Spiritual Benefits of visiting Puri Dhaam

What are the spiritual benefits a neophyte obtains by visiting Jagannath Puri for a day. Thanks.

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Question from Ignorance

Hare Krishna Dear Guru Maharaj ji,
My humble Pranam. I hate to ask this but I will go ahead anyway. What is that you discussing about Azswars. What does this mean? I am sure there is certain spiritual significance. Otherwise you will not indicate this. Please for the sake of this fool. Explain and clarify.
Yours Servant,
Param Rushi Dasa

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Re: Bhishma's death

Dear Mihir,

       Nityananda! Gauranga! Hare Krishna! Please accept my humble obeisances!

       Yes, please feel free to ask any doubts you may have so that these misconceptions may be cleared as soon as possible. Whenever I get a doubt, the sangha has been merciful to me by clearing it up. And by doing so I realise a little more about the infinitely wonderful nature of the Lord and it makes my attitude more favourable to devotion.

       Sometimes if these little demons of doubt aren't cleared, they can sometimes lead to major problems later on and I have seen many people leave the path thanks to insufficient guidance and improper attitude on their part. However, I see your qualifications and you humility to surrender to the guru and accept his instructions and therefore I am fully confident that you will stick to the devotional path and will become a saint in no time.

       The sangha exists only for this purpose and it is the opinion of our acaryas that if they can make just one person a pure devotee, then the whole mission is a success. So you see how rare it is for people to attain pure devotional service.

        By asking your doubts you have helped me to get a little insight into this and so I am very grateful to you for having brought me closer to the Lord. So we serve each other, you see?

        Oh, yes, Guruji was so merciful to have cleared that doubt about Lord Balarama. Actually Lord Balarama never accepted Duryodhana at all, he was just making a fool of Duryodhana, just like Lord Shiva supporting Ravana or Banasura. Actually Lord Nityananda Balarama never tolerates offenses to his master Lord Gauranga Krishna and those dear to him and the whole thing was only to bewilder the demons. That is a big thing I got while listening to Chaitanya Bhagavata.

        When Lord Gauranga's sannyasa danda was broken by Nitaai, the Lord left the devotees and went alone. Somewhere in that chapter it was mentioned that Lord Gauranga internally loves his devotees, but externally manifests anger or sometimes doesn't support them, but when he has made up his mind to finish off a person, he externally gives him special honour and glorifies him. So there we know the reason for Lord Balarama's behaviour. But that's all I was eligible to know.

         Do you know why Lord Balarama killed Romaharshana with just one blade of grass? Some people think it was just for not getting up and offering respects. But really Romaharshana was actually impersonalist at heart, a mayavadi. His knowledge of the Puranas was just bookish and at the time Lord Balarama appeared, he was actually lecturing on Srimad Bhagavatam. Just see! He was discussing all the Lord's pastimes, but yet he couldn't so much as recognise the Lord!

           Its the same with all the impersonalists too. Romaharshana was acting like a guru, and yet by being a mayavadi, his explanations of Srimad Bhagavatam was only a thunderbolt on Lord Krishna's body (see Chaitanya bhagavata, about Prakasananada). Srimad Bhagavatam is purely devotional and anyone who approaches it with the attitude of a mayavadi is simply a mischief maker and he simply beats the Lord left and right with a stick. As if that was not enough, the mayavadis also commit great Vaisnava aparadha because they potray all the Vaisnavas as impersonalists through their cloud of misconception. They may accept everything like love, devotion, prema, nama sankirtana, etc... but in the end they believe impersonal is the ultimate end. That way they commit Vaisnava aparadha too.

            Srimad Bhagavatam is Lord Krishna in book form. Plus Srimad Bhagavatam is also the devotee in the form of a book. Anyone who twists the purely devotional statements simply commits a big Vaisnava aparadha against Srimad Bhagavatam. The Srimad Bhagavatam is very dear to Lord Nityananda, who recities it eternally with his thousand mouths and who had originally narrated it as Ananta Sesha to the four Kumaras and Narada. He can never tolerate such hurting offenses to his beloved Gauranga Krishna and his devotees and the Bhagavatam.  Romaharshana was actually opening the door for impersonalists to enter to Srimad Bhagavatam by acting like a guru without having the qualification to do so. He actually posed a risk to the sampradaya itself and if you know how the 13 apasampradayas came about, you'll know why.

             So Lord Nityananda, he is the adi guru. When he arrives he must be given the vyasa-asana. Who was this upstart who claimed the position of guru for himself? To show the world how insignificant Romaharshana was the Lord only took a blade of grass and killed him then and there. By killing him, he saved him from going to hell for his offenses as anyone who is killed by the Lord is liberated. Its a message to everyone including the impersonalists, that they are so tiny and they talk all they want only as long as the Lord gives room for it. But if the Lord has decided enough, then the mighty mayavadi with all his yogic power, long life, erudtion etc etc can be trashed by a mere blade of grass. That's how small they really are.

             Many other things involved in a blade of grass. Sita showed Ravana a blade of grass and the azhwars have revealed more than 20 different reasons for that one activity, showing how many layers there are to just one simple act by the Lord. Srila Bhaktisiddhanta has written that if a guru thinks himself to be a guru, then he is only guru - the u == gur (which means 'cow'). He becomes as dull as a buffalo in qualification if he thinks himself to be greater than Lord Balarama, the adi guru. So the only food fit for a buffalo is grass, so Lord Nityananda said, "Eat grass!". That is one reason.

             Yet another reason is that since Romaharshana was at an elevated position he should be killed like a cheap piece of dirt. So when a king comes, he is offered a seat of honour and so the kusa grass is symbolic of a seat of honour and so it was equivalent to "killing with honour".  A seat of Kusa grass is used for all spiritual activities like yagnas, and penances, meditiation, etc..... And there are many more, but I can't recall them all.

              So from this we can just see how offensive the mayavadis who openly slander Srimad Bhagavatam are. Their explanations are so offensive that listening to them will ruin everything. "mayavada bhashya sune haya sarva nasa". We humbly appeal to the Lord that we never fall down into such a predicament where we become mayavadis and commit such offenses to Him and His dear devotees. Therefore I always pray that we are never subjected to these offenses even unknowingly and we always remain fixed on the path of pure devotion always.

Daaso'smi,
Srinath

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Re: Bhishma's death

Dear Gurudev, Srinath and devotees,

Nityaananda ! Gauraanga ! Hare Krishna !

Dandavats Pranaam.

Thank you very much for freeing me from all my doubts. I know I was a little offensive as I was doubting the merciful nature of the Lord but I am still very happy to have  posted the doubt without which I would have not got to read such advanced information posted by Gurudev, Srinath and JagGaura Dasa Prabhu. Actually 2 years back I asked the same question to a devotee and he had told me that the Lord wanted to glorify Bhishma. Frankly speaking I was not satisfied with that answer due to which I once again decided to ask the same question to other devotees via this forum. Hadai Prabhu is right. This sangha is really a boon and I am fortunate to be a part of it.

All glories to Shrila Gurudeva !

Servant of Guru and Gauraanga,
Mihir.

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Re: Bhishma's death

Dear Mihir,

    Nityananda! Gauranga! Hare Krishna! Dandavat pranams!

    Mihir, you still see it only with your eyes which are at the relative level. The Lord's angle of vision is not like my conditioned vision. So although you do agree that they were enjoying bliss, still you think somewhere that there was still suffering. The Pandavas were actually suffering greatest when Krishna was going back to Dwaraka. Kuntidevi makes it clear that they were a lot happier in the middle of all the 'suffering.'

    Does a devotee really suffer in devotional service? Think for a minute... Actually it is we who are suffering because of the way we see it.

    Did you think that everything was finished with death and so since their suffering happened at the end they didn't get enough time to come closer to the Lord? Broaden your look some more....and see beyond the bodily platform.

    Think of our acaryas too. Jagannatha Dasa Babaji was paralysed at the end of his manifest pastimes. But was he suffering? Look at Srila Prabhupada. He had chronic diabetes which let to two heart attacks, a stroke, decrease in vision and ultimately towards the end of 1977 it had become so bad that he was bed-ridden with renal failure, all things which ordinary diabetics are especially vulnerable to. Was he suffering?

     Rupa Gosvami has advised us not to see these material limitations in the body of devotees as it is only an illusion of maya.

     However, I lack sufficient realisation or qualification to answer your question directly and I am sorry that I am not able to answer you further. I humbly request senior devotees to humbly enlighten us further on these mysterious topics, if we are qualified to know. I really don't know.

      Regarding Lord Balarama's behaviour, it is beyond our tiny understanding. As a matter of fact I wanted to ask the very same question myself. However I got this type of understanding. While someone can very well give us the answer, there are some things which are so high and confidential that simply getting hold of some data and digesting it in the memory isn't going to do. One actually has to be at a high level to properly receive the answers. I tried asking and all I found was that simply getting a worded answer and digesting the info is not the best solution and that's what the Lord and his devotees feel that way.

       Sometimes the answers are so far beyond words that only deep meditation and chanting and spiritual grace can we realise the truth. Sometimes I ask a question, someone answers immediately, at other times I am told to wait and let it come when it desires. However when it does come, it comes exactly when it has to come and along with it also comes the realisation why it comes only now and not earlier.

         Our curiosity is well encouraged as it is part of our nature to know more and more and only the Lord can satisfy that. But we really get the answers only when we really, really want to know. We have to pray sincerely and the understanding will come when we are qualified.

         Sometimes if people don't get their answer straightaway, they resort to speculating if this or if that and I used to do that a lot until I realised one fine day that I was being stupid. Sometimes our speculation can force us to become skeptic and commit offenses and that is how all the apasampradayas begin. I definitely have faith that you will be patient and humble and one day sooner or later you will get your answers.

       So leaving this thread to the mercy of Guruji and the senior devotees, I just say that its best to wait patiently and trust the Lord and the Vaisnavas even though we cannot understand their activities. From my experience I know that things work out best when we trust and leave it to the Lord and tag along. So please trust me and please forgive me for my huge ignorance when I tell you, "I don't know, but if you are serious, you will eventually get your answers and more."

Chosen to wait for the right time,
Srinath

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Re: Bhishma's death

Nityananda! Gauranga! Hare Krishna! Dear Mihir, This pastime is meant us to show us that even the purest devotees, the greatest Mahajanas, are not exempt from suffering due to offenses against the pure devotees. The Lord gives this suffering to His pure devotees just to show us how Vaishnava aparadha is the most serious offense in creation. Pure devotees normally don't commit any Vaishnava aparaddha and if they "apparently" do like in Bhishma's case, it is only meant to instruct us (conditioned souls) about the great perils of harming devotees. The lesson learnt from these kind of pastimes is that even one if is a pure devotee, one is not fully exempt from the reactions of Vaishnava aparadha, like in Shrila Bhishma's and Shrila Akrura's cases, then what to speak of the normal devotees and other non-devotees.

