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Sri Adi Sankara

Luís César — Fri, 25 Sep 2009 22:33:02 GMT

Sri Adi Sankara

Some events
Lord Shiva, also known as Dhakshinamurthy, who spreads the Universal Truth not by words but by his silence and by his sign of his hand which is held in the form of "Chin Mudra".
About 2500 years ago, when the spiritualisation of the people greatly reduced, all the Gods and the Rishis went to Kailash and pleaded with Lord Shiva to revive the world. Lord Shiva agreed with their request and informed that he will be born in this world. Lord Brahma, Indra and others also agreed to be born in this world to help Lord Shiva.

In Kaladi, Kerala, a learned brahmin, by the name of Sivaguru, and his wife, Aryambal, spent their life in pooja and in giving alms to poor and in other good deeds. This childless couple went to Trichur and performed puja for 48 days to Lord Vadakkunathan (Lord Shiva) and prayed for a son. Lord Shiva melted in their devotion and appeared before them and told them "I am extremely happy with your devotion and you will get what you want. But tell me whether you want a number of dull children or a son who is extremely intelligent, who will live for a short period only." The couple replied the decision could not be theirs as the Lord knows what is good for them.
Lord Dakshinamurthy, pleased with the reply, was born to Aryambal under the star "Thiruvaithhirai". As the Lord had already promised that he will be born to do good to this world, the child was named Sankara. Sam means prosperity and Karathi means te giver. All the visitors stood in awe at the divinity of the child and said "This is not an ordinary child".
As Shankara grew up, he attraced everybody with his intelligence and kindness. At the age of three, he was given "Aksharabyas", i.e., the learning of writing and reading. At the age of four, he lost his father. At the age of five, he was initiated in Brahmacharyam i.e., the holy thread ceremony was conducted and he was sent to Gurukul for learning of scriptures. As per the practice the brahmachari has to go from house to house and take alms and submit this to his guru. On a Dwadasi day Sankara happened to go to the house of a very poor lady jand asked for the alms. The lady did not have a single grain of rice in her house to give. However she had kept a single Amla fruit for herself as it was a Dwadasi day. She unhesitatingly gave this Amla fruit to Sankara as she could not send a Brahmachari empty handed. Sankara was moved by her selflessness and the poverty of the lady and prayed to Goddess Lakshmi in a beautiful sloka which is called "Kanaka Dhara Stotram". On completion of this stotram, Goddess Lakshmi appeared in person and showered a rain of golden coins on the poor lady's house.
One day, the rishis came to him and reminded him of his duty to the land in spreading spiritualism. Sankara agreed it was time to become a Sanyasi and go all over the country to kindle religious ferver.
One day when Sankara was taking bath, a crocodile caught hold of his leg. Sankara called out to his mother. Aryambal came running and to her horror she found her son in the grip of the crocodile and she cried that se did not know how to help her son.

Sri Sankara informed his mother that his life was nearing to an end, but if he became a Sanyasi, he could start a new life as a sannyasi. Thus Sri Sankara obtained permission from his mother to become a sannyasi.

Sri Sankara went in the search of a Guru to be formally initiated as a Sannyasi. At the banks of the river Narmada, he found the river gushing forth into floods. By using his powers, he encapsulated the river in his Kamandal (a vessel sannyasi's carry) and released it in the banks of the river. Sri Govinda Bagawathpathar, an ascetic who saw this, marvelled at Sri Sankara dn took him on as a Shishya.
Sri Govinda Bagawathpadar taught various vedas to Sri Sankara. He also taught about Advaita, the principle that every one in this world is the manifestation of God and that God and Atman are one and the same. He advises Sri Sankara to go out in the world and spread this truth throughout the country.
Sri Sankara went to Kasi and by that time, he had a lot of disciples. One of them, Sanandhyaya, was drying the clothes of his Guru and suddenly Sri Sankara called him to the other bank of the river as he needed the clothes urgently. Sanandhyaya, little realising that he would drown, starts walking into the river. However, the Grace of his Guru resulted in a lotus materialising wherever he was keeping his foot. When asked as to how did he cross the river, he says that when his Guru calls, he is not to worry about anything. Sri Sankara named him as Padma Padar (lotus feet).
Once, in Kasi, when Sri Sankara was going to the Vishwanath Temple, his path was blocked by an "untouchable" who was accompanied by his wife and 4 dogs. The disciples of Sri Sankara shouted at him to make way, and to keep a distance. The untouchable smiled and said, ""According to your principle of Advaita, which you practice, all the Jivatma are same as God. How do you ask me to go? How am I different from your Paramacharya? What you say is unreasonable. How can I go away from myself?"
Sri Sankara realised that it was not an ordinary person and understood that it was Lord Shiva himself who had come along with His consort and the four Vedas. He prostrated before the Lord and sang five slokas called "Manisha Panchakam". Lord Shiva presented himself along with Visalakshi and blessed Sri Sankara.

When Shri Sankara was 16, a very old Brahmin of ill health started arguments with him about Brahmasutra bashyam which Shri Sankara had written. Shri Sankara was astounded by his intelligence and arguments but they continued their discussion. The arguments continued for days together and the more Shri Sankara argued, his ideas crystallised more and more and he understood that the old man was none other than Vyasa Rishi, who was the creator of Brahmasutra. Sri Sankara said that he has done a great disrespect to the sage by entering into an argument. Vyasa Rishi said "I fully agree with your bashyam and I wanted to establish that yours is correct. I bless that you should live another 16 years and you should spread this Advaita throughout the country."
Sri Sankara learnt that there was a great learned person by the name Mandana Mishra who lived in Mahishmati and who followed the Karma Mimaamsa method of devotion. Sri Sankara arrived at his house and found his house was closed and Mandala Mishra was carrying out some rituals inside his house. Sri Sankara entered the house by using his powers and entered the house. Mandala Mishra became very angry and shouted at Sri Sankara. But Sri Sankara smiled and explained the uselessness of such rituals.
However, Mandala Mishra admired the intelligence of Sri Sankara and started discussions with him after completing the rituals. Sri Sankara said that there should be a judge to decide the winner and suggested that Sarasawani, the wife of Mandala Mishra, to be the judge. Sarasawani, who was extremely intelligent and learned, realised that Sri Sankara was none other than Lord Shiva, did not want to declare her husband as the loser. She suggested that both of them should wear a garland of flowers and whichever garland fades first, that person would be the loser. Naturally, Sri Sankara won.

As per the original condition, Mandala Mishra became an ascetic and started to leave the house. Unable to bear the separation, Sarasawani stood transfixed and told Sri Sankara that according to our faith, the husband and wife, even though have two bodies, are spiritually one and she would be incomplete without her husband.
Sri Sankara accepted this and started discussion with this lady. Saraswani showered questions like rain and Sri Sankara gave very beautiful answers and Sarasawani acknowledged him, and followed Sri Sankara and her husband's footsteps.

In their travels, they reached Sringeri in Karnataka, which is on the banks of Tungabadra. While Sri Sankara and Mandala Mishra were walking, Sarasawani did not move and stood fixed in the sands of Tungabadra. Sri Sankara turned back and realised by his divine powers that Sarasawani did not want to proceed any further and created a seat for her for spreading the Advaita. This seat is today called the Sharada Peetham or the Seat of Sharada. This was the first Mutt installed by Sri Sankara, with the direction that all the heads of the Mutts will be called Sankaracharayas and they will have a lineage of Shishyas or disciples.
When Sri Sankara was in Sringeri, he divined by his superior powers that his mother was in her deathbed, and as per his promise while taking Sanyas that he would be by her side while she breathes her last, he reached Kaladi and paid his last respects to the old lady. Aryambal was happy that her son had come back. Sri Sankara prayed to Lord Venkateswara who appeared in person and blessed Aryambal. Sri Sankara did the last rites for his mother but the people of Kaladi said that a Sanyasi does not have the right to do the last rites, but he did not hear that and carried the body of Aryambal and put her in the pyre himself and lit it himself.
After the death of his mother, he went all over the country and converted the people of other faith to Advaita. He revived a number of temples and using his powers, he established a number of Yentras in these temples to spread the blessings of Parasakthi. During his travels, he arrived at Mukambi, a religious place in Karnataka. A poor brahmin came to Sri Sankara with his deaf and dumb son and prostrated before Sri Sankara. Sri Sankara asked the boy, "who are you?". The dumb and deaf child, for the first time, opened his mouth and explained, "The body is not me, it is the Paramatma who is my body." Sri Sankara was pleased with his answer and he gave an amla fruit and named this boy as Hastaaamalakan. (Hastaa means hand and Amalakan means amala). Hastaamalaka became one of the principle disciples of Sri Sankara.
Sri Sankara, with his three principle disciples, namely, Padmapadar, Sureshwarar (Mandala Mishra) and Hastaamalaka, went from place to place, and preached Advaita. Sri Sankara gave intense training to his disciples. One of the other disciples, Giri, while listening to the discourses, would not ask any doubts, would not open his mouth, and would be silent all the time. Some of the other disciples thought that this Giri was a dumb idiot and did not know anything. One day, all the disciples were ready to listen to Sri Sankara's discourses. Sri Sankara waited for Giri to arrive. Ultimately, Giri turned up but instead of keeping silent on that day, burst forth into eight slokas which had never been heard by the disciples earlier. These were the creation of Giri. On hearing this, all the disciples felt ashamed and praised Giri. These slokas are called "Thotaka ashtakam". Giri was named as Thotakar by Sri Sankara.
Sri Sankara visited Thiruvidaimarudur in Tanjore district of Tamilnadu, which is a great religious place, and the ruling deity in the temple was Lord Shiva. The learned Saivites of the temple informed Sri Sankara that Lord Shiva is the creator and that they are all merely lowly life created by Lord Shiva, and if that was so, how does Sri Sankara say that they were one with the Lord ? They did not agree with the Advaita principle. Sri Sankara asked them to enter the temple. As they reached the Sanctum Santorum of the temple, their was a thunderous statement "Satyam is Advaita". This was repeated thrice and it was also followed by a hand which came out of the Linga which conformed the truth. All the learned persons acknowledged the principle of Advaita and accepted Sri Sankara as their Guru. Even today, there is a Sankara Mutt at Thiruvaimarudur and there is a linga with a hand materialising out of it.
Sri Sankara visited Thiruvanaikar, near Trichy in Tamilnadu. In this temple, the Goddess Akhilandeswari was having a feirce power and people who went to have her darshan could not stand the fierceness of this Goddess. Sri Sankara created two sets of earrings which are called Tatankam and he presented these to the Goddess. The fierceness of the deity reduced. This tatankam, the earrings, has been maintained over time by the Acharyas of the Kanchi Mutt.
Sri Sankara visited Tirupathi and recited the Sloka "Vishnu pathathi keshanta stotra" which describes the Lord from his foot to the head. He wanted the people to visit the Lord in great numbers and get his blessings, he established an yantra. From that day the number of followers of the temple increased and is increasing day by day.
Arjuna tree is the tree of "Marutha" and the place where Lord Shiva appears as a Linga under this "Martha" tree is called Arjuna Kshetra. The Thiruvadaimaruthur which Sri Sankara visited earlier is called Madhyaarjunam. Srisaila, in Andhra, is called Mallikarjunam as Lord Shiva resides under a Marutha Tree which has also got Jasmine creepers on this tree. Sri Sankara visited this tree and became ecstastic on seeing the linga at the foot of this tree. His happiness flowed like the waves of a flood and became a sloka called Sivanandalahiri.
Near Srisailam, there is a forest called Hatakeshwaram, that no man enters. Sri Sankara entered this place and did penance for many days. During this time, a Kabalika, by name Kirakashan appeared before him. Kapalikas are a set of people who live in the burial grounds and pray to God by giving human and animal sacrifice. They were against Advaita which preaches love and affection and shuns violence. He asked Sri Sankara that he should give his body as a human sacrifice to Lord Shiva. Sri Sankara was happy to hear this request and agreed. Kirakashan was about to cut off Sri Sankara's head when Lord Narasimha appeared in the form of a lion and killed Kirakashan.
Sri Sankara completed his travels and went to Badrinath. Lord Vishnu appeared before him and told that his sculpture in Alaknanda river should be taken out and a temple should be built for it. This temple is called Badrinarayan temple and is one of the important religious places for Hindus.

http://www.kamakoti.org/miscl/adi.html

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To Daksha, Shiva was an unorthodox hermit.

Luís César — Fri, 25 Sep 2009 00:07:21 GMT

If one is hurt by the arrows of an enemy, one is not as aggrieved as when cut by the unkind words of a relative, for such grief continues to rend one's heart day and night.
— Lord Siva, Bhagavat Purana

Underlying each yoga asana a story can be found. Some of these stories are ancient myths that can reflect to us our own deepest drives, obstacles and desires.
The origin of the warrior poses, Virabhadrasana I, II and III is derived from an ancient story of Lord Shiva. The warrior poses illustrate an incident that occurred in the celestial realms in a timeless time long ago. This is a story of love, attachment, pride, shame, vengeance, violence, sadness, compassion and renunciation. The whole gamut of emotions can be found in this tale of pride and transformation.
Lord Shiva was married to his beloved Sati and lived in the pleasure city, Bhoga which he had created. Sati's father Daksha had never approved of his daughter's marriage. To Daksha, Shiva was an unorthodox hermit, who frequented cremation grounds. No yogi with long matted hair, who consumes intoxicants, sings and dances whenever he pleases, was a worthy husband for his daughter. Daksa the Prajapati (the worldly creator), was the upholder of civilization, he thrived on rules and regulations. Shiva was his antithesis.
Shortly after Sati had left her secure home with her father to live with Shiva, Daksa organized a great party, a yagna or ritual sacrifice. He invited all the members of the entire heavenly universe, all that is except Shiva and Sati. Sati got word of this and suggested to Shiva that they go anyway. Shiva said, "Why go, were we are not invited? I do not wish to incite your father's anger any more than I have already." Sati was hurt by her father's refusal to acknowledge her marriage and her husband; she decided to go alone to the party.
When she arrived her father asked her why she was there, as she was not invited. Her father, sniggering, said "Perhaps you have come to your senses and have had it with your wild animal of a husband, isn't he also called Lord of the Beasts?" All the guests present laughed. Sati defending her husband spoke, "He is one with nature and does not seek to control animals by bending them to his will. Society is artificial and exploits nature." This dialogue between father and daughter entertained the guests. Sati was saddened and humiliated by this public argument with her father. When her father tried to taunt her again she remained silent, letting go of all desire to continue to argue with her father in hopes of defending her husband. She trembled with disgust and indignation at having been so cruelly let down by the one man upon whom she, as a daughter, should always be able to rely. Instead she made an internal resolve to relinquish all family ties. She summoned up her strength and spoke this vow to her father, "Since you have given me this body I no longer wish to be associated with it." She walked past her father and sat in a meditative seat on the ground. Closing her eyes, envisioning her true Lord, Sati fell into a mystic trance. Going deep within herself she began to increase her own inner fire through yogic exercises until her body burst into flames.
When news of Sati's death reached Shiva, he was first shocked and saddened, then enraged. He fell into the deepest and darkest place he could find. He tore his hair out, and fashioned from this hair the fiercest of warriors, Siva named this warrior, Virabhadra. Vira (hero)+ Bhadra (friend). He commanded Virabhadra to go to the yagna and destroy Daksha and all guests assembled. Virabhradra arrives at the party, with sword in both hands, thrusting his way up through the earth from deep underground; this is the first aspect (Virabhadrasana I.) Establishing his arrival for all to see he then sites his opponent, Daksha, (Virabradhasana II.) Moving swiftly and precisely, he takes his sword and cuts off Daksha's head, (Virabadrasana III.)
Shiva arrives at Daksha's place to see the damage that Virabhadra had ravaged. After this vengeful action, Shiva absorbs Virabhadra back into his own form and then Siva becomes known as Hare, the ravisher. His anger is gone but now he is filled with sorrow. This sorrow turns to compassion when he sees the aftermath; the bloody work of Virabhradra. Shiva finds Daksha's headless body and giving it the head of a goat, brings Daksha back to life. Overwhelmed by this generous gesture Daksha calls Shiva, Shankar, the kind and benevolent one. With Daksha's pride put in check he bows in awe and humility to Shiva Shankar. The other gods and goddesses follow his lead and honor Shiva.
The fact still remained; Sati was dead. Shiva walked away from the scene of the party, carrying the lifeless body of his beloved wife, wandering to where he did not know. But one thing he was sure of; he would find the most isolated place possible and once again become the ascetic recluse.
The esoteric meaning of this story -
Shiva is the Higher Self who slays the prideful ego, (Daksha), for the sake of the heart, (Sati). Through means of infinite compassion, the higher Self forgives the ego but never the less withdraws to a secluded place with only the essential nature of the heart left intact. This essential nature of the heart is the power of love which will be brought to life again, in another form, but that's a different story, best saved for another time.

Sharon Gannon, April 2002 Focus

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Daksha savors the fury of Siva

Luís César — Thu, 24 Sep 2009 23:44:33 GMT

V.Krishnaraj

Daksha was one of the ten sons of Brahma, a secondary creator (Prajapati) born of sexual union between Brahma and Aditi. Brahma’s first and only mind-born sons were averse to sexual reproduction and therefore Brahma out of frustration fathered Daksha, who willingly carried out his father’s legacy of sexual reproduction. Thoughts and words have the power to beget children as it is shown in Egyptian mythology.

(Ptah the creator of beings is the God of Memphis in Egypt; His pregnant thoughts and words begat all beings of the earth. He is unlike the Atum, god of Heliopolis, the Lord of the Nile and Heliopolis. He is the First architect as Visvakarma is the architect of the Hindu Gods. He fashions the bodies of the Egyptian Royalty from out of electrum, an alloy of gold and silver. Rameses II was his creation out of the amalgam. He is one of the Holy Triad: Ptah, his wife Lioness-goddess Sekhmet, and his son Imhotep or Nefertem. The Hindu Holy Triad consists of Brahma, Vishnu and Siva.)

Daksha, Vasistha, and Marici held a great sacrifice for which they invited all gods, demigods, celestials, gurus, munis and sages including Siva, Brahma, and Vishnu. When Daksha walked into the assembly hall, all except Siva rose and applauded Daksha, who was so offended by the sensed slight that he fumed and fulminated against disrespectful behavior of Siva, who was married to Daksha’s daughter Sati, also known as Dakshayini. Brahma, Vishnu and Siva are hierarchically superior to Daksha, but Daksha felt that he deserved respect from his son-in-law, Siva, who wears russet hair, matted locks, a moon on his head and a snake around his neck. Daksha did not have a good opinion even before the sacrifice, because Siva looked poor by external appearance. There is a reason for it. Siva does not own anything, not even a house; He is a Yogin and Vairagin, One who has no desires, possessions. One of his devotees, Sundarar, calls him Pitthan, a madman, out of deep love and devotion. Daksha called Siva names: spoiler; mental dwarf; a refuge of the refuse, destitute and poor; boorish demigod; monkey’s eyes; a Sudra unfit to learn Vedas; a crematorium-dweller; wearer of a garland of skulls and bones; sloven. Daksha regretted his decision to have given his daughter in marriage to Siva on the recommendation of his father, Brahma. Daksha washed his hands and mouth and proceeded to pile some more insults on Siva. Daksha performed sacrifice to increase the material prosperity of the world. Siva was a renouncer and wanted no part in it. Daksha left the assembly hall abruptly in a fury against the advice of Brahma and other gods. Daksha did not let Siva savor the oblations of the sacrifice. Nandisvara, Siva’s close associate was angry with Daksha for the egregious treatment of Siva. Nandisvara spoke to the assembly, saying that they who took part in the sacrifice were materialistic, considered body superior to Soul, the repository of transcendental knowledge and therefore, would lose that sacred knowledge. He further said that since Daksha considered body over soul and celebrated sex-life over spiritual life, he would soon acquire the face of a goat. (Remember, the Rocky Mountain goats fight over females.)

They who have vidya-buddhi, avidyam, and karma-mayam (material knowledge, ignorance, and delusion of karma) would be castigated to a life of repeated births and rebirths. Nandisvara cursed all the deviant Dvija-kulayas (the twice-born Bahmanas) for their materialistic pursuits in performing the sacrifice, by saying the Brahmanas of the genre – Vedas-for-sale, Vedas-for-livelihood—would be wandering beggars, glorifying wealth, creature comforts and satiation of senses. Bhrgu Muni came on the stage and dished out counter-curses: Siva followers were heretics. Siva never uttered one word in the assembly and left the assembly hall. Years passed without incident. Puffed with false pride, Daksha arranged another sacrifice; this time he did not invite Siva, which is against all the canons of sacrifice—no sacrifice was or is complete without Siva. Daksha’s daughter, consort of Siva, heard the news from Narada, visiting Kailas. She saw finely clothed celestials and their consorts whisk by aerial cars on their way to Daksha’s sacrifice. Sati felt left out for she wanted to meet her mother, sisters and their consorts at the sacrifice, which was the place to be then. She pleaded with Siva to attend the sacrifice. Siva tried to reason with her as follows: Daksha’s wickedness, lack of judgment, and failure to see the greatness of exalted Souls compromised and canceled his learning, austerity, wealth, beauty, youth, and pedigreed heritage. They (Siva and Sati) should not visit Daksha clouded by poor judgment, suspicious mind, and anger. He dissuaded her from attending the ceremony, for he foresaw death of Sati and Daksha, the latter inflicting indignity on Siva, the Supreme Being. Against the advice of Siva, Sati left Siva's Kailas on Nandi, the bull and went to Daksha’s sacrifice. Daksha and his followers, except her sisters and mother, did not come near Sati to receive, greet and hug her. Not received and addressed by her father Daksha, she refused to take the exalted seat or accept presents offered by her mother and sisters. Because sacrificial offerings were not allotted to Rudra (Siva) which was compulsory according to the canons of sacrifice, Sati, Siva’s spouse flew into a rage and leveled criticism against the Brahmanas and Daksha (her father) as follows: Brahmanas and Daksa have more regard to wealth over Soul. They failed to recognize and praise the greatest Soul in the universe, Lord Siva. His two-syllable name SIVA, when uttered, erased the sins. Brahma wore the flowers that fell from the feet of Lord Siva. She told her father in the assembly hall that she was ashamed to own and wear the body born of Daksha (actually Sati was an adopted daughter of Daksa), who offended the most exalted Soul, Siva. She, then, went into deep meditation to remove the body inherited from her father and the last impurities from her soul, commanded the air and fire to come to her limbs and removed consciousness from her body; her body went into flames subsequently--spontaneous combustion from the heat of Tapas. Unmindful of the self-immolation of Sati, Bhrgu Muni continued to pour oblations on the Sacrificial Fire, Daksinagni (Daksha’s fire), chanting Yajurveda which had the power of destroying the obstructers of the sacrifice; the opponents scattered in all directions from the force of the mantras.

Narada, the omniscient Muni, told Lord Siva about Daksha’s insult of Sati and Siva, self-immolation of his consort, Sati, and the routing of his attendants by Bhrgu Muni. Siva’s rage at this personal loss knew no bounds. He pulled one of his beautiful locks, jumped up on his feet, laughed like thunder and flung the lock on the ground; it was like fearsome fulguration of lighting and thunder. From that dashed lock, that looked like a fulguration, rose a gigantic being whose form scraped the skies with a thousand arms, with three eyes shining like a sun, dark complexion like a rain cloud, fierce teeth, a garland of skulls, matted locks resembling ropes of fire, and a host of weapons at the ready. That was Virabhadra, a part manifestation of Siva in his fierce form. He immediately sought and received his mission which is to annihilate Daksha and his sacrifice. After circumambulating Siva, Virabhadra left like a thunder, hoisting his trident, and with Siva’s ganas at tow, he ran towards Daksha. He was so powerful that even Death could not defy him. Dust rose from the earth, the ankle bells of the ganas jingled, and the army was on the march. Daksha’s Brahmanas, their wives and other attendees saw a great cloud of dust obscuring the sky, and wondered what it was and where it was coming from. There was no wind, there were no hanging clouds, it is not from stampede of cows, and it is not from the gang of thieves. What else could it be? Is it the end of the world? Daksha’s wife had foreboding of danger because of her husband’s evil act and his (their) innocent daughter Sati’s death by self-immolation. Could it be Rudra-Siva in rage? She had vision of Rudra: matted hair, his long arms flailing with terrible weapons, his trident, his thunderous roar and laughter, his knitted eyebrows, his horrible teeth. The attendees showed signs of panic and imminent doom: their eyelids twitched, their faces contorted, they turned pale from fright, they wobbled, and they murmured. What is this world coming to? Suddenly out of nowhere, waddling dwarfs appeared and ran amok in their midst knocking them off their feet. They never saw an army of dwarfs in their life. Is this for real? This must be a bad dream, they thought. They came in all shades and colors, mostly red-brown and yellow. They had alligator faces and abdomens to match. They surrounded the whole sacrificial arena and raised a ruckus frightening the attendees. Some of them started knocking down the pillars supporting the eastern and western parts of the sacrificial hall. Some of them waddled off and destroyed the quarters housing the sacrificer, the priests, and their wives. Assembly hall, kitchen, and utensils also suffered destruction. They passed urine on and doused the sacrificial fires and later destroyed the barricades around the sacrificial pit. The priests and the Devas were molested, and their wives were threatened. Bhrigu Muni, who spoke ill of Siva and his followers, was bound by Maniman; Virabhadra tied down Daksha. The priests and the Devas took off in different directions. Bhrgu Muni was caught by Virabhadra unawares and before he knew what happened, his mustache and beard which he was so proud of, and stroked in bravado during the ceremony, were yanked out his face and were hanging dripping blood from the hands of Virabhadra. To add to humiliation, they were displayed in public. Bhaga was next in line for Virabhadra’s fury. Bhaga turned his eye towards Daksha and winked, when he was slandering Lord Siva. An act of avenge by Virabhadra: He knocked Bhaga down and gouged out his eyes. Pusa had his teeth knocked out by Virabhadra for smiling and showing his teeth to Daksha while the latter was slandering Siva. Virabhadra had no match to offer any resistance; he was the manifestation of Siva and his fury; none can resist his onslaught. He proceeded to dress Daksha. Daksha was on the ground in a trice with the foot of Virabhadra planted on his chest. Virabhadra with one swing of the sword cut his head, which was still clinging to the body and neck; he waited for a moment, and thought how the animals were sacrificed; a second swing completed the job. Immediately, the head rolled off and was tossed into the sacrificial fire. Brahma foresaw this tragedy and did not attend the sacrifice.

The Devas and other attendees went to Siva in Kailas and propitiated him. Siva was praised by gods and had a plan for the slain and mutilated beings. Mortals cannot fathom the mysterious ways of God. A goat’s head was attached to the body of Daksha who woke up as if he was in slumber.

satyr and Daksa have similar appearance

1. Class. Myth. one of a class of woodland deities, attendant on Bacchus, represented as part human, part horse, and sometimes part goat and noted for riotousness and lasciviousness.

It appears that Lord Siva dispensed condign punishment to Daksa. Bhaga, whose eyes were gouged out, was allowed to look at his share of the sacrificial offerings through the eyes of Mitra. Bhrgu Muni had the beard and mustache of a goat attached to his face! All damages were ameliorated one way or another. Daksha was free from his malice towards Siva.

Virabhadra.jpg

Virabhadra, Siva's manifestation,

for ruination of Daksha's sacrifice.

Siva, the Yogi of Yogis and the Ultimate

Enjoyer of sacrifices, without whom no sacrifice

is complete, was not invited but insulted by Daksa.

Siva picked up and carried Sati's burnt physical remains on his shoulders, wandered and danced all over the universe. His dance shook the earth and roiled the seas, sending tsunamis. This made gods very nervous. Vishnu decided to cut up the body of Sati with his discus and lighten the burden and Shiva's anguish over the death of his beloved consort. He deployed his discus fifty one times to cut the body into 51 parts (there are 51 alphabets in Sanskrit). Wherever the body parts fell, it became holy. The places became Sakti Pithas (sacred temples dedicated to Mother worship.) When Siva's burden were cast off, he retired to Kailas for meditation. Sati was reborn as Uma Parvati and married Siva. Sati's toes fell at Kalighat, Calcutta, where Mother Kali has her temple, built by a woman devotee in 1847. Mother Kali of four arms, whose "living" image" made of black basalt, stands majestically and fiercely on prostrate Siva made of white marble. She is embellished with gold ornaments and pearl necklace. A garland of 51 human heads and a skirt made of human arms are part of her accouterment. The lower left hand holds aloft a severed human head; the upper left hand holds a blood-smeared sword. The right upper hand offers blessings and boons and the right lower hand offers refuge and dispels fear. She has three eyes; the third eye is the eye of intrinsic wisdom, strikes terror to the wicked, and offers benign glances of love and affection to the devotees. She is all rolled into One: creator, preserver, destroyer, Prakrti, Tattvas, sakti, and universal Mother, even to the gods.

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Ritvik Defined

Luís César — Sun, 13 Sep 2009 22:57:33 GMT

BY NARASIMHA DAS

EDITORIAL, Nov 13 (VNN) — Currently the term "ritvik" is used to refer to 1.) devotees of a particular camp, 2.) the ideas and convictions of "ritvik" devotees, and 3.) the "officiating acarya" who initiates on behalf of the spiritual master. I will try to offer guidelines for understanding the word "ritvik" according to Srila Prabhupada and the current usage among devotees.

Regarding the third usage mentioned above, in Srimad-Bhagavatam (8.16.53), Srila Prabhupada defines "ritvik" (rtvijah) as "the priests recommended by the spiritual master". In this instance ritviks are defined as the deputed priests of the spiritual master. They preside over a Vedic ritual meant for the worship of Lord Visnu (visnu-aradhana). The initiation ritual observed in ISKCON is a standard Vedic ceremony, and it may be performed by ritviks, who officiate on behalf of the Acarya. This understanding and practice was clearly established by Srila Prabhupada personally, and there should be no controversy regarding the definition or function of the ritvik priest. The new initiates offer dakshina and service to the mission of the guru, and the priests may also receive some token honor or reward for their services, according to Vedic custom. (In ISKCON Srila Prabhupada would either receive the guru dakshina personally and use it for a global ISKCON project or for his traveling expenses, or he would give money to the BBT or some other important or needy branch of his preaching mission. He never said that priests representing ISKCON should receive money or expensive gifts for their services. Nor did he say they should assume positions of absolute authority and accept worship as gurus. )

The same system of ritviks is there in the Madhva monasteries of Dakshina Kannada in South India. At least externally, all leaders and followers in ISKCON remain on the same level in the sense that everyone serves the common aims of the Movement and follows the rules of the institution. The more personal realization is that we all remain as menial servants of Srila Prabhupada. No one in ISKCON should be free to act independently or to personally control or own the assets and services of other devotees. An ISKCON temple president or successful preacher has some autonomy, and he may naturally command the respect or following of a congregation or community of devotees, but his authority over other devotees is derived from the Society and Srila Prabhupada. It is a relative authority, with checks and balances. No leadership role in ISKCON invests individuals with absolute authority in the lives of other devotees. Thus it should be self-evident that leading preachers who offer initiation on behalf of ISKCON are representatives of the guru. They are not the guru. They are ritviks of the guru. It was recently wrongly suggested on VNN by a senior devotee that ritviks are a type of acarya or diksa-guru who comes under the authority of the institution and initiates his own disciples on behalf of the institution. This idea is contradictory, speculative and against sastra. Srila Prabhupada already defined officiating acaryas as ritviks who initiate disciples on behalf of the spiritual master.

Srila Prabhupada never created any special status for "officiating acaryas." Their function as ritivks is to assure that Srila Prabhupada requirements are met before a student is formally accepted for initiation in ISKCON. Like all senior initiated disciples, they are meant to be teachers by their practical example. They have accepted an added responsibility, an added burden on behalf of Srila Prabhupada. Their burden is to assure that Srila Prabhupada's standards for initiation are preserved in ISKCON. (Srila Prabhupada's July 9th directive sent to every leader in ISKCON mentions three times that all devotees are Srila Prabhupada's disciples and that the deputed ritviks offer initiation on behalf of Srila Prabhupada. This same instruction was repeated by Srila Prabhupada several times additionally after July 9th in letters, documents, and instructions.) Ritviks are the priests authorized by the spiritual master or his institution to accept students on behalf of ISKCON and Srila Prabhupada. Srila Prabhupada made this perfectly clear. This understanding of the procedure Prabhupada prescribed is consistent with references to ritviks mentioned in Srila Prabhupada's books.

"Ritvik" (or "ritvik-vada") is also a term used to describe the convictions of devotees who accept Srila Prabhupada's July 9th directive and insist that ISKCON leaders follow it. Often devotees opposed to Srila Prabhupada's system for initiations deliberately use the term "ritvik-vada" for the negative connotation this seems to imply. (For instance, the ideas of the sunyavadas, mayavadas, and advaitavadas are condemned by Vaisnava acaryas.) In truth, the term "vada" has no negative conotation. It refers to a philosophical system. There exists no such philosophy as "ritvik-vada". Acceptance of a specific procedure for conducting a Vedic ritual in no way constitutes a "vada", or philosophical system. If someone insists on calling ritvik a "vada", he could use a more fitting term, such as "Prabhupada-vada." Devotees of the "ritvik camp" believe that all of Srila Prabhupada's orders are perfect and should be accepted as such by those who claim to be his disciples -- particularly those who are leaders in ISKCON.

Ritvik devotees come from all backgrounds. Among them there may be various camps or clubs. Not all of them may be purely motivated, but at least they understand that Srila Prabhupada's order should remain as law in ISKCON. Leading ritviks devotees, many of whom hold responsible posts in ISKCON, share the same ideals. They are committed to reforming Iskcon, and all believe such reform should be on the basis of accepting Srila Prabhupada and all of his instructions without challenge. They do not accept the gbc's argument that great Vaisnavas and Vaisnava acaryas become deviated or fallen sometimes and that this "fact" shows how it is possible for iskcon "gurus" to fall down. Generally ritviks will all agree 1.) Vaisnava acaryas are infallible and never fallen. 2.) Fallible students of Krsna consciousness, sahjiyas, and immoral persons can never be diksa-gurus, nor could they have ever been. 3.) One needs a direct order from Srila Prabhupada to initiate ones own disciples. 4.) Srila Prabhupada's system of ritvik initiations is the best, most practical, and most authorized system for initiations. 5.) Everyone should be encouraged to accept Srila Prabhupada as their sad-guru.

Ritviks do not accept the GBC's idea that Srila Prabhupada's disappearance gives the GBC a right to sanction or regulate diksa-gurus. Ritviks understand that according to the definitions in Srila Prabhupada's books, the diksa-guru must be a self-realized soul who is specifically ordered by Lord Caitanya or His representative to initiate. They understand that a great personality like Srila Prabhupada is never limited by formalities, by the external material energies, or by Vedic traditions. Ritviks understand that there is no scriptural injunction or truth of Vedic science that would prohibit a Vaisnava acarya from accepting disciples after his departure.

It is often wrongly implied or even flatly stated by iskcon leaders that ritviks believe Srila Prabhupada is the last Gaudiya Vaisnava guru in Kali-yuga or the last pure devotee. Ritviks are even accused of wanting to stop the parampara system. This is a false accusation. Ritviks insist only that in ISKCON Srila Prabhupada's system for initiations be followed strictly. They say that following all instructions of Srila Prabhupada ensures that ISKCON will remain pure and potent. They ask, "Why would following Srila Prabhupada's instruction to initiate on his behalf cause an end to the parampara?" There is obviously no answer to this question. The formalities for conducting initiation ceremonies in ISKCON have little to do with the way transcendental knowledge is transmitted and received. Therefore, the term "ritvik-vada" or "ritvik heresy" has no meaning.

The attempt of certain persons to degrade the transcendental Vedic term "rtvijah" or "ritvik" to a derogatory word is one more example of offenses that have entered iskcon due to our neglect of Srila Prabhupada's advice. In Vedic culture, a ritvik is an exalted priest. Such priests were often endowed with siddhis and respected as gurus, yet they never pretended to be as good as Lord Hari. By the order of the Acarya, the rtvijah recites the mantras that request the presence of Lord Visnu in the fire of Vedic sacrifice (agni-hotra), and he then makes offerings to the Supreme Lord according to Vedic sastra. The rtvijah performs an exalted function. He is a pure brahmin or Vaisnava who is never concerned about the political correctness or convenience of his stance.

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Vedanta and Buddhism A Comparative Study

Luís César — Mon, 31 Aug 2009 20:12:43 GMT

The present treatise by Prof. Dr. H.V. Glasenapp has been selected for reprint particularly in view of the excellent elucidation of the Anatta Doctrine which it contains. The treatise, in its German original, appeared in 1950 in the Proceeding of the "Akademie der Wissenschaften and Literatur" (Academy of Sciences and Literature). The present selection from that original is based on the abridged translations published in "The Buddhist," Vol.XXI, No. 12 (Colombo 1951). Partial use has also been made of a different selection and translation which appeared in "The Middle Way," Vol. XXXI, No. 4 (London 1957).

The author of this treatise is an eminent Indologist of Western Germany, formerly of the University of Koenigsberg, now occupying the indological chair of the University of Tuebingen. Among his many scholarly publications are books on Buddhism, Hinduism, Jainism and on comparative religion.

— Buddhist Publication Society

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Vedanta and Buddhism
Vedanta and Buddhism are the highlights of Indian philosophical thought. Since both have grown in the same spiritual soil, they share many basic ideas: both of them assert that the universe shows a periodical succession of arising, existing and vanishing, and that this process is without beginning and end. They believe in the causality which binds the result of an action to its cause (karma), and in rebirth conditioned by that nexus. Both are convinced of the transitory, and therefore sorrowful character, of individual existence in the world; they hope to attain gradually to a redeeming knowledge through renunciation and meditation and they assume the possibility of a blissful and serene state, in which all worldly imperfections have vanished for ever. The original form of these two doctrines shows however strong contrast. The early Vedanta, formulated in most of the older and middle Upanishads, in some passages of the Mahabharata and the Puranas, and still alive today (though greatly changed) as the basis of several Hinduistic systems, teaches an ens realissimum (an entity of highest reality) as the primordial cause of all existence, from which everything has arisen and with which it again merges, either temporarily or for ever.

With the monistic metaphysics of the Vedanta contrasts the pluralistic Philosophy of Flux of the early Buddhism of the Pali texts which up to the present time flourishes in Ceylon, Burma and Siam. It teaches that in the whole empirical reality there is nowhere anything that persists; neither material nor mental substances exist independently by themselves; there is no original entity or primordial Being in whatsoever form it may be imagined, from which these substances might have developed. On the contrary, the manifold world of mental and material elements arises solely through the causal co-operation of the transitory factors of existence (dharma) which depend functionally upon each other, that is, the material and mental universe arises through the concurrence of forces that, according to the Buddhists, are not reducible to something else. It is therefore obvious that deliverance from the Samsara, i.e., the sorrow-laden round of existence, cannot consist in the re-absorption into an eternal Absolute which is at the root of all manifoldness, but can only be achieved by a complete extinguishing of all factors which condition the processes constituting life and world. The Buddhist Nirvana is, therefore, not the primordial ground, the eternal essence, which is at the basis of everything and form which the whole world has arisen (the Brahman of the Upanishads) but the reverse of all that we know, something altogether different which must be characterized as a nothing in relation to the world, but which is experienced as highest bliss by those who have attained to it (Anguttara Nikaya, Navaka-nipata 34). Vedantists and Buddhists have been fully aware of the gulf between their doctrines, a gulf that cannot be bridged over. According to Majjhima Nikaya, Sutta 22, a doctrine that proclaims "The same is the world and the self. This I shall be after death; imperishable, permanent, eternal!" (see Brh. UP. 4, 4, 13), was styled by the Buddha a perfectly foolish doctrine. On the other side, the Katha-Upanishad (2, 1, 14) does not see a way to deliverance in the Buddhist theory of dharmas (impersonal processes): He who supposes a profusion of particulars gets lost like rain water on a mountain slope; the truly wise man, however, must realize that his Atman is at one with the Universal Atman, and that the former, if purified from dross, is being absorbed by the latter, "just as clear water poured into clear water becomes one with it, indistinguishably."

Vedanta and Buddhism have lived side by side for such a long time that obviously they must have influenced each other. The strong predilection of the Indian mind for a doctrine of universal unity (monism) has led the representatives of Mahayana to conceive Samsara and Nirvana as two aspects of the same and single true reality; for Nagarjuna the empirical world is a mere appearance, as all dharmas, manifest in it, are perishable and conditioned by other dharmas, without having any independent existence of their own. Only the indefinable "Voidness" (sunyata) to be grasped in meditation, and realized in Nirvana, has true reality.

This so-called Middle Doctrine of Nagarjuna remains true to the Buddhist principle that there can be nowhere a substance, in so far as Nagarjuna sees the last unity as a kind of abyss, characterized only negatively, which has no genetic relation to the world. Asanga and Vasubandhu, however, in their doctrine of Consciousness Only, have abandoned the Buddhist principle of denying a positive reality which is at the root all phenomena, and in doing so, they have made a further approach to Vedanta. To that mahayanistic school of Yogacaras, the highest reality is a pure and undifferentiated spiritual element that represents the non- relative substratum of all phenomena. To be sure, they thereby do not assert, as the (older) Vedanta does, that the ens realissimum (the highest essence) is identical with the universe, the relation between the two is rather being defined as "being neither different nor not different." It is only in the later Buddhist systems of the Far East that the undivided, absolute consciousness is taken to be the basis of the manifold world of phenomena. But in contrast to the older Vedanta, it is never maintained that the world is an unfoldment from the unchangeable, eternal, blissful Absolute; suffering and passions, manifest in the world of plurality, are rather traced back to worldly delusion.

On the other hand, the doctrines of later Buddhist philosophy had a far-reaching influence on Vedanta. It is well known that Gaudapada, and other representatives of later Vedanta, taught an illusionistic acosmism, for which true Reality is only "the eternally pure, eternally awakened, eternally redeemed" universal spirit whilst all manifoldness is only delusion; the Brahma has therefore not developed into the world, as asserted by the older Vedanta, but it forms only the world's unchangeable background, comparable to the white screen on which appear the changing images of an unreal shadow play.

In my opinion, there was in later times, especially since the Christian era, much mutual influence of Vedanta and Buddhism, but originally the systems are diametrically opposed to each other. The Atman doctrine of the Vedanta and the Dharma theory of Buddhism exclude each other. The Vedanta tries to establish an Atman as the basis of everything, whilst Buddhism maintains that everything in the empirical world is only a stream of passing Dharmas (impersonal and evanescent processes) which therefore has to be characterized as Anatta, i.e., being without a persisting self, without independent existence.

Again and again scholars have tried to prove a closer connection between the early Buddhism of the Pali texts, and the Vedanta of the Upanishads; they have even tried to interpret Buddhism as a further development of the Atman doctrine. There are, e.g., two books which show that tendency: The Vedantic Buddhism of the Buddha, by J.G. Jennings (Oxford University Press, 1947), and in German language, The Soul Problem of Early Buddhism, by Herbert Guenther (Konstanz 1949).

The essential difference between the conception of deliverance in Vedanta and in Pali Buddhism lies in the following ideas: Vedanta sees deliverance as the manifestation of a state which, though obscured, has been existing from time immemorial; for the Buddhist, however, Nirvana is a reality which differs entirely from all dharmas as manifested in Samsara, and which only becomes effective, if they are abolished. To sum up: the Vedantin wishes to penetrate to the last reality which dwells within him as an immortal essence, or seed, out of which everything has arisen. The follower of Pali Buddhism, however, hopes by complete abandoning of all corporeality, all sensations, all perceptions, all volitions, and acts of consciousness, to realize a state of bliss which is entirely different from all that exists in the Samsara.

After these introductory remarks we shall now discuss systematically the relation of original Buddhism and Vedanta.

(1) First of all we have to clarify to what extent a knowledge of Upanishadic texts may be assumed for the canonical Pali scriptures. The five old prose Upanishads are, on reasons of contents and language, generally held to be pre-Buddhistic. The younger Upanishads, in any case those beginning from Maitrayana, were certainly written at a time when Buddhism already existed.

The number of passages in the Pali Canon dealing with Upanishadic doctrines, is very small. It is true that early Buddhism shares many doctrines with the Upanishads (Karma, rebirth, liberation through insight), but these tenets were so widely held in philosophical circles of those times that we can no longer regard the Upanishads are the direct source from which the Buddha has drawn. The special metaphysical concern of the Upanishads, the identity of the individual and the universal Atman, has been mentioned and rejected only in a few passages in the early Buddhist texts, for instance in the saying of the Buddha quoted earlier. Nothing shows better the great distance that separates the Vedanta and the teachings of the Buddha, than the fact that the two principal concepts of Upanishadic wisdom, Atman and Brahman, do not appear anywhere in the Buddhist texts, with the clear and distinct meaning of a "primordial ground of the world, core of existence, ens realissimum (true substance)," or similarly. As this holds likewise true for the early Jaina literature, one must assume that early Vedanta was of no great importance in Magadha, at the time of the Buddha and the Mahavira; otherwise the opposition against if would have left more distinct traces in the texts of these two doctrines.

(2) It is of decisive importance for examining the relation between Vedanta and Buddhism, clearly to establish the meaning of the words atta and anatta in Buddhist literature.

The meaning of the word attan (nominative: atta, Sanskrit: atman, nominative: atma) divides into two groups: (1) in daily usage, attan ("self") serves for denoting one's own person, and has the function of a reflexive pronoun. This usage is, for instance, illustrated in the 12th Chapter of the Dhammapada. As a philosophical term attan denotes the individual soul as assumed by the Jainas and other schools, but rejected by the Buddhists. This individual soul was held to be an eternal unchangeable spiritual monad, perfect and blissful by nature, although its qualities may be temporarily obscured through its connection with matter. Starting from this view held by the heretics, the Buddhists further understand by the term "self" (atman) any eternal, unchangeable individual entity, in other words, that which Western metaphysics calls a "substance": "something existing through and in itself, and not through something else; nor existing attached to, or inherent in, something else." In the philosophical usage of the Buddhists, attan is, therefore, any entity of which the heretics wrongly assume that it exists independently of everything else, and that it has existence on its own strength.

The word anattan (nominative: anatta) is a noun (Sanskrit: anatma) and means "not-self" in the sense of an entity that is not independent. The word anatman is found in its meaning of "what is not the Soul (or Spirit)," also in brahmanical Sanskrit sources (Bhagavadgita, 6,6; Shankara to Brahma Sutra I, 1, 1, Bibl, Indica, p 16; Vedantasara Section 158). Its frequent use in Buddhism is accounted for by the Buddhist' characteristic preference for negative nouns. Phrases like rupam anatta are therefore to be translated "corporeality is a not-self," or "corporeality is not an independent entity."

As an adjective, the word anattan (as occasionally attan too; see Dhammapada 379; Geiger, Pali Lit., Section 92) changes from the consonantal to the a-declension; anatta (see Sanskrit anatmaka, anatmya), e.g., Samyutta 22, 55, 7 PTS III p. 56), anattam rupam... anatte sankare... na pajanati ("he does not know that corporeality is without self,... that the mental formations are without self"). The word anatta is therefore, to be translated here by "not having the nature of a self, non-independent, without a (persisting) self, without an (eternal) substance," etc. The passage anattam rupam anatta rupan ti yathabhutam na pajanati has to be rendered: "With regard to corporeality having not the nature of a self, he does not know according to truth, 'Corporeality is a not-self (not an independent entity).'" The noun attan and the adjective anatta can both be rendered by "without a self, without an independent essence, without a persisting core," since the Buddhists themselves do not make any difference in the use of these two grammatical forms. This becomes particularly evident in the case of the word anatta, which may be either a singular or a plural noun. In the well-known phrase sabbe sankhara anicca... sabbe dhamma anatta (Dhp. 279), "all conditioned factors of existence are transitory... all factors existent whatever (Nirvana included) are without a self," it is undoubtedly a plural noun, for the Sanskrit version has sarve dharma anatmanah.

The fact that the Anatta doctrine only purports to state that a dharma is "void of a self," is evident from the passage in the Samyutta Nikaya (35, 85; PTS IV, p.54) where it is said rupa sunna attena va attaniyenava, "forms are void of a self (an independent essence) and of anything pertaining to a self (or 'self-like')."

Where Guenther has translated anattan or anatta as "not the self," one should use "a self" instead of "the self," because in the Pali Canon the word atman does not occur in the sense of "universal soul."

(3) It is not necessary to assume that the existence of indestructible monads is a necessary condition for a belief in life after death. The view that an eternal, immortal, persisting soul substance is the conditio sine qua non of rebirth can be refuted by the mere fact that not only in the older Upanishads, but also in Pythagoras and Empedocles, rebirth is taught without the assumption of an imperishable soul substance.

(4) Guenther can substantiate his view only through arbitrary translations which contradict the whole of Buddhist tradition. This is particularly evident in those passages where Guenther asserts that "the Buddha meant the same by Nirvana and atman" and that "Nirvana is the true nature of man." For in Udana 8,2, Nirvana is expressly described as anattam, which is rightly rendered by Dhammapala's commentary (p. 21) as atta-virahita (without a self), and in Vinaya V, p. 86, Nirvana is said to be, just as the conditioned factors of existence (sankhata), "without a self" (p. 151). Neither can the equation atman=nirvana be proved by the well-known phrase attadipa viharatha, dhammadipa, for, whether dipa here means "lamp" or "island of deliverance," this passage can, after all, only refer to the monks taking refuge in themselves and in the doctrine (dhamma),and attan and dhamma cannot possibly be interpreted as Nirvana. In the same way, too, it is quite preposterous to translate Dhammapada 160, atta hi attano natho as "Nirvana is for a man the leader" (p. 155); for the chapter is concerned only with the idea that we should strive hard and purify ourselves. Otherwise Guenther would have to translate in the following verse 161, attana va katam papam attajam attasambhavam: "By Nirvana evil is done, it arises out of Nirvana, it has its origin in Nirvana." It is obvious that this kind of interpretation must lead to manifestly absurd consequences.

(5) As far as I can see there is not a single passage in the Pali Canon where the word atta is used in the sense of the Upanishadic Atman.1 This is not surprising, since the word atman, current in all Indian philosophical systems, has the meaning of "universal soul, ens realissimum, the Absolute," exclusively in the pan-en-theistic and theopantistic Vedanta, but, in that sense, it is alien to all other brahmanical and non-Buddhist doctrines. Why, then, should it have a Vedantic meaning in Buddhism? As far as I know, no one has ever conceived the idea of giving to the term atman a Vedantic interpretation, in the case of Nyaya, Vaisesika, classical Sankhya, Yoga, Mimamsa, or Jainism.

(6) The fact that in the Pali Canon all worldly phenomena are said to be anatta has induced some scholars of the West to look for an Atman in Buddhism. For instance, the following "great syllogism" was formulated by George Grimm: "What I perceive to arise and to cease, and to cause suffering to me, on account of that impermanence, cannot be my ego. Now I perceive that everything cognizable in me and around me, arises and ceases, and causes me suffering on account of its impermanence. Therefore nothing cognizable is my ego." From that Grimm concludes that there must be an eternal ego-substance that is free from all suffering, and above all cognizability. This is a rash conclusion. By teaching that there is nowhere in the world a persisting Atman, the Buddha has not asserted that there must be a transcendental Atman (i.e., a self beyond the world). This kind of logic resembles that of a certain Christian sect which worships its masters as "Christs on earth," and tries to prove the simultaneous existence of several Christs from Mark 13,22, where it is said: "False Christs and false prophets shall arise"; for, if there are false Christs, there must also be genuine Christs!

The denial of an imperishable Atman is common ground for all systems of Hinayana as well as Mahayana, and there is, therefore, no reason for the assumption that Buddhist tradition, unanimous on that point, has deviated from the original doctrine of the Buddha. If the Buddha, contrary to the Buddhist tradition, had actually proclaimed a transcendental Atman, a reminiscence of it would have been preserved somehow by one of the older sects. It is remarkable that even the Pudgalavadins, who assume a kind of individual soul, never appeal to texts in which an Atman in this sense is proclaimed. He who advocates such a revolutionary conception of the Buddha's teachings, has also the duty to show evidence how such a complete transformation started and grew, suddenly or gradually. But non of those who advocate the Atta-theory has taken to comply with that demand which is indispensable to a historian.

(7) In addition to the aforementioned reasons, there are other grounds too, which speak against the supposition that the Buddha has identified Atman and Nirvana. It remains quite incomprehensible why the Buddha should have used this expression which is quite unsuitable for Nirvana and would have aroused only wrong associations in his listeners. Though it is true that Nirvana shares with the Vedantic conception of Atman the qualification of eternal peace into which the liberated ones enter forever, on the other hand, the Atman is in brahmanical opinion, something mental and conscious, a description which does not hold true for Nirvana. Furthermore, Nirvana is not, like the Atman, the primordial ground or the divine principle of the world (Aitareya Up. 1,1), nor is it that which preserves order in the world (Brhadar. Up. 3,8,9); it is also not the substance from which everything evolves, nor the core of all material elements.

(8) Since the scholarly researches made by Otto Rosenberg (published in Russian 1918, in German trs. 1924), Th. Stcherbatsky (1932), and the great work of translation done by Louis de la Vallee Poussin Abhidharmakosa (1923-31) there cannot be any doubt about the basic principle of Buddhist philosophy. In the light of these researches, all attempts to give to the Atman a place in the Buddhist doctrine, appear to be quite antiquated. We know now that all Hinayana and Mahayana schools are based on the anatma-dharma theory. This theory explains the world through the causal co-operation of a multitude of transitory factors (dharma), arising in mutual functional dependence. This theory maintains that the entire process of liberation consists in the tranquilization of these incessantly arising and disappearing factors. For that process of liberation however, is required, apart from moral restraint (sila) and meditative concentration (samadhi), the insight (prajna) that all conditioned factors of existence (samskara) are transitory, without a permanent independent existence, and therefore subject to grief and suffering. The Nirvana which the saint experiences already in this life, and which he enters for ever after death, is certainly a reality (dharma), but as it neither arises nor vanishes, it is not subject to suffering, and is thereby distinguished from all conditioned realities. Nirvana being a dharma, is likewise anatta, just as the transitory, conditioned dharmas of the Samsara which, as caused by volitions (that is, karma-producing energies (samskara)), are themselves also called samskara. Like them, Nirvana is no individual entity which could act independently. For it is the basic idea of the entire system that all dharmas are devoid of Atman, and without cogent reasons we cannot assume that the Buddha himself has thought something different from that which since more than two thousand years, his followers have considered to be the quintessence of their doctrine.

Note

1. Except in a few passages rejecting it, as the one quoted by the author: "The same is the world and the self"; see also Sutta-nipata, v 477; and one of the six Ego- beliefs rejected in Majjh. 2: "'Even by the self I perceive the self': this view occurs to him as being true and correct" (attana va attanam sanjanamit'titi). Of Bhagavadgita VI 19 Yatra caiv' atmana atmanam pasyann-atmani tusyati. — The BPS Editor

Source: The Wheel Publication No. 2 (Kandy: Buddhist Publication Society, 1978). Transcribed from from the print edition in 1995 by Gaston Losier under the auspices of the DharmaNet Dharma Book Transcription Project, with the kind permission of the Buddhist Publication Society. Copyright © 1978 Buddhist Publication Society Reproduced and reformatted from Access to Insight edition © 1995 For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the author's wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such.

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Dissolution Speech

Luís César — Sun, 19 Jul 2009 19:29:07 GMT

The Order of the Star in the East was founded in 1911 to proclaim the coming of the World Teacher. Krishnamurti was made Head of the Order. On August 3, 1929, the opening day of the annual Star Camp at Ommen, Holland, Krishnamurti dissolved the Order before 3000 members. Below is the full text of the talk he gave on that occasion.

“We are going to discuss this morning the dissolution of the Order of the Star. Many people will be delighted, and others will be rather sad. It is a question neither for rejoicing nor for sadness, because it is inevitable, as I am going to explain. “You may remember the story of how the devil and a friend of his were walking down the street, when they saw ahead of them a man stoop down and pick up something from the ground, look at it, and put it away in his pocket. The friend said to the devil, “What did that man pick up?” “He picked up a piece of Truth,” said the devil. “That is a very bad business for you, then,” said his friend. “Oh, not at all,” the devil replied, “I am going to let him organize it."

I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others. This is what everyone throughout the world is attempting to do. Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it. You cannot bring the mountain-top to the valley. If you would attain to the mountain-top you must pass through the valley, climb the steeps, unafraid of the dangerous precipices.

So that is the first reason, from my point of view, why the Order of the Star should be dissolved. In spite of this, you will probably form other Orders, you will continue to belong to other organizations searching for Truth. I do not want to belong to any organization of a spiritual kind, please understand this. I would make use of an organization which would take me to London, for example; this is quite a different kind of organization, merely mechanical, like the post or the telegraph. I would use a motor car or a steamship to travel, these are only physical mechanisms which have nothing whatever to do with spirituality. Again, I maintain that no organization can lead man to spirituality.

If an organization be created for this purpose, it becomes a crutch, a weakness, a bondage, and must cripple the individual, and prevent him from growing, from establishing his uniqueness, which lies in the discovery for himself of that absolute, unconditioned Truth. So that is another reason why I have decided, as I happen to be the Head of the Order, to dissolve it. No one has persuaded me to this decision. “This is no magnificent deed, because I do not want followers, and I mean this. The moment you follow someone you cease to follow Truth. I am not concerned whether you pay attention to what I say or not. I want to do a certain thing in the world and I am going to do it with unwavering concentration. I am concerning myself with only one essential thing: to set man free. I desire to free him from all cages, from all fears, and not to found religions, new sects, nor to establish new theories and new philosophies. Then you will naturally ask me why I go the world over, continually speaking. I will tell you for what reason I do this: not because I desire a following, not because I desire a special group of special disciples. (How men love to be different from their fellow-men, however ridiculous, absurd and trivial their distinctions may be! I do not want to encourage that absurdity.) I have no disciples, no apostles, either on earth or in the realm of spirituality. “Nor is it the lure of money, nor the desire to live a comfortable life, which attracts me. If I wanted to lead a comfortable life I would not come to a Camp or live in a damp country! I am speaking frankly because I want this settled once and for all. I do not want these childish discussions year after year.

One newspaper reporter, who interviewed me, considered it a magnificent act to dissolve an organization in which there were thousands and thousands of members. To him it was a great act because, he said: “What will you do afterwards, how will you live? You will have no following, people will no longer listen to you.” If there are only five people who will listen, who will live, who have their faces turned towards eternity, it will be sufficient. Of what use is it to have thousands who do not understand, who are fully embalmed in prejudice, who do not want the new, but would rather translate the new to suit their own sterile, stagnant selves? If I speak strongly, please do not misunderstand me, it is not through lack of compassion. If you go to a surgeon for an operation, is it not kindness on his part to operate even if he cause you pain? So, in like manner, if I speak straightly, it is not through lack of real affection–on the contrary.

As I have said, I have only one purpose: to make man free, to urge him towards freedom, to help him to break away from all limitations, for that alone will give him eternal happiness, will give him the unconditioned realization of the self.

Because I am free, unconditioned, whole–not the part, not the relative, but the whole Truth that is eternal–I desire those, who seek to understand me to be free; not to follow me, not to make out of me a cage which will become a religion, a sect. Rather should they be free from all fears–from the fear of religion, from the fear of salvation, from the fear of spirituality, from the fear of love, from the fear of death, from the fear of life itself. As an artist paints a picture because he takes delight in that painting, because it is his self-expression, his glory, his well-being, so I do this and not because I want anything from anyone. “You are accustomed to authority, or to the atmosphere of authority, which you think will lead you to spirituality. You think and hope that another can, by his extraordinary powers--a miracle–transport you to this realm of eternal freedom which is Happiness. Your whole outlook on life is based on that authority.

You have listened to me for three years now, without any change taking place except in the few. Now analyze what I am saying, be critical, so that you may understand thoroughly, fundamentally. When you look for an authority to lead you to spirituality, you are bound automatically to build an organization around that authority. By the very creation of that organization, which, you think, will help this authority to lead you to spirituality, you are held in a cage.

