Re: How to accept some parts of Srimad Bhagavatam Canto Five - As It Is

Sri Krsna Samhita Chapter One

TEXT 32
vakyanam jada-janyatvan na shakta me sarasvati
varnane vimalananda vilasasya cid-atmanah
It is beyond my power of speech to describe the pure ecstatic pastimes of the living entities, because the words I would use in such descriptions are products of the material world.
TEXT 33
tathapi sarajuta vritya samadhim avalambya vai
varnita bhagavad varta maya bodhya samadhina
Although I am unable to clearly describe this topic by words, by samadhi and the process of sarajut I have described the topics of the Lord to the best of my ability. If one simply takes the insignificant literal meanings of these words, then one will not properly realize the described subject. I therefore request the reader to try and realize these truths through samadhi. One should try to understand subtle points from gross statements, as in Arundhati-nyaya [when one points out a faint star with the help of a bright star]. The process of argument is useless, because it cannot lead one to the Absolute Truth. The subtle process of directly perceiving the soul is called samadhi. I have given these descriptions based on this process. The reader should also follow this process to realize the truth.
TEXT 34
yasyeha vartate pritih krishne vraja-vilasini
tasyaivatma samadhau tu vaikuntho lakshyate svatah
Vaikuntha can be naturally perceived through the samadhi of those uttama-adhikaris who have attained love for Krishna, who performs pastimes in Vraja. The kanishtha-adhikaris and the madhyama-adhikaris are not yet qualified in this regard, because such truths cannot be realized by reading or argument. Kanishtha-adhikaris who consider the scriptures as the only authority and logicians who consider themselves liberated are both unable to advance.

Sri Krsna Samhita Chapter Nine

TEXT 3
maya-sutasya vishvasya cic-chayatvat samanata
cic-chaktyavishkrite karye samadhav api catmani
The pastimes of Vraja have been perceived and described through the process of natural samadhi, in the form of self-realization. Although the names, forms, qualities, and activities that are used to describe Vraja-lila appear almost mundane, that is only because the material world created by Maya is similar to its origin, Vaikuntha. Actually the soul's natural samadhi is a function of the spiritual potency. Whatever is perceived through natural samadhi is the ideal example for the material world, not imitation.
TEXT 4
tasmat tu vraja-bhavanam krishna-nama-gunatmanam
gunair jadyatmakaih shashvat sadrishyam upalakshyate
For this reason Krishna's names, qualities, and forms have a similarity to material names, qualities, and forms.

TEXT 17
prathamam sahajam jnanam dvitiyam shastra-varnanam
tritiyam kaushalam vishve krishnasya cesha-rupinah
When a living entity through natural knowledge experiences attraction for the Lord, this is known as hearing songs of Krishna. Realizing Krishna after scrutinizingly studying descriptions of His form narrated in the scriptures by persons who have seen Krishna is called hearing the qualities of Krishna. Seeing Krishna's artistry within the world is called seeing Krishna's picture. This material world is the reflected shadow of spiritual variegatedness. Whoever has realized this is said to have seen Krishna's picture. In other words, a person becomes a Vaishnava by three processes�seeing the Lord through natural knowledge, realizing the Lord by studying the scriptures, and seeing the Lord through His artistry.

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Re: How to accept some parts of Srimad Bhagavatam Canto Five - As It Is