The "offenses" Shrila Bhishma committed were to remain a silent spectator (even though he was capable to stop it) to the constant harm inflicted by the evil Duryodhana and Shakuni on the Pandavas, who were pure devotees of Lord Krishna. When one remains a silent spectator to the criticism against pure devotees and does not try to stop it even though one has the authority and the capacity to do it and does not leave the place (like in the disrobing attempt of Draupadi), then one has to suffer the reactions just like Shrila Bhishma had to undergo by sleeping on the bed of arrows for 50 days before his sublime disappearance from this world. That is why it is so dangerous and risky to assume the position of spiritual authority, manager or leader etc. One has to be quite careful especially about avoiding envy towards devotees at all costs. Shrila Bhishma and Lord Krishna both arranged it like this to show to us the severe effects of even unwillingly partiicpating in Vaishnava aparadha. Lord Krishna wanted to use His pure devotee as an example to instruct us about this important truth.

In regards to the second question, Shrila Bhishma had one specific desire which was to leave his body in the presence of the Supreme Personality of Godhead Lord Krishna. He had come in this world much before Lord Krishna so he did not want stay after Lord Krishna disappeared. So Lord Krishna arranged for him to be killed by His other pure devotee Shrila Arjuna, so that this desire of Shrila Bhishma could be fulfilled. Thus by this pastime, He was not only protecting Shrila Arjuna but also fulfilling the most intimate desire of His pure devotee Shrila Bhishmadeva.

Lord Balarama accepted Duryodhana as his disciple, to show to the world that even if a person will accept Him or accept a Guru but if that person will not accept His Master Lord Krishna and Lord Krishna's pure devotees, then such a person will perish with great suffering. So there should be full faith on both the rails of the Bhakti track, Guru and Gauranga.

All the points in Srinath's reply are also quite relevant and nice. Thank you.

Daaso'smi, BR Sadhu Swami Gaurangapada.

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Re: Bhishma's death

Nityaananda ! Gauraanga ! Hare Krishna !

Thank you for such wonderful answers Srinath. I have certainly been helped by such wonderful answers but left with some more queries.

I understand that Bhishma was enjoying spiritual bliss, I also understand that devotees of the Lord are ready to undertake any suffering for the Lord even if it is to go to hell. However I am talking from the Lord's point of view. Though the devotees are ready to suffer for the Lord, the Lord never lets His devotees suffer. Still in this case Bhishma suffered so much just before his death. I understand that the Pandavs and Draupati also suffered a lot but that suffering was to bring them much closer to the Lord. When distress comes to bring us closer to the Lord then it is certainly good but here in this case of Bhishma and Abhimanyu the suffering was just before death. This causes a lot of pain to my heart.

ys,
Mihir.

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Re: Bhishma's death

Nityaananda ! Gauraanga ! Hare Krishna !

Wonderful question dear JagGaura Prabhu. I have also been wondering about this question for a long time. Thank you so much for posting it.

ys,
Mihir.

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Re: Bhishma's death

Nityananda Gauranga Hare Krishna!Dear Guruji, Srinath and devotees. Please accept my humble obeisances. All glories to Sri Guru and Sri Sri Nityananda Gauranga.I am not only happy Srinath with your realizations but I am overjoyed. I am so pleased to see your advancement in which the Lord reveals these unique insights to you. It is only the devotee of the Lord that can understand and pen down such insights. It also shows the divine potency of this Sangha and how blessed the devotees are who are gathered here at the feet of Guruji who takes us without delay directly to the lotus feet of Lord Nityananda Who bestows us with the supreme nectar of His association. Your very happy servant,Hadai Nityananda dasaNityananda Gauranga Hare Krishna!

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Re: Bhishma's death

Nityananda! Gauranga! Hare Krishna!
Dandavats and obeissances.

Good answers Srinath. I agree that Bhisma was only externally feeling pain but was internally feeling topmost bliss, he was just playing the role that the Lord wanted him to play for his time on this planet.
Something else I have thought about here and there is Lord Balarama's favoring of Duryodhana.
Lord Balarama taught Duryodhana how to fight and wanted him and not Arjuna to marry Krishna's sister even though we all know Duryodhana was the greatest offender.

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Re: Bhishma's death

Dear Mihir, Swamiji and all Vaisnavas on this sacred sangha,

      Nityananda Gauranga Hare Krishna! Please accept my humble obeisances! Here I am sharing some realisations along with some nectar which great devotees have told me.

            We only have limited and conditioned vision and hence things don't seem right. We need some revelation from the Lord to tell us what is behind the scenes.  It is very mysterious the way in which the Lord and his devotees work.  They don't obey any logic whatsoever. Indeed if the Lord wants us to tell lies, we do, even though it is ethically incorrect. Bhaktisiddhanta Prabhupada states that morality or ethics are merely relative ways by which people come to accept ideas of right and wrong. However what the Lord wants us to do, that alone is right, the rest is wrong.

      You mention the Mahabharata. Yudhisthira's chariot always rode 5 fingers above the earth because of his dharmic nature. The pandavas had not stopped Draupadi's insult, so why did that chariot still stay above ground? Why did the Pandavas not fall to Vaisnava apradha but Bhishma did? One other thing is that when Lord Krishna wanted Yudhisthira to tell that Asvatthama was dead, he did not do it, but instead tried to say it was the elephant. At that point his chariot hit ground. Why is that? The answer is not because of the lie, it was because he had hesitated to act upon the Lord's order and tried to take shelter of mundane dharma at that point. He told a lie because he told something other than what Krishna wanted him to say. That was the real reason. It is very confidential and none of the mundane writers of the Mahabharata can understand such things.

        Why did Yudhisthira hesitate? One answer is that when Yudhisthira went to hell for a while, all the sinful suffering souls there were immediately delivered simply by that small amount of association with a pure devotee. So there was another reason behind that too. Another is to show us that surrending to the Lord's will is far superior to mundane morality.

         A great devotee like Bhishma is fully aware of right and wrong, being the authority on thousands of scriptures. Why did he not save Draupadi? As a matter of fact, why did he even stay with the Kauravas at all? There are many reasons. First of all Bhisma was actually playing his part in the Lord's pastimes as the Lord wanted. The pastime of Draupadi being rescued by Sri Krishna at the last minute is to show to the whole world how we must completely abandon our mundane ego and our sense of shame, honour and surrender to the Lord. The Lord in turn will never let his devotees be overpowered by demonaic forces. Thus the rascal Duhsana's attempt was utterly foiled. One very good reason for the whole Mahabharata war taking place is because of that one Vaisnava aparadha against Draupadi. The Kauravas were then doomed along with all their allies. Now the Lord had the best reason in the world to get rid of them. But he made them invite their own doom by letting them misuse their independence and he arranged for their annihilation by this type of circumstantial arrangement.  Similarly Hiranyakasipu was killed after he began to commit Vaisnava aparadha against Prahlada, but till then he was allowed to be let loose. Kamsa's fate was sealed after he committed numerous offenses against Vasudeva and Devaki and the residents of Vrindavana. That is one reason.

         Dhritarastra attained sayujya, but he failed to attain the Lord even though he was the first person to hear the Gita live as it occured. Why? Because of Vaisnava aparadha.

         Another thing is that Bhishma and all the others had been stopped by yogamaya and made to watch silently. But actually they were getting the highest bliss out of the Lord coming and saving them. Actually a pure devotee experiences highest bliss in playing whatever his role is in the Lord's pastimes. The thing in the spiritual world is that if you are meant to be the Lord's pin cushion, then you get the highest bliss when he pokes pins into you. In Vrindavana sometimes the devotees are victims of Lord Krishna's endless pranks. But that is the highest bliss. If the Lord didn't come to their home, they would be lost in an ocean of sorrow. And if someone was to be hit by stones and shoes, that would be the greatest pleasure for them. Everyone serves the Lord willingly and unconditionally and that's exactly what they want. Which person is so fortunate to get hit by a devotee's footwear, which is worshippable all over the universe?

          So Bhisma was not actually pained by getting pierced, struck down and lying on a bed of arrows so many that there were not even 2 fingers gap between them. His role in the pastimes was exactly that, to act like an enemy of the Pandavas. Although externally he manifested great suffering, internally he was actually experiencing the topmost bliss! That was his role in the pastimes and he gained the highest bliss from being massacared in battle. That is really the love of the devotees for the Lord. Anything that the Lord wishes becomes the highest bliss for his devotees. In hell, there are even worse punishments for the sinners than a bed of arrows. But the devotees are willing to desperately go there if the Lord wants them to go. Who can even fathom this type of love? No ordinary man can understand the real nature of the love between the Lord and his devotees?

           In truth, the Lord and his pure devotees experience bliss in all situations. In the spiritual world, everything is spiritual and everything is living. Think about the sweets that get chewed and crushed and eaten by the Lord. What about the cooking vessel which has to be heated up in a fire and the milk that got boiled for the Lord, and the butter pot that got broken into pieces so that Krishna could taste his beloved butter? What about the humble blade of grass that gets trampled by every moving entity walking in the dhama? How did they feel it? Answer : The highest bliss. That is the perfection of their existence. In the end actually only we are feeling sad because we are seeing with conditioned vision and material logic and we tend to judge everything based on those limitations. Our mundane logic is based on rules which keep it bound up and limited and one only sees how hopeless are the efforts of the rationalists, scholars, mystic yogis, impersonalists and speculators in trying to come up with imaginary ideas about the Lord.

           Lord Gauranga Krishna is a reservoir of all contradictory qualities. He is the only place where things are black and white simultaneously. Actually he was giving the highest bliss to both Arjuna and Bhishma and one can very well see how eager Bhisma wanted to get killed by the Lord. To enjoy that mood, he even gave away his weak point of not being able to attack women or anyone who had been born a woman. One more lesson in that pastime was that it is better to choose a bed of arrows over siding with non-devotees and Vaisnava aparadhis, so sinful were the Kauravas. Srila Visvanatha Cakravarti in his Sarartha Darshini commentary on the Bhagavad Gita says that the Lord had induced the mood of an enemy in Bhisma to enjoy this pastime. Otherwise Bhisma would never have been able to attack the Lord. This commentary gives many confidential revelations about the mellows of devotion while Prabhupada's Gita gives the siddhanta. As a matter of fact the acarya even says that Lord Krishna accepted the arrows of Bhisma like love bites in loving excahnges. Please try to study them side by side to get a complete picture of the very esoteric truths of bhakti in the Bhagavat Gita.

           Again the pastime of the Lord breaking his promise shows how loving devotion is far superior to mundane morality. Those ethics aren't going to save us in the end, only the Lord saves us. Actually he tells us one time how to behave by giving us the Vedas and then he tells us to behave another way at another time. Still even this small thing can never be understood by even those respectable people in the form of scholars or moralists because of lack of devotional qualifications.