If I talk frankly, please remember that I do so, not out of harshness, not out of cruelty, not out of the enthusiasm of my purpose, but because I want you to understand what I am saying. That is the reason why you are here, and it would be a waste of time if I did not explain clearly, decisively, my point of view. “For eighteen years you have been preparing for this event, for the Coming of the World Teacher. For eighteen years you have organized, you have looked for someone who would give a new delight to your hearts and minds, who would transform your whole life, who would give you a new understanding; for someone who would raise you to a new plane of life, who would give you a new encouragement, who would set you free–and now look what is happening! Consider, reason with yourselves, and discover in what way that belief has made you different–not with the superficial difference of the wearing of a badge, which is trivial, absurd. In what manner has such a belief swept away all the unessential things of life? That is the only way to judge: in what way are you freer, greater, more dangerous to every Society which is based on the false and the unessential? In what way have the members of this organization of the Star become different? “As I said, you have been preparing for eighteen years for me. I do not care if you believe that I am the World–Teacher or not. That is of very little importance. Since you belong to the organization of the Order of the Star, you have given your sympathy, your energy, acknowledging that Krishnamurti is the World–Teacher– partially or wholly: wholly for those who are really seeking, only partially for those who are satisfied with their own half-truths.

You have been preparing for eighteen years, and look how many difficulties there are in the way of your understanding, how many complications, how many trivial things. Your prejudices, your fears, your authorities, your churches new and old–all these, I maintain, are a barrier to understanding. I cannot make myself clearer than this. I do not want you to agree with me, I do not want you to follow me, I want you to understand what I am saying. “This understanding is necessary because your belief has not transformed you but only complicated you, and because you are not willing to face things as they are. You want to have your own gods–new gods instead of the old, new religions instead of the old, new forms instead of the old–all equally valueless, all barriers, all limitations, all crutches. Instead of old spiritual distinctions you have new spiritual distinctions, instead of old worships you have new worships. You are all depending for your spirituality on someone else, for your happiness on someone else, for your enlightenment on someone else; and although you have been preparing for me for eighteen years, when I say all these things are unnecessary, when I say that you must put them all away and look within yourselves for the enlightenment, for the glory, for the purification, and for the incorruptibility of the self, not one of you is willing to do it. There may be a few, but very, very few. So why have an organization?

Why have false, hypocritical people following me, the embodiment of Truth? Please remember that I am not saying something harsh or unkind, but we have reached a situation when you must face things as they are. I said last year that I would not compromise. Very few listened to me then. This year I have made it absolutely clear. I do not know how many thousands throughout the world–members of the Order–have been preparing for me for eighteen years, and yet now they are not willing to listen unconditionally, wholly, to what I say.

As I said before, my purpose is to make men unconditionally free, for I maintain that the only spirituality is the incorruptibility of the self which is eternal, is the harmony between reason and love. This is the absolute, unconditioned Truth which is Life itself. I want therefore to set man free, rejoicing as the bird in the clear sky, unburdened, independent, ecstatic in that freedom . And I, for whom you have been preparing for eighteen years, now say that you must be free of all these things, free from your complications, your entanglements. For this you need not have an organization based on spiritual belief. Why have an organization for five or ten people in the world who understand, who are struggling, who have put aside all trivial things? And for the weak people, there can be no organization to help them to find the Truth, because Truth is in everyone; it is not far, it is not near; it is eternally there.

Organizations cannot make you free. No man from outside can make you free; nor can organized worship, nor the immolation of yourselves for a cause, make you free; nor can forming yourselves into an organization, nor throwing yourselves into works, make you free. You use a typewriter to write letters, but you do not put it on an altar and worship it. But that is what you are doing when organizations become your chief concern.

How many members are there in it?” That is the first question I am asked by all newspaper reporters. “How many followers have you? By their number we shall judge whether what you say is true or false.” I do not know how many there are. I am not concerned with that. As I said, if there were even one man who had been set free, that were enough.

Again, you have the idea that only certain people hold the key to the Kingdom of Happiness. No one holds it. No one has the authority to hold that key. That key is your own self, and in the development and the purification and in the incorruptibility of that self alone is the Kingdom of Eternity.

So you will see how absurd is the whole structure that you have built, looking for external help, depending on others for your comfort, for your happiness, for your strength. These can only be found within yourselves.

You are accustomed to being told how far you have advanced, what is your spiritual status. How childish! Who but yourself can tell you if you are beautiful or ugly within? Who but yourself can tell you if you are incorruptible? You are not serious in these things.

But those who really desire to understand, who are looking to find that which is eternal, without beginning and without an end, will walk together with a greater intensity, will be a danger to everything that is unessential, to unrealities, to shadows. And they will concentrate, they will become the flame, because they understand. Such a body we must create, and that is my purpose. Because of that real understanding there will be true friendship. Because of that true friendship–which you do not seem to know–there will be real cooperation on the part of each one. And this not because of authority, not because of salvation, not because of immolation for a cause, but because you really understand, and hence are capable of living in the eternal. This is a greater thing than all pleasure, than all sacrifice.

So these are some of the reasons why, after careful consideration for two years, I have made this decision. It is not from a momentary impulse. I have not been persuaded to it by anyone. I am not persuaded in such things. For two years I have been thinking about this, slowly, carefully, patiently, and I have now decided to disband the Order, as I happen to be its Head. You can form other organizations and expect someone else. With that I am not concerned, nor with creating new cages, new decorations for those cages. My only concern is to set men absolutely, unconditionally free."

All Rights Reserved Copyright ©1980 Krishnamurti Foundation America

http://www.kfa.org/intro-video.php

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The Beatles - Across The Universe lyrics

Luís César — Tue, 09 Dec 2008 02:01:36 GMT

Words are flying out like
endless rain into a paper cup
They slither while they pass
They slip away across the universe
Pools of sorrow waves of joy
are drifting thorough my open mind
Possessing and caressing me

Jai guru deva om
Nothing's gonna change my world
Nothing's gonna change my world
Nothing's gonna change my world
Nothing's gonna change my world

Images of broken light which
dance before me like a million eyes
That call me on and on across the universe
Thoughts meander like a
restless wind inside a letter box
they tumble blindly as
they make their way across the universe

Jai guru deva om
Nothing's gonna change my world
Nothing's gonna change my world
Nothing's gonna change my world
Nothing's gonna change my world

Sounds of laughter shades of life
are ringing through my open ears
exciting and inviting me
Limitless undying love which
shines around me like a million suns
It calls me on and on across the universe

Jai guru deva om
Nothing's gonna change my world
Nothing's gonna change my world
Nothing's gonna change my world
Nothing's gonna change my world
Jai guru deva
Jai guru deva

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Gopi-prema

Luís César — Thu, 25 Jun 2009 23:51:54 GMT

Rupa Gosvami advises, 'If Krsna consciousness is available, please purchase it immediately. Don’t delay.' It is a very nice thing." In Vrndavana, March 13, 1974, Prabhupada stated: "Rupa Gosvami advised, krsna-bhakti-rasa-bhavita matih kriyatam yadi kuto ’pi labhyate. He advises that, 'If Krsna consciousness is available, you should purchase it. You should purchase it anywhere it is available.'" In Seattle, Washington, Oct. 4, 1968, Srila Prabhupada stated: "Krsna-bhakti-rasa-bhavita matih. Matih means intelligence or status of mind, that 'I’ll serve Krsna.' If you can purchase this status of mind anywhere, please immediately purchase it."

http://www.lulu.com/content/paperback-book/gopi-prema/2039807

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The Star of Lakshmi

Luís César — Thu, 25 Jun 2009 23:53:50 GMT

Lakshmi is depicted as a beautiful woman of golden complexion, with four hands, sitting or standing on a full-bloomed lotus and holding a lotus bud, which stands for beauty, purity and fertility. Her four hands represent the four ends of human life: dharma or righteousness, kama or desires, artha or wealth, and moksha or liberation from the cycle of birth and death. Cascades of gold coins are seen flowing from her hands, suggesting that those who worship her gain wealth. She always wears gold embroidered red clothes. Red symbolizes activity and the golden lining indicates prosperity. Lakshmi is the active energy of Vishnu, and also appears as Lakshmi-Narayan - Lakshmi accompanying Vishnu. Two elephants are often shown standing next to the goddess and spraying water. This denotes that ceaseless effort, in accordance with one's dharma and governed by wisdom and purity, leads to both material and spiritual prosperity.

http://www.lulu.com/content/paperback-book/the-star-of-lakshmi/1929135

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KARMA-BHAKTI

Luís César — Thu, 25 Jun 2009 23:59:07 GMT

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it."

http://www.lulu.com/content/paperback-book/karma-bhakti/1884118

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KRISHNA-KARMA

Luís César — Fri, 26 Jun 2009 00:01:20 GMT

The writer of this book is named Krishna Dvaipâyana Vyâsadeva, also called Bâdarâyana. He is the Lord, the bhagavân, amongst the philosophers, who in India assembled all the holy texts. He compiled the Vedas, also known as s'ruti, containing the basic wisdom, the mantras for the rituals and the hymns. He as well wrote the Mahâbhârata, which is the greatest epic poem in the world. It describes the history (itihâsa) of the great fall that the vedic culture once made. The Bhagavad Gîtâ is the most important part of it. Vyâsa also wrote the rest of the eighteen great Bibles (the purânas) of India as well as the Brahma-sûtra, his masterpiece on the Absolute Truth.

http://www.lulu.com/content/paperback-book/krishna-karma/1418054

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Verbal Roots

Luís César — Tue, 09 Dec 2008 01:27:21 GMT

The words is Sanskrit, as in the other languages related with it, are in great part analysable into verbal roots, suffixes of derivation, and endings of inflection, these last being added mostly to stems containing suffixes, but also sometimes directly to roots. Sanskrit possesses an exceptionally analysable character; its formative processes are more regular and transparent than those of any other Indo-European language. The prevailing method when describing Sanskrit, is to set up a certain body of verbal roots (described here with main formations and meanings), and to show the processes by which these may be made stems (see Declinable Stems, Conjugable Stems and Verbal Nouns) and words, giving the various added elements (see Declination and Conjugation), and laying down the rules by which their combination is effected (cf. Sandhi).

a
√ aṃh √ 1 akṣ √ 2 akṣ √ aṅg √ ac, añc √ aj √ añj √ aṭ √ aṇṭh √ at √ ad √ an √ am √ ay √ arc, ṛc √ arj √ art √ arh √ av √ 1 aś, aṃś √ 2 aś √ 1 as √ 2 as √ ah

ā
√ āñch √ āp √ ār √ ās

i
√ 1 i, ī, ay √ 2 i, inv, in √ iṅg √ ich √ iṭ √ iḍ √ idh, indh √ in, inv √ inakṣ √ iyakṣ √ irajy √ iradh √ il √ 1 iṣ, ich √ 2 iṣ

ī
√ ī √ īkṣ √ īṅkh √ īj √ īḍ √ īr √ īrṣy √ īś √ īṣ, eṣ √ īh

u
√ u √ 1 ukṣ √ 2 ukṣ, vakṣ √ uc √ uch √ ujh √ uñch √ ud, und √ ubj √ ubh, umbh √ uṣ √ uṣ

ū
√ 1 ūrṇu √ 1 ūh √ 2 ūh

ṛ
√ ṛ, ṛch √ ṛc √ ṛj, ṛñj, arj √ 2 ṛj √ ṛt, art √ ṛd, ard √ ṛdh √ ṛś ( ?) √ ṛṣ

e
√ ej, īj √ edh

k
√ katth √ kath √ kad √ kan, kā √ kam √ kamp √ kal √ kaṣ √ kas √ kā √ kāṅkṣ √ kāś √ kās √ ku √ kuc, kuñc √ kuñj √ kuṭṭ √ kuṇṭh √ kuth √ kup √ kuṣ √ kū √ kūj √ kūḍ, kūl √ kūṇ √ kūrd √ 1 kṛ (skṛ) √ 2 kṛ, kir √ 3 kṛ √ 1 kṛt √ 2 kṛt √ kṛp √ kṛś √ kṛṣ √ kḷp √ knū √ krakṣ √ krath √ krand, kland √ kram √ krī √ krīḍ √ kru √ krudh √ kruś √ krūḍ √ klath √ kland √ klam √ klav √ klid √ kliś √ kvaṇ √ kvath √ kṣad √ kṣan √ kṣap √ kṣam √ kṣar √ kṣal √ kṣā √ 1 kṣi √ 2 kṣi, kṣī √ kṣip √ kṣu √ kṣud √ kṣudh √ kṣup √ kṣubh √ kṣṇu √ kṣmā √ kṣviḍ √ kṣvid √ kṣvel

kh
√ khac √ khañj √ khad √ khan, khā √ kharj √ khall √ khā √ khād √ khid √ khud √ khel √ khyā

g
√ gach √ gad √ gadh √ gabh √ gam, gach √ garj √ gard √ garh √ gal √ galbh √ 1 gā √ 2 gā √ gāh, etc, √ gir, gil √ gu √ guñj √ guṇṭh √ gup √ guph, gumph √ gur √ gulph √ guh √ gūrd √ gūrdh √ 1 gṛ √ 2 gṛ, gir, gil √ 3 gṛ, jāgṛ √ gṛdh √ gai √ grath, granth √ grabh, grah √ gras √ glap √ glah √ glā

gh
√ ghaṭ √ ghaṭṭ √ ghar √ ghas √ ghuṭ √ ghuṣ √ ghūrṇ √ ghṛ, ghar √ ghṛṣ √ ghrā

c
√ cak √ cakās √ cakṣ √ cañc √ caṭ √ cat √ can √ cand √ cam √ car √ carc √ carv √ cal √ cāy √ 1 ci √ 2 ci √ cit √ cint √ cud √ cup √ cumb √ cur √ culump √ cūṣ √ cṛt √ ceṣṭ √ cyu √ cyut

ch
√ chad √ chand, chad √ chā √ chid √ chuṭ, chuḍ √ chur √ chṛd

j
√ 1 jakṣ √ 2 jakṣ √ jagh √ jan, jā √ jap √ jam √ jambh, jabh √ jar √ jalp √ jas √ jah √ jā √ 1 ji √ 2 ji, jinv √ jīv √ jur √ juṣ √ jū √ jūrv √ jṛ, jur √ 2 jṛ √ jṛmbh √ jeh √ jñā √ jyā, jī √ jyut √ jri √ jvar √ jval

jh
√ jhaṭ √ jhaṇ √ jhar

ṭ
√ ṭaṅk √ ṭal √ ṭīk √ ṭup

ḍ
√ ḍam √ ḍamb √ ḍī √ ḍval

ḍh
√ ḍhauk

t
√ taṃs, tas √ tak √ takṣ √ tañc, tac √ taṭ √ taḍ √ 1 tan, tā √ 2 tan √ tand √ tap √ tam √ tark √ tarj √ tas √ tā √ tāy √ tāv √ ti √ tij √ tim √ tir √ til √ tu √ tuc √ tuj √ tud √ tur √ turv, tūrv √ tul √ tuś √ tuṣ √ tūrv √ tṛ, tir, tur √ tṛd √ tṛp √ tṛṣ √ tṛh √ tyaj √ trap √ tras √ trā √ truṭ √ tvakṣ √ tvaṅg √ tvac √ tvar √ tviṣ √ tsar

d
√ daṃś, daś √ daṃs √ dakṣ √ dagh √ dad √ dadh √ dan √ dabh, dambh √ dam √ day √ daridrā √ dal √ das, dās √ dah √ 1 dā, dad √ 2 dā √ 3 dā, di √ 4 dā √ dāś √ dās √ div √ diś √ dih √ 1 dī √ 2 dī, dīdī √ dīkṣ √ dīdhī √ dīp √ dīv √ 2 dīv (dev) √ du, dū √ dudh √ dul √ duṣ √ duh √ dū √ 1 dṛ √ 2 dṛ √ dṛp √ dṛbh √ dṛś √ dṛh, dṛṃh √ dev √ dyu √ dyut √ dram √ 1 drā √ 2 drā √ drāḍ √ dru √ druh √ drū √ dvar ? √ dviṣ

dh
√ dhan √ dhanv √ dham, dhmā √ dhav √ 1 dhā, dadh √ 2 dhā √ 1 dhāv √ 2 dhāv √ dhi, dhinv √ dhī, dīdhī √ dhukṣ √ dhū, dhu √ dhūrv √ dhṛ √ dhṛṣ √ dhmā √ dhyā √ dhraj, dhrāj √ dhvaṃs, dhvas √ dhvan √ dhvṛ, dhur, dhru

n
√ naṃś √ nakṣ √ naṭ √ nad √ nand √ nabh √ nam √ nard √ 1 naś √ 2 naś, naṃś √ nas √ nah √ nāth, nādh √ niṃs √ nikṣ √ nij √ nind, nid √ nī √ nīḍ √ 1 nu, nū √ 2 nu √ nud √ nṛ √ nṛt √ ned

p
√ pac √ paj √ paṭ √ paṭh √ paṇ √ 1 pat √ 2 pat √ path √ pad √ pan √ pard √ 1 paś, spaś √ 2 paś √ 1 pā √ 2 pā √ 3 pā √ pāy √ pi, pī √ pinv √ pibd √ piś √ piṣ √ pis √ 1 pī √ 2 pī √ pīḍ √ pīy √ puṭ √ puth √ puṣ √ pū √ pūj √ pūy √ pūr √ 1 pṛ, pṛṇ, pūr √ 2 pṛ √ 3 pṛ √ pṛc √ pṛṇ √ pṛt √ pṛś, pṛṣ ( ?) √ pyā √ prach √ prath √ prā √ prī √ pru √ pruth √ pruṣ √ plī ( ?) √ plu √ pluṣ √ psā

ph
√ phakk √ phaṇ √ phar √ 1 phal √ 2 phal

b
√ baṃh √ bandh √ bal √ bādh √ budh √ bul √ bṛṃh, vṛṃh √ 1 bṛh √ 2 bṛh, vṛh √ brū √ blī

bh
√ bhakṣ √ bhaj √ bhañj √ bhaṭ √ bhaṇ √ bhan √ bhand √ bharts √ bharv √ bhal √ bhaṣ √ bhas √ bhā √ bhām √ bhāṣ √ bhās √ bhikṣ √ bhid √ bhiṣaj √ bhī, bhīṣ √ 1 bhuj √ 2 bhuj √ bhur √ bhuraj √ bhū √ bhūṣ √ bhṛ √ bhṛjj √ bhyas √ bhraṃś, bhraś √ bhram √ bhrāj √ bhrī √ bhreṣ

m
√ maṃh, mah √ majj √ mañc √ maṇ √ maṇṭ, ? √ maṇḍ √ math, manth √ mad, mand √ man √ mah √ 1 mā √ 2 mā √ 3 mā √ mārg 1 mi √ 2 mi √ mikṣ (miś) √ migh √ mith √ mid, mind √ mil √ miṣ √ mih √ mī, mi √ mīl √ mīv, mū √ muc, mokṣ √ muṭ √ mud √ muṣ √ muh √ mū √ mūrch, mūr √ 1 mṛ √ 2 mṛ, mṛṇ √ mṛkṣ √ mṛc √ mṛch √ mṛj √ mṛḍ √ mṛṇ √ mṛd, mrad √ mṛdh √ mṛś √ mṛṣ √ med [mid] √ modṣ √ mnā √ myakṣ √ mrad √ mrit, mlit √ mruc, mluc, mlup √ mreḍ √ mlā √ mluc √ mlup √ mlech

y
√ yakṣ √ yach √ yaj √ yat √ yabh √ yam, yach √ yas, yeṣ √ yah √ yā √ yāc √ yād √ 1 yu √ 2 yu, yuch √ yuj √ yudh √ yup √ yeṣ

r
√ raṃh √ rakṣ √ raṅg √ rac √ 1 raj √ 2 raj, rañj √ rañch √ raṭ √ raṇv √ rad √ radh, randh √ 1 ran √ 2 ran √ rap √ rapś √ raph √ rabh, rambh √ ram √ ramb √ rambh √ raś √ ras √ rah √ 1 rā, rās √ 2 rā √ rāj √ rādh √ 1 rās √ 2 rās √ ri, rī √ rikh √ riñkh, riñg √ ric √ rip √ riph √ ribh √ riś √ riṣ √ rih √ rī √ 1 ru √ 2 ru √ ruc √ ruj √ ruṭh √ rud √ 1 rudh √ 2 rudh √ rup √ ruṣ √ ruh √ rūṣ √ rej √ reḍ √ rebh

l
√ lakṣ √ lag √ laṅgh √ lajj √ laḍ √ lap √ labh √ lam √ lamb √ lal √ laṣ √ las √ lā √ lāñch √ likh √ lip, limp √ liś √ lih √ 1 lī √ 2 lī √ luñc √ 1 luṭh √ 2 luṭh, luṇṭh √ luḍ √ lup √ lubh √ lul √ lū √ lok √ loc

v
√ vak √ vakṣ, ukṣ √ vac √ vaj √ vañc √ vaṇṭ √ vat √ vad √ vadh, badh √ van, vā √ vand √ 1 vap √ 2 vap √ vam √ val √ valg √ valh √ vaś √ 1 vas, uṣ, uch √ 2 vas √ 3 vas √ vah √ 1 vā √ 2 vā, vi, u √ 3 vā (in vivāsa-) √ vāñch √ vāś √ vāh √ 1 vic √ 2 vic √ vij √ 1 vid √ 2 vid √ 1 vidh √ 2 vidh √ vindh √ vip, vep √ viś √ viṣ √ viṣṭ, veṣṭ √ vī √ vīj, vyaj √ vīḍ √ 1 vṛ √ 2 vṛ √ vṛṃh, bṛṃh √ vṛj √ vṛt √ vṛdh √ vṛṣ √ vṛh, bṛh √ ven √ vell √ veṣṭ √ vyac, vic √ vyaj √ vyath √ vyadh, vidh √ vyay √ vyā, vī √ vraj √ vrad, vrand √ vran √ vraśc √ vrādh √ vrīḍ √ vruḍ √ vlag, vlaṅg √ vlī, blī

ś
√ śaṃs √ śak √ śaṅk √ śat √ 1 śad √ 2 śad √ śap √ 1 śam, śim √ 2 śam √ 3 śam √ śal √ śaś √ śas, śās √ śā, śi √ 1 śās, śiṣ √ 2 śās √ śikṣ √ śiṅgh √ śiñj √ śip √ śim √ śiṣ √ 1 śī √ 2 śī √ śuc √ śuj √ śudh, śundh √ śubh, śumbh √ 1 śuṣ √ 2 śuṣ √ śū, śvā, śvi √ 1 śṛ √ 2 śṛ √ 3 śṛ √ śṛdh √ ścand, cand √ ścam √ ścut √ śnath √ śyā, śī √ śrath, ślath √ śran √ śram √ śrambh √ śrā, 2 śrī, 2 śṛ √ śri, 3 śṛ √ śriṣ √ 1 śrī, śṛ √ 2 śrī √ śru √ śruṣ √ ślath √ ślā √ ślāgh √ śliṣ, śriṣ √ śvañc √ śvas, śuṣ √ śvā, śvi √ śvit

ṣ
√ ṣṭhīv √ sakṣ

s
√ sagh √ sac √ saj, sañj √ sad √ san, 2 sā √ sap √ sarj √ saśc √ sas √ sah √ 1 sā, si √ 2 sā √ sādh, sadh √ si √ sic √ 1 sidh √ 2 sidh √ sī √ sīv, syū √ su √ sul ( ?) √ subh, sumbh √ sū, su √ sūd √ sūrkṣ √ sṛ √ sṛk √ sṛj √ sṛp √ sev √ skand √ skambh, skabh √ sku √ skṛ √ skhal √ stan √ stambh, stabh √ stā √ stigh √ stim, stīm √ 1 stu √ 2 stu √ stubh √ stṛ √ stṛh √ styā, stī √ sthag √ sthā √ snā √ snih √ snu √ spand √ spaś √ spūrdh √ spṛ √ spṛdh, spūrdh √ spṛś √ spṛh √ sphaṭ √ sphar √ sphal √ sphā √ sphuṭ √ sphur, sphul √ sphūrj √ sphṛ, sphar, sphur, sphul √ smi √ smṛ √ syand, syad √ sraṃs, sras √ sridh √ srīv √ sru √ svaj, svañj √ svad, svād √ svan √ svap √ svar √ svād √ svid

h
√ had √ han √ har √ has √ 1 hā √ 2 hā √ hās √ hi √ hiṃs √ hikk √ hiṇḍ √ hīḍ, hel √ hu √ hur √ hū, hvā √ hūrch √ 1 hṛ √ 2 hṛ √ hṛṣ √ heṭh √ heḍ, hel √ heṣ √ hnu √ hras √ hrād √ hrī √ hru √ hreṣ √ hlād √ hval √ hvṛ, hru, hur

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For the Love of God: Bhakti Movement in Medieval India

Luís César — Thu, 18 Sep 2008 03:08:37 GMT

A devotional movement that had an immeasurable influence on Indian literature, the Bhakti movement's offshoots include Sikhism. In the present environment of communal hatred and sectarian violence, perhaps its time to remember its gentle message of love and worship.

Bhakti is a devotional movement in various South Asian religions especially Hinduism, emphasizing the intense emotional attachment and love of a devotee towards a personal god. Derived from the Sanskrit verbal root bhaj, originally meaning "to share, to apportion", bhakti came to mean "love, sharing, worship, devotion".

Among Hindus, proponents of bhakti - often called collectively "the Bhakti movement" - challenged the dominance of Vedic sacrificial religion, caste boundaries, gender inequity, and the use of Sanskrit as the exclusive language of religion. Bhakti integrates aspects of personal religious experience, social protest, and a variety of ritual modes around a notion of intimacy with one's deity that colours all aspects of human existence.

The way of bhakti (bhakti-marga) is contrasted with other means of achieving salvation, such as knowledge (jnana-marga), ritual and good works (karma-marga), and ascetic disciplines of the body. It is claimed by its supporters to be a superior way, as well as one open to all -- irrespective of gender, class, or caste status into which they were born.

Though each of the major divinities of Hinduism -- Vishnu, Shiva, and Shakti -- has its own devotional cults, the Bhakti movement most characteristically developed around Vishnu, principally in his two earthly incarnations as Rama and Krishna. Radha, in Hindu mythology, is the beloved of the god Krishna during that period of his life when he lived among the cowherds of Vrindavana. Radha was the wife of another gopa (cowherd) but was the most beloved of Krishna's consorts and his constant companion. In the Bhakti (devotional) movement of Vaishnavism, the woman, Radha, symbolizes the human soul and the male, Krishna, the divine.

The allegorical love of Radha has been given expression in the lyrical poetry of many Indian languages. In Bengal, many poets composed such poetry, including the supremely lyrical Govinda Das. The Bengali saint Chaitanya was said to be an incarnation of the two lovers; he was Krishna on the inside and Radha on the outside. Chaitanya also composed many lyrics celebrating the divine love, which have not survived. The Gitagovinda by Jayadeva was a favourite source of inspiration for the later Rajasthani and Pahari miniature painters, in whose works Radha is seen waiting for Krishna to return with the cows in the twilight or sitting with him in a forest grove engaged in amorous play. The bronze images of Krishna playing the flute that are enshrined in temples are often accompanied, particularly in the northern and eastern parts of India, by images of his beloved Radha, and she is also worshipped.

In Buddhism and Jainism, bhakti was an infrequent technical term implying veneration and awe of Gautama Buddha or Mahavira. It was considered one factor among others such as knowledge of scriptures or asceticism, necessary for spiritual practice. In South Asian Islam, the rudiments of bhakti appeared in works of Sufism, particularly during the reign of Akbar (1556-1605), and in the veneration of a pir, or charismatic Sufi figure. Sikhism, emerging in the sixteenth century, incorporated many practices associated with bhakti, such as an emphasis on the name (Nam) of God in worship.

An emotional attraction towards a personal god began to be expressed in the early centuries of the Christian Era. It was an attitude furthered by the Indian epics -- the Mahabharata and the Ramayana -- and by the Puranas, encyclopaedic texts that recount legends of the various incarnations and appearances of the deities, their genealogies, and devotional practices accorded them. These practices included the recitation of God's name, the singing of hymns in praise of him, wearing his emblem, undertaking pilgrimages to sacred places associated with him, and serving him in a variety of ways.

The devotional fervour of the seventh-tenth-century hymnists of South India, the Alvars and the Nayanars, also travelled north, until in time bhakti became an extremely widespread and popular form of Hindu religious life, inspiring a substantial quantity of superb religious poetry and art.

During the medieval period (twelfth to mid-eighteenth century), the various possible relationships of the worshipper to God, based on the analogy of human sentiments -- such as that felt by a servant towards his master, friend towards a friend, parent towards a child, child towards a parent, and woman towards her beloved -- were explored in separate schools.

In Bengal the fifteenth-sixteenth-century mystic Chaitanya stressed the passionate yearning of a woman for her beloved, while his contemporary Vallabha delighted in the exploits of Krishna as the divine child, as well as Krishna as the divine lover. Tulsidas' retelling of the Rama legend in the Ramcharitmanas focussed on the sentiment of friendship and loyalty. The synthesis in the medieval period of Bhakti ideas with Sufi (mystical) elements from Islam can be discovered in the writings of poet-saints such as Kabir, devotees of a God whom they were unwilling and unable to delimit by sectarian description.

From the sixth century onwards, a movement with religious origins made itself heard in literature. The movement was that of bhakti, or intense personal devotion to the two principal gods of Hinduism, Shiva and Vishnu.

The earliest Bhakti poets were the followers of Shiva, the Nayanars (Shiva devotees), whose first representative was the poet Karaikkal Ammaiyar, who called herself a pey, or ghostly minion of Shiva, and sang ecstatically of his dances. Tirumular was a mystic and reformer in the so-called Siddhanta (Perfected Man) school of Shaivism, which rejected caste and asceticism, and believed that the body is the true temple of Shiva. There were 12 early Nayanar saints.

Similar poets, in the tradition of devotion to the god Vishnu, also belonged to this early period. Called Alvars (Immersed Ones), they had as their first representatives Poykai, Putan, and Peyar, who composed "centuries" (groups of 100) of linked verses (antati), in which the final line of a verse is the beginning line of the next and the final line of the last verse is the beginning of the first, so that a "garland" is formed. To these Alvars, God is the light of lights, lit in the heart.

The most important Nayanars were Appar and Sambandar, in the seventh century, and Sundarar, in the eighth. Appar, a self-mortifying Jain ascetic before he became a Shaiva saint, sings of his conversion to a religion of love, surprised by the Lord stealing into his heart. After him, the term tevaram ("private worship") came to mean "hymn". Sambandar, too, wrote these personal, "bone-melting" songs for the common man. Sundarar, however, who sees a vision of 63 Tamil saints -- rich, poor, male, female, of every caste and trade, unified even with bird and beast in the love of God -- epitomizes bhakti. To him and other Bhaktas, every act is worship, every word God's name. Unlike the ascetics, they return man to the world of men, bringing hope, joy, and beauty into religion, and making worship an act of music. Their songs have become part of temple ritual. Further, in bhakti, erotic love (as seen in akam) in all its phases became a metaphor for man's love for God, the lover.

In the ninth century, Manikkavahakar, a minister and scholar, in his great, moving collection of hymns in Tiruvachakam, sees Shiva as lover, lord, master, and guru; the poet sings richly and intimately of all sensory joys merging in God.

Periyalvar sings of Krishna in the aspect of a divine child, originating a new genre of celebrant poetry. Kulasekhara, a Chera prince, sings of both Rama and Krishna, identifying himself with several roles in the holy legends: a gopi in love with Krishna or his mother, Devaki, Krishna's mother who misses nursing him, or the exiled Rama's father, Dasaratha. Tiruppanalvar, an untouchable poet (panan), sang ten songs about the god in Srirangam: his eyes, mouth, chest, navel, his clothes, and feet. To these Bhaktas, God is not only love but beauty. His creation is his jewel; in separation he longs for union, as man longs for him. Tirumankaiyalvar, religious philosopher, probably guru (personal religious teacher and spiritual guide in Hinduism) to the Pallava kings, and poet of more than 1,000 verses, was apparently responsible for the building of many Vaishnava temples.

What is commonly spoken of as Hindi is actually a range of languages, from Maithili in the east to Rajasthani in the west. The first major work in Hindi is the twelfth-century epic poem Prthviraj Rasau, by Chand Bardai of Lahore, which recounts the feats of Prithviraj, the last Hindu king of Delhi before the Muslim incursions. The work evolved from the bardic tradition maintained at the courts of the Rajputs.

Noteworthy also is the poetry of the Persian poet Amir Khusrow (died 1325 AD), who is supposed to have composed dohas (couplets) in Awadhi, or Braj dialect. Most of the literature in Hindi is religious in inspiration; in the late fifteenth and early sixteenth centuries, the reform-minded Kabir, for example, wrote short poems in which he sought to reconcile Islam and Hinduism.

The most celebrated author in Hindi is Tulsidas of Rajapur (died 1623), a Brahmin who renounced the world early in life and spent his days in Varanasi as a religious devotee. He wrote mostly in Awadhi, and focussed Hinduism on the worship of Rama. His most important work is the Ramcharitmanas ("Sacred Lake of the Acts of Rama"), which is based on the Sanskrit Ramayana. More than any other work it has become a Hindu sacred text for the Hindi-speaking area and annually has been staged in the popular Ram Lila festival.

Outstanding among the followers of Vallabha, philosopher and bhakti ("devotion") advocate of the Middle Ages, is the blind poet Surdas (died 1563), who composed countless bhajans (chants) in praise of Krishna and Radha, which are collected in the Sursagar ("Ocean of Surdas").

While many of the Bhakti poets were of modest origin, an exception was Mira Bai, a princess of Jodhpur, who wrote her famous lyrics both in Hindi and Gujarati; the quality of her poetry, still very popular, is not as high, however, as that of Surdas. Significant also is the religious epic Padmavati by Jayasi, a Muslim from former Oudh state. Written in Awadhi (c. 1540), the epic is composed according to the conventions of Sanskrit poetics.

Although the earliest Hindu text in Bengali is a mid-fifteenth-century poem about Radha and Krishna, medieval texts in praise of gods and goddesses, known as mangal-kavyas, must have existed in oral versions long before that. In later Bengal Vaishnavism, the emphasis shifts from service and surrender to mutual attachment and attraction between God (that is Krishna) and humankind: God is said to yearn for the worshipper's identification with himself, which is his gift to the wholly purified devotee. The mystical and devotional possibilities of the Krishna legend are made subservient to religious practice; the divine sport and wonderful feats of this youthful hero are interpreted symbolically and allegorically. Thus, the highest fruition of bhakti is admission to the eternal sport of Krishna and his beloved Radha, whose sacred love story is explained as the mutual love between God and the human soul. Various gradations of bhakti are distinguished, such as awe, subservience, and parental affection. These are correlated with the persons of the Krishna legend; the highest and most intimate emotion is said to be the love of Radha and her girlfriends for Krishna.

A particularly rich tradition centred in Bengal concentrated on the love of Radha, who symbolizes the human soul, for Krishna, the supreme God. In this tradition are Chandidas and the Maithili poet Vidyapati (c. 1400). The greatest single influence was Chaitanya, who in the sixteenth century renewed Krishnaism. He left no writings but inspired many hagiographies, among the more important of which is the Chaitanya-charitamrita ("Nectar of Chaitanya's Life") by Krishna Das (born 1517).

Chaitanya had a profound and continuing effect on the religious sentiments of his Bengali countrymen and propagated the community celebration (samkirtana) of Krishna as the most powerful means of bringing about the proper bhakti attitude. Chaitanya also introduced the worship of God, the director of man's senses, through the very activity of man's senses, which must be free from all egoism and completely filled with the intense desire (preman) for the satisfaction of the beloved (Krishna).

The religious lyric continues in the so-called padas (verses); one of the greatest poets in the Bhakti genre in which divine love is symbolized by human love is Govinda Das (1537-1612). The songs of Ramprasad Sen (1718-75) similarly honour Shakti as mother of the universe and are still in wide devotional use. The most famous religious lyrics in Gujarati are the poems of the saint Mira Bai (1503-73), who wrote passionate love poems to Krishna, whom she regarded as her husband and lover.

The complex interaction between Sanskrit and non-Sanskrit religious classics may be seen in the development of the epics. Parts of the two great Sanskrit epics, the Mahabharata and the Ramayana, and many Puranas (especially the Bhagavata-Purana) were translated into various vernaculars. Technically, these works were not literal translations, but free versions in which the authors placed their own emphases, different from the original and from one another.

The Mahabharata was translated into Bengali about 1600 and into Telugu by Nannaya and Tikkana in the thirteenth century. The Bhagavata-Purana, which was translated frequently, for example, into Bengali by Maladhar Vasu in 1480, was popular both as a text and because it gave the canonical account of Krishna's life and especially his boyhood, which is the perennial inspiration of the Bhakti poets.

In Marathi the teacher Jnanadeva (also known as Jnaneshvara; c. 1275-96) composed a commentary on the Bhagavadgita that remains a classic in that literature. His work was continued by Eknath ( c. 1600), who also composed Bhakti poetry. In the sixteenth century the Kannada poet Gadugu produced his own highly individual version of the Mahabharata. In addition to the above literal or not-so-literal translations of the Sanskrit epics, the Tamils composed their own epics, notably Ilanko Atikal's Chilappatikaram "The Lay of the Anklet" and its sequel, the Manimekhalai "Jewelled Girdle". In the Marathi tradition, Namdev (c. 1300) celebrated Vishnu, particularly in his manifestation as Vitthoba at the Pandharpur temple; and in the seventeenth century Tukaram, the greatest poet of this literature, sang of the god of love in numerous hymns.

Vaishnavism has a long history, traceable to the Vishnu worship of the Rigveda, the Bhakti conception of the epics, and the Vasudeva cult of the pre-Christian era. Of the two main Vaishnava scriptures, or agamas, the Pancharatra (Relating to the Period of Five Nights) and the Vaikhanasa (Relating to a Hermit or Ascetic) are the most important. Though Vaishnava philosophers trace the Pancharatra works to Vedic origin, absolutists such as Shankara refused to acknowledge this claim. The main topics of the Pancharatra literature concern rituals and forms of image worship and religious practices of the Vaishnavas. Of philosophical importance are the Ahirbudhnya-samhita (Collection of Verses for Shiva) and Jayakhya-samhita (Collection of Verses Called Jaya). The most well-known Pancharatra doctrine concerns the four spiritual forms of God: the absolute, transcendent state, known as Vasudeva; the form in which knowledge and strength predominate (known as Samkarsana); the form in which wealth and courage predominate (known as Pradyumna); and the form in which power and energy predominate (known as Aniruddha). Shankara identified Samkarsana with the individual soul, Pradyumna with the mind, and Aniruddha with the ego sense. Furthermore, five powers of God are distinguished: creation, maintenance, destruction, favour, and disfavour. Bhakti is regarded as affection for God and associated with a sense of his majesty. The doctrine of prapatti, or complete self-surrender, is emphasized.

The son of a Brahmin, Krishna Chaitanya grew up in an atmosphere of piety and affection. He received a thorough education in the Sanskrit scriptures and, after the death of his father, set up a school of his own. At the age of 22 he made a pilgrimage to Gaya to perform his father's shraddha (death anniversary ceremony). There, he underwent a profound religious experience that completely transformed his outlook and personality. He returned to Navadvipa a God-intoxicated man, entirely indifferent to all worldly concerns.

A group of devotees soon gathered around Chaitanya and joined him in the congregational worship called kirtana, which consists of the choral singing of hymns and the name of God, often accompanied by dance movements and culminating in states of trance. In 1510 he received formal initiation as an ascetic and took the name Sri Krishna Chaitanya. His intention was to leave for Vrindavan (the area near Mathura that was the scene of Krishna's childhood and youth), but at the insistence of his mother he agreed instead to settle in Puri, where his disciples could more easily keep in touch with him.

Chaitanya neither organized a sect nor wrote any works on theology, entrusting this work to his disciples. Nevertheless, his simple life of intense religious emotion proved at once the source and impetus of a great religious movement. Frequent and prolonged experiences of religious rapture, however, took their toll on his health; he himself diagnosed some of his seizures as epileptic. The exact date and circumstances of his death are unknown, and many legends have sprung up, such as his merger into a temple image or (more plausible) his accidental drowning while in a state of religious ecstasy.

Born around 1440 at Varanasi, a medieval mystic poet and religious synthesist, Kabir was the link between Hindu Bhakti and Islamic Sufism (mysticism), which had gained a large following among Indian Muslims. Sufis (mystics) also believed in singing hymns and in meditation under guidance of a leader. They welcomed non-Muslims in their hospices. Sikhism drew inspiration from both Bhaktas and Sufis.

Kabir attempted to bridge, or unite, Hindu and Muslim thought and preached the essential unity of all religions and the essential equality of all men. He was a forerunner of Sikhism, established by his disciple Nanak.

The birth of Kabir (Arabic: "Great") remains to this day shrouded in mystery and legend. Authorities disagree on both when and to whom he was born. One legend proclaims a divine virginal birth. His mother was reputed to have been of the Brahmin caste and to have become pregnant after a visit to a Hindu shrine. Because she was unwed, she abandoned Kabir, who was found and adopted by a Muslim weaver. That his early life began as a Muslim there is no doubt, although he later became influenced by a Hindu ascetic, Ramananda.

Kabir, instead of choosing the Hindu religion or Islam, took what seemed to him to be the best tenets of both and preached his own religion, called sahaja-yoga (simple union). He thus became the forerunner of a number of cults, of which Kabirpanth is the most important, as well as of a separate religion, Sikhism. From Hinduism he accepted the ideas of reincarnation, or transmigration, and the law of karma, but he rejected idolatry, asceticism, and the caste system. From Islam he accepted the idea of one God and the equality of man before God. The ideas of the Muslim mystics, called Sufis, also influenced Kabir greatly.

In the Kabirpanth and several other cults, as well as in Sikhism, the following elements predominate: one God is venerated, all religious writing is in the vernacular, the position of the guru (religious teacher) is central to the faith and greatly esteemed, and caste is completely rejected.

Kabir's verses in the Hindi language, with no thought to grammar or elegance, struck a responsive chord in the heart of the common man. His aim was communication. Some of his poetry was incorporated into the Adi Granth, the sacred book of the Sikhs. A book called Bijak (Account Book), composed of his verses and observations, was completed by a disciple about 1570. The Kabir Book, with versions by Robert Bly of 44 poems by Kabir, was published in 1977.

Sikhism was a historical development of the Hindu Vaishnava Bhakti movement -- a devotional movement among followers of the god Vishnu -- that began in South India and was introduced to the north by Ramanuja (traditionally, 1017-1137). In the fourteenth and fifteenth centuries, after prolonged confrontation with Islam, the movement spread across the Indo-Gangetic Plain. The Bhaktas (devotees) maintained that God, though known by many names and beyond comprehension, is the one and the only reality; that all else is illusion (maya); and that the best way to approach God is through repetition of his name (Sanskrit nama), singing hymns of praise (Punjabi kirtan), and meditation under the guidance of a Guru.

Traditional Hindu religion and society were hierarchically structured; the Bhakti movement opposed the Brahmin hegemony over religious ritual and the caste system.

A small sect, the Kabirpanthis, acknowledges Kabir as its founder, but its importance is less than that of the vigorous new religion (Sikhism) founded by one of Kabir's disciples, Nanak. In its final form, Sikhism contains elements taken from Islam (equality in the faith, opposition to iconolatry, extreme reverence for the sacred book) and probably also from Christianity (the Sikh baptism and communion meal), but its theology is still essentially Hindu.

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Krishna Leela: Krishna As Lover: Part - I

Luís César — Thu, 18 Sep 2008 02:36:33 GMT

Even a cursory reading of the textual material available on Krishna's life leaves one in no doubt that he sported with and made love to the gopis. Here is what the Harivarnsa has to say:
With a young, new moon sailing untroubled through the balmy autumn nights, Krishna felt playful and exuberant . . . sometimes, stirred on by pleasurable emotions, he sported with girls from the camp through the dark, warm nights. The girls ecstatically drank in his countenance as if it were the moon come to earth. With his bright arm bands and wild flower garlands, Krishna's glowing presence made all Vraja glow. Entranced by his graceful ways, the girl herders greeted him joyously as he strolled about. They pressed their full, swelling breasts against him, their eyes darting about. Eluding the restraint of mothers, fathers, and brothers, the pleasure drunk girls dashed through the night to his side. Forming a row, they sang praises of his deeds, each girl striving to outdo the others . . . Their limbs were soon covered with dust and dung as they struggled to satisfy Krishna, like excited female elephants topped by an aroused bull elephant. With wide eyes beaming with love, the deer eyed girls thirstily drank in their lover's dark form. Then others had their chance to find pleasure in his arms. When he sighed with pleasure, the girls joyously echoed his melodious sounds. Their hair, once carefully bound and parted, lay strewn about as they fell back fulfilled, stray hairs caressing the nipples of their breasts. On many a moonlit autumn night, Krishna and the herder girls joined in these revels, amusing themselves in delicious play.

The Vishnu Purana states:

. . . Krishna, observing the clear sky bright with the autumnal moon, and the air perfumed with the fragrance of the wild water-lily, in whose buds the clustering bees were murmuring their songs, felt inclined to join with the gopis in sport. Accordingly he and Balarama commenced singing sweet low strains in various measures, such as the women loved; and they, as soon as they heard the melody, quitted their homes, and hastened to meet the foe of Madhu (Krishna). One damsel gently sang an accompaniment to his song; another attentively listened to his melody; one calling out upon his name, then shrunk abashed; whilst another, more bold, and instigated by affection, pressed close to his side; one, as she sallied forth, beheld some of the seniors of the family, and dared not venture . . . Thus surrounded by the gopis, Krishna thought the lovely moonlight night of autumn propitious to the Rasa dance . . . As each of the gopis, however, attempted to keep in one place, close to the side of Krishna, the circle of the dance could not be constructed, and he therefore took each by the hand, and when their eyelids were shut, by the effects of such touch, the circle was formed. Then proceeded the dance to the music of their clashing bracelets, and songs that celebrated in suitable strains the charms of the autumnal season. Krishna sang of the moon of autumn, a mine of gentle radiance, but the nymphs repeated the praise of Krishna alone . . . When leading they followed him; when returning, they encountered him; and whether they went forward or backwards, they ever attended on his steps. Whilst frolicking thus with the gopis, they considered every instant without him a myriad of years; and, prohibited in vain by husbands, fathers, brothers, they went forth at night to sport with Krishna, the object of their affection.

The description in the Harivarnsa is matter of fact, its brevity reinforces its sincerity. There is in its narration the glimpse of a spontaneous folk culture unburdened with the constraints of structured morality. The Vishnu Purana bases itself on the Harivarnsa narrative, but elaborates and embellishes it, using literary flourishes and the occasional overtone of piety to depict the transparent burgeoning of passion and desire profiled in the Harivarnsa, It also makes a much more defined and specific reference to the rasa dance. The rasa emerges as a spontaneous and joyful chorus in which movement was transparently fuelled by the physical attraction between Krishna and the gopis. The dance could be fatiguing, lasting the entire night and for several nights thereafter, a conduit for the release of sexual tension and a forum for its expression.

It was human choreography naturally articulating a need that demanded celebration. But even at this point it is very clear that the behaviour of the gopis with their god-like beau, and his behaviour with them, was in opposition to the accepted morality of the society in which they lived. The Harivarnsa is unambiguous in asserting that the girls eluded the restraints of their mothers, fathers and brothers; and the Vishnu Purana is unequivocal in noting that the gopis were prohibited in vain by their husbands, brothers and fathers.

On the beginnings made by the Harivarnsa and the Vishnu Purana, the Bhagavata Purana built a complex edifice dealing with Krishna's love games. Seeing the jasmine come to full bloom in the cool autumn nights, the Lord, the Bhagavata writes, made up his mind to commence his love play. Hearing his flute and stirred by the moonlight caressing the forest in a gentle glow, the gopis, breaking all restraints, rushed to him. Having enticed them, Krishna, paradoxically, asked the ladies to return home since adultery would not be approved of. The gopis were however adamant; they fervently professed their love for him and explained the suffering they would undergo if denied union with him. Krishna relented and on the cool sands of the banks of the Yamuna with the heady perfume of the lilies in the air, made love to them.

By stretching out his arms and embracing them; by playfully caressing their hair, by pleasurably stroking their thighs, loosening their waist cloths and fondling their breasts; by engaging in battles with fingernails; and by playful derision, glances and smiles the Lord aroused the women of Vraja to the peak of passion, and made love to them.

Fulfilled in their desires, the gopis begin to look upon themselves as superior; conceit and pride enter their feelings, and to remove these Krishna suddenly disappears from their midst, leaving them utterly distraught. Their suffering is so acute that they lose all sense of their person or surroundings. In their agony some of them begin to imitate Krishna. Others, almost insane from the pangs of separation, begin to search for him in the forest, singing in high pitched voices songs in his praise, and asking the bees and plants, the creepers and animals, of his whereabouts.

At this point Krishna reappears in their midst and starts the rasa. The Bhagavata Purana introduced a new element in the dance performance. According to the Vishnu Purana, Krishna, through his touch, created the impression in the minds of the gopis that each them was holding his hand. The Bhagavata states that Krishna actually physically multiplied himself, putting one of his arms round the neck of each gopi, so that for sixteen gopis there were eight Krishnas. Each gopi thus had Krishna for herself, and together they danced the rasa with vigour and passion. During the dance their breast cloths and the knots of the girdles and braids came loose, but in their fervour they cared not, 'delighted by the touches of Krishna*. The Bhagavata describes the finale of the love play thus:

After multiplying Himself so that there were as many forms of Him as there were cowherd-women. His Blessed Lord made love with these gopis—even though His delight is in Himself, playfully—as a game. The gopis were exhausted by this excess of love play, and He, compassionate, wiped their faces lovingly . . . with His most blessed hand. The gopis . . . honouring their virile lover, sang in praise of the sacred works He had done, filled with joy by the touch of His fingernails.

Vibrantly erotic, Bhagavata, like the Harivarnsa and the Vishnu Purana, makes it clear that the gopis' liaison with Krishna was in the case of the unmarried ones, illicit, and in the case of the married ones, adulterous. The love play was also carried on in explicit defiance of the prevailing norms and code of morality. But the Bhagavata, written around the tenth century AD, reflects the cumulative legacy of several centuries of legitimizing desire and eroticism as a strand of Hindu outlook and tradition. Krishna, the lover, was the ultimate rasik— he who knows of rasa, is immersed in it and can arouse it in others.

When Krishna, sweetness and grace itself, played the flute its impact was bewitching. Indeed, his flute, with its obvious phallic connotations, was but an extension of his beauty. The Bhagavata narrates how, on hearing the melody of his flute, the gopis left whatever they were doing and throwing all restraint and caution to the winds rushed to his side as if in a trance. When the strains of his flute wafted through Vrindavan, all things became intoxicated with passion. Not even the wives of gods could resist its call. It was as if all of creation for a moment stopped to listen rapt in attention.

As he played, clouds bent low to come closer to him, plants and creepers swayed in silent salute, the reeds from which his flute was made wept tears of joy, and rivers slowed their pace in involuntary obeisance. Vallabhacharya (AD 1479-1531), the learned saint and founder of the Vaishnava Vallabha sect, has categorized the sound of Krishna's flute into five kinds: when the Lord played with his flute to the left, passion awoke in women; when his face was to the right, desire surged in both men and women; when his face pointed upwards, kaama infused the gods; when downwards, animals and birds became its prey; and when he played straight ahead, even insentient things could not insulate themselves from its effect.

But Krishna's physical appeal, his madhurya, and the call of his flute were also linked to the overall ambience of the moment and the setting, moved by which alone he would set forth to evoke the erotic mood. The flute rang out most clear and compellingly with the onset of autumn, when the monsoon had spent itself, the landscape was green and lush, jasmine and coral flowers and water lilies were in bloom, and the nights were clear and full of stars. The Harivarnsa, the Vishnu Purana and the Bhagavata categorically link Krishna's love play with the autumnal turn of season when man and nature alike were open to the seduction of Kaamadeva as never before.

In the Harivarnsa, Krishna himself lyrically describes the beauty of autumn, and brings out forcefully why his flute, could now succeed so eminently in overwhelming the shores of restraint around the brimful pool of desire. In this season, he says, the forests are thick with foliage and fruits. Flowers—the red bandhujiva, the yellow asama and the purple kovidava—are in bloom. The skies are clear, the breeze is calm, and the earth washed and clean. Rivers, no longer in spate, flow placidly, their gurgle akin to a woman's laughter. Flowering vines decorate the banks of the Yamuna. Lakes, ponds and reservoirs are full, and lilies and lotuses bloom in them like so many stars in the night. The fields are awash with the pastel shades of ripening rice. Birds—geese, cranes and curlews—dot the landscape. Cows are well fed and rich in milk, and bulls twice as lusty. There is contentment in the hearts of people, when autumn, like a beautiful damsel, strolls along the countryside.

Krishna's love play with the gopis was thus one in which the physical was interwoven with melody, grace, madhurya, a sense of moment and the resplendence of nature. Sringara rasa was the outcome of this heady mix. Vallabhacharya makes one of his most perceptive comments in Subhodhini, his commentary on the Bhagavata, when he says that in so far as a person does not subordinate himself to the dominant mood to that extent he lacks aesthetic taste' (from the translation in James D. Redington's Vallabhacharya on the Love Games of Krishna). This and not the half-hearted attempts at 'moral' reconciliation best captures the essence of the Bhagavata. Indeed, Vallabhacharya goes so far as to say that the male relatives of the gopis— fathers, brothers, husbands, sons—in attempting to restrain the gopis 'were insensitive to the proper mood of the ultimate reward, since their sole preoccupation was with the means'.

In contrast, the gopis, overcome by sringara rasa, were rightly unable to control themselves. Vallabhacharya gives the example of a boat being carried away in a raging flood that would not stop merely by someone shouting at it to do so. The gopis were similarly beyond moral categories. Without physical union with Krishna, they were in genuine suffering; Krishna, for them, was the destroyer of suffering (artihan) and the destroyer of anxieties (adihan). Making love with him gave them sukha (bliss), joy, and it is at this point that ideologically the carnal and the spiritual make a surprising fusion. According to the Upanishads, creation itself was suffused with sukha and joy as both a reflection and an attribute of the Infinite. The Chandogya Upanishad says: 'where there is joy there is creation. Where there is no joy there is no creation: know the nature of joy. And in the Taittiriya Upanishad, the seeker of truth finally understands the mystery of Brahma: 'And then he saw that Brahma was joy: for from joy all beings have come, by joy they all live, and onto joy they all return.' This ananda, this joy, was also the leitmotif of the gopis love play with Krishna. The rasa leela affirmed the sexual as a window to the divine.

The gopis became jivatmas (individual souls) seeking merger with the paramatma (the absolute). Physical passion became an aspect of bhakti (devotion). The erotic was sanctified; the spiritual was sexualized, and once the sacred and the profane were so bridged, all worrying superimpositions of guilt with reference to conventional moral standards could be discarded, opening the floodgates for the fullest 'humanization' of Krishna, the lover. The imagination would now not rest at seeking him only as an impersonal if accomplished lover, available to all the gopis. He had to have a preference. His personality was now free to be embellished with the entire gamut of emotions in the spectrum of love—desire, jealousy, pride, anger, remorse, self-pity, ecstasy, union and fulfillment. His eroticism now had unfettered social sanction.

His love play could therefore legitimately be a canvas for infinite themes, themes in which human emotion and sentiment would be uninhibited participants. Krishna, the lover, was now ready for acceptance as an absolute theme in itself. The Puranic lover was ready to be replaced by the myriad nuances of the romantic hero.

The Sanskrit classic, Gitagovinda (Songs of Govinda) written by Jayadeva in the twelfth century AD, became a powerfully evocative landmark in this process. Jayadeva was the court-poet of King Lakshmanasena (AD 1179-1205) of Bengal. Born in a Brahmin family, he was in early life an ascetic. But, marriage to Padmavati, a dancing girl in the temple of Lord Jagannath (another name for Krishna) of Puri, transmuted the ascetic into a wonderfully lyrical exponent of the relevance of human love. Apart from its intrinsic literary merit which is of an exceptionally high order, the Gitagovinda is of special importance for its path-breaking deification of Radha, Krishna's consort. Radha finds no mention in the Mahabharata and the Harivarnsa, or in the Vishnu Purana and the Bhagavata Purana. The Bhagavata does mention one gopi who appeared to have temporarily won special attention from Krishna, but she is not mentioned by name and later efforts by Vaishnava theologists to derive the name Radha from 'aradhita'—the term used for the gopi in the Bhagavata—are hardly convincing.

Starting from the second century AD, Radha does find mention in one or two Prakrit texts. The most notable of these is the Satasai of Hala, variously dated to a period between the first to seventh century AD. In Sanskrit literature, she is mentioned for the first time in the inscriptions of the Paramara king, Vakpati Munja of Malwa (AD 97394). In Tamil Aalvaar poetry there is the mention of Pinnai or Nappinai as the wife of Krishna, but there is not enough ground to postulate that she was the same as Radha, or even that this lady was the inspiration for the scattered references to a Radha in Prakrit and Sanskrit literature.

The truth appears to be that Jayadeva intentionally elevated Radha from a somewhat obscure, even peripheral, personage to a central deity of worship. In doing so he was making a conscious break with the past. The author of the Bhagavata must also have known of the existence in earlier literature of Radha. But the intention in the Bhagavata was to portray the non-exclusivity of Krishna's erotic energy. Its theological imperative was solely to essay Krishna's love play as an aspect of his divinity. Jayadeva's purpose went beyond.

He wanted to create an appropriate foil for Krishna's erotic personality. His aim was to give to his love play the dramatic content of a duet, in which Krishna's passion would have an individual focus worthy of its intensity. His goal was to bring the rasa leela down from its pedestal of powerful but diffused intent to a stage where all the emotional props were drawn from an emphatically human idiom. Thus, Jayadeva's Radha had to be created. If Krishna was Sringaramurtirnam, Radha, the object of his love, had to be Raseshvari—the very goddess of that mood. If Krishna was the God of Love, Radha had to be Rati (Rati is also the wife of Kaamadeva in Hindu mythology), passion personified. Krishna could not be portrayed as cosmically aloof. He had to be portrayed as symbolizing, in the tradition of Hindu mythology, the cosmic unity of purusha and prakriti. Together with his consort, Krishna was complete. Alone he was devoid of rasa (nirasa). Each was the object of the other's love. And both were the subject of each other's passion.

In theGitagovinda, Jayadeva succeeded eminently in his purpose. Indeed, the profile of Radha as Raseshvari emerged so strongly that Jayadeva appears to have been daunted by his own effort. Stories of Jayadeva's life recount that the poet was hesitant to complete his work, afraid that he had gone too far in the portrayal of Krishna abashed at the bower of Radha. One day, so the story goes, Jayadeva had gone to the river for his bath, when Krishna, assuming his form, completed the last couplet of the work and ate the food prepared by Padmavati. When Jayadeva discovered the stanza completed and his food eaten, he interpreted it as divine sanction for the content of his work. This little story is interesting in reinforcing the point made earlier that Jayadeva*s exaltation of Radha was in such measure a new step that it needed the projection of divine approval to ensure acceptability in the audience of that time.

The story of the Gitagovinda is both simple and complex. It is simple because the essential plot is structured, as in the rasa leela of the Bhagavata, on the unitary theme of separation (vipralambhasringara) and union (sambhogsringara) of love. The theme is complex because of the qualitatively new emotions it unleashes. The joy of union with Krishna and the unbearable pangs of separation from him—the story of the Bhagavata— are subsumed in a startling array of sentiments that accompany the amplification of this theme. Krishna is no longer the detached lover, reciprocating the passion of the gopis with consummate equanimity. He suffers and agonizes like Radha, who emerges as the unquestioned central concern of his amours. Her portrayal goes far beyond the plaintive, desire-besotted gopis of the Bhagavata. The new heroine in Krishna's life is a strikingly compelling woman: beautiful, aloof, proud, sensitive, brooding, wilful and passionate.

The Gitagovinda begins with Nandalal, Krishna's foster-father, asking Radha to take Krishna home since night was falling and dark clouds were threatening the sky. Radha obeys, but on the way home disappears into a thicket of trees with her ward, and the two make love. The secret, illicit character of the relationship is established ab initio. Jayadeva's Radha is not Krishna's wife. According to tradition—probably oral and textually scattered—but of which Jayadeva was aware, Radha was several years older than Krishna. She was the daughter of Vrishbhanu, a clan chief like Nandalal, and belonged to Barsana, a settlement not far from Gokula. The residents of Barsana migrated to Vrindavan before those of Gokula. On the way to Vrindavan, they passed Gokula, and it was then that Radha first saw Krishna. He was but a toddler then; Radha, a young girl, took him into her arms as a mother would her child. The Oedipal undercurrent in the Radha-Krishna liaison is plausible.