Sri Krsna Samhita Chapter One

TEXT 32
vakyanam jada-janyatvan na shakta me sarasvati
varnane vimalananda vilasasya cid-atmanah
It is beyond my power of speech to describe the pure ecstatic pastimes of the living entities, because the words I would use in such descriptions are products of the material world.
TEXT 33
tathapi sarajuta vritya samadhim avalambya vai
varnita bhagavad varta maya bodhya samadhina
Although I am unable to clearly describe this topic by words, by samadhi and the process of sarajut I have described the topics of the Lord to the best of my ability. If one simply takes the insignificant literal meanings of these words, then one will not properly realize the described subject. I therefore request the reader to try and realize these truths through samadhi. One should try to understand subtle points from gross statements, as in Arundhati-nyaya [when one points out a faint star with the help of a bright star]. The process of argument is useless, because it cannot lead one to the Absolute Truth. The subtle process of directly perceiving the soul is called samadhi. I have given these descriptions based on this process. The reader should also follow this process to realize the truth.
TEXT 34
yasyeha vartate pritih krishne vraja-vilasini
tasyaivatma samadhau tu vaikuntho lakshyate svatah
Vaikuntha can be naturally perceived through the samadhi of those uttama-adhikaris who have attained love for Krishna, who performs pastimes in Vraja. The kanishtha-adhikaris and the madhyama-adhikaris are not yet qualified in this regard, because such truths cannot be realized by reading or argument. Kanishtha-adhikaris who consider the scriptures as the only authority and logicians who consider themselves liberated are both unable to advance.

Sri Krsna Samhita Chapter Nine

TEXT 3
maya-sutasya vishvasya cic-chayatvat samanata
cic-chaktyavishkrite karye samadhav api catmani
The pastimes of Vraja have been perceived and described through the process of natural samadhi, in the form of self-realization. Although the names, forms, qualities, and activities that are used to describe Vraja-lila appear almost mundane, that is only because the material world created by Maya is similar to its origin, Vaikuntha. Actually the soul's natural samadhi is a function of the spiritual potency. Whatever is perceived through natural samadhi is the ideal example for the material world, not imitation.
TEXT 4
tasmat tu vraja-bhavanam krishna-nama-gunatmanam
gunair jadyatmakaih shashvat sadrishyam upalakshyate
For this reason Krishna's names, qualities, and forms have a similarity to material names, qualities, and forms.

TEXT 17
prathamam sahajam jnanam dvitiyam shastra-varnanam
tritiyam kaushalam vishve krishnasya cesha-rupinah
When a living entity through natural knowledge experiences attraction for the Lord, this is known as hearing songs of Krishna. Realizing Krishna after scrutinizingly studying descriptions of His form narrated in the scriptures by persons who have seen Krishna is called hearing the qualities of Krishna. Seeing Krishna's artistry within the world is called seeing Krishna's picture. This material world is the reflected shadow of spiritual variegatedness. Whoever has realized this is said to have seen Krishna's picture. In other words, a person becomes a Vaishnava by three processes�seeing the Lord through natural knowledge, realizing the Lord by studying the scriptures, and seeing the Lord through His artistry.

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Re: How to accept some parts of Srimad Bhagavatam Canto Five - As It Is

Sri Krsna Samhita Chapter One

TEXT 32
vakyanam jada-janyatvan na shakta me sarasvati
varnane vimalananda vilasasya cid-atmanah
It is beyond my power of speech to describe the pure ecstatic pastimes of the living entities, because the words I would use in such descriptions are products of the material world.
TEXT 33
tathapi sarajuta vritya samadhim avalambya vai
varnita bhagavad varta maya bodhya samadhina
Although I am unable to clearly describe this topic by words, by samadhi and the process of sarajut I have described the topics of the Lord to the best of my ability. If one simply takes the insignificant literal meanings of these words, then one will not properly realize the described subject. I therefore request the reader to try and realize these truths through samadhi. One should try to understand subtle points from gross statements, as in Arundhati-nyaya [when one points out a faint star with the help of a bright star]. The process of argument is useless, because it cannot lead one to the Absolute Truth. The subtle process of directly perceiving the soul is called samadhi. I have given these descriptions based on this process. The reader should also follow this process to realize the truth.
TEXT 34
yasyeha vartate pritih krishne vraja-vilasini
tasyaivatma samadhau tu vaikuntho lakshyate svatah
Vaikuntha can be naturally perceived through the samadhi of those uttama-adhikaris who have attained love for Krishna, who performs pastimes in Vraja. The kanishtha-adhikaris and the madhyama-adhikaris are not yet qualified in this regard, because such truths cannot be realized by reading or argument. Kanishtha-adhikaris who consider the scriptures as the only authority and logicians who consider themselves liberated are both unable to advance.