       There are infinite layers of understanding in the Lord's pastimes. If this is the first layer than there is a second, a third and a hundred millionth layer and so on and very quickly we are overwhelmed on realising how utterly insignificant and ignorant and tiny we really are and how much we depend on the Lord and his devotees. We are only tiny souls who are so weak and who are like toys before maya's charms. We see ourselves with conditioned vision and wonder why the Lord has made us so imperfect. But yet there is a reason why we are what we are and when we realise it, that becomes ultimate perfection for us. Being that most unworthy, insignificant, utterly ignorant and worthless little particle of dust, a mere nobody and nothing in the midst of the infintely great personality of the Lord and his unfathomably, unimaginable great devotees is exactly what we want and that is exactly what gives us the greatest bliss and the greatest love as that is our real position -- being the lowest of the low.  That is ultimate perfection!

        I have written something which I think I understood to some extent from what the great devotees on this sangha have instructed me about. I am full of flaws and actually I should not be talking about such high things which I myself don't follow. I look for the first opportunity to trade devotion for some mundane pleasure and with all such disqualifications, I am actually incapable of having the same effect as what I received when a pure devotee told this same thing to me. My words are full of flaws and inconsistencies, but I pray that you overlook them for the fact that these are actually inspirations of the vani of those pure devotees who revealed these facts to me.

        If you are made happy by this, then I fall at all your feet and request you to show your mercy on this sinner so that he can continue to serve you as always.

Offering my dandavats and aspiring to be your eternal servant,
Srinath

Nityananda! Gauranga! Hare Krishna!

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Re: Bhishma's death

Dear Mihir,

      Nityananda Gauranga Hare Krishna! Please accept my humble obeisances! I am sharing some realisations along with some nectar which great devotees have told me.

            We only have limited and conditioned vision and hence things don't seem right. We need some revelation from the Lord to tell us what is behind the scenes.  It is very mysterious the way in which the Lord and his devotees work.  They don't obey any logic whatsoever. Indeed if the Lord wants us to tell lies, we do, even though it is ethically incorrect. Bhaktisiddhanta Prabhupada states that morality or ethics are merely relative ways by which people come to accept ideas of right and wrong. However what the Lord wants us to do, that alone is right, the rest is wrong.

      You mention the Mahabharata. Yudhisthira's chariot always rode 5 fingers above the earth because of his dharmic nature. The pandavas had not stopped Draupadi's insult, so why did that chariot still stay above ground? Why did the Pandavas not fall to Vaisnava apradha but Bhishma did? One other thing is that when Lord Krishna wanted Yudhisthira to tell that Asvatthama was dead, he did not do it, but instead tried to say it was the elephant. At that point his chariot hit ground. Why is that? The answer is not because of the lie, it was because he had hesitated to act upon the Lord's order and tried to take shelter of mundane dharma at that point. He told a lie because he told something other than what Krishna wanted him to say. That was the real reason. It is very confidential and none of the mundane writers of the Mahabharata can understand such things.

        Why did Yudhisthira hesitate? One answer is that when Yudhisthira went to hell for a while, all the sinful suffering souls there were immediately delivered simply by that small amount of association with a pure devotee. So there was another reason behind that too. Another is to show us that surrending to the Lord's will is far superior to mundane morality.

         A great devotee like Bhishma is fully aware of right and wrong, being the authority on thousands of scriptures. Why did he not save Draupadi? As a matter of fact, why did he even stay with the Kauravas at all? There are many reasons. First of all Bhisma was actually playing his part in the Lord's pastimes as the Lord wanted. The pastime of Draupadi being rescued by Sri Krishna at the last minute is to show to the whole world how we must completely abandon our mundane ego and our sense of shame, honour and surrender to the Lord. The Lord in turn will never let his devotees be overpowered by demonaic forces. Thus the rascal Duhsana's attempt was utterly foiled. One very good reason for the whole Mahabharata war taking place is because of that one Vaisnava aparadha against Draupadi. The Kauravas were then doomed along with all their allies. Now the Lord had the best reason in the world to get rid of them. But he made them invite their own doom by letting them misuse their independence and he arranged for their annihilation by this type of circumstantial arrangement.  Similarly Hiranyakasipu was killed after he began to commit Vaisnava aparadha against Prahlada, but till then he was allowed to be let loose. Kamsa's fate was sealed after he committed numerous offenses against Vasudeva and Devaki and the residents of Vrindavana. That is one reason.

         Dhritarastra attained sayujya, but he failed to attain the Lord even though he was the first person to hear the Gita live as it occured. Why? Because of Vaisnava aparadha.

Another thing is that Bhishma and all the others had been stopped by yogamaya and made to watch silently. But actually they were getting the highest bliss out of the Lord coming and saving them. Actually a pure devotee experiences highest bliss in playing whatever his role is in the Lord's pastimes. The thing in the spiritual world is that if you are meant to be the Lord's pin cushion, then you get the highest bliss when he pokes pins into you. In Vrindavana sometimes the devotees are victims of Lord Krishna's endless pranks. But that is the highest bliss. If the Lord didn't come to their home, they would be lost in an ocean of sorrow.

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Re: Bhishma's death

I forgot to add this question. Following is from Nectar of Devotion.

one day Bhishma, in order to nullify Krishna's promise, exhibited his fighting spirit so magnificently against Arjuna that Krishna was obliged to get down from His chariot. Taking up a broken chariot wheel, He ran toward Grandfather Bhishma as a lion runs toward an elephant to kill it. Grandfather Bhishma remembered this scene, and He later praised Krishna for His glorious favoritism toward His devotee, Arjuna, even at the risk of breaking His own promise.

Bhishma and Arjuna both were pure devotees yet Lord Krishna decided to protect Arjuna and not Bhishma though He was supposed to be neutral. This is also difficult to understand as to protect one pure devotee He went to attack another pure devotee though they both were fighting on religious principles. If one of the reason is that Bhishma was in the rasa of seeing the anger of Lord Krishna so the Lord showed favour still the ultimate conclusion is that Lord Krishna favoured Arjuna and not Bhishma.

I again beg for forgiveness for any offenses.

ys,
Mihir.

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Bhishma's death

Dear Gurudev and Devotees,

Nityaananda ! Gauraanga ! Hare Krishna !

Dandavats Pranaam.

Since many months and years there has been a question troubling me in my mind. Bhisma was a very pure devotee of Lord Gaura Krishna. In fact his name has been mentioned in the top 11 Vaishnavs in Shrimad Bhagavatam. His glories have also been mentioned in Navadvipa Dhaam Mahatmaya where he goes to Navadvipa and becomes a very pure devotee. Still I don't understand why did Lord Gaura Krishna plan his death. Why was he not protected by the Lord. Since due to a boon he could not be killed but could only be injured he had millions of arrows pierced in his body by Arjuna. Any one can imagine how painful that is. In Navadvipa Dhaam Mahatmaya it has been mentioned that once Bhima could not face the arrows of a king from Navadvipa but when he remembered Lord Gaura Krishna for help then Lord Krishna immediately appeared. ( though I know this was the plan of the king of Navadvipa ). This clearly means that when pure devotees remember the Lord for help even in a situation like war the Lord certainly helps them. Inspite of this fact a pure devotee of Lord Gaura Krishna had already been killed by the Lord as shown in the universal form. One of the reasons mentioned in Gita by Shrila Prabhupada was that Bhisma had to suffer due to his sin of not protecting Draupati when her clothes were being pulled. However he was obeying the laws of religeon thus he had no right to stop Dushasan from doing such an abominable act. If this was the reason then even the pandavas did not protect their own wife Draupati then why were their death not planned. If Shikhandi's boon was the reason then why did Lord Gaura Krishna not stop Shikhandi from getting this boon for His pure devotee.  If the reason of Bhishma's death was to glorify him then what is the use of such glorification that causes so much pain to such a pure devotee.

Even Abhimanyu was a very wonderful devotee of Lord Gaura Krishna still he had to face such a painful death where all the warriors broke Kshatriya Dharma and attacked him altogether. My heart has been feeling a lot of pain since so many months and years at such incidents. I certainly understand there might be some divine reason behind all this but I request you to kindly help me with my doubt.

Please forgive for any offenses.

ys,
Mihir.

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Re: The life history of the twelve azhwars

Dear devotees,      Nityananda! Gauranga! Hare Krishna! Please accept my respectful obeisances!       Here is additional information. The twelve azwars were nitya-siddhas and were different expansions of Lord Visnu's paraphernalia.       Note: The thick form of the syllable 'ya' pronounced by touching the tongue to the roof of the soft palate is denoted by 'zha' although it has nothing to with the sound of 'z'. Therefore alwar is azhwar, and etc. Refer to the audio for the pronunciation.Daaso'smi,Srinath

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Re: The life history of the twelve azhwars

Dear Vaisnavas,

     Nityananda Gauranga Hare Krishna! It appears that the audio quality at blip.tv is truly horrible and is extremely patchy like some old badly tuned AM radio and is at times unintelligible. I personally don't know what is wrong as the audios I made on my PC are far better and devoid of any such problems. Please excuse me for that one.

Srinath

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Re: How is Gauranga Mantra bonafide according to Shrila Prabhupada

Dear Nava Prabhu,

Nityaananda ! Gauraanga ! Hare Krishna !

Dandavats Pranaam.

Your devotional attitude is really inspiring. I can so clearly see that all this above information has come so much from your heart.

ys,
Mihir.

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Through the eyes of a child - Prahlad and the Kids Aus. 1986

Nityananda! Gauranga! Hare Krsna!

An album of simple faith.

<img src="http://img413.imageshack.us/img413/1702/prahladandthekrishnakid.jpg" />

<object width="275" height="134"><param name="movie" value="http://www.mybloop.com/pm/e/VAOOy8/2/0/0"></param><embed src="http://www.mybloop.com/pm/e/VAOOy8/2/0/0" type="application/x-shockwave-flash" width="275" height="134"></embed></object><br />

track 1

track 2

track 3

track 4

track 5

track 6

track 7

track 8

track 9

track 10

y.s. Nava

 

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The life history of the twelve azhwars

Dear Vaisnavas,

       Nityananda! Gauranga! Hare Krishna! Please accept my humble obeisances!

       I found this article on the life history of the twelve alwars of the Sri Sampradaya and I have tried to make an audio out of it. It was extremely patchy and required a lot of editing by Hadai Prabhu. Owing to the difficulties of transliteration of Tamil words in English script (Some letters have no equivalent), I have tried to convert the article into an audio to maintain the pronunciation as far as possible. For e.g The very word alwar is mispronounced in English. The actual pronunciation of the 'L' is a very thick form of the consonant 'y' made by making the tongue touch the back part of the upper (soft) palate. Try pronouncing 'ya' in that manner to get the right sound.