The concept of the Mother-Goddess existed in India since prehistoric times and had been assimilated into Hindu mythology. In several sects the devi, or goddess, was not merely the consort of a male god but a supreme power in her own right, pursuing her own purpose and nurturing her followers in a protective and possessive manner. Perhaps it was the echo of such a tradition that prompted the necessity to give Radha at one level a mother-image vis-a-vis Krishna. The concept of purusha and prakriti could also provide a metaphysical explanation for Radha's greater years. According to the Samkhya-Yoga school of Indian philosophy, all of creation consists of purusha and prakriti. Prakriti is the all-embracing material substratum of things. Purusha is sentience personified. Prakriti, which has always existed, remains in a state of dissolution (pralaya) until the mere presence of purusha (purusha-samnidhi) disturbs the state of its latent equilibrium, and evolution (sarga) is set in motion. For evolutionary activity, therefore, the presence of purusha is crucial, but prakriti in its state of dissolution exists even without it. Radha, the cosmic symbol of prakriti, had thus to exist prior to the arrival of Krishna, purusha incarnate.

Radha was supposedly betrothed to one Ayana (or Rayana) while still a child. Ayana, who was much older than her, is said to have been the brother of Yasoda, Krishna's foster-mother. On marriage, Radha would be Krishna's aunt. In some accounts, Radha is already married to Ayana when she meets Krishna, and this adds a somewhat surprisingly incestuous dimension to the relationship. The tradition has had a not insignificant following and has persisted over the centuries. One example is the highly sensitive writings of Muddupalani (1730-90), a courtesan in the court of the Nayaka kings ofThanjavur. In Radhika Santlvanam, a Telugu text consisting of 584 poems, she describes Radha as Krishna's aunt. Krishna is to marry Ila Devi, a girl brought up by Radha, and Radha even advises Krishna on how to behave with her on the wedding night.

Given the seminal importance of the Gitagovinda in the evolution of the Krishna cult, it is useful to dwell on it a little longer. After their night of love in the thicket on that darkening eve, Krishna deserts Radha, and she, delirious in separation, imagines a love tryst with him.

Krishna soon abandons the other cowherd girls, and is deeply remorseful. He asks for forgiveness but Radha is unrelenting. She in her agony imagines how another woman must have made love to Krishna. (Extracts from the Gitagovinda unless otherwise indicated are from the excellent translation by Durgadas Mukhopadhyay, In Praise of Krishna.)

Dressed suitably for the sport of love
her hair loosened
with flowers disarrayed,
some other woman excelling me in charm
revels with the enemy of Madhu . . .
She looks at her lover
and blushes with a smile.
She murmurs softly
in all the many ways of love
lost in its bliss.
Her body shudders and trembles
Her passion blossoms
with sighs and eyes closing.
Krishna appears abashed before Radha but she taunts him angrily.

Your drowsy red eyes
for being awake through the night
betray the intensity of passion
that you cherish for that other woman.
Alas! Alas! Go Madhava! Go Kesava! leave me!
Do not try to deceive me with your artful words.
Go after her, you lotus-eyed one
she who soothes your grief.

Krishna now uses a combination of remorse and flattery to break Radha's pride. He praises her moonlike face and the nectar of her lips, describes her as the very ornament of his life, professes that only she can arouse passion in him, and assures her that a rival to her has no place in his life.

0 anxious one,
abandon fear, imagining
me devoted to other women,
You alone entirely occupy my heart
with your voluptuous breasts and hips.
None other than the god of love—
the bodiless one, is blessed
to enter my heart.
0 my beloved, be content in this
and allow me to embrace you.
Crush me with your hard breasts,
entwine me in your vine-like arms
bite me with your merciless teeth
inflict upon me, 0 beautiful one,
any punishment that you wish and be happy.
Let my life not end
under the blows of Love
the five-arrowed one,
the undignified one.
Radha's friend again urges her to meet Krishna's mood without shame. The moment and the mood, she says, are ripe for love. Finally, Radha relents.

So the encounter in love began,
when the shuddering of bodies
hindered firm embrace;
where the joy of contemplating one another
with searching looks
was interrupted by blinkings;
where the mutual sipping
of the honey of each other's lips
was impeded by the utterances
of small love-cries.
Yet even these seeming hindrances
enhanced the delight in love-play.
Though entwined in her arms
though crushed by the weight of her breasts
though smitten by her fingernails
though bitten on the lips by her small teeth
though overwhelmed by the thirst of her thighs
his locks seized by her hands
inebriated with the nectar of her lips
he drew immense pleasure from such sweet torments.
Strange indeed are the ways of love!

The Gitagovinda ends in a delightful mood of post-coital languidness, when, with the tension resolved, Krishna meekly obeys Radha's commands.

She said:

Adorn my breasts with leaf designs of musk
put colour on my cheeks
fasten the girdle around my hips
twine my heavy braid with flowers
fix rows of bangles on my hands
and jewelled anklets on my feet.
And thus requested by Radha
Krishna who wears the yellow garment
did as she has asked him to, with pleasure.
From the fourteenth to the sixteenth centuries, a host of poets carried forward the legacy of Jayadeva. However, unlike Jayadeva who wrote in Sanskrit, these poets wrote in the language spoken by the common man. Chandidasa, who lived at the confluence of the fourteenth and fifteenth centuries, wrote in his native Bengali; Vidyapati (1352-1448) wrote in Maithili; Surdas and Bihari (1595-1664) composed in Braj; and Govindadasa, in the sixteenth century, wrote in Brajaboli. The cumulative result was that the love lore of Krishna and Radha moved out from the sanctum sanctorum of the temple to the dust and din of daily life. Their erotic love play made a transition from the refined, if passionate, milieu of Sanskrit poetics to the earthy and seductive medium of the lingua franca of the masses. The Lord and his consort were removed from the rarefied atmosphere of lotus-leaved arbours and ethereal jungle thickets, and placed with poetic adroitness in more familiar settings. Their rasa leela continued with unabated ardour, but in new situations that were inspired by the humdrum routine of ordinary people.

Two poems, the first by Govindadasa (E. Dimock, Jr. and D. Levertov, In Praise of Krishna, Songs from the Bengali) and the second by Vidyapati (Love Songs of Vidyapati, translated by D. Bhattacharya), beautifully capture the joyful turbulence of the first time Radha and Krishna make love. Radha is afraid and nervous, but that master-lover will brook no delay, and she, against her own resolve, yields' to him. It is an indescribably evocative profile of the tension between a girl's diffidence and a woman's passion, the awakening of love and the losing of innocence in that sudden, pleasurable discovery of sex.

Fingering the border of her friend's sari, nervous and afraid,
sitting tensely on the edge of Krishna's couch,
as her friend left she too looked to go
but in desire Krishna blocked her way.
He was infatuated, she bewildered;
he was clever, and she naive.
He put out his hand to touch her; she quickly pushed it away.
He looked into her face, her eyes filled with tears.
He held her forcefully, she trembled violently
and hid her face from his kisses behind the edge of her sari.
Then she lay down, frightened, beautiful as a doll;
He hovered like a bee round a lotus in a painting;
Govindadasa says, Because of this,
Drowned in the well of her beauty,
Krishna’s lust was changed.

posted in VENUGOPALA - 0 replies

SRI JAYADEVANKA BAAISI PAHACHA

Luís César — Thu, 18 Sep 2008 02:31:55 GMT

About the book:
Sri Jaya Dev of the 12th Century Orissa, erroneously
depicted as Sri Jayadev or Jayadeva, was not a Baishnav
as he is being projected; he was a social revolutionary and
proponent of Sahajajana sect of Buddhism. He had
authored his love lyrics to provide a supportive literature to
this cult which was essential in his time to check spread of
Brahminic aparthied in his motherland Orissa.
The lyrics having immense Sahajia impact and being
matchlessly popular, different agents of Brahminism, in
course of time, had tried to transform them into Brahminic
literature through interpolations and by editing them in a
style conducive to their own cult and by captioning the
interpolated compilation as Gita-Govinda when, in fact, the
poet was so much against the cult of Govinda that he had
never used that name even for once in his lyrics. His lyrics
supporting the female factor in consonance with Sahajayana were
so much threatening to patriarchal political system that they were
banned from the temple of Lord Jagannath by the great patron of
Brahminism in Orissa, Emporer Purushottam Dev. The Emperor had
replaced the lyrics of Jaya Dev with a book captioned as Abhinav Gita-
Govinda of which he had claimed to be the author; but which was allegedly
authored by a Brahmin namely Dibakara Mishra wherein attempts were
tactfully made to transform Sri Jagannath from Buddha of Orissa to Krishna
of Dwaraka in order to terminate the Buddhist flow of philosophy till then
active in his abode, Sri Mandira.
People of Orissa had revolted against this conspiracy and had compelled
the said Emporer to withdraw his own order and work and to restore recital
of the lyrics of Sri Jaya Dev before the Lord as before. Purusottam Dev
withdrew his work but the selected Brahminic interpolations continued in the
guise of orders of the Lord in dreams. Agitation of the public could somehow
be managed with his son and successor Emporer Prataprudradev
promulgating an ordinance to the effect that no other song than that of Sri
Jaya Dev would ever be recited in the temple. Unable to write off the
Buddhist impacts of this revolutionary poet, Brahminism in Orissa has
interpolated 72 verses on his original works and given it a misleading title
called Gita Govinda, editing the same in a style to usurp him for Brahminic
Vaishnavism. The Bengalis, without knowing the truth on Jaya Dev, have
joined the bandwagon of claiming him for Vaishnavism as well as for their
homeland. In the process, the immortal love lyricist has been buried under
baseless legends.
Sri Pattanayak has freed him from the labyrinth of legends and set him as
history permits. He has shown how both the segments, the chauvinist
section of the Bengalis and the agents of Brahminism are wrong in their
claim over Sri Jaya Dev. He has done a unique work. He has completely
dismantled the fort of Bengali claims over Sri Jaya Dev. He has, for the first
time, exposed how the Central Sahitya Akademi, New Delhi has been
misused by Bengali chauvinists in the matter of Sri Jaya Dev. He has, for the
first time, freed Sri Jaya Dev from legends on the basis of historic
perspectives. He has brought to records all the relevant but missing
episodes of Orissan history for the first time through interpretative
research.He has shown how Radha, now a Hindu Vaishnav deity, was
created by Sri Jaya Dev as Nayika of Buddhist Sahajayan. He has shown
how Orissa is the place where Buddha was born. He has shown how
Buddha became Sri Jagannatha. He has shown how Sri Jagannatha is in
reality the female factor. He has opened up new avenues for research on
the now extinct Mahodadhi Civilisation of Orissa. He has opened up new
vistas for research on extinguishment of Buddhism in the soil of its origin,
Orissa, vis-a-vis the the role of Asoka. Over and above the most
perspicacious discussion on Sri Jaya Dev and his times, this book contains
the Oriya translation of his lyrics in poetic form with the most measured
meticulousness typical of the acclaimed wordsmith Subhas Chandra
Pattanayak.
Originally published in 1998, his translations are regarded as the best in the
category so far. A better book than this in the subject so far is not available.
Smt. Sabitarani Kanungo,
Former Professor in Sansrit and President,
State Selection Board, Govt. of Orissa
About the author:
Sri Subhas Chandra Pattanayak, a Journalist of four decades standing,
known for his incisive investigations,has been contributing to the media
many original and interpretive articles on Orissan culture and scriptures,
Presently Representative-In-Chief of www.orissamatters.com, he is the first
officially accredited online journalist of India.
In this book, he has tried to free Sri Jaya Dev from legends and cultural
onslaughts by taking the Brahminic wrap off his real creed and has put him
in the historic perspective while proving that he was a social scientist, a
philosopher and propounder of Sahajayan sect of Buddhism that he had
wanted to strengthen with a popular literature for which he had authored his
love-lyrics,which are now available under the caption: Gitagovinda, a title
wrongfully and deliberately concocted by agents of Brahminism.
For people of Orissa to understand the immortal poet of their soil in his real
creed, Pattanayak has translated all the twenty-two lyrics of Sri Jaya Dev in
matchlessly lucid and poetic form in Oriya. In his discussion on Sri Jaya
Dev, he has established, on the basis of facts, the fakeness of Bengali claim
over him. But more importantly, he has exposed the mens rea behind such
false claim. In this endeavor, he has, interalia, brought to light how Orissa is
the birthplace of Buddha and why He is worshiped as Sri Jagannath in
Orissa.
For the first time, in this book, he has given a new but unrefutable
interpretation to history by pointing out at the antagonism of Asoka towards
Buddhism, which was the only reason of his attack on Orissa, the place
being the birthplace of Buddha and therefore, the fountainhead of
Buddhism. A master wordsmith, he has created magic in the pages of this
book where quest is melted into creativity, hunch is matched with
historiocity, comprehension is tested on the matrix of reality, reality has
metamorphosed into a lucid- in- languagebut-strong-in-tenor pattern,
uniquely ecstatic, that has revived Sri Jaya Dev in his entirity. This is a must
reading for everybody who loves Sri Jaya Dev and loves Orissa and her rich
ancient culture and to whom, reality is important than the legends.
All Contents Copyright: The News Syndicate. (Regn. # 17013/1847 of 1979-80). Office: VR-32, Unit-6, Bhubaneswar

posted in VENUGOPALA - 0 replies

Guru-parampara - 4

Luís César — Sat, 30 Aug 2008 22:21:08 GMT

29. Bhaktivinoda Thakura
30. Gaurakisora dasa Babaji
31. Bhaktisiddhanta Sarasvati Gosvami
32. A.C. Bhaktivedanta Swami Prabhupada

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29. Bhaktivinoda Thakura

Bhaktivinoda Thakura was born on Sunday, Sept. 2, 1838 in Biranagara (Ulagrama) in the Nadia district of Bengal. He was the seventh son of Raja Krsnananda Datta, a great devotee of Lord Nityananda. He was also known as the great grandson of Madana Mohana and the third son of his Godfather Anandacandra. He would be known as daitya-kulera prahlada (Prahlada in the family of demons). This was because Vaisnavism was not very much respected in his family; on his mother's side, there was no respect for Vaisnavism at all. He was named Kedaranatha Datta by his Godfather. His childhood was spent at the mansion of his maternal grandfather Mustauphi Mahasaya, in Biranagara. His environment at this time was very opulent. He got his elementary education at the primary school started by his grandmother. Later he attended an English school in Krsnanagara, started by the King of Nadia; he left that school when his older brother died unexpectedly of cholera. When he was 11 years old, his father passed away. Subsequently, the grant of land that had been conferred upon his grandmother changed owners; at this time the family fell into a condition of poverty - their great wealth proved to be illusory. Still, Kedaranatha Datta passed over these difficulties with great endurance. His mother arranged a marriage for him when he was 12 (in the year 1850) to the 5 year old daughter of Madhusudana Mitra Mahasaya, a resident of Rana Ghata. Around this time Kedaranatha's uncle Kasiprasada Ghosh Mahasaya Thakura, who had mastered British education, came to Ulagrama after the death of his maternal grandfather. He schooled young Kedaranatha at his home in Calcutta; this was at first resisted by the boy's mother, but by the time he was 13 he was allowed to go to the big city.

His uncle's house was situated in the Heduya district of central Calcutta. Kasiprasada was the central figure of the literary circle of his time, being the editor of the Hindu Intelligencer newspaper; many writers came to him to learn the art of writing in correct English. Kedaranatha assisted Kasiprasada by judging manuscripts submitted to the newspaper. Kedaranatha studied Kasiprasada's books and also frequented the public library. He attended Calcutta's Hindu Charitable Institution high school and became an expert English reader, speaker, and writer. Kedaranatha became ill from the salty water of Calcutta. He returned to Ulagrama and was treated by a Muslim soothsayer who predicted that the village of Biranagara would soon become pestilence-ridden and deserted. The Muslim also predicted Kedaranatha would become recognized as a great devotee of Lord Krsna. In the year 1856, when he was 18, Kedaranatha entered college in Calcutta. He started writing extensively in both English and Bengali; these essays were published in local journals. He also lectured in both languages. He studied English literature at this time extensively, and taught speechmaking to a person who later became a well-known orator in the British Parliament. Between the years 1857-1858 he composed a two part English epic entitled "The Poriade", which he planned to complete in 12 books. These two books described the life of Porus, who met Alexander the Great. Dvijendranatha Thakur, the eldest son of Maharsi Devendranatha Tagore and brother of the Nobel Prize winning poet Rabindranatha Tagore, was Kedaranatha's best friend during these years. He assisted Kedaranatha in his studies of Western religious books. Kedaranatha used to call Dvijendranatha "baro dada", or big brother. He was very taken by Christian theology, and found it more interesting than Hindu monism. He would spend many hours comparing the writings of Channing, Theodore Parker, Emerson and Newman.

At the end of 1858 Kedaranatha returned to Biranagara and found that the Muslim soothsayer's prediction about that place had come true: it was ruined and deserted. Kedaranatha brought his mother and paternal grandmother with him to Calcutta. Soon after he went to Orissa to visit his paternal grandfather, Rajavallabha Datta, formerly an important Calcutta gentleman who was now living as an ascetic in the Orissan countryside. His days were coming to a close, and he wanted Kedaranatha to be with him when he departed this world. After receiving his grandfather's last instructions, he traveled to all the monasteries and temples in the state of Orissa.

Kedaranatha began to consider the question of the means of his livelihood. He was not interested in business, as he'd seen how the "necessary dishonesty" of the trade world had morally weakened the merchant class. He decided to become a school teacher. He established a school for English education in the village of Kendrapara near Chutigrama, in Orissa, thus becoming a pioneer in English teaching in that state. He also could see the oppressive power wielded by the landowners of Chutigrama. After some time he went to Puri and passed a teacher's examination; he got a teacher's post in a Cuttack school and later became headmaster of a school in Bhadraka and then in Madinipura. His work was noted by the schoolboard authorities. In Bhadraka, his first son Annada Prasada (Acyutananda) was born, in 1860. He published a book that year in English that described all the asramas and temples in the state; this book received favorable mention in the work called "Orissa" by British historian Sir William Hunter. Hunter praised Kedaranatha's moral and religious character. As the headmaster of the Medinipura high school, Kedaranatha studied many popular Bengali religious sects, particularly their philosophies and practices. He concluded they were all cheap. He came to understand that the only real religion that had ever been established in Bengal was that of Sri Caitanya Mahaprabhu; unfortunately, His movement was not well-represented. Kedaranatha could not even get a copy of the 16th century Bengali biography of Lord Caitanya's activities on earth called Sri Caitanya-caritamrta, despite searching in bookshops, libraries and monasteries all over Bengal. Kedaranatha's first wife passed away, so in the town of Jakapura he married Bhagyavati De. In 1861 Kedaranatha accepted the post of Deputy Magistrate in the Government of Bengal. Then he became Collectorate Officer after seeing the corruption of the government workers. He established an organization called the "Bhratr Samaja". He wrote an English book in 1863 called "Our Wants." At this time he also constructed a home in Rana Ghata. Later in 1863 he stayed at Burdwan, where he composed two novel poems in Bengali: "Vijinagrama" (deserted village) and "Sannyasi." Volume 39 of the 1863 Calcutta Review praised these poems, saying, "We hope the author will continue to give his countrymen the benefit of his elegant and unassuming pen, which is quite free from those objectionable licenses of thought and expression which abound in many dramas recently published. The want of the day is the creation of a literature for Hindu ladies, and we trust that many more educated natives will have the good sense to devote their time and abilities to the attainment of this most desirable aim." The rhyme and style of these two poems were original; they gave birth to a new way of writing poetry in the Bengali language. In the year 1866 Kedaranatha took the position of Deputy Registrar with the power of a Deputy Collector and Deputy Magistrate in the district of Chapara. He also became quite fluent in Persian and Urdu. In a place called Saran in Chapara, a clique of tea planters made unjust demands of him; he successfully opposed them. And while at Saran he visited the Gautama Asrama at Godana. Desiring to establish a school for teaching nyaya-sastra, he delivered a speech there (in 1866) which was well-received. The school was successfully established, the foundation-stone being laid in 1883 by Sir Rivers Thomson, after whom the school was named. Though Kedaranatha had no further part in the project after his speech, the talk he gave was instrumental in securing public aid for the school. Also in 1866 he translated the Balide Registry Manual into Urdu, which was circulated by the government throughout the United Provinces of Agra and Oudh; this manual was used by the registration departments of those areas. Kedaranatha was transferred to Purniya from Chapara where he took charge of the government and judicial departments; he was then transferred to Dinajapura (West Bengal) in 1868, becoming the Deputy Magistrate. At this time he received copies of the Srimad Bhagavatam and Sri Caitanya-caritamrta from Calcutta. He read Caitanya-caritamrta repeatedly; his faith in Krsna developed until he was absorbed in Krsna consciousness day and night. He incessantly submitted heartfelt prayers for the Lord's mercy. He came to understand the supreme majesty and power of the one and only Absolute Personality of Godhead Sri Krsna. He published a song about Lord Caitanya entitled Saccidananda- premalankara. In 1869, while serving as deputy magistrate under the government of Bengal in Dinajapura, he delivered a speech in the form of a treatise he had written on the Srimad-Bhagavatam to a big congregation of many prominent men of letters from many parts of India and England. He was transferred to Camparana, during which time his second son, Radhika Prasada, was born. In Camparana people used to worship a ghost in a banyan tree which had the power to influence the mind of the local judge to decide in the favor of the worshiper. Kedaranatha engaged the father of Pandita Ramabhai, a famous girl scholar, to read Srimad-Bhagavatam under the tree; after one month, the tree crashed to the ground, and many people found faith in the Srimad-Bhagavatam. From Camparana he went to Puri which engladdened his heart because the holy city of Puri, the site of the famous Krsna temple of Jagannatha, was where Caitanya Mahaprabhu had resided for 18 years as a sannyasi.

Near Puri, in the town of Kamanala, there lived a yogi named Bisakisena, who became popular by exercising mystic powers. He had two companions going by the names Brahma and Siva; Bisakisena himself claimed to be Mahavisnu. Some wealthy landowners of Orissa came under his sway and were providing funds for the construction of a temple. They also sent him women with whom he engaged in "rasa-lila" enjoyments. Bisakisena declared he'd drive the British rulers out of Orissa and make himself king. Such inflammatory statements were circulated all around Orissa. The British thought him a revolutionary, so the District Governor of the National Government of Bengal drew up arrest orders; but nobody in Orissa dared to act upon these orders, as they all feared the yogi's power.

Mr. Ravenshaw, district commissioner for Orissa, requested Kedaranatha to bring Bisakisena to justice. Kedaranatha went personally to Bisakisena, who showed some powers and informed Kedaranatha that he knew well who he was and his mission. He warned Kedaranatha that since he (Bisakisena) was the Lord, he'd better not interfere with him. Kedaranatha replied by acknowledging Bisakisena's accomplishments in yoga and invited him to come to Puri where he could see the Jagannatha temple. Bisakisena haughtily said, "Why should I come to see Jagannatha? He's only a hunk of wood; I am the Supreme in person." Instantly furious, Kedaranatha arrested the rogue, brought him to Puri and threw him in jail, where he was guarded by 3 dozen Muslim constables and 72 policemen from Cuttack day and night. "Brahma" and "Siva" avoided arrest by claiming they'd been forced by Bisakisena to do as they'd done; but Mr. Taylor, subdivision officer at Kodar, later prosecuted them. Kedaranatha tried Bisakisena in Puri. The trial lasted 18 days, during which time thousands of people gathered outside the courtroom demanding Bisakisena's release. On 6th day of the trial Kedaranatha's second daughter Kadambini (age 7) became seriously ill and nearly died; but within a day she had recovered. Kedaranatha knew it was the power of the yogi at work. He remarked, "Yes, let us all die, but this rascal must be punished." The very next day in court the yogi announced he'd shown his power and would show much more; he suggested that Kedaranatha should release him at once or face worse miseries. On the last day of the trial Kedaranatha himself became ill from high fever and suffered exactly as his daughter had done for one whole day. But Kedaranatha pronounced the man guilty and sentenced him to 18 months for political conspiracy. When Bisakisena was being readied for jailing, one Dr. Walter, the District Medical Officer, cut off all the yogi's long hair. The yogi kept his mystic power in his hair and hadn't eaten or drunk during the whole trial, so when his hair was shorn he fell to the floor like a dead man and had to be taken by stretcher to jail. After 3 months he was moved to the central jail at Midnapura where he took poison and died in the year 1873. In Puri, Kedaranatha studied the Srimad-Bhagavatam with the commentary of Sridhara Svami, copied out the Sat-sandarbhas of Jiva Gosvami and made a special study of Rupa Gosvami's Bhakti-rasamrta-sindhu. Between the years 1874 and 1893, Kedaranatha spent much time in seclusion chanting the holy name (though he still executed his worldly duties perseveringly). He wrote several books in Sanskrit such as Tattva-sutra, Datta-kaustubha and Tattva-viveka and many other books in Bengali such as the Kalyana-kalpataru. While in Puri he established a Vaisnava discussion society known as the Bhagavat-samsad in the Jagannatha-vallabha gardens, where the famous saint Sri Ramananda Raya stayed in meditation hundreds of years before. All the prominent Vaisnavas joined this group except for Raghunatha dasa Babaji, known as Siddha Purusa. He thought that Kedaranatha was unauthorized, as he did not wear kanthi-mala (neckbeads) or tilaka (clay markings on 12 places of the body). Moreover, he advised other Vaisnavas to avoid Kedaranatha's association. But soon thereafter Raghunatha dasa Babaji contracted a deathly illness. Lord Jagannatha appeared to him in a dream and told him to pray for the mercy of Kedaranatha if he at all wanted release from the illness and death. He did so; Kedaranatha gave him special medicines and cured him. Raghunatha dasa Babaji was blessed with a true awareness of Kedaranatha's spiritual position. A well-known saint named Svarupa dasa Babaji did his worship at Satasana near the ocean in Puri. Svarupa showed much affection for Kedaranatha and gave him many profound instructions on the chanting of the holy name of Krsna. A popular upstart holy man named Caran dasa Babaji preached and printed books advising a perverted style of kirtana (congregational chanting of the holy names of God), advising that one should chant the Hare Krsna Mantra in japa and Nitai Gaura Radhe Syama Hare Krsna Hare Rama in kirtana. Kedaranatha preached long and hard to him; after a long time Caran dasa Babaji came to his senses and begged forgiveness from Kedaranatha, admitting his fault in spreading this nonsense fashion of chanting all over Bengal. Six months later Caran dasa went mad and died in great distress. Kedaranatha became manager of the Jagannatha temple. He used his government powers to establish strict regularity in the worship of the Deity. In the Jagannatha temple courtyard he set up a Bhakti Mandapa, where daily discourses of Srimad Bhagavatam were held. Kedaranatha would spend long hours discussing Krsna and chanting the holy name, especially at the important sites of Sri Caitanya's pastimes like the Tota Gopinatha temple, the tomb of Haridasa Thakura, the Siddha Bakula tree and the Gambhira room. He made notes on the Vedanta-sutra which were used by Sri Syamalala Gosvami in the edition of the Govinda Bhasya by Baladeva Vidyabhusana that he published.

Near the Jagannatha-vallabha gardens, in a large house adjacent to the Narayana Chata Matha, on the 5th day of the dark fortnight of Magha in the year 1874, the fourth son of Kedaranatha took birth. He was named Bimala Prasada (and would later be known as Bhaktisiddhanta Sarasvati Prabhupada, the spiritual master of A.C. Bhaktivedanta Swami Prabhupada, founder-acarya of the International Society for Krsna Consciousness). Two years earlier, Kamala Prasada, his third son, had taken birth.

In 1874 Kedaranatha discovered the Raja (king) of Puri had misappropriated 80 thousand rupees for his own sense pleasures. This money belonged to the temple, so Kedaranatha forced the Raja to pay for the offerings of food to Lord Jagannatha. The raja was angry at Kedaranatha and therefore, with the help of 50 brahmin priests, began a yajna (fire sacrifice) meant for killing Kedaranatha which went on for 30 days; when the last oblations were offered into the fire, the king's own son and not Kedaranatha died. Kedaranatha left Puri on special business, returning to Bengal where he visited the holy towns of Navadvipa, Santipura and Kalana. He was put in charge of the subdivision Mahisarekha in Haora. After that he was transferred to Bhadraka. In August 1878 he was made head of the subdivision Naraila in the Yashohan district. While in Naraila he published two books on Krsna that became famous around the world: Sri Krsna-samhita and Kalyana-kalpataru. In a letter dated April 16, 1880, Dr. Reinhold Rost wrote to Kedaranatha: "By representing Krsna's character and his worship in a more sublime and transcendental light than has hitherto been the custom to regard him, you have rendered an essential service to your co-religionists, and no one would have taken more delight in your work than my departed friend Goldstuecker, the sincerest and most zealous advocate the Hindus ever had in Europe." In 1877 Varada Prasada was born, his fifth son, and in 1878, Viraja Prasada, the sixth son, both at Rana Ghata.

Kedaranatha took formal Vaisnava initiation from Bipin Bihari Gosvami, who was descended from the Jahnava family of Baghnapara. At the same time, his seventh son, Lalita Prasada, appeared at Rana Ghata.

Within a few years after his initiation, Kedaranatha was awarded by the Vaisnavas the title "Srila Bhaktivinoda Thakura" in appreciation for his tireless propagation of the philosophy of devotion (bhakti) to Sri Krsna. In Naraila, many people had formally adopted Vaisnavism, but they were not trained in scriptural conclusions and thus were easily misled by upstarts who exploited their devotional sentiments. Bhaktivinoda Thakura gave these simple devotees of Krsna shelter and instructed them in Vaisnava-siddhanta (the essential truths of Vaisnavism) most exactingly. In 1881 Bhaktivinoda began publishing the Sajjanatosani, his Vaisnava journal. Bhaktivinoda Thakura had previously pilgrimaged to the holy cities of Benares, Prayaga, Mathura and Vrndavana in 1866. At the close of his stay in Naraila he desired to again see Vrndavana, the land of Krsna. He took three months for this purpose. He met Jagannatha dasa Babaji there, who moved every 6 months between Navadvipa (in Bengal) and Vrndavana. Bhaktivinoda Thakura accepted Jagannatha dasa Babaji as his eternally worshipable siksa guru (instructing spiritual master). During his pilgrimage at this time he dealt with a gang of dacoits (highway robbers) known as the Kanjharas who robbed and killed many pilgrims; he gave evidence to the government and a commission was formed to wipe out this scourge.

From Vrndavana he came to Calcutta and bought a house at 181 Manikatala Street, now called Ramasha Datta Street, near Bidana Park. He called the house Bhakti-bhavan (place of devotion) and started daily worship of Sri Giridhara.

He was appointed head of the subdivision of Barasat where the well-known novelist Bankim Candra met him. Bankim Candra showed him a book he'd written about Krsna to Bhaktivinoda, who preached to Bankim Candra for four days, taking little food and hardly any sleep; the result was Bankim Candra changed his ideas (which were mundane speculations about Krsna) and his book to conform with the teachings of Sri Caitanya. Bhaktivinoda Thakura used to say that knowledge is power. During the last year of his stay at Barasat (1886), Bhaktivinoda Thakura published an edition of the Bhagavad-gita with the Sanskrit commentary of Visvanatha Cakravarti Thakura, which he translated into Bengali (the "Rasika-ranjana" translation). He had undertaken this task at the request of Babu Sarada Carana Mitra, ex-judge of the Calcutta High Commission. Bankim Candra wrote the preface, acknowledging his own indebtedness to Bhaktivinoda Thakura; he noted that all Bengali readers would be indebted to Bhaktivinoda for his saintly work. From Barasat, Bhaktivinoda Thakura was transferred to Sriramapur. At nearby Saptagram he visited the residence of the great Vaisnava saint Uddharana Datta Thakura, a great associate of Lord Nityananda, and the places of another great Vaisnavas of that time, Abhirama Thakura, at Khanakula, and Vasu Ramananda, at Kulinagrama. At Sriramapura he composed and published his masterly writing, Sri Caitanya Siksamrta, Vaisnava-siddhanta-mala, Prema-pradipa and Manah-siksa. He was also publishing Sajjanatosani magazine on a regular basis. In Calcutta he set up the Sri Caitanya Yantra, a printing press at the Bhakti Bhavana, upon which he printed Maladhara's Sri Krsna-vijaya, his own Amnaya-sutra and the Caitanyopanisad of the Atharva Veda.

Finding the Caitanyopanisad was a difficult task. Hardly anyone in Bengal had heard of it. Bhaktivinoda Thakura traveled to many places in Bengal looking for it; finally, one devoted Vaisnava pandita named Madhusudana dasa sent him an old copy he'd been keeping with him at Sambalapura. Bhaktivinoda Thakura wrote a Sanskrit commentary on the book and called it Sri Caitanya-caranamrta. Madhusudana dasa Mahasaya translated the verses into Bengali; this translation was called Amrta-bindu. It was a sellout when published. In Calcutta Bhaktivinoda Thakura started the Sri Visva-Vaisnava Sabha, dedicated to the preaching of pure bhakti as taught by Lord Caitanya. To publicize the work of the society, Bhaktivinoda Thakura published a small booklet entitled Visva-Vaisnava-kalpavi. Also he published his own edition of the Sri Caitanya-caritamrta, with his Amrta-prabhava Bhasya commentary. And he introduced the Caitanyabda or Caitanya-era calendar, and gave assistance to the propagation of the Caitanya Panjika, which established the feast day of Gaura Purnima, the day of Lord Caitanya's appearance in the material world. He lectured and gave readings on Vaisnava books in various religious societies. In the Hindu Herald, an English periodical, he published a detailed account of Sri Caitanya's life.

In the year 1887 Bhaktivinoda Thakura resolved to quit government service and go to Vrndavana with Bhaktibhringa Mahasaya for the rest of his life. One night in Tarakesvara, he had a dream in which Sri Caitanya appeared to him and spoke, "You will certainly go to Vrndavana, but first there is some service you must perform in Navadvipa. When will you do that?" When the Lord disappeared, Bhaktivinoda awoke. On the advice of Bhaktibhringa Mahasaya he thereupon applied for a transfer to Krsnanagara, where the government headquarters for the Navadvip district is situated. He turned down offers of big posts in Assam and Tripura. He even tried to retire at this time, but his application was not accepted. Finally, in December of 1887 he managed to trade posts with Babu Radha Madhava Vasu, Deputy Magistrate of Krsnanagara. During his stay at Krsnanagara, Bhaktivinoda Thakura used to go to Navadvipa and search for the birthsite of Sri Caitanya Mahaprabhu, the exact location of which had been lost in time. One night he was sitting on the roof of the Rani Dharmasala in Navadvipa chanting on his beads, when he spotted in the distance a very tall tala tree; near the tree was a small building that gave off a remarkable effulgence. Soon afterwards, he went to the Krsnanagara Collectory where he began to study some very old manuscripts of Caitanya Bhagavata, Navadvipa Dhama Parikrama by Narahari Sarkara, and some old maps of the Navadvipa area. He went to the village of Ballaladibhi and spoke with many elderly people there, and uncovered facts about the modern-day Navadvipa. In the year 1887 he discovered that the place he'd seen from the dharmasala rooftop was in fact the birthplace of Mahaprabhu. This was confirmed by Jagannatha dasa Babaji, the head of the Gaudiya Vaisnava community in Navadvipa. A great festival was held there. Bhaktivinoda published the Navadvipa Dhama Mahatmya, which elaborated the glories of the birthsite of Sri Caitanya. Also in 1887, Bhaktivinoda renovated the house of Jagannatha dasa Babaji at Ravasghata. He took leave from office for two years and acquired a plot of land at Sri Godadrumadvipa, or Svarupa Ganga. He built a retirement house there called Surabhi Kunj.

In 1890 he established the "Nama Hatta" there. Sometimes Jagannatha dasa Babaji would come there and have kirtana. Lord Nityananda had established His Nama Hatta at the same place and Bhaktivinoda considered himself the street sweeper of the Nama Hatta of Nitai.

When the birthplace was uncovered, Bhaktivinoda and Jagannatha dasa Babaji would worship Lord Caitanya there. Once one of Bhaktivinoda's sons contracted a skin disease and Jagannatha dasa Babaji told the boy to lie down at the birthsite of Lord Caitanya for the night. He did so, and the next morning he was cured.

In 1888 Bhaktivinoda took charge of the village of Netrakona in the district of Mayamanasimha, because he could not keep good health in Krsnanagara and had requested transfer to a more healthful region. From Netrakona he came to Tangaila and from there he was transferred to the district of Vardhamana. There he would hold kirtana with the devotees from a place called Amalajora, headed by Ksetra Babu and Vipina Babu; they would sing poems like Soka-satana written by him.

He was put in charge of the Kalara subdivision in 1890, and from there would often visit such holy places as Godadrumadvipa, Navadvipa, Campahati, Samudragana, Cupi, Kasthasali, Idrakapura, Baghnapara, Pyariganga (the place of Nakula Brahmacari) and the place of Vrndavana dasa Thakura at Denura. Soon Bhaktivinoda Thakura was transferred for a few days to Ranighata, from where he came to Dinajapura again. Sailaja Prasada was born there, his youngest son. In Dinajapura Bhaktivinoda wrote his Vidva-ranjana commentary and translation of the Bhagavad-gita; it was published in 1891 with the commentary of Baladeva. 1891 was the year Bhaktivinoda Thakura took leave from the government service for two years. He desired to preach the chanting of the Hare Krsna mahamantra. From his base at Svarupa Ganga he used to visit such places as Ghatala and Ramajivana to lecture in clubs, societies and organizations. This he'd also often do in Krsnanagara. In March of 1892 he traveled and preached with a party of Vaisnavas in the Basirahata District. All the while he was writing also. He opened many centers of Krsna worship (Nama Hatta) in different districts of Bengal. The Nama Hatta became a self-sustaining success which continued to spread even after his return to government service. From Basirahata he set out on his third trip to Vrndavana; he stopped off at Amalajora to celebrate the Ekadasi day with Jagannatha dasa Babaji. In Vrndavana, he visited all the forests and places of pastimes and he continued to give lectures and readings on Hari Nama in various places in Bengal when he returned to Calcutta. In February 1891 he gave a lecture on his investigation into the whereabouts of the exact birthsite of Sri Caitanya; his audience included highly learned men from all over Bengal, who became very enthusiastic at the news. Out of this gathering the Sri Navadvipa Dhama Pracarini Sabha was formed for spreading the glories of the Yogapitha (the birthsite). That year, on Gaura Purnima, a big festival was held that witness the installation of Gaura- Visnupriya Deities at the Yogapitha. All the learned pandits, having deliberated fully on Bhaktivinoda Thakura's evidence, agreed that the Yogapitha was the true birthsite of Mahaprabhu.

In 1892, Bhaktivinoda Thakura published the book Vaisnava-siddhanta-mala from his headquarters in Bengal. Later he printed its individual chapters as separate booklets for public distribution. In 1900 he published Hari-nama-cintamani in Bengali poetic form.

In October 1894, at age 56, he retired from his post as Deputy Magistrate, though this move was opposed by his family and the government authorities. He stayed at Svarupa Ganga to worship, lecture and revise his old writings. Sometimes he went to Calcutta; there he begged door to door for funds to construct a Yogapitha temple. In July 1896 Bhaktivinoda Thakura went to Tripura at the request of the the king, who was a Vaisnava. He stayed in the capital for 4 days and preached the chanting of the holy name of Krsna. His lecture on the first day amazed all the local panditas; on the next two days the royal family and general public thrilled to his talks on the pastimes of Mahaprabhu. Back in Svarupa Ganga, Bhaktivinoda Thakura printed a small booklet written in Sanskrit under the title Sri Gauranga-lila-smarana-mangala-stotram, with a commentary by Sitikantha Vacaspati of Nadia. The introduction in English was called "Caitanya Mahaprabhu, His life and Precepts". This book found its way into the library of the Royal Asiatic Society in London, the library of McGill University in Canada and other respectable institutions. It was reviewed in the Journal of the Royal Asiatic Society by Mr. F.W. Fraser, an erudite British scholar.

In the rainy season of 1896, requested by the Maharaja of Tripura, he went to Darjilim and Karsiyam. In 1897 he went to many villages such as Medinipura and Sauri to preach.

Sisir Kumar Ghosh was the founder of the Amrta Bazar Patrika and the author of the Sri Amiya Nimai-carita. He had great respect for Bhaktivinoda Thakura; he also took up the preaching of the holy name throughout Calcutta and in many villages in Bengal. He published the Sri Visnu Priya O Ananda Bazar Patrika under the editorship of Bhaktivinoda. In one of his letters to Bhaktivinoda he wrote, "I have not seen the six Gosvamis of Vrndavana but I consider you to be the seventh Gosvami."

Bhaktisiddhanta Sarasvati had been residing at Puri as a strict renunciate and was engaged in worship at the Gandharvika Giridhari Matha, one of seven Mathas near the samadhi tomb of Haridasa Thakura. Bhaktivinoda Thakura, desiring to help his son, had the monastery cleaned and repaired when he came to Puri himself at the beginning of the 20th century. After Bhaktisiddhanta Sarasvati left Puri for Sri Navadvipa Mayapura, Bhaktivinoda Thakura constructed his own place of bhajana on the beach, calling it Bhakti Kutir; Krsnadasa Babaji, Bhaktivinoda Thakura's devoted assistant and disciple, joined him there at this time. He was his constant attendant up to the end of Bhaktivinoda Thakura's life. He began solitary worship (bhajan) at this time; he had many visitors at this place. Some of them simply wanted to disturb him, whereas others were sincere and benefited greatly from his spiritual inspiration. In 1908, 3 months before Bhaktivinoda Thakura renounced the world, one of his sons who was working in a Calcutta government office came home to inform his father that Sir William Duke, chief secretary to the government, was in Calcutta. Bhaktivinoda Thakura had served under him as a magistrate. Bhaktivinoda Thakura made an appointment to meet him the next day at the government building. Sir William Duke greeted Bhaktivinoda Thakura on the street outside the building and personally escorted him into his office. With folded hands, he asked forgiveness for having once planned to remove Bhaktivinoda Thakura from his post of district magistrate; this was because he thought that if such qualified Indians held such important posts, the British would not last much longer in India. Formerly Sir William Duke used to visit to Bhaktivinoda's house and would even take his meals there. Such familiarity between British nobility and the native people of India was uncommon. Now that Sir William was getting old, he wished to clear his conscience of guilty feelings from the past, and so confessed to Bhaktivinoda Thakura that he'd thought ill of him despite their close relationship. Bhaktivinoda Thakura answered, "I considered you to be a good friend and a well-wisher all along." Pleased with Sir William, he gave him his blessings. Later Bhaktivinod Thakura admitted he was astonished that Duke wanted to harm him in some way.

In 1908 Bhaktivinoda Thakura took vesa (the dress of babaji) at Satasana in Puri. Until 1910 he would move between Calcutta and Puri, and continued to write; but after that he stopped all activity and remained in Puri, absorbed in the holy name of Krsna. He shut himself up and entered samadhi, claiming paralysis. On June 23, 1914, just before noon at Puri, Bhaktivinoda Thakura left his body. This day was also the disappearance day of Sri Gadadhara Pandita. Amidst sankirtana his remains were interred in Godruma after the next solstice; the summer solstice had just begun when he had left his body. About Bhaktivinoda Thakura, Sarada Carana Mitra, Calcutta High Court Judge, wrote: "I knew Thakura Bhaktivinoda intimately as a friend and a relation. Even under the pressure of official work as a magistrate in charge of a heavy district he could always find time for devotional contemplation and service, and whenever I met him, our talk would turn in a few moments to the subject of devotion, dvaitadvaita-vada philosophy and the saintly work that lay before him. Service of God is the only thing he longed for and service under the government, however honorable, was to him a clog." In executing his government service, Bhaktivinoda Thakura would wear coat and pants to court, with double-size tulasi neckbeads and tilaka. He would shave his head monthly. Very strong in his decisions, he would decide immediately. He did not allow any humbug in his court; no upstart could stand before him.

He was always charitable to brahmanas, and equally befriended other castes. He never showed pride, and his amiable disposition was a characteristic feature of his life. He never accepted gifts from anyone; he even declined all honors and titles offered by the government to him on the grounds that they might stand against his holy mission of life. He was very strict in moral principles, and avoided the luxurious life; he would not even chew betel. He never allowed harmonium and he never had any debts. He disliked theaters because they were frequented by public women. He spoke Bengali, Sanskrit, English, Latin, Urdu, Persian and Oriya. He started writing books at age 12, and continued turning out a profuse number of volumes up until his departure from this world.

He always consulted a pocket watch, and kept time very punctually.

His schedule:

7:30-8:00 PM - take rest
10:00 PM - rise, light oil lamp, write
4:00 AM - take rest
4:30 - rise, wash hands and face, chant japa
7:00 - write letters
7:30 - read
8:30 - receive guests, or continue to read
9:30-9:45 - take rest
9:45 - morning bath, breakfast of half-quart milk,
couple capatis, fruit
9:55 - go to court in carriage
10:00 - court began.
1:00 PM - court finished. He'd come home and bathe andrefresh.
2:00 PM - return to office.
5:00 PM - translate works from Sanskrit to Bengali
Then take evening bath and meal of rice, couple of capatis, half-quart of milk.

30. Gaurakisora dasa Babaji

He was the guru of Bhaktisiddhanta Sarasvati Gosvami, the founder of the Caitanya Mathas and Gaudiya Mathas. This Vaisnava saint's life was an example of utter humility and poverty, the true attributes of a Vaisnava. Gaurakisora never accepted any material object from anyone. For his clothing he used the discarded loin cloths from corpses left on the bank of the Ganges. For food, he would collect rice by begging, soak it in river water, and garnish it with salt and chilly. He never asked favors from anyone and lived a fully detached life, devoid of all possessions.

Very little information is available about the past life of Gaurakisora except that he was born in a Vaisya family in the village of Bagjana near Tepakhola on the bank of the Padma. As a householder, Gaurakisora was known by the name Vansidasa. At that time he was engaged in some agricultural trade and from the income took care of his wife and family honestly. After the passing away of his wife, Gaurakisora renounced his home and went to Vrndavana, where he was initiated into Vairagi Vesa by Bhagavata dasa Babaji, one of the foremost disciples of Jagannatha dasa Babaji.

Gaurakisora lived on madhukari and slept beneath a tree. He would lie prostrate, offering his humble obeisances to the residents of Vraja, considering them as embodiments of Lord Krsna. He even offered his obeisances to the flowers, trees, and land around him. He spent about thirty years at Vrajamandala serving the deities there. Afterwards he left for Navadvipa.

During his stay at Navadvipa, Gaurakisora underwent various transformations of spiritual moods. Sometimes he danced on the bank of the Ganges chanting, "Gaura, Gaura", while at other times he would lie on the ground in an unconscious state. He joyfully moved throughout the groves located on the bank of the Ganges, considering them sites of the divine sports of Radha-Govinda. His only clothing was a strip of cloth around his waist and often went totally naked. He chanted japa on beads or sometimes knotted a cloth and used that as a substitute for japa beads. Occasionally, he went to Godruma to listen to Bhaktivinoda Thakura recite Srimad Bhagavatam.

Every virtuous person looked forward to rendering service to Gaurakisora. However, he rarely allowed anyone the chance to serve him. Once Manindracandra Nandi, the Maharaja of Kasimbazar, sent a distinguished messenger to escort Gaurakisora to the former's palace. Gaurakisora, however, did not accept the Maharaja's invitation saying that if he visited the palace he may feel tempted by the wealth of the Maharaja which may result in a strained relation between the two. Hence, Gaurakisora suggested that instead of him visiting the palace, let the Maharaja free himself completely from the shackles of wealth by donating everything he owned to his relatives and then come to live with Gaurakisora in a specially prepared shed where both of them could practice Hari Bhajan in peace.

Gaurakisora was very selective about accepting invitations for food knowing it could adversely affect the spiritual life. Once a devotee name Harenbabu partook of prasada offered at the festival held at bhajan kutir at Navadvipa. For this Gaurakisora stopped communicating with Haren for three days. On the fourth day Gaurakisora explained that the prasada of the above festival had been financed by a woman of questionable profession.

Once, on the eve of Sanatana Gosvami's disappearance day, Gaurakisora decided to celebrate the occasion. The devotee attending him asked who would provide them with the materials for the celebration. Gaurakisora replied: "Remember not to speak to anyone about it. We shall miss a meal and continue around the clock chanting the holy name. This could be the typical festival for those of us who have taken the vow of poverty."

Narendra Kumar Sen, a resident of Agartala (Tripura), once approached Gaurakisora to learn about guru-pranali or siddha pranali. Gaurakisora told him, "The Supreme Lord cannot be realized through worldly knowledge. Only through the chanting of the holy name can the true nature of the Lord be revealed. As the Lord is revealed from the letters comprising the Nama, the devotee gradually begins to understand his own nature and becomes acquainted with seva.

Once a physician told Gaurakisora that he intended to move to Navadvipa and take up charitable practices. Gaurakisora advised the physician that if he truly desired to live in Navadvipa then he should give up the plan for a charitable practice because it would only encourage materially minded people to save money. Those who sincerely practiced Hari bhajan should never get distracted by the chains of welfare activities.

A young seeker wearing a kaupina once stayed with Gaurakisora for some days. Later he arranged, through the agency of an employee of a female estate owner, to obtain five kathas of land as a donation from the woman. When Gaurakisora heard about this he was extremely annoyed: "Navadvipa dhama is beyond this material world. How can a worldly land-owner dare to hold land here and even think he can donate five kathas out of it? A mere grain of sand of the transcendental Navadvipa is more valuable than all the precious gems in this world put together. Moreover, how advanced could this young kaupina-clad devotee be if he dares to collect so much land in lieu of his bhajan merit?"

Once a devotee offered some sweets to Lord Gauranga and then took the offering to Gaurakisora, urging him to partake of it. Gaurakisora told the devotee, "Those who are non-vegetarian, those who commit adultery, or offer food to Lord Gauranga with a particular motive, their offerings never reach Lord Gauranga and are never sanctified as prasada."

Gaurakisora regularly begged for rice, after which he would cook the rice, offer it, and partake of the prasada. He never touched any foodstuff offered by someone else. Once during monsoon, Gaurakisora stayed in the rest-house at Phulia Navadvipa. Some prasada was left in a vessel for him to respect later. Meanwhile a snake passed by the vessel and a woman there happened to notice it. When Gaurakisora sat down to take prasada the woman appeared there and informed him about the snake. Gaurakisora, however, firmly stated that he would not touch the prasada until the woman left. After the woman left, Gaurakisora said, "Look how maya works! Taking the form of compassion, maya attempts to hit deep into her target slowly. Maya can assume countless forms. She always prevents a mortal being from practicing Hari bhajan."

Giribabu and his wife once ardently requested Gaurakisora to stay in their house at Navadvipa. Gaurakisora was moved by their sincere devotion and finally agreed to oblige them on the condition that he would live only in their toilet room where he would perform Hari bhajan. Giribabu tried to persuade him to change his mind but Gaurakisora remained firm. Giribabu reluctantly arranged to have the toilet thoroughly cleaned and Gaurakisora used it for Hari Bhajan. A realized soul can practice Hari bhajan anywhere in an unconcerned manner, and wherever he resides, that place becomes Vaikuntha.

Gaurakisora was a highly spiritually advanced soul. He never allowed deceitful practices or any discussion which was not within the purview of the holy books. One day when a devotee questioned Gaurakisora about a well-known reciter of Srimad Bhagavatam who was in the habit of chanting "Gaura, Gaura", Gaurakisora remarked, "He doesn't say "Gaura, Gaura". Rather what he means to say is, 'Money, Money.' Those who recite Srimad Bhagavatam for payment are not entitled to chant the name of the Supreme Lord."

Gaurakisora never delivered discourses openly, yet his spotless character drew everyone to him. Upon meeting Gaurakisora, even a staunch materialist would become inclined take up Hari bhajan.

In November 1915 AD on Ekadasi day, Gaurakisora dasa Babaji breathed his last. Bhaktisiddhanta Sarasvati himself arranged to bury the mortal remains of his revered guru.

31. Bhaktisiddhanta Sarasvati Gosvami

Srila Bhaktisiddhanta Sarasvati was one of ten children born to Bhaktivinoda Thakura, a great Vaisnava teacher in the disciple-line from Lord Caitanya Himself. While living in a house named Narayana Chata, just near the temple of Lord Jagannatha in Puri, Bhaktivinoda Thakura was engaged as a prominent Deputy Magistrate and also served as the superintendent of the temple of Lord Jagannatha. Yet in spite of these responsibilities, he served the cause of Krsna with prodigious energy. While working to reform Gaudiya Vaisnavism in India, he prayed to Lord Caitanya, "Your teachings have been greatly depreciated and it is not in my power to restore them." Thus he prayed for a son to help him in his preaching mission. When, on February 6, 1874, Bhaktisiddhanta Sarasvati was born to Bhaktivinoda and Bhagavati Devi in Jagannatha Puri, the Vaisnavas considered him the answer to his father's prayers. He was born with the umbilical cord wrapped around his neck and draped across his chest like the sacred thread worn by brahmanas.

Six months after the child was born, Bhaktivinoda arranged for his son to undergo the annaprasana ceremony with the prasada of Vimala Devi, and thereafter named the boy Bimala prasada. Around the same time the carts of the Jagannatha festival stopped at the gate of Bhaktivinoda's residence and for three days could not be moved. Bhaktivinoda Thakura's wife brought the infant onto the cart and approached the Deity of Lord Jagannatha. Spontaneously, the infant extended his arms and touched the feet of Lord Jagannatha and was immediately blessed with a garland that fell from the body of the Lord. Seeing this the priests chanted the name of Hari and told the child's mother that the boy would certainly become a great devotee one day. When Bhaktivinoda Thakura learned that the Lord's garland had fallen on his son, he realized that this was the son for whom he had prayed.

Bimala Prasada stayed in Puri for ten months after his birth and then went to Bengal by palanquin on his mother's lap. His infancy was spent at Nadia District's Ranaghat hearing topics of Sri Hari from his mother.

Bhaktivinoda and his wife were orthodox and virtuous; they never allowed their children to eat anything other than prasada, nor to associate with bad company. One day, when Bimala Prasada was still a child of no more than four years, his father mildly rebuked him for eating a mango not yet duly offered to Lord Krsna. Bimala Prasada, although only a child, considered himself an offender to the Lord and vowed never to eat mangoes again. (This was a vow that he would follow throughout this life.) By the time Bimala Prasada was seven years old, he had memorized the entire Bhagavad-gita and could even explain its verses. His father then began training him in proofreading and printing, in conjunction with the publishing of the Vaisnava magazine Sajjana-tosani.

In 1881, in the course of excavating for the construction of the Bhakti bhavana at Rambagan in Calcutta, a Deity of Kurmadeva was unearthed. After initiating his seven year old son, Bhaktivinoda entrusted Bimala with the service of the deity of Kurmadeva.

On April 1, 1884, Bhaktivinoda was appointed the senior Deputy Magistrate of Serampore, where he admitted Bimala in the Serampore High School. When Bimala was a mere student in class five, he invented a new method of writing named Bicanto. During this period he took lessons in mathematics and astrology from Pandita Mahesacandra Cudamoni. However, he preferred to read devotional books rather than the school texts.

In 1892, after passing his entrance examination, Bimala was admitted into the Sanskrit College of Calcutta. There he spent considerable time in the library studying various books on philosophy. He also studied the Vedas under the guidance of Prthvidhara Sarma. As a student he contributed many thoughtful articles to various religious journals. However he did not continue with his college studies for long.

In 1897 he started an autonomous Catuspathi (Sanskrit school) wherefrom monthly journals entitled "Jyotirvid", "Brihaspati", and many old treatises on astrology were published. In 1898, while teaching at Sarasvata Catuspathi, he studied Siddhanta Kaumudi under Prthvidhara Sarma, at Bhakti bhavana. By the time he was twenty-five he had become well versed in Sanskrit, mathematics, and astronomy, and he had established himself as the author and publisher of many magazine articles and one ancient book, Surya-siddhanta, for which he received the epithet Siddhanta Sarasvati in recognition of his erudition.

In 1895 Sarasvati Gosvami accepted service under the Tripura Royal Government as an editor for the biography entitled Rajaratnakara, the life histories of the royal line of the independent Tripura Kingdom. Later he was entrusted with the responsibility of educating the Yuvaraja Bahadur and Rajkumar Vrajendra Kisore, in Bengali and Sanskrit.

After a short period of time, Siddhanta Sarasvati took up the responsibilities for inspecting various ongoing activities in the royal palace for the state of Tripura. However, after finding envy, malice and corruption surfacing in every corner of his inspection, Siddhanta Sarasvati very quickly developed an aversion to state affairs and gave notice of his intention to retire to Maharaja Radhakisore Manikya Bahadur. The Maharaja approved of Siddhanta Sarasvati's plans for renunciation and awarded him full-pay pension. However, after three years Siddhanta Sarasvati also renounced his pension. With his father, he visited many tirthas and heard discourses from the learned panditas. In October 1898 Siddhanta Sarasvati accompanied Bhaktivinoda on a pilgrimage of Kasi, Prayaga, Gaya and other holy places. At Kasi a discussion was held with Ramamisra Sastri regarding the Ramanuja sampradaya. After this talk Siddhanta Sarasvati's life seemed to take a turn, his inclination towards renunciation increased, and he quietly continued to search for a guru.

When Siddhanta Sarasvati was twenty-six his father, understanding the mind of his son, guided him to take initiation from a renounced Vaisnava saint, Gaurakisora dasa Babaji. Gaurakisora dasa Babaji was the embodiment of vairagya and was very selective about giving diksa. He lived beneath a tree near the bank of the Ganga and wore the abandoned clothes of dead bodies as a waist band (kaupina). Generally he ate plain rice soaked in Ganga water garnished with chili and salt. Sometimes he utilized discarded earthen pots, after properly washing them he would cook rice in them, offer it to Krsna, and then take prasada.

Following the advice of his father, Siddhanta Sarasvati went to Gaurakisora dasa and begged to be accepted as his disciple. Gaurakisora replied that he would not be able to give diksa unless he received the approval of Lord Caitanya. However, when Siddhanta Sarasvati returned again, Gaurakisora said that he had forgotten to ask Lord Caitanya. On the third visit, Gaurakisora stated that Lord Caitanya had said that erudition is extremely insignificant in comparison to devotion to the Supreme Lord.

Hearing this Siddhanta replied that since Gaurakisora was the servant of Kapatacudamani (the Supreme deceiver) hence he must be testing Sarasvati by withholding his consent. However Siddhanta Sarasvati remained firmly determined and remarked that Ramanuja Acarya had been sent back eighteen times before he finally received the grace of Gosthipurna, thus he too would wait patiently until the day that Gaurakisora would bestow his benedictions upon him. Seeing the commitment of Sarasvati, Gaurakisora was impressed and gave him diksa in the blissful grove of Godruma and told him, "to preach the Absolute Truth and keep aside all other works."

In March 1900 Sarasvati accompanied Bhaktivinoda on a pilgrimage of Balasore, Remuna, Bhuvanesvara, and Puri. As instructed by Bhaktivinoda, Sarasvati gave lectures from CC with profound purports. Through the initiative of Bhaktivinoda Thakura the flow of pure bhakti again began to inundate the world. After Lord Caitanya's disappearance a period of darkness ensued in which the river of bhakti had been choked and practically dried up. The end of the period was brought about by the undaunted preaching of Bhaktivinoda Thakura. He wrote a number of books on suddha-bhakti siddhanta and published numerous religious periodicals. He inspired many to take up the service of Lord Gauranga and instituted various Nama Hatta and Prapanna-asrama (Gaudiya matha centers).

In 1905 Siddhanta Sarasvati took a vow to chant the Hare Krsna mantra a billion times. Residing in Mayapur in a grass hut near the birthplace of Lord Caitanya, he chanted the mantra day and night. He cooked rice once a day in an earthen pot and ate nothing more; he slept on the ground, and when the rainwater leaked trough the grass ceiling, he sat beneath an umbrella, chanting.