Sri Krsna Samhita Chapter Nine

TEXT 3
maya-sutasya vishvasya cic-chayatvat samanata
cic-chaktyavishkrite karye samadhav api catmani
The pastimes of Vraja have been perceived and described through the process of natural samadhi, in the form of self-realization. Although the names, forms, qualities, and activities that are used to describe Vraja-lila appear almost mundane, that is only because the material world created by Maya is similar to its origin, Vaikuntha. Actually the soul's natural samadhi is a function of the spiritual potency. Whatever is perceived through natural samadhi is the ideal example for the material world, not imitation.
TEXT 4
tasmat tu vraja-bhavanam krishna-nama-gunatmanam
gunair jadyatmakaih shashvat sadrishyam upalakshyate
For this reason Krishna's names, qualities, and forms have a similarity to material names, qualities, and forms.

TEXT 17
prathamam sahajam jnanam dvitiyam shastra-varnanam
tritiyam kaushalam vishve krishnasya cesha-rupinah
When a living entity through natural knowledge experiences attraction for the Lord, this is known as hearing songs of Krishna. Realizing Krishna after scrutinizingly studying descriptions of His form narrated in the scriptures by persons who have seen Krishna is called hearing the qualities of Krishna. Seeing Krishna's artistry within the world is called seeing Krishna's picture. This material world is the reflected shadow of spiritual variegatedness. Whoever has realized this is said to have seen Krishna's picture. In other words, a person becomes a Vaishnava by three processes�seeing the Lord through natural knowledge, realizing the Lord by studying the scriptures, and seeing the Lord through His artistry.

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Ramacandra explains Gaura to Parvati.

Navadvipa-dhama-mahatmya
Parikrama-khanda
Chapter Fourteen

Description of Shri Modadrumadvipa and Rama-lila

All glories to Gaurahari, who has manifested Himself as the Panca-tattva! All glories to Navadvipa-dhama, the topmost abode!

Arriving at Mamagachi village, Nityananda explained to Jiva, "Here, in Modadrumadvipa is Ayodhya. In a previous kalpa, when Rama was banished to the forest, He came to this place with Lakshmana and Janaki. He built a hut under a huge banyan tree here and lived happily for some time. Seeing the effulgence of Navadvipa, the son of Raghu began to slightly smile.

"How attractive was that form, green as new grass, with lotus eyes and a graceful bow in hand! Wearing the dress of a brahmacari and His head piled with matted locks, He stole the minds of all living entities. Seeing Rama smiling, Sita, the daughter of Janaka, asked Him the reason.

"`Listen, Sita, here is one very secret story. When the glorious age of Kali advents, I will display a yellow complexioned form here in Nadia. I will take birth in the womb of Shaci in Jagannatha Mishra's house. I will give all the fortunate souls who see My childhood pastimes the supreme gift of prema. At that time, I will enjoy My beloved educational pastimes and reveal the glories of the holy name. I will then take sannyasa and go to Puri, and My own mother will weep with My wife in her arms.'

"Hearing this, Sita asked, `O lotus-eyed one, why will You make Your mother cry? Why will You give up Your wife and take sannyasa? What happiness is there in giving sorrow to Your wife?'

"Shri Rama replied, `O dear one, you know everything. But you are acting ignorant just to teach the living entities. Listen Sita, My devotees relish prema-bhakti in two ways. In union with Me they enjoy sambhoga, and in separation from Me they enjoy vipralambha. My eternal associates desire sambhoga, but I mercifully give them vipralambha. The devotees know that distress due to separation from Me is actually the topmost bliss. After separation, when union occurs, they feel happiness so much greater than before-a million times multiplied. That is the explanation of how there can be happiness in separation. You should accept this mood which is described in the four Vedas.