       Having said all that, Tamil is extremely tongue twisitng in several places especially the older version can put all the speech organs into knots. I am not a very good speaker and my pronunciation in English slips at times as braces make it difficult to pronounce some words. The quality of the audio is also not very high. So please excuse me for all my mistakes and limitations. One has to hear the devotional poetry, known as pasurams, of the alwars explained by bonafide vaisnavas from the Sri Sampradaya and one can see their extraordinarily deep and pure devotion. It is beyond words. If I could get hold of some of them I'll try to put up the translations. It is very beautiful. The azhwars were actually devotees from Vaikunta Dham, so naturally their glorification of the Lord is such. However not all the alwars were in dasya rasa. Andal, who was actually Bhu-sakti worshipped him in a mood of a consort, while Periya alwar worshipped him in vatsalya bhava. Nammazwhar is the most well known of all Azhwars and Lord Krishna's pastimes were his favourite, which most of his glorification on Krishna lila. Nammazhwar would be lost in ecstasy for months simply by remembering Krishna lila or the qualities of Lord Krishna.  All glories to the alwars who were pure devotees of the Lord!

        The audio files are on blip.tv over here in order :

http://blip.tv/file/1806221
http://blip.tv/file/1806246
http://blip.tv/file/1806273
http://blip.tv/file/1806288
http://blip.tv/file/1806295
http://blip.tv/file/1806307
http://blip.tv/file/1806311

Sincerely in your service,

Srinath

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Re: How is Gauranga Mantra bonafide according to Shrila Prabhupada

Nityananda! Gauranga! Hare Krsna!

Dear Swami Gaurangapada and assembled devotees, please accept my full obiesances.

Thank you for your posts Gurudeva. Reading this thread brings back memories of my first 12 months under your shelter. Lots of the arguments Guru-Vrata dasa Prabhu has presented were presented to me in my early budding stage of faith in Nityananda Gauranga Naam, as you know. I was not well read and knowledgeable in Gaura Naam Tattva at that point, so was swayed by various ideas that float around the internet. And most of these ideas in various discussions were unfounded conclusions formed for whatever reasons.

Several unnecessary elements arose from my doubts. One was the doubts itself, which in our tradition are considered like poison arrows. One can just imagine how harmful these arrows are to the neophyte and his fickle faith. The second concern, which is a huge concern, was the 'subtle' disparaging of devotees who chant Gaura Naam  on beads (as some kind of deviants or offenders), and in the same subtle way the discussions leads to a neglect of a 'simple truth'- the beauty of Sri Gauranga's most merciful (and extending)l Holy Name.

In the final outcome of my faith crisis, I chose to surrender to Swami Gaurangapada's kindness. He is the most loyal and faithful friend, always nurturing the faith I had, that was so little formed. Secondly I chose to place my faith in Gaura Naam (and jaap) because of what the philosophy means to my heart! And it is this: Sri Gauranga is the Supreme Personality of Godhead - the treasure of my life (founding my faith on Srila Prabhupada's commentaries of  Caitanya Caritamrta). Caitanya Caritamrta is the core of my belief. What better way to adore and worship this divine personage, than to constantly chant his Holy Names of Gauranga and Hare Krsna (on beads)? My choice accepts there is no better way to learn to love. It is a very personal choice.

The proof of Gurus instruction is in the pudding! And to be honest dear Guru-Vrata Prabhu, this process of constant chanting of Gaura Naam has been the most pleasing thing of my life for the last five years. The last five years under Gurudeva's shelter has been hugely transformative internally, much more so than the previous nine years in my search for truth and bhakti. And in my heart I place faith that Srila Prabhupada will accept my small attempt at moving toward love for Sri Caitanya Mahaprabhu, and following Sri Nitaai's order under the guidance of my spiritual master.

It has been essential in my Gaura Naam bhajan, under Gurudeva's advice, to never give impression that followers of Srila Prabhupada who only chant Hare Krsna Mahamantra on beads are in any way inferior. It is so important to never do that, because it is not so! According to Srila Bhaktivonda both kinds of worshippers are on the same level, because Hare Krsna and Gauranga are the same. This is a key fundamental truth.

I can understand why staunch followers of Srila Prabhupada may feel uncomfortable with my choice of worship. All I can do these days is to offer all respects to all devotees of Sri Caitanya, and humbly petition them to allow me to quietly continue on in the process, which has brought so much joy to my life. And if this attempt at service is offensive to others for whatever reason, then I do beg forgiveness. But I also beg that you please allow us to quietly continue on in the process which our small spiritual family believes in, from the depths of our hearts. This is our soul! Simple faith. And faith can move mountains!

Faith crisis seems to occur on the journey at times of growth. Once crisis is moved through and processed faith takes a step deeper into maturity...

y.s. Nava Gauranga dasa.

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Re: Shivaratri Glories

Please read the post above for the glories of Shri Shivaratri Tithi today. Nityananda! Gauranga! Hare Krishna!

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I find every day that the intensity of our remembrance of the Lord depends greatly on the quality of prasadam we eat (pure buying, cooking and offering).

I heard and sang our Gaudiya Acharyas' songs in the traditional Bengali melodies for the whole night and still feel like hearing more!!!

Radhji

My Dear Swamiji Maharaj,
Hare Krishna.
Please accept my humble pranam at your feet. All Glories to all Vaishnava Acharyas.
I heard from a lecture that Radhaji has three forms just like Sitaji. One Sitaji was real and Other was Maya Sita which Ravan abducted from forest.
Please explain that what are three forms of Radhaji. Who was the one stayed in Vrindavan lila and after Krishna departed to Mathura? Is the third one always stays in Goloka?
The queens of Dwarka total 16108, are all the expansion of Radhaji?
Your humble servant,
Navin Vyas ( Param Rushi Dasa)

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Pressing on in the journey - respect, humility, diversity.

Nityananda! Gauranga! Hare Krsna!

Dear Swami Gaurangapada and assembled devotees, please accept my full obiesances.

It some time since I posted at Nitaai Sangha. In my absence of posting I have been following some  posts of interest here and there, and the wonderful developments at Puri Dham. Last week Matus made contact which was very nice. So, I thought it is best to post here today and attempt some small service again.

Oneday I hope that we all can visit the Dham, worship Panca-Tattva, and sing the Holy Names alongside Srila Gurudeva. May you all take that journey in good time, as I hope to also.

One of the things I adore about the philosophy of Sri Caitanya is the teachings appreciation of diversity. From observation I have seen that diversity pervades all creation, what to say of the uniqueness of each individual part and parcel of God (souls). Diversity even in this material world of nature is a wonderful painting (picture) of something much greater (Reality the Beautiful). (Inconceivable to my mind.)

On a personal level I have realized that we each have much in common on the spiritual quest (as souls), and inconceivably we have at the same time, much difference. I am certain that in the kingdom of God diversity exists eternally, to enhance the play of love. What to say of humble and loving dealings amongst sadhakas whilst here.

While in contact with matter (this material body) we each have a unique set of experiences and karma. And as we take up the spiritual call, each of our needs, growths, and utilizations will be expressed in diverse ways (for devotional development). Utilization and application in devotional service is a key to self-knowledge and the private area of the heart, as far as I see thus far.

Oneday I wish to go to Puri Dham, and be humble in spirit. And I believe the Dham will call us when the time is right, to express that humility. It truly is profound how deep is the humility expressed by Sri Caitanya when he lived in the Dham. So, it is my prayer today, that I re-apply myself in devotional service with respect and humility, and service to fellow beings. From the insects that live in my garden, to family, neighbours and my spiritual community. And to develop repentance of heart (for the times I have hurt other beings) - in hope of forgiveness.

The realization I received over the last month, through contemplation, is that 'respect for the environment' - that is all living manifestation - respect for such, is of the highest priority to cultivate in the heart. Then chanting the Holy Name may arise within.

Over the coming days I hope to post a little more in this blog, and share bits and pieces of my journey of the last few months. And what direction I feel is necessary to take in my spiritual life. A life of application of all the gifts and grace of Sri Krsna - even my falleness.

My deepest wish this life would be the grace to develop a mindset that never offends any living entity, no matter how great or small.

y.s. Nava.

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Re: How is Gauranga Mantra bonafide

Dear Guru-vrata dasa prabhu, Hare Krishna! Jaya Shrila Prabhupada! I am glad that you have at least accepted the Gauranga Mantra as bonafide now. If Shrila Prabhupada is against or does not recommend the chanting of the Gauranga Mantra, why is he using the words, *one who #CHANTS# the mantra Gauranga...*. In fact, he says that those who chant the Gauranga Mantra and the Hare Krishna are to be considered on the same level. He categorically states that all Gaudiya worshipers #ACCEPT# the Gauranga Mantra. What does *ACCEPT* mean? Does it means to only theoretically know about the Gauranga Mantra while rejecting, criticizing and prohibiting  others from chanting the Gauranga Mantra? I don't think so. "ACCEPT" means to worship the Gauranga Mantra as non-different from Lord Gauranga Himself and respect those devotees who are chanting the Gauranga Mantra along with the Hare Krishna Mahamantra, as being on the same level in the words of Shrila Prabhupada even if one does not want to chant the Gauranga Mantra oneself. "ACCEPT" means to be happy by singing and chanting the Gauranga Mantra sometimes. "ACCEPT" means to take shelter of this Holy Name of Lord Gauranga according to the instruction of Lord Nityananda Himself. Whether there is only one instruction or many instructions, every universal instruction of the Acharya in his books is the topmost instruction, and cannot be minimized by saying that he only said it at one place in his books. We, in this group, feel that this one purport is perfectly clear and enough for us about Shrila Prabhupada's position on the chanting of the authentic Gauranga Mantra and we don't need for him to repeatedly state it again and again. We are also trying to be sincere followers of Shrila Prabhupada's vani and for us, one clear universal instruction in his books which is not contradicted by any of his other instructions is enough, to sincerely follow that instruction. Sometimes the confidential secrets are mentioned only a few times by the Acharyas, like Shrila Bhaktivinoda Thakura states in the Navadvipa Dhaama Mahatmya about Gauranga's Holy Name. For your kind information, we are also worshiping the Deities of Shri Pancha Tattva in Shri Jagannatha Puri Dhaama and also chanting the full Pancha Tattva Mantra according to the instructions of Shrila Prabhupada.

Our understanding differs from your understanding of this purport of Shrila Prabhupada. When he says.."one who *CHANTS*  the mantra Gauranga..", we clearly understand that he has no objection whatsoever for chanting the Gauranga Mantra and we says that all worshipers of Shri Gaurasundara *ACCEPT* the Gaura Gopala Mantra, we understand that as his merciful recommendation to chant the Gauranga Mantra even though he may not have practically implemented it himself. You are free to maintain your own understanding, but please don't reject the last part of his commentary which states that both the chanters of the Gauranga Mantra and the chanters of Hare Krishna should be considered on the same level. So I would kindly request you to give proper respect if not equal respect to those devotees who are chanting the Gauranga Mantra along with the Hare Krishna Mahamantra, even though you may not be able to chant the Gauranga Mantra yourself, instead of attempting to minimize or discourage others from chanting the Gauranga Mantra. We are not trying to force or impose the chanting of the Gauranga Mantra on anyone nor do we expect all the devotees to Lord Krishna to chant the Gauranga Mantra because we know it is very confidential secret according to Shrila Bhaktivinoda Thakura. We just have our own small group here where we discuss and glorify Nitaai Gaura Naama to those who are interested. We welcome healthy discussion here in the proper mood which you have but we want to glorify the Holy Names of Gauranga and Nityananda more than simply discussing why They should or should not be chanted since that is a non-brainer to us.

