Shri Govardhana Puja

The term "Govardhana" has two meanings. The word "go" means cows, and "vardhana" means nourishment. In the other meaning "go"  stands for senses and "vardhana" means to increase the diversion of  the senses towards Sri Krishna. Both these jobs are done by ri
Giriraja. He kindly blesses the devotee by increasing his devotion. Thus by residing in the foothills of Sri Giriraja, all the senses and their respective duties of a soul attain divinity and are inclined to serve the lotus feet of Krishna.

Origin of Govardhan

In the western coast of India, in the island of Salmali, lived Dronachala, the king of the mountains. Once a sage by the name of Pulastya Muni came to him and asked him for his son Govardhana. Dronacala was depressed and pleaded the sage that he was unable to bear the separation from his son. Govardhana then went with sage to Kashi (Varanasi), under the condition that wherever the sage would put him down, he would remain forever.

When they were flying over the Vraja bhumi, Giriraja increased his weight to the extent that Pulastya had no option but to put him down (according to another version Pulastya had to answer the call of nature and then could not lift him up anymore). Pulastya understood the mischief of Giriraja. He became furious and cursed him that he would decrease by a grain every day. But then repenting on the curse he gave to Giriraja he assured him that he would be blessed in the Dvapara Yuga and everybody would start worshiping him since then.

At that time the hill was 115 km (64 miles) long, 72 km (40 miles) wide and 29 km (16 miles) high. Now it is only 80 ft. high at the highest point.

This happened in the Satya Yuga. Brahmaji wished to create the Dvapara Yuga but because of the portentous phenomenon of Ravana, he had to create the Treta Yuga.

The monkey army of Lord Rama was carrying different stones to construct a bridge to Lanka. Sri Hanuman was carrying Govardhana from Himalayas to help build the bridge. As Hanuman was carrying Govardhana over Vraja, Nala and Nila, who were in charge of building the bridge declared that it was completed and no more stones were needed. Hanuman was in Vraja Mandala and he put Govardhana there. Sri Rama heard about Govardhana crying on not having the darshana of Lord Rama and sent a message saying that, "...by the end of the Dvapara Yuga, the Supreme Personality of Godhead, Sri Krishna, will Himself appear and play on you and will also worship you. In the Kali Yuga the devotees shall attain numerous divine supernatural powers by worshiping you."

At the end of the Dvapara Yuga Bhagavan Sri Krishna stopped the worship of Indra and started the Govardhana Puja by doing it Himself. It was a wonderful sight. Being worshiped by Sri Krishna, Giriraja himself became like Sri Krishna. It was like He (Sri Krishna) worshiping Himself. Since then all the six seasons resided permanently on Giriraja.

Besides this, the eight gates of the asta sakhas from where they entered the nitya lila are also on the Govardhan Hill. The asta sakhas who reside on the Govardhan Hill are in different places, each of which were passionately attached to their respective Deities of those places.

Worshiping Govardhana Hill

KRSNA BOOK CHAPTER TWENTY-FOUR by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

While engaged with the brahmanas who were too much involved in the performance of Vedic sacrifices, Krsna and Balarama also saw that the cowherd men were preparing a similar sacrifice in order to pacify Indra, the King of heaven, who is responsible for supplying water. As stated in the Caitanya-caritamrta, a devotee of Krsna has strong and firm faith in the understanding that if he is simply engaged in Krsna consciousness and Krsna's transcendental loving service, then he is freed from all other obligations. A pure devotee of Lord Krsna doesn't have to perform any of the ritualistic functions enjoined in the Vedas; nor is he required to worship any demigods. Being a devotee of Lord Krsna, one is understood to have performed all kinds of Vedic rituals and all kinds of worship to the demigods. One does not develop devotional service for Krsna by performing the Vedic ritualistic ceremonies or worshiping the demigods, but it should be understood that one who is engaged fully in the service of the Lord has already fulfilled all Vedic injunctions.