"`She who is known as Aditi in the Vedas is now mother Kaushalya and will become mother Shaci in Gauranga's pastimes. And you, Sita, will serve Me as Vishnupriya. In separation, you will worship My Deity and spread My glories. Separated from you, I will worship a golden Sita Deity in Ayodhya. But this topic is very confidential, Sita. Do not reveal this to the people now.

"`This Navadvipa is My dear place, even Ayodhya is not equal to it. When Kali-yuga comes, this huge banyan tree, Rama-vata, will disappear from vision and stay here in an unmanifest form.'

"In this way, Rama passed His time here with Lakshmana and Sita. Later, He went to Dandakaranya to complete His activities. See here the place where His hut stood.

"By the desire of the Lord, Rama's friend Guhaka took birth here in a brahmana's family. His name was Sadananda Vipra Bhattacarya. He knew nothing in the three worlds except Rama. He was present in Jagannatha Mishra's house when Gauranga was born. At that time all the demigods came to see the child. The exalted Sadananda realized by the demigods' presence that his Lord had taken birth. In great delight he returned home, and, while meditating on his worshipable Lord Ramacandra, he saw Gaurasundara.

"Lord Gauranga was seated on a throne and surrounded by the
demigods, headed by Lord Brahma, who were waving camaras. Then Sadananda saw Ramacandra, green as grass. On Rama's right was Lakshmana, the abode of Ananta. On His left was Sita, and in front was Hanuman. Seeing this, the vipra understood the truth about the Lord.

"The vipra went to Mayapur in great ecstasy, and, unseen by anyone, he feasted his eyes on the form of Gauranga. `Blessed am I, blessed indeed! Ramacandra is present before me as Gaurachandra!' Later, when the sankirtana movement started, Sadananda took part by dancing and chanting the name of Gaura.

"O Jiva, here the pure devotees see the Bhandira forest."

Hearing the topics and seeing the places in the eternal dhama, the devotees surrounded Nityananda and danced. Jiva's body displayed symptoms of ecstasy as he shouted the name of Gauranga.

That day Nityananda stayed in the house of Narayani. And Narayani, the pure chaste mother of Vedavyasa (Vrindavana Dasa Thakura), served the Vaishnavas. The next morning, after walking some distance, they entered Vaikunthapura.

To carry out the order of Jahnava and Nitai, this worthless wretch sings the glories of Nadia.

Your servant
Jagannatha Gauranga dasa

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Re: The divine relationships and hierarchy within Pancha Tattva

Nityaananda! Gauraanga! Hare Krishna!

Thank you prabhu for posting the picture of Shri Panca Tattva Bhagavan. I think your observations are correct as far as my understanding goes from what I have heard and read. May be just one clarifying point that Srila Srivasa Thakura represents the jiva shakti (potency) of the Supreme Lord, which is the marginal potency, whereas Srila Gadadhara Pandita is in the category of Shakti Tattva, or the internal energy. I think this distinction is there. Please correct me if I am wrong.

Your servant: Sarvabhauma das

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How to accept some parts of Srimad Bhagavatam Canto Five - As It Is

Nityananda! Gauranga! Hare Krsna!

Dear devotees here is some of my writings and thoughts about some parts of Srimad Bhagavatam Canto Five, regarding the descriptions of cosmology etc. I  have copied this from a discussion on another forum where the Fifth Canto debates often appear. I thought this writing may be of benefit to some of our family here.

aspiring service...Nava.

Bhagavad Gita As It Is Chapter Nine Verse Seventeen

I am the father of this universe, the mother, the support and the grandsire. I am the object of knowledge, the purifier and the syllable oḿ. I am also the Rg, the Sama and the Yajur Vedas.