In 1912 Manindra Nandi, the Maharaja of Kasimbazar, arranged to hold a large Vaisnava Sammilani at his palace. At the specific request of the Maharaja, Sarasvati Gosvami attended the Sammilani and delivered four very brief speeches on suddha-bhakti on four consecutive days. However, he did not take any food during the Sammilani because of the presence of various groups of sahajiyas. After fasting for four days Sarasvati Gosvami came to Mayapura and took the prasada of Lord Caitanya. Later when Maharaja Manindra Nandi realized what had happened he was deeply aggrieved and came to Mayapura to apologize to Siddhanta Sarasvati.

During that time Bengal was full of sahajiya sects, such as Aul, Baul, Kartabhaja, Neda-nedi, Daravesa, Sain etc., who followed worldly practices in the name of spiritualism. Siddhanta Sarasvati launched a severe attack against those irreligious sects and did not spare anyone who deviated from the teachings of Lord Caitanya. Even some well-known persons bearing the surname of Gosvamis patronized these sahajiya sects during that period.

Siddhanta Sarasvati was deeply grieved to see these groups of prakrita sahajiyas, in the garb of paramahamsa Gosvami gurus, misleading the people. Thus he completely dissociated himself and resorted to performing bhajana in solitude. During this period of solitude, one day Lord Caitanya, along with the six Gosvamis, suddenly manifested before Siddhanta Sarasvati's vision and said: "Do not be disheartened, take up the task of re-establishing Varnasrama with new vigour and preach the message of love for Sri Krsna everywhere." After receiving this message, Sarasvati Gosvami was filled with inspiration to preach the glories of Lord Caitanya enthusiastically.

In 1911, while his aging father was lying ill, Siddhanta Sarasvati took up a challenge against pseudo Vaisnavas who claimed that birth in their caste was the prerequisite for preaching Krsna consciousness. The caste-conscious brahmana community had become incensed by Bhaktivinoda Thakura's presentation of many scriptural proofs that anyone, regardless of birth, could become a brahmana-Vaisnava. These smarta brahmanas, out to prove the inferiority of the Vaisnavas, arranged a discussion. On behalf of his indisposed father, young Siddhanta Sarasvati wrote an essay, "The Conclusive Difference Between the Brahmana and the Vaisnava," and submitted it before his father. Despite his poor health, Bhaktivinoda Thakura was elated to hear the arguments that would soundly defeat the challenge of the smartas.

On the request of Madhusudana dasa Gosvami of Vrndavana and Visvambharananda deva Gosvami of Gopiballabhapur, Siddhanta Sarasvati traveled to Midnapur, where panditas from all over India had gathered for a three-day discussion. Some of the smarta panditas who spoke first claimed that anyone born in a sudra family, even though initiated by a spiritual master, could never become purified and perform the brahminical duties of worshiping the deity or initiating disciples. Finally, Siddhanta Sarasvati delivered his speech. He began quoting Vedic references glorifying the brahmanas, and at this the smarta scholars became very much pleased. But when he began discussing the actual qualifications for becoming a brahmana, the qualities of the Vaisnavas, the relationship between the two, and who, according to the Vedic literature, is qualified to become a spiritual master and initiate disciples, the joy of the Vaisnava-haters disappeared. Siddhanta Sarasvati conclusively proved from the scriptures that if one is born as a sudra but exhibits the qualities of a brahmana then he should be honored as a brahmana, despite his birth. And if one is born in a brahmana family but acts like a sudra, then he is not a brahmana. After his speech, Siddhanta Sarasvati was congratulated by the president of the conference, and thousands thronged around him. It was a victory for Vaisnavism.

Bhaktivinoda Thakura passed away in 1914 on the day of Gadadhara Pandita's disappearance. On the eve of his disappearance Bhaktivinoda instructed his son to preach the teachings of the six Gosvamis and Lord Caitanya far and wide. He also requested that Siddhanta Sarasvati develop the birthsite of Lord Gauranga. Mother Bhagavati Devi disappeared a few years later. Before her passing away, she held the hands of Sarasvati Gosvami imploring him to preach the glories of Lord Gauranga and His dhama. Accepting the instructions of his parents as his foremost duty, Sarasvati Gosvami took up this task of preaching with intense enthusiasm and vigour.

With the passing away of his father, and his spiritual master a year later, Siddhanta Sarasvati continued the mission of Lord Caitanya. He assumed editorship of Sajjana-tosani and established the Bhagwat Press in Krsnanagar. Then in 1918, in Mayapur, he sat down before a picture of Gaurakisora dasa Babaji and initiated himself into the sannyasa order. At this time he assumed the sannyasa title Bhaktisiddhanta Sarasvati Gosvami Maharaja.

Bhaktisiddhanta Sarasvati was dedicated to using the printing press as the best medium for large-scale distribution of Krsna consciousness. He thought of the printing press as a brhat mrdanga, a big mrdanga. The mrdanga drum played during kirtana could be heard for a block or two, whereas with the brhat mrdanga, the printing press, the message of Lord Caitanya could be spread all over the world.

Rohinikumar Ghosh, a nephew of Justice Candramadhava Ghosh of Calcutta High Court and originally a resident of Bhola in Barisal (now in Bangladesh), decided to renounce the world and engage himself in Hari bhajana. With this purpose in mind he came to Kulia in Navadvipa where he led the life of a Baul. However, he despised the practices of the sevadasis prevalent amongst the Baul sect. One day Rohini Ghosh happen to come to the Yogapitha when Sarasvati Gosvami was lecturing there. Rohini was delighted to see the luminous appearance of Sarasvati Gosvami and fascinated by his words. Late that night, after spending the whole day listening to Sarasvati Gosvami's teachings, Rohini returned to his Baul guru's asrama at Kulia. Without taking any prasada, Rohini took rest contemplating the lessons on suddha-bhakti which he had heard that day. In his dream Rohini saw a Baul and his consort appear before him in the form of a tiger and tigress which were about to devour him. Trembling in fear Rohini desperately called out to Lord Caitanya. Suddenly Rohini found himself being rescued from the clutches of the tigers by Bhaktisiddhanta Sarasvati. From that day Rohini left the Baul guru forever and took shelter at the feet of Sarasvati Gosvami.

Annadaprasad Datta, the elder brother of Sarasvati Gosvami, suffered with severe headaches shortly before his disappearance. On the day of Annada's disappearance Sarasvati Gosvami remained by his side all through the night, chanting Harinama. Before Annada passed a way he briefly regained consciousness and began apologizing to Sarasvati Gosvami, who simply encouraged him to remember the holy name of the Lord. Suddenly the tilak mark of the Ramanuja sampradaya became clearly visible on Annada's forehead. Annada explained that in his past birth he had been a Vaisnava belonging to the Ramanuja sect. But due to committing an offense at the feet of Sarasvati Thakura, Annada had to be reborn. However, as a result of his past merit he was fortunate enough to be born into Bhaktivinoda's family. After finishing his account Annada breathed his last.

Once on the day preceding Janmastami in the Bengali month of Bhadra, Sarasvati Gosvami was engaged in bhajana at Mayapura but was feeling disturbed as he was unable to arrange for milk to be offered to the deity. As soon as he began to think in this way he chastised himself: "Have I thought like this for my own sake? That is wrong." Because it was the monsoon season, Lord Caitanya's birth site was covered with water and was totally inaccessible except by boat. However, that afternoon, one milkman turned up there wading through water and slush carrying a large quantity of milk, ksira, butter, cottage-cheese etc. Apparently a zamindar named Harinarayana Cakravarti, guided by Lord Caitanya, had sent the milkman with all the items.

After offering everything to the deity the devotees partook of the prasada joyfully. Sarasvati Thakura was surprised to see so much prasada and the devotees explained what had happened. After taking prasada Siddhanta Sarasvati humbly appealed to the Lord: "I am very sorry to have caused You so much trouble. Why did I have such an uncalled for thought? To fulfill my desire You have inspired another person and arranged to send these things."

The world was amazed to see the supernatural power of Sarasvati Gosvami. Many educated persons from highly respectable families were attracted to him and thus dedicated themselves to the service of Lord Gauranga. Between 1918 and 1937 Bhaktisiddhanta Sarasvati founded sixty-four suddha bhakti Mathas at the following places: Navadvipa, Mayapura, Calcutta, Chaka, Mymensingh, Naryanaganj, Chittagong, Midnapore, Remuna, Balasore, Puri, Alalanatha, Madras, Covoor, Delhi, Patna, Gaya, Lucknow, Varanasi, Hardwar, Allahabad, Mathura, Vrndavana, Assam, Kuruksetra, and outside India in London, and Rangoon. Sarasvati Gosvami instituted Gaurapadapitha at Nrsimhacala on the top of the Mandara hill, and at several places in South India. He initiated twenty five highly educated persons into Bhagavata Tridandi sannyasa.

He published the following periodicals on Suddha Bhakti in different languages:

1. Sajjanatosani (a fortnightly Bengali
2. The Harmonist (an English fortnightly)
3. Gaudiya (a Bengali weekly)
4. Bhagavata (a Hindi fortnightly)
5. Nadiya Prakasa (a Bengali daily)
6. Kirtana (an Assamese monthly)
7. Paramarthi (in Oriya)

In addition he published a large number of Vaisnava books. In fact, he heralded a new era in the spiritual world. He deputed well-disciplined tridandi sannyasi's to preach the message of Lord Gauranga all over the world. For six years he continued to supervise this preaching work and when he found that his mission had attained its goal, to a reasonable extent, he decided to pass into the eternal service of Lord Gauranga.

He recommended to all Vaisnavas to read these books: Caitanya Bhagavata (by Vrindavana dasa Thakura), Dasamula Siksa (by Bhaktivinoda Thakura), Sri Krsna Bhajanamrta (by Narahari Sarkara) and Prema Bhakti Candrika (by Narottama dasa Thakura). According to others, they were Prema Bhakti Candrika, Prarthana (by Narottama dasa Thakura) and Upadesamrta (by Rupa Gosvami)

A few days before his disappearance Bhaktisiddhanta Sarasvati called his foremost disciples and showered his blessings upon all his devotees. He gave them the following instructions: "With the utmost enthusiasm preach the message of Rupa Raghunatha. Our ultimate goal is to become a speck of dust touching the lotus feet of the followers of Rupa Gosvami. All of you remain united in allegiance to the spiritual master (asraya-vigraha) in order to satisfy the senses of the Transcendental Entity of Non-Dual Knowledge. Do not give up the worship of Hari even amidst hundreds of dangers, hundreds of insults or hundreds of persecutions. Do not become unenthusiastic upon seeing that the majority of people in this world are not accepting the message of Krsna's sincere worship. Never give up the glorification of the topics of Krsna, they are your own personal bhajana and your very all and all. Being humble like a blade of grass and tolerant like a tree, constantly glorify Hari."

In the early hours of the day on January 1, 1937 Bhaktisiddhanta Sarasvati Gosvami passed away.

32. A.C. Bhaktivedanta Swami Prabhupada

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada appeared in this world in 1896 in Calcutta, India. He first met his spiritual master, Srila Bhaktisiddhanta Sarasvati Gosvami, in Calcutta in 1922. Bhaktisiddhanta Sarasvati, a prominent religious scholar and the founder of sixty-four Gaudiya Mathas (Vedic institutes), liked this educated young man and convinced him to dedicate his life to teaching Vedic knowledge. Srila Prabhupada became his student and, in 1933, his formally initiated disciple.

At their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati
requested Srila Prabhupada to broadcast Vedic knowledge in English. In the years that followed, Srila Prabhupada wrote a commentary on the Bhagavad-gita, assisted the Gaudiya Matha in its work, and, in 1944, started Back to Godhead, an English fortnightly magazine. Single-handedly, Srila Prabhupada edited it, typed the manuscripts, checked the galley proofs, and even distributed the individual copies. The magazine is now being continued by his disciples in the West.

In 1950 Srila Prabhupada retired from married life, adopting the
vanaprastha (retired) order to devote more time to his studies and
writing. He traveled to the holy city of Vrndavana, where he lived in
humble circumstances in the historic temple of Radha-Damodara. There he engaged for several years in deep study and writing. He accepted the renounced order of life (sannyasa) in 1959. At Radha-Damodara, Srila Prabhupada began work on his life's masterpiece: a multivolume commentated translation of the eighteen-thousand-verse Srimad-Bhagavatam (Bhagavata Purana). He also wrote Easy Journey to Other Planets.

After publishing three volumes of the Bhagavatam, Srila Prabhupada came to the United States, in September 1965, to fulfill the mission of his spiritual master. Subsequently, His Divine Grace wrote more than fifty volumes of authoritative commentated translations and summary studies of the philosophical and religious classics of India.

When he first arrived by freighter in New York City, Srila Prabhupada was practically penniless. Only after almost a year of great difficulty did he establish the International Society for Krishna Consciousness, in July of 1966. Before he passed away on November 14, 1977, he had guided the Society and seen it grow to a worldwide confederation of more than one hundred asramas, schools, temples, institutes, and farm communities.

He initiated about five thousands disciples, the first one - Acarya Prabhakarara das (Mishra, Dr.) - when still in India. His first eleven western disciples were / are (as per Umapati Swami):
Mukunda das: now Goswami, GBC
Umapati das: now Swami
Hayagriva das: first BBT editor, left his body in 1989
Rayarama das: first BTG main editor, left the movement in 1969
Jagannath das: left the movement in the first few years
Karalapati das: left the movement in the first few years
Ravindra Svarupa das (not the GBC): left in the first few years
Satyavrata das: left in 1967 or 1968
Stryadhisa das: left in 1967
Janardana das: left in 1970
Janaki devi dasi: left the movement in the 70's

In 1972 His Divine Grace introduced the Vedic system of primary and secondary education in the West by founding the gurukula school in Dallas, Texas. Since then his disciples have established similar schools throughout the United States and the rest of the world.

Srila Prabhupada also inspired the construction of several large
international cultural centers in India. The center at Sridhama
Mayapur, in West Bengal, is the site for a planned spiritual city, an
ambitions project for which construction will extend over many years to come. In Vrndavana are the magnificent Krsna-Balarama Temple and International Guesthouse, gurukula school, and Srila Prabhupada Memorial and Museum. There is also a major cultural and educational center in Mumbai. Other centers are planned in a dozen important locations on the Indian subcontinent.

Srila Prabhupada's most significant contribution, however, is his
books. Highly respected by scholars for their authority, depth, and
clarity, they are used as textbooks in numerous college courses. His writings have been translated into over fifty languages. The
Bhaktivedanta Book Trust, established in 1972 to publish the works of His Divine Grace, has thus become the world's largest publisher of books in the field of Indian religion and philosophy.

In just twelve years, despite his advanced age, Srila Prabhupada
circled the globe fourteen times on lecture tours that took him to six continents. In spite of such a vigorous schedule, Srila Prabhupada continued to write prolifically. His writings constitute a veritable library of Vedic philosophy, religion, literature, and culture.

posted in VENUGOPALA - 0 replies

Guru-parampara - 3

Luís César — Sat, 30 Aug 2008 22:18:59 GMT

25. Krsnadasa Kaviraja Gosvami
26. Narottama dasa Thakura
27. Visvanatha Cakravarti Thakura
28a. Baladeva Vidyabhusana
28b. Jagannatha dasa Babaji

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25. Krsnadasa Kaviraja Gosvami

Sri Krsnadasa Kaviraja Gosvami was born in a Nadiya family of physicians at the village of Jhamatpur, within the district of Barddhaman, near Naihati, in 1496 A.D. His father was Sri Bhagiratha, and his mother was Sri Sunanda. He had a younger brother named Syama das. The deity of Gaura-Nityananda installed by Sri Kaviraja Gosvami is still being worshiped there. It appears that his family line is no more. More information about the early life of Sri Kaviraja is available in a book called Ananda-ratnavali.

In Caitanya-caritamrta, Adi-lila chapter five, Sri Kaviraja relates the cause of his leaving family life. Lord Nityananda appeared in his dream and ordered him to go to Vrndavana.

He accepted the Gosvamis Sri Rupa, Sri Sanatana, Sri Jiva, Sri Raghunatha, Sri Raghunatha Bhatta and Sri Gopala Bhatta as his instructing spiritual masters. From Sri Lokanatha Gosvami and Sri Raghunatha Bhatta Gosvami he begged permission to write Sri Caitanya-caritamrta. Lokanatha directed Sri Kaviraja that he desired to be unmentioned in his book; that is why, in Sri Caitanya-caritamrta, hardly a reference about Lokanatha Gosvami is to be found.

Sri Krsnadasa Kaviraja Gosvami compiled the following books still extant: Sri Govinda-lilamrta, Krsna-karnamrta commentary (Saranga-rangada-tika) and of course, Sri Caitanya-caritamrta.

His disappearance is on 12th day of bright fortnight in month of Asvin (the year is not known).

26. Narottama dasa Thakura

Kayastha by caste, Narottama was the son of King Krsnananda Datta. Krsnananda was the Zamindar of Gopalpur Pargana in the Rajsahi district of Bangladesh. His capital was located at Kheturi, about a mile northeast of Prematali on the bank of the river Padma, about a distance of twelve miles northwest of Rampur Boalia. Narayani devi was Narottama's mother.

Narottama was born about the middle of the fifteenth Saka century (Bhaktiratnakara 1.466-468). From his childhood he was extremely attracted to Lord Caitanya. According to some, after the disappearance of his father, Narottama entrusted his elder paternal uncle's son, Santosa Datta, with the responsibility of the royal duties and left for Vrndavana.

Premavilasa 8 narrates as follows: One day while dancing in kirtana at Kanair Natsala village, Lord Caitanya suddenly began calling out the name, "Narottama, Narottama." Tears streamed from the Lord's eyes and He appeared to be restless. After speaking with Nityananda Prabhu the Lord expressed His desire to visit Gaderhat on the bank of the Padma. Mahaprabhu explained to Nityananda that he wanted to deposit the treasure of love of Godhead on the bank of the Padma for Narottama to pick up later. The river Padma then asked the Lord how she would be able to identity Narottama, and the Lord explained that the person whose touch would make her surge up would be none other than Narottama.

At the age of twelve Narottama had a dream in which Nityananda Prabhu appeared to him and commanded that he collect the prema which was left in the custody of the river Padma. Early in the morning Narottama went alone to the river Padma to take his bath. As soon as his feet touched her, the river surged forth. Remembering the words of Lord Caitanya the Padma now transferred the treasure to Narottama.

Upon receiving this divine love Narottama's bodily complexion changed. His parents tried every means by which keep him with them, but Narottama was drunk with the nectar of Lord Caitanya and Nityananda and could not be kept in check. Leaving behind all worldly bondage Narottama rushed for Vrndavana. Premavilasa 11 explains how Narottama was comforted by the divine touch of Rupa and Sanatana Gosvami, and how he received the grace of his spiritual master Lokanatha Gosvami.

After Narottama was initiated by Lokanatha Gosvami, he received all instructions regarding the practice of spiritual life. Narottama was spiritually named Campakamanjari.

With the approval of the local Vaisnavas, Jiva Gosvami deputed Srinivasa, Narottama and Syamananda to carry the Gosvamis books to the devotees in Gauda. Although they were properly escorted by protected vehicles and guards, the books were stolen near Vanavisnupur. Srinivasa then sent Narottama to Kheturi and Syamananda to Utkala.

Narottama is widely believed to be the incarnation of Nityananda Prabhu. Narottama established his asrama, named Bhajantuli, about two miles away from the capital of Kheturi. Sometime after his return from Vrndavana, Narottama installed six Deities; Lord Gauranga, Vallabhikanta, Lord Krsna, Lord Vrajamohan, Lord Radhamohan and Lord Radhakanta. On the occasion of this installation ceremony Narottama held a grand festival at Kheturi, which is famous amongst all Vaisnavas.

Narottama was the first exponent of the Garanhati tradition of kirtana. He arranged this musical tradition in a way as to accommodate all parsada (associates) of both prakata and aprakata lila of Lord Gauranga, which gave immense pleasure to the audience.

Narottama Thakura was always engaged in the singing the glories of Sri Gaura and Nityananda. Through his preaching many fallen souls were purified.

Ramacandra Kaviraja was a very close companion of Narottama throughout his life (see Bhaktiratnakara and Narottamavilasa for details on Narottama's biography).

Among the writings of Narottama, Prarthana and Premabhakticandrika are the most well-known. The brief write-up titled 'Hatapaltana' is also attributed to Narottama but the contents do not seem to be in harmony with historical events and thus some believe that it is a fake work. From evidence in older manuscripts Haridasa dasa has concluded that the real author was one Ramesvara dasa. Some argue that Narottama wrote Siddhabhakticandrika, Sadhyapremabhakti, Camatkara candrika, etc., but these are not published works and the few mss. which are available do not seem to be in Narottama's writing style. Narottama did translate Smaranamangala into Bengali verse. In eleven slokas this work describes the pastimes of Radha Krsna in eight parts of the day (astakaliya).

See the following Bengali books for further information on Narottama:

1. Narottama dasa O Tahar Racamavali by Niradprasad Nath, Calcutta University, Calcutta.
2. Narottama Dasa by Rammohan Mallik
3. Narottama Thakura Kheturir Nitai by Narendranath Cattopadhyay
4. Narottama-lila va Sri Gaura Premavatara by Bhaktisiddhanta Sarasvati Gosvami

The following is a narration describing the disappearance of Thakura Mahasaya:

After taking permission from Narottama, Sri Ramacandra Kaviraja went to Sri Vrndavana, a few months thereafter he breathed his last. When Srinivasa Acarya heard this he could not bear the shock and after a few days he too disappeared. When this news reached Srila Thakura, he was overwhelmed with grief and began singing in a choked voice. He gathered all the devotees around him in the temple of Sri Mahaprabhu and started sankirtana. Slowly the sankirtana party proceeded to the bank of the Ganga. With eyes full of tears, Narottama fell prostrate on the ground and entered into the Ganga to take bath. Sitting knee deep in the water he continued singing loudly, along with Sri Ramakrsna Acarya and Sri Ganganarayana Cakravarti. Narottama requested that they massage his body as he continued singing. As they massaged him, Thakura Mahasaya's body simply merged with the sacred water of the Ganga. Thus on the fifth day of the dark fortnight in the month of Karttika (Oct.-Nov.) he entered into the eternal pastimes of the Lord.

27. Visvanatha Cakravarti Thakura

The biography of Visvanatha has been translated from the following Bengali publications: Mihir Caudhuri Kamilya, Narahari Cakravarti: Jivani O Racanavali (Life and works of Narahari Cakravarti) Vol. 1: Biography and collected works. Burdwan, University of Burdwan, 1981, pp. 1-15

Narahari Cakravarti writes as follows in Bhaktiratnakara (Pathavadi ms. no. 2341-24, p. 154 ka, "My father, Vipra Jagannatha, was a disciple of the famous Visvanatha Cakravarti." Visvanatha stands as a remarkable example of Bengali intellect. His place in the Vaisnava world remains unsurpassed as far as erudition, theological knowledge, poetic talent and appreciation of rasa. He was worshiped by his contemporaries as an example of unblemished ascetic life and an ideal follower of Ragamarga.

Scholars differ in their views regarding Visvanatha's period. According to Syamalala Gosvami it was 1626-1708 A.D. (quoted in the book Caitanyottara Yugera Gaudiya Vaisnava p. 98). Murarilal Adhikari writes in Vaisnava Digdarsani that the period was 1646-1754. Madhusudana Tattvavacaspati guesses that Visvanatha was born around 1633-1638 A.D. (1555-60 Saka) and disappeared around Saka 1625-30 (Sri Krsna Bhavanamrta, introduction p. 4, published in Bhaktiprabha 1335). Both Nikhilnath Roy and Bimanbihari Majumdar hold that Visvanatha was born toward the early part of the 17th century Saka (see Mursidavadera Itihasa p. 308). In Gaurapadatarangini 1st ed. 1310, p. 183, Jagadbandhu Bhadra argues that in 1664 A.D. (Saka 1586) Visvanatha was born. However proper evidence in support of the above arguments is lacking.

Visvanatha completed Sararthadarsini in 1704 A.D. (1626 Saka), which he himself states at the conclusion of the book. Thus he must have been alive around 1704 A.D. According to Sukumar Sen, Visvanatha disappeared shortly after 1704 A.D. (see Vangala Sahityera Itihasa Vol. 1, Part 2, 2nd ed., 1965, p. 393)

Visvanatha was born at Devagrama (see ms. of Narottamavilasa at Pathavadi no. 2336 (21), p. 31 kha). Some believe that this village belongs to Kasiganj police station of the Nadia district (Gaurapadatarangini, introduction p. 183; Vaisnava Digdarsani p. 120; Jivanikosa by Sasibhusana Vidyalankar, Vol. 5, p. 1773; Nadia: Svadhinata Rajatajayanti Smarakagrantha, Krsnagore 1973, p. 25). Others argue that Devagrama falls under Sagaradihi police station of the Mursidabad district (see 'Padakarta Harivallabha' by Harekrsna Mukhopadhyay in Ananda Bajara Patrika special Puja no. 1369, p. 276).

None of the old mss. record the names of Visvanatha's parents. Pathavadi mss. of 'Narottamavilasa" state that Visvanatha's father's name was Ramanarayana Cakravarti. Visvanatha was the youngest child in the family. His eldest brother was Ramabhadra and the next oldest was Raghunatha. Ramabhadra was an accomplished theologian and a disciple of Gopikanta. This Gopikanta was the son of Hariramacarya, the disciple of Ramacandra Kaviraja who belonged to the spiritual lineage of Srinivasa. The second brother, Raghunatha, was also a great scholar (mss. of 'Narottamavilasa' of Pathavadi no. 2336.21, p. 31 kha).

Visvanatha's family was brahmana by caste from the Radha clan, Sandilya gotra, and lineage drawn from Bhattanarayana (see Vaisnavacarya Visvanatha by Nanigopala Gosvami in Bharatavarsa 1351).

In the said mss. of 'Narottamavilasa' p. 31 kha, an account is given relating to Visvanatha's birth. It is said that as soon as Visvanatha was delivered a strange halo of light appeared around his body. That light illuminated the entire delivery-room and then disappeared. This account seems to be an interpolation at a later date. Once a highly renowned scholar visited Devagrama and the local pandita's became unnerved upon meeting him. But Visvanatha, a mere adolescent, defeated this scholar in argument.

As a child Visvanatha completed his studies at Devagrama and thereafter went to Saidavad. Some say that Visvanatha was educated under Ganganarayana Cakravarti of Saidavad (Premavilasa J.N. Talukdar ed. pp. 206-7), while others argue that Ganganarayana's adopted son Krsnacarana actually taught Visvanatha (H.K. Mukhopadhyaya 'Padakarta Harivallabha'). No evidence in support of these views has yet been found.

Radharamana was the name of Visvanatha's diksa guru. Visvanatha himself writes about his spiritual lineage in one sloka of Sararthadarini. In chapters 2-7 of Stavamrtalahari Narahari also gives details on the spiritual lineage or guru-pranali of Visvanatha as follows:

Lord Gauranga
|
Lokanatha
|
Narottama
|
Ganganarayana
|
Krsnacarana
|
Radharamana (alias Sri Rama)
(son & disciple)
|
Visvanatha

Visvanatha's guru and parama-guru belonged to the spiritual lineage of Narottama Thakura.

From his childhood Visvanatha was of a detached temperament. At the command of his father, Visvanatha's brother Ramabhadra arranged for Visvanatha's marriage at an early age. However, through studying Srimad Bhagavatam Visvanatha developed a deep spirit of renunciation. After completing his studies he took spiritual initiation and gradually developed an intense love for Krsna. Finally, one day, he renounced home, took the vow of a renunciate and went to Vrndavana. After visiting several holy places Visvanatha finally sought the shelter of Mukundadasa, a disciple of Krsnadasa Kaviraja on the bank of the Radhakunda. The devotees present there urged this young renunciate to return home, which Visvanatha had to abide by (mss. Narottamavilasa pp. 31-32 ka).

Possibly this was the time when Visvanatha went to Patadanja where he is said to have realized his spiritual goal. Visvanatha installed the deity of Gopala (Harekrsna Mukhopadhyaya p. 276)

At the command of his guru, Visvanatha went home for one night to meet his wife. His wife, however, heard nothing other than Krsna katha from her husband throughout the night (see mss. Narottamavilasa p. 32 ka). Early the next morning Visvanatha left home and took shelter of his guru. As directed by his guru, Visvanatha began copying Srimad Bhagavatam.

Visvanatha settled on the bank of the Radhakunda in Vrndavana. Regarding his spiritual practices Narahari writes as follows, "Being deeply immersed in singing kirtana of the Lord, Visvanatha narrated the pastimes of the Lord in a most fascinating manner. No one is competent enough to speak of his spiritual practices. Anyone who had the good fortune to set his eyes upon Visvanatha felt immediately soothed from the pangs of material existence. Visvanatha served the deity of Sri Gokulananda with great pleasure and devotion."

When Visvanatha arrived in Vrndavana he noticed that with the disappearance of the six Gosvamis the beauty of that holy place was no longer visible. A large number of Mathas had been destroyed by the Muslims. Priests migrated from Vrndavana taking away the deities which were in their charge. A number of deities were left standing alone and received no service. And the devotees were in a state of constant fear. People in general were in no mood to devote attention to the study of the scriptures (see Madhurya Kadambini introduction, p. 4, by Satyendranatha Vasu).

During his stay in Vrndavana many loyal workers and scholars such as Baladeva Vidyabhusana were deeply impressed upon seeing Visvanatha's devotion, strength of mind and hard working nature. Visvanatha became determined to bring back the lost glory of Vrndavana. The following are some of his achievements.

1. Visvanatha himself installed the Deity of Gokulananda and took charge of serving Govardhana sila. He reinstated different priests to begin the service of the Deities in various places.

2. It was through his initiative that the Sri Vardhana Matha of Kongala and some new Mathas at several other places were set up (Visvakosa V. 19, p. 42). Visvanatha also arranged to renovate a large number of temples.

3. At that time there was little access by the common people to the works of the Gosvamis. This was due to the fact that there were no proper analysis and interpretation of these theological treatises. What Visvanatha did was to prepare simple and lucid commentaries for these works, as well as presenting abridged forms of the original works. This enabled devotees of all types to understand and appreciate the essence of the Gosvamis' works. Visvanatha also arranged for the wide distribution of books which Vaisnavas needed for daily study and spiritual practices. He also organized classes to be held on them to impart instructions.

Visvanatha was one of the most accomplished preachers of madhurya-bhava in ragamarga. Regarding sadhana (spiritual achievements), Visvanatha's name is placed after Raghunatha dasa Gosvami, Krsnadasa Kaviraja and Narottama Thakura (CC Sukumar Sen ed. 1.4. p.13).

Visvanatha was an out and out parakiya-vadi. Both in prakata and aprakata lila Visvanatha considered Sri Radha and the gopis as the parakiya heroines of Lord Krsna. Visvanatha had deep faith in the astakaliya nitya-lila described by Kavi Karnapura and Krsnadasa Kaviraja (Padavaliparicaya 2nd ed. pp. 86-87). Apart from practicing smarana (remembrance), manana (contemplation) and sankirtana, Visvanatha remained deeply absorbed in the service of Radha Krsna with loyalty to the Vrajavasis. Due to his own success in practice and realization, Visvanatha was able to write beautifully describing the proper method for astakaliya nitya-lila, a unique analysis of ragamarga sadhana, detailed descriptions of Radha Krsna lila, details on the sadhana practiced by sakhi-manjari or kinkari, the mystic significance of bhajan and the method of bhajan.

Another remarkable achievement of Visvanatha's was to establish Gaudiya Vaisnavism and its theology through Baladeva Vidyabhusana, Visvanatha's close follower, at the meeting of Vaisnavas held at Galta, Jaipur in 1718 A.D. (Saka 1640) (see CC introduction 4th ed. p. 396, also Baladeva Siddhantaratna, Gopinatha Kaviraja ed., introduction).

As a youth in Saidavad Visvanatha set up a Sanskrit school and accepted a teaching career. In order to help the students to learn easily Visvanatha wrote a simplified commentary titled 'Suvodhini' on Kavi Karnapura's Alamkara Kaustubha. This is said to be Visvanatha's first literary work. Upon his arrival in Vrndavana, Visvanatha sought the refuge of Mukundadasa. This Mukunda dasa was a poet and disciple of Krsnadasa Kaviraja. Mukunda dasa had some books to be completed. Noting Visvanatha's devotion and erudition, he thus requested Visvanatha to complete those books. Pathavadi mss. Narottamavilasa p. 32 ka, refers to this but does not give the names of the works.

In Vrndavana Visvanatha's literary talent blossomed and beautiful compositions began to flow like many streams of nectar. His complete works can be classified under four groups:

1) Commentary works (Tika Grantha):

At that time most of the manuals and other books which Vaisnavas needed to consult daily were full of difficult theological concepts mostly written in Sanskrit. This made it difficult for the lay-devotee to study and understand the proper conclusions. To remove these obstacles Visvanatha wrote simple Sanskrit commentaries on many of the Gosvamis' works. Titles of such commentaries are as follows:

1) Sararthadarsini (1704 A.D.) - tika on Srimad Bhagavatam
2) Sararthavarsini - tika on Bhagavad-gita
3) Sri Caitanya-caritamrtera tika (the first commentary in Sanskrit on a Bengali book)
4) Brahmasamhitara tika
5) Anandacandrika - tika on Ujjvala-nilamani of Rupa Gosvami
6) Bhakti-sara-pradarsani - tika on Bhakti-rasamrta-sindhu of Rupa Gosvami
7) Prema-bhakti-candrika-kirana - a Sanskrit tika on Narottama's Prema-bhakti-candrika
8) Sukhavartini - a tika on Kavi Karnapura's Ananda-vrndavana-campu
9) Mahati - tika on Danakeli Kaumudi of Rupa Gosvami
10) Bhakta-harsini - tika on Gopalatapani
11) Hamsaduta tika - tika on Rupa Gosvami's Hamsadutam
12) Tika on Rupa Gosvami's Vidagdha-madhava
13) Lalita-madhavera tika

Some scholars argue that the tika on Lalita-madhava and Vidagdha-madhava were not works of Visvanatha. They say that Krsnadeva Sarvabhauma, a disciple of Visvanatha, was the writer of the Vidagdha-madhava tika, while Radhakrsna dasa, a disciple of Jiva Gosvami wrote the tika of Lalita-madhava (see Haridasa dasa Gaudiya Vaisnava Abhidhana, p. 1751-52, 1745)

2) Abridged Works:

Visvanatha felt that many of the Vaisnava works were difficult for the lay-devotee to grasp. He therefore extracted the most relevant information and presented an abridged form of various selected books. Three of these are works of Rupa Gosvami as shown below:

1) Kirana i.e Ujjvala-nilamani-kirana on Ujjvala-nilamani
2) Vindu i.e Bhakti-rasamrta-sindhu-vindu on Bhakti-rasamrta-sindhu
3) Kana i.e. Bhagavatamrta-kana on Laghu-bhagavatamrta

3) Original Works:

Visvanatha's thoughts had originality and depth. He was gifted with the talent of communicating deep philosophical concepts in a simple way, while keeping the unique characteristics of Radha Krsna lila in tact. Most of his original works relate to sadhana-bhajan as follows:

1) Sri Krsna-bhavanamrta (1679 A.D.): describes astakaliya nitya-lila of Radha Krsna
2) Ragavartmacandrika: a guide to and an account of raganuga bhakti and its methods
3) Madhurya-kadambini: reveals the subtle concepts on rupa and madhurya of Lord Krsna
4) Aisvarya Kadambini: a scriptural account of Lord Krsna's aisvarya (opulence)
5) Camatkara-candraka: mystic sports of Radha Krsna
6) Gopipremamrta: reveals the love of the gopis and concepts regarding svakiya and parakiya
7) Mantrartha-dipika: explanation of kamabija and kamagayatri mantras
8) Vraja-riti-cintamani: describes the sites of Lord Krsna's Vraja-lila
9) Prema-samputa (1684 A.D.): describes madhurya of Radha
10) Sankalpa-kalpadruma (1678 A.D.): describes prayers to Sri Radha to grant sevavrtti
11) Nikunja-keli-virudavali (1678 A.D.): describes the sports of Radha Krsna in the kunja
12) Surata-kathamrta (1678 A.D.): description of the pastimes of Radha Krsna in the quiet of midnight.

Some other works by Visvanatha are written like hymns. These reveal Visvanatha's genuine devotion and reverence for his superiors, cherished Deities, and the holy places of Lord Krsna's pastimes. The following is a list of these works:

1) Sriman Mahaprabhorastakaliya Smaranamangalastotram: A guide book describing Lord Gauranga's astakaliya lila.
2) Sri Gauranganoddesa-candrika: A brief account on the close associates of Lord Gauranga (a similar manuscript of Visvanatha's dealing with the
associates of Lord Gauranga is available in the collection of Barahanagar--Sri Gauranga Granthamandir--the title of the said mss. is Gauraganasvarupa-tattvacandrika, no. 230 B 17)
3) Stavamrta-lahari: This is one of the best works of hymns. It consists of a
total of 28 hymns which deal with the guru, the poet's own guru, paramaguru, paratparaguru, Narottama, Lokanatha, Sri Caitanya, Vaisnava acaryas, etc. Then invocation of the mercy of the famous Deities Gopaladeva, Madanagopala, Govindadeva, Gopinatha, Gokulananda and Lord Krsna; invocation of the grace of Radha and Vrnda devi; hymns in praise of various lila sites such as Vrndavana, Nandisvara, Krsnakunda, etc.
4) Padavali Samkalam (compilation of Vaisnava poems)
5) Ksanada-gita-cintamani (known briefly as 'Ksanada' or 'Gitacintamani').
[Ksanada-gita-cintamani mss. Pathavadi no. 2615 (24 ga), 2613 (24 ka), oldest edition 1282 (1875 A.D.). See Vangala Sahityera Itihasa V. 1, Pt. 1, p. 393]

2nd edition 1315 Vrndavana Kesighat (Krsnapada dasa Babaji)
3rd edition (?) Nitaipada Dasa
4th edition (1332) Nityasvarupa Brahmacari, Calcutta
5th edition (1369) Bimanabihari Majumdar, General Library

While compiling this Ksanada-gita-cintamani containing selected Vaisnava poems Visvanatha had in mind that devotees of raganuga marga may every night perform or listen to nama-guna etc. of their cherished Deities.

Earlier some attempts were made to prepare compilations of Vaisnava poems to some extent by Ramagopala dasa of Srikhanda in his 'Sri Sri Radhakrsnarasa-kalpavalli', by his son Pitamvaradasa in 'Rasamanjari' and Mukundadasa, a disciple of Krsnadasa Kaviraja in 'Siddhantacandrodaya'. However it was Visvanatha who first prepared this first compilation. In fact Ksanada is considered "the first perfect Padavali compilation" (Vangala Sahityera Itihasa V. 1, Pt. 2, 2nd ed., p. 102 b 393). The first part of Ksanada is available, but it is thought that Visvanatha disappeared before the later part was completed. Dr. Sukumar Sen argues that this compilation was done before 1704 A.D. (see Gaudiya Vaisnava Sadhana by Harekrsna Mukhopadhyay, 1st ed. p. 136). In this book Visvanatha used the bhanita of 'Harivallabha' or 'Vallabha' on those poems composed by him.

Recently the second part of Ksanada, compiled by Manohara dasa, was found and published (Ksanada-gita-cintamani: Manoharadasa, published by Radhakrsna dasa, Kusumsarovar, P.O. Radhakunda, Mathura). This mss. contains the first to the seventeenth section of Ksanada. It was available from Advaitacarana Gosvami, the priest of Radharamana of Vrndavana. Haridasa dasa gives information in Gaudiya Vaisnava Abhidhana Vol. 3, p. 1484 that a similar manuscript is available in the collection of Nimbarka sampradaya.

Bimanbihari Majumdar argues as follows: "Since Visvanatha compiled Vaisnava poems for the Bengalis to enjoy he titled them 'Purva Vibhaga' (eastern section) and his contemporary, Manohara dasa, the writer of Anuragavalli, compiled for the readers of western India and hence titled it 'Pascima Vibhaga' (western section)."

In the second compilation there are twenty one poems of Manohara dasa, along with those of Haridasa Svami etc. Several of Manoharadasa's poems deal with Lord Gauranga. This compilation consists of Hindi poems. In the 'Pascima Vibhaga' there are six Hindi poems written by Visvanatha, who gave the bhanitas of Harivallabha or Vallabha.

The Purva Vibhaga of Visvanatha consists of a total of thirty Ksanada or themes. These themes are fitted each for thirty nights from the first night of the dark fortnight of one lunar month till the day of the new moon and from the first day of the bright fortnight till the night of the full moon. Varying in size, eight have small and sixteen have big padas. A total of 308 pada are found in Purva Vibhaga containing the bhanita of 48 known and unknown poets (of these the compiler has 53 padas - 40 with the bhanita of Harivallabha and 13 with the bhanita of Vallabha). Some hold that Harivallabha was the name of Visvanatha's guru. Some argue that Harivallabha was the sannyasa name of Visvanatha. However neither of these ideas is supported by evidence. In 'Gitavali' part of the book Stavamrta-lahari of Visvanatha, out of eleven Sanskrit padas two have bhanita of Harivallabha and four have the bhanita of Vallabha.

In 'Mantrartha-dipika' Sri Radha addresses Visvanatha in a state of dream as Harivallabha. Narahari, the son of Visvanatha's disciple, clearly writes that Harivallabha was the name of Visvanatha.

Each Ksanada or section is arranged in such a manner as it could be sung for one night. First there is Gaura Vandana, then follows Nityananda Vandana and concludes with poems of milana (comedy) or sambhaga. In between there are poems/lyrics dealing with abhisara, or aksepanuraga and rasa. All these compositions relate to madhurya rasa. None of these deal with sakhya, vatsalya or even themes relating to Mathura.

This compilation was made with a view to serving aspirants with manjari-bhava eager to enjoy Vrajarasa. Though Visvanatha was a highly imaginative poet he was a perfect erudite too. He never liked to compose poems in a simple, unadorned manner. Sanskrit expression, rhetorically rich language, chiming words and waves of rhythm enriched his poems which were equally rich with fascinating themes and deep rasa.

Visvanatha had an extraordinary command of Vrajvuli, Hindi and Sanskrit. In all three languages Visvanatha composed a total of seventy padas of which the ones in Sanskrit are the best.

It seems that Visvanatha's poems were not appreciated by his contemporaries. Hence in later compilation not many of Visvanatha's poems are found. In Padamrtasamudra of Radhamohana Thakura, almost a contemporary of Visvanatha, there was not any pada of Visvanatha's. The reason for this was that Radhamohana compiled the poems in Bengal while Visvanatha was in Vrndavana. Neither can any pada of Visvanatha's be found in Sankirtanamrta, a compilation by Dinabandhu dasa belonging to a bit later period.

Among other compilations of padas there are five padas of Visvanatha's in the total 1169 pada in Gitacandrodaya compiled by Narahari Cakravarti, one pada of Visvanatha's out of a total of 1119 pada compiled in Kirtanananda of Gaurasundara dasa, and three pada of Visvanatha's out of 3101 total pada compiled in Vaisnava dasa's Padakalpataru.

When critically evaluated as poetry Visvanatha's works do not rank in the first category although critics have praised most of his padas (see introduction by Bimanbihari Majumdar ed. Ksanadagitacintamani).

Judged from the standpoint of the preceding Vaisnava acaryas and the quality of rasa, Visvanatha undoubtedly contributed immensely in leading Gaudiya Vaisnavism and sadhana bhakti forward. Most of the difficult treatises of Rupa Gosvami were presented by Visvanatha to devotees sometimes by adding simple commentaries and sometimes by preparing abridged editions. Devotees hailed Visvanatha as 'the second svarupa of Rupa' or as 'avatara of Rupa'.

Among the devotees of Visvanatha nothing much is known about others except Krsnadasa (see mss. N. Vilasa p. 33 kha), Kanudasa, Nandakisora (see Rasakalika ed. Haridasa dasa, p. 82, p. 154). Some think that Krsnadeva Sarvabhauma was a disciple of Visvanatha. Baladeva Vidyabhusana, a disciple of Radhadamodara, revered Visvanatha deeply as his guru.

Visvanatha stands as a remarkable outcome of Bengali intellect in 17th-18th century as poet, musician, thinker, theologian, scholar and above all a devotee and preacher.

28a. Baladeva Vidyabhusana

Baladeva Vidyabhusana was a highly renounced, pure devotee, who had not even a fraction of desire for name or fame. He compiled many books in order to benefit mankind. However he never mentioned his birth place or anything about his family background and therefore the details are not known for sure.

Historians have estimated that he was born sometime in the eighteenth century, most probably in Orissa (possibly near Remuna). At a very early age he finished his studies of grammar, poetry, rhetoric and logic and then went on pilgrimage. During this time he spent some time with the Tattvavadis in South India and thus became conversant with the teachings of Sri Madhvacarya. He became a powerful exponent of this philosophy throughout India.

During his travels he again came to Utkaladesa (Orissa) and met with a grand-disciple of Sri Rasikananda Deva, Sri Radha-Damodara Deva by name, with whom he discussed philosophy. Sri Radha-Damodara Deva explained the conclusions of Gaudiya Vaisnava philosophy as expounded by Sri Gaurasundara and requested him to consider the unlimited mercy of Sri Caitanya Mahaprabhu. These talks penetrated his heart and awakened divine love within. Thus, after a few days he was initiated with Radha-Krsna mantra and began to study the Sat-sandarbha of Sri Jiva Gosvami.

In a very short time he became very expert in Gaudiya Vaisnava philosophy. With the permission and blessings of his guru, he moved to Sri Vrndavana dhama to further study these teachings under Sri Visvanatha Cakravarti Thakura.

Sri Visvanatha Cakravarti Thakura was extremely pleased to see the humble and gentle nature and the renunciation and profound mastery of the Vedas that characterized Baladeva. He carefully instructed him in acintya-bhedabheda-tattva. Baladeva fully accepted the Gaudiya Vaisnava philosophy and began to preach it with great vigor.

Around this time, the members of the Sri sampradaya began to raise some arguments in the court of the king at Jaipur. They complained that as the Gaudiya Vaisnavas had no commentary on the Vedanta-sutra, they were not qualified to worship the Deity and therefore the worship should be turned over to the Sri sampradaya. They also objected to the worship of Srimati Radharani along with Sri Sri Govinda-Gopinatha as not being authorized anywhere in the sastras.

The king, Sadacari Raja, was initiated within the Gaudiya sampradaya. Thus he quietly sent word to Vrndavana, informing the devotees there of what had happened. But at the same time the king was obliged to remove Radharani from the Deity room as well as suspend the Bengali Gaudiya Vaisnava pujaris from partaking in the Deity worship.

At that time Visvanatha Cakravartipada was very aged, so it was not possible for him to make the journey to Jaipur. In his place he sent his student, Sri Baladeva, who was fully conversant with the sastras and thus able to competently face the challenge. In a great assembly he posed such forceful arguments to the followers of Ramanuja that they could not reply to them. He further explained to them, "The originator of the Gaudiya Vaisnava sampradaya, Sri Caitanya Mahaprabhu, has accepted Srimad Bhagavatam as the natural commentary on the Vedanta-sutra, as composed by Srila Vyasadeva Himself. This is proven in the Sat-sandarbha."

The scholars in the assembly, however, refused to accept anything other than a direct commentary on the sutra. Having no other recourse, Baladeva promised to present them with one.

Feeling very aggrieved, Sri Baladeva came to Sri Govindaji's mandira and after offering his prostrated obeisances, informed Sri Govinda of everything that had happened. That night the Lord appeared to him in a dream and instructed him to write a commentary on the Vedanta-sutra. "I will dictate to you what to write and therefore no one will be able to refuse to accept it."

Having seen such a wonderful dream, Baladeva was totally enlivened and felt renewed strength flow into his heart. Thus he began to write, and within a few days completed the commentary which was titled 'Sri Govinda Bhasya'.

Bringing the commentary with him, Sri Baladeva again came to the assembly of the Ramanandi scholars. After reading the commentary they were simply speechless. Thus the victory of the Gaudiya sampradaya was announced far and wide and the king, as well as the other devotees, began to float in the ocean of bliss. The scholars then bestowed upon Sri Baladeva the title 'Vidyabhusana'.

vidya rupam bhusanam me pradaya kyatim nitya tena yo mamudarah sri govinda svapna nirdista bhaso radha bandhubandhurangah sa jiyat

"May He Who so mercifully and munificently was kind towards me, and bestowed His favour by ordering me in a dream to write down His own commentary, which He would compose, and which attained such renown amongst the learned circles that they bestowed upon me the title 'Vidyabhusana'; may that dear friend of Srimati Radharani, who holds Him dearer than Her own life, be glorified. May that Sri Govinda be glorified."

This assembly took place in the year 1640 Sakabda (1718 A.D.), at Galta near the present city of Jaipur. Baladeva Vidyabhusana installed the Deity of Vijaya Gopala there at Galta Mandira, but the whereabouts of this Deity are at present not known. From this day the Maharaja of Jaipur announced that Sri Govinda's arati would be performed first and then the other temples could perform their aratis.

After accepting defeat, the Ramanandi scholars expressed their desire to accept initiation from Sri Baladeva Vidyabhusana. However, he declined their request by stating that amongst the four authorized sampradayas, the Sri sampradaya was highly respectable and the foremost adherent of dasya-bhakti (devotion in servitorship). If there was any cause of loss of respect to the sampradaya this might be considered an offense.

Returning from Jaipur to Vrndavana, Sri Baladeva presented the certificate of victory to Visvanatha Cakravarti Thakura and narrated all of the events that had transpired. All of the devotees were in great ecstasy to receive this news and Cakravartipada bestowed his full blessings on Sri Baladeva. At this time, Sri Baladeva Vidyabhusana began to write a commentary on Jiva Gosvami's Sat-sandarbha.

Sri Jaya and Sri Vijaya Govinda, residing at Gokulananda Mandira in Vrndavana, were worshiped by Baladeva Vidyabhusana personally. According to the opinion of some devotees, the Deities of Syamananda Prabhu, Sri Sri Radha-Syamasundara, were installed by Sri Baladeva Vidyabhusana.

After Sri Visvanatha Cakravarti Thakura finished his pastimes in this world, Sri Baladeva Vidyabhusana became the next acarya of the Gaudiya Vaisnava sampradaya.

At the end of Vedanta-syamantaka, Sri Baladeva Vidyabhusana acknowledges his spiritual master thusly: "I have been sent here to Vrndavana by one brahmana guru, Sri Radha-Damodara Deva, to present a composition named Vedanta-syamantaka, composed by his mercy for the pleasure of Srimati Radharani."

Baladeva Vidyabhusana became known later as Sri Govinda dasa. He had two well-known disciples: Sri Vidya dasa and Sri Nandan Misra.

He is the compiler of the following books: Sri Govinda-bhasya, Siddhanta-ratna, Sahitya-kaumudi, Vedanta-syamantaka, Prameya-ratnavali, Siddhanta-darpana, Kavya-kaustubha, Vyakarana-kaumudi, Pada-kaustubha, Isadi-upanisad bhasya, Gitabhusana-bhasya, Sri Visnunamasahasra-bhasya, Sanksepa-bhagavatamrta-tippani-saranga-rangada, Tattva-sandarbha-tika, Stava-mala-vibhusana-bhasya, Nataka-candrika-tika, Candraloka-tika, Sahitya-kaumudi-tika, Krsna-nandini, Srimad-Bhagavata-tika, Vaisnava-nandini, Govinda-bhasya-suksma-tika, Siddhanta-ratna-tika, Stava-mala-tika, Bhasya-pithaka, commentaries on Gopala Campu, Krsna-bhavanamrta, Samsaya-satini, etc.

28b. Jagannatha dasa Babaji

Jagannatha dasa Babaji was born in the Mayamanasimha district of West Bengal. Gaudiya Vedanta-acarya Sri Baladeva Vidyabhusana had a disciple named Uddhava dasa. His disciple was Sri Madhusudana dasa Babaji who lived in Suryakunda. Madhusudana dasa Babaji's disciple was Jagannatha dasa Babaji.

Jagannatha dasa Babaji was very austere; he never hesitated to fast without taking any water for three days at a stretch. He used to sit up the entire night chanting the holy name and at early dawn finish his ablutions. In the morning he took prasada of curd and flat rice.

The following is a list of disciples of Siddha Jagannatha dasa Babaji:

1. Biharidasa Babaji
2. Bhagavata dasa Babaji
3. Gaurahari dasa Babaji
4. Ramahari dasa Babaji
5. Ramadasa Babaji
6. Nityananda dasa Babaji, a resident of Varsana
7. Harekrsna dasa Babaji, a resident of Kadamakhandi

Jagannatha dasa Babaji lived in Vrndavana and performed his bhajan there for quite some time. Once he asked his servant Biharidasa to locate a Deity to install there. Biharidasa personally approached a weaver-caste Zamindar to help him in this regard. The Zamindar thus arranged to bring Deities of Gaura-Nitai from Dainhata and gave them to Biharidasa. Nitai-Gaura looked so beautiful when They were installed that it appeared as if They were made of gold. On the occasion of the installation ceremony a sum of Rs. 3,000 was spent to feed the Vaisnavas of Suryakunda and Radhakunda.

One day a band of dacoits approached him with the motive of stealing the Deities which they thought were made of gold. He told them that he possessed nothing and they might look into the temple for booty. The dacoits broke open the temple door and quickly gathered up everything they could find, including the Deities. However, in rushing to make their escape they stumbled on the door step and dropped the Deities. Seeing that the sun had risen outside the dacoits left the Deities and rushed off with the rest of the booty. After this incident he asked Biharidasa to arrange for the Deities to be cared for by someone else. Biharidasa carried the Deities to Vrndavana where he handed Them over, along with Rs. 2,000, to Mother-Gosvamini, a resident of Gayespur in the district of Maldaha. At present these Deities are residing at Dhopapada in Gopalbag and are known as "Sonara Gaura".

Sometime later he again asked Biharidasa to locate another Deity for him. Biharidasa found a Deity of the six-armed Lord Caitanya which had been kept hidden in a bag of cattle-feed. This Deity belonged to Dinu Babaji, a Manipuri Vaisnava residing in Mathura near Radhakunda. Biharidasa brought the Deity to Vrndavana where he cleansed and decorated Him, then carried the Deity, along with all items for worship, to Suryakunda.

For ten years thereafter Babaji Maharaja worshiped this Deity until one day he said, "Bihari, please put this Deity in the care of someone else in Vrndavana. I would like to go to Navadvipa. Let my body be offered at the lotus feet of Lord Gauranga." Biharidasa brought the Deity to Vrndavana and after receiving a donation of Rs. 25 from Mother-Gosvamini of Gayespur handed over the Deity as well as the money to Narottama dasaji, the head of the Gopalaguru Matha. At present this Deity is being served at the lane of Nidhuvana.

In 1880 Bhaktivinoda Thakura went to Vrndavana and saw him for the first time. While there, he received many instructions on Hari-bhakti from Jagannatha dasa. Some time later, Babaji Maharaja visited the Barddhaman district during the month of Phalguna. He stayed at a town called Amalajora. At that time, Bhaktivinoda Thakura again had the good fortune to take his darsana.

Seeing Bhaktivinoda Thakura's enthusiasm for preaching the holy name of Krsna, Babaji Maharaja was very happy. He stayed in Amalajora during ekadasi, and that night there was kirtan and Hari-katha. Later, at Amalajora, Bhaktivinoda Thakura established his Prappana-asrama.

In 1893 Babaji Maharaja went from Koladvipa to Surabhi-kunja in Godrumadvipa. There he took his seat. His arrival in Surabhi-kunja was a wonderful event. Jagannatha dasa Babaji revealed many lost holy places in Mayapura, including the Yogapitha, Srivasa Angana, and others. It is said that when he came upon the holy place of Mahaprabhu's birth he danced, although he was very old and walked with difficulty. For some time he remained in Nadia and performed his bhajan on the banks of the Ganges. His bhajan kutir and samadhi mandir are still there at present. He ordered Bhaktivinoda Thakura to build a hut so devotees could stay near his bhajan kutir, and Bhaktivinoda did so.

When Bhaktisiddhanta Sarasvati Thakura was twelve years old, he was an expert in the Jyoti-sastras explaining Vedic astrology. Hearing this, Babaji Maharaja one day called upon him to prepare the Vaisnava calendar in accordance with the proper siddhanta. He did so and Babaji Maharaja was very pleased. With this, the Navadvipa Panjika, the Vaisnava calendar recording the dates of the appearance and disappearance of important Vaisnava saints and the celebration of important festivals, began.

Babaji Maharaja always had great enthusiasm for kirtan and Vaisnava seva. Even when he was nearly 135 years old, he went on preaching the message of Sri Caitanya throughout the world for the benefit of the fallen masses. In his old age, although he was almost paralyzed by infirmity, whenever it was time for kirtana he would still raise his arms in ecstasy.

Jagannatha dasa Babaji was the vesa, or Babaji, guru of Bhagavata dasa Babaji Maharaja. Bhagavata dasa in turn gave the dress of a babaji to Gaurakisora dasa Babaji. Jagannatha dasa Babaji's servant's name was Biharidasa. He was extremely strong and powerful. In his old age, Babaji Maharaja could not walk and Biharidasa used to carry him in a basket on his shoulders. When he went to Calcutta, Babaji Maharaja would stay at the house of Bhaktivinoda Thakura on Manikatala Street. Bhaktivinoda was always very eager to invite him to his house for prasada, but Babaji Maharaja was very renounced and would come only occasionally.

When he was in his old age, Babaji Maharaja was nearly blind. Many people would come to see him and to offer him donations for the service of Sri Krsna. His servant Biharidasa would keep all these donations in a bag. One day, Babaji Maharaja said, "Bihari! How many rupees have I got?" Biharidasa had put some rupees aside for some service he had planned to render Babaji Maharaja. When asked about how many rupees were on hand, Bihari placed some rupees in his hand and kept twelve rupees aside. Even though his eyesight was failing, however, Babaji Maharaja detected the discrepancy. "Bihari!," he said, "Why have you kept twelve rupees aside? Give me all the rupees!" Smiling at this fun, Bihari surrendered the remaining coins to his guru. At that time, Babaji Maharaja made his wishes known as to how the money should be spent. The total came to two hundred rupees. Babaji Maharaja ordered Biharidasa to take the money at once and buy sweetballs, rasagulas, and feed all the cows in Navadvipa dhama.

Once Babaji Maharaja was on the banks of the Ganges, living under a makeshift canvas tent. Nearby that place there lived a dog with five puppies. Whenever Babaji Maharaja would take prasada, the dogs would come around and lick the food from his plate. When Biharidasa caught hold of one of the dogs to drive it off, Babaji Maharaja told him: "Bihari! If you wish to drive these dogs off, you may take my plate away as well. I shall not eat today." When Bihari complained, "But guru maharaja, these dogs are unclean!" Babaji Maharaja remarked, "No. These dogs are residents of the holy dhama. You may not abuse them."

Many people used to come and beg alms from Jagannatha dasa Babaji. He did not want to give them alms, but told them to do service. One day a man named Sri Gaura Hari dasa came and asked Jagannatha dasa Babaji for alms, but Babaji Maharaja would give him nothing. When the man persisted for three days, fasting outside Babaji Maharaja's tent, Babaji Maharaja finally relented. He tore off a piece of his kaupina (undergarment) and gave it to Biharidasa, his servant, with the instruction to present it to the beggar as alms, thereby informing the beggar that he must first learn to control his senses before taking up the profession of a saint.

One day Babaji Maharaja remarked about the professional readers of Srimad-Bhagavatam, "This kind of professional Bhagavata kirtana is simply prostitution. Those who make their living by reading Srimad-Bhagavatam are offenders to the holy name of Krsna. No one should listen to the kirtana and Bhagavatam readings that they produce. And one who listens to such offensive readings and thus commits offenses against the holy name of Krsna certainly goes to hell. Those who are involved in this professional reading should immediately give it up. Such a person should worship the residents of Vrndavana with great care and attention, considering himself most fallen, and thus pray for forgiveness."