In order to stop all such activities by His devotees, Krsna wanted to firmly establish exclusive devotional service during His presence in Vrndavana. Because He is the omniscient Personality of Godhead, Krsna knew that the cowherd men were preparing for the Indra sacrifice, but as a matter of etiquette He began to inquire with great honor and submission from elder personalities like Maharaja Nanda.

Krsna asked His father, "My dear father, what is this arrangement going on for a great sacrifice? What is the result of such a sacrifice, and for whom is it meant? How is it performed? Will you kindly let Me know? I am very eager to know this procedure, so please explain to Me the purpose of this sacrifice." Upon this inquiry, His father, Nanda Maharaja, remained silent, thinking that his young boy would not be able to understand the intricacies of performing the yajna. Krsna, however, persisted: "My dear father, for those who are liberal and saintly, there is no secrecy. They do not think anyone to be a friend, an enemy or a neutral party, because they are always open to everyone. And even for those who are not so liberal, nothing should be kept secret from the family members and friends, although secrecy may be maintained for persons who are inimical. Therefore you cannot keep any secrets from Me. All persons are engaged in fruitive activities. Some know what these activities are, and they know the result, and some execute activities without knowing the purpose or the result. A person who acts with full knowledge gets the full result; one who acts without knowledge does not get such a perfect result. Therefore, please let Me know the purpose of the sacrifice you are going to perform. Is it according to Vedic injunction? Or is it simply a popular ceremony? Kindly let Me know in detail about the sacrifice."

On hearing this inquiry from Krsna, Maharaja Nanda replied, "My dear boy, this ceremonial performance is more or less traditional. Because rainfall is due to the mercy of King Indra and the clouds are his representatives, and because water is so important for our living, we must show some gratitude to the controller of this rainfall, Maharaja Indra. We are arranging, therefore, to pacify King Indra, because he has very kindly sent us clouds to pour down a sufficient quantity of rain for successful agricultural activities. Water is very important: without rainfall we cannot farm or produce grain, and without grain we cannot live. Therefore rain is necessary for successful religious ceremonies, economic development and, ultimately, liberation. So we should not give up this traditional ceremonial function; if one gives
it up, being influenced by lust, greed or fear, then it does not look very good for him."

After hearing this, Krsna, the Supreme Personality of Godhead, in the presence of His father and all the elder cowherd men of Vrndavana, spoke in such a way as to make heavenly King Indra very angry. He suggested that they forgo the sacrifice. His reasons for discouraging the sacrifice performed to please Indra were twofold. First, as stated in the Bhagavad- gita, there is no need to worship the demigods for any material advancement; all results derived from worshiping the demigods are simply temporary, and only those who are less intelligent are interested in temporary results. Second, whatever temporary result one derives from worshiping the demigods is actually granted by the permission of the Supreme Personality of Godhead. It is clearly stated in the Bhagavad-gita: mayaiva vihitan hi tan. Whatever benefit is supposed to be derived from the demigods is actually bestowed by the Supreme Personality of Godhead. Without the permission of the Supreme Personality of Godhead, one cannot bestow any benefit upon others. But sometimes the demigods become puffed up by the influence of material nature; thinking themselves all in all, they forget the supremacy of the Personality of Godhead. In Srimad-Bhagavatam it is clearly stated that in this instance Krsna wanted to make King Indra angry. Krsna's advent was especially meant for the annihilation of the demons and protection of the devotees. King Indra was certainly a devotee, not a demon, but because he was puffed up, Krsna wanted to teach him a lesson. He first made Indra angry by stopping the Indra-puja, which had been arranged by the cowherd men in Vrndavana.