PURPORT
The entire cosmic manifestations, moving and nonmoving, are manifested by different activities of Krsna's energy. In the material existence we create different relationships with different living entities who are nothing but Krsna's marginal energy; under the creation of prakrti some of them appear as our father, mother, grandfather, creator, etc., but actually they are parts and parcels of Krsna. As such, these living entities who appear to be our father, mother, etc., are nothing but Krsna. In this verse the word dhata means "creator." Not only are our father and mother parts and parcels of Krsna, but the creator, grandmother and grandfather, etc., are also Krsna. Actually any living entity, being part and parcel of Krsna, is Krsna. All the Vedas, therefore, aim only toward Krsna. Whatever we want to know through the Vedas is but a progressive step toward understanding Krsna. That subject matter which helps us purify our constitutional position is especially Krsna. Similarly, the living entity who is inquisitive to understand all Vedic principles is also part and parcel of Krsna and as such is also Krsna. In all the Vedic mantras the word oḿ, called pranava, is a transcendental sound vibration and is also Krsna. And because in all the hymns of the four Vedas � Sama, Yajur, Rg and Arthva � the pranava, or omkara, is very prominent, it is understood to be Krsna.

I cannot extract one part of Bhagavatam as absolute truth, ie Canto Ten Krsna Lila, and reject another part, ie Canto Five, as mundane or imperfect.
So how to reconcile these things? That is not easy to explain for me. Firstly Srila Bhaktivinoda's understandings in the above quotes,  from Sri Krsna Samhita, I have posted in this topic do not minimize the completeness, perfection, and total absolute nature of the whole Bhagavatam. That is very important in my understanding and realization, and faith.
Basically I see the Bhagavatam as Srila Vyasadeva's perfect samadhi, and therefore his expression in written word. I accept this by faith. A very advanced stage of Krsna consciousness would be able to see the Bhagavatam as 'the spotless purana'. Such was the vision of Sri Caitanya Mahaprabhu. This is why regular reading of the Bhagavatam is recommended by Sri Caitanya and all his direct associates.
Some would justify Sri Caitanya's words by saying, 'oh yes it is spotless because the Bhagavatam extols Bhakti as the highest goal. Pure.' But a closer study of the Bhagavatam reveals that it caters for all transcendentalists. There is Jnana, Yoga, etc.
So why did Sri Caitanya call it spotless? In my humble opinion for the very same reason Srila Prabhupada called it spotless. For it is without defect! How is this so with apparent paradox like the fifth canto and tenth canto?
Simply because it is the expression of the samadhi of Srila Vyasadeva. It is directly from the spiritual realm.
Can we disect Tenth canto apart from other sections of this book. Or is there a deeper Krsna conscious way to see the book in its totality as all perfect, without any mundane taint? Maybe we can attain that developed vision by aspiring the service of the mahatmas.
Quote: BG 9.17
All the Vedas, therefore, aim only toward Krsna. Whatever we want to know through the Vedas is but a progressive step toward understanding Krsna. That subject matter which helps us purify our constitutional position is especially Krsna.
If the vedic literature is also Krsna, there must be no mundane attribute in it. Only by very advanced Krsna consciousness will we understand why Srila Prabhupada and other mahatmas can say authoritively, vedic litertaure is 'all spiritual - non different to Sri Krsna'.
Quote: BG 9.19
By analyzing all these different energies of Krsna, one can ascertain that for Krsna there is no distinction between matter and spirit, or, in other words, He is both matter and spirit. In the advanced stage of Krsna consciousness, one therefore makes no such distinctions. He sees only Krsna in everything.

Therefore Sri Caitanya and Srila Prabhupada take no indirect meanings from Srimad Bhagavatam (commentary of Vedanta Sutra), but accept it directly 'As It Is'.

Quote:
CC Ādi 7.131: "In all the Vedic sūtras and literatures, it is Lord Krsna who is to be understood, but the followers of Sankaracarya have covered the real meaning of the Vedas with indirect explanations.
PURPORT
It is said:
vede rāmāyaṇe caiva purane bharate tatha
ādāv ante ca madhye ca hariḥ sarvatra giyate
"In the Vedic literature, including the ramayana, Purāṇas and Mahābhārata, from the very beginning (adau) to the end (ante ca), as well as within the middle (madhye ca), only Hari, the Supreme Personality of Godhead, is explained."