In Navadvipa Jagannatha dasa Babaji preferred to live beneath a tree where now the bhajan kutir of Biharidasa stands. Later Biharidasa bought ten cottahs of land from Madhava Datta for Rs. 40. That plot had a huge ditch in it which Bihari filled up by carrying earth from the Ganges at night after Jagannatha dasa went to bed. Sometime later Kedaranatha Datta Bhaktivinoda arrived there and both he and Biharidasa sought bhiksa from Nafar Pal Chowdhury of Mahesaganj and raised two shades. Awhile later, with the approval of Jagannatha dasa, Rajarsi Banamali Raya Bahadur built three small rooms and fenced them in with a surrounding wall. The aged Manamohini dasi, a resident of Kaigrama, arranged to dig a well. He lived here for 32 years until his disappearance at the age of 147 years.

Srimad Bhaktivinoda Thakura remarked of Jagannatha dasa Babaji Maharaja that he was the topmost general among Gaudiya Vaisnavas.
© 2001 - 2007 VEDA - Bhaktivedanta Book Trust Krishna.com, authors and Jan Mares

posted in VENUGOPALA - 0 replies

Guru-parampara - 2

Luís César — Sat, 30 Aug 2008 22:17:44 GMT

Guru-parampara - 2

17. Brahmanya Tirtha
18. Vyasa Tirtha
19. Laksmipati Tirtha, Visnu Puri
20. Madhavendra Puri
21a. Isvara Puri
21b. Nityananda Prabhu
21c. Advaita Acarya
22. Lord Caitanya
23a. Rupa Gosvami, Sanatana Gosvami
23b. Svarupa Damodara
24. Raghunatha dasa Gosvami

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17. Brahmanya Tirtha

He was the third descendant from Rajendra Tirtha in the senior line of disciples coming from Vidyadhiraja Tirtha. I could find very little on his life, save and except where B.N.K. Sharma says that it was due to the blessings of Brahmanya Tirtha that the parents of Vyasatirtha (Brahmanya Tirtha's disciples), owed the birth of their children - notably of Vyasatirtha.

As his permanent residence, Brahmanya Tirtha lived mostly at Cannapatna or Abbur in Karnataka State, as mentioned in the Vy-carita, Page 26. There he had a Mutt of his own which later he was to entrust to his disciple Sridhar Tirtha. His other disciple was the famous Vyasatirtha. It is so unfortunate that these great devotees' lives have slipped into obscurity, whether it was by their choice out of humility or just the influence of time. I guess now we will never really know. The Lord has his plan.

18. Vyasa Tirtha

Otherwise known as Vyasaraya and Vyasaraja Swami, as we briefly mentioned, he was the disciple of Brahmanya Tirtha. Born around 1460 AD in the village of Bannur in Mysore district, his father's name was Rallanna Sumati and his gotra was Kasyapa. As previously stated, he took his birth by the blessings of Brahmanya Tirtha. Altogether, Vyasatirtha's parents had three children, a girl and two boys. In his childhood Vyasatirtha was known as Yatiraja. At the age of five he underwent the vidyarambha samskara to begin his formal education, starting with writing the alphabet, and at seven took upanayana (the sacred thread.) He stayed at gurukula for only four years after that. At eleven he went to his home and continued his studies of poetry, drama and grammar for about five years. Before Vyasatirtha's birth, his father promised his second son to Brahmanya Tirtha. He gave the boy the name Yatiraja to indicate his future as a renunciate, and in due course he was given to Brahmanya Tirtha as an assistant. After some time, however, Yatiraja, being unsure of Brahmanya Tirtha's intentions, slipped away and ran into the forest and headed for the direction of "home," away from the hermitage. One night whilst sleeping in the forest under a tree, Lord Visnu came to him and told him what to do. The teenager returned to the asrama hermitage that very same day and shortly after this, upon proving his dedication to his guru, young Yatiraja was formally initiated and given the name Vyasatirtha.

Some time shortly after the two year famine of 1475 and 1476 Brahmanya Tirtha, his guru, left this world. Vyasatirtha came to the Vedanta Pitha about 1478 in his late teens. Due to his young age and little time spent with his guru, he didn't really know the conclusions of the Madhva sastras very well, so he went to Kancipuram to study, where, after a very short time, he became a renowned pandit. Whilst in that area he was entrusted with the worship of Srinivasa (Lord Visnu) at Tirupati. Vyasatirtha's Mutt is still at Tirupati on the hill (Tirumala). Before leaving that place, after about twelve years of being there, he gave the worship over to his disciples.

In local history corresponding to the time, it is mentioned that the King of Bisnaga used to listen daily to a great Madhva Vaisnava sannyasi who had never married or touched a woman in his life. Though his name is not directly mentioned, history infers that this was Vyasatirtha.

From Kancipuram he went to Vijayanagar and became known for his radical statements regarding Brahmanism, Vaisnavism, varnasrama, and who was worthy to worship the Lord. It was at this time and place where he was challenged to a debate by brahmana pandits from all over India. The pandits were led by the learned brahmana Basava Bhatta of Kalinga (Orissa). They all pinned their challenges to the pillars of the palace. After a thirty day discussion, Vyasatirtha emerged triumphant and his reputation earned him the respect of King Krsnadevaraya (1509) who regarded him as guru and gave him all honors. He awarded him the order of the camel on a green flag and a drum on the back of a camel as a mark of respect. This is still kept by the Vyasaraya Mutt at Gosale. Once the flag was taken by King Nrsimha in his attacks against the Muslim sultans who caused threats and violence to devotees and temples in South India, but between Krsnadevaraya, Sivaji and others, the sultans were stopped before getting very far.

There are many nice stories telling of the great King Krsnadevaraya, who ruled the Vijayanagar kingdom on the Tungabhadra River in Karnataka in connection with his guru. Vyasatirtha gave the King formal initiation and then out of gratitude and love for his guru, Krsnadevaraya had made beautiful Deities of Vitthala (Krsna) and Rukmini and established the fine Vitthala Rukmini temple which still stands there today. On the temple wall there are inscriptions giving the date 1513 AD and refers to Vyasatirtha as the guru of Krsnadevaraya. There is also mention of Vyasatirtha ceremonially bathing Krsnadevaraya at his initiation, following in the method of Madhvacarya's puja manual entitled "Tantrasara" (Chapter 2.10-11), in which the Tantrasara points out that the ceremonial bathing (abhiseka) of a disciple by the guru adds to the glory of the disciple. As we can see by the next brief story, this did make him glorious.

Once a Gajapati King of Orissa tried to humiliate Krsnadevaraya by sending Advaita Mayavadi philosophical points to him to try to catch him out, but on the instructions and potency of his guru Vyasatirtha, Krsnadevaraya was, as usual, victorious. Out of gratitude Krsnadevaraya gave the village of Bettakonda to Vyasatirtha in 1526, and a huge lake was dug for the pleasure of guru called Vyasa samudra. The dates vary from 1523, 1524 and 1526 by various records, but all the points are substantiated by the writings of devotees of the time, including Purandara dasa. It is also recorded that Krsnadevaraya literally bathed Vyasatirtha in jewels as well, performing "Ratnabhiseka" (bathing him in jewels). Generally to install a person, an abhiseka is done with ghee, milk, yogurt, gaur, honey, sugar-water and tender coconuts in this part of the country, but this was done with priceless gems. After the death of Krsnadevaraya in 1530, Acyutaraya continued to honor Vyasatirtha for a few years until Vyasaraya's demise. Krsnadevaraya, by the way, is always referred to as probably the most spiritually enlightened of the Vijayanagar dynasty. He established many fine temples and Deities in this area under the guidance of Vyasatirtha. To this day there still stands the Deity of Laksmi Nrsimha standing twenty five feet tall in the banana fields. The Deity was carved from one stone under Krsnadevaraya's instructions. After his demise, the invading Muslims smashed many temples out of their envy of Vaisnava culture. Many Deities like Vitthala Rukmini and Krsnaswami were moved further south, but although the Muslims tried to smash the Deity of Lord Nrsimha, still He stands, though His temple lies in rubble around Him. This old and sacred place is the old Kiskinda mentioned in the Ramayana where Hanuman was born and where Rama killed Vali and put Sugriva on the throne.

There are numerous glories of Srila Vyasatirtha to be sung. It is not unintentional that I have said "sung" in his connection, for the highly controversial and powerful preacher, the third moon of the Madhva line, was always absorbed in harinama sankirtan. Many say this was due to the influence of his teacher, Sripadiraja Swami, who is renowned for his poems and songs glorifying Lord Sri Krsna. Some say he was the instigator of the Hari dasa or Dasakuta Movement. Anyway, during his life Vyasatirtha established 732 temples of Hanuman all over South India and composed poems and songs based on the Srimad Bhagavatam, Mahabharata and Ramayana.

One day after composing his famous work called "Krsna Ni Begane Baro" which, for the last four centuries has become a Bharat Natyam dance repertoire, a strange thing happened.

Vyasatirtha was taking a little rest when Lord Sri Krsna appeared in his dream and proceeded to address him. "You are a sannyasi, you do not have any wife or children. On the other hand, I am very much married and leave a large family - so why is it that you only call Me Krsna?" From that day on in any further compositions, Vyasatirtha always referred to his Lord as Sri Krsna.

Once Vyasatirtha was sitting upon the pitha amongst his many, many disciples, when out of nowhere one low-born farmer happened to come into the assembly requesting mantra diksa initiation from Vyasatirtha. The farmer humbly begged, but in his humility he was persistent. The many other disciples, who were mostly brahmana stock, viewed him as being completely unqualified due to his birth and education, or rather lack of it - not being born in a brahmana family like all the other disciples. Vyasatirtha however, being pure and free from bodily conceptions of birth, etc. was of a different mind and to everyone's amazement Vyasatirtha told the farmer to chant the name of Yamaraja's bull. Going away and coming back after some time after chanting that name, the farmer's voice was again heard. "Swamiji, Swamiji, he is here," the farmer exclaimed. When the devotees peaked outside the Mutt, to their surprise there was Yamaraja's bull Mahisa, big as a mountain, right there outside the door of the Mutt. "Now what shall I do Swamiji?" the farmer inquired from Vyasatirtha. Vyasatirtha instructed him to take the bull to the river where there was one huge boulder that hundreds of men couldn't move. The farmer went to the river and requested the bull to move the boulder out of the main stream of the river to allow the water to flow to reach the crop irrigation areas downstream. That rock, which was in itself like an island amidst the river, the bull submerged beyond sight simply with the lifting of his hoof and resting it upon it. To the delight of everyone the water again began to flow. Soon after this incident the bull returned to Yamaraja, his master. The farmer then asked Vyasatirtha for more service. Vyasatirtha, who was always compassionate, then engaged him in looking after the Mutt's gosala.

Not long after that, an annual festival for the Deity came around on the calendar, and a huge festival was put on for the Lord. The high point was the abhiseka bathing ceremony in which the Deity was to be bathed in many different auspicious by-products of the cow. However, just as the bathing commenced, the Deity of Udupi Krsna suddenly disappeared right in front of everyone's eyes. Everyone was very confused except for Srila Vyasatirtha, who asked all the assembled devotees to conclude as to what had happened. The debating took some time and the disciples came to their conclusion that due to the offense of allowing the low-born farmer to look after the cows and procure the milk, yogurt, ghee, etc. for the puja, the Lord had disappeared.

Indirectly they were blaming their guru, saying that this was his offense, for they were still on the bodily concept of life, thinking themselves as brahmanas and he a mere vaisya farmer.

Vyasatirtha very tolerantly tilted his head and asked everyone to follow him for a moment. Everyone went to the gosala headed by Vyasatirtha. As they looked into the gosala they saw the farmer scrubbing down the cows, brush in one hand and a bucket of water in the other. In his total absorption of serving the Lord's cows, the farmer didn't even notice that the Deity had manifested His Gopal form and was standing beside him holding the bucket for him. Needless to say, all of his disciples were amazed that Udupi Krsna personally served this non-brahmana farmer, but Srila Vyasatirtha explained that, "No, the Lord had come to serve His pure devotee. Previously he came for Acarya Madhva to have him glorified and now he has found another worthy soul." Srila Vyasatirtha later formally initiated the farmer as his disciple.

Vyasatirtha passed away at Vijayanagar on the caturthi (fourth) day in the dark fortnight in the month of Phalguna (Jan-Feb), corresponding to Saturday 8th March, 1539 AD. His tomb remains on the island of Navavrindavanas in the Tungabhadra River, half a mile from Anegondi (Hampi).

Vyasatirtha was, as some say, almost the second founder of the system of Madhvacarya, after the great Madhvacarya. Vyasatirtha influenced many, including the aristocracy, and many of his disciples traveled north preaching his glories to places which included Madhya Pradesh, Orissa, Maharastra, and even Rajasthan and Uttara Pradesh.

According to Kavikarnapura in his Gaura Ganoddesa Dipika, Vyasatirtha wrote the famous book, "Sri Visnu Samhita", and had a disciple by the name Laksmipati Tirtha who was originally from North India.

The following is a story in connection with the disciple of Vyasatirtha who was given the name Laksmipati Tirtha, and who became the next to be recognized as the acarya in the line in which we follow.

19. Laksmipati Tirtha

Once Lord Balarama (Krsna's elder brother) appeared to Laksmipati Tirtha to break the ground for a change in the regular line of the Madhva sampradaya. Big changes were to take place that would eventuate in a revolution in thought and deed. Lord Sri Krsna and His brother Lord Balarama were about to appear in the dress of devotees within the Madhva sampradaya.

brajendra nandana yei
saci-suta hoilo sei
balarama hoilo nitai

Narottama dasa Thakura sings in his "Ista Deve Vijnapti" in simple Bengali that "Lord Krsna, the son of Nanda Maharaja, the King of Vraja, became the son of Saci (Lord Caitanya) and Balarama became Nitai (Nityananda). We have discussed in brief some of the situations that arose around this time that warranted these changes. We have also introduced some of the Vaisnavas who performed this task for the Lord. The change itself to many meant seeing heart rendering devotion to the Lord, which was in many cases unable to be contained because of its intensity. Some objected to this as being mere sentimentalism, some even suggested that though the external sentiments were seen, other things were in the heart. This section from here on deals with some of those feelings. Obviously these situations are not to be imitated, as some cheaters do. As you will read shortly, these are insights to the personal relationships between the Lord and his pure devotees. This is not an ordinary thing, but by these personal dealings based on love is specifically how the Madhva sampradaya has come to be known all over the universe by the desire and preaching of it's members.

One story which is quite heart rending is the following story of Laksmipati Tirtha, the best of the sannyasis, who on one occasion was sitting in a solitary place performing his bhajana throughout the night. He was singing the glories of Lord Balarama. His unalloyed devotion was so intense he would sometimes cry or call out, "O Baladeva, kindly show me Your favor. I am so fallen and wicked." Tears would come from his eyes and he lost all patience and composure due to his old age and intense desire to see the Lord. He would sometimes collapse on the floor, stunned. This day, due to the devotional traumas he had undergone, he slept. It is described that Lord Nityananda, in His usual prankish mood, appeared to Laksmipati in His original form as Lord Balarama. Lord Balarama, Krsna's brother, appeared before Laksmipati in a dream, telling him that a wandering brahmana, in the form of an avadhuta madman had arrived in town. "He will come to you. Initiate him into the Vaisnava diksa mantras and accept him as your disciple." Then Lord Balarama spoke the mantra into Laksmipati's right ear and Laksmipati awoke. After a short time Laksmipati saw the avadhuta brahmana and his mind became full with anxious anticipation. When they met, Laksmipati couldn't take his eyes off the beautiful form of the Lord, His aura and His moonlike face and unblinking eyes. Hearing the sweet words of Lord Nityananda, Laksmipati's eyes brimmed over with swelling tears. That very day Laksmipati fulfilled the order of Lord Balarama and Nityananda became the favorite of Laksmipati.

nityananda prabhu vande
srimad laksmipati priyam
sri madhva-sampradaya
vardhanam bhakta vatsalam

"Respectful obeisances unto You, Nityananda Prabhu, the dear favorite of Laksmipati Tirtha. He (Nityananda) increases the bliss of the entire Madhva sampradaya and He has the innermost needs of the devotees foremost at hand."

Laksmipati couldn't understand his intense attraction for Nityananda or the bliss he felt just being near Him. On Nityananda's absence from his sight for a moment, intense separation came over him. Laksmipati stayed awake that night pondering over things. He had dozed off slightly, when again in a dream the Lord appeared. He was whitish in complexion, dressed in a blue dhoti. It was Nityananda in his dream, but then Nityananda transformed into Lord Balarama. Laksmipati was amazed and he bathed the Lord's feet with ecstatic tears from his eyes. He prayed to the Lord, "Surely You have made a fool of me and put this fallen wretch into much distress. Please show me Your mercy. You are my Lord. I take shelter at Your lotus feet." That same Sri Nityananda Rama (Balarama) fulfilled all of Laksmipati's cherished longings, though He forbade him from telling a soul of His identity, and then disappeared from sight.

When Laksmipati awoke in lamentation upon the Lord's disappearance, he saw that night had become the morning. Laksmipati changed from this day on. He didn't speak ever again, as his mind was always absorbed elsewhere. He looked terrible and his disciples became full of anxiety. Within a short while, without any warning, Laksmipati left this world. Who can understand properly the character and pastimes of the Lord and His pure devotee Laksmipati Tirtha? Just see the purity of Laksmipati, that the Lord appears directly to play with him.

Usually it is accredited to Madhavendra Puri Goswami, the disciple of Laksmipati, as being the spiritual master of Lord Nityananda Prabhu, but here it is mentioned otherwise.

Let us substantiate this story a little. In the Caitanya Caritamrta, Madhya lila (3.85) Srila A.C. Bhaktivedanta Swami writes: "In Khadadaha, sometimes people misunderstood Nityananda Prabhu to belong to the sakta sampradaya whose philosophy is antah saktah bahih saivah sabhayam vaisnavo matah. According to the sakta sampradaya, a person called kaulavadhuta thinks materially while externally appearing to be a great devotee of Lord Siva. When such a person is in an assembly of Vaisnavas, he appears like a Vaisnava. Actually Nityananda Prabhu did not belong to such a community. Nityananda Prabhu was always a brahmacari of a sannyasi of the vaidika (Vedic) order. Actually He was a paramahamsa. Sometimes He is accepted to be a disciple of Laksmipati Tirtha. If He is so accepted, Nityananda Prabhu belonged to the Madhva sampradaya. He did not belong to the tantrika sampradaya of Bengal."

In a conversation I had with HH Bhakti Hridoy Mangal Maharaja, Secretary General of the Sri Caitanya Gaudiya Mutt, he remembered hearing personally an instance that was related by Srila Bhaktisiddhanta Sarasvati Goswami Maharaja Prabhupada (sometime in the late 1920's during a class), wherein Lord Nityananda walked off with a sannyasi who came to beg alms at His parent's house (as mentioned in Caitanya Bhagavata). The sannyasi asked Hadai Pandit, the father of Lord Nityananda, as is traditional, for some alms and so Hadai Pandit as a dutiful householder agreed. But when the sannyasi asked him to give him the boy (Nityananda) as alms, Hadai Pandit nearly died. Considering his life useless and a bad example to the boy if he didn't fulfill the desires of his saintly guest, he gave the boy to the sannyasi as his assistant - this sannyasi was Laksmipati Tirtha. It is interesting to note that the boy Nityananda simply walked off with the sannyasi without even so much as looking back, just as Lord Rama left His father, Dasaratha, to go to the forest. Though different circumstances, both Maharaja Dasaratha and Hadai Pandit died within a very short time due to intense separation.

However in Caitanya Caritamrta, Madhya lila (8.128) purport, Srila Prabhupada says: "Sri Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi. According to others, however, He was initiated by Laksmipati Tirtha."

Visnu Puri

Around the same time was a great Vaisnava preacher by the name Visnu Puri. We briefly mentioned something about him in relation to his guru, Jayadharma Tirtha, in that section, so at this point let us look a little closer at his pastimes. Though he was directly one of the noted acaryas in the guru parampara, certainly it appears that he must have been a great devotee to have gained recognition by the great Kavikarnapura, the celebrated compiler of the Gaura Ganoddesa Dipika. If Kavikarnapura thinks his name worthy of mentioning, then who am I to deny him a mention? According to history he was a sannyasi of Tirhit district. One report is that Visnu Puri met Lord Caitanya at Kasi (Benares) while Lord Caitanya was on His way back to Nadia from Vrndavana. They were charmed with each other naturally. The following story is mentioned by B.D. Basu, in his presentation of Visnu Puri's book Bhakti-ratnavali, which says that at their meeting a wonderful interaction took place. By the bhakti and learning of Visnu Puri, Lord Caitanya became inspired, and by the grandeur and personal magnetism of Lord Caitanya, the Personality of Godhead, Visnu Puri was inspired. Later a disciple of Visnu Puri left Benares for Jagannatha Puri to bring greetings to Lord Caitanya from his guru. Lord Caitanya sent him back to Kasi with a message, "Make Me a garland of jewels". Everyone was astounded when they heard the greatest renunciate asking for jewels, but they had not the boldness to ask Him why He asked for this. Actually he was referring to Visnu Puri's Bhakti-ratnavali - the necklace of priceless jewels of the Srimad Bhagavatam.

There is another version of this story recorded, that Lord Jagannatha, in a dream came to Visnu Puri and told him to compose and send these prayers to Him in the form of Lord Caitanya. The date recorded on this book, Bhakti-ratnavali, is 1555 Saka era or 1633 AD, but it is humbly suggested that this is the date Bhakti-ratnavali was transcribed from the original, not the date of the actual composition. This was one year before Lord Caitanya passed from the devotees' physical presence.

Visnu Puri was previously known as Visnu dasa. He was a learned brahmana who belonged to the Vaisnava school of Madhva and was a disciple of Jayadharma Tirtha. He first led his life as a householder with wife and children, but when the temper of his wife became too much for him, he left home and took the dress of a sannyasi. Everyone tried to pacify him but he would not return. He wandered and settled in Mithila at the shrine of Lord Siva (which is also known as Siva Puri). The Tirtha pandits say that in a dream Lord Siva told him to resume family life, so he returned and took a second wife. In the dream Lord Siva also gave him the Visnu mantra, so at Siva Puri it is suggested that this is when he added Puri to his name, to remember that holy place, as there is no mention of receiving the name from another source.

To have been a disciple of Jayadharma who occupied the Pitha from 1448-1460 AD and to have met Lord Caitanya in Kasi, Visnu Puri must have lived for close on one hundred and fifty years. Of course that is presuming that the dates that we have are exactly correct. There is no doubt that his preaching from the Bhakti sastra, Srimad Bhagavatam, inspired many, among them the great Madhavendra Puri, who became the next in the disciplic succession. It is believed by many that Madhavendra Puri Goswami, though taking diksa initiation from Laksmipati, was given siksa (instruction and inspiration) from Visnu Puri, thus this is why the title "Puri" was added to his name instead of Tirtha, as with the previous parampara acaryas.

In Dr. B.N.K. Sharma's "History of Dvaita Vedanta" he makes a point to say that up until this time this was the parampara which came to be known as the Vyasaraja Mutt line of the Madhva Mutts, following down to the disciples of Vyasatirtha, a strict Madhva line.

Filling in the details over the past couple of generations, the Gaura Ganoddesa Dipika (Text 22) of Kavikarnapura says: "Rajendra's disciple was Jayadharma Muni. Among Jayadharma's disciples was Sriman Visnu Puri, the famous author of the Bhakti-ratnavali. Another disciple was Brahmanya Purusottama." But in the Kantimala, it states:

iti sri purusottama-caranaravinda-
krpa makaranda-bindu pronmilita-
viveka-tairabhukta-paramahamsa-
sri visnu-puri grathita-sri
bhagavatamrtabdhi labdha-
sri bhaktiratnavali kantimala samapata

This indicates that Visnu Puri had some kind of disciple relationship with Purusottama Tirtha (Brahmanya); at least this confirms the time, if not his particular kind of guru-disciple relationship. Substantiating the facts presented here, B.N.K. Sharma points out that there is a traditional line stating that Rajendra Tirtha carried the message of Madhva north to Bihar and Bengal and that Rajendra Tirtha's disciple was Jayadhvaja Tirtha, who was the guru of Visnu Puri.

In these days sometimes one would accept a particular mantra or philosophical point from someone and in that way he would become one's guru. So sometimes certain initiations held more importance than others. For example, one's acceptance into a particular philosophical line would stand as more important than one's family initiation into a mantra for charming snakes, or applying medicine from the Ayurveda.

B.N.K. Sharma says that Visnu Puri was a contemporary of Jayadharma who followed the great Sridhar Swami and due to his dedication to the bhakti marga (devotional line) this could have been a great source of influence on Laksmipati Tirtha and Madhavendra Puri Goswami. Another thing is that there is no record of Visnu Puri's activities in South India, save and except that he headed to North India to preach. To conclude, we can say that Laksmipati and Madhavendra Puri were both from North India and were influenced by Visnu Puri to develop the spontaneous mood of bhakti. Later some of Visnu Puri's previously used verses of Sridhar Swami found in his Bhakti-ratnavali turned up in Rupa Goswami's "Padyavali" with reference to Bhakti-ratnavali.

20. Madhavendra Puri

Srimad Krsnadasa Kaviraja has described Sri Madhavendra Puri as the root of all transcendental joy. When Lord Caitanya was absorbed in his childhood pastimes, Sri Madhavendra Puri was quite an old man. There is no mention of any meeting between Mahaprabhu and Sri Madhavendra Puri in CC or CBh. But in CBh., when Sri Vrndavana dasa Thakura describes the pilgrimage of Sri Nityananda Prabhu, he mentions that Nityananda Prabhu did meet Madhavendra Puri. He also states that Nityananda Prabhu spent a few days serving Sri Madhavendra Puri and accepted him as His spiritual master. Vrndavana dasa has also described Madhavendra Puri's delight upon having the company of Sri Nityananda.

After spending a few days with Madhava Puri, Sri Nityananda returned to Vrndavana, and Madhava Puri left on pilgrimage for South India. Generally Madhavendra Puri was accompanied by Sri Isvara Puri, Sri Ranga Puri, Paramananda Puri and some other sannyasis.

When Sri Madhavendra Puri left this material world, the following sloka was uttered by him (CC 2.17):

ayi dinadayadaranatha hey mathuranatha kadavalokyase,
hrdayam tvadlokakataram dayita bhramyati kim karomyayam

The people of Gauda have accepted this stanza as the sum and substance of the mood of separation. Lord Caitanya was overwhelmed with joy upon remembering this sloka.

Outwardly, Madhava Puri was a sannyasi belonging to the Dasanami Sankara sect. But in fact, he was the root of the tree of prema bhakti. Before the Lord appeared in this world he sent His personal associates beforehand, Sri Madhavendra Puri was one of them. Krsnadasa Kaviraja and Sri Vrndavana dasa Thakura have not mentioned anything regarding Madhavendra Puri's caste or creed.

Sri Madhavendra Puri lived for many years, and taught love and devotion throughout the world. He visited many places throughout India, and the exact number of his disciples is not known. Some of his prominent disciples were Sri Advaita Acarya, Sri Pundarika Vidyanidhi, Sri Paramananda Puri, Sri Ranga Puri, Sri Brahmananda Puri, Sri Brahmananda Bharati, Sri Kesava Bharati, Sri Krsnananda Puri, Sri Ramacandra Puri, Sri Nrsimha Tirtha, Sri Nityananda Prabhu, Sri Isvara Puri, Sri Raghupati Upadhyaya, Sri Sukhananda Puri etc. (Bhaktiratnakara 5.2272-2274, 5.2330,2332; CBh. 1.9.158-188, 1.9.160, 1.9.175, 1.11.125, 3.3.59, 3.3.172, 3.4.433-507). Five padas composed by Madhavendra Puri have been included in Padyavali (nos. 79,96,164,286,330)

His worshipable Deity, Gopalji, is presently residing at Nathdwar in Rajasthan, and is worshiped by the followers of Vallabhacarya.

21a. Isvara Puri

He was the diksa-guru of Lord Caitanya. He was born in a brahmana caste of the Radha clan in Kumarahatta village, presently known as Halisahar. His father was Syamasundara Acarya. The family name of Isvara Puri is not known. He was instrumental in inspiriting Nityananda Prabhu to leave home (Premavilasa 7 and 23). The following are the references showing Isvara Puri in the biographies of Lord Caitanya: CBh. 1.9.161-170, 1.11.70-126, 1.17.46-162; CC 2.10.131-150, 2.8.26-30. Three slokas composed by Isvara Puri have been included in Padyavali (nos. 16, 62 and 75). Also see Bhaktiratnakara 12.2206-2209.

21b. Nityananda Prabhu

Related: Laksmipati Tirtha

He was Halayudha in Krsnalila. According to Premavilasa 24, Nityananda was a disciple of Isvara Puri. Sri Jiva states that Nityananda was a disciple of Sankarsana Puri who was a disciple of Madhavendra Puri. But Bhaktiratnakara states that Nityananda took diksa from Laksmipati who was the guru of Madhavendra Puri. If this were the case then Nityananda would have been the great-guru of Lord Caitanya and a friendly relationship could not have existed between the two. According to CBh. Madhavendra Puri dealt with Nityananda as a friend, while the latter showed guru-like reverence to the former.

After personally carrying out an investigation, Buchanan Hamilton has recorded a brief history of Nityananda's family in the Purnea Report.

Nityananda Prabhu was born on the thirteenth day of the bright fortnight of Magha (Feb.-March) in the village of Ekacakra in the district of Birbhum in 1395 Saka (1473 AD). His father was Hadai Pandita (Hado Ojha) and his mother was Padmavati. His paternal grandfather, Sundaramalla Nakadi Baduri was a brahmana of the Radha clan.

Nityanda's past name was Kuvera and He was an avadhuta. Steven Rosen (Satyaraja das) says in his book Panca-tattva, 3.13:
"Nityananda was considered an avadhuta sannyasi, although it is said that He never formally adopted sannyasa order. Avadhutas (the pure ones, in SB 4.29.11 p. called "most free") are usually associated with the Saivite tradition but there is a little known branch of Vaisnava sannyasis known as turiyatit-avadhuta. They are described in the Narada-parivrajaka-upanisad, Turiyatit- avadhuta-upanisad and the Brhad-avadhuta-upanisad."

In the same book (3.40) he lists twelve gopalas, associates of Sri Nityananda, with their identity in Caitanya-lila:
Sridama (Ramadasa Abhirama of Khanakul-Krsnanagar in Hooghly)
Sudama (Sundarananda Thakura, brahmana ascetic)
Vasudama (Dhananjaya)
Subala (Gauridasa Pandita)
Mahabala (Kamalakara Pipalai)
Subahu (Uddharana Datta)
Mahabahu (Mahesa Pandita)
Stokakrsna (Purusottama)
Arjuna (Paramesvara Dasa)
Dama (Purusottama Nagara)
Labanga (Kala Krsnadasa)
Madhumangala, or Kusumasava (Sridhara)

Sri Nitai is Isa prakasa (CC 1.1.7-11), the cherished goal of Gaudiyas (CC 1.1.18-19), and is depicted as the trunk of the tree of bhakti (CC 1.9.21, 1.10.115)

His childhood sports up to twelve years of age are described in CBh. 1.9.12-99; His pilgrimage tours up to twenty years of ages in CBh. 1.9.100-136; His arrival in Navadvipa at the house of Nandana Acarya and his meeting Lord Caitanya is described in CBh. 2.3.120-2.4.76.

Premavilasa narrates the following information relating to Nityananda Prabhu: marriage of Nityananda; settled life at Khardaha with Vasudha-Jahnava; death of seven sons soon after birth when Abhirama conveyed his humble obeisances to each; birth of Viracandra and Ganga later; both stayed alive and healthy despite Abhirama's offering of obeisances; hymns sung by Abhirama in praise of Ganga devi.

Nityananda tattva: Mahasankarsana, Sesa, etc. (Gaura-ganoddesa-dipika 63-64). Sandhini-sakti; inward descent of Anangamanjari (Anangamanjari Samputika), in the form of Prakrti indirectly and in the form of Purusa directly. See Dharanisesa Sanvad in Brahmanda Purana of Vrndavana dasa Thakura, (2) Aisvaryamrtakavya and (3) Rasakalpasara tattva. Nityananda mantra: see Brahmanda Purana and Dhyanacandra Gosvami's Paddhati (56-57).

Dhyana and Gayatri dealing with Nityananda: see Paddhati (as above) 50, 72. Nityananda Astaka composed by (1) Sarvabhaumma and (2) Vrndavana dasa Thakura; Nama dvadasaka on Nityananda composed by Sarvabhauma Bhattacarya; Astottarasatanama (108 names) of Nityananda (1) in Brahmanda Purana and (2) by Sarvabhauma.

The following are some primary works on Nityananda Prabhu:

Nityanandoprabhoraisvaryamrtakavyam, Baranagar Pathavadi (Calcutta manuscript no. BA. copying date is 1260 BS (1853 AD). This Sanskrit text consisting of 128 slokas is said to have been written by Vrndavana dasa Thakura. The ms. deals with descriptions of various aisvarya and madhurya-lilas of Nityananda Prabhu, as well as a note on His true nature (prakrti-svarupa). Another manuscript with similar contents titled Rasakalpasaratattva is also attributed to Vrndavana dasa and is available at Pathavadi collection ms. no. B 46.

Nityananda Vamsavistar, by Vrndavana dasa Thakura. The contents are as follows: Avatarahood of Viracandra; revelation of Viracandra; genealogy of Viracandra; Jahnava's pilgrimage to Vrndavana, in two parts - a total of six sections.

Nityananda Bhasya written by Ramrayaji, a disciple of Nityananda. It forms a commentary to Siksastaka.

He disappeared by merging with the body of Banka (Bankima) Raya Deity in Ekacakragrama, His appearance place.

21c. Advaita Acarya

He is a disciple of Madhavendra Puri, and constitutes one of the figures amongst the Pancatattva. In an earlier incarnation he was Lord Siva. He was born in a varendra brahmana family on the seventh day of the bright fortnight in the month of Magha, 1355 Saka (1433 AD), in the village named Lauda in Srihatta.

According to Bangabhasa O Sahitya, Advaita Prabhu was born in 1434 AD and met Vidyapati in 1458 AD. Advaita's former name was Kamalaksa (Kamalakanta) Vedapancanana. His two wives were Sita Devi and Sri Devi. His son Acyutananda was born of Sita Devi (1425 Saka 1503 AD), followed by Krsnadasa, Gopala, Balarama, Svarupa, and Jagadisa Misra. While Sri Devi gave birth to one son named Syamadasa (Premavilasa 24).

From Lauda, Advaita Prabhu moved to the village of Navahatta and later to Santipura. He also had a house at Navadvipa. In 1480 Saka (1558 AD), at the age of 125 years (i.e. 25 years after the disappearance of Lord Caitanya) Advaita Prabhu passed away. (Advaita Vilasa)

However, according to Premavilasa 24, Advaita Prabhu was born in Santipura. He studied the Vedas and other scriptures under a scholar named Santacarya in Phullavati village near Santipura, where he was awarded the title Acarya. The genealogy of Advaita Prabhu can be found in Premavilasa 24. Also books such as Valyalilasutra (in Sanskrit), and Advaitavilasa, Advaitamangala, Advaita Prakasa, Sitacarita (in Bengali) present detailed information on Advaita Prabhu.

To verify the meeting of Advaita with Vidyapati, it is known that in 1330 Saka (1408 AD) Vidyapati received the endowment of Bisaphi village from Sivasimha. Vidyapati was born around 1307 Saka (1385 AD), and was a contemporary of Candidasa. Vidyapati mentions their meeting one another in songs he composed in 1325 Saka (1403 AD).

One manuscript of the Bhagavata which was copied by Vidyapati is still available and carries the date of copying as 1379 Saka (1457 AD). Evidence shows that Vidyapati was alive until 1401 Saka (1479 AD). In 1485 AD Advaita Prabhu, at the age of fifty two, arrived at the room where Lord Gauranga was born. Much earlier he undertook a pilgrimage. Hence his meeting with Vidyapati should be taken as a fact.

The foremost of all the Vaisnavas who reside at Navadvipa is Sri Advaita Acarya, whose virtuous presence has made all the worlds blessed. He is the most prominent preceptor in all fields including knowledge, renunciation and devotion. In explaining Krsna-bhakti he is like unto Lord Sankara himself, and whatever scriptures that exist within the three worlds he explains in the light of Krsna-bhakti.

With the intense eagerness he continually worships Sri Krsna with Tulasi manjaris and Ganges water. By the momentum of his spiritual force, his loud shouts pierce the coverings of this universe and, resounding throughout Vaikuntha, reach the ears of Sri Krsna. Hearing this loving summons saturated with devotion, Sri Krsna advents Himself.

jaya jaya advaita isvara avatara
krsna avatari kaila jagat-nistara

"All glories to Advaita Prabhu, the incarnation of the Supreme Personality of Godhead. He induced Krsna to descend and thus delivered the entire world." [CC Antya 8.4]

"On the seventh day of the bright fortnight of the month of Magh, the great ocean of ecstasy swelled to its limits, being forcibly attracted by the moon of Advaita, Who appeared from the womb of Sri Nabhadevi as the moon appears in the autumn sky. His father, Sri Kuvera Pandit floated in that ocean of joy. In great happiness he gave many gifts in charity to the brahmanas (who voluntarily accept vows of poverty). Very quietly he approached the maternity room to get a glimpse of his newborn son. Then his own face began to shine by the reflected light of that moon-like personage. The residents of Navagram came running to see the child. Everyone remarked that they had never seen such a beautiful baby. What a pious activities his father must have been performed to get such a jewel of a son, and that in his old age? Thus Ghanasyama sings about this occasion." [Bhaktiratnakara 12.1759] The child was named Mongal and his other name was Kamalaksa.

Advaita Acarya is the combined incarnation of Mahavisnu and Sadasiva (who resides in Goloka). His two consorts, Sita and Sri are manifestations of Yoga Maya. Once when Advaita performed worship, whatever gods and demigods He used to meditate upon He saw all gathered at Lord Caitanya's lotus feet, offering prayers. Raising up his two hands, Advaita exclaimed in great ecstasy, "Today all the days of my life have produced a successful result, as all my desires have been fulfilled. My birth and activities have finally born fruit. I have directly perceived Your two lotus feet, which are proclaimed throughout the four Vedas but are unattainable thereby. Now, by Your causeless mercy, You have revealed Yourself to Me."

Mahaprabhu replied, "Acarya, now you should perform My worship." First Advaita Acarya washed the Lord's two lotus feet with water scented by flower petals and then with water scented with sandalwood. Then He placed on His lotus feet Tulasi manjari dipped in sandalwood paste along with arghya - an auspicious offering of rice, durva grass, yogurt etc. His eyes brimming with tears, he offered incense, ghee lamps, flowers, sandalwood paste, and some foodstuffs. After offering various prayers he loudly proclaimed the Lord's glories with auspicious shouts. "All glories to the Lord and maintainer of the universe, the Lord of all that lives. All glories to Gauracandra, the ocean of mercy. All glories to the most munificent incarnation of Sri Krsna Caitanya Mahaprabhu, whose form is all-enchanting. All glories to He who is decorated with the ornaments of Srivatsa and Kaustubha. All glories to He who has revealed the Hare Krsna Maha-mantra. All glories to He who enjoys the pastimes of accepting devotion unto Himself. All glories to Mahaprabhu who reclines on the bed of Ananta Sesa. All glories to the refuge of all living entities. [CBh. Madhya 6.116]

Hearing Advaita's prayer's Mahaprabhu replied, "My dear Acarya, I am very pleased by your prayers. Now you can ask from me any benediction you like."

Then Advaita requested that, "My only request is that you distribute love of Krsna even to women, laborers and the ignorant fools as well. [CBh. Madhya 6.167]

A Nrsimha-sila and Deities, fashioned after a picture of Sri Sri Madan-Gopal that were worshiped by Advaita Acarya are still residing at Santipur in Madan-Gopal Para. Santipur is a short distance from Krsnanagara.

The place on the banks of the Ganga where Advaita Acarya worshiped salagram and called out to the Lord to please descend to the world is known today as Babla. A temple has been built in memory of Advaita Acarya's pastimes there.

22. Lord Caitanya

The origin of Lord Caitanya's name is mentioned in CBh. 2.28.179,181: "You aroused everyone's spiritual consciousness (Caitanya) and inspired the entire world to chant the holy name of Krsna, thus Your are called Sri Krsnacaitanya."

According to the Tantra tradition, the term 'Krsnavarna' mentioned in Srimad Bhagavatam refers to Krsnacaitanya. Ramabhadra Vaisnavacarya Gosvami has said, "yasya namadyavayave sah krsnacaitanyah"; just as Satya refers to Satyabhama, and Bhima refers to Bhimasena, similarly the term Krsnavarna indicates Krsnacaitanya (In this connection refer to the tika of the sloka 'sriya savarnena...'Bhagavatam 3.3.3).

Some argue that the name Gauranga was uttered by Kesava Bharati at the time of Lord Gauranga's sannyasa initiation, thus the name 'Gaura' (referring to Him as a resident of Navadvipa) should be considered His foremost name. However this is not rationally tenable when considered from a theological viewpoint. Simply by looking at the titles of the major biographies of the Lord's life (i.e. Caitanya Bhagavata, CC, Caitanyamangala, etc.) it is evident that Sri Krsna Caitanya was His foremost name.

Although Locana Thakura, the preacher of Gauraparatamyavada, dealt with the nama-guna-lila etc. of Gaura in his composition Dhamali, nevertheless the biography he wrote was entitled Sri Caitanyamangala.

Prabodhananda Sarasvati writes about the dhyana of Gauranagaravana in his Sri Caitanyacandramrta (132). In one continuous lila numerous names of the Lord have been mentioned, yet the most frequently used name is Caitanya. Thus we can conclude without any doubt that Caitanya was the foremost name.

For details see the following biographies of Lord Caitanya:

1. Caitanya Bhagavata
2. Caitanya Caritamrta
3. Caitanyamangala
4. Caitanyacaritamahakavya
5. Caitanyacandrodaya
6. Murari Gupta's Kadaca
7. Gaurakrsnodaya

The Gauramantra is mentioned in the following works:

1. Urdhvamnayatantra 3.14-16 (manuscript from the collection of the Madras Oriental Mss. Library)
2. Isanasamhita
3. Paddhati written by Dhyanacandra Gosvami 54-55
4. Sri Caitanyacandrodaya 9
5. Advaitaprakasa 10 and 12
6. CC. 3.2.31
7. Gaurakrsnodaya-mahakavya of 1680 Saka; sloka 18.22-34.
8. Gaudiya Vaisnava Abhidhana Vol. 1, p.250
9. Caitanya Bhagavata 1.1.3, 12.10.59-60.
10. Tika of Caitanyacandramrta (31) by Anandi

The following are the astakas (eight lined hymns) composed in praise of Lord
Caitanya: astaka by Sarvabhauma Bhattacarya; Sacisutastaka by Narahari
Sarkara; Caitanyastaka by Rupa Gosvami; Gaurasudhakaracitrastaka by
Prabodhananda; Sacisunvastaka by Dasa Gosvami.
Caitanyastakam (1), by Rupa Gosvami;
Caitanyastakam (2), by Rupa Gosvami;
Caitanyastakam (3), by Rupa Gosvami;
Gaurangastakam, by Sarvabhauma Bhattacarya;
Gaura-Gadadhara-yugalastakam, by Acyutananda Gosvami (son of Advaitacarya);
Maha-prabhor-astakam, by Visvanatha Cakravarti Thakura;
Sacinandanastakam, by Narahari-sarakara Thakura;
Sacinandana-vijayastakam, by Visvanatha Cakravarti Thakura;
Sacisunvastakam, by Raghunatha-dasa Gosvami; (probably same as "Dasa
Gosvami")
Sacisutastakam, anonymous;
Sacitanayastakam, anonymous;
Astottarasatanama by Sarvabhauma; Namadvadasaka; Namavimsatistotra by Sarvabhauma.

Sahasraka: one each by Narahari Sarkara, Kavikarnapura, and Rupa Gosvami. Sri-gauranga-sahasra-nama-stotra, from Moksarnava-tantra, Siva to Gauri; Sri-krsna-caitanya-candrasya sahasra-nama-stotra, by Sri-Caitanya-dasa Ciranjivi-sarvadhikari

Stava: Navadvipacandrastavaraja by Raghunandana Thakura; Praty-anaga-varnanakhya-stavaraja by Advaita Prabhu; Gaurangastavakalpataru by Raghunatha Dasa Gosvami.

Sataka: Caitanyasataka by Sarvabhauma; Gaurasataka by Ratikanta Thakura.

Astakaliya sutra: Bhavadhyalila by Rupa Gosvami; Paddhati 72-77 by Dhyanacandra Gosvami; Smaranamangala by Visvanatha Cakravarti; and the Bengali work Gauracaritcintamani by Narahari Cakravarti.

Rupa Gosvami: sriman-maha-prabhor asta-kaliya-lila-smarana-mangala-stotram;
Visvanatha C: sriman-maha-prabhor asta-kaliya-lila-smarana-mangala-stotram;

Sri-Gaura-premollasa-stotram, by Nanda-kisora Gosvami;
Sri-Gauranga-lila-smarana-mangala-stotram, by Bhaktivinoda Thakura;
Gauranga-stotram, by Sri Bhakti-desika Maharaja;
Gauranga-virudavali, by Raghunandana Gosvami;
Gaura-prema-stava-raja, by Ramaraya Gosvami;
Godruma-candra-bhajanopadesa, by Bhaktivinoda Thakura;

Gauranga-maha-prabhu-dhyanam;
Gauranga-maha-prabhu-pranamah;
Gauranga-maha-prabhu-vijnaptih;
Gaura-Nityananda-pranamah;

Books on Lord Caitanya:

In Bengali:

1. Sri Gaurasundara by Syamalal Gosvami
2. Amiya-Nimai-Carita by Sisir Kumar Ghosh
3. Caitanyadeva by Sundarananda Vidyavinoda

In Oriya:

1. Caitanyabhagavata of Isvara dasa
2. Caitanyavilasa of Madhava

In Vrajbasa:

1. Caitanyacaritamrta of Suvalasyama

In Hindi:

1. Amiya-Nimai-Carita
2. Caitanya Premasagara of Pandita Ramananda
3. Caitanya caritavali of Prabhudatta Brahmacari

In Gurmukhi:

1. Caitanyacarita

In Urdu:

1. Sri Nimaicand of Krsnaprasada Duggul

In Telugu:

1. Sri Caitanyalilamrtasaram
2. Sri Caitanyasiksamrtam
3. Lord Gauranga

In Tamil:

1. Life and Teaching of Gauranga by P.V. Pillai, Madras

In English:

1. Lord Gauranga by Sisirkumar Ghosh
2. Sri Krsna Caitanya by N.K. Sanyal
3. Lord Caitanya by B.P. Tirtha
4. Sri Caitanya Mahaprabhu B.P. Tirtha
5. Caitanya by G. Tucci
6. Life of Sri Caitanya by C.S. Trilokekar
7. Caitanya and His Companions by D.C. Sen
8. Gauranga and His Gospel by M. Dhar
9. The Universal Religion of Sri Caitanya by N.N. Chaterjee
10. Caitanya's Pilgrimage and Teachings by J. Sarkar

The famous Siksastaka was composed by Lord Caitanya. The commentator Vitthalesvara states that Sri Krsna premamrta stotra was orally propounded by Lord Caitanya. Although a number of other small astakas are considered to have been composed by Lord Caitanya, the Lord Himself did not write any theological treatises. This task was taken up by Jiva Gosvami, who compiled a number of philosophical works such as Satsandarbha, Kramasandarbha, Sarvasamvadini, etc.

23a. Rupa Gosvami, Sanatana Gosvami

Gaudiya Vaisnava Abhidhana p. 1350-1351: Rupa Gosvami was one of the six Gosvamis associated with Sri Gauranga-lila. According to Gaura-ganoddesa-dipika 180 he was Sri Rupa manjari in Krsna lila. He occupied a responsible post in the service of the Badshah Hussain Shah of Gauda. He later renounced everything and surrendered himself at the feet of Lord Gauranga. His fascinating biography is described in the CC, Bhaktamala, etc. Narottama Thakura has rightly praised him as "Sri Caitanyamanohabhista- stapaka" (the implementor of Lord Caitanya's desires).

Rupa Gosvami was specifically commanded by Lord Caitanya to carry out two tasks: (1) to re-locate and preserve the lost pilgrimage places of Vrndavana, and (2) to write and preach Vaisnava theology.

From Prayaga Rupa Gosvami went to Vrndavana. He then visited his native home where he settled his property concerns. Thereafter he traveled on to Nilacala to meet Lord Caitanya. While staying at Gauda, Rupa Gosvami developed the desire to write the Vidagdhamadhava and Lalitamadhava nataka. Initially he planned to present the Vraja-lila and the Pura-lila together in one drama with the view of calming the intensity of the Vrajaviraha by including the Dvaraka-lila. However, while in Satyabhamapura he was commanded by Satyabhamadevi to write two separate dramas. In Nilacala Lord Caitanya also gave him the same instruction. Only those who appreciate the true Vaisnava spirit will understand the immense pleasure which Lord Caitanya and His associates derived from listening to this drama. After surcharging and empowering Rupa Gosvami with divine energy, Lord Caitanya sent him back to Vrndavana.

The following is a list of the most well-known books of Rupa Gosvami: Bhaktirasamrtasindhu; Ujjvalanilamani; Laghubhagavatamrta; Vidagdhamadhava; Lalitamadhava; Nikunjarahasyastava; Stavamala; Sri Radha-Krsna-ganoddesa- dipika; Mathura-mahatmya; Uddhava Sandesa; Hamsadutam; Danakelikaumudi; Sri Krsnajanmatithividhi; Prayuktakhyatamanjari; Natakacandrika.

Kumara deva, the son of Mukunda, was an extremely religious man. When religious upheaval occurred in Naihati, Kumara deva moved to Bakla Candradvipa (in Jessore). He is said to have settled for some time at Fateyabad - located between Naihati and Bakla. The three most renowned sons of Kumaradeva were Sanatana, Rupa and Anupama (Vallabha). When their father died, these three sons went to their maternal uncle's home in Sakurma near the capital of Gauda where they continued their studies.

Sri Sanatana Gosvami was born in 1488 A.D. (1410 Saka). Sri Rupa Gosvami was born in 1493 A.D. (1415 Saka). In order to complete their education they lived at their uncle's house in a small village named Sakurma near the capital of Gauda.

Having heard the glories of Sri Rupa and Sanatana from many intelligent persons, Badshah Hussain Shah of Gauda appointed the two brothers as ministers in the court. Though reluctant to accept the Bhadshah's offer, out of fear of the Yavana King, they agreed to take the post. Hussain Shah happily offered them enormous amounts of wealth and riches. Sri Rupa and Sanatana thus lived in the village of Ramakeli, the capital of Gauda. Many great brahmana scholars from different parts of the country visited their house regularly, and the two brothers took great pleasure in serving and arranging accommodations for them.

The brother of Sarvabhauma, the famous Vidyavacaspati, was the philosophy teacher of Sri Rupa and Sanatana. As mentioned in the Dasama Tippani of the Bhagavata, their other teachers were Sri Paramananda Bhattacarya and Sri Ramapada Bhadrapada. From their early childhood Rupa, Sanatana and Anupama, were very devotionally inclined.

When Sri Caitanya Mahaprabhu arrived at the beautiful village of Ramakeli the brothers met the Lord and were overwhelmed with joy. On the eve of the Lord's departure from Ramakeli, He blessed Sri Sanatana and Rupa by saying, "Very soon Krsna will free you from the entanglement of material life."

After the Lord departed from Ramakeli Rupa and Sanatana began to devise means to get out of their government service. Both brothers appointed some brahmanas to perform purascarana ceremonies and chant the holy name of Krsna. Rupa Gosvami deposited ten thousand gold coins with a grocer, and the balance he brought in two boats to a place called Bakla Candradvipa. There he divided this money among the brahmanas, Vaisnavas and his relatives, and a portion he kept for emergency measures and personal needs.

When Rupa Gosvami was informed that Sri Caitanya Mahaprabhu was going to Vrndavana from Jagannatha Puri through the forest of Madhyapradesh, he sent two people to Jagannatha Puri to find out when the Lord would leave for Vrndavana. When Mahaprabhu started for Vrndavana, Rupa left home and sent news to Sanatana that he was leaving with his younger brother (Anupama Mallika) to meet Sri Caitanya Mahaprabhu.

Meanwhile, Sanatana Gosvami told the Nawab that he was sick and could not attend to his work. Giving this excuse, he sat home and studied Srimad Bhagavatam with learned brahmana scholars. The Nawab Hussain Shah first sent his personal physician to see what the real facts were; then he personally came to see why Sanatana was not attending to official business. Knowing that he wanted to resign his post, the Nawab had him arrested and imprisoned. The Nawab then went off to attack Orissa.

Rupa Gosvami finally reached Prayaga. While Sri Caitanya Mahaprabhu was sitting in a solitary place in the home of a Deccan brahmana, Rupa Gosvami and Sri Vallabha (Anupama) came to meet Him.

At the time of Mahaprabhu's visit to Prayaga, Sri Vallabhacarya was living in the village of Araila on the other bank of the Triveni. One day he invited the Lord to his house for lunch and Sri Rupa and Anupama accompanied Him.

Due to the great crowds in Prayaga, Sri Caitanya Mahaprabhu went to a place called Dasasvamedha-ghata. It was there that the Lord instructed Sri Rupa Gosvami for ten successive days and empowered him to understand the philosophy of devotional service.

Sri Caitanya Mahaprabhu taught Rupa Gosvami the ultimate limit of the truth about Lord Krsna, the truth about devotional service and the truth about transcendental mellows, consummating in conjugal love between Radha and Krsna. Finally He told Rupa Gosvami about the ultimate conclusions of Srimad Bhagavatam. By entering the heart of Rupa Gosvami, Sri Caitanya Mahaprabhu empowered him to ascertain properly the conclusions of all truths. He made him an experienced devotee whose decisions correctly agreed with the verdicts of the disciplic succession. Thus Sri Rupa Gosvami was personally empowered by Sri Caitanya Mahaprabhu. After giving so much instruction, Sri Caitanya Mahaprabhu advised Sri Rupa to go to Vrndavana. The Lord then departed for Varanasi. With a grievous heart due to separation from the Lord, Sri Rupa and Anupama started for Vrndavana.

In Vrndavana, Rupa Gosvami began to write a drama. In particular, he composed the introductory verses to invoke good fortune. On his way to Gauda-desa, Rupa Gosvami had been thinking of how to write the action of the drama. Thus he had made some notes and begun to write. In this way the two brothers Rupa and Anupama reached Bengal, but when they arrived there Anupama passed away. After performing the funeral rites, Rupa Gosvami traveled on. In the province of Orissa, Rupa Gosvami rested for a night at Satyabhama-pura. That night he dreamed that a celestially beautiful woman had come before him and very mercifully gave him the following order. "Write a separate drama about me. By my mercy it will be extraordinarily beautiful." After having this dream, Rupa Gosvami considered, "It is the order of Satyabhama that I write a separate drama for her."

Thus absorbed in thought, he quickly reached Jagannatha Puri. When he arrived, he approached the hut of Haridasa Thakura. Out of affectionate love and mercy, Haridasa Thakura told Rupa Gosvami, "Sri Caitanya Mahaprabhu has already informed me that you would come here." Shortly thereafter the Lord arrived and warmly embraced Rupa. They sat down together and inquired from one another about auspicious news. The Lord asked Rupa about Sanatana. Rupa explained that he had not met Sanatana and informed the Lord of Anupama's disappearance.

On the next day, Caitanya Mahaprabhu again met Rupa Gosvami, and with great mercy the Lord introduced him to all the devotees. Every day the Lord would go to see Rupa Gosvami, and whatever prasada He received from the temple He would deliver to Rupa Gosvami and Haridasa Thakura.

During the Ratha-yatra ceremony Rupa Gosvami heard a verse uttered by Sri Caitanya Mahaprabhu during the ceremony, and he immediately composed another verse dealing with the same subject. Only Svarupa Damodara Gosvami knew the purpose for which the Lord recited that verse. According to the Lord's attitude, he used to quote other verses to enable the Lord to relish mellows. Rupa Gosvami, however, could understand the intention of the Lord, and thus he composed another verse. After writing this verse on a palm leaf, he put it somewhere in his thatched roof and went to bathe in the sea. At that time, Sri Caitanya Mahaprabhu went there to meet him, and when He saw the leaf pushed into the roof and saw the verse, He read it and was overwhelmed by ecstatic love. At that time Rupa Gosvami returned and offered his obeisances. The Lord slapped him mildly in love and said, "My heart is very confidential. How did you know My mind in this way?" Svarupa Damodara said, "I can understand that You have already bestowed Your causeless mercy upon him. No one could otherwise understand this meaning."

One day while Rupa Gosvami was writing his book, Sri Caitanya Mahaprabhu came to the cottage of Haridasa Thakura. The Lord inquired, "What kind of book are you writing?" He held up a palm leaf that was a page of the manuscript, and when He saw the fine handwriting, His mind was very pleased. "The handwriting of Rupa Gosvami is just like rows of pearls," He said. When Sri Caitanya Mahaprabhu ordered Rupa Gosvami to read from his book, Rupa Gosvami, because of great shyness, did not read it but instead remained silent. When the Lord persisted, Sri Rupa read, much to everyone's pleasure. After hearing from him, both Ramananda Raya and Sarvabhauma Bhattacarya said to the Lord, "Without Your special mercy, how could this Rupa Gosvami have understood Your mind?" Ramananda remarked to Sri Rupa, "This drama of yours is a mine of conclusive statements."

After four months had passed and the Dola-yatra festival ended, Sri Caitanya Mahaprabhu bade farewell to Rupa Gosvami. The Lord empowered him and bestowed upon him all kinds of mercy. "Now go to Vrndavana and stay there," the Lord said. "You may send here your elder brother, Sanatana. When you go to Vrndavana, stay there, preach transcendental literature and excavate the lost holy places. Establish the service of Lord Krsna and preach the mellows of Lord Krsna's devotional service. I shall also go to Vrndavana once more." Having thus spoken, Sri Caitanya Mahaprabhu embraced Rupa Gosvami, who then placed the lotus feet of the Lord upon his head.

When Sri Sanatana Gosvami and Sri Rupa Gosvami lived in Vraja, they won the heartfelt affection of all the residents there, who regularly brought the two brothers gifts of curd and milk. The Gosvamis also regarded the inhabitants of Vraja as the dear associates of Lord Krsna. They respected them in that way and were always concerned about their well being. When they visited different areas of Vraja, the inhabitants there did not want them to leave their village. If many days passed without a visit from the Gosvamis, the Vrajavasis would anxiously seek them out. Thus the Vrajavasis were the life of Sri Rupa and Sanatana, and Sri Rupa and Sanatana were the life of the Vrajavasis.

The Books of Sri Rupa Gosvami:

1. Hamsaduta
2. Uddhava Sandesa
3. Sri Krsnajanmatithividhi
4. Sri Radha-Krsna-ganoddesa-dipika (Brhad and Laghu)
5. Sri Stavamala
6. Sri Vidagdha Madhava (drama)
7. Sri Lalita Madhava (drama)
8. Danakeli Kaumudi
9. Sri Bhaktirasamrtasindhu
10. Ujjvala Nilamani
11. Prayuktakhyatacandrika
12. Sri Mathura-mahatmya
13. Padyavali
14. Natakacandrika
15. Samkhepa Bhagavatamrta
16. Samanya Virudavali Laksmana
17. Upadesamrta

Rupa Gosvami left this world in 1486 Saka era, 1564 A.D., on the day of Sukla Dvadasi in the month of Sravana (July-August). According to another view, he disappeared in 1490 Saka era, 1568 A.D.

23b. Svarupa Damodara

Sri Svarupa Damodara is the eternal associate of Sri Caitanya Mahaprabhu. His previous name was Sri Purusottama Acarya and he was born at Bhitadia to Padmagarbha Acarya. He lived at Navadvipa.

He was always present with Mahaprabhu. When Sri Caitanya Mahaprabhu accepted sannyasa, Svarupa Damodara became like a madman and, journeying to Varanasi he also accepted sannyasa from one sannyasi named Caitanyananda. His sannyasa guru ordered him that, "You should yourself study the Vedanta and also teach it to others." Sri Purusottama Acarya didn't accept the garments of sannyasa, but simply gave up his sikha and brahmana thread. Therefore his name became Svarupa (a brahmacari name). Thereafter, by the order of his guru, he came to Nilacala, where he again met Mahaprabhu.