With this purpose in mind, Krsna began to talk as if He were an atheist supporting the philosophy of Karma-mimamsa. Advocates of this philosophy do not accept the supreme authority of the Personality of Godhead. They put forward the argument that if anyone works nicely, the result is sure to come. Their opinion is that even if there is a God who gives man the result of his fruitive activities, there is no need to worship Him because unless man works He cannot bestow any good result. They say that instead of worshiping a demigod or God, people
should give attention to their own duties, and thus the good result will surely come. Lord Krsna began to speak to His father according to these principles of the Karma-mimamsa philosophy. "My dear father," He said, "I don't think you need to worship any demigod for the successful performance of your agricultural activities. Every living being is born according to his past karma and leaves this life simply taking the result of his present karma. Everyone is born in different types or species of life according to his past activities, and he gets his next birth according to the activities of this life. Different grades of material happiness and distress, comforts and disadvantages of life, are different results of different kinds of activities, from either the past or present life."

Maharaja Nanda and other elder members argued that without satisfying the predominating god one cannot derive any good result simply by material activities. This is actually the fact. For example, it is sometimes found that in spite of first-class medical help and treatment by  first-class physician, a diseased person dies. It is concluded, therefore, that first- class medical treatment or the attempts of a first-class physician are not in themselves the cause for curing a patient; there must be the hand of the Supreme Personality of Godhead. Similarly, a father's and mother's taking care of their children is not the cause of the children's comfort. Sometimes it is found that in spite of all care by the parents, the children go bad or succumb to death. Therefore material causes are not sufficient for results. There must be the sanction of the Supreme Personality of Godhead. Nanda Maharaja therefore advocated that in order to get good results for agricultural activities, they must satisfy Indra, the superintending deity of the rain supply. Lord Krsna nullified this argument, saying that the demigods give results only to persons who have executed their prescribed duties. The demigods cannot give any good results to the person who has not executed the prescribed duties; therefore demigods are dependent on the execution of duties and are not absolute in awarding good results to anyone. So why should one care about them?

"My dear father," Lord Krsna said, "there is no need to worship the demigod Indra. Everyone has to achieve the result of his own work. We can actually see that one becomes busy according to the natural tendency of his work; and according to that natural tendency, all living entities-either human beings or demigods-achieve their respective results. All living entities achieve higher or lower bodies and create enemies, friends or neutral parties only because of their different kinds of work. One should be careful to discharge duties according to his natural instinct and not divert attention to the worship of various demigods. The demigods will be satisfied by proper execution of all duties, so there is no need to worship them. Let us, rather, perform our prescribed duties very nicely. Actually one cannot be happy without executing his proper prescribed duty. One who does not, therefore, properly discharge his prescribed duties is compared to an unchaste wife. The proper prescribed duty of the brahmanas is the study of the Vedas; the proper duty of the royal order, the ksatriyas, is engagement in protecting the citizens; the proper duty of the vaisya community is agriculture, trade and protection of the cows; and the proper duty of the sudras is service to the higher classes, namely the brahmanas, ksatriyas and vaisyas. We belong to the vaisya community, and our proper duty is to farm, to trade with the agricultural produce, to protect cows or to take to banking."

Krsna identified Himself with the vaisya community because Nanda Maharaja was protecting many cows and Krsna was taking care of them. He enumerated four kinds of business engagements for the vaisya community, namely agriculture, trade, protection of cows and banking. Although the vaisyas can take to any of these occupations, the men of Vrndavana were engaged primarily in the protection of cows.

Krsna further explained to His father, "This cosmic manifestation is  going on under the influence of three modes of material nature-goodness, passion and ignorance. These three modes are the causes of creation, maintenance and destruction. The cloud is caused by the action of the mode of passion; therefore it is the mode of passion which causes the rainfall. And after the rainfall, the living entities derive the result-success in agricultural work. What, then, has Indra to do in this affair? Even if you do not please Indra, what can he do? We do not derive any special benefit from Indra. Even if he is there, he pours water on the ocean also, where there is no need of water. So he is pouring water on the ocean or on the land; it does not depend on our worshiping him. As far as we are concerned, we do not need to go to another city or village or foreign country. There are palatial buildings in the cities, but we are satisfied living in this forest of Vrndavana. Our specific relationship is with Govardhana Hill and Vrndavana forest and nothing more. I therefore request you, My dear father, to begin a sacrifice which will satisfy the local brahmanas and Govardhana Hill, and let us have nothing to do with Indra."