CC Ādi 7.132: "The self-evident Vedic literatures are the highest evidence of all, but if these literatures are interpreted, their self-evident nature is lost.
PURPORT
We quote Vedic evidence to support our statements, but if we interpret it according to our own judgment, the authority of the Vedic literature is rendered imperfect or useless. In other words, by interpreting the Vedic version one minimizes the value of Vedic evidence. When one quotes from Vedic literature, it is understood that the quotations are authoritative. How can one bring the authority under his own control? That is a case of principiis obsta.

CC Ādi 7.133: "To prove their philosophy, the members of the Mayavada school have given up the real, easily understood meaning of the Vedic literature and introduced indirect meanings based on their imaginative powers."
PURPORT
Unfortunately, the Śańkarite interpretation has covered almost the entire world. Therefore there is a great need to present the original, easily understood natural import of the Vedic literature. We have therefore begun by presenting Bhagavad-gītā As It Is, and we propose to present all the Vedic literature in terms of the direct meaning of its words.

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Lord Gaura gives mercy to Hanhuman - Murari Gupta

Nityananda! Gauranga! Hare Krishna!
Dandavats and obeissances.

Here is a pastime from Caitanya Bhagavata  Madhya lila chapter 10:

The Lord ordered Murari, "Look at Me", and Murari saw Lord Ramacandra in person. He saw that Visvambhara, Lord Caitanya, was sitting on the kingly throne with a bow, and His complexion was green like freshly tended grass shoots. He saw Janaki devi or Sita devi, and Laksmana on His left, and all around the brave monkey leaders were offering prayers. Murari, perceiving his identity as Hanuman, and now seeing his beloved Lord Ramacandra, fell down in an ecstatic swoon due to Lord Caitanya's transcendental pastimes.

Lord Visvambhara called out aloud, "Hey monkey, you seem to forget how the demon Ravana who stole Sita devi, burned your face. Enraged, you set ablaze his capital, Sri Lanka, and destroyed his entire race. I am that same Lord, Your worshipful Lord. Now You are again in My presence. Rise, rise, Murari! You are as dear to Me as My own life. I am that Lord Ramacandra. You are Hanuman.

"See your Laksmana, your beloved life and soul. You saved his life by bringing the Gandharvamadana mountain. Offer obeisances to the lotus feet of Janaki, Sitadevi, whose distress moved you to profuse tears."

Lord Caitanya's words brought back Murari's consciousness. Upon awakening he saw that wonderful scene, and began to cry in love of Godhead. Murari's ecstatic crying moved even the lifeless dry wood, what to speak of the assembled Vaisnavas.

Again Lord Caitanya began to speak to Murari, "You may ask Me for any boon."

Sri Murari replied, "My Lord, I do not want anything. Just grant me one wish: that I may sing only Your glories. I may be put into any situation, but birth after birth, I simply want to remember You, that I may serve You in the association of Your servitors.

"O my Lord! Please do not place me in a position where I may deviate from the Absolute Truth, and forget that You are the Supreme Lord or that I am Your eternal servant.

"Wherever You descend, accompanied by Your eternal associates, I desire to be there as Your insignificant servitor."

The Lord replied, "So be it. So be it. I grant you this boon." Hearing this, a jubilant uproar from the devotees filled the air.

All the Vaisnava devotees were naturally affectionately disposed to Murari who was always compassionate to all living beings. Such was the purity of Murari's devotion, that his mere presence transformed anywhere into a holy place of pilgrimage, transcendental like Vaikuntha. It is impossible to describe the greatness of Murari. Even the Supreme Lord advents for the pleasure of Murari.