In regards to the Pancha Tattva Mantra, I have explained many times that Shrila Prabhupada has more than once stopped the regular chanting of the Pancha-tattva Mantra in japa as well as kirtana more than three times. On one hand, he states many times in his books that one very regularly chant the Holy Names of Gauranga and Nityananda but on the other hand he did not want rounds of Pancha-tattva Mantra to be chanted on beads and also he wanted that the Pancha-tattva Mantra chanted three times only at the beginning of the kirtana. This is because there is no precedent in the lives of our previous Acharyas and Associates of Lord Gauranga that the Pancha Tattva Mantra has been specifically chanted as japa on Tulasi beads regularly, so Shrila Prabhupada did not recommend chanting it regularly. It is believed that the Pancha Tattva Mantra was mercifully revealed more as a hymn or a song by Shrila Jagannatha Dasa Babaji to be sung since it is not mentioned as specific japa Mantra in any of the scriptures or the writings of our Acharyas. For this same reason, Pancha Tattva Mantra has not been mentioned in the books of Shrila Bhaktivinoda Thakura or Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada. A Japa Mantra has a fixed number of syllables and according to Jaiva Dharma, authorized Gaura Mantras are all clearly mentioned in the scriptures unlike the Pancha Tattva Mantra which is more like a hymn or a song or a verse glorifying Shri Pancha Tattva.

Shrila Prabhupada's purport of Shri Chaitanya Charitamrita 8.31 which Bhakta Matus has quoted above, is considerably taken from the Bengali commentary of his own Gurudeva Shrila Bhaktisiddhanta Prabhupada to the same verse. And in those original commentaries of Anubhashya of Shrila Bhaktisiddhanta Prabhupada and of Amrita Prvaha Bhashya of Shrila Bhaktivinoda Thakura, the Pancha Tattva Mantra is not mentioned at all. Both the Acharyas greatly recommend the very regular chanting of the two Holy Names of Gauranga and Nityananda not the Pancha Tattva Mantra in their commentaries to the same verse. Thus, Shrila Prabhupada recommends the Pancha Tattva Mantra for chanting a few times before Japa and Sankirtana but not very regularly as he recommends for the Holy Names of Gauranga and Nityananda, if we consider all his instructions regarding the Pancha Tattva Mantra.

On the other hand, the 4-syllable Gaura Gopala Mantra "Gauraanga" has been chanted on beads as the most worshipable Ishta Mantra by great Rasika Acharyas like Shrila Shivananda Sena so it is fully authorized tobe chanted both in Japa and Kirtana. There is no instruction of any Acharya or Scriptures which contradicts this. I hope you can kindly agree with that and see the truth behind it with an open mind, not just think about what you have been told or what you feel about it.

I would like to kindly suggest that you try to read all the quotes of the Acharyas from our Nityananda Gauranga Naama section (url given above) and understand the Nitaai Gaura Naama Tattva better yourself so that you can share the proper conclusions with this group or with other devotees. Before sharing, it is our duty to read and try to understand all the quotes of all our previous Acharyas, who are all our Shiksha Gurus according to Hari Naama Chintamani. One's enthusiasm to share is very nice but the proper understanding should also be there first, otherwise one may end up minimizing Naama Prabhu Himself to oneself and others.

Yours in the service of Gaura Naama,
Bhaktiratna Sadhu Swami.

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Re: bhaktatommy's blog

Dear Vaisnavas,
Pranams,
Please accept my humble obeisances,

By Krishnas mercy I was revealed these articles on Krishna.com regarding self criticism, humility, false humility and feeling bad about ones self and the destructive nature of self criticism.
Y.S.
bhaktatommy



Humble and Feeling Good

Wed, 12/10/2008 - 00:47 � Karnamrita.das

In light of some of the discussions we have been having I thought an old article by my wife would be useful. Being humble is essential in K.C. yet it has to be practiced in consideration of our realization. It doesn't mean we are a doormat, a "yes man", or trembling in the corner having to be told what to do. Like so many things we can imitate it or practice it artificially or we understand it more deeply through our spiritual practices and asking questions. We learn many things through time and maturity. Sometimes someone can appear humble just by being "beaten down" by the material world, though in truth it is not the realized humility that comes from the understanding of the greatness of Krishna. When I was a new devotee, I was such a person, "beaten down" by my life. It did serve me to come to Krishna, but I had to eventually learn that it would not be favorable for my maturity as a devotee and a human being.

We may feel useless in any circumstances just out of a material concept of who we are, or out of low self-esteem. Let us use this article to churn the topic of humility in comparison to saying what might need to be said or done, but isn't out of fear of not being humble or submissive. In most everything balance is essential, as is using our common sense. In the beginning of K.C. we sometimes think K.C. is different in every way from normal life---certainly the ultimate goal is, yet there are many similarities in the area of common courtesy and morality---though they go deeper.

_______________________________________________



Humble and Feeling Good


by Archana-siddhi Devi Dasi

(reprinted from Back to Godhead Magazine Volume 41, Number 02, 2007 � BBT International; all rights reserved)

Humility and a healthy self-esteem are compatible on the path of spiritual progress.

As a family therapist, I counsel people both within and outside the Hare Krishna movement. I recently received an email from a young woman devotee who was unhappy in her relationship with her abusive husband but was conflicted about leaving him.

"Maybe it's good that I feel bad about myself," she wrote, "because that will help me develop humility."

This wasn't the first time I had heard this logic. The Bhagavad-gita teaches that humility is essential for spiritual progress. Unfortunately, devotees sometimes think that feeling bad about oneself is a prerequisite for humility.

I often see devotees struggling with the concept of self-esteem. Having read the prayers of saints in our line, they often think their own feelings should align with the self-effacing statements of these great souls. They may associate low self-esteem with spiritual advancement and perpetuate a lifelong attitude of feeling bad about themselves. They may then attract people into their lives who treat them in accord with how they feel about themselves.

The confusion comes from trying to equate feelings that come from our pure ego with feelings that come from our material, or false, ego. The great souls express sentiments arising from pure spiritual ego uncontaminated by the modes of material nature.

When they feel, in Lord Chaitanya�s words, "lower than the straw in the street," that is an exhilarating emotion. They see the greatness of the Lord, and they see all others as more qualified than themselves. They are imbued with love and appreciation for all of Krishna's creation.

Bhaktivinoda Thakura, a superlative Vaishnava teacher, wrote many beautiful songs expressing his attraction and love for the Lord, songs about achieving the goal of his heart--unconditional love for the Lord--and self-denigrating songs in which he laments his lack of devotion. As a pure soul, he expresses his attachment and love for the Lord and at the same time his feelings of being unqualified and hopeless of achieving such love. These are both authentic feelings that spring from humility, attachment, and love for the Lord.

Acknowledging Our Faults

In the early stages of our spiritual journey, we may experience a semblance of these emotions as Krishna prepares the soil to cultivate our devotion. I recall an important experience I had before becoming a devotee. I had a difficult time accepting criticism and felt certain that my opinions were right.

That mentality created numerous problems, both professionally and personally. For months I had been contesting my supervisor's advice about how to do my job as a resident director in a university dormitory. My obstinacy was making my job very difficult, and I was suffering. Finally, one day I had the powerful realization that I was wrong. Not only was I wrong about this particular issue, but I was wrong about so many things.

I can't describe how liberating it felt to accept my fallible nature. I no longer carried the burden of having to be right about everything. I felt lowly, but at same time new possibilities opened up to me. For the first time in my adult life I could hear my authority with true submission. This mental shift prepared me to take shelter of my spiritual master and devotees. In instances when Krishna helps to free us from false pride, we can taste the sweetness of humility.

Sometimes, however, when we are still contaminated by the modes of material nature and identifying with our material mind and body, feeling lower than the straw in the street can lead to self-loathing and despondency.

These feelings then impede the execution of our devotional practices. We have to judge whether our psychology is favorable for serving the Lord or an impediment. Paradoxically, most people need to develop a healthy material ego before they can transcend it and realize their spiritual ego.

I once heard a motivational speaker say that people with healthy self-esteem think of themselves less, not less of themselves. When we feel good about ourselves, we can devote more time and energy extending ourselves to others, rather than being absorbed in self-deprecation. High self-esteem also gives us more freedom to act according to our values and convictions.

When we feel bad about ourselves, we may do things to please or placate others. In an effort to receive external validation, we may be easily influenced to do things that conflict with our beliefs.

Feeling Worthy and Competent

Nathaniel Branden, a well-known psychologist, defines self-esteem as "the disposition of experiencing oneself as competent in coping with the basic challenges of life and as being worthy of happiness." How do these aspects of self-esteem--self-confidence and self-respect--relate to Krishna consciousness? Krishna wants all souls trapped in the material world to be peaceful and happy. Human life affords us the opportunity to engage our talents and abilities in serving the Lord. When we offer ourselves to the Lord's service, we feel joyful. A friend once gave my husband and me a framed aphorism that says, "What you are is God's gift to you, and what you become is your gift to God."

Aside from confusing humility with low self-esteem, devotees sometimes correlate the concept of high self-esteem with pride and self-absorption. But it is actually the contrary. People who exhibit high self-esteem also exemplify a more humble attitude toward others. They show a willingness to admit and correct mistakes, whereas persons with low self-esteem are often defensive and feel a need to prove they are right.

In a famous story from the Mahabharata, Krishna once met with Yudhisthira Maharaja and Duryodhana. Desiring to glorify His devotee Yudhisthira, Krishna requested him to find a person lower than himself, and asked sinful Duryodhana to find a person greater than himself. Yudhisthira had all good qualities. He was peaceful and self-satisfied. No doubt he had healthy self-esteem. Yet he could not find anyone he considered lower than himself. Again, this is the example of an advanced Vaishnava who embodies genuine humility.

On the other hand, the unrighteous Duryodhana searched the kingdom all day and couldn't find anyone he considered superior to himself. Duryodhana was contaminated by vanity and pride. He envied and abused great souls.

He was in constant anxiety over his position, always trying to eliminate his competitors. His sense of self depended on externals such as position and power, and thus he knew of no inner peace. He was tormented by his own lust and greed.

Pride Versus High Self-esteem

Thinking oneself to be great is pride, not high self-esteem. A person with high self-esteem exhibits humility. The perfection of self-esteem is seen in persons completely free from false ego, where humility is a product of their spiritual realization.