After hearing this statement by Krsna, Nanda Maharaja replied, "My dear boy, since You are asking, I shall arrange for a separate sacrifice for the local brahmanas and Govardhana Hill. But for the present let me execute this sacrifice known as Indra-yajna." But Krsna replied, "My dear father, don't delay. The sacrifice you propose for Govardhana and the local brahmanas will take much time. Better take the arrangement and paraphernalia you have already made for the Indra- yajna and immediately engage them to satisfy Govardhana Hill and the local brahmanas."

Maharaja Nanda finally relented. The cowherd men then inquired from Krsna how He wanted the yajna performed, and Krsna gave them the following directions. "Prepare very nice foods of all descriptions from the grains and ghee collected for the yajna. Prepare rice, dahl, then halava, pakora, puri and all kinds of milk preparations, such as sweet rice, rabri, sweetballs, sandesa, rasagulla and laddu, and invite the learned brahmanas who can chant the Vedic hymns and offer oblations to the fire. The brahmanas should be given all kinds of grains in charity. Then decorate all the cows and feed them well. After performing this, give money in charity to the brahmanas. As far as the lower animals are concerned, such as the dogs, and the lower grades of people, such as the candalas, or the fifth class of men, who are considered untouchable, they also may be given sumptuous prasadam. After nice grasses have been given to the cows, the sacrifice known as Govardhana-puja may immediately begin. This sacrifice will very much satisfy Me."

In this statement, Lord Krsna practically described the whole economy of the vaisya community. In all communities in human society-including the brahmanas, ksatriyas, vaisyas, sudras, candalas, etc.- and in the animal kingdom-including the cows, dogs, goats, etc.-everyone has his part to play. Each is to work in cooperation for the total benefit of all society, which includes not only animate objects but also inanimate objects like hills and land. The vaisya community is specifically responsible for the economic improvement of the society by producing grains, by giving protection to the cows, by transporting food when needed, and by banking and finance.

From this statement we learn also that although the cats and dogs, which have now become so important, are not to be neglected, cow protection is actually more important than protection of cats and dogs. Another hint we get from this statement is that the candalas, or
the untouchables, are also not to be neglected by the higher classes and should be given necessary protection. Everyone is important, but some are directly responsible for the advancement of human society and some are only indirectly responsible. However, when Krsna consciousness is there, then everyone's total benefit is taken care of.

The sacrifice known as Govardhana-puja is observed in the Krsna consciousness movement. Lord Caitanya has recommended that since Krsna is worshipable, so His land-Vrndavana and Govardhana Hill-is also worshipable. To confirm this statement, Lord Krsna said that Govardhana- puja is as good as worship of Him. From that day, Govardhana-puja has been going on and is known as Annakuta. In all the temples of Vrndavana or outside of Vrndavana, huge quantities of food are prepared in this ceremony and are very sumptuously distributed to the general population. Sometimes the food is thrown to the crowds, and they enjoy collecting it off the ground. From this we can understand that prasadam offered to Krsna never becomes polluted or contaminated, even if it is thrown on the ground. The eople,
therefore, collect it and eat with great satisfaction.