Lord Caitanya then declared, "All of you listen carefully. If anybody criticizes Murari, he cannot be saved even by a million dips in the Ganga. In fact, his baths in the Ganga or even chanting of Lord Hari's name will certainly destroy such a sinful wretch. 'Murari', the Supreme Lord is secretly (gupta) seated in Murari Gupta's heart. This is the spiritual import of Murari's name."

The Vaisnava devotees began to weep in ecstasy chanting Krsna's name, seeing how Lord Caitanya showered His mercy upon Murari. Anyone who hears the pastimes of Lord Caitanya's extraordinary magnanimity will receive love of Godhead.

Aspiring to be an insignificant servant of the Vaisnavas
Jagannatha Gaurnanga dasa

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Re: Khoda Nitaai

Nityananda! Gauranga! Hare Krishna!

i found a beautiful Khoda Nitaai video on YouTube. Here it is:



Jaya Nitaai! Jaya Thakura Bhaktivinoda!

Your servant,
Matus

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Sri Radha Sahasranam Storam

Nityayanada! Gauranga! Hare Krishna!

Hi Swami Gaurangapada and all the Devotees

I want to apologise to everyone that I have been so out of touch! I hope all is well...

I was thinking that I would I would like to start chanting the Sri Radha Sahasranama Stotram. In most versions that I can find, the names are just listed.

Isn't there a way that one can say it with "Om" and "namah" after each name?

How would one do that?  I know that grammar means that the names need to change somewhat...

I believe that for the feminine, one puts "yai" at the end...so "radha" would become "om radhyai namah"

Is this correct?

Would this be consistant thoughout the entire 1000 names?

Thanks for your help!

Jai Radhe!

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Re: Offerings to Lord Krishna

We dont  swing Lord Krsna.

Shrila Bhaktivedanta Swami Prabhupada started the Shri Shri Radha Krishna Jhulana Yatra (Swinging) festival purely for preaching purposes to attract and benefit so many souls according to the time, place and circumstances.

But Shrila Bhaktisiddhanta Sarasvati Prabhupada would never allow this Shri Jhulana Yatra public festival in Gaudiya Math considering it very esoteric and high and only meant for the Gopies. Shrila Bhakti Rakshaka Shridhara Swami also followed this mood of Shrila Sarasvati Prabhupada about the Jhulana Yatra.

So we accept and respect on our heads the views of all these three Acharyas. Acharyera mata jei, sei sara...

Daaso'smi, Swami Gaurangapada.

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Re: Questions about Rama Navami Fasting

JagannathaGaurangadasa wrote:

Thanks for the quick reply and explanation.

Nityaananda! Gauraanga! Hare Krishna! You are always welcome.

Yes this is what I have been doing, not eating any grains on these days. I just drink milk and then lightly roast almonds and cashews mixed with raisins and sometimes coconut oil so there is no problem getting enough food.  I was just wondering if we needed a full no food at all fast on all these days. Of course on these days I eat less anyhow, just enough so I'm not  uncomfortable.

You are already having a nice fasting arrangement. Your question was for the benefit of all of us. Please use the the black rock salt powder if possible in the nuts instead of the normal white sea salt. If full fast is not possible, then no grain food is certainly the way to go.

On  Gaura Purnima, Nityananda Trayodasi, Krishna Janmastami,  Lord Balarama appearance and Pandava Nirjala Ekadasi  I do a full fast and try to get off work at least a day or two before and after so it is easier on me.

That's wonderful.

And I guess we should also refrain from grains on the appearance and disappearance days of Bhaktivinoda, Bhaktisiddhanta, and Bhaktivedanta?

Shrila Gaura Kishora Dasa Babaji and many other great devotees used to fast on each and every day of the Apperance and Disappearance of our Acharyas thoughout the year. But obviously this is not practically possible for devotees who are working in this age of Kali Yuga. So we should at least try to fast till noon with minimum food and liquid intake on the days of our prominent Acharyas. And we should humbly beg forgiveness from the other Acharyas that we are not able to fast on their days even though they have done so much for us.

Daaso'smi, Swami Gaurangapada.

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