Though his scholarship was practically unlimited, he spoke very little with others and preferred to remain alone. Thus very few were aware of his actual position. He was completely conversant with the understanding of the mellows of devotion to Sri Krsna and his body was fully imbued with love for Him. He was as though a second Mahaprabhu. Whenever anyone wanted to present to Mahaprabhu some book, verse or song that they had composed, Svarupa Damodara would first hear what they had written before it could be presented to Mahaprabhu. If these compositions contained any points which were in contradiction to the superior position of bhakti, as concluded in scriptures, then hearing these writings would not be a source of transcendental pleasure for Mahaprabhu. Therefore Svarupa Gosai would first examine what had been composed and if it was untainted then it could be presented to Mahaprabhu.

Usually he would recite Sri Gita Govinda, and the writings of Candidasa and Vidyapati, for the transcendental happiness of Mahaprabhu. In music and singing he was like a Gandharva and in knowledge of the sastras he was like Brhaspati. There was no one to compare with him in talent and intelligence. He was extremely dear to Sri Advaita and Nityananda Prabhu and was the life and soul of devotees like Srivasa and others.

When Sri Svarupa Damodara arrived in Puri from Kasi (Varanasi) he recited this sloka in praise of Mahaprabhu: "Oh You, who are the personification of mercy - Sri Caitanya. That which very easily causes grief to retreat far away, and which is spotlessly pure; which causes the appearance of the highest happiness, and by whose appearance disputation over the intricacies of scriptural statements ceases; that which causes the spirit to become extremely agitated in ecstatic love, by a shower of grace and beauty; may that extremely expansive and auspicious mercy by its sweetness and dignity shine its rays upon me." (Sri Caitanya Candrodaya Nataka.)

Seeing that Svarupa Damodara was offering his dandavats to Him, Mahaprabhu picked him up and as He embraced him he said, "I saw in a dream this morning that you had come. Just as a blind man finds unlimited happiness by regaining his eyesight, so I am feeling by regaining your association."

Svarupa Damodara replied: "Prabhu, please forgive me. By leaving You and running off to Varanasi, I made a great mistake. I don't have even a hint of attachment to your lotus feet, and I have actually become a great sinner by leaving you and going to a distant country. I gave up your association, but You didn't give me up. Binding the rope of mercy around my neck You brought me again to Your lotus feet." [CC Madhya 10]

Hearing these words spoken in such humility, Mahaprabhu again embraced him and said: "Krsna is very kind. He has very mercifully brought us together again."

Mahaprabhu kept Svarupa Damodara close to Him. Whenever Mahaprabhu became immersed in a particular ecstatic emotion, Svarupa Damodara would perform a kirtan in that particular mood. During this period Raya Ramananda also arrived from Vidyanagara in South India. Thus the two of them, Svarupa Damodara and Ramananda Raya, would enhance the ecstatic moods of Mahaprabhu by singing different songs and reciting various poetic verses.

During the day, Mahaprabhu would engage in his pastimes of sankirtan with His devotees, and at night He would taste the mellows of the ecstatic love of Sri Sri Radha-Krsna in the company of these two. As Lalita and Visakha were very intimate with Srimati Radharani, Raya Ramananda and Svarupa Damodara were similarly intimate with Caitanya Mahaprabhu. Mahaprabhu entrusted him to look after and instruct Raghunatha dasa Gosvami.

Svarupa Damodara's place of residence in Puri was the "Satasan Math". This is located near Bhaktivinoda Thakura's Bhakti kutir, near the ocean at Svarga Dwar. Svarupa Damodara Gosvami disappeared on the second day of the bright fortnight in the month of Asar.

24. Raghunatha dasa Gosvami

Sri Raghunatha dasa took his birth in the village of Sri Krsnapura in the district of Hooghly. His father's name was Sri Govardhana, whose elder brother was Sri Hiranya dasa. Both of them were respectable wealthy land-holders belonging to the Kayastha caste. Their title, which was given by the King, was "Majumdar".

In his childhood Sri Raghunatha dasa studied at the house of the priest, Acarya Sri Balarama dasa. Haridasa Thakura was very merciful to Balarama dasa and occasionally visited his house. At these times Raghunatha dasa had the good fortune of relishing Thakura Haridasa's association and listened to philosophical discourses from him.

Sri Raghunatha dasa was the only son in the family of Hiranya and Govardhana and there was no limit to the care and affection which was showered upon him. Though he was brought up just like the son of a king, by the powerful influence of saintly devotees, he realized at a very young age that material existence is temporary and a mood of detachment towards wealth, parents and relatives began to grow within him.

Upon hearing the glories of Sri Gauranga and Nityananda, he became extremely eager to have darsana of Their lotus feet. When he heard that Sri Gaurasundara had taken sannyasa and was leaving Nadia forever, he rushed madly to the home of Advaita Acarya in Santipura to meet the Lord. Seeing Raghunatha fall at His feet, Sri Caitanya Mahaprabhu could understand that this was His dearmost eternal associate, and He embraced Raghunatha firmly. Crying, Sri Raghunatha appealed to the Lord, "I will also go with you." But the Lord replied that He would not take him along at that time, yet upon His return from Vrndavana, Raghunatha should, under any pretext, come to Nilacala to see Him.

In CC Antya lila, Sixth Chapter, there is a narration of how Sri Raghunatha dasa was arrested by the Nawab's men and his subsequent release from the bondage of family life. In that chapter there is also a description of the Panihati festival, as well as Raghunatha's pastimes in Jagannatha Puri with Sri Gaurasundara.

Sri Raghunatha dasa Gosvami passed his days in the highest happiness, continually bathing in the shower of Mahaprabhu's mercy. But upon the disappearance of Sri Caitanya Mahaprabhu, Raghunatha's world grew dark. In separation from their Lord, the devotees' hearts burned with anguish. Raghunatha dasa also burned in that fire of separation, but taking the order of Mahaprabhu on his head, he went to Sri Vrndavana. Previously Sri Sanatana, Sri Rupa, Sri Gopala Bhatta, Sri Raghunatha Bhatta, Sri Lokanatha, Sri Kasisvara, and Sri Bhugarbha Gosvami had already gone to Vrndavana and were living there by the order of the Lord. Though they all burned in the fire of separation, they pacified themselves by gathering together and discussing and writing the conclusions of the teaching of Mahaprabhu. It was the dawn of a golden age in Vraja. Sri Vallabha Acarya also visited Vrndavana at that time.

Sri Raghunatha used to reside at Sri Radhakunda. At that time Radhakunda had not yet been excavated, though Raghunatha often meditated upon how to beautify the kunda. Once a wealthy merchant walked the long, difficult road to Sri Badarikasrama. With great devotion he worshiped Sri Badarinarayana and offered a large portion of his wealth in charity. That night Sri Badarinarayana appeared to him in a dream and said, "You should go to the village near Vraja named Arit-grama where you will find my devotee, Sri Raghunatha dasa Gosvami. To him you should deliver all your wealth. If he refuses to accept it, tell him I sent you and remind him about restoring Radhakunda." The merchant happily returned to his home and then went on to Vraja where he met Sri Raghunatha and explained everything to him. Astonished, Raghunatha gave him permission to restore both Radhakunda and Syamakunda.

On the banks of the kunda grew five trees, which were actually the five Pandavas. Once there was some talk of cutting the trees down, but that night the Pandavas appeared to Raghunatha and forbade the trees to be cut. To this day the trees still grow there. The devotees were overwhelmed with happiness to see the restoration of Sri Radhakunda and Sri Syamakunda. On the outskirts of these two ponds, groves of the Asta-sakhis were planted.

Raghunatha did not have a fixed residence, but stayed either on the banks of Sri Radhakunda or on the banks of the Manasa Ganga. At that time both places were surrounded by a fearful jungle inhabited by ferocious tigers and other wild beasts. One day Sri Sanatana Gosvami arrived at the bhajan kutir of Sri Gopala Bhatta Gosvami on the banks of the Manasa Ganga where he would take his midday meal. When going for a bath at Pavan Ghat he saw a tiger very nearby who had just drunk water in the ghat. Just a little further on, Raghunatha dasa sat at the base of a tree deeply absorbed in his bhajan. Sanatana Gosvami was alarmed and requested Raghunatha to practice bhajan in a cottage or hut. From that day on Raghunatha performed his bhajan in his hut.

Raghunatha dasa Gosvami was always engaged in worshiping Sri Radha-Govinda within his mind. One day, in his meditation he prepared and offered sweet-rice to Sri Radha and Krsna. In great happiness They and the gopis ate the sweet rice, and he accepted Their remnants. While he was honoring their Lordship's prasada, he was filled with intense love and ate slightly more than what he was accustomed to. The next day, from morning until late afternoon his door remained closed, causing the devotees some concern. After they knocked repeatedly on his door, it finally opened and they saw him lying down. "My health is not good," he explained to Sridasa. The devotees were unhappy and immediately sent word to Sanatana Gosvami in Mathura. At that time Sri Sanatana was staying at the house of Vallabha Acarya. Upon hearing the news, Vallabhacarya's son, Sri Viththal, sent two doctors to see Raghunatha dasa at Radha-kunda.

Seeing his condition the physicians insisted that Raghunatha's illness was the result of eating too much sweet rice. The devotee were dumbfounded by such a suggestion, but eventually understood the mystery. The worship of Raghunatha dasa Gosvami was very wonderful.

Kavi Karnapura has written in Gaura-ganoddesa-dipika (186) that Sri Raghunatha was Rasamanjari in Krsna lila. According to some other persons he was Ratimanjari or Bhanumati.

Raghunatha dasa wrote many books such as: Stavavali, Danacarita, Muktacarita, etc. He also composed many padas. He was born in the Saka era of 1428 and left the world in the Saka era of 1504, on the twelfth day of the bright fortnight in the month of Asvina. (CC 1.10.91-102, 3.6.35-154, Gaura-ganoddesa-dipika 186, Premavilasa 16.127)

His name has been mentioned in the following texts: Vaisnava Vandana of Jiva Gosvami (149-150), of Devakinandana (55), and of Vrndavanadasa (49); Krsnacaitanyacaritam of Murari Gupta 4.17.21; Karnapura's Caitanya Candrodaya Nataka 10.3.; CC (R.G. Nath ed.) 2.1.269.
© 2001 - 2007 VEDA - Bhaktivedanta Book Trust Krishna.com, authors and Jan Mares

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Guru parampara

Luís César — Sat, 30 Aug 2008 22:16:30 GMT

Guru-parampara - 1
Page 1 | Page 2 | Page 3 | Page 4

At the beginning of the Bhagavad-gita As It Is by A.C. Bhaktivedanta Swami Prabhupada there is a list of disciplic succession. This list was first published by Bhaktisiddhanta Sarasvati Thakura and enumerates the most prominent members of the guru-parampara. This accounts for some time gaps. Kavi Karnapura in his Gaura-ganoddesa-dipika (22-) lists the gurus up to Lord Chaitanya. Their abridged biographies follow.

Biographies up to Laksmipati Tirtha and Visnu Puri (19.) are Copyright © 2000 Jaya Tirtha Charan dasan. All Rights Reserved. (www.hknet.org.nz/guru-parampara-contents-page.htm)
Rest of biographies comes from O.B.L. Kapoor's compilations available from our Library (Gva-ac.zip, Gvaa-y.zip)

1. Krsna
2. Brahma
3. Narada
4. Vyasa
5. Madhvacarya
6. Padmanabha Tirtha
7. Nrhari (Narahari) Tirtha
8. Madhava Tirtha
9. Aksobhya Tirtha
10. Jaya Tirtha
11. Jnanasindhu
12. Dayanidhi
13. Vidyadhiraja (Vidyanidhi) Tirtha
14. Rajendra Tirtha
15. Jayadharma (Vijayadhvaja) Tirtha
16. Purusottama

Next pages:

Guru-parampara - page 2

17. Brahmanya Tirtha
18. Vyasa Tirtha
19. Laksmipati Tirtha, Visnu Puri
20. Madhavendra Puri
21a. Isvara Puri
21b. Nityananda Prabhu
21c. Advaita Acarya
22. Lord Caitanya
23a. Rupa Gosvami, Sanatana Gosvami
23b. Svarupa Damodara
24. Raghunatha dasa Gosvami

Guru-parampara - page 3

25. Krsnadasa Kaviraja Gosvami
26. Narottama dasa Thakura
27. Visvanatha Cakravarti Thakura
28a. Baladeva Vidyabhusana
28b. Jagannatha dasa Babaji

Guru-parampara - page 4

29. Bhaktivinoda Thakura
30. Gaurakisora dasa Babaji
31. Bhaktisiddhanta Sarasvati Gosvami
32. A.C. Bhaktivedanta Swami Prabhupada

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1. Krsna
2. Brahma
3. Narada
4. Vyasa

5. Madhvacarya

He was born in a Sivanni brahmana class family in the Pajakaksetra of Udupi village in the year 1040 Saka. His parents were Sri Madhyageha Bhatta and Srimati Vedavidya. His childhood name was Vasudeva. At the age of twelve he was initiated by Acyutapreksa. His sannyasa name was Purnaprajna.

He obtained the Deity of Udupi Krsna (Nrtya Gopala) from a boat full of gopi-candana. The Deity is holding a curd-making stick in one hand and a string, used for pasting curd, in the other hand. Though the Deity was very heavy, Madhvacarya carried it alone from Vadabhandesvara.

The following are the names
of the eight Udupi Mathas and their main heads:

1. Palimara - Sri Hrsikesa Tirtha
2. Adamara - Narahari
3. Krsnapura - Janardana
4. Puttige - Upendra
5. Siruru - Vamana
6. Sode - Visnu
7. Kanuru - Srirama
8. Pejavara - Adhoksaja

The following are the names of the Deities in the above mentioned maths respectively: Sri Ramacandra, Sri Krsna, Caturbhuja Kaliya-mardana Sri Krsna, Vitthaladeva, Vitthaladeva, Bhuvaraha deva, Nrsimha deva, and Vitthala deva. In the Sri Krsna matha there is a Deity of Balakrsna, installed by Madhvacarya.

The following are books written by Madhvacarya:

1. Gitabhasya
2. Brahma Sutrabhasya
3. Anubhasya 4. Pramana-laksana
5. Tattva-viveka 6. Rigbhasya
7. Upanisada bhasya
8. Gita Tatparya Nirnaya
9. Dvadasa Stotryas
10. Sri Krsnamaharnava
11. Srimadbhagavata Tatparya
12. Sri Mahabharata Tatparyanirnaya
13. Sri Krsna Stuti

The major works of Madhvacarya are his commentaries on the Brahmasutras, Upanisads, and the Bhagavad-gita. Most of his thirty-four works are philosophical, although there are a few poems and devotional compositions. Yamaka Bharata is a poem narrating the story of Mahabharata in Yamaka verse. Bharata Tatparya Nirnaya are his learned critiques on the Bhagavata and the Mahabharata. He was also wrote commentaries on some hymns in the Rg Veda. He relied heavily on evidence from the Puranas, rather than on the Vedic texts or logic. (An Encyclopedia of South Indian Culture, pp. 278-279)

6. Padmanabha Tirtha

He was a native of Uttara-Karnataka which in those days stretched to the area known as Andhra Pradesh. (This is confirmed by Hrsikesa Tirtha in his book Sampradaya Paddhati and Guru-acarya, where he states that Padmanabha Tirtha came from Uttara-Karnataka of the Telegu speaking people around the area where the Godavari River flows.) His previous name was Sobhanabhatta, but his change of name came upon meeting Madhva when Madhva returned to Udupi from his northern tour. He was a renowned and distinguished scholar of the day, but his proficiency in fourteen branches of learning were silenced in fourteen seconds by Acarya Madhva in 1265 AD. Soon he became one of the most trusted disciples of Madhva. Madhva always praised him, being the senior-most disciple among those outside the Tulu area, and his learning, preaching and seniority enabled Madhva to make him the first to sit on the Pitha after Madhva's disappearance pastime.

Padmanabha Tirtha left this world at Navavrindavanas, near Hampi, on the sacred Tungabhadra River in 1324 AD. His samadhi tomb remains there to this day.

7. Nrhari (Narahari) Tirtha

Narahari was a leading minister in Kalinga, Orissa, and was performing this task for around thirty years. The story follows that during his spell in office, the King of Kalinga died. The King's ministers, from time immemorial, had a tradition that the State send out the "State elephant" to find the Prince Regent. At that time the royal elephant walked out of the palace and through the city to the place where Narahari was. The elephant placed the coronation garland around his neck to the surprise of the accompanying state ministers. By the Lord's arrangement the elephant came across Narahari, and in due course he was placed on the throne. However, when the King's infant son and heir to the throne came of age after twelve years, Narahari gave it up. Out of gratitude, the new King wanted to bestow some gifts on Narahari. Narahari asked for the Deity of Mula Rama that had been kept by the descendants of the Gajapati Kings and Who was originally worshiped by Maharaja Iksvaku, then given to Maharaja Dasaratha, the father of Lord Rama. This Deity of Rama was then passed down to Laksmana and from him to Hanuman, who used to hang Him around his neck. Hanuman gave Him to Bhima during the time of Krsna's advent on this earth, and Bhima gave Him to the Gajapati King. This Deity of Mula Rama was then placed in the Uttaradi Mutt, secured in his day by Kavindra Tirtha, but now resides at the Raghavendra Tirtha Swami Mutt at Mantralayam.

At the time of dividing the Mutts at Kanya Tirtha, Madhvacarya gave Narahari the Deity of Kaliyamardana Krsna with four arms. This Deity of Krsna is dancing on the head of the Kaliya serpent, with one leg lifted up dancing, one hand in a balancing, dancing pose, and the other holding his tail up. Two other hands hold a conch and cakra.

Narahari Tirtha was initiated before 1264 AD. B.N.K. Sharma suggests that he was probably about 22 years of age when Narahari and Madhva first met, Madhva being 19 years of age. There are local inscriptions of the time preserved in the Srikurma and Simhacala areas of Orissa which glorify Narahari for many great feats, statesmanship and swordsmanship, but even whilst performing these kingly tasks, he preached Vaisnavism and made many devotees from the princes and aristocratic nobility in general at the time in the areas of Orissa and Andhra.

Sometimes it is suggested that he was the disciple of Padmanabha Tirtha but this is not supported anywhere in the mutt listings, instead what is pointed out is that due to the seniority of Padmanabha Tirtha, Narahari Tirtha was more than willing to serve him as the representative of his spiritual master Sripada Madhvacarya, and so was considered like a siksa disciple of the Pitha Adi Patya Padmanabha Tirtha Swami.

Once whilst Narahari Tirtha was on a preaching tour, he dreamt that a Deity of Lord Visnu was at the bottom of the town pond (tank). The very next day, by his influence, he made arrangements for the tank to be dredged, and there He was! A Deity was taken out and installed at that place. The town is now called by the name of the pastime, Narayanadevarkere (the tank of Lord Narayana). This is near Hospet Taluk of Bellary District, Karnataka.

Narahari wrote fifteen books, but his Gita Bhasya and Bhavaprakasika are the only two of which any trace is kept.

8. Madhava Tirtha

Previously known as Visnu Sastri, Madhava Tirtha was the third acarya to reside on the Pitha after Madhvacarya. Madhava Tirtha was quite often confused with, or known as Madhvacarya or Madhva, due to the similarity in name. He was the son of Mayana and Srimati and the elder brother of Sayana and at one time a minister of King Bukka of Vijayanagar.

There is a story in this connection how Madhava Tirtha founded the city of Vijayanagar after the discovery of a huge amount of hidden treasure. Before this, however, Madhava Tirtha lived an austere life as an ascetic in the mountains of Karnataka, who once found himself being frequented by a shepherd of the name Bukka. This poor shepherd had heard that Madhava Tirtha, the great sannyasi, was there absorbed in thoughts of Lord Narayana, and so he decided to daily bring him some simple foodstuffs. Madhava Tirtha blessed him saying, "One day you shall be the King of all Industan." By this blessing, immediately all the local shepherds made him their head, and he became known as the King of that local country which governed five groups of communities - Canara, Taligas, Canguivaro, Negapatao and Badagas. In this kingdom he became known as Bukka Rao and reigned for thirty seven years by the blessings of the great Madhava Tirtha. Bukka conquered many kingdoms from the time he came to rule in 1343 AD.

Madhava Tirtha was in office at the Vedanta Pitha from 1333 AD until 1350 AD, when he passed away. He made a commentary on the Parasara Smrti called Parasara Madhva-vijaya, and some other books have also been accredited to him, but as little is known of him there is much confusion misidentifying him with others. It is said that his bodily remains were entombed at Hampi, but have since been moved to Manur on the Bhima River of Bijapur District.

9. Aksobhya Tirtha

Aksobhya Tirtha was the last of Madhva's direct disciples to sit on the Pitha. He did so from 1350 AD - 1365 AD. Previously his name was Govinda Sastri and he came from Uttara-Karnataka. Madhvacarya gave him the Deity of Aja-Vitthal. (Krsna standing with His hands of His hips, accompanied by Sri Devi and Bhudevi, though some say this is Krsna with Rukmini and Satyabhama.)

His main "claim to fame" was the way he refuted the philosophy of "tat tvam asi" - "you are the same as". There is an historic incident which is understood to have taken place at Mulbagal near Kolar. His victim was Vidyaranya, the big, big scholar and guru descendant of the Advaita line of Sankara. Aksobhya Tirtha smashed Vidyaranya so badly that in history this was considered the turning point in the new Madhva faith of Dvaitavada. To this day the philosophy of Dvaita (dualism) has not been defeated; even the Advaita Mayavadis, knowing they are wrong, with stubborn determination they have yearly been coming back to get smashed.

Aksobhya Tirtha moved after this a little north to Pandharapur on the banks of the Bhima-rathi River, which is where he met his future disciple Jayatirtha. In the years to follow Aksobhya spent his time training Jayatirtha in Dvaita philosophy. The relationship was so nice that Aksobhya gave his every breath to make Jayatirtha the most proficient and dynamic preacher since Madhva, hence Jayatirtha was called the Tikacarya. Aksobhya Tirtha taught him how to search out hidden significances in the words of Madhva which others missed, and how to write books on those points called tikas (short commentaries), which further demolished the hostile Advaita monism. He even pointed out the differences in the basic understandings of Advaita philosophy of their own leading Sankarites like Vacaspati, Vivarankara, Amalananda, Citsukha and Vijnanasana, giving further strength to the Vaisnava truths and making the Mayavadis all look foolish.

10. Jaya Tirtha

Jayatirtha renounced the world and took sannyasa at twenty years of age. By this time no one could philosophically touch him. He was a genius, seeing through the foolishness of Mayavada, and even making commentaries on Ramanuja's works. He wrote about twenty books, eclipsing those of his forerunners like Trivikrama Panditacarya, Padmanabha Tirtha and Narahari Tirtha, but he was always humble, giving all credit to Aksobhya Tirtha, the servant of Madhvacarya.

"Critique of Mithyatva" or "The Falsity Of The World" was one of his main works, where he describes how this world is temporary, not false, and the Mayavadi way as being really false. He points out the differences between real, unreal, temporary and permanent, concluding, "...The co-existing of both their negations, at the same time and with reference to the same locus is, therefore, most illogical and can never be accepted by sane men." I.e. the positive being this world is temporary though genuinely existing, the elements are real, and the action is real but done in connection with material nature causing reaction, which is also real but not permanent. Thus soundly defeating the Mayavadi philosophy around "brahma satyam jagan mithya", various works on subjects of Vaisnava studies and logic were written by Jayatirtha. Later a descendant in the parampara of the name Vyasatirtha wrote down Jayatirtha's life story, whereby we have found this information.

Jayatirtha's previous name was Dhondo Pantraya Raghunatha (Dhonduraya, Raghunatha was his father's name) of either Visvamitra gotra or Bharadvaja gotra. He was the son of a high ranking military man and had two wives. Dhondo Pant, being like a local prince, was seen often dressed in full armour, breast plate, helmet and all, riding his mighty war horse around the area. He was a great horseman and would ride sometimes on journeys all over the district, accompanied by his men. On one such occasion, a hot summers day at noon, he stopped at a stream for fresh water, but his drinking of water was not an ordinary sight. Unlike most persons taking water, Dhondo Pant would enter into the river fully dressed (with armour, sword, shield, helmet, plume, etc), then, whilst still mounted upon his horse, he would drink water at water level directly into his mouth, being up to his neck in the water as an animal would.

On this day an incredible meeting took place. On the other side of the stream was Aksobhya Tirtha, watching this extraordinary sight. Aksobhya called to the horseman, "Hey, you drink water just like a bullock," and these few words put the horseman into a strange, deep, all-revealing state. Suddenly philosophical questions, which made the young horseman's mind spin into thoughts of his previous births, came to mind. Dhondo Pant could now remember his time spent with Acarya Madhva, but he had been covered for so many years thinking that he was the son of a nobleman. Now he could remember all kinds of incidences that made his hair stand upon end. He gained some intense realizations which enabled him to see quite clearly how previously he was actually the bullock who was used to pull around Acarya Madhva's books as Madhva traveled and preached all over. He could actually remember Madhva, his commanding but sweet voice elaborating upon the various kinds of Vedic literature.

There is an interesting story in this connection. Madhva would quite often glorify this bullock by saying to the assembly that actually this bullock listened better and assimilated the philosophy quicker than any of Madhva's students. Wherever Madhva would preach the bullock would turn up, ears pricked up and forward in an attentive mood; his faithfulness and loyalty knew no bounds. Madhva could sometimes be heard saying that simply by his attentive hearing this bullock was making great advancement. These kind of statements made some of Madhva's sannyasa disciples quite envious, so much so that they cursed the bullock to die from snake bite. Madhva heard about the curse and blessed the bullock that he would not be harmed. As per the curse, the snake came and bit the bullock, and amazingly the snake died! Everyone was awe struck, but could at once appreciate the motive and kindness of Madhva. He was protecting his dear devotee who had surrendered his life to the service of Madhva's preaching mission. After some years the bullock passed away of natural causes - old age.

Tradition has it that in actuality this was no ordinary bullock in the first place. He was reputed to be a partial incarnation and joint expansion of both Indra, the King of the demigods and Lord Ananta Sesa. So again it was no ordinary thing what had happened - the bullock taking his birth in a family of greatly pious ksatriya kings in Karnataka and being further brought up to know the Vedic literature according to the teachings of Madhva. Obviously the Lord deemed it now the right time for his real self realization to again be invoked.

Anyway back to the river, Dhondo Pant, standing in the water, addressed the humble and aged mendicant Aksobhya Tirtha as follows, "My dear sir, who are you, from where did you come, and how do you know me? Simply by the words emanating from your mouth my life has changed. You must be my guru; you have opened my eyes which were blinded for so long. O my guide, you have shed my ignorance of my real self. Please tell me more. Please instruct me so my life can become perfect. O Gurudeva, please save me from the clutches of repeated birth and death." He was so amazed and became so agitated from gratitude by this meeting that he asked to become Aksobhya Tirtha's formal disciple. The other horsemen joined Dhondo Pant in crossing the river and spent some time in discussion with him. Then they returned to the estate of his father without Dhondo. News soon reached the boy's father who personally went to reclaim his son and took him home. To save any further quarrel, Dhondo followed his father without any protest, but even though the enraged father came to collect him, Dhondo had his plan, on his return home, to start with he had his marriage consumed.

An amusing story is revealed of the night that he returned to his wives. When Dhondo Pant's beautiful young wife entered the bed chamber to be with her husband, to her surprise there was an incredibly magnificent cobra sitting coiled up on the bed. The snake swayed mystically as though one absorbed in transcendental trance. Enchanted by the sight, she out of respect for the wondrous sight paid her prostrated obeisances before the serpent, but soon fear overcame her and she fled the room screaming and fainted on the floor just outside. Raghunatharaya, the father of Dhondo, feared that something would happen and so was close by. After also seeing the captivating sight and seeing the snake revert back to the form of his son, Raghunatharaya reluctantly allowed Dhondo to return to the aged mendicant Aksobhya Tirtha, knowing this not to be an ordinary situation. In due course, Dhondo Pant was initiated and given the order of sannyasa and the new name Jaya Tirtha. This happened in the year 1368 AD.

Some do not agree with this story, saying that it would not have been allowed in the strict Brahmana society of the 14th century. But whether one accepts the story as explained by Srila Vyasatirtha or not, the link was there and soon he came back to Aksobhya Tirtha who accepted him as his sannyasa disciple and gave him the name Jaya Tirtha. He then started to study sastra from Aksobhya Tirtha intensively until Aksobhya Tirtha finally passed away, his mission completed.

Jayatirtha toured several times all over India, destroying the philosophy of the impersonalistic rascals. He was undefeated and became well known as the pure Vaisnava acarya that he was.

He spent his closing years at Malkhed (or Manyakheta), once the capital of the Rastrakuta kings of Karnataka, in the Gulbarga district, Mysore state. This is said by some to be the place where Jayatirtha passed away on the Pancami (fifth day) of the dark fortnight in the month of Asadha (June-July) 1388 AD. However, there is also a samadhi tomb of his in northern Karnataka. On this samadhi tomb at Anagoendi (Hampi) on the Tungabhadra river, next to the samadhi of Padmanabha Tirtha, there are carvings of him as a ksatriya prince, and next to that as a sannyasi mendicant.

11. Jnanasindhu
12. Dayanidhi

13. Vidyadhiraja (Vidyanidhi) Tirtha

The Guru-acarya listings assign Vidyanidhi Tirtha a period of seven years, nine months and thirteen days as the next pontiff on the Vedanta Pitha. The only written work accredited to him was a commentary on the Bhagavad-gita.

In the Madhva Mutts there is an air of vagueness and uncertainty of dates and even the lineage. Kavikarnapura's Sri Gaura Ganoddesa Dipika, Text 22 mentions "...Aksobhya's disciple was Jayatirtha. Jayatirtha's disciple was Jnanasindhu. Jnanasindhu's disciple was Mahanidhi. Mahanidhi's disciple was Vidyanidhi. Vidyanidhi's disciple was Rajendra..." However, in Srila Bhaktisiddhanta Sarasvati's "Guru Parampara" he says, "...Madhava Tirtha accepted the great paramahamsa Aksobhya Tirtha as his disciple. The principle disciple of Aksobhya Tirtha was known as Jayatirtha. Jayatirtha's service was for his disciple Jnanasindhu. Dayanidhi received the science of devotional service from Jnanasindhu and the servant of Dayanidhi was Vidyanidhi (Vidyadhiraja Tirtha). Rajendra became the disciple of Vidyadhiraja Tirtha."

Srila Bhaktisiddhanta Sarasvati Thakura accepts the version of Kavikarnapura's Gaura Ganoddesa Dipika and they both say that Madhava Tirtha has taken Aksobhya Tirtha as his disciple. However, the Madhvas say that Aksobhya Tirtha was the direct disciple of Madhvacarya - this is stated in the Guru-acarya listings. In the Madhva Vijaya this is also recorded, that is, the incident of Madhvacarya calling eight of his sannyasa disciples around him at Kanya Tirtha during the Caturmasya. In Narayana Panditacarya's commentary on his own book, Madhva Vijaya, entitled "Bhava Prakasika," he also says how Madhva called his disciples in pairs and the fourth pair was Rama Tirtha of Kaniyur Mutt and Aksobhya Tirtha of Pejawara Mutt. These incidents are included in the "Sampradaya Paddhati" of Hrsikesa Tirtha, the foremost dear disciple of Madhvacarya.

The descendants of Madhva are more strictly followers of a diksa line, whereas both Kavikarnapura and Srila Bhaktisiddhanta Sarasvati lean more towards siksa lines, though still accepting both on their own validity. Seeing that Madhava Tirtha (Dvija) was a forerunner of Aksobhya Tirtha to the Vedanta Pitha, certainly he may have given some instruction. In the same way, Jayatirtha certainly had many disciples, and because his direct disciple Vidyadhiraja was the next to accept office at the Pitha, it doesn't necessarily mean other disciples of Jayatirtha, such as Jnanasindhu Tirtha and Daya(Maha)nidhi Tirtha didn't also give their worthy assistance.

Actually, Vaisnavas are always grateful for their many siksa gurus. For myself certainly, as I have collected this information, everyone has stressed Madhvacarya's disciples and this parampara. In the humble attempt to compile this work I have accepted many as my instructing gurus and I am very grateful to them for their advice, otherwise how could the sampradaya be revealed. I do not, of my own accord, know anything about Vaisnavism or the Supreme Personality of Godhead, Lord Sri Krsna, but by the mercy of the Vaisnavas and of my diksa and siksa gurus, we are making an attempt at shedding some light on this subject.

As we just stated, Vidyadhiraja Tirtha was the immediate disciple of Jayatirtha. Being of seniority in his learning and devotional understandings, he also became the successor on the Pitha. Previously his name was Krsnabhatta (though the Guru-acarya gives him the name Nrsimha Sastri). It is understood that he was a brahmacari, but his time on the Vedanta Pitha is not clearly established. The times of office range from three years, nine months and thirteen days, to four years, and lastly sixty four years, but the Mutt itself is silent on this matter.

14. Rajendra Tirtha

Rajendra was his first disciple and their relationship was always very close. There is one story which tells of how the guru parampara divided at that time. Vidyadhiraja Tirtha was extremely sick so he sent word to Rajendra to come immediately, but he did not arrive in time. The Guru, feeling his life passing, ordained another disciple to guarantee that he would have a successor. This devotee's name was Kavindra Tirtha. Some say he called Kavindra due to a need for the preaching to spread, but one cannot guess the reasons why - a pure Vaisnava acts only to satisfy the Lord, that much we can ascertain. The line coming from Rajendra Tirtha is now represented by Vyasatirtha and Gosale Mutts and that line still continues.

The other line (that from Kavindra Tirtha) continued on to Vagisa and Ramacandra Tirtha, but at the time of Ramacandra there again was some heavy disagreement that apparently nearly stopped the line at that time. Inevitably it caused a split and now those lines come down via his two disciples, Vibudhendra Tirtha of Raghavendra Swami Mutt and Vidyanidhi Tirtha of Uttaradi Mutt.

Vidyadhiraja Tirtha passed away at Ergola near Malked. The old town of Ergola now lies in ruins and this is believed to be where the tombs of both Vidyadhiraja and Rajendra Tirtha are.

15. Jayadharma (Vijayadhvaja) Tirtha

Between Rajendra and Vyasatirtha we have Vijayadhvaja Tirtha, alias Jayadhvaja, alias Jayadharma. He is listed in the Mutt genealogical tables as being a member of the Pejawara Mutt coming from Aksobhya Tirtha. The Deity of Sri Rama that was worshiped by Vijayadhvaja Tirtha is still in the Pejawara Mutt. Some say that Vijayadhvaja was ostracized by Raghunatha Tirtha of Uttaradi Mutt for the sin of crossing the ocean to visit Dvaraka and thus as a penance to atone for this he was commissioned to write a commentary on Srimad Bhagavatam, which he wrote under a pipal tree at Krsna Mutt, and which he became famous for. However many devotees, including B.N.K. Sharma, the Madhva scholar, says that this story is bogus and malicious, as it is well known that Vijayadhvaja's commentary on the Srimad Bhagavatam was purely out of love and spontaneous devotion. His commentary of Bhagavatam went under the title "Bhakti-ratnavali" and is said to have greatly influenced his disciple, Visnu Puri. In his commentary there are many references to the original compiler, the great Sridhar Swami of the Bhagavat School. Sridhar lived in a very dangerous time to be a Vaisnava, and so kept his meanings covered. Many, even to this day, say that Sridhar Swami was an impersonalist, but actually this is not so. As we have stated, he had to keep the real and personalistic understandings of the Bhagavatam covered for there were many devious Mayavadis ready to corrupt anything that glorified Krsna, the Supreme Personality of Godhead. Vijayadhvaja (Jayadharma Muni as he is also known) clarified the meanings of Sridhar Swami, bringing out the dualist's point of view from the seemingly hidden meanings of Sripada Sridhar Swami.

Looking at the many and wonderful ways the devotees have struggled, sacrificing their own reputations, even well being, to somehow or other ensure that these priceless gems of pure personalism could find their way down through the ages into our unworthy laps and beyond, we should be grateful to all of these great and devoted personalities.

Srila Vijayadhvaja Tirtha was the sixth in the lineage of the Pejawara Mutt and he passed away on the Aksaya Tritya day, which falls on the third day of the light fortnight in the month of Madhusudana (Vaisakha - April/May). His samadhi (Vrndavana) is at Kanya Tirtha.

Vijayadhvaja Tirtha and some details concerning the controversy regarding his complete and devotional commentary on the Srimad Bhagavatam:

Practically speaking, the following is only details of Vijayadhvaja's early days, but it is an interesting story that brings out his conviction as a pure surrendered, unmotivated Vaisnava sannyasi.

As with many sannyasis of the line, particularly on this west coast of Karnataka, Vijayadhvaja Tirtha took sannyasa as a very small boy. Constantly traveling, he would have to maintain himself by collecting alms (bhiksa), but alas, sometimes he would have to go without food for three or five days. Out of dire need and hunger, the young sannyasi, on one occasion, began to make some arrangements to cook very simply, using some simple forest spinach, a few rocks and twigs that he had found by the side of the road. One much older and senior sannyasi came by and was horrified seeing Vijayadhvaja Tirtha, a sannyasi, cooking, "making arrangements to enjoy" and by the side of the road. He severely chastised him saying that this kind of action was against sannyasa dharma or character. He then informed the boy that the only way to counter this kind of independent activity was suicide - then and only then would he be free from any reaction. So the humble and pure-hearted young Vijayadhvaja Tirtha Swami prepared to give up the world. At this time another sannyasi happened to come by, and upon seeing the preparations for death, could understand what was on Vijayadhvaja's mind. This second sannyasi then inquired from the boy why he had taken to this decision. Hearing the story, the second sannyasi, who some say was Rajendra Tirtha, instructed the boy to compile an edition of Srimad Bhagavatam and by this everything would be resolved. So doing, this highly devotional piece of literature was entitled "Pada-ratnavali." To this day followers of Madhva hold this devotional work as a standard text for reference.

At the end of this commentary Vijayadhvaja Tirtha prayed earnestly to Lord Sri Krsna:

vyakhya bhagavatasya krsna racita
tvat priti kamatmana
pretascet pradadasi tat pratinidhim
tat trin varisye varan

prana niskincanatam tava pratibhavam padaravindatmana
samsaktim sukhatirtha sastra vijarajarasya param taya

"Dear Lord Sri Krsna, I have written this commentary of Srimad Bhagavatam just to please You. If You are pleased, as an acknowledgement of the same, please grant me three boons - that I should always remain a poor man in this and any future lives, that I may always have the opportunity to study Bhagavatpadacarya Madhva's devotional works on Krsna consciousness, and lastly by doing so, I may always rest in You and that I may attain You and always remain with You as Your foot servant."

As we will read a little later, the influence of this edition of the Bhagavatam and the subsequent commentary by Visnu Puri, the celebrated compiler of Bhakti-ratnavali and disciple of Sri Vijayadhvaja Tirtha, assisted a great change to take place - not so much a change, but enhanced a natural loving progression to develop. This will be dealt with in connection with the next few acaryas who came. Everything was going on still, but as previously there had been some dissatisfaction with the struggle against the Mayavadis, now there had become struggles of another nature, that of position. Some were neglecting the pure teachings of Vaisnavism and were starting to get a little caught up in other circles, that 'I am a brahmana so I can know God. You are a sudra, therefore you cannot.' Certain sways started to take place and angles that had not been propounded externally were now to be taught. There were some very radical devotees around who were out to make a wonderful thrust to ensue. This devotee who we have just mentioned, Visnu Puri, is believed to have influenced many prominent personalities, amongst whom are Laksmipati Tirtha and Madhavendra Puri Goswami. This will be brought up again where the reasons for Madhavendra Puri Goswami accepting the title "Puri" instead of the traditional "Tirtha" are discussed in a short while.

Dr. B.N.K. Sharma also mentions (History of Dvaita School of Vedanta, page 540) that there is a tradition which supports all these stories, and gives some detail to that point, saying that in the 15th century Rajendra Tirtha carried the message of Madhva to the far north and also into Bihar and Bengal where many of these great devotees were waiting to take up their particular missions. At this time amazing things were going on, much of which was unseen to the general populace. Various intimate associates of the Lord were taking their births in the families of the Vaisnavas for the purpose of setting back the flow of the Kali-yuga and smashing the illusory philosophies of the impersonalists.

Sambidananda dasa brahmacari (the disciple of Srila Bhaktisiddhanta Sarasvati Thakura) has written in his book relating to medieval Vaisnava schools, that even the meeting of Sri Caitanya Mahaprabhu and the Tattvavadi head of the time, Raghuvarya Tirtha, which came a little later, was not an ordinary thing. There he makes a statement very boldly saying that the reason for the difference of opinion over sadhya (spontaneous service - the raga marga performed on the liberated devotional platform) and vaidhi bhakti, devotional service in practice where full love of Godhead is not fully manifest, was due to the fact that at that time those particular Tattvavadis had deviated somewhat from the pure teachings presented by Madhva. However we see that after the visit of Sri Caitanya Mahaprabhu to Krsna Mutt, the purity was again sought out. Primarily this was done by Vadiraja Tirtha who again re-established many of Madhva's principals. It was Vadiraja who reintroduced kirtana (the chanting of the holy names) back into the Mutt. His guru, Vyasatirtha, who was practically a contemporary, did many great works also to re-establish the proper standards that were free from any material bodily conceptions of life.

In "History of the Mutts" booklet it is mentioned that due to some problems around the time of Vagisa Tirtha the pure line was nearly lost, but due to the preaching and management of Vyasatirtha and especially Vadiraja Tirtha the desire of Madhvacarya was again instilled.

16. Purusottama
Guru-parampara - 1
Page 1 | Page 2 | Page 3 | Page 4

At the beginning of the Bhagavad-gita As It Is by A.C. Bhaktivedanta Swami Prabhupada there is a list of disciplic succession. This list was first published by Bhaktisiddhanta Sarasvati Thakura and enumerates the most prominent members of the guru-parampara. This accounts for some time gaps. Kavi Karnapura in his Gaura-ganoddesa-dipika (22-) lists the gurus up to Lord Chaitanya. Their abridged biographies follow.

Biographies up to Laksmipati Tirtha and Visnu Puri (19.) are Copyright © 2000 Jaya Tirtha Charan dasan. All Rights Reserved. (www.hknet.org.nz/guru-parampara-contents-page.htm)
Rest of biographies comes from O.B.L. Kapoor's compilations available from our Library (Gva-ac.zip, Gvaa-y.zip)

1. Krsna
2. Brahma
3. Narada
4. Vyasa
5. Madhvacarya
6. Padmanabha Tirtha
7. Nrhari (Narahari) Tirtha
8. Madhava Tirtha
9. Aksobhya Tirtha
10. Jaya Tirtha
11. Jnanasindhu
12. Dayanidhi
13. Vidyadhiraja (Vidyanidhi) Tirtha
14. Rajendra Tirtha
15. Jayadharma (Vijayadhvaja) Tirtha
16. Purusottama

Next pages:

Guru-parampara - page 2

17. Brahmanya Tirtha
18. Vyasa Tirtha
19. Laksmipati Tirtha, Visnu Puri
20. Madhavendra Puri
21a. Isvara Puri
21b. Nityananda Prabhu
21c. Advaita Acarya
22. Lord Caitanya
23a. Rupa Gosvami, Sanatana Gosvami
23b. Svarupa Damodara
24. Raghunatha dasa Gosvami

Guru-parampara - page 3

25. Krsnadasa Kaviraja Gosvami
26. Narottama dasa Thakura
27. Visvanatha Cakravarti Thakura
28a. Baladeva Vidyabhusana
28b. Jagannatha dasa Babaji

Guru-parampara - page 4

29. Bhaktivinoda Thakura
30. Gaurakisora dasa Babaji
31. Bhaktisiddhanta Sarasvati Gosvami
32. A.C. Bhaktivedanta Swami Prabhupada

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1. Krsna
2. Brahma
3. Narada
4. Vyasa

5. Madhvacarya

He was born in a Sivanni brahmana class family in the Pajakaksetra of Udupi village in the year 1040 Saka. His parents were Sri Madhyageha Bhatta and Srimati Vedavidya. His childhood name was Vasudeva. At the age of twelve he was initiated by Acyutapreksa. His sannyasa name was Purnaprajna.

He obtained the Deity of Udupi Krsna (Nrtya Gopala) from a boat full of gopi-candana. The Deity is holding a curd-making stick in one hand and a string, used for pasting curd, in the other hand. Though the Deity was very heavy, Madhvacarya carried it alone from Vadabhandesvara.

The following are the names
of the eight Udupi Mathas and their main heads:

1. Palimara - Sri Hrsikesa Tirtha
2. Adamara - Narahari
3. Krsnapura - Janardana
4. Puttige - Upendra
5. Siruru - Vamana
6. Sode - Visnu
7. Kanuru - Srirama
8. Pejavara - Adhoksaja

The following are the names of the Deities in the above mentioned maths respectively: Sri Ramacandra, Sri Krsna, Caturbhuja Kaliya-mardana Sri Krsna, Vitthaladeva, Vitthaladeva, Bhuvaraha deva, Nrsimha deva, and Vitthala deva. In the Sri Krsna matha there is a Deity of Balakrsna, installed by Madhvacarya.

The following are books written by Madhvacarya:

1. Gitabhasya
2. Brahma Sutrabhasya
3. Anubhasya 4. Pramana-laksana
5. Tattva-viveka 6. Rigbhasya
7. Upanisada bhasya
8. Gita Tatparya Nirnaya
9. Dvadasa Stotryas
10. Sri Krsnamaharnava
11. Srimadbhagavata Tatparya
12. Sri Mahabharata Tatparyanirnaya
13. Sri Krsna Stuti

The major works of Madhvacarya are his commentaries on the Brahmasutras, Upanisads, and the Bhagavad-gita. Most of his thirty-four works are philosophical, although there are a few poems and devotional compositions. Yamaka Bharata is a poem narrating the story of Mahabharata in Yamaka verse. Bharata Tatparya Nirnaya are his learned critiques on the Bhagavata and the Mahabharata. He was also wrote commentaries on some hymns in the Rg Veda. He relied heavily on evidence from the Puranas, rather than on the Vedic texts or logic. (An Encyclopedia of South Indian Culture, pp. 278-279)

6. Padmanabha Tirtha

He was a native of Uttara-Karnataka which in those days stretched to the area known as Andhra Pradesh. (This is confirmed by Hrsikesa Tirtha in his book Sampradaya Paddhati and Guru-acarya, where he states that Padmanabha Tirtha came from Uttara-Karnataka of the Telegu speaking people around the area where the Godavari River flows.) His previous name was Sobhanabhatta, but his change of name came upon meeting Madhva when Madhva returned to Udupi from his northern tour. He was a renowned and distinguished scholar of the day, but his proficiency in fourteen branches of learning were silenced in fourteen seconds by Acarya Madhva in 1265 AD. Soon he became one of the most trusted disciples of Madhva. Madhva always praised him, being the senior-most disciple among those outside the Tulu area, and his learning, preaching and seniority enabled Madhva to make him the first to sit on the Pitha after Madhva's disappearance pastime.

Padmanabha Tirtha left this world at Navavrindavanas, near Hampi, on the sacred Tungabhadra River in 1324 AD. His samadhi tomb remains there to this day.

7. Nrhari (Narahari) Tirtha

Narahari was a leading minister in Kalinga, Orissa, and was performing this task for around thirty years. The story follows that during his spell in office, the King of Kalinga died. The King's ministers, from time immemorial, had a tradition that the State send out the "State elephant" to find the Prince Regent. At that time the royal elephant walked out of the palace and through the city to the place where Narahari was. The elephant placed the coronation garland around his neck to the surprise of the accompanying state ministers. By the Lord's arrangement the elephant came across Narahari, and in due course he was placed on the throne. However, when the King's infant son and heir to the throne came of age after twelve years, Narahari gave it up. Out of gratitude, the new King wanted to bestow some gifts on Narahari. Narahari asked for the Deity of Mula Rama that had been kept by the descendants of the Gajapati Kings and Who was originally worshiped by Maharaja Iksvaku, then given to Maharaja Dasaratha, the father of Lord Rama. This Deity of Rama was then passed down to Laksmana and from him to Hanuman, who used to hang Him around his neck. Hanuman gave Him to Bhima during the time of Krsna's advent on this earth, and Bhima gave Him to the Gajapati King. This Deity of Mula Rama was then placed in the Uttaradi Mutt, secured in his day by Kavindra Tirtha, but now resides at the Raghavendra Tirtha Swami Mutt at Mantralayam.

At the time of dividing the Mutts at Kanya Tirtha, Madhvacarya gave Narahari the Deity of Kaliyamardana Krsna with four arms. This Deity of Krsna is dancing on the head of the Kaliya serpent, with one leg lifted up dancing, one hand in a balancing, dancing pose, and the other holding his tail up. Two other hands hold a conch and cakra.

Narahari Tirtha was initiated before 1264 AD. B.N.K. Sharma suggests that he was probably about 22 years of age when Narahari and Madhva first met, Madhva being 19 years of age. There are local inscriptions of the time preserved in the Srikurma and Simhacala areas of Orissa which glorify Narahari for many great feats, statesmanship and swordsmanship, but even whilst performing these kingly tasks, he preached Vaisnavism and made many devotees from the princes and aristocratic nobility in general at the time in the areas of Orissa and Andhra.

Sometimes it is suggested that he was the disciple of Padmanabha Tirtha but this is not supported anywhere in the mutt listings, instead what is pointed out is that due to the seniority of Padmanabha Tirtha, Narahari Tirtha was more than willing to serve him as the representative of his spiritual master Sripada Madhvacarya, and so was considered like a siksa disciple of the Pitha Adi Patya Padmanabha Tirtha Swami.

Once whilst Narahari Tirtha was on a preaching tour, he dreamt that a Deity of Lord Visnu was at the bottom of the town pond (tank). The very next day, by his influence, he made arrangements for the tank to be dredged, and there He was! A Deity was taken out and installed at that place. The town is now called by the name of the pastime, Narayanadevarkere (the tank of Lord Narayana). This is near Hospet Taluk of Bellary District, Karnataka.

Narahari wrote fifteen books, but his Gita Bhasya and Bhavaprakasika are the only two of which any trace is kept.

8. Madhava Tirtha

Previously known as Visnu Sastri, Madhava Tirtha was the third acarya to reside on the Pitha after Madhvacarya. Madhava Tirtha was quite often confused with, or known as Madhvacarya or Madhva, due to the similarity in name. He was the son of Mayana and Srimati and the elder brother of Sayana and at one time a minister of King Bukka of Vijayanagar.

There is a story in this connection how Madhava Tirtha founded the city of Vijayanagar after the discovery of a huge amount of hidden treasure. Before this, however, Madhava Tirtha lived an austere life as an ascetic in the mountains of Karnataka, who once found himself being frequented by a shepherd of the name Bukka. This poor shepherd had heard that Madhava Tirtha, the great sannyasi, was there absorbed in thoughts of Lord Narayana, and so he decided to daily bring him some simple foodstuffs. Madhava Tirtha blessed him saying, "One day you shall be the King of all Industan." By this blessing, immediately all the local shepherds made him their head, and he became known as the King of that local country which governed five groups of communities - Canara, Taligas, Canguivaro, Negapatao and Badagas. In this kingdom he became known as Bukka Rao and reigned for thirty seven years by the blessings of the great Madhava Tirtha. Bukka conquered many kingdoms from the time he came to rule in 1343 AD.

Madhava Tirtha was in office at the Vedanta Pitha from 1333 AD until 1350 AD, when he passed away. He made a commentary on the Parasara Smrti called Parasara Madhva-vijaya, and some other books have also been accredited to him, but as little is known of him there is much confusion misidentifying him with others. It is said that his bodily remains were entombed at Hampi, but have since been moved to Manur on the Bhima River of Bijapur District.

9. Aksobhya Tirtha

Aksobhya Tirtha was the last of Madhva's direct disciples to sit on the Pitha. He did so from 1350 AD - 1365 AD. Previously his name was Govinda Sastri and he came from Uttara-Karnataka. Madhvacarya gave him the Deity of Aja-Vitthal. (Krsna standing with His hands of His hips, accompanied by Sri Devi and Bhudevi, though some say this is Krsna with Rukmini and Satyabhama.)

His main "claim to fame" was the way he refuted the philosophy of "tat tvam asi" - "you are the same as". There is an historic incident which is understood to have taken place at Mulbagal near Kolar. His victim was Vidyaranya, the big, big scholar and guru descendant of the Advaita line of Sankara. Aksobhya Tirtha smashed Vidyaranya so badly that in history this was considered the turning point in the new Madhva faith of Dvaitavada. To this day the philosophy of Dvaita (dualism) has not been defeated; even the Advaita Mayavadis, knowing they are wrong, with stubborn determination they have yearly been coming back to get smashed.

Aksobhya Tirtha moved after this a little north to Pandharapur on the banks of the Bhima-rathi River, which is where he met his future disciple Jayatirtha. In the years to follow Aksobhya spent his time training Jayatirtha in Dvaita philosophy. The relationship was so nice that Aksobhya gave his every breath to make Jayatirtha the most proficient and dynamic preacher since Madhva, hence Jayatirtha was called the Tikacarya. Aksobhya Tirtha taught him how to search out hidden significances in the words of Madhva which others missed, and how to write books on those points called tikas (short commentaries), which further demolished the hostile Advaita monism. He even pointed out the differences in the basic understandings of Advaita philosophy of their own leading Sankarites like Vacaspati, Vivarankara, Amalananda, Citsukha and Vijnanasana, giving further strength to the Vaisnava truths and making the Mayavadis all look foolish.

10. Jaya Tirtha

Jayatirtha renounced the world and took sannyasa at twenty years of age. By this time no one could philosophically touch him. He was a genius, seeing through the foolishness of Mayavada, and even making commentaries on Ramanuja's works. He wrote about twenty books, eclipsing those of his forerunners like Trivikrama Panditacarya, Padmanabha Tirtha and Narahari Tirtha, but he was always humble, giving all credit to Aksobhya Tirtha, the servant of Madhvacarya.

"Critique of Mithyatva" or "The Falsity Of The World" was one of his main works, where he describes how this world is temporary, not false, and the Mayavadi way as being really false. He points out the differences between real, unreal, temporary and permanent, concluding, "...The co-existing of both their negations, at the same time and with reference to the same locus is, therefore, most illogical and can never be accepted by sane men." I.e. the positive being this world is temporary though genuinely existing, the elements are real, and the action is real but done in connection with material nature causing reaction, which is also real but not permanent. Thus soundly defeating the Mayavadi philosophy around "brahma satyam jagan mithya", various works on subjects of Vaisnava studies and logic were written by Jayatirtha. Later a descendant in the parampara of the name Vyasatirtha wrote down Jayatirtha's life story, whereby we have found this information.

Jayatirtha's previous name was Dhondo Pantraya Raghunatha (Dhonduraya, Raghunatha was his father's name) of either Visvamitra gotra or Bharadvaja gotra. He was the son of a high ranking military man and had two wives. Dhondo Pant, being like a local prince, was seen often dressed in full armour, breast plate, helmet and all, riding his mighty war horse around the area. He was a great horseman and would ride sometimes on journeys all over the district, accompanied by his men. On one such occasion, a hot summers day at noon, he stopped at a stream for fresh water, but his drinking of water was not an ordinary sight. Unlike most persons taking water, Dhondo Pant would enter into the river fully dressed (with armour, sword, shield, helmet, plume, etc), then, whilst still mounted upon his horse, he would drink water at water level directly into his mouth, being up to his neck in the water as an animal would.

On this day an incredible meeting took place. On the other side of the stream was Aksobhya Tirtha, watching this extraordinary sight. Aksobhya called to the horseman, "Hey, you drink water just like a bullock," and these few words put the horseman into a strange, deep, all-revealing state. Suddenly philosophical questions, which made the young horseman's mind spin into thoughts of his previous births, came to mind. Dhondo Pant could now remember his time spent with Acarya Madhva, but he had been covered for so many years thinking that he was the son of a nobleman. Now he could remember all kinds of incidences that made his hair stand upon end. He gained some intense realizations which enabled him to see quite clearly how previously he was actually the bullock who was used to pull around Acarya Madhva's books as Madhva traveled and preached all over. He could actually remember Madhva, his commanding but sweet voice elaborating upon the various kinds of Vedic literature.

There is an interesting story in this connection. Madhva would quite often glorify this bullock by saying to the assembly that actually this bullock listened better and assimilated the philosophy quicker than any of Madhva's students. Wherever Madhva would preach the bullock would turn up, ears pricked up and forward in an attentive mood; his faithfulness and loyalty knew no bounds. Madhva could sometimes be heard saying that simply by his attentive hearing this bullock was making great advancement. These kind of statements made some of Madhva's sannyasa disciples quite envious, so much so that they cursed the bullock to die from snake bite. Madhva heard about the curse and blessed the bullock that he would not be harmed. As per the curse, the snake came and bit the bullock, and amazingly the snake died! Everyone was awe struck, but could at once appreciate the motive and kindness of Madhva. He was protecting his dear devotee who had surrendered his life to the service of Madhva's preaching mission. After some years the bullock passed away of natural causes - old age.

Tradition has it that in actuality this was no ordinary bullock in the first place. He was reputed to be a partial incarnation and joint expansion of both Indra, the King of the demigods and Lord Ananta Sesa. So again it was no ordinary thing what had happened - the bullock taking his birth in a family of greatly pious ksatriya kings in Karnataka and being further brought up to know the Vedic literature according to the teachings of Madhva. Obviously the Lord deemed it now the right time for his real self realization to again be invoked.

Anyway back to the river, Dhondo Pant, standing in the water, addressed the humble and aged mendicant Aksobhya Tirtha as follows, "My dear sir, who are you, from where did you come, and how do you know me? Simply by the words emanating from your mouth my life has changed. You must be my guru; you have opened my eyes which were blinded for so long. O my guide, you have shed my ignorance of my real self. Please tell me more. Please instruct me so my life can become perfect. O Gurudeva, please save me from the clutches of repeated birth and death." He was so amazed and became so agitated from gratitude by this meeting that he asked to become Aksobhya Tirtha's formal disciple. The other horsemen joined Dhondo Pant in crossing the river and spent some time in discussion with him. Then they returned to the estate of his father without Dhondo. News soon reached the boy's father who personally went to reclaim his son and took him home. To save any further quarrel, Dhondo followed his father without any protest, but even though the enraged father came to collect him, Dhondo had his plan, on his return home, to start with he had his marriage consumed.

An amusing story is revealed of the night that he returned to his wives. When Dhondo Pant's beautiful young wife entered the bed chamber to be with her husband, to her surprise there was an incredibly magnificent cobra sitting coiled up on the bed. The snake swayed mystically as though one absorbed in transcendental trance. Enchanted by the sight, she out of respect for the wondrous sight paid her prostrated obeisances before the serpent, but soon fear overcame her and she fled the room screaming and fainted on the floor just outside. Raghunatharaya, the father of Dhondo, feared that something would happen and so was close by. After also seeing the captivating sight and seeing the snake revert back to the form of his son, Raghunatharaya reluctantly allowed Dhondo to return to the aged mendicant Aksobhya Tirtha, knowing this not to be an ordinary situation. In due course, Dhondo Pant was initiated and given the order of sannyasa and the new name Jaya Tirtha. This happened in the year 1368 AD.

Some do not agree with this story, saying that it would not have been allowed in the strict Brahmana society of the 14th century. But whether one accepts the story as explained by Srila Vyasatirtha or not, the link was there and soon he came back to Aksobhya Tirtha who accepted him as his sannyasa disciple and gave him the name Jaya Tirtha. He then started to study sastra from Aksobhya Tirtha intensively until Aksobhya Tirtha finally passed away, his mission completed.

Jayatirtha toured several times all over India, destroying the philosophy of the impersonalistic rascals. He was undefeated and became well known as the pure Vaisnava acarya that he was.