In our conditioned state, we might identify more with Duryodhana's mentality than with Maharaja Yudhisthira's. But as we progress on our spiritual journey, we will see ourselves differently. The more we come to realize we aren't the independent performer but the instrument, the healthier our self-esteem becomes. In material life, the modes of goodness, passion, and ignorance influence us. These modes mix and compete with one another to shape our state of mind, including how we feel about ourselves.

Persons steeped in the mode of ignorance are happy and feel good about themselves when their senses are pleased. Persons immersed in the mode of passion are happy and feel good about themselves when others value and validate their accomplishments. In these lower modes, our sense of self fluctuates constantly.

Persons in the mode of goodness are happy and feel good about themselves when they act in knowledge, adhering to their ethical codes and values. They are less reactive to external stimuli so their self-esteem depends more on their inner life. Thus they have more control over how they feel. As people move into pure goodness, they realize themselves to be instruments of the Lord. They no longer identify themselves as the doer of their activities.

Prabhupada's Example

Our spiritual master, Shrila Prabhupada, showed high self-esteem. Although small in stature, he seemed large to us. He always held his head high and moved with purpose and confidence. He spoke in a straightforward way, with conviction and courage. His actions were bold and daring, yet he had a humble attitude, knowing that his success was totally up to the Lord. His humility is exemplified in his prayers aboard the ship when he first came to the United States from India:

�O Lord, I am just like a puppet in Your hands. So if You have brought me here to dance, then make me dance, make me dance, O Lord, make me dance as You like.

I have no devotion, nor do I have any knowledge, but I have strong faith in the holy name of Krishna. I have been designated as Bhaktivedanta, and now, if You like, You can fulfill the real purport of Bhaktivedanta.�

With great humility, Prabhupada finished his letter, "Signed, the most unfortunate, insignificant beggar A. C. Bhaktivedanta Swami."

On the one hand this prayers shows that Prabhupada feels very lowly, but on the other hand he is confident he can do anything by the Lord's grace. The prayer also gives us the key to developing qualities of pure devotion: faith in the holy name of Krishna. The stronger our faith in the holy name's ability to transform our material consciousness, the more we will apply ourselves to the process of chanting. We will chant with as much focus and attention as we can and will carefully avoid offenses that hinder our spiritual progress.

We are less likely to exploit others when we see ourselves as their servant, realizing our--and their--true spiritual nature as part of God. We are glorious sparks of spiritual energy, with all good qualities, yet we feel tiny in the presence of the greatest, our Lord. With this true knowledge, the pure soul can have high self-esteem and humility simultaneously.

When I shared some of these points with the young woman who had e-mailed me her question, she wrote back: "It is a great relief to understand these points from this perspective. I now understand that I don't have to keep living in shame and abuse to be spiritual."

She suggested I write an article on the subject for Back To Godhead Magazine. I took her suggestion to heart, since other devotees have asked similar questions over the years. I hope it will be useful to others as well.

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How is Gauranga Mantra bonafide

Dear Guru-vrata dasa prabhu, Hare Krishna! Jaya Shrila Prabhupada! Jaya Shri Guru Parampara! Thank you for your participation in this Group. I am the Guru of Bhakta Matus and I am happy to join this discussion.

I want you to seriously consider and try to understand the full meaning of the following quote from Shrila Prabhupada:

Shrila Prabhupada in Shri Chaitanya Charitamrita Antya-lila 2.31 purport: "Worshipers of Shri Gaurasundara accept the four syllables gau-ra-an-ga as the Gaura mantra, but pure worshipers of Radha and Krishna accept the four syllables ra-dha krs-na as the Gaura-gopala mantra. However, Vaishnavas consider Shri Chaitanya Mahaprabhu nondifferent from Radha-Krishna (shri-krishna-chaitanya radha-krishna nahe anya). Therefore one who chants the mantra "gauranga" and one who chants the names of Radha and Krishna are on the same level."

Shrila Prabhupada states that all worshipers of Lord Gauranga accept the Name "Gauraanga" as the four-syllable Gaura Gopala Mantra. And he emphatically authorizes the chanting of the Gauranga Mantra by stating that anyone who *CHANTS* the mantra Gauranga and one who chants the names of Radha and Krishna (in the form of the Hare Krishna Mahamantra) are on the same level. The quotes you have quoted about concocted Mantras in Kali Yuga do not apply for the Gauranga Mantra because it is authorized by Shrila Prabhupada and all the Acharyas and has been chanted by great Acharyas like Shrila Shivananda Sena and Lord Nityananda Prabhu Himself. Pancha Tattva Mantra is regularly chanted along with the Hare Krishna Mahaamantra by all our students and accepted by us according to Shrila Prabhupada instructions. We are teaching our students to gradually increase to the stage of chanting 64 rounds of the Hare Krishna Mahamantra, therefore we are not compromising the Hare Krishna Mahamantra or the Pancha Tattva Mantra in any way whatsoever.

Iif someone states that chanting the Gauranga Mantra is a deviation or stops others from chanting the Gauranga Mantra, such a person is not only rejecting outright Shrila Prabhupada's above instructions but also cannot be called a worshiper of Lord Gauranga according to the above purport of Shrila Prabhupada since he or she is rejecting the Gauranga Mantra even though Shrila Prabhupada has established and glorified the chanting of the Mantra himself.

Therfore, I think that before coming to hasty decisions about what is a deviation and what is not, one should study the instructions of the Acharya (like Shrila Prabhupada) in totality and also understand them in accordance to the instructions of all our previous Acharyas. An Acharya may sometimes practically not implement some of his own universal teachings and instructions (in his own books) according to time, place and circumstance, but that does not mean that those universal instructions are to be rejected or ignored or minimized in any way or that they can be never implemented ever in the future. I would suggest that you kindly study all the extensive scriptural quotes from our Acharyas on this important matter, which we have compiled and discussed in our Nityaananda Gauraanga Naama book ( http://nitaai.net/forums/viewforum.php?id=23#top ) before coming to a conclusion. Thanks again.

Yours in the service of the Holy Names,
Bhaktiratna Sadhu Swami.

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Re: Lord Nityaananda and His Name are non-different and all powerful

Dear devotees,

       Nityananda Gauranga Hare Krishna! This is a truly wonderful poem on Lord Nityaananda and I realise how much it applies to me. It makes me feel really ashamed of myself and truly proud of having a Lord like Nitaai. Jay Nitaai Gaura!

    The merciful lord Nityananda
a Gaudiya poet named Krishna das
(Śrī-raga)

adosha daraśi mora prabhu nityananda
na bhajinu hena prabhura caranaravinda

My lord Nityananda doesn�t see anyone�s
faults, yet i didn�t worship his lotus feet!

haya re na jani mui kemana asura
pasha na bhajinu hena dayara thakura

Alas, i did not know! What a demon i was!
i did not achieve the worship of Nityananda
Prabhu, the personification of mercy!

haya re abhagara prana ki sukhe achaha
nitai baliya kena mariya na yaha

O my unfortunate heart, will you ever be-
come happy? Why don�t you call out, "nitai!",
and die?

nitaira karuna śuni pasana milaya
haya re daruna hiya na darabe taya

When they hear of lord nitai�s mercy, even
the stones melt. O my cruel heart, you do not
melt when you hear his glories!

nitai chaitanya aparadha nahi mane
yare tare nija prema-bhakti kare dane

Nitai and Chaitanya don�t take offense, yet
give the gift of ecstatic love.

tara nama laite na gale mora hiya
krishna-dasa kahe mui bada abhagiya

Alas! the lord�s holy name does not reside
in my throat or in my heart! Krishna das says,
"i am very unfortunate!"

Your servant,
Srinath

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Re: Lord Nityaananda and His Name are non-different and all powerful

Nityaananda ! Gauraanga ! Hare Krishna !

I once heard in Swamiji's lecture that when we say Ra Lord Krishna stops all His activities and when we complete the word by saying dha He runs after us. Similarly when we say Ni Lord Gauraanga stops all His activities and when we say taai He runs after us as He is always keen to know who is chanting His dear Nitaai's name.

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Re: Lord Nityaananda and His Name are non-different and all powerful

Dear JagGaura dasa Prabhuji,

Nityaananda ! Gauraanga ! Hare Krishna !

Dandavts Pranaam.

I really would like to thank you for your answer. I am so happy you have been able to understand the mood in which I was trying to glorify Lord Nityaananda. All the devotees in the world know that Lord Gauraanga Krishna is the original candle and all other incarnations are His devotees. I am just trying to glorify Lord Nityaananda's magnaminous merciful nature. I was just trying to say that Lord Nityaananda is an independent God with independent power ( though even I know that ultimately His power has come from Lord Gauraanga Krishna ) which He uses with independence to bestow mercy on sinful souls. When He bestows mercy, Lord Gauraanga also bestows mercy. If we glorify Lord Gauraanga He will certainly be pleased but if we glorify His Nitaai then He will be much more pleased.

ys,
Mihir.

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Sri Brahma Samhita verse 5 purport -Gaura is established as identical

In many Scriptural references such as
"asan varnas trayah krsna-varnam tvis� 'krsnam yada
pasyah pasyati rukma-varnam "mahan prabhur vai", etc.,

Gaurachandra is established as identical with Krsna. Yet the Golden Form in which He graciously appears in the Eternal Abode of Nabadwip, identical with Goloka, where He is ever devoted to tasting the Nectar of the Divine Pastimes of Sri Sri Radha and Krsna-that Golden (Gaura) Form also appears in every one of these Vedic statements.

As by the Potency of Yogam�y�, or the Current of Krsna's Internal Personal Potency, His Birth and other Pastimes occur in Gokula localized in the earthly plane, similarly, by the same Potency of Yogamaya the Golden Lord Gaura's Advent from the womb of mother Sacidevi and all His Divine Pastimes occur in Sri Nabadwip Dh�ma in the earthly locality.
    This Divine Truth is an axiomatic principle of Spiritual Science, and not a figment of the imagination subordinate to Maya, the deluding potency.

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Re: Lord Nityaananda and His Name are non-different and all powerful

Nityananda! Gauranga! Hare Krishna!

Actually Lord Gauranga states in Caitanya Bhagavata that Lord Nityananda is superior to him, and he means it sincerely. He is superior to Lord Gauranga because he is even more merciful and accesible than Lord Caitanya, Lord Caitanya even says this. Without Lord Nityananda's presence in this kali yuga very sinful people can't be delivered. Lord Caitanya wouldn't go near Jagai and Madhai, he would have beat them and taught them a lesson, but Lord Nityananda went out of his way to deliver these horrible sinners; it means anyone has a chance to be delivered.

Also the mellow of service is so desirable that Lord Krishna takes the form of Lord Gauranga to taste that love of Krishna(himself), so it can be argued that the pure devotees of the Lord either visnu or jiva tattva are greater than the Lord himself. Actually Lord Gauranga-Krishna is the greatest servant to all because he has to maintain every living being and everything in all existence as he is the original cause of everything, everything rests on his shoulders.

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Re: Lord Nityaananda and His Name are non-different and all powerful

Dear devotees,

       Nityananda Gauranga Hare Krishna! Please accept my obeisances!