The Supreme Personality of Godhead, Krsna, therefore advised the cowherd men to stop the Indra-yajna and begin the Govardhana-puja in order to chastise Indra, who was very much puffed up at being the supreme controller of the heavenly planets. The honest and simple cowherd men, headed by Nanda Maharaja, accepted Krsna's proposal and executed in detail everything He advised. They performed Govardhana worship and circumambulation of the hill. (Following the inauguration of Govardhana-puja, people in Vrndavana still dress nicely and assemble near Govardhana Hill to offer worship and circumambulate the hill, leading their cows all around.) According to the instruction of Lord Krsna, Nanda Maharaja and the cowherd men called in learned brahmanas and began to worship Govardhana Hill by chanting Vedic hymns and offering prasadam. The inhabitants of Vrndavana assembled together, decorated their cows and gave them grass. Keeping the cows in front, they began to circumambulate Govardhana Hill. The gopis dressed themselves very luxuriantly and sat in bull-driven carts, chanting the glories of Krsna's pastimes. Assembled there to act as priests for Govardhana-puja, the brahmanas offered their blessings to the cowherd men and their wives, the gopis.

When everything was complete, Krsna assumed a great transcendental form and declared to the inhabitants of Vrndavana that He was Himself Govardhana Hill in order to convince the devotees that Govardhana Hill and Krsna Himself are identical. Then Krsna began to eat all the food offered there. The identity of Krsna and Govardhana Hill is still honored, and great devotees take rocks from Govardhana Hill and worship them exactly as they worship the Deity of Krsna in the temples. The followers of the Krsna consciousness movement may therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship. The form of Krsna who began to eat the offerings was separately constituted, and Krsna Himself, along with the other inhabitants of Vrndavana, offered obeisances to the Deity as well as Govardhana Hill. In offering obeisances to the huge form of Krsna and Govardhana Hill, Krsna declared, "Just see how Govardhana Hill has assumed this huge form and is favoring us by accepting all the offerings." Krsna also declared at that meeting, "One who neglects the worship of Govardhana-puja, as I am personally conducting it, will not be happy. There are many snakes on Govardhana Hill, and persons neglecting the prescribed duty of Govardhana- puja will be bitten by these snakes and killed. In order to assure the good fortune of the cows and themselves, all people of Vrndavana near Govardhana must worship the hill, as prescribed by Me." Thus performing the Govardhana-puja sacrifice, all the inhabitants of Vrndavana followed the instructions of Krsna, the son of Vasudeva, and afterwards they returned to their respective homes.

Thus ends the Bhaktivedanta purport of the Twenty-fourth Chapter of Krsna, "Worshiping Govardhana Hill."

Shri Govardhana Hill Parikrama

Govardhana is formed in the shape of a peacock. Radha Kunda and Syama Kunda are the eyes, Dan Ghati is its long neck, Mukharavinda is the mouth and Punchari is its back and tail feathers. As a peacock often curves its neck and puts his head under its stomach, ovardhana Hill is shaped in this pose of a peacock.

A parikrama (that is going around the hill) is a sacred ritual performed by many devotees. It is approximately a 24-mile parikrama. Govardhana is set along the edge of a large masonry tank known as the "Manasi Ganga", which have been brought into existence by the divine will. Close by is the famous red sandstone temple of Harideva and the Kusuma Sarovara. The parikrama starts by taking bath in Manasi Ganga. One then takes the darshan of Harideva, Manasi Devi and Brahma Kunda.

The actual circumambulation of the Govardhana Hill starts from this point. There are eleven main silas on the Govardhana parikrama like bhuma sila, sindura sila, etc. that have some special significance. One of them is the dasavati sila. Knowingly or unknowingly if anybody commits a sin then he should pay obeisance to Sri Girirajaji over here.

The sacred tank known as Rinamochana Kunda is near the Govardhana power station and according to shastra if one bathes in this kunda they are freed from all vices. Usually only after it rains will there be water in this kunda. There are several important places in the vicinity of Govardhana Hill, which are not visited on the normal parikrama. Many of these places are close to Govardhana Hill (within 5 km) and can be visited by taxi easily. Some devotees prefer to walk from each place and spend many days in the area doing so.

Nearby is Papamochana Kunda. It is said that anyone who bathes here has all his offenses removed. After this normally one returns to the road to Mathura and then goes in the direction of Mathura, passing the government bus stand on the right. Here is a small hill on the right, and next to this hill is a small pond, Indra-dhvaja Tila. This is where the cowherd men would normally come to worship Indra.