He spent his closing years at Malkhed (or Manyakheta), once the capital of the Rastrakuta kings of Karnataka, in the Gulbarga district, Mysore state. This is said by some to be the place where Jayatirtha passed away on the Pancami (fifth day) of the dark fortnight in the month of Asadha (June-July) 1388 AD. However, there is also a samadhi tomb of his in northern Karnataka. On this samadhi tomb at Anagoendi (Hampi) on the Tungabhadra river, next to the samadhi of Padmanabha Tirtha, there are carvings of him as a ksatriya prince, and next to that as a sannyasi mendicant.

11. Jnanasindhu
12. Dayanidhi

13. Vidyadhiraja (Vidyanidhi) Tirtha

The Guru-acarya listings assign Vidyanidhi Tirtha a period of seven years, nine months and thirteen days as the next pontiff on the Vedanta Pitha. The only written work accredited to him was a commentary on the Bhagavad-gita.

In the Madhva Mutts there is an air of vagueness and uncertainty of dates and even the lineage. Kavikarnapura's Sri Gaura Ganoddesa Dipika, Text 22 mentions "...Aksobhya's disciple was Jayatirtha. Jayatirtha's disciple was Jnanasindhu. Jnanasindhu's disciple was Mahanidhi. Mahanidhi's disciple was Vidyanidhi. Vidyanidhi's disciple was Rajendra..." However, in Srila Bhaktisiddhanta Sarasvati's "Guru Parampara" he says, "...Madhava Tirtha accepted the great paramahamsa Aksobhya Tirtha as his disciple. The principle disciple of Aksobhya Tirtha was known as Jayatirtha. Jayatirtha's service was for his disciple Jnanasindhu. Dayanidhi received the science of devotional service from Jnanasindhu and the servant of Dayanidhi was Vidyanidhi (Vidyadhiraja Tirtha). Rajendra became the disciple of Vidyadhiraja Tirtha."

Srila Bhaktisiddhanta Sarasvati Thakura accepts the version of Kavikarnapura's Gaura Ganoddesa Dipika and they both say that Madhava Tirtha has taken Aksobhya Tirtha as his disciple. However, the Madhvas say that Aksobhya Tirtha was the direct disciple of Madhvacarya - this is stated in the Guru-acarya listings. In the Madhva Vijaya this is also recorded, that is, the incident of Madhvacarya calling eight of his sannyasa disciples around him at Kanya Tirtha during the Caturmasya. In Narayana Panditacarya's commentary on his own book, Madhva Vijaya, entitled "Bhava Prakasika," he also says how Madhva called his disciples in pairs and the fourth pair was Rama Tirtha of Kaniyur Mutt and Aksobhya Tirtha of Pejawara Mutt. These incidents are included in the "Sampradaya Paddhati" of Hrsikesa Tirtha, the foremost dear disciple of Madhvacarya.

The descendants of Madhva are more strictly followers of a diksa line, whereas both Kavikarnapura and Srila Bhaktisiddhanta Sarasvati lean more towards siksa lines, though still accepting both on their own validity. Seeing that Madhava Tirtha (Dvija) was a forerunner of Aksobhya Tirtha to the Vedanta Pitha, certainly he may have given some instruction. In the same way, Jayatirtha certainly had many disciples, and because his direct disciple Vidyadhiraja was the next to accept office at the Pitha, it doesn't necessarily mean other disciples of Jayatirtha, such as Jnanasindhu Tirtha and Daya(Maha)nidhi Tirtha didn't also give their worthy assistance.

Actually, Vaisnavas are always grateful for their many siksa gurus. For myself certainly, as I have collected this information, everyone has stressed Madhvacarya's disciples and this parampara. In the humble attempt to compile this work I have accepted many as my instructing gurus and I am very grateful to them for their advice, otherwise how could the sampradaya be revealed. I do not, of my own accord, know anything about Vaisnavism or the Supreme Personality of Godhead, Lord Sri Krsna, but by the mercy of the Vaisnavas and of my diksa and siksa gurus, we are making an attempt at shedding some light on this subject.

As we just stated, Vidyadhiraja Tirtha was the immediate disciple of Jayatirtha. Being of seniority in his learning and devotional understandings, he also became the successor on the Pitha. Previously his name was Krsnabhatta (though the Guru-acarya gives him the name Nrsimha Sastri). It is understood that he was a brahmacari, but his time on the Vedanta Pitha is not clearly established. The times of office range from three years, nine months and thirteen days, to four years, and lastly sixty four years, but the Mutt itself is silent on this matter.

14. Rajendra Tirtha

Rajendra was his first disciple and their relationship was always very close. There is one story which tells of how the guru parampara divided at that time. Vidyadhiraja Tirtha was extremely sick so he sent word to Rajendra to come immediately, but he did not arrive in time. The Guru, feeling his life passing, ordained another disciple to guarantee that he would have a successor. This devotee's name was Kavindra Tirtha. Some say he called Kavindra due to a need for the preaching to spread, but one cannot guess the reasons why - a pure Vaisnava acts only to satisfy the Lord, that much we can ascertain. The line coming from Rajendra Tirtha is now represented by Vyasatirtha and Gosale Mutts and that line still continues.

The other line (that from Kavindra Tirtha) continued on to Vagisa and Ramacandra Tirtha, but at the time of Ramacandra there again was some heavy disagreement that apparently nearly stopped the line at that time. Inevitably it caused a split and now those lines come down via his two disciples, Vibudhendra Tirtha of Raghavendra Swami Mutt and Vidyanidhi Tirtha of Uttaradi Mutt.

Vidyadhiraja Tirtha passed away at Ergola near Malked. The old town of Ergola now lies in ruins and this is believed to be where the tombs of both Vidyadhiraja and Rajendra Tirtha are.

15. Jayadharma (Vijayadhvaja) Tirtha

Between Rajendra and Vyasatirtha we have Vijayadhvaja Tirtha, alias Jayadhvaja, alias Jayadharma. He is listed in the Mutt genealogical tables as being a member of the Pejawara Mutt coming from Aksobhya Tirtha. The Deity of Sri Rama that was worshiped by Vijayadhvaja Tirtha is still in the Pejawara Mutt. Some say that Vijayadhvaja was ostracized by Raghunatha Tirtha of Uttaradi Mutt for the sin of crossing the ocean to visit Dvaraka and thus as a penance to atone for this he was commissioned to write a commentary on Srimad Bhagavatam, which he wrote under a pipal tree at Krsna Mutt, and which he became famous for. However many devotees, including B.N.K. Sharma, the Madhva scholar, says that this story is bogus and malicious, as it is well known that Vijayadhvaja's commentary on the Srimad Bhagavatam was purely out of love and spontaneous devotion. His commentary of Bhagavatam went under the title "Bhakti-ratnavali" and is said to have greatly influenced his disciple, Visnu Puri. In his commentary there are many references to the original compiler, the great Sridhar Swami of the Bhagavat School. Sridhar lived in a very dangerous time to be a Vaisnava, and so kept his meanings covered. Many, even to this day, say that Sridhar Swami was an impersonalist, but actually this is not so. As we have stated, he had to keep the real and personalistic understandings of the Bhagavatam covered for there were many devious Mayavadis ready to corrupt anything that glorified Krsna, the Supreme Personality of Godhead. Vijayadhvaja (Jayadharma Muni as he is also known) clarified the meanings of Sridhar Swami, bringing out the dualist's point of view from the seemingly hidden meanings of Sripada Sridhar Swami.

Looking at the many and wonderful ways the devotees have struggled, sacrificing their own reputations, even well being, to somehow or other ensure that these priceless gems of pure personalism could find their way down through the ages into our unworthy laps and beyond, we should be grateful to all of these great and devoted personalities.

Srila Vijayadhvaja Tirtha was the sixth in the lineage of the Pejawara Mutt and he passed away on the Aksaya Tritya day, which falls on the third day of the light fortnight in the month of Madhusudana (Vaisakha - April/May). His samadhi (Vrndavana) is at Kanya Tirtha.

Vijayadhvaja Tirtha and some details concerning the controversy regarding his complete and devotional commentary on the Srimad Bhagavatam:

Practically speaking, the following is only details of Vijayadhvaja's early days, but it is an interesting story that brings out his conviction as a pure surrendered, unmotivated Vaisnava sannyasi.

As with many sannyasis of the line, particularly on this west coast of Karnataka, Vijayadhvaja Tirtha took sannyasa as a very small boy. Constantly traveling, he would have to maintain himself by collecting alms (bhiksa), but alas, sometimes he would have to go without food for three or five days. Out of dire need and hunger, the young sannyasi, on one occasion, began to make some arrangements to cook very simply, using some simple forest spinach, a few rocks and twigs that he had found by the side of the road. One much older and senior sannyasi came by and was horrified seeing Vijayadhvaja Tirtha, a sannyasi, cooking, "making arrangements to enjoy" and by the side of the road. He severely chastised him saying that this kind of action was against sannyasa dharma or character. He then informed the boy that the only way to counter this kind of independent activity was suicide - then and only then would he be free from any reaction. So the humble and pure-hearted young Vijayadhvaja Tirtha Swami prepared to give up the world. At this time another sannyasi happened to come by, and upon seeing the preparations for death, could understand what was on Vijayadhvaja's mind. This second sannyasi then inquired from the boy why he had taken to this decision. Hearing the story, the second sannyasi, who some say was Rajendra Tirtha, instructed the boy to compile an edition of Srimad Bhagavatam and by this everything would be resolved. So doing, this highly devotional piece of literature was entitled "Pada-ratnavali." To this day followers of Madhva hold this devotional work as a standard text for reference.

At the end of this commentary Vijayadhvaja Tirtha prayed earnestly to Lord Sri Krsna:

vyakhya bhagavatasya krsna racita
tvat priti kamatmana
pretascet pradadasi tat pratinidhim
tat trin varisye varan

prana niskincanatam tava pratibhavam padaravindatmana
samsaktim sukhatirtha sastra vijarajarasya param taya

"Dear Lord Sri Krsna, I have written this commentary of Srimad Bhagavatam just to please You. If You are pleased, as an acknowledgement of the same, please grant me three boons - that I should always remain a poor man in this and any future lives, that I may always have the opportunity to study Bhagavatpadacarya Madhva's devotional works on Krsna consciousness, and lastly by doing so, I may always rest in You and that I may attain You and always remain with You as Your foot servant."

As we will read a little later, the influence of this edition of the Bhagavatam and the subsequent commentary by Visnu Puri, the celebrated compiler of Bhakti-ratnavali and disciple of Sri Vijayadhvaja Tirtha, assisted a great change to take place - not so much a change, but enhanced a natural loving progression to develop. This will be dealt with in connection with the next few acaryas who came. Everything was going on still, but as previously there had been some dissatisfaction with the struggle against the Mayavadis, now there had become struggles of another nature, that of position. Some were neglecting the pure teachings of Vaisnavism and were starting to get a little caught up in other circles, that 'I am a brahmana so I can know God. You are a sudra, therefore you cannot.' Certain sways started to take place and angles that had not been propounded externally were now to be taught. There were some very radical devotees around who were out to make a wonderful thrust to ensue. This devotee who we have just mentioned, Visnu Puri, is believed to have influenced many prominent personalities, amongst whom are Laksmipati Tirtha and Madhavendra Puri Goswami. This will be brought up again where the reasons for Madhavendra Puri Goswami accepting the title "Puri" instead of the traditional "Tirtha" are discussed in a short while.

Dr. B.N.K. Sharma also mentions (History of Dvaita School of Vedanta, page 540) that there is a tradition which supports all these stories, and gives some detail to that point, saying that in the 15th century Rajendra Tirtha carried the message of Madhva to the far north and also into Bihar and Bengal where many of these great devotees were waiting to take up their particular missions. At this time amazing things were going on, much of which was unseen to the general populace. Various intimate associates of the Lord were taking their births in the families of the Vaisnavas for the purpose of setting back the flow of the Kali-yuga and smashing the illusory philosophies of the impersonalists.

Sambidananda dasa brahmacari (the disciple of Srila Bhaktisiddhanta Sarasvati Thakura) has written in his book relating to medieval Vaisnava schools, that even the meeting of Sri Caitanya Mahaprabhu and the Tattvavadi head of the time, Raghuvarya Tirtha, which came a little later, was not an ordinary thing. There he makes a statement very boldly saying that the reason for the difference of opinion over sadhya (spontaneous service - the raga marga performed on the liberated devotional platform) and vaidhi bhakti, devotional service in practice where full love of Godhead is not fully manifest, was due to the fact that at that time those particular Tattvavadis had deviated somewhat from the pure teachings presented by Madhva. However we see that after the visit of Sri Caitanya Mahaprabhu to Krsna Mutt, the purity was again sought out. Primarily this was done by Vadiraja Tirtha who again re-established many of Madhva's principals. It was Vadiraja who reintroduced kirtana (the chanting of the holy names) back into the Mutt. His guru, Vyasatirtha, who was practically a contemporary, did many great works also to re-establish the proper standards that were free from any material bodily conceptions of life.

In "History of the Mutts" booklet it is mentioned that due to some problems around the time of Vagisa Tirtha the pure line was nearly lost, but due to the preaching and management of Vyasatirtha and especially Vadiraja Tirtha the desire of Madhvacarya was again instilled.

16. Purusottama
Guru-parampara - 1
Page 1 | Page 2 | Page 3 | Page 4

At the beginning of the Bhagavad-gita As It Is by A.C. Bhaktivedanta Swami Prabhupada there is a list of disciplic succession. This list was first published by Bhaktisiddhanta Sarasvati Thakura and enumerates the most prominent members of the guru-parampara. This accounts for some time gaps. Kavi Karnapura in his Gaura-ganoddesa-dipika (22-) lists the gurus up to Lord Chaitanya. Their abridged biographies follow.

Biographies up to Laksmipati Tirtha and Visnu Puri (19.) are Copyright © 2000 Jaya Tirtha Charan dasan. All Rights Reserved. (www.hknet.org.nz/guru-parampara-contents-page.htm)
Rest of biographies comes from O.B.L. Kapoor's compilations available from our Library (Gva-ac.zip, Gvaa-y.zip)

1. Krsna
2. Brahma
3. Narada
4. Vyasa
5. Madhvacarya
6. Padmanabha Tirtha
7. Nrhari (Narahari) Tirtha
8. Madhava Tirtha
9. Aksobhya Tirtha
10. Jaya Tirtha
11. Jnanasindhu
12. Dayanidhi
13. Vidyadhiraja (Vidyanidhi) Tirtha
14. Rajendra Tirtha
15. Jayadharma (Vijayadhvaja) Tirtha
16. Purusottama

Next pages:

Guru-parampara - page 2

17. Brahmanya Tirtha
18. Vyasa Tirtha
19. Laksmipati Tirtha, Visnu Puri
20. Madhavendra Puri
21a. Isvara Puri
21b. Nityananda Prabhu
21c. Advaita Acarya
22. Lord Caitanya
23a. Rupa Gosvami, Sanatana Gosvami
23b. Svarupa Damodara
24. Raghunatha dasa Gosvami

Guru-parampara - page 3

25. Krsnadasa Kaviraja Gosvami
26. Narottama dasa Thakura
27. Visvanatha Cakravarti Thakura
28a. Baladeva Vidyabhusana
28b. Jagannatha dasa Babaji

Guru-parampara - page 4

29. Bhaktivinoda Thakura
30. Gaurakisora dasa Babaji
31. Bhaktisiddhanta Sarasvati Gosvami
32. A.C. Bhaktivedanta Swami Prabhupada

--------------------------------------------------------------------------------

1. Krsna
2. Brahma
3. Narada
4. Vyasa

5. Madhvacarya

He was born in a Sivanni brahmana class family in the Pajakaksetra of Udupi village in the year 1040 Saka. His parents were Sri Madhyageha Bhatta and Srimati Vedavidya. His childhood name was Vasudeva. At the age of twelve he was initiated by Acyutapreksa. His sannyasa name was Purnaprajna.

He obtained the Deity of Udupi Krsna (Nrtya Gopala) from a boat full of gopi-candana. The Deity is holding a curd-making stick in one hand and a string, used for pasting curd, in the other hand. Though the Deity was very heavy, Madhvacarya carried it alone from Vadabhandesvara.

The following are the names
of the eight Udupi Mathas and their main heads:

1. Palimara - Sri Hrsikesa Tirtha
2. Adamara - Narahari
3. Krsnapura - Janardana
4. Puttige - Upendra
5. Siruru - Vamana
6. Sode - Visnu
7. Kanuru - Srirama
8. Pejavara - Adhoksaja

The following are the names of the Deities in the above mentioned maths respectively: Sri Ramacandra, Sri Krsna, Caturbhuja Kaliya-mardana Sri Krsna, Vitthaladeva, Vitthaladeva, Bhuvaraha deva, Nrsimha deva, and Vitthala deva. In the Sri Krsna matha there is a Deity of Balakrsna, installed by Madhvacarya.

The following are books written by Madhvacarya:

1. Gitabhasya
2. Brahma Sutrabhasya
3. Anubhasya 4. Pramana-laksana
5. Tattva-viveka 6. Rigbhasya
7. Upanisada bhasya
8. Gita Tatparya Nirnaya
9. Dvadasa Stotryas
10. Sri Krsnamaharnava
11. Srimadbhagavata Tatparya
12. Sri Mahabharata Tatparyanirnaya
13. Sri Krsna Stuti

The major works of Madhvacarya are his commentaries on the Brahmasutras, Upanisads, and the Bhagavad-gita. Most of his thirty-four works are philosophical, although there are a few poems and devotional compositions. Yamaka Bharata is a poem narrating the story of Mahabharata in Yamaka verse. Bharata Tatparya Nirnaya are his learned critiques on the Bhagavata and the Mahabharata. He was also wrote commentaries on some hymns in the Rg Veda. He relied heavily on evidence from the Puranas, rather than on the Vedic texts or logic. (An Encyclopedia of South Indian Culture, pp. 278-279)

6. Padmanabha Tirtha

He was a native of Uttara-Karnataka which in those days stretched to the area known as Andhra Pradesh. (This is confirmed by Hrsikesa Tirtha in his book Sampradaya Paddhati and Guru-acarya, where he states that Padmanabha Tirtha came from Uttara-Karnataka of the Telegu speaking people around the area where the Godavari River flows.) His previous name was Sobhanabhatta, but his change of name came upon meeting Madhva when Madhva returned to Udupi from his northern tour. He was a renowned and distinguished scholar of the day, but his proficiency in fourteen branches of learning were silenced in fourteen seconds by Acarya Madhva in 1265 AD. Soon he became one of the most trusted disciples of Madhva. Madhva always praised him, being the senior-most disciple among those outside the Tulu area, and his learning, preaching and seniority enabled Madhva to make him the first to sit on the Pitha after Madhva's disappearance pastime.

Padmanabha Tirtha left this world at Navavrindavanas, near Hampi, on the sacred Tungabhadra River in 1324 AD. His samadhi tomb remains there to this day.

7. Nrhari (Narahari) Tirtha

Narahari was a leading minister in Kalinga, Orissa, and was performing this task for around thirty years. The story follows that during his spell in office, the King of Kalinga died. The King's ministers, from time immemorial, had a tradition that the State send out the "State elephant" to find the Prince Regent. At that time the royal elephant walked out of the palace and through the city to the place where Narahari was. The elephant placed the coronation garland around his neck to the surprise of the accompanying state ministers. By the Lord's arrangement the elephant came across Narahari, and in due course he was placed on the throne. However, when the King's infant son and heir to the throne came of age after twelve years, Narahari gave it up. Out of gratitude, the new King wanted to bestow some gifts on Narahari. Narahari asked for the Deity of Mula Rama that had been kept by the descendants of the Gajapati Kings and Who was originally worshiped by Maharaja Iksvaku, then given to Maharaja Dasaratha, the father of Lord Rama. This Deity of Rama was then passed down to Laksmana and from him to Hanuman, who used to hang Him around his neck. Hanuman gave Him to Bhima during the time of Krsna's advent on this earth, and Bhima gave Him to the Gajapati King. This Deity of Mula Rama was then placed in the Uttaradi Mutt, secured in his day by Kavindra Tirtha, but now resides at the Raghavendra Tirtha Swami Mutt at Mantralayam.

At the time of dividing the Mutts at Kanya Tirtha, Madhvacarya gave Narahari the Deity of Kaliyamardana Krsna with four arms. This Deity of Krsna is dancing on the head of the Kaliya serpent, with one leg lifted up dancing, one hand in a balancing, dancing pose, and the other holding his tail up. Two other hands hold a conch and cakra.

Narahari Tirtha was initiated before 1264 AD. B.N.K. Sharma suggests that he was probably about 22 years of age when Narahari and Madhva first met, Madhva being 19 years of age. There are local inscriptions of the time preserved in the Srikurma and Simhacala areas of Orissa which glorify Narahari for many great feats, statesmanship and swordsmanship, but even whilst performing these kingly tasks, he preached Vaisnavism and made many devotees from the princes and aristocratic nobility in general at the time in the areas of Orissa and Andhra.

Sometimes it is suggested that he was the disciple of Padmanabha Tirtha but this is not supported anywhere in the mutt listings, instead what is pointed out is that due to the seniority of Padmanabha Tirtha, Narahari Tirtha was more than willing to serve him as the representative of his spiritual master Sripada Madhvacarya, and so was considered like a siksa disciple of the Pitha Adi Patya Padmanabha Tirtha Swami.

Once whilst Narahari Tirtha was on a preaching tour, he dreamt that a Deity of Lord Visnu was at the bottom of the town pond (tank). The very next day, by his influence, he made arrangements for the tank to be dredged, and there He was! A Deity was taken out and installed at that place. The town is now called by the name of the pastime, Narayanadevarkere (the tank of Lord Narayana). This is near Hospet Taluk of Bellary District, Karnataka.

Narahari wrote fifteen books, but his Gita Bhasya and Bhavaprakasika are the only two of which any trace is kept.

8. Madhava Tirtha

Previously known as Visnu Sastri, Madhava Tirtha was the third acarya to reside on the Pitha after Madhvacarya. Madhava Tirtha was quite often confused with, or known as Madhvacarya or Madhva, due to the similarity in name. He was the son of Mayana and Srimati and the elder brother of Sayana and at one time a minister of King Bukka of Vijayanagar.

There is a story in this connection how Madhava Tirtha founded the city of Vijayanagar after the discovery of a huge amount of hidden treasure. Before this, however, Madhava Tirtha lived an austere life as an ascetic in the mountains of Karnataka, who once found himself being frequented by a shepherd of the name Bukka. This poor shepherd had heard that Madhava Tirtha, the great sannyasi, was there absorbed in thoughts of Lord Narayana, and so he decided to daily bring him some simple foodstuffs. Madhava Tirtha blessed him saying, "One day you shall be the King of all Industan." By this blessing, immediately all the local shepherds made him their head, and he became known as the King of that local country which governed five groups of communities - Canara, Taligas, Canguivaro, Negapatao and Badagas. In this kingdom he became known as Bukka Rao and reigned for thirty seven years by the blessings of the great Madhava Tirtha. Bukka conquered many kingdoms from the time he came to rule in 1343 AD.

Madhava Tirtha was in office at the Vedanta Pitha from 1333 AD until 1350 AD, when he passed away. He made a commentary on the Parasara Smrti called Parasara Madhva-vijaya, and some other books have also been accredited to him, but as little is known of him there is much confusion misidentifying him with others. It is said that his bodily remains were entombed at Hampi, but have since been moved to Manur on the Bhima River of Bijapur District.

9. Aksobhya Tirtha

Aksobhya Tirtha was the last of Madhva's direct disciples to sit on the Pitha. He did so from 1350 AD - 1365 AD. Previously his name was Govinda Sastri and he came from Uttara-Karnataka. Madhvacarya gave him the Deity of Aja-Vitthal. (Krsna standing with His hands of His hips, accompanied by Sri Devi and Bhudevi, though some say this is Krsna with Rukmini and Satyabhama.)

His main "claim to fame" was the way he refuted the philosophy of "tat tvam asi" - "you are the same as". There is an historic incident which is understood to have taken place at Mulbagal near Kolar. His victim was Vidyaranya, the big, big scholar and guru descendant of the Advaita line of Sankara. Aksobhya Tirtha smashed Vidyaranya so badly that in history this was considered the turning point in the new Madhva faith of Dvaitavada. To this day the philosophy of Dvaita (dualism) has not been defeated; even the Advaita Mayavadis, knowing they are wrong, with stubborn determination they have yearly been coming back to get smashed.

Aksobhya Tirtha moved after this a little north to Pandharapur on the banks of the Bhima-rathi River, which is where he met his future disciple Jayatirtha. In the years to follow Aksobhya spent his time training Jayatirtha in Dvaita philosophy. The relationship was so nice that Aksobhya gave his every breath to make Jayatirtha the most proficient and dynamic preacher since Madhva, hence Jayatirtha was called the Tikacarya. Aksobhya Tirtha taught him how to search out hidden significances in the words of Madhva which others missed, and how to write books on those points called tikas (short commentaries), which further demolished the hostile Advaita monism. He even pointed out the differences in the basic understandings of Advaita philosophy of their own leading Sankarites like Vacaspati, Vivarankara, Amalananda, Citsukha and Vijnanasana, giving further strength to the Vaisnava truths and making the Mayavadis all look foolish.

10. Jaya Tirtha

Jayatirtha renounced the world and took sannyasa at twenty years of age. By this time no one could philosophically touch him. He was a genius, seeing through the foolishness of Mayavada, and even making commentaries on Ramanuja's works. He wrote about twenty books, eclipsing those of his forerunners like Trivikrama Panditacarya, Padmanabha Tirtha and Narahari Tirtha, but he was always humble, giving all credit to Aksobhya Tirtha, the servant of Madhvacarya.

"Critique of Mithyatva" or "The Falsity Of The World" was one of his main works, where he describes how this world is temporary, not false, and the Mayavadi way as being really false. He points out the differences between real, unreal, temporary and permanent, concluding, "...The co-existing of both their negations, at the same time and with reference to the same locus is, therefore, most illogical and can never be accepted by sane men." I.e. the positive being this world is temporary though genuinely existing, the elements are real, and the action is real but done in connection with material nature causing reaction, which is also real but not permanent. Thus soundly defeating the Mayavadi philosophy around "brahma satyam jagan mithya", various works on subjects of Vaisnava studies and logic were written by Jayatirtha. Later a descendant in the parampara of the name Vyasatirtha wrote down Jayatirtha's life story, whereby we have found this information.

Jayatirtha's previous name was Dhondo Pantraya Raghunatha (Dhonduraya, Raghunatha was his father's name) of either Visvamitra gotra or Bharadvaja gotra. He was the son of a high ranking military man and had two wives. Dhondo Pant, being like a local prince, was seen often dressed in full armour, breast plate, helmet and all, riding his mighty war horse around the area. He was a great horseman and would ride sometimes on journeys all over the district, accompanied by his men. On one such occasion, a hot summers day at noon, he stopped at a stream for fresh water, but his drinking of water was not an ordinary sight. Unlike most persons taking water, Dhondo Pant would enter into the river fully dressed (with armour, sword, shield, helmet, plume, etc), then, whilst still mounted upon his horse, he would drink water at water level directly into his mouth, being up to his neck in the water as an animal would.

On this day an incredible meeting took place. On the other side of the stream was Aksobhya Tirtha, watching this extraordinary sight. Aksobhya called to the horseman, "Hey, you drink water just like a bullock," and these few words put the horseman into a strange, deep, all-revealing state. Suddenly philosophical questions, which made the young horseman's mind spin into thoughts of his previous births, came to mind. Dhondo Pant could now remember his time spent with Acarya Madhva, but he had been covered for so many years thinking that he was the son of a nobleman. Now he could remember all kinds of incidences that made his hair stand upon end. He gained some intense realizations which enabled him to see quite clearly how previously he was actually the bullock who was used to pull around Acarya Madhva's books as Madhva traveled and preached all over. He could actually remember Madhva, his commanding but sweet voice elaborating upon the various kinds of Vedic literature.

There is an interesting story in this connection. Madhva would quite often glorify this bullock by saying to the assembly that actually this bullock listened better and assimilated the philosophy quicker than any of Madhva's students. Wherever Madhva would preach the bullock would turn up, ears pricked up and forward in an attentive mood; his faithfulness and loyalty knew no bounds. Madhva could sometimes be heard saying that simply by his attentive hearing this bullock was making great advancement. These kind of statements made some of Madhva's sannyasa disciples quite envious, so much so that they cursed the bullock to die from snake bite. Madhva heard about the curse and blessed the bullock that he would not be harmed. As per the curse, the snake came and bit the bullock, and amazingly the snake died! Everyone was awe struck, but could at once appreciate the motive and kindness of Madhva. He was protecting his dear devotee who had surrendered his life to the service of Madhva's preaching mission. After some years the bullock passed away of natural causes - old age.

Tradition has it that in actuality this was no ordinary bullock in the first place. He was reputed to be a partial incarnation and joint expansion of both Indra, the King of the demigods and Lord Ananta Sesa. So again it was no ordinary thing what had happened - the bullock taking his birth in a family of greatly pious ksatriya kings in Karnataka and being further brought up to know the Vedic literature according to the teachings of Madhva. Obviously the Lord deemed it now the right time for his real self realization to again be invoked.

Anyway back to the river, Dhondo Pant, standing in the water, addressed the humble and aged mendicant Aksobhya Tirtha as follows, "My dear sir, who are you, from where did you come, and how do you know me? Simply by the words emanating from your mouth my life has changed. You must be my guru; you have opened my eyes which were blinded for so long. O my guide, you have shed my ignorance of my real self. Please tell me more. Please instruct me so my life can become perfect. O Gurudeva, please save me from the clutches of repeated birth and death." He was so amazed and became so agitated from gratitude by this meeting that he asked to become Aksobhya Tirtha's formal disciple. The other horsemen joined Dhondo Pant in crossing the river and spent some time in discussion with him. Then they returned to the estate of his father without Dhondo. News soon reached the boy's father who personally went to reclaim his son and took him home. To save any further quarrel, Dhondo followed his father without any protest, but even though the enraged father came to collect him, Dhondo had his plan, on his return home, to start with he had his marriage consumed.

An amusing story is revealed of the night that he returned to his wives. When Dhondo Pant's beautiful young wife entered the bed chamber to be with her husband, to her surprise there was an incredibly magnificent cobra sitting coiled up on the bed. The snake swayed mystically as though one absorbed in transcendental trance. Enchanted by the sight, she out of respect for the wondrous sight paid her prostrated obeisances before the serpent, but soon fear overcame her and she fled the room screaming and fainted on the floor just outside. Raghunatharaya, the father of Dhondo, feared that something would happen and so was close by. After also seeing the captivating sight and seeing the snake revert back to the form of his son, Raghunatharaya reluctantly allowed Dhondo to return to the aged mendicant Aksobhya Tirtha, knowing this not to be an ordinary situation. In due course, Dhondo Pant was initiated and given the order of sannyasa and the new name Jaya Tirtha. This happened in the year 1368 AD.

Some do not agree with this story, saying that it would not have been allowed in the strict Brahmana society of the 14th century. But whether one accepts the story as explained by Srila Vyasatirtha or not, the link was there and soon he came back to Aksobhya Tirtha who accepted him as his sannyasa disciple and gave him the name Jaya Tirtha. He then started to study sastra from Aksobhya Tirtha intensively until Aksobhya Tirtha finally passed away, his mission completed.

Jayatirtha toured several times all over India, destroying the philosophy of the impersonalistic rascals. He was undefeated and became well known as the pure Vaisnava acarya that he was.

He spent his closing years at Malkhed (or Manyakheta), once the capital of the Rastrakuta kings of Karnataka, in the Gulbarga district, Mysore state. This is said by some to be the place where Jayatirtha passed away on the Pancami (fifth day) of the dark fortnight in the month of Asadha (June-July) 1388 AD. However, there is also a samadhi tomb of his in northern Karnataka. On this samadhi tomb at Anagoendi (Hampi) on the Tungabhadra river, next to the samadhi of Padmanabha Tirtha, there are carvings of him as a ksatriya prince, and next to that as a sannyasi mendicant.

11. Jnanasindhu
12. Dayanidhi

13. Vidyadhiraja (Vidyanidhi) Tirtha

The Guru-acarya listings assign Vidyanidhi Tirtha a period of seven years, nine months and thirteen days as the next pontiff on the Vedanta Pitha. The only written work accredited to him was a commentary on the Bhagavad-gita.

In the Madhva Mutts there is an air of vagueness and uncertainty of dates and even the lineage. Kavikarnapura's Sri Gaura Ganoddesa Dipika, Text 22 mentions "...Aksobhya's disciple was Jayatirtha. Jayatirtha's disciple was Jnanasindhu. Jnanasindhu's disciple was Mahanidhi. Mahanidhi's disciple was Vidyanidhi. Vidyanidhi's disciple was Rajendra..." However, in Srila Bhaktisiddhanta Sarasvati's "Guru Parampara" he says, "...Madhava Tirtha accepted the great paramahamsa Aksobhya Tirtha as his disciple. The principle disciple of Aksobhya Tirtha was known as Jayatirtha. Jayatirtha's service was for his disciple Jnanasindhu. Dayanidhi received the science of devotional service from Jnanasindhu and the servant of Dayanidhi was Vidyanidhi (Vidyadhiraja Tirtha). Rajendra became the disciple of Vidyadhiraja Tirtha."

Srila Bhaktisiddhanta Sarasvati Thakura accepts the version of Kavikarnapura's Gaura Ganoddesa Dipika and they both say that Madhava Tirtha has taken Aksobhya Tirtha as his disciple. However, the Madhvas say that Aksobhya Tirtha was the direct disciple of Madhvacarya - this is stated in the Guru-acarya listings. In the Madhva Vijaya this is also recorded, that is, the incident of Madhvacarya calling eight of his sannyasa disciples around him at Kanya Tirtha during the Caturmasya. In Narayana Panditacarya's commentary on his own book, Madhva Vijaya, entitled "Bhava Prakasika," he also says how Madhva called his disciples in pairs and the fourth pair was Rama Tirtha of Kaniyur Mutt and Aksobhya Tirtha of Pejawara Mutt. These incidents are included in the "Sampradaya Paddhati" of Hrsikesa Tirtha, the foremost dear disciple of Madhvacarya.

The descendants of Madhva are more strictly followers of a diksa line, whereas both Kavikarnapura and Srila Bhaktisiddhanta Sarasvati lean more towards siksa lines, though still accepting both on their own validity. Seeing that Madhava Tirtha (Dvija) was a forerunner of Aksobhya Tirtha to the Vedanta Pitha, certainly he may have given some instruction. In the same way, Jayatirtha certainly had many disciples, and because his direct disciple Vidyadhiraja was the next to accept office at the Pitha, it doesn't necessarily mean other disciples of Jayatirtha, such as Jnanasindhu Tirtha and Daya(Maha)nidhi Tirtha didn't also give their worthy assistance.

Actually, Vaisnavas are always grateful for their many siksa gurus. For myself certainly, as I have collected this information, everyone has stressed Madhvacarya's disciples and this parampara. In the humble attempt to compile this work I have accepted many as my instructing gurus and I am very grateful to them for their advice, otherwise how could the sampradaya be revealed. I do not, of my own accord, know anything about Vaisnavism or the Supreme Personality of Godhead, Lord Sri Krsna, but by the mercy of the Vaisnavas and of my diksa and siksa gurus, we are making an attempt at shedding some light on this subject.

As we just stated, Vidyadhiraja Tirtha was the immediate disciple of Jayatirtha. Being of seniority in his learning and devotional understandings, he also became the successor on the Pitha. Previously his name was Krsnabhatta (though the Guru-acarya gives him the name Nrsimha Sastri). It is understood that he was a brahmacari, but his time on the Vedanta Pitha is not clearly established. The times of office range from three years, nine months and thirteen days, to four years, and lastly sixty four years, but the Mutt itself is silent on this matter.

14. Rajendra Tirtha

Rajendra was his first disciple and their relationship was always very close. There is one story which tells of how the guru parampara divided at that time. Vidyadhiraja Tirtha was extremely sick so he sent word to Rajendra to come immediately, but he did not arrive in time. The Guru, feeling his life passing, ordained another disciple to guarantee that he would have a successor. This devotee's name was Kavindra Tirtha. Some say he called Kavindra due to a need for the preaching to spread, but one cannot guess the reasons why - a pure Vaisnava acts only to satisfy the Lord, that much we can ascertain. The line coming from Rajendra Tirtha is now represented by Vyasatirtha and Gosale Mutts and that line still continues.

The other line (that from Kavindra Tirtha) continued on to Vagisa and Ramacandra Tirtha, but at the time of Ramacandra there again was some heavy disagreement that apparently nearly stopped the line at that time. Inevitably it caused a split and now those lines come down via his two disciples, Vibudhendra Tirtha of Raghavendra Swami Mutt and Vidyanidhi Tirtha of Uttaradi Mutt.

Vidyadhiraja Tirtha passed away at Ergola near Malked. The old town of Ergola now lies in ruins and this is believed to be where the tombs of both Vidyadhiraja and Rajendra Tirtha are.

15. Jayadharma (Vijayadhvaja) Tirtha

Between Rajendra and Vyasatirtha we have Vijayadhvaja Tirtha, alias Jayadhvaja, alias Jayadharma. He is listed in the Mutt genealogical tables as being a member of the Pejawara Mutt coming from Aksobhya Tirtha. The Deity of Sri Rama that was worshiped by Vijayadhvaja Tirtha is still in the Pejawara Mutt. Some say that Vijayadhvaja was ostracized by Raghunatha Tirtha of Uttaradi Mutt for the sin of crossing the ocean to visit Dvaraka and thus as a penance to atone for this he was commissioned to write a commentary on Srimad Bhagavatam, which he wrote under a pipal tree at Krsna Mutt, and which he became famous for. However many devotees, including B.N.K. Sharma, the Madhva scholar, says that this story is bogus and malicious, as it is well known that Vijayadhvaja's commentary on the Srimad Bhagavatam was purely out of love and spontaneous devotion. His commentary of Bhagavatam went under the title "Bhakti-ratnavali" and is said to have greatly influenced his disciple, Visnu Puri. In his commentary there are many references to the original compiler, the great Sridhar Swami of the Bhagavat School. Sridhar lived in a very dangerous time to be a Vaisnava, and so kept his meanings covered. Many, even to this day, say that Sridhar Swami was an impersonalist, but actually this is not so. As we have stated, he had to keep the real and personalistic understandings of the Bhagavatam covered for there were many devious Mayavadis ready to corrupt anything that glorified Krsna, the Supreme Personality of Godhead. Vijayadhvaja (Jayadharma Muni as he is also known) clarified the meanings of Sridhar Swami, bringing out the dualist's point of view from the seemingly hidden meanings of Sripada Sridhar Swami.

Looking at the many and wonderful ways the devotees have struggled, sacrificing their own reputations, even well being, to somehow or other ensure that these priceless gems of pure personalism could find their way down through the ages into our unworthy laps and beyond, we should be grateful to all of these great and devoted personalities.

Srila Vijayadhvaja Tirtha was the sixth in the lineage of the Pejawara Mutt and he passed away on the Aksaya Tritya day, which falls on the third day of the light fortnight in the month of Madhusudana (Vaisakha - April/May). His samadhi (Vrndavana) is at Kanya Tirtha.

Vijayadhvaja Tirtha and some details concerning the controversy regarding his complete and devotional commentary on the Srimad Bhagavatam:

Practically speaking, the following is only details of Vijayadhvaja's early days, but it is an interesting story that brings out his conviction as a pure surrendered, unmotivated Vaisnava sannyasi.

As with many sannyasis of the line, particularly on this west coast of Karnataka, Vijayadhvaja Tirtha took sannyasa as a very small boy. Constantly traveling, he would have to maintain himself by collecting alms (bhiksa), but alas, sometimes he would have to go without food for three or five days. Out of dire need and hunger, the young sannyasi, on one occasion, began to make some arrangements to cook very simply, using some simple forest spinach, a few rocks and twigs that he had found by the side of the road. One much older and senior sannyasi came by and was horrified seeing Vijayadhvaja Tirtha, a sannyasi, cooking, "making arrangements to enjoy" and by the side of the road. He severely chastised him saying that this kind of action was against sannyasa dharma or character. He then informed the boy that the only way to counter this kind of independent activity was suicide - then and only then would he be free from any reaction. So the humble and pure-hearted young Vijayadhvaja Tirtha Swami prepared to give up the world. At this time another sannyasi happened to come by, and upon seeing the preparations for death, could understand what was on Vijayadhvaja's mind. This second sannyasi then inquired from the boy why he had taken to this decision. Hearing the story, the second sannyasi, who some say was Rajendra Tirtha, instructed the boy to compile an edition of Srimad Bhagavatam and by this everything would be resolved. So doing, this highly devotional piece of literature was entitled "Pada-ratnavali." To this day followers of Madhva hold this devotional work as a standard text for reference.

At the end of this commentary Vijayadhvaja Tirtha prayed earnestly to Lord Sri Krsna:

vyakhya bhagavatasya krsna racita
tvat priti kamatmana
pretascet pradadasi tat pratinidhim
tat trin varisye varan

prana niskincanatam tava pratibhavam padaravindatmana
samsaktim sukhatirtha sastra vijarajarasya param taya

"Dear Lord Sri Krsna, I have written this commentary of Srimad Bhagavatam just to please You. If You are pleased, as an acknowledgement of the same, please grant me three boons - that I should always remain a poor man in this and any future lives, that I may always have the opportunity to study Bhagavatpadacarya Madhva's devotional works on Krsna consciousness, and lastly by doing so, I may always rest in You and that I may attain You and always remain with You as Your foot servant."

As we will read a little later, the influence of this edition of the Bhagavatam and the subsequent commentary by Visnu Puri, the celebrated compiler of Bhakti-ratnavali and disciple of Sri Vijayadhvaja Tirtha, assisted a great change to take place - not so much a change, but enhanced a natural loving progression to develop. This will be dealt with in connection with the next few acaryas who came. Everything was going on still, but as previously there had been some dissatisfaction with the struggle against the Mayavadis, now there had become struggles of another nature, that of position. Some were neglecting the pure teachings of Vaisnavism and were starting to get a little caught up in other circles, that 'I am a brahmana so I can know God. You are a sudra, therefore you cannot.' Certain sways started to take place and angles that had not been propounded externally were now to be taught. There were some very radical devotees around who were out to make a wonderful thrust to ensue. This devotee who we have just mentioned, Visnu Puri, is believed to have influenced many prominent personalities, amongst whom are Laksmipati Tirtha and Madhavendra Puri Goswami. This will be brought up again where the reasons for Madhavendra Puri Goswami accepting the title "Puri" instead of the traditional "Tirtha" are discussed in a short while.

Dr. B.N.K. Sharma also mentions (History of Dvaita School of Vedanta, page 540) that there is a tradition which supports all these stories, and gives some detail to that point, saying that in the 15th century Rajendra Tirtha carried the message of Madhva to the far north and also into Bihar and Bengal where many of these great devotees were waiting to take up their particular missions. At this time amazing things were going on, much of which was unseen to the general populace. Various intimate associates of the Lord were taking their births in the families of the Vaisnavas for the purpose of setting back the flow of the Kali-yuga and smashing the illusory philosophies of the impersonalists.

Sambidananda dasa brahmacari (the disciple of Srila Bhaktisiddhanta Sarasvati Thakura) has written in his book relating to medieval Vaisnava schools, that even the meeting of Sri Caitanya Mahaprabhu and the Tattvavadi head of the time, Raghuvarya Tirtha, which came a little later, was not an ordinary thing. There he makes a statement very boldly saying that the reason for the difference of opinion over sadhya (spontaneous service - the raga marga performed on the liberated devotional platform) and vaidhi bhakti, devotional service in practice where full love of Godhead is not fully manifest, was due to the fact that at that time those particular Tattvavadis had deviated somewhat from the pure teachings presented by Madhva. However we see that after the visit of Sri Caitanya Mahaprabhu to Krsna Mutt, the purity was again sought out. Primarily this was done by Vadiraja Tirtha who again re-established many of Madhva's principals. It was Vadiraja who reintroduced kirtana (the chanting of the holy names) back into the Mutt. His guru, Vyasatirtha, who was practically a contemporary, did many great works also to re-establish the proper standards that were free from any material bodily conceptions of life.

In "History of the Mutts" booklet it is mentioned that due to some problems around the time of Vagisa Tirtha the pure line was nearly lost, but due to the preaching and management of Vyasatirtha and especially Vadiraja Tirtha the desire of Madhvacarya was again instilled.

16. Purusottama

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Humans and Earth, Guna and karma

Luís César — Sat, 30 Aug 2008 22:09:11 GMT

Humans and Earth, Guna and karma
Universe consists of 8,400,000 species of plants, animals and humans.

There are 900,000 species living in the water.
There are also 2,000,000 non-moving living entities (sthavara)
such as trees and plants.
There are also 1,100,000 species of insects and reptiles.
There are 1,000,000 species of birds.
As far as quadrupeds are concerned there are 3,000,000 varieties.
There are 400,000 human species.
(Padma Purana)

I became an animal subjected to the gunas and my free will was replaced by the instincts. Gradually I will be elevated to the uncivilized human level. This may take me longer time if I am killed by ignorant humans while in the animal body

HUMANS

Humans in general can be roughly categorized into six general types according to their social, cultural and spiritual advancement (Bhaktivinoda Thakura: Vaishnava-siddhanta-mala, ch.7):

1) Uncivilized tribes like the Pulindas (aborigines) and the Sabaras (mountain people), etc.
"Kirata, Huna, Andhra, Pulinda, Pulkasa, Abhira, Sumbha, Yavana, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him." (SB 2.4.18)

2) Civilized races with developed materialistic knowledge and science, as well as an emphasis on industrialized production; they do not know what is proper moral conduct, nor do they have actual faith in God; these are the characteristics of the mlecchas (meat-eating races), etc.
"My dear Thakura Haridasa, in this age of Kali most people are bereft of Vedic culture, and therefore they are called yavanas. They are concerned only with killing cows and brahminical culture. In this way they all engage in sinful acts. (Caitanya-caritamrta, Antya 3.50)

3) Those who have no personal God but are very fond of the natural beauty of the material world, like the Buddhists, etc.
"Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist." (SB 1.3.24)

"The scriptures of the Buddhist cult are chiefly based on argument and logic, and they contain nine chief principles. Because Sri Caitanya Mahaprabhu defeated them in their argument, they could not establish their cult."
(Caitanya-caritamrta, Madhya-lila 9.49)

4) Those whose ethics are endowed with a philosophy and faith of an imaginary God, like the karma-vadis (worshipers of various demigods, etc., who do good with the hope of being elevated to higher planets. This is called imaginary because they believe various demigods to be the Supreme Personality of Godhead.).
"Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." (BG 7.20)

"Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet." (BG 7.23)

5) Those worshipers who accept the true Lord of Creation, but do not perform devotional service unto Him.
"Persons who want to advance in superior religion are advised to give up all envy of other living entities, whether in relationship to the body, words or mind. There is no religion superior to this." (SB 7.15.8)

6) Those who are fond of the nirvisesa-vada (doctrine of ultimate impersonal oneness), like the jnana-vadis (those who practice the path of intellectually-wrangled spiritual knowledge).
"Mayavada philosophy is disguised buddhism. My dear Devi, I [Shiva], in the form of brahmana, will teach it in Kali-yuga." (Padma Purana, Uttara khanda, 25.7)

"O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from this position of imagined superiority because they have no regard for Your lotus feet." (SB 10.2.32)

GUNA AND KARMA

After being born among the uncivilized humans I will be elevated among the civilized races. My further progress will depend on my guna and karma.

Related:
Guna table
Three gunas

GUNA

"Material nature consists of three modes - goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes." (BG 14.5)

Sattva - "O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge." (BG 14.6)

Rajas - "The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions." (BG 14.7)

Tamas - "O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul." (BG 14.8)

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KARMA

Bhakti - "In this Age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of sankirtana-yajna [congregational chanting of the holy names of the Lord]." (SB 11.5.32)

"Transcendental practices that do not ultimately help one realize the Supreme Personality of Godhead are useless, be they mystic yoga practices, the analytical study of matter, severe austerity, the acceptance of sannyasa, or the study of Vedic literature. All these may be very important aspects of spiritual advancement, but unless one understands the Supreme Personality of Godhead, Hari, all these processes are useless." (SB 4.31.12)

Jnana - "Neither religious activities endowed with honesty and mercy nor knowledge obtained with great penance can completely purify one's consciousness if they are bereft of loving service to Me." (SB 11.14.22)

"The seven great sages [Marici, Vasistha, Atri and so on] reside on planets beneath Dhruvaloka. Well aware of the influence of the water of the Ganges, to this day they keep Ganges water on the tufts of hair on their heads. They have concluded that this is the ultimate wealth, the perfection of all austerities, and the best means of prosecuting transcendental life. Having obtained uninterrupted devotional service to the Supreme Personality of Godhead, they neglect all other beneficial processes like religion, economic development, sense gratification and even merging into the Supreme. Just as jnanis think that merging into the existence of the Lord is the highest truth, these seven exalted personalities accept devotional service as the perfection of life." (SB 5.17.3)

Yoga - "In this way, being purified by ritualistic sacrifices, the heart of Maharaja Bharata was completely uncontaminated. His devotional service unto Vasudeva, Lord Krsna, increased day after day. Lord Krsna, the son of Vasudeva, is the original Personality of Godhead manifest as the Supersoul [Paramatma] as well as the impersonal Brahman. Yogis meditate upon the localized Paramatma situated in the heart, jnanis worship the impersonal Brahman as the Supreme Absolute Truth, and devotees worship Vasudeva, the Supreme Personality of Godhead, whose transcendental body is described in the sastras. His body is decorated with the Srivatsa, the Kaustubha jewel and a flower garland, and His hands hold a conchshell, disc, club and lotus flower. Devotees like Narada always think of Him within their hearts." (SB 5.7.7)

Karma - "Karmis are always anxious to accumulate wealth for their sense gratification, but for that purpose they must work very hard. Yet even though they work hard, the results are not satisfying. Indeed, sometimes their work results only in frustration. But devotees who have dedicated their lives to the service of the Lord can achieve substantial results without working very hard. These results exceed the devotee's expectations." (SB 8.5.47)

Vikarma - "Suta Gosvami said: Maharaja Pariksit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution and animal slaughter were performed." (SB 1.17.38)

"If a human being is engaged in sinful, irreligious activities, either because of bad association or because of his failure to control his senses, then such a person will certainly develop a personality full of material desires. He thus becomes miserly toward others, greedy and always anxious to exploit the bodies of women. When the mind is so polluted one becomes violent and aggressive and without the authority of Vedic injunctions slaughters innocent animals for sense gratification. Worshiping ghosts and spirits, the bewildered person falls fully into the grip of unauthorized activities and thus goes to hell, where he receives a material body infected by the darkest modes of nature. In such a degraded body, he unfortunately continues to perform inauspicious activities that greatly increase his future unhappiness, and therefore he again accepts a similar material body. What possible happiness can there be for one who engages in activities inevitably terminating in death?" (SB 1.10.27-29)

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For those who are on the level of Vedic life, dharma sastras (scriptures on dharma) provide definition of the proper behavior leading to elevation. Any deviation from it is called vikarma (negative, degrading karma). Let me examine motivations directing my life and choose my further destination:

sattva rajas tamas
Vikarma Bhurloka (worse human birth)
hells
animal
ghost
Karma Svarga Bila-svarga, Bhurloka
Jnana Brahman, Sunya Bhurloka (better human birth)

Yoga Muniloka, Hari-dhama Bhurloka, Bhuvarloka
Bhakti Hari-dhama Svarga, Mahesa-dhama

The process of elevation on the path back home, back to Godhead, is different in different yugas (cosmic ages) as each yuga has its specific yuga-dharma based on bhakti.

Satya-yuga
Treta-yuga
Dvapara-yuga
Kali-yuga

SB 2.2.15-31 describes the path from the point of view of yoga (Satya-yuga-dharma), SB 7.15.54-55 from the point of view of yajna (Treta-yuga-dharma), BG 8.23-27 from the point of view of upasana (Dvapara-yuga-dharma) and Brhad Bhagavatamrta, part 2, from the point of view of harinama-sankirtana (Kali-yuga-dharma, the process for the current age).

Dharma - "The Yamadutas replied: That which is prescribed in the Vedas constitutes dharma, the religious principles, and the opposite of that is irreligion. The Vedas are directly the Supreme Personality of Godhead, Narayana, and are self-born. This we have heard from Yamaraja." (SB 6.1.40)

"The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self."
(SB 1.2.6)

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Vedic cosmology - planetarium

Luís César — Sat, 30 Aug 2008 22:02:16 GMT

Within and beyond time and space: Tour the transcendental world, the material world and find the way back

This is a simplified way to understand the wanderings of a spirit soul within samsara, the cycle of birth and death. It shows the basic facts needed to understand this world and the life in it and helps to learn about the different ways of life leading to elevation or degradation. With this information you can be more in control of your life, in harmony with the universe and its laws:

"We cannot break the laws - we can only break ourselves against the laws."

This 'tour' is based on Vedic scriptures like Bhagavad-gita (BG), Bhagavata Purana (SB), Brahma-samhita (B-s), as well as other Vaisnava sources. Gaudiya Vaisnava siddhanta is most elaborately presented in Sad-sandarbhas of Sri Jiva Gosvami.

Your servants at VEDA.

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I am jiva, spirit soul, part and parcel and eternal servant of the Lord. My svarupa, spiritual body, is similar in form to any of the material bodies in the material world but it is of the same quality as myself and the whole spiritual world (sac-cid-ananda). Although I could stay here eternally in Lord's loving company and participate in His lila (pastime), I decided to explore the material world thus beginning my journey...

The Lord does not interfere with my free will by preventing me from leaving Him but is unlimitedly happy when I return to Him again:

"Having attained me [Sarupa], a friend more dear than life, as if He had not seen me for a long time, taking my hand in His lotus hand, asking me wonderful questions, bringing happiness to all the people of Vraja, and walking as gracefully as an elephant, the handsome Lord entered the village of Vraja." (Brhad-bhagavatamrta 2.6.76, by Sanatana Goswami)

"After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." (BG 8.15)

HARI-DHAMA

This is my home, the transcendental world of sac-cid-ananda nature (eternal, full of knowledge and full of bliss), abode of the Supreme Lord in His unlimited eternal forms. Its six divisions are called Goloka Vrindavana, Navadvipa, Mathura, Dvaraka, Ayodhya, Vaikuntha (also used as the general name of Hari-dhama).

HERE STARTS AND ENDS MY JOURNEY TO THE MATERIAL WORLD

Goloka Vrindavana - "I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency [hladini]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa." (Brahma-samhita 5.37, as quoted in CC Adi 4.72 and CC Madhya 8.163)

Navadvipa - "In that place [where Sri Caitanya appears] is a wonderful city like an eight-petal lotus flower. In the middle of that lotus-city is a place called Mayapura, and in the middle of Mayapura is a place called Antardvipa. That place is the home of Lord Caitanya, the Supreme Personality of Godhead." (commentary of Bhaktivinoda Thakura on Chandogya Upanisad 8.1.1-2)

"That original Lord Krsna appeared in Navadvipa as Lord Caitanya, and Balarama appeared with Him as Lord Nityananda." (Caitanya-caritamrta, Adi-lila 5.6)

"In this Age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of sankirtana-yajna [congregational chanting of the holy names of the Lord]." (SB 11.5.32)

Mathura - "Sri Uddhava said: Thereafter Lord Krsna went to Mathura City with Sri Baladeva, and to please Their parents They dragged Kamsa, the leader of public enemies, down from his throne and killed him, pulling him along the ground with great strength." (SB 3.3.1)

"Since that time, the city of Mathura had been the capital of all the kings of the Yadu dynasty. The city and district of Mathura are very intimately connected with Krsna, for Lord Krsna lives there eternally." (SB 10.1.28)

Dvaraka - "Undoubtedly it is wonderful that Dvaraka has defeated the glories of the heavenly planets and has enhanced the celebrity of the earth. The inhabitants of Dvaraka are always seeing the soul of all living beings [Krsna] in His loving feature. He glances at them and favors them with sweet smiles." (SB 1.10.27)

Ayodhya - "Lord Ramacandra returned to His abode, to which bhakti-yogis are promoted. This is the place to which all the inhabitants of Ayodhya went after they served the Lord in His manifest pastimes by offering Him obeisances, touching His lotus feet, fully observing Him as a fatherlike King, sitting or lying down with Him like equals, or even just accompanying Him." (SB 9.11.22)

Vaikuntha - "Therefore, O Lord, feeling weary of material life and tormented by its distresses, I now surrender unto You because You are the perfect master. You are the unlimited, all-knowing Supreme Personality of Godhead, whose spiritual abode in Vaikuntha is free from all disturbances. In fact, You are known as Narayana, the true friend of all living beings." (SB 11.7.18)

Creation of the material world: In a corner of the spiritual sky of brahmajyoti a spiritual cloud sometimes appears, and the covered portion is called the mahat-tattva. The Lord then, by His plenary portion as Maha-Visnu, lies down within the water of the mahat-tattva, and the water is called the Causal Ocean (Karana-jala). While Maha-Visnu sleeps within the Causal Ocean, innumerable universes are generated along with His breathing. These universes are floating, and they are scattered all over the Causal Ocean. They stay only during the breathing period of Maha-Visnu. In each and every universal globe, the same Maha-Visnu enters again as Garbhodakasayi Visnu and lies there on the serpentlike Sesa incarnation. From His navel sprouts a lotus stem, and on the lotus, Brahma, the lord of the universe, is born. Brahma creates all forms of living beings of different shapes in terms of different desires within the universe. He also creates the sun, moon and other demigods. (SB 2.5.33 p.)

MAHAVISNU

Lord Mahavisnu rests in the River Viraja, Causal Ocean (Karanodaka) which is the border between transcendental and material realms.

"The Supreme Living Being in His feature as the transcendental purusa incarnation, who is the Lord's plenary expansion, impregnates the material nature of three modes, and thus by the influence of eternal time the living entities appear. Thereafter, influenced by the interactions of eternal time, the supreme sum total of matter called the mahat-tattva became manifested, and in this mahat-tattva the unalloyed goodness, the Supreme Lord, sowed the seeds of universal manifestation out of His own body." (SB 3.5.26-27)

The destination of sunyavadis (buddhists) is pradhana, the primordial matter, which has a sunya (void) nature. When Mahavisnu breathes out, it is manifested and transforms gradually into the prakriti, matter, the building block of the material world. When He breathes in, it is withdrawn into His body together with the jivas absorbed in it. By the look of Mahavisnu I am then transferred into the womb of Durga, the material world.

Pradhana - "In the unmanifest stage of material nature, called pradhana, there is no expression of words, no mind and no manifestation of the subtle elements beginning from the mahat, nor are there the modes of goodness, passion and ignorance. There is no life air or intelligence, nor any senses or demigods. There is no definite arrangement of planetary systems, nor are there present the different stages of consciousness - sleep, wakefulness and deep sleep. There is no ether, water, earth, air, fire or sun. The situation is just like that of complete sleep, or of voidness. Indeed, it is indescribable. Authorities in spiritual science explain, however, that since pradhana is the original substance, it is the actual basis of material creation." (SB 12.4.20-21)

MAHESA-DHAMA

Realm of Lord Siva is full of Brahman effulgence. It is situated between Hari-dhama and Devi-dhama.

This is the destination of the brahmavadis, impersonalistic worshipers of Siva and those who meditate on Brahman. Here I can stay for a long time as Siva's associate or by his mercy reach Hari-dhama. It may also happen that I break the rules of life here and am sent back to material world.

"The demigods observed Lord Siva sitting on the summit of Kailasa Hill with his wife, Bhavani, for the auspicious development of the three worlds. He was being worshiped by great saintly persons desiring liberation. The demigods offered him their obeisances and prayers with great respect." (SB 8.7.20)

DEVI-DHAMA

This material world is the realm of Durga who is the material energy in her personal form.