       All the various expansions of Godhead like Visnu, Narasimha, Rama, Nityananda Balarama and other forms accept the prayers and offerings and the position of the Supreme Lord only as long as Lord Gauranga Krishna the original source remains invisible. When Lord Gauranga Krishna appears, their role changes. Then all the expansions become devotees and show their servitor Lordship qualities and bow down before Him. They surrender their godly opulences to the original source and become humble servants. Lord Nityananda gave his plough to Lord Gauranga when Lord Gauranga manifested the mood of Balarama. That is an incredible pastime as Lord Balarama is Lord Nityananda, and yet he is also serving Lord Gauranga Krishna who is manifesting the form and mood of Lord Balarama.

        Another realisation I had while reading this is that Lord Gauranga Krishna, the source of all sources and who is supremely independent can manifest the forms of any of His expansions like Rama, Balarama, Narayana or even Lord Siva. He can also manifest the forma of sakti tattva of his various potencies and energies like Lakshmi Devi, or Rukmini. But the reverse is not true. The servitor Lordships do not manifest the form of the original. The sakti tattva and the other plenary expansions are all dependent on the orignal source while the saktiman tattva has supremely independent desires. Therfore the servitor Lorships do not manifest the forms of the original candle. However Lord Gauranga can manifest through any of his expansions and he has done this in Dwaraka (Narada), Vaikunta (Ramanuja). At that time, the expansions become transparent and you see the original source of all sources before whom all of existence bows down. The supersoul becomes transparent and Vaikunta is revealed. And when Vaikunta becomes transparent we see Navadvipa Vrindavana. All the other abodes of the Lord are autmatically included in Vrindavana-Navadvipa. The whole tattva is something similar to an onion peel seen from inside to out. The outer layers encompass the inner ones within them. I keep getting some small insights even as I write.

         Really I don't deserve this at all as my character is not proper, my habits are not clean and my chanting is everything but non-existent. Still by mercy of Hadai prabhu and Swamiji, still they invite me to serve more and more. I pray that inspite of all my bad qualities you will still keep me engaged in this service. Please forgive me for all my abominable acts. You Vaisnavas are my only refuge and shelter and I cannot go elsewhere and I do not have anyone else whom I can turn to. I cannot serve the Lord directly. I am only fit to serve you. Please shower some mercy on this fallen soul and keep me engaged in your service. You have done so much for me, now I must serve you. That is my only eternal job and I would be totally ungrateful if I didn't. How can this debt ever be repaid? We are eternally indebted to our guru and his servants for having given us so much love and mercy and we pray that we will be qualified to serve your feet always.

Aspiring to become your pure servant,
Srinath

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Re: Lord Nityaananda and His Name are non-different and all powerful

Lower then wrote : There is a big difference from Master and servant. Nityananda Balaram is serving Lord Krsna.

I understand the mood in which you are talking Prabhuji. Certainly I agree to what you are saying. Lord Gauraanga Krishna is the Supreme Personality of Godhead and Lord Nityaananda Balarama is the Supreme Personality of Servitor Godhead.

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Re: Lord Nityaananda and His Name are non-different and all powerful

dandavats Mihir
                without being offensive  to you. My Prabhupada never called me prabhuji.

Now getting back to Nityananda being non different from Krsna.

                                    TEXT 5

                    eka-i svarupa donhe, bhinna-matra kaya
                     adya kaya-vyuha, krsna-lilara sahaya

                                 TRANSLATION

     They are both one and the same identity. They differ only in form. He is the first bodily expansion of Krsna, and He assists in Lord Krsna's transcendental pastimes.

                                   PURPORT

     Balarama is a svamsa expansion of the Lord, and therefore there is no difference in potency between Krsna and Balarama. The only difference is in Their bodily structure. As the first expansion of Godhead, Balarama is the chief Deity among the first quadruple forms, and He is the foremost assistant of Sri Krsna in His transcendental activities.

                                    TEXT 6

                  sei krsna--nava-dvioe sri-caitanya-candra
                      sei balarama--sange sri-nityananda

                                 TRANSLATION

     That original Lord Krsna appeared in Navadvipa as Lord Caitanya, and Balarama appeared with Him as Lord Nityananda.


                                    TEXT 7

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

                                 TRANSLATION

     May Sri Nityananda Rama be the object of my constant remembrance. Sankarsana, SesaNaga and the Visnus who lie on the Karana Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions.

                                   PURPORT

     Sri Svarupa Damodara Gosvami has recorded this verse in his diary to offer his respectful obeisances to Lord Nityananda Prabhu. This verse also appears as the seventh of the first fo urteen verses of Sri Caitanya-caritamrta.

                                    TEXT 8

                     sri-balarama gosani mula-sankarsana
                   panca-rupa dhari' karena krsnera se vana

                                 TRANSLATION

     Lord Balarama is the original Sankarsana. He assumes five other forms to serve Lord Krsna.


                                    TEXT 9

                      apan e karena krsna-iilara sahaya
                    srsti-lila-karya kare dhari' cari kaya

                                 TRANSLATION

     He Himself helps in the pastimes of Lord Krsna, and He does the work of creation in four other forms.


                                   TEXT 10

                   srsty-adika se va,--tanra ajnara palana
                   `sesa'-rupe kare krsnera vividha sevana

                                 TRANSLATION

     He executes the orders of Lord Krsna in the work of creation, and in the form of Lord Sesa He serves Krsna in various ways.


                                   PURPORT

     According to expert opinion, Balarama, as the chief of the original quadruple forms, is also the original Sankarsana. Balarama, the first expansion of Krsna, ex pands Himself in five forms: (1) Maha-San karsana, (2) Karanabd h isayi, (3) Garbhodakasayi, (4) Ksirodakasayi, and (5) Sesa. These five plenary portions are responsible for both the spiritual and material cosmic manifestations. In these five forms Lord Balarama assists Lord Krsna in His activities. The first four of these forms are responsible for the cosmic manifestations, whereas Sesa is responsible for personal service to the Lord. Sesa is called Ananta, or unlimited, because He assists the Personality of Godhead in His unlimited expansions by performing an unlimited variety of services. Sri Balarama is the servitor Godhead who serves Lord Krsna in all affairs of existence and knowledge. Lord Nityananda Prabhu, who is the same servitor Godhead, Balarama, performs the same service to Lord Gauranga by constant associatio n.

                                   TEXT 11

                     sarva-rupe asvadaye krsna-se vananda
                     sei balarama--gaura-sange nityananda

                                 TRANSLATION

     In all the forms He tastes the transcendental bliss of serving Krsna. That same Balarama is Lord Nityananda, the companion of Lord Gaurasundara.



There is a big difference from Master and servant. Nityananda Balaram is serving Lord Krsna.

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Re: Lord Nityaananda and His Name are non-different and all powerful

Dear Prabhuji,

Nityaananda ! Gauraanga ! Hare Krishna !

Thank you so much for this Prabhuji. You are right. Lord Krishna is the Original form as confirmed in Shrimad Bhagavatam. Lord Balaram is a plenary expansion of Lord Krishna. However it is important to note that Lord Balaram is also Lord Krishna. Actually the only difference between them is their complexion otherwise they are the same.

ys,
Mihir.

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The Power of Lord Nityaananda

Following is taken from Chaitanya Mangal-

   When Lord Chaitanya entered Radha-desh, He didn't hear anyone chanting Krishna's names. He felt so upset by this that He decided to drown Himself in the water. The devotees became filled with anxiety and thought, "What will happen if Lord Chaitanya retums to Goloka?" Then Shri Nityananda exclaimed, "By My own power I will make sure Shri Chaitanya stays here !"
   Meanwhile, some local boys were tending cows nearby. To secretly please His Lord Chaitanya, Nityananda Avadhuta entered the hearts of those cowherd boys inspiring them to chant the holy names of Haft. When that sweet sound touched Gaurahari's ears, He jumped up and ran toward the cowherd boys. Shri Chaitanya held their hands and encouraged them, "Chant! Chant! Chant! May the Lord bless you, for you have enabled Me to hear His sweet holy names."
   Lord Chaitanya floated in the blissful ocean of Krishna-prema. He took madhukari [begged food] from one house. He didn't notice the passing of days and nights. Three days later He drank some water and took a little prasada.

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Re: Lord Nityaananda and His Name are non-different and all powerful

Mihir dandavats and resects to all Maharaj's and practitioners.


  Baladev is the first expantion of Lord Krsna.

Nityananda Prabhu

Chaitanya Mahaprabhu

This means Krsna is the first candle and will always be the first chandle.

What ever is coming from Nityananda baladev is by the mercy of Gauranga Krsna.

Without  Gauranga Krsna there is no Nityananda Baladev

  lowerthanarat

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Be careful what you see, think or hear about Sri Nitai Gaurangachandra

Be careful what you see, think or hear about Sri Nitai Gaurangachandra. We have not seen Nitai Gauranga (Krsna) as the people imagined. Do not imagine.
Just because you take the name of Nitai good things happen. Just remember what ever happens its your karma