Govardhana Hill Puja proper

As previously mentioned, during the Dvapara Yuga Lord Sri Krishna convinced the cowherd men to worship Govardhana instead of doing a sacrifice to please Lord Indra, the king of heaven, who is in charge of the rain. His reasons for discouraging the sacrificial ceremony to please Lord Indra were twofold. First, as stated in the Bhagavad-gita there was no need to worship the demigods for any material advancement. Secondly, whatever temporary result one derives is actually granted by the permission of the Supreme Personality of Godhead. This act of stopping his puja angered Lord Indra and in return he sent torrents of rain upon Vrindavan. The residents approached Lord Krishna for help. It was then that Sri Krishna then lifted Govardhana Hill and held it over the residents like a giant umbrella. Seeing extraordinary mystic power of Krishna, Indra, was thunderstruck and immediately called for all the clouds and asked them to desist. He then worshiped Lord Krishna. Since Lord Krishna is worshiped, His Land Vrindavan and Govardhana Hill also need to be worshiped. Since then, Govardhana puja has been going on. The day after Dipavali is celebrated as Govardhana Puja when Mount Govardhana is worshiped. Pious people keep awake the whole night and cook fifty-six (or 108) different types of food for the bhoga (the offering of food) to Krishna. This ceremony is called annakuta which means a mountain of food. Various types of food - cereals, pulses, fruit, vegetables, chutneys, pickles, and salads - are offered to the Deity and then distributed as prasada to devotees. In all the temples of Vrindavana huge quantities of food are prepared in this ceremony. According to the Vedic scriptures Giri Govardhan is greater than even the transcendental kingdom of Vaikuntha, the eternal abode of Lord Vishnu.

The Sacred Tongue of Govardhan Hill at Radha Kunda

While circumambulating Radha Kunda and Shyama Kunda, one can have the darshana of Sri Giriraja's tongue.

At Radha Kunda - Shyama Kunda you can also have the darshana of the five Pandavas and the Narayana tree. This is also the place where Radha and Krishna enjoyed their pastimes in the Jhulan (swing). There is also a Kadamba tree whose branches are in the shape of a mridanga (pakhavaja - an instrument played in kirtans). Near to this are the ponds of the asta sakhas. At this spot you can get the darshana of the lotus feet of Sri Giriraja.

Sri Giriraja's Mouth at Manasi Ganga

On the banks of the Manasi Ganga is a temple of Sri Giriraja, who appears in the shape of a mukuta. One should bathe Him with milk and offer bhoga. It is said that one can attain highest fruits in life by circumambulating Sri Giriraja and by drinking the waters of the Manasi
Ganga.

What is the reason it is called Manasi Ganga?

Sri Krishna killed a demon by the name of Vatsasura. His sakhas told him that, "You have killed a cow. You will have to bathe in the Ganges to purify yourself." So Krishna mentally (manasa) produced the Ganges to bathe in it. That is why it is called as Manasi Ganga. At Manasi
Ganga Sri Giriraja is submerged in the water.

The village Govardhana comes twice during the parikrama. Every year there is a big fair held over here on Divali. At that time thousands of devotees burn and float the candle-lights in the waters of the Manasi Ganga. There is a great importance of having bath in the Manasi Ganga on Divali. It is said in the Puranas that the Manasi Ganga is milky in coloration. One who has bath in it for six months continuously is blessed with the divine vision of the milky Manasi Ganga.

Govinda Kunda

Sri Govindadevaji is also one the four vyuha who incarnated with Srinathaji for His pastimes. In the Sarasvata Kalpa Indra had performed the Govindabhisheka of Sri Krishna over here.

Once Sri Krishna had a bath with all the Vrajabhaktas in this kunda. Sri Radhika was on the left while Sri Chandravali on the right of Sri Krishna along with their particular gopi groups (left wing or right wing). But while bathing the hands of Sri Swamini (as Radha is known here) and Sri Krishna got separated so they could not bathe fully with all the Vrajavasis.

