spiritual sky, O master of the universes, please save me! Please save me! Text 3 You are the original Supreme Personality of Godhead, perfect and complete, who descends as the ten avataras. Desiring to protect the Vedic scriptures and the cows of piety, and desiring also to kill the demons headed by Kamsa, You have taken birth in this world. Text 4 O master of the spiritual sky, as a father forgives his son, please forgive me, a proud fool bewildered by Your illusory potency, a fool who has become a great reservoir of offenses to You. O master of the demigods, O home where the universes dwell, please be kind to me. Text 5 om namo govardhanoddharanaya govindaya gokula-nivasaya gopalaya gopala-pataye gopi-jana-bhartre giri-gajoddhartre karuna-nidhaye jagad-vidhaye jagan-mangalaya jagan-nivasaya jagan-mohanaya koti-manmatha-manmathaya vrsabhanu-suta-varaya sri-nanda-raja-kula-pradipaya sri-Krishnaya paripurnatamaya te 'sankhya-brahmanda-pataye goloka-dhama-dhisanadhipataye svayam-bhagavate sa-balaya namas te namas te. Om. Obeisances! Obeisances to You! Obeisances to You, the lifter of Govardhan Hill, the pleasure of the cows, land, and senses, the Lord who resides in Gokula as the protector of the cows, the master of the gopas, the husband of the gopis, the lifter of the elephant among mountains, an ocean of mercy, the creator of the universes, the auspiciousness of the universes, the home where the universes dwell, the enchanter of the universes, the enchanter of many millions of Kamadevas, the lover of King Vrsabhanu's daughter, a lamp shining in King Nanda's family, all-attractive Sri Krishna, the perfect and complete original Supreme Personality of Godhead, the master of countless universes, the master of the transcendental abode of Goloka, the companion of Balarama! Text 6 Sri Narada said: A person who, rising in the morning, recites these prayers of Indra attains all perfections. Dangers will not make him fear. Text 7 After offering these prayers, Indra folded his hands and, accompanied by all the demigods, bowed down before Lord Krishna. Text 8 Then, on beautiful Govardhan Hill, the surabhi cow born from the milk-ocean bathed the gopa-king Krishna with great streams of milk. Text 9 Its four trunks filled with celestial Ganga water, the intoxicated elephant Airavata bathed Lord Krishna. Text 10 Then the joyful devas, kinnaras, gandharvas, rsis, and personified Vedas offered prayers to Lord Krishna and showered HIm with flowers. Text 11 When the coronation bathing of Sri Krishna was completed noble Govardhan Hill became to melt with joy. Text 12 Pleased, the Lord left the mark of His lotus hand on the melting hill. O king, even today that handprint can be seen on Govardhan Hill. Text 13 O king of Mithila, know that the footprints Krishna left there are a great holy place that destroys the people's sins. Text 14 O king of Mithila, next to Lord Krishna footprints were the surabhi cow's hoofprints. Text 15 O king of Mithila, the celestial Ganga water that bathed Lord Krishna on Govardhan Hill became the Manasa-ganga lake, which destroys all sins. Text 16 O king, the streams of the surabhi cow's milk that bathed Lord Krishna on Govardhan Hill became the Govinda-kunda lake, which destroys the greatest sins. Text 17 Sometimes the water in that lake tastes like delicious milk. One who bathes there attains Lord Krishna's feet. Text 18 Circumambulating Lord Krishna, bowing down, making many offerings, calling out, "All glories!" and showering Him with flowers, the happy demigods returned to their celestial abode. Text 19 A person who hears this narration of Sri Krishna's ceremonial bathing attains a result much greater than the result of ten asvamedha-yajnas. He attains the supreme creator's transcendental abode.