Madhya 18.93
prabhu dekhi� karila loka carana vandana
prabhu kahe,�kahan haite karila agamana?
TRANSLATION
Upon seeing Sri Caitanya Mahaprabhu, all the people offered respects at His lotus feet. The Lord then asked them, �Where are you all coming from?�
Madhya 18.94
loke kahe,�krishna prakata kaliya-dahera jale!
kaliya-sire nritya kare, phana-ratna jvale
TRANSLATION
The people replied, �Krishna has again manifested Himself on the waters of Kaliya Lake. He dances on the hoods of the serpent Kaliya, and the jewels on those hoods are blazing.
Madhya 18.95
sakshat dekhila loka�nahika samsaya
suni� hasi� kahe prabhu,�saba �satya� haya
TRANSLATION
�Everyone has seen Lord Krishna Himself. There is no doubt about it.� Hearing this, Sri Caitanya Mahaprabhu began to laugh. He then said, �Everything is correct.�
Madhya 18.96
ei-mata tina-ratri lokera gamana
sabe asi� kahe,�krishna pailun darasana
TRANSLATION
For three successive nights people went to Kaliya-daha to see Krishna, and everyone returned saying, �Now we have seen Krishna Himself.�
Madhya 18.97
prabhu-age kahe loka,�sri-krishna dekhila
�sarasvati� ei vakye �satya� kahaila
TRANSLATION
Everyone came before Sri Caitanya Mahaprabhu and said, �Now we have directly seen Lord Krishna.� Thus by the mercy of the goddess of learning they were made to speak the truth.
Madhya 18.98
mahaprabhu dekhi� �satya� krishna-darasana
nijajnane satya chadi� �asatye satya-bhrama�
TRANSLATION
When the people saw Sri Caitanya Mahaprabhu, they actually saw Krishna, but because they were following their own imperfect knowledge, they accepted the wrong thing as Krishna.
Madhya 18.99
bhattacarya tabe kahe prabhura carane
�ajna deha�, yai� kari krishna darasane!�
TRANSLATION
At that time Balabhadra Bhattacarya placed a request at the lotus feet of Sri Caitanya Mahaprabhu. He said, �Please give me permission to go see Lord Krishna directly.�
PURPORT
The puzzled people who visited Sri Caitanya Mahaprabhu were actually seeing Lord Krishna, but they were mistaken in thinking that Lord Krishna had come to Kaliya Lake. They all said that they had seen Krishna directly performing His pastimes on the hoods of the serpent Kaliya and that the jewels on Kaliya�s hoods were blazing brilliantly. Because they were speculating with their imperfect knowledge, they saw Sri Caitanya Mahaprabhu as an ordinary human being and a boatman�s light in the lake as Krishna. One must see things as they are through the mercy of a spiritual master; otherwise, if one tries to see Krishna directly, he may mistake an ordinary man for Krishna or Krishna for an ordinary man. Everyone has to see Krishna according to the verdict of Vedic literatures presented by the self-realized spiritual master. A sincere person is able to see Krishna through the transparent via medium of Sri Gurudeva, the spiritual master. Unless one is enlightened by the knowledge given by the spiritual master, he cannot see things as they are, even though he remains constantly with the spiritual master. This incident at Kaliya-daha is very instructive for those eager to advance in Krishna consciousness.
Madhya 18.100
tabe tanre kahe prabhu capada mariya
�murkhera vakye �murkha� haila pandita hana
TRANSLATION
When Balabhadra Bhattacarya asked to see Krishna at Kaliya-daha, Sri Caitanya Mahaprabhu mercifully slapped him, saying, �You are a learned scholar, but you have become a fool, being influenced by the statements of other fools.
PURPORT
Maya is so strong that even a person like Balabhadra Bhattacarya, who was constantly staying with Sri Caitanya Mahaprabhu, was influenced by the words of fools. He wanted to see Krishna directly by going to Kaliya-daha, but Sri Caitanya Mahaprabhu, being the original spiritual master, would not allow His servant to fall into such foolishness. He therefore chastised him, slapping him just to bring him to a real sense of Krishna consciousness.
Madhya 18.101
krishna kene darasana dibe kali-kale?
nija-bhrame murkha-loka kare kolahale
TRANSLATION
�Why would Krishna appear in the Age of Kali? Foolish people who are mistaken are simply causing agitation and making a tumult.
PURPORT
Sri Caitanya Mahaprabhu�s first statement (krishna kene darasana dibe kali-kale) refers to the scriptures. According to scripture, Krishna appears in Dvapara-yuga, but He never appears as Himself in Kali-yuga. Rather, He appears in Kali-yuga in a covered form. As stated in Srimad-Bhagavatam (11.5.32), krishna-varnam tvishakrishnam sangopangastra-parshadam. Krishna appears in the Age of Kali in the garb of a devotee, Sri Caitanya Mahaprabhu, who always associates with His internal soldiers�Sri Advaita Prabhu, Sri Nityananda Prabhu, Srivasa Prabhu and Gadadhara Prabhu. Although Balabhadra Bhattacarya was personally serving Lord Krishna in His role as a devotee (Caitanya Mahaprabhu), he mistook Lord Krishna for an ordinary man and an ordinary man for Lord Krishna because he did not follow the rules set down by sastra and guru.
Madhya 18.102
�vatula� na ha-io, ghare rahata vasiya
�krishna� darasana kariha kali ratrye yana�
TRANSLATION
�Do not become mad. Simply sit down here, and tomorrow night you will go see Krishna.�
Madhya 18.103
pratah-kale bhavya-loka prabhu-sthane aila
�krishna dekhi� aila?��prabhu tanhare puchila
TRANSLATION
The next morning some respectable gentlemen came to see Sri Caitanya Mahaprabhu, and the Lord asked them, �Have you seen Krishna?�
Madhya 18.104
loka kahe,�ratrye kaivartya naukate cadiya
kaliya-dahe matsya mare, deuti jvaliya
TRANSLATION
These respectable gentlemen replied, �At night in Kaliya Lake a fisherman lights a torch in his boat and catches many fish.
Madhya 18.105
dura haite taha dekhi� lokera haya �bhrama�
�kaliyera sarire krishna kariche nartana�!
TRANSLATION
�From a distance, people mistakenly think that they are seeing Krishna dancing on the body of the Kaliya serpent.
Madhya 18.106
naukate kaliya-jnana, dipe ratna-jnane!
jaliyare mudha-loka �krishna� kari� mane!
TRANSLATION
�These fools think that the boat is the Kaliya serpent and the torchlight the jewels on his hoods. People also mistake the fisherman for Krishna.
Madhya 18.107
vrindavane �krishna� aila,�sei �satya� haya
krishnere dekhila loka,�iha �mithya� naya
TRANSLATION
�Actually Lord Krishna has returned to Vrindavana. That is the truth, and it is also true that people have seen Him.
Madhya 18.108
kintu kahon �krishna� dekhe, kahon �bhrama� mane
sthanu-purushe yaiche viparita-jnane
TRANSLATION
�But where they are seeing Krishna is their mistake. It is like considering a dry tree to be a person.�
PURPORT
The word sthanu means �a dry tree without leaves.� From a distance one may mistake such a tree for a person. This is called sthanu-purusha. Although Sri Caitanya Mahaprabhu was living in Vrindavana, the inhabitants considered Him an ordinary human being, and they mistook the fisherman to be Krishna. Every human being is prone to make such mistakes. Sri Caitanya Mahaprabhu was mistaken for an ordinary sannyasi, the fisherman was mistaken for Krishna, and the torchlight was mistaken for bright jewels on Kaliya�s hoods.
Madhya 18.109
prabhu kahe,��kahan paila krishna darasana?�
loka kahe,��sannyasi tumi jangama-narayana
TRANSLATION
Sri Caitanya Mahaprabhu then asked them, �Where have you seen Krishna directly?�
The people replied, �You are a sannyasi, a renunciant; therefore You are a moving Narayana [jangama-narayana].�
PURPORT
This is the viewpoint of Mayavada philosophy. Mayavada philosophy supports the impersonalist view that Narayana, the Supreme Personality of Godhead, has no form. One can imagine impersonal Brahman in any form�as Vishnu, Lord Siva, Vivasvan, Ganesa or Devi Durga. According to the Mayavada philosophy, when one becomes a sannyasi he is to be considered a moving Narayana. Mayavada philosophy holds that the real Narayana does not move because, being impersonal, He has no legs. Thus according to Mayavada philosophy, whoever becomes a sannyasi declares himself Narayana. Foolish people accept such ordinary human beings as the Supreme Personality of Godhead. This is called vivarta-vada.
In this regard, Srila Bhaktisiddhanta Sarasvati Thakura comments that jangama-narayana means that the impersonal Brahman takes a shape and moves here and there in the form of a Mayavadi sannyasi. The Mayavada philosophy confirms this. Danda-grahana-matrena naro narayano bhavet: �Simply by accepting the danda of the order of sannyasa, one is immediately transformed into Narayana.� Therefore Mayavadi sannyasis address one another by saying om namo narayanaya. In this way one Narayana worships another Narayana.
Actually an ordinary human being cannot become Narayana. As the chief Mayavadi sannyasi, Sri Sankaracarya, says, narayanah paro �vyaktat: �Narayana is not a creation of this material world. Narayana is above the material creation.� Due to their poor fund of knowledge, Mayavadi sannyasis think that Narayana, the Absolute Truth, takes birth as a human being and that when He realizes this, He becomes Narayana again. They never consider why Narayana, the Supreme Personality of Godhead, would accept an inferior position as a human being and then again become Narayana when He is perfect. Why should Narayana be imperfect? Why should He appear as a human being? Sri Caitanya Mahaprabhu very nicely explained these points while at Vrindavana.
Madhya 18.110
vrindavane ha-ila tumi krishna-avatara
toma dekhi� sarva-loka ha-ila nistara
TRANSLATION
The people then said, �You have appeared in Vrindavana as an incarnation of Krishna. Just by seeing You, everyone is now liberated.�
Madhya 18.111
prabhu kahe,��vishnu� �vishnu� iha na kahiba!
jivadhame �krishna�-jnana kabhu na kariba!
TRANSLATION
Sri Caitanya Mahaprabhu immediately exclaimed, �Vishnu! Vishnu! Do not call Me the Supreme Personality of Godhead. A jiva cannot become Krishna at any time. Do not even say such a thing!
PURPORT
Sri Caitanya Mahaprabhu immediately stated that a living being, however exalted he may be, should never be compared to the Supreme Personality of Godhead. All of Sri Caitanya Mahaprabhu�s preaching protests the monistic philosophy of the Mayavada school. The central point of Krishna consciousness is that the jiva, the living entity, can never be accepted as Krishna or Vishnu. This viewpoint is elaborated in the following verses.
Madhya 18.112
sannyasi�cit-kana jiva, kirana-kana-sama
shad-aisvarya-purna krishna haya suryopama
TRANSLATION
�A sannyasi in the renounced order is certainly part and parcel of the complete whole, just as a shining molecular particle of sunshine is part and parcel of the sun itself. Krishna is like the sun, full of six opulences, but the living entity is only a fragment of the complete whole.
Madhya 18.113
jiva, isvara-tattva�kabhu nahe �sama�
jvalad-agni-rasi yaiche sphulingera �kana�
TRANSLATION
�A living entity and the Absolute Personality of Godhead are never to be considered equal, just as a fragmental spark can never be considered the original flame.
PURPORT
Mayavadi sannyasis consider themselves Brahman, and they superficially speak of themselves as Narayana. The monistic disciples of the Mayavada school (known as smarta-brahmanas) are generally householder brahmanas who accept the Mayavadi sannyasis as Narayana incarnate; therefore they offer their obeisances to them. Sri Caitanya Mahaprabhu immediately protested this unauthorized system, specifically mentioning that a sannyasi is nothing but a fragmental portion of the Supreme (cit-kana jiva). In other words, he is nothing more than an ordinary living being. He is never Narayana, just as a molecular portion of sunshine is never the sun itself. The living entity is nothing but a fragmental part of the Absolute Truth; therefore at no stage of perfection can a living entity become the Supreme Personality of Godhead. This Mayavada viewpoint is always condemned by the Vaishnava school. Sri Caitanya Mahaprabhu Himself protested this philosophy. When the Mayavadis accept sannyasa and consider themselves Narayana, they become so puffed up that they do not even enter the temple of Narayana to offer respects, for they falsely think themselves Narayana Himself. Although Mayavadi sannyasis may offer respects to other sannyasis and address them as Narayana, they do not go to a Narayana temple and offer respects. These Mayavadi sannyasis are always condemned and are described as demons. The Vedas clearly state that living entities are subordinate parts and parcels of the supreme. Eko bahunam yo vidadhati kaman: the Supreme Being, Krishna, maintains all living entities.

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