At that time Srimati Yamunadevi was also present there. On request of all the Vrajavasis they both had bath with all of them giving immense joy. During this the water of the kunda became milky colored as it
remains today.

Dhoka Dauji - Lord Balarama's place

Lord Sri Balarama used to hide and watch the divine sports of His younger brother Krishna from this place. This is also the place where Krishna took rest in the afternoon while grazing the cows.

Once Lord Balarama fell unconscious after having the darshana of the rasa-lila here. At that time His mukuta and stick fell on Giriraja. Sri Giriraja is so delicate that the marks of the mukuta and stick remained on him.

(compiled by Jayatirtha Charana dasa prabhu)

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Darshan with the Lord

Nityananda Gauranga Hare Krishna!

Dear Guruji and devotees please accept my humble obeisances. All glories to the guru parampara. All glories to Sri Sri Gaura Nitai. All glories to Sri Sri Radha Krishna.

Lately before I start chanting the holy Name of Lord Nityananda I feel like saying the Nityananda pranam mantra:

nityanandam aham naumi
sarvananda-karam param
hari-nama-pradam devam
avadhuta-sriromanim

Before entering into the intimacy of His holy Name it feels good to pay obeisances unto His lotus feet in the form of His pranam mantra. While chanting His holy Name something new occurred in my experience; I chant ‘Nityananda’ while realizing ‘Gaura-Nityananda’. Lord Nityananda is all about Lord Gauranga. All He is and does is for the pleasure of Lord Gauranga and thus the energy of Lord Nityananda is Gaura-Nityananda. This realization is of tremendous help in connecting with the energy of Lord Nityananda. It is like we don’t say Krishna Krishna, but we say Hare Krishna. We connect with His energy first. We approach the Lord via His energy, His most intimate energy. Lord Nityananda’s most intimate energy is His unlimited devotional service and love unto the lotus feet of Lord Gaurangadeva. So lately when I chant ‘Nityananda, Nityananda, Nityananda’ I am aware of ‘Gaura-Nityananda’, His energy and attitude.

Then when I move on to chanting ‘Gauranga’ I first say the Gauranga pranam mantra:

namo maha-vandanyaya
krishna-prema-pradaya te
krishnaya Krishna-chaitanya-
namne gaura-tvise namaha

When I chant ‘Gauranga’ I am aware and think of ‘Nitai-Gauranga’. Lord Gauranga is only fully contained by Lord Nityananda and we can only approach Lord Gauranga under the recommendation of Lord Nityananda. I beg the Lord to be excused: “I am so sorry Lord Gauranga that I put your extra-ordinary holy Name on my unholy lips but it is Your Own Lord Nityananda Who insists me to do this.”

This latest progress has naturally occurred in my chanting and it has amplified my love and attraction for the Lord tremendously. It increases my attention during chanting because now my focus has become more specific about how I approach the Lord. I am not merely repeating His Names but I am focused on His intimate energy, the being of His Name. Instead of being before the Lord it feels now like I am with the Lord. I will explain in a little bit what that means by my direct experience I got this morning.  It is all about our love for the Lord and I like to quote a few scriptures before describing my personal experience.

It is stated in Hari-nama-cintamani:

namaskara bahitaya bate
tabu nama kabhu naya

“One may vibrate the holy Names, but it may not actually be the holy Names.”

What does that mean? The holy Names and the Supreme Lord are non-different. The answer is there in the Padma Purana where it is stated:

caksur vina yatha dipam
samipastham na pasyanti
yatha darpanam eva ca
tatha visnum bahir makhah

“As a blind person cannot see anything, even with the help of a lamp or a mirror, persons who are averse to Lord Vishnu cannot see Him even if He stands before them.”