In reply to: Here is what I will turn away: just about anything else, including examples of previous acaryas if these examples cannot be corroborated by proof from Srila Prabhupada <blockquote> Raga wrote: I have always been under the impression that in parampara the authority descends instead of ascending. Do the previous acaryas validate the present guru, or vice versa? If some statements made by the previous acaryas cannot be found in the writings of Prabhupada, are they de facto invalid evidence in a philosophical discussion? I find this attitude most concerning. </blockquote> My reading of Umapati Swami's statement is that he sees his role, and the role of Dipika, as a forum for ISKCON insiders, where they can read articles that relate to issues within ISKCON. Danavir Swami's article is also an attempt to preach to the ISKCON devotees and advise them to follow the official, authorised "Krishna Consciousness" philosophy presented by ISKCON. These people, in my view, are seeking to preserve the cult mentality prominent in ISKCON in the 1970's and 80's. This is typical cult behavior, this "preaching" that the leaders of a new religion are prophets of Truth and that Truth doesn't exist outside their new religion. This kind of thinking is sometimes described as "kanistha adhikari" mentality. One feature of the kanistha adhikari attitute is that the neophyte has no respect for devotees outside his own church. Another feature is that the neophyte is more interested in getting fame as a philosopher and spiritual leader, when in fact the neophyte has been very lazy in dealing with his own lack of inner development and inner purification. I think it is laughable that Danavir Swami is supposed to be the head of an authentic "educational institution". Maybe his so-called college is just a training camp for cult members. The article below by Ravindra Swarup is interesting. But ISKCON as a whole seems totally ISKCON-centric, even to the point where "Swamis" such as Umapati can make the claim: "Here is what I will turn away: just about anything else, including examples of previous acaryas if these examples cannot be corroborated by proof from Srila Prabhupada" <blockquote> Ravindra Svarupa Dasa A society of devotees in which proper Vaisnava relations are not yet the norm is called a kanistha-adhikari society. Its distinguishing characteristic is contentiousness arising from envy. Envy is a product of false ego. Because of false ego, the members are unable to establish spiritual friendship among themselves. Instead, they view with each other for prestige, power, and perquisites. Intensely desiring the honor and respect of others, the contentious neophyte pretends to be more advanced than he actually is. He tries to conceal his shortcomings and falldowns, and in so doing he develops a secretive mentality and holds himself back from entering into open and honest relations with his Godbrothers. Because he cannot reveal his mind in confidence, he remains aloof from real fellowship. He strays from the path of devotional service, but his peers do not help him. For he thinks that if he allows someone to preach to him, he implicitly admits his own subordination. Therefore he cuts himself off from hearing and becomes impervious to instruction or good advice. Because he has many secret misgivings about himself, he becomes eager to find the faults of others; that way he reassures himself of his own superiority in spite of his many unacknowledged weaknesses. Spiritual immaturity often leads a kanistha-adhikari to identify spiritual advancement with organizational advancement. He thinks that attaining prestige, power, and the perquisites of office is evidence of spiritual advancement. Lacking the assets for real spiritual achievement, he substitutes organizational elevation, which he can attain through his cunning or political prowess. He therefore competes intensely with others for high office, and he comes to believe implicitly that one achieves a spiritually elevated state only by becoming victorious over others. In this way material competition becomes institutionalized in kanistha-adhikari societies. Fortunately, however, the kanistha stage is followed by the madhyama stage. A kanistha-adhikari advances to the madhyama platform by means of sadhana-bhakti. Sadhana-bhakti, pursued diligently and attentively, destroys false ego, and as long as the neophyte devotees attend to their sadhana they can be sure of elevation to the higher stages. There is, however, no other assured means of advancement, and habitual negligence in sadhana is therefore fatal to progressive spiritual life. Furthermore, when a neophyte devotee has risen to the madhyama platform, sadhana is absolutely necessary to maintain him in that position. If he becomes slack in sadhana, he rapidly reverts to the neophyte condition. Therefore, the essential prerequisite for both creating and sustaining a madhyama society is intense common commitment to sadhana. http://www.ifast.net/Publications/le/ve30.htm </blockquote> My personal view is that ISKCON is a collection of individuals who are aligned with various factions, much like the factions within political organizations. Umapati Swami and Danavir Swami are representative of a particular faction, but their point of view is not shared by lots of other ISKCON devotees.

Below is a link to photos from Nabadwip of the Vyasa Puja festival of Srila Sridhar Maharaj last sunday. Here in Sydney we celebrated the event with a morning gathering of the devotees, then sankirtan. http://scsmath.org/memories/03b/031019_vyasa-puja/031019_vyasa-puja_.htm

Dear Babhru Prabhu, Your presentation of the essential issues under consideration in this discussion is clean and clear. Well done. I always remember B.V.Tripurari Maharaj with respect, for he helped me when I was just beginnning this path 30 years ago. To be frank, I am not comfortable to see him preaching about Madhura-rasa to the general audience of scholars and junior devotees (such as me), and I don't think this method of preaching is pleasing to Srila Sridhar Maharaj (since Guru Maharaj told us not to speak about Madhura-rasa to newcomers); but still B.V.Tripurari Maharaj is a dedicated Vaishnava and he should never be abused. -- Muralidhar