Lord Gaurangadeva says in Sri Chaitanya Bhagavata:

bhakti haita bada ache ye iha vakhane
nirantara jathi more sei jane
bhakti-sthane uhara haila aparadha
eteke uhara haila darsana-vadha

“Anyone who explains that there is something superior to devotional service constantly beats me with a stick. He has committed an offense against devotional service. Therefore he cannot see Me.”

In the same Sri-Chaitanya Bhagavata the Supreme Lord says:

muni satya kariyahon apantara muhe
mora bhakti vina kona karma kichu nahe

“I have established the fact that no activity is fruitful without devotional service.”

When we chant the holy Names of the Lord without devotion we are like the blind person who doesn’t see anything. Actually we are hurting the Lord because somehow we don’t put loving devotional service up front of the activity of our chanting. But when we chant the holy Names of the Lord with devotion the Lord personally incarnates there in the form of His holy Names. Here is a secret that is more important than seeing the Lord: it is to be seen by the Lord. How can my tiny life form being seen by the Lord? How am I, in all my smallness, given attention by the magnificent Source of all sources? By my love for Him. That is the only measure and the essence of devotional service. And when He sees me, He instantly enables me to see Him. That was what I experienced this morning as never before.

I was chanting ‘Nityananda’ with ‘Gaura-Nityananda’ in mind. I felt the tremendous devotion of Lord Nityananda for Lord Gauranga. Lord Gauranga is the only thing on His mind. All His expansions are there to serve Lord Gaurangadeva. By His devotional service alone He upholds all the living entities and in His form of Ananta Deva He upholds effortlessly all the innumerable universes as a drop on one of His thousands of hoods. Lord Nityananda is the reservoir, the container of all that is devotional service. He is devotional service Himself.  Emerged in His holy Name I felt an overwhelming love coming in waves over me and they where drowning me in such a tender way. Then when I started chanting ‘Gauranga’ with ‘Nitai-Gauranga’ in mind, Lord Nityananda took me by the hand and brought me in front of Lord Gauranga. He was sitting slightly elevated from the floor and the room was filled with the bright light of His effulgence. It was so bright that I nearly could see anything but Lord Nityananda fell down taking me down with Him in front of Lord Gauranga Krishna. Although I realized that I was totally unworthy to be there at the same time I felt protected by Lord Nityananda Who had taken me there. In fact He had included me in His container and I felt like a part of Lord Nityananda Himself. He in His unlimited mercy had included me in His darshan with Lord Gauranga. As soon as we were down on the floor the brightness of the light of Lord Gauranga dimmed in such a way that I could see Lord Nityananda at the feet of Lord Gauranga. That was unmistakably the potency of the Lord’s yogamaya. Our Lordships laughed and talked with each other and I couldn’t look up at Lord Gauranga because I was mesmerized by His feet. Actually all of Lord Gauranga was present in His feet and I vividly experienced that I was seen by Him through His feet. I realized that I could only witness this extra-ordinary vision because Lord Nityananda in His unlimited mercy had hidden me within the container of His being as if I was an atom within His being. I don’t know how to describe it differently. It was Lord Gaura-Nityananda taking darshan of Lord Nitai-Gauranga and I was allowed to be within that experience as a part and parcel of Lord Nityananda. My love for the Lord became so intense and I realized that I cannot love the Lord by myself but only when He gives me the benediction to love Him. I am totally dependent on Him and every aspect of my devotional service is dependent on Him. I wrote and sung:

mora prabhu gaura-nityananda
padma pada sarva prabhu nitai-gauranga

My Lord and master is Lord Gaura-Nityananda
Who placed me at the lotus feed of Nitai-Gauranga the Lord and master of all.

Thank you for allowing me to share my intimate experiences with the assembled devotees of this forum. May Lord Gaura-Nityananda and Lord Nitai-Gauranga always bless us with Their unlimited mercy!

Your servant,

Hadai Nityananda dasa

Nityananda Gauranga Hare Krishna!

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