"The goddess Durga was decorated with flower garlands, smeared with sandalwood pulp and dressed with excellent garments and ornaments made of valuable jewels. Holding in her hands a bow, a trident, arrows, a shield, a sword, a conchshell, a disc and a club, and being praised by celestial beings like Apsaras, Kinnaras, Uragas, Siddhas, Caranas and Gandharvas, who worshiped her with all kinds of presentations, she spoke as follows." (SB 10.4.10-11)

I, jiva, am now just a transcendental sparkle of an atomic size and according to my desire and karma I take birth in various material bodies one after another (the cycle of birth and death, or samsara) within this world characterized by all-pervading presence of birth, death, old age and disease (janma-mrtyu-jara-vyadhi). These are symptoms of my conditioned life based on my identification with matter. During my whole stay here I am accompanied by the Lord in His invisible form of Paramatma (Supersoul) in my heart. He lets me act according to my desires and witnesses and approves my actions.

Paramatma - "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas." (BG 15.15)

"Sri Krsna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted." (SB 1.2.17)

"One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramatma, is situated in every living entity's heart, must be in ignorance and is compared to one who offers oblations into ashes." (SB 3.29.22)

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MAP 1
All the universes are clustered together up and down, and each and every one of them is separately sevenfold-covered. The watery portion is beyond the sevenfold coverings, and each covering is ten times more expansive than the previous covering.
The extent of the cosmic phenomenon is calculated to be diametrically (both ways) four billion miles. Then the coverings of the universe begin. The first stratum of the covering (earth) is calculated to extend eighty million miles, and the subsequent coverings of the universe are respectively of fire, effulgence, air and ether, one after another, each extending ten times further than the previous. (SB 2.2.28 p.)

1 yojan = 8 miles = 12,8 km

Dhruvaloka, the polestar, is 3,800,000 yojanas above the sun. Above Dhruvaloka by 10,000,000 yojanas is Maharloka, above Maharloka by 20,000,000 yojanas is Janaloka, above Janaloka by 80,000,000 yojanas is Tapoloka, and above Tapoloka by 120,000,000 yojanas is Satyaloka. Thus the distance from the sun to Satyaloka is 233,800,000 yojanas, or 1,870,400,000 miles. The Vaikuntha planets begin 26,200,000 yojanas (209,600,000 miles) above Satyaloka. Thus the Visnu Purana describes that the covering of the universe is 260,000,000 yojanas (2,080,000,000 miles) away from the sun. (SB 5.23.9 p.)

SATYALOKA

My first body is that of Brahma, the secondary creator of this world. I live on Satyaloka, the topmost dimensional level in this world. If I am a pure devotee of the Lord, at the end of my long life I will return to Hari-dhama together with my associates, great sages. Otherwise I will be born as a great sage on Muniloka.

"Both the Lord and the living entity, being qualitatively spirit soul, have the tendency for peaceful enjoyment, but when the part of the Supreme Personality of Godhead unfortunately wants to enjoy independently, without Krsna, he is put into the material world, where he begins his life as Brahma and is gradually degraded to the status of an ant or a worm in stool." (SB 9.24.58 p.)

"The yogis who become detached from the material world by practice of breathing exercises and control of the mind reach the planet of Brahma, which is far, far away. After giving up their bodies, they enter into the body of Lord Brahma, and therefore when Brahma is liberated and goes to the Supreme Personality of Godhead, who is the Supreme Brahman, such yogis can also enter into the kingdom of God." (SB 3.32.10)

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MUNILOKA

Muniloka is the general name of the abodes of great sages: Tapoloka, Janaloka, Maharloka. These sages constantly meditate on the Lord. Here I'm one of the sages and by my meditation I can go either higher, up to Satyaloka, to become Brahma's associate, or down, to the level of devas (demigods).

"By mystic yoga, great austerities and the renounced order of life, the pure destinations of Maharloka, Janoloka, Tapoloka and Satyaloka are attained. But by devotional yoga, one achieves My transcendental abode." (SB 11.24.14)

Dhruvaloka

group of seven stars

Sanaiscara

Brihaspati-graha

Angaraka

Budha

Sukra

Group of stars

Moon
Sun
Garbhodaka Ocean

MAP 2
The moon is situated 100,000 yojanas above the rays of the sunshine. Day and night on the heavenly planets and Pitrloka are calculated according to its waning and waxing. Above the moon by a distance of 200,000 yojanas are some stars, and above these stars is Sukra-graha (Venus), whose influence is always auspicious for the inhabitants of the entire universe. Above Sukra-graha by 200,000 yojanas is Budha-graha (Mercury), whose influence is sometimes auspicious and sometimes inauspicious. Next, above Budha-graha by 200,000 yojanas, is Angaraka (Mars), which almost always has an unfavorable influence. Above Angaraka by another 200,000 yojanas is the planet called Brhaspati-graha (Jupiter), which is always very favorable for qualified brahmanas. Above Brhaspati-graha is the planet Sanaiscara (Saturn), which is very inauspicious, and above Saturn is a group of seven stars occupied by great saintly persons who are always thinking of the welfare of the entire universe. These seven stars circumambulate Dhruvaloka, which is the residence of Lord Visnu within this universe. (SB 5.22) Moon distance

SVARGALOKA

Svargaloka is the abode of demigods. I'm now Indra (the chief demigod) or one of the other demigods and my duty is to manage the affairs of the universe, protecting its inhabitants against the asuras (demons) as an empowered servant of the Lord. If I become advanced in my devotional service, I will be born as a sage in Muniloka. If I become attached to material enjoyment, I will degrade into a lower position becoming a semi-demigod or a human being.

"Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this." (BG 2.42-43)

Indra: "We are now living in the heavenly planets, undoubtedly as a result of our having performed ritualistic ceremonies, pious activities and yajnas and having studied the Vedas. However, our lives here will one day be finished. We pray that at that time, if any merit remains from our pious activities, we may again take birth in Bharata-varsa as human beings able to remember the lotus feet of the Lord. The Lord is so kind that He personally comes to the land of Bharata-varsa and expands the good fortune of its people." (SB 5.19.28)

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BHUVARLOKA

Bhuvarloka - the level of semi-demigods (Carana, Vidyadhara, Kinnara, Kimpurusa etc.). As one of the lesser demigods I am assisting the demigods in various ways and sometimes interacting with the humans. By advancement in my service I can become a demigod or to subdue to the enjoying nature and be born as a human on the earthly level, Bhurloka.

Semi-demigods - "Below Rahu by 10,000 yojanas [80,000 miles] are the planets known as Siddhaloka, Caranaloka and Vidyadhara-loka." (SB 5.24.4)

"While He was passing in the northern direction, all the celestial denizens known as Caranas and Gandharvas, as well as the munis and the damsels of the heavenly planets, prayed and offered Him all respects. The ocean offered Him oblations and a place of residence." (SB 3.33.34)

Sun

Rahu

Siddhaloka
Caranaloka
Vidyadhara-loka

Antariksa

Earth

Bila-svarga

Pitrloka

Hellish planets
Anantadeva
Garbhodaka Ocean

MAP 3
Rahu is situated 10,000 yojanas below the sun. Below Rahu by another 10,000 yojanas are the planets of the Siddhas, Caranas and Vidyadharas, and below these are planets such as Yaksaloka and Raksaloka. Below these planets is the earth, and 70,000 yojanas below the earth are the lower planetary systems Bila-svarga: Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. Demons and Raksasas live in these lower planetary systems with their wives and children, always engaged in sense gratification and not fearing their next births. The sunshine does not reach these planets, but they are illuminated by jewels fixed upon the hoods of snakes. Because of these shining gems there is practically no darkness. Those living in these planets do not become old or diseased, and they are not afraid of death from any cause but the time factor, the Supreme Personality of Godhead.
In the planet Atala, the yawning of a demon has produced three kinds of women, called svairini (independent), kamini (lusty) and pumscali (very easily subdued by men). Below Atala is the planet Vitala, wherein Lord Siva and his wife Gauri reside. Because of their presence, a kind of gold is produced called hataka. Below Vitala is the planet Sutala, the abode of Bali Maharaja, the most fortunate king. Bali Maharaja was favored by the Supreme personality of Godhead, Vamanadeva, because of his intense devotional service. Below Sutala is the planet Talatala, the abode of the demon Maya. This demon is always materially happy because he is favored by Lord Siva, but he cannot achieve spiritual happiness at any time. Below Talatala is the planet Mahatala, where there are many snakes with hundreds and thousands of hoods. Below Mahatala is Rasatala, and below that is Patala (Nagaloka), where the serpent Vasuki lives with his associates. (SB 5.24)
The hellish planets are situated in the intermediate space between the three worlds and the Garbhodaka Ocean. They lie on the southern side of the universe, beneath Bhu-mandala, and slightly above the water of the Garbhodaka Ocean. Pitrloka is also located in this region between the Garbhodaka Ocean and the lower planetary systems. All the residents of Pitrloka, headed by Agnisvatta, meditate in great samadhi on the Supreme Personality of Godhead and always wish their families well. (SB 5.26.5)

Approximately 240,000 miles beneath the planet Patala lives Lord Ananta. This great universe, situated on one of Lord Anantadeva's thousands of hoods, appears just like a white mustard seed. It is infinitesimal compared to the hood of Lord Ananta. (SB 5.25.1-2)

The distance from the sun to the earth is lower planetary systems called Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. Below these lower planets by 30,000 yojanas, Sesa Naga is lying on the Garbhodaka Ocean. That ocean is 249,800,000 yojanas deep. Thus the total diameter of the universe is approximately 500,000,000 yojanas, or 4,000,000,000 miles. (SB 5.23.9 p.)

ANTARIKSA
Between Bhuvarloka and Bhurloka is antariksa, an interplanetary space where the Sun is situated. Here live beings like Raksasas, Yaksas, Pisacas and ghosts. They often descend on earth and are generally inimical to humans. Usuallly they will be born later as humans.

Ghosts - "Living entities who are associates of Rudra develop in the third mode of material nature, or ignorance. They are situated in the sky between the earthly planets and the heavenly planets." (SB 3.6.29)

"Beneath Vidyadhara-loka, Caranaloka and Siddhaloka, in the sky called antariksa, are the places of enjoyment for the Yaksas, Raksasas, Pisacas, ghosts and so on. Antariksa extends as far as the wind blows and the clouds float in the sky. Above this there is no more air." (SB 5.24.5)

BHURLOKA

Bhurloka, or Bhu-mandala is the earthly level consisting of seven spheres (dvipas) - Jambudvipa, Plaksadvipa, Salmalidvipa, Kusadvipa, Krauncadvipa, Sakadvipa, Puskaradvipa - which are inhabited by various human beings.

"The planetary system known as Bhu-mandala resembles a lotus flower, and its seven islands resemble the whorl of that flower. The length and breadth of the island known as Jambudvipa, which is situated in the middle of the whorl, are one million yojanas [eight million miles]. Jambudvipa is round like the leaf of a lotus flower." (SB 5.16.5)

The planet Earth where I live now as a human being is situated within Jambudvipa. It is known as karma-bhumi (Visnu Purana 2.3.2), the place where new karma is created, a kind of cosmic crossroad. Here I will decide about my future situation, higher or lower, by acting in a particular way (not that "all paths are the same" - yatha mata tatha pata).

"King Rahugana said: This birth as a human being is the best of all. Even birth among the demigods in the heavenly planets is not as glorious as birth as a human being on this earth. What is the use of the exalted position of a demigod? In the heavenly planets, due to profuse material comforts, there is no possibility of associating with devotees." (SB 5.13.21)

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BILA-SVARGA

Bila-svarga is the name of subterranean 'heavens' inhabited by the asuras and the Nagas. Bhagavata Purana lists seven of them, one below another: Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala.

Bila-svarga - "In these seven planetary systems, which are also known as the subterranean heavens [bila-svarga], there are very beautiful houses, gardens and places of sense enjoyment, which are even more opulent than those in the higher planets because the demons have a very high standard of sensual pleasure, wealth and influence. Most of the residents of these planets, who are known as Daityas, Danavas and Nagas, live as householders. Their wives, children, friends and society are all fully engaged in illusory, material happiness. The sense enjoyment of the demigods is sometimes disturbed, but the residents of these planets enjoy life without disturbances. Thus they are understood to be very attached to illusory happiness." (SB 5.24.8)

Asuras - "Now let me describe the sons of Diti, who were begotten by Kasyapa but who became demons. In this demoniac family the great devotee Prahlada Maharaja appeared, and Bali Maharaja also appeared in that family. The demons are technically known as Daityas because they proceeded from the womb of Diti." (SB 6.18.10)

"Beneath Mahatala is the planetary system known as Rasatala, which is the abode of the demoniac sons of Diti and Danu. They are called Panis, Nivata-kavacas, Kaleyas and Hiranya-puravasis [those living in Hiranya-pura]. They are all enemies of the demigods, and they reside in holes like snakes. From birth they are extremely powerful and cruel, and although they are proud of their strength, they are always defeated by the Sudarsana cakra of the Supreme Personality of Godhead, who rules all the planetary systems. When a female messenger from Indra named Sarama chants a particular curse, the serpentine demons of Mahatala become very afraid of Indra." (SB 5.24.30)

Nagas - "Beneath Rasatala is another planetary system, known as Patala or Nagaloka, where there are many demoniac serpents, the masters of Nagaloka, such as Sankha, Kulika, Mahasankha, Sveta, Dhananjaya, Dhrtarastra, Sankhacuda, Kambala, Asvatara and Devadatta. The chief among them is Vasuki. They are all extremely angry, and they have many, many hoods - some snakes five hoods, some seven, some ten, others a hundred and others a thousand. These hoods are bedecked with valuable gems, and the light emanating from the gems illuminates the entire planetary system of bila-svarga." (SB 5.24.31)

I have become one of the asuras or Nagas, half human and half serpent beings, who are enjoying high standard of material life on sub-earthly levels. I am endowed with supernatural powers, totally irreligious and usually inimical to humans. This seemingly ideal life is interrupted from time to time - I am killed by Lord's Sudarsana chakra and born as a human.

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HELLS

Hells (Naraka) - the lowest levels in the universe, places to suffer for committing specific vikarmas for a determined time. Yamadutas are bringing me to Yamaraja, the judge of the dead. He will determine the type and length of my punishment according to dharma sastras. After my punishment is over I will be born as an animal.

"While living one may be proud of one's body, thinking oneself a very big man, minister, president or even demigod, but whatever one may be, after death this body will turn either into worms, into stool or into ashes. If one kills poor animals to satisfy the temporary whims of this body, one does not know that he will suffer in his next birth, for such a sinful miscreant must go to hell and suffer the results of his actions." (SB 10.10.10)

Yamadutas - "Those who have passed several years in the dreadful hell and have no descendants (to offer gifts) in their favor become messengers of Yama." (Garuda Purana 2.18.34)

As a criminal is arrested for punishment by the constables of the state, a person engaged in criminal sense gratification is similarly arrested by the Yamadutas, who bind him by the neck with strong rope and cover his subtle body so that he may undergo severe punishment. (SB 3.30.20)

Yamaraja - "The King of the pitas [ancestors] is Yamaraja, the very powerful son of the sun-god. He resides in Pitrloka with his personal assistants and, while abiding by the rules and regulations set down by the Supreme Lord, has his agents, the Yamadutas, bring all the sinful men to him immediately upon their death. After bringing them within his jurisdiction, he properly judges them according to their specific sinful activities and sends them to one of the many hellish planets for suitable punishments." (SB 5.26.6)

LORD ANANTA

Approximately 240,000 miles beneath the planet Patala lives another incarnation of the Supreme Personality of Godhead. He is the expansion of Lord Visnu known as Lord Ananta or Lord Sankarsana. He is always in the transcendental position, but because He is worshiped by Lord Siva, the deity of tamo-guna or darkness, He is sometimes called tamasi. Lord Ananta is the predominating Deity of the material mode of ignorance as well as the false ego of all conditioned souls. When a conditioned living being thinks, "I am the enjoyer, and this world is meant to be enjoyed by me," this conception of life is dictated to him by Sankarsana. Thus the mundane conditioned soul thinks himself the Supreme Lord. This great universe, situated on one of Lord Anantadeva's thousands of hoods, appears just like a white mustard seed. It is infinitesimal compared to the hood of Lord Ananta. At the time of devastation, when Lord Anantadeva desires to destroy the entire creation, He becomes slightly angry. Then from between His two eyebrows appears three-eyed Rudra, carrying a trident. (SB 5.25.1 - 3)

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Ten Subjects of Srimad-Bhagavatam

Luís César — Sat, 30 Aug 2008 21:56:50 GMT

Originally from the newsletter "Tattva Prakasha
- Illuminations of Truth", issue 1.6

The Bhagavata Purana, commonly referred to as the Srimad-Bhagavatam, is considered the ripened fruit of all Vedic knowledge. Sri Vyasa Muni, the compiler of the Vedic texts, advises us as follows:

nigama-kalpa-taror galitam phalam
shuka-mukhad amrita-drava-samyutam
nigama bhagavatam rasam alayam
muhur aho rasika bhuvi bhavukah

"O expert and thoughtful men, relish Srimad-Bhagavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Sri Shuka Muni. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls."

Srimad-Bhagavatam is the galitam phalam, or ripened fruit, of all Vedic knowledge. It is exactly like amrita, for by hearing its recitation we can cross beyond birth and death.

The Srimad-Bhagavatam describes the various incarnations of Lord Hari, and in the process of these descriptions ten important subject matters are explained, namely sarga (the elemental creation), visarga (the secondary creation), sthanam (the planetary systems), poshanam (protection by the Lord), utayah (the creative impetus), manvantara (the periods of Manu), isha-anukatha (the science of God), nirodha (dissolution), mukti (liberation), and ashraya (the supreme shelter).

The reciters of Srimad-Bhagavatam have utilized three methods to explain these ten subjects, namely by Vedic reference (shrutena), by direct explanation (arthena), and by summary explanations given by the great sages (anjasa).

The following is a brief explanation of each of these ten subjects.

1) Sarga - the elemental creation

Sarga is defined as follows:

bhuta-matrendriya-dhiyam
janma sarga udahritah

"The elemental creation of sixteen principles of matter - namely the five gross elements (pancha-bhutas), the five objects of sense perception (tan-matras), the five knowledge acquiring senses (jnanendriyas) and the mind - is known as sarga."

The five gross elements (pancha-bhutas) are earth, water, fire, air and ether; the five objects of sensual perception (tan-matras) are sound, form, taste, smell, and touch; and the five knowledge acquiring senses (jnanendriyas) are the eyes, ears, nose, tongue and skin. Together with the mind, these sixteen principles are created by the first purusha incarnation, Maha-Vishnu. Within these sixteen principles eight other principles exist subtly, making there a total of twenty-four principles of material existence.

2) Visarga - the secondary creation

Visarga is defined as follows:

brahmano guna-vaishamyad
visargah paurushah smritah

"The secondary creation by Brahma carried out through the interaction of the three modes of nature is known as visarga."

By manipulating the sixteen original principles of material existence and by the interaction of the three modes of material nature (sattva, rajas and tamas), Lord Brahma carries out a subsequent creation, more properly described as an assembling of universal ingredients.

3) Sthanam - the planetary systems

Sthanam is defined as follows:

sthitir vaikuntha-vijayah

"The true situation (sthanam) is the realm of Vaikuntha."

The entire creation by the Lord is to enable the conditioned souls to satisfy their material desire to lord over the material energy. As such, according to their desires, the Lord creates a suitable situation (sthanam) for them to dwell in. Within the universe, these situations can be divided into fourteen main categories, known technically as bhuvanas, or planetary systems, and 8,400,000 sub-categories, commonly known as species of life. From the topmost sthanam of Brahma-loka (the abode of Lord Brahma) down to the lowest sthanam of Patala-loka, all situations are destructible. In every situation the conditioned living entity is conquered by birth and death. Only by attaining to our eternal constitutional situation in the spiritual realm of Vaikuntha can we conquer the birth and death of this material world. Thus the true sthanam of the living entity is the realm of Vaikuntha. All other temporary situations within this material world cause one to become a victim of material suffering, simply shifting from one situation to the next.

4) Poshanam - protection by the Lord

Poshanam is defined as follows:

poshanam tad anugrahah

"Protection (poshanam) is the causeless mercy of the Lord."

Poshanam can be defined in two ways according to the mentality of the living entity. For the conditioned souls, poshanam refers to material maintenance. It is the Lord who fulfills the desires of all living entities:

nityo nityanam chetanash chetananam
eko bahunam yo vidadhati kaman

"The supreme eternal among all eternals, the supremely conscious among all the conscious living entities - it is that supreme one among the many who fulfills the desires of all."

For the devotees of the Lord, poshanam refers to the Lord's causeless mercy and protection. Protection from hunger is the lowest form of protection, which the Lord offers to the conditioned living entities. For the devotees, the Lord's protection is protection from the illusion of maya. The Lord gives the devotee the strength to always remember Him and engage in His devotional service.

5) Utayah - the creative impetus

Utayah is defined as follows:

utayah karma-vasanah

"The impetus for activity (utayah) is the desire for fruitive work."

The conditioned soul forgets that the Lord is his eternal protector and maintainer, and thus an impetus for fruitive activity is manifested for one's self maintenance. This desire for fruitive activity is the driving force behind all work within this material world. The karma-vasanas are the accumulated residue of one's previous activities. Every material activity we perform creates a residual impression within our consciousness, which is carried with us life after life. The sum total of these impressions form our creative impetus to work.

The true impetus of the living entity should be to go back to Godhead, to the supreme abode of Vaikuntha, and activities performed in that direction form the right path of work.

6) Manvantara - the change of Manus

Manvantara is defined as follows:

manvantarani sad-dharma

"The reign of the Manus (manvantaras) are for establishing the eternal religious principles."

Manu is the father of mankind, the progenitor, empowered to guide the human race towards self-realization. Manu provides revealed scriptures to mankind which regulate their activities in a manner that will be for their eternal welfare. When the living entities accept such a regulated path, the Lord provides them with all protection by which they may attain their constitutional situation in Vaikuntha. Thus the desire to go back to Godhead and regulated activities performed to achieve that goal form the proper path of action.

7) Isha-anukatha - the science of God

Isha-anukatha is defined as follows:

avataranucharitam
haresh chasyanuvartinam
pumsam isha-kathah prokta
nanakhyanopabrimhitah

"The science of God (isha-anukatha) describes the incarnations of the Personality of Godhead and His different activities together with the activities of His great devotees."

The entire material creation is for the ultimate purpose of the living entities' salvation. When the conditioned living entities utilize the creation for secondary purposes, such as material fruitive activity, the Lord incarnates to reclaim these forgetful souls. The Lord directly delivers living entities by His divine appearance as well as by its recorded history. The Supreme Lord is so potent that simply by hearing about His transcendental activities in His various incarnations one becomes free from material bondage. Thus the topics of the Lord and His devotees, which constitute the science of God, should be given respectful aural reception.

8) Nirodha - the dissolution

Nirodha is defined as follows:

nirodho 'syanushayanam
atmanah saha shaktibhih

"The merging of the living entity, along with his conditioned living tendency, with the mystic lying down of the Maha-Vishnu is called the winding up of the cosmic manifestation, or nirodha."

As we have briefly mentioned before, the entire material creation offers two facilities to the conditioned living entities. The living entities may either utilize it to fulfill their desire to lord it over material nature, or they may utilize it to go back to Godhead, the spiritual abode of Vaikuntha. For the living entities who take advantage of the science of God as propagated by the Manus, and who develop a desire to act in such a regulated manner, the Lord provides them full protection from the material energy and resituates them in their proper situation in Vaikuntha. For the other living entities, who choose to disregard the science of God, the Lord gives them an interim period of relief at the time of dissolution. This temporary period of relief is technically called nirodha, or the winding up of the cosmic manifestation. All the living entities along with their conditional tendencies (vasanas) merge into the body of Maha-Vishnu to await another creation and another opportunity to take up the science of God. Though the physical bodies are given up at this time, the subtle bodies (sukshma-sariras) remain with the living entities along with their latent desires. This is indicated by the words atmanah saha shaktibhih.

9) Mukti - liberation

Mukti is defined as follows:

muktir hitvanyatha rupam
sva-rupena vyavasthitih

"Liberation (mukti) is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies."

Those living entities who develop a desire to act for their ultimate welfare regulate their life according to the instructions of the Manus. Such living entities receive the mercy and protection of the Lord in the form of His divine activities and incarnations, either personally or in its literary form as the science of God. By hearing the narrations of the Lord's activities these living entities are able to give up all external identification with the principles of material existence and its interaction. Such purified living entities develop their original spiritual bodies and are resituated in their constitutional position in Vaikuntha, the spiritual abode of the Lord. This is technically known as mukti or liberation. The words hitvanyatha rupam indicate that these living entities have become completely free from all material coverings including the sukshma-sarira and related vasanas. The word vyavasthitih indicates the real and eternal sthanam of the living entity - sthitir vaikuntha vijayah.

10) Ashraya - the supreme shelter

Ashraya is defined in the following three verses:

abhasash ca nirodhash ca
yato 'sty adhyavasiyate
sa ashrayah param brahma
paramatmeti shabdyate

"The supreme one who is celebrated as the Supreme Being or the Supreme Soul is the supreme source of the cosmic manifestation as well as its reservoir and winding up. Thus He is the supreme shelter, the Absolute Truth."

yo 'dhyatmiko 'yam purushah
so 'sav evadhidaivikah
yas tatrobhaya-vicchedah
purusho hy adhibhautikah
ekam ekatarabhave
yada nopalabhamahe
tritayam tatra yo veda
sa atma svashrayashrayah

"The individual person possessing different instruments of senses is called the adhyatmic person, and the individual controlling deity of the senses is called adhidaivic. The embodiment seen on the eyeballs is called the adhibhautic person. All three of the above mentioned stages of different living entities are interdependent. In the absence of one, another is not understood. But the Supreme Being who sees every one of them as the shelter of the shelter is independent of all, and therefore He is the supreme shelter."

The Srimad Bhagavata Purana begins with the Vedanta statement "janmady asya yatah" to bring to our attention the supreme source and shelter of all existence - the ashraya-tattva. In order to explain the transcendence of the ashraya the other nine subjects have been explained.

In all of existence there are factually only two divisions, namely the dependent (para-tantra) and the independent (sva-tantra). The independent (svarat) refers only to that Supreme Lord invoked in the beginning of Srimad-Bhagavatam by the words "om namo bhagavate vasudevaya". Sri Vyasa Muni begins by first offering his obeisances to Bhagavan Sri Krishna (Vasudeva) and then identifies Him as the absolute and independent shelter of everything - janmadyasya yatah svarat satyam param dhimahi. The transcendental Sri Krishna is that tenth subject of Srimad-Bhagavatam, and in order to properly describe Him, Sri Vyasa Muni has explained the other nine subject matters.

Studied together, these ten subject matters fully establish the Supreme Personality of Godhead, Bhagavan Sri Krishna, as the transcendental Absolute Truth. The Vedanta Sutras begin by instructing us to inquire into the nature of the Absolute Truth - athato brahma jijnasa. This Srimad-Bhagavatam is the perfect companion to that inquiry, as it is the natural commentary to the Vedanta Sutras.

Both the Vedanta Sutras and the Srimad-Bhagavatam begin from the point of understanding the ultimate source of everything. Sri Vyasa Muni, the author of these two texts, begins both with the same verse: janmady asya yatah, "From whom everything emanates." But in the Srimad Bhagavatam he expands and elaborates on this very important philosophical subject in great detail:

janmady asya yatah anvayad itaratas carthesv abhijnah svarat
tene brahma hrda ya adi-kavaye muhyanti yat surayah
tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa
dhamna svena sada nirasta-kuhakam satyam param dhimahi

"I meditate upon Lord Sri Krishna because He is the Absolute Truth and the primeval cause of all causes of creation, sustenance and destruction on the manifested universes. He is directly and indirectly conscious of all manifestations and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmaji, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Sri Krishna, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth."

Thus Srimad-Bhagavatam is the key to unlock the secrets of the Vedanta Sutras. There is no literature in the world as great as this Srimad Bhagavata Purana. The transcendental narrations within it give us light in this dark age of Kali yuga:

krishne sva-dhamopagate
dharma-jnanadibhih saha
kalau nashta-drisham esha
puranarko 'dhunoditah

"This Bhagavata Purana is as brilliant as the sun, and it has arisen just after the departure of Lord Krishna to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purana."

Note: Those wishing to read Srimad-Bhagavatam online can visit http://www.srimadbhagavatam.org

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Minha mãe foi amante do rei

Luís César — Tue, 12 Aug 2008 15:38:22 GMT

QUERIDOS AMIGOS, SWAMIS, DEVOTOS E DEVOTAS.

Espero que VCS gostem da matéria abaixo.
Só o que me importa nisso tudo, é tentar pregar!!!
como diz (ACBSP) devemos 'FAZER UM BOM USO, DE UM MAU NEGÓCIO.'
Falar de Krishna é o maior prazer da minha vida!
Claro, que os 'Karmis' não pensam assim e querem fazer fofocas, mais ainda assim...acho que este reporter foi muito feliz em escrever este texto.
Ele conseguiu até escrever por várias vezes HARE KRISHNA! e KRISHNA!

Hare Krishna para todos....
Madhavinha.

Minha mãe foi amante do rei

Por Fausto Salvadori Filho
Maria Leopoldina cresceu sabendo que podia ser fruto de um caso extraconjugal de sua mãe com o cantor Roberto Carlos. Mas nunca quis tirar a prova. Para ela, seu pai é o estilista Dener, precursor da alta-costura brasileira, que a criou em uma mansão glamorosa. Bem diferente da comunidade hare krishna em que ela vive hoje, entre vacas sagradas e um enxame de abelhas-africanas

Debaixo de um céu azul, em um chalé rústico cercado de Mata Atlântica, Maria Leopoldina Splendore Pamplona de Abreu abraça o netinho de dois meses e pergunta: 'Será que você é bisneto do Roberto Carlos?'. O assunto para ela é motivo de piada. Leopoldina quer de uma vez por todas deixar para trás a identidade de suposta filha do Rei. 'Eu sou muito mais que isso', diz. De fato, a vida de Maria Leopoldina não cabe numa coluna de fofocas. Essa avó de 41 anos escolheu um jeito próprio de conduzir a vida. Vegetariana radical, garante que o grande amor de sua vida foi o dono de um frigorífico. Mãe solteira de quatro filhos, sempre se contentou com a posição de amante ou segunda esposa. De família rica, desde 2004 vive na fazenda Nova Gokula, uma comunidade hare krishna em Pindamonhangaba, a 145 km de São Paulo.
Mas não adianta nem tentar esquecer o suposto caso envolvendo o Rei e a mãe de Leopoldina, a socialite e ex-modelo Maria Stella Splendore, na época casada com o estilista Dener Pamplona de Abreu (1936-1978). Ela teria servido de musa inspiradora para 'Namoradinha de um Amigo Meu', canção da fase rebelde de Roberto. Maria Stella, 60, conta que conheceu Roberto nos bastidores do programa da Hebe, em 1966, quando estava grávida de seu primeiro filho. Eles voltaram a se encontrar meses depois e tiveram um caso rápido que causou escândalo nas rodas dos ricaços, embora tenha levado décadas para chegar ao conhecimento do grande público. 'As pessoas próximas comentavam, até porque o Brasil naquele tempo tinha só três celebridades: Pelé, Dener e o Roberto', afirma o estilista José Gayegos, que na época trabalhava como assistente de Dener. 'Mas esse assunto nunca passou do boca a boca, até porque a mídia era muito mais discreta do que hoje.'
'Quando eu era pequena, mamãe me usava para tentar se reaproximar do Roberto Carlos. Ela me levava aos shows, me punha no palco, me levava ao camarim...'
O boato de que Maria Leopoldina, nascida em 1967, seria filha de Roberto veio à tona 20 anos depois, num livro de memórias escrito por Carlos Imperial. Até pouco tempo, contudo, o caso era pouco mais que um bochicho, a ponto de nem aparecer em Detalhes, a biografia censurada pelo Rei - seu autor, o jornalista Paulo César de Araújo, diz que preferiu trabalhar apenas com 'fatos comprovados'. No ano passado, a história do amor antigo voltou para ficar quando Maria Stella resolveu falar publicamente do caso para promover sua autobiografia, Sri Splendore - Uma História de Vida. 'O potencial de Roberto ser pai da minha filha existe', afirma Stella. As cicatrizes do caso falaram por toda a infância de Leopoldina. 'Quando eu era pequena, minha mãe me usava para tentar se reaproximar do Roberto. Ela me levava aos shows, me punha no palco, me levava ao camarim...', diz Leopoldina. O derradeiro encontro entre o Rei e Leopoldina ocorreu no final de 1979, dias após a morte de Dener. Leopoldina tinha 12 anos. Levada pela mãe, ela tomou um café-da-manhã com o cantor no Hotel Copacabana Palace, no Rio. 'Ele disse que me amava muito, como amava o Segundinho [Roberto Carlos II]', afirma. 'Disse que não tinha certeza se era meu pai, mas de qualquer forma achava que isso não deveria se tornar público por causa da carreira dele.' Leopoldina nunca o procurou. Tinha como certo que seu pai seria sempre Dener, independentemente da origem biológica. 'Meu pai é o Dener, que me amou e me registrou, a quem amei e com quem convivi.'
Leopoldina diz que só faria exame de DNA se Roberto pedisse. O que é improvável, uma vez que o Rei se recusa a comentar o assunto. Na casa de Leopoldina, Roberto Carlos é só mais um músico que ela gosta de ouvir, cujas canções, como 'Todos Estão Surdos' e 'O Homem', dividem espaço no seu computador com mantras indianos. Dener, por seu turno, está presente em livros e fotos na estante, em uma imagem de Nossa Senhora restaurada por ele e nos planos de Leopoldina, que pretende produzir uma cinebiografia sobre o pai. Para retratar a trajetória do primeiro estilista brasileiro, Leopoldina sonha com um filme que misturasse Cazuza e Gaiola das Loucas, estrelado por Daniel de Oliveira.

Em novembro de 1968, com 1 ano e meio de idade, no colo do suposto pai biológico, o estilista Dener; e o rei Roberto Carlos fazendo pose de galã um ano antes, quando se envolveu com a mãe de Leopoldina: 'Meu pai é o Dener, que me amou e me registrou, a quem amei e com quem convivi', diz ela.

Minha mãe foi amante do rei

Por Fausto Salvadori Filho

' Vegetariana radical, o grande amor de sua vida foi o dono de um frigorífico. Ele morreu engasgado com um pedaço
de picanha.'
Longe do ronco barulhento dos carros, Leopoldina leva hoje a vida que pediu a Krishna: passa os dias estudando literatura védica e preparando-se para presidir a seção brasileira da Food for Life, ONG hare krishna que distribui comida vegetariana para populações carentes em mais de 60 países. O despertador da casa é o netinho, Francisco, que com seu choro acorda todo mundo às seis da manhã. Leopoldina é uma avó-mãezona, a ponto de sentir os peitos se encherem de leite quando Francisco nasceu, em 18 de abril. 'Um dia antes do aniversário do Roberto.' Ela divide o chalé com o neto e três dos quatro filhos: Mariana, de 20 anos, que é mãe de Francisco, Maria Clara, 15, e Maria Giullia, 11. O único que não mora lá é Juan, 19, que há três anos saiu para viver no mundo dos 'carnívoros' ao lado do pai, o publicitário Frederic Zaragoza.
Na mesma fazenda fica a casa de Maria Stella, bem mais luxuosa que o chalé de Leopoldina. Apesar da proximidade, as duas raramente se encontram. Elas nunca tiveram relação de mãe e filha, nem na infância. Como militantes de uma religião que prega o amor entre todos os seres vivos, elas se sentem desconfortáveis por não conseguirem se amar como mãe e filha, por mais que tentem, e atribuem o problema ao carma de vidas passadas. 'Que liiindas! Hare Krishna!', diz Leopoldina, a caminho do templo, ao passar por algumas das 19 vacas que passeiam pela comunidade. Fiel aos princípios do movimento, ela não come carne e ovos e não veste couro. Seu chalé tem o zumbido permanente de um enxame de abelhas-africanas que um dia invadiu o local. Nem pensa em tirá-las, já que todos os seres carregam uma partícula de Krishna.
Ela sorri ao lembrar que o maior amor da sua vida foi o pai de Maria Clara, Júlio Bordon, dono de um frigorífico e do restaurante Esplanada Grill. Ela o conheceu quando tinha 17 anos e o amou, entre muitas idas e vindas, até sua morte. Leopoldina até pediu a autorização de Julinho para cumprir uma promessa feita a seu melhor amigo, um advogado chamado Fergus Luiz, que ameaçava se matar após perder a filha de 8 anos num acidente. À beira do túmulo da menina, Leopoldina jurou: 'eu vou dar uma filha para você'. Bastou uma relação sexual para ela engravidar da caçula, Maria Giullia. Fergus só conviveu com a nova filha também por oito anos - ele morreu de ataque cardíaco em maio de 2003. De acordo com Leopoldina, Júlio Bordon faleceu naquela mesma semana engasgado com um pedaço de picanha.
Ao perder de uma só vez o amigo de fé e seu amor camarada, Leopoldina mergulhou numa fase de autodestruição. Vivendo com hippies em Parati (RJ), passou a consumir doses cada vez maiores de cocaína e álcool. Em uma manhã de 2004, exausta da loucura, sentou na cama e disse: 'Krishna, me salva!'. Telefonou para a mãe, com quem não falava havia dois anos, e disse que estava pronta para viver em Nova Gokula.
Leopoldina e as filhas chegam ao templo para o trabalho do meio-dia e meia. Os devotos entoam mantras diante das imagens de Krishna. 'Minha mãe está lá', diz Leopoldina. É olhar para Maria Stella e entender por que as duas não conseguem se dar bem. Diante da filha de chinelo de dedo e calça de malha, Maria Stella Splendore desfila pela fazenda com um chapéu Valentino, exibindo o rosto carregado de plásticas. Difícil imaginar duas mulheres mais diferentes. Mas é hora de esquecer o mal e pensar só no bem. Leopoldina entrega Francisco para a mãe. De macacãozinho azul, o bisneto é a bandeira branca da trégua entre as duas. Avó e bisavó conversam e andam pela fazenda. Quando se separa de Stella, Leopoldina está feliz por as duas terem conseguido, ainda que por apenas algumas horas, desfrutar um momento como mãe e filha. Como naquela canção do Roberto, são apenas seres humanos, tentando buscar a vida mais linda. E não são perfeitas. Ainda.

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Shiv Ratri:

Luís César — Mon, 03 Mar 2008 23:03:18 GMT

Shiv Ratri:
o nascimento da Luz

FESTIVAL INDIANO

No dia 09 de março, às 18h30

na filial de Copacabana.

Organização Brahma Kumaris

Av. N. S. de Copacabana, 103 / 204

Tel: 2275-7693

www.bkumaris.org.br

Mahashivratri
Mahashivaratri Festival is celebrated with devotion and religious fervor on the moonless 14th night of the new moon in the Hindu month of Phalgun. Devotees observe fast all through the day and night of Shivaratri in honor of Lord Shiva and pay a visit to Shiva temples. Ritual bath of Shiva Lingam with milk, water, honey etc is also performed by the devotees as a part of the tradition. Many believe that Shivaratri Festival marks the wedding day of Lord Shiva and Parvati. However, according to some legends, it was on the auspicious night of Shivaratri that Lord Shiva performed the ‘Tandava’, the dance of the primal creation, preservation and destruction.

Mahashivaratri Festival or the ‘The Night of Shiva’ is celebrated with devotion and religious fervor in honor of Lord Shiva, one of the deities of Hindu Trinity. Shivaratri falls on the moonless 14th night of the new moon in the Hindu month of Phalgun, which corresponds to the month of February - March in English Calendar. Celebrating the festival of Shivaratri devotees observe day and night fast and perform ritual worship of Shiva Lingam to appease Lord Shiva.

Legends of Mahashivratri
There are various interesting legends related to the festival of Maha Shivaratri. According to one of the most popular legends, Shivaratri marks the wedding day of Lord Shiva and Parvati. Some believe that it was on the auspicious night of Shivaratri that Lord Shiva performed the ‘Tandava’, the dance of the primal creation, preservation and destruction. Another popular Shivratri legend stated in Linga Purana states that it was on Shivaratri that Lord Shiva manifested himself in the form of a Linga. Hence the day is considered to be extremely auspicious by Shiva devotees and they celebrate it as Mahashivaratri - the grand night of Shiva.

Traditions and Customs of Shivaratri
Various traditions and customs related to Shivaratri Festival are dutifully followed by the worshippers of Lord Shiva. Devotees observe strict fast in honor of Shiva, though many go on a diet of fruits and milk some do not consume even a drop of water. Devotees strongly believe that sincere worship of Lord Shiva on the auspicious day of Shivaratri, absolves a person of sins and liberates him from the cycle of birth and death. Shivaratri is considered especially auspicious for women. While married women pray for the well being of their husbands unmarried women pray for a husband like Lord Shiva, who is regarded as the ideal husband.

To mark the Shivratri festival, devotees wake up early and take a ritual bath, preferably in river Ganga. After wearing fresh new clothes devotees visit the nearest Shiva temple to give ritual bath to the Shiva Lingum with milk, honey, water etc.

On Shivaratri, worship of Lord Shiva continues all through the day and night. Every three hours priests perform ritual pooja of Shivalingam by bathing it with milk, yoghurt, honey, ghee, sugar and water amidst the chanting of “Om Namah Shivaya’ and ringing of temple bells. Nightlong vigil or jaagran is also observed in Shiva temples where large number of devotees spend the night singing hymns and devotional songs in praise of Lord Shiva. It is only on the following morning that devotee break their fast by partaking prasad offered to the deity.

Shivaratri Rituals
Devotees of Lord Shiva observe the Shivaratri Festival by following the prescribed rituals with sincerity and devotion. All through the day, devotees abstain from eating food and break their fast only the next morning, after the nightlong worship. Ritual baths of Shivalinga in the numerous Shiva temples by Shiva worshipper, mainly women, is another significant feature of Shivratri customs and traditions. Devotees strongly believe that ritual worship of Lord Shiva on the auspicious day of Shivaratri absolves them of past sins and they are blessed with Moksha.

Rituals Observed on a Shivaratri Morning
As a tradition devotees wake up early in the morning of the Mahashivratri day and take a ritual sunrise bath, preferably in the holy waters of river Ganga. They also offer prayers to the Sun God, Vishnu and Shiva as a part of a purification rite observed on all-important Hindu festivals. After wearing fresh new clothes devotees visit the nearest Shiva Temple to give the customary bath to the Shivalinga.

On a Shivratri day, Shiva temples are thronged by devotees, mainly women, who come to perform the traditional Shivalinga pooja and seek blessings from the god. At times there is so much rush in the temples that devotees have to wait for their turn to observe pooja. At their turn for worship, devotees circumambulate the Shivalinga, three or seven times, and then pour water over it. Some also pour milk. Sounds of bell and shouts of ‘Shankarji ki Jai’ or (Hail Shiva) reverberate in the temple premises.

Ritual Bath of Shivalinga
Following the rituals prescribed in the Shiva Purana, every three hours, Shivalingam is given a special bath with milk, yoghurt, honey, sandalwood paste and rose water. Puja, meditation and chanting of ‘Om Namah Shivaya’ accompany the ritual bath. Following the bath, vermilion paste is applied on the linga. Traditionally, leaves of a forest tree Aegle marmelos (bilwa, maredu, wood apple) are used for Shiva puja. Thereafter, Bilwa leaves, which have to be a stalk with three leaves, is kept on top of the Shivalinga. Ber or jujube fruit is a special offering to the god on this day. Beetle leaves are also offered by some. Some also offer bilwa leaves in the belief that the Goddess Lakshmi resides in them. Others believe it is offered for its cooling effects on the hot-tempered deity. Many devotees also decorate the linga with flowers and garlands and offer incense sticks and fruit.

Significance of Puja Items

According to the Shiva Purana, there is a special significance of the six essential puja items used in the Shiva worship.
Bathing of Shivalinga with water, milk and honey and wood apple or bel leaves added to it, represents purification of the soul.
The vermilion paste applied on the linga after the ritual bath represents virtue.
Offering of fruits symbolizes longevity and gratification of desires.
Burning of incense sticks yields wealth.
The lighting of the lamp symbolizes attainment of knowledge.
Offering of betel leaves marks satisfaction with worldly pleasures.
All-Night Shiva Worship
Worship of Lord Shiva continues all through the night on Shivaratri Festival. Devotees stay awake all night and spend the night in Shiva temples in worship of Lord Shiva. Singing of hymns and verses in praise and devotion of Lord Shiva besides the intense chanting of Om Namah Shivay, the mantra that is said free people from all their sins, continue through the night on Shivaratri.

Special worship of Shiva by priests continues through the nightlong prayer vigil. During this ritual worship, Lord Shiva is offered special food made from the fruits of the season, root vegetables and coconuts. Those observing the Shivaratri Fast break their fast the next morning by consuming the prasad offered to Shiva.
Significance of Shivratri
Festival of Mahashivaratri is the most important festival for the millions of devotees of Lord Shiva. The festival has been accorded lot of significance in Hindu mythology. It says that a devotee who performs sincere worship of Lord Shiva on the auspicious day of Shivratri is absolved of sins and attains moksha.

Significance of Shivaratri in Hinduism
Festival of Mahashivaratri has tremendous significance in Hinduism. According to sacred scriptures, ritual worship of Lord Shiva on Shivratri festival that falls on the 14th day of the dark fortnight in the month of Phalgun pleases Lord Shiva the most. This fact is said to have been declared by Lord Shiva himself, when his consort Parvati asked him as to which ritual performed by his devotees pleases him the most.

Even till date, devotees of Lord Shiva perform the ritual worship of Shivratri with care and devotion. They observe day and nigh fast and give sacred bath to Shiva Linga with honey, milk, water etc. Hindus consider it extremely auspicious to worship Lord Shiva on a Shivaratri as it is believed that worship of Lord Shiva with devotion and sincerity absolves a devotee of past sins. The devotee reaches the abode of Lord Shanker and lives there happily. He is also liberated from the cycle of birth and death and attains moksha or salvation.

Significance of Shivaratri for Women
Mahashivratri Festival is also considered to be an extremely significant festival by women. Married and unmarried women observe fast and perform Shiva Puja with sincerity to appease Goddess Parvati who is also regarded as ‘Gaura’ - one who bestows marital bliss and long and prosperous married life. Unmarried women also pray for a husband like Lord Shiva who is regarded as the ideal husband.
Maha Mrityunjay Mantra
The Maha Mrityunjay Mantra or Lord Shiva Mantra is considered extremely powerful and significant by the Hindus. Also known as the Moksha Mantra of Lord Shiva, chanting of Maha Mrityunjaya Mantra is said to create divine vibrations that heals. Devotees of Lord Shiva further believe that Maha Mrityunjay evokes the Shiva within human beings and removes the fear of death, liberating one from the cycle of death and rebirth.

Significance of Maha Mrityunjaya Mantra
Devotees strongly believe that proper recitation of the Maha Mrityunjaya rejuvenates, bestows health, wealth, long life, peace, prosperity and contentment. It is said that chanting of Shiva Mantra generates divine vibrations that ward off all the negative and evil forces and creates a powerful protective shield. Besides, it is said to protect the one who chants against accidents and misfortunes of every kind. Recitation of the mantra creates vibration that pulsates through every cell, every molecule of human body and tears away the veil of ignorance. Hindus believe that recitation of the mantra ignites a fire within that consumes all negativity and purifies entire system. It is also said to have a strong healing power and can cure diseases declared incurable even by the doctors. Many believe Maha Mrityunjay Mantra to be a mantra that can conquer death and connect human beings to their own inner divinity.

The Maha Mrityunjaya Mantra
The following Maha Mrityunjay Mantra has been taken from the Sukla Yajurveda Samhita III. 60. The Mantra is addressed to Lord Shiva and is a centuries old technique of connecting one to pure consciousness and bliss.

Om Tryamlakam Yajamahe
Sugandhim Pusti - vardhanam |
Urva - rukamiva Bandhanan
Mrtyor - muksheeya Ma - amritat ||

Meaning:
Om. We worship The Three-Eyed Lord Shiva who is fragrant and who increasingly nourishes the devotees. Worshipping him may we be liberated from death for the sake of immortality just as the ripe cucumber easily separates itself from the binding stalk.

Explanation:
The mantra is a prayer to Lord Shiva who is addressed as Sankara and Trayambaka. Sankara is sana (blessings) and Kara (the Giver). Trayambaka is the three eyed one (where the third eye signifies the giver of knowledge, which destroys ignorance and releases us from the cycle of death and rebirth).

Best Time to Chant
Chanting the Maha Mrityunjaya Mantra with sincerity, faith and devotion in Bramha Muhurata is very beneficial. But one can also do Maha Mrityunjaya japa anytime in a pure environment with great benefit and discover the happiness that's already within.

Esoteric Explanation of Mahashivaratri
Mahashivratri is the auspicious night of Lord Shiva. All Hindu Festivals convey certain stories/episodes which have some deep inner meaning. Here is a beautiful story associated with the holy festival of Mahashivaratri.

A tiger was chasing a man and the man out of fear ran and ran and finally climbed a tree and sat on its branch. The tiger was also following the man and sat just under the tree. The man out of fear started plucking the leaves and dropped them one by one to keep him awake whole night. Next day morning, Lord Shiva appeared before the man and blessed him. The man attained liberation.

Three Gunas i.e. Tamas, Rajas and Satwik are Structure, Metabolism and Intellect. Tamas is dull, lethargic and fearful representing the physical body. Rajas are feelings and emotions representing the mental personality in the form of tiger. And finally, Satwic is intellect in the form of plucking Bilwa leaves and offering them just below the Shivalinga. Bilwa leaf has three segments representing all these three gunas.
If one uses these three i.e.physical, mental and intellectual in a balanced manner, the self or the soul attains liberation i.e. Moksha.
Contributed by: V.T.Panchapagesan, NJ, USA
Scientific Explanation of Maha Shiv Ratri
Ratri is Dark which is Ignorance. Ignorance begets Fear. Knowledge begets Confidence. There are two forces acting on us and they are Positive Force and Negative Force. Faith is the positive force enriching Human Lives. Doubt is the negative force robbing of Glow and Meaning. Siva means Movement/Action. Soul is eternal and it is a continuous process of identifying itself to The Supreme. Jyothir Ling in Kedarnath indicates the Gunas within us i.e. Tamas, Rajas and Satwic. If they are balanced, life is blissful.
Contributed by: V.T.Panchapagesa, NJ. USA

Legend of Shiva Linga
The legend of Shiva Linga or Lingodbhavamurthy is deeply related to Mahashivaratri. The legend narrates the story of vain search by Brahma and Vishnu to discover the Aadi (beginning) and the Antha (end) of Lord Shiva. The legend thus proves the supremacy of Lord Mahadeva over other Hindu Gods and explains why the lingam is believed to be one of the most potent emblems in Hindu ideals. The story is stated in the three of the puranas - the Kurma Purana, the Vayu Purana and Shiva Purana

The Legend
According to Puranas, once the other two of the triads of Hindu Gods, Brahma and Vishnu were fighting over each other’s prowess. Horrified at the intensity of the battle, the other gods asked Shiva to intervene. To make them realize the futility of their fight, Lord Shiva assumed the form of a flaming Linga in between Brahma and Vishnu and challenged both of them by asking them to measure the gigantic Linga (phallic symbol of Lord Shiva).

Awestruck by its magnitude, Brahma and Vishnu decided to find one end each to establish supremacy over the other. Lord Brahma took the form of a swan and went upwards while Lord Vishnu assumed the form of Varaha - a boar and went into the earth towards nether land. Both searched for thousands of miles but neither could find the end.

On his journey upward, Brahma came across Ketaki flower. Exhausted and bewildered with his search to find the uppermost limit of fiery column, Brahma made Ketaki assent to lie that he had seen the top of the column where the flower had previously resided. Accompanied by his accomplice, Brahma confronted Vishnu and asserted that he had indeed discovered the origin of the cosmic column.

At this point, the central part of the pillar split open and Shiva revealed himself in his full glory. Overawed, both Brahma and Vishnu bowed before him accepted lord Shiva’s supremacy. Lord Shiva also explained to Brahma and Vishnu that both of them were born out of him and that the three were then separated out into three different aspects of divinity.

However, Lord Shiva was angry with Brahma for making a false claim. The Lord cursed Brahma that no one would ever pray to him. (This legend explains why there is hardly any Brahma temple of significance in India.) Lord Shiva also punished the Ketaki flower for testifying falsely and banned her from being used as an offering for any worship.

Since it was on the 14th day in the dark fortnight of the month of Phalguna that Shiva first manifested himself in the form of a Linga, the day is extremely auspicious and is celebrated as Mahashivaratri - the grand night of Shiva. To celebrate the occasion, devotees of Lord Shiva fast during the day and pray to the Lord throughout the night. It is said that worshipping of Lord Shiva on Shivaratri bestows one with happiness and prosperity.
Marriage of Shiva and Shakti
The legend of marriage of Shiva and Shakti is one the most important legends related to the festival of Mahashivaratri. The story tells us how Lord Shiva got married a second time to Shakti, his divine consort. According to legend of Shiva and Shakti, the day Lord Shiva got married to Parvati is celebrated as Shivaratri - the Night of Lord Shiva.

The Legend
Legend goes that once Lord Shiva and his wife Sati or Shakti were returning from sage Agastya’s ashram after listening to Ram Katha or story of Ram. On their way through a forest, Shiva saw Lord Rama searching for his wife Sita who had been kidnapped by Ravana, the King of Lanka. Lord Shiva bowed his head in reverence to Lord Rama. Sati was surprised by Lord Shiva’s behavior and inquired why he was paying obeisance to a mere mortal. Shiva informed Sati that Rama was an incarnation of Lord Vishnu. Sati, however, was not satisfied with the reply and Lord asked her to go and verify the truth for herself.

Using her power to change forms, Sati took the form of Sita appeared before Rama. Lord Rama immediately recognized the true identity of the Goddess and asked, "Devi, why are you alone, where's Shiva?" At this, Sati realized the truth about Lord Ram. But, Sita was like a mother to Lord Shiva and since Sati took the form of Sita her status had changed. From that time, Shiva detached himself from her as a wife. Sati was sad with the change of attitude of Lord Shiva but she stayed on at Mount Kailash, the abode of Lord Shiva.

Later, Sati’s father Daksha organised a yagna, but did not invite Sati or Shiva as he had an altercation with Shiva in the court of Brahma. But, Sati who wanted to attend the Yagna, went even though Lord Shiva did not appreciate the idea. To hre great anguish, Daksha ignored her presence and did not even offer Prasad for Shiva. Sati felt humiliated and was struck with profound grief. She jumped into the yagna fire and immolated herself.

Lord Shiva became extremely furious when he heard the news of Sati’s immolation. Carrying the body of Sati, Shiva began to perform Rudra Tandava or the dance of destruction and wiped out the kingdom of Daksha. Everybody was terrified as Shiva’s Tandava had the power to destroy the entire universe. In order to calm Lord Shiva, Vishnu severed Sati's body into 12 pieces and threw them on earth. It is said that wherever the pieces of Shakti’s body fell, there emerged a Shakti Peetha, including the Kamaroopa Kamakhya in Assam and the Vindhyavasini in UP.

Lord Siva was now alone undertook rigorous penance and retired to the Himalayas. Sati took a re-birth as Parvati in the family of God Himalaya. She performed penance to break Shiva’s meditation and win his attention. It is said that Parvati, who found it hard to break Shiva’s meditation seeked help of Kamadeva - the God of Love and Passion. Kaamadeva asked Parvati to dance in front of Shiva. When Parvati danced, Kaamadeva shot his arrow of passion at Shiva breaking his penance. Shiva became extremely infuriated and opening his third eye that reduced Kaamadeva to ashes. It was only after Kamadeva’s wife Rati’s pleading that Lord Shiva agreed to revive Kaamadeva.

Later, Parvati undertook severe penance to win over Shiva. Through her devotion and persuasion by sages devas, Parvati, also known as Uma, was finally able to lure Shiva into marriage and away from asceticism. Their marriage was solemnized a day before Amavasya in the month of Phalgun. This day of union of God Shiva and Parvati is celebrated as Mahashivratri every year.

Another Version of the Legend
According to another version of the legend, Goddess Parvati performed tapas and prayers on the auspicious moonless night of Shivaratri to ward off any evil that may befall her husband. Since then, womenfolk began the custom of praying for the well being of their husbands and sons on Shivaratri day. Unmarried women pray for a husband like Shiva, who is considered to be the ideal husband.

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Rules For The Temple

Luís César — Sun, 10 Feb 2008 18:01:52 GMT

Rules For The Temple

BY SRILA BHAKTISIDDHANTA SARASVATI PRABHUPADA

EDITORIAL, Feb 7 (VNN) — His Divine Grace Srila Bhaktisiddhanta Sarasvati Prabhupada

We who have come to the Sri Chaitanya Math are all surrendered to Sri Chaitanya Deva, therefore we do not have any other goal besides devotional service to the Supreme Lord. If we lack in our service, then our mentality will become like that of a materialistic person and ultimately devour us. In order to protect the math, however, we have to abide by some rules.

1. It should be the duty of a sannyasi that they should never use shoes, rather they should go everywhere on foot.

2. They should never accept service from anyone. Neither should they never ask someone to massage their body or feet with oil.

3. Eating nice food and eating separately from other devotees is totally forbidden.

4. One should never go to a physician and should never take medicine according to their own wish.

Note: (When a sannyasi needs something then it should be the duty of residents of the math to nicely take care of him. It is the duty of a sannyasi to serve the ones who are not sannyasis. The living entity invites difficulties by criticizing others, scandalizing others and unnecessarily talking about others. One should always desire auspiciousness. A devotee can easily control his mind and destroy his desires by steadfastly serving the Holy Name.

5. The Supreme Personality of Godhead Sri Krsna is residing in every spirit soul, therefore one should not consider himself worshipable and that others should serve him. When a sannyasi is free from false ego then the residents of the math should enthusiastically serve him, otherwise he should go back home.

6. Excessive foppery, excessive drinking of milk, eating luxuriously like a big man, should be totally given up. We don't want gymnasts (body builders) in our math. This is the place for the devotees of the Lord.

7. Strengthening the senses by taking excessive medicine and trying to spread one's domination in order to attract other's wives should be given up totally.

8. Sri Krsna is the only Lord and Enjoyer of everybody and everything. One should remember that all the time. One should serve according to the degree of their devotion. There cannot be any auspiciousness unless we become free from the evil desire to use the devotees in our service. The fire of lust that burns for material sense gratification should be given up. But that doesn't mean one should speak uncivilized language and dress in an uncivilized way in order to mix with dignified society.

A bramachari should not desire to become a sannyasi simply in order to have greater sense gratification. The desire to dominate is detrimental to devotional service. To consider a sense enjoyer to be a sannyasi, and wanting to become a sannyasi with that ideal should be totally rejected. When one begins to enjoy his senses and becomes deceptive, he cannot serve the Lord nor His devotees.

One should be very careful that no mood of foppery enters into Sri Chaitanya Math which will to ruin the sannyasis and bramacharis. The examples we are having about should not be tolerated, the householders also, like a sannyasi, should overcome the urges of lust, anger and greed. Everyone should consider himself to be very low and serve the residents of the math and the other Vaishnavas with all humility. Those who are not residents of the math, but are staying in the math for some business, or wanting some favor from the math should always be willing to serve the residents of the math and the math itself. The residents of the math should never behave indecently with a guest of the math.

The residents should reject the mentality that the math is their personal property and that the guests are merely objects of their mercy. A guest should be treated with the highest honor - actually everybody in this world should be respected. Otherwise we may land up in the same extreme distress the materialists are suffering. A resident of the math should remember all these things very carefully. One should always serve Sri Krsna, there shouldn't be any mistake in that and more indispensable is the service to a Vaishnava. If a sannyasi must go to the shop or the dispensary for some reason other than service to the math, then he should go on foot. Let the car be sitting empty, but still they will not get into it. What everybody else gets, they should receive only that.

Never should they use any conveyance, but with the excuse of going to the doctor, they take the car. They buy medicine and eat luxurious food. If they again behave properly for one year, then their eligibility can be considered. The math is not the place for foppery or staying in a hospital. One should not display his foppery. They can better behave that way by staying at home. Instead of saffron cloth they may be clad in white with a tail and send them back home. The ones who desire foppery, luxurious food and medicine they can go back to their homes and take care of their families, then they won't have to identify themselves with the math.

Everybody should be reminded that cars, horses, launches and indeed men, are all meant for the use of the math, not any individual's display of foppery. Luxurious eating should be totally stopped. The sannyasis who do not indulge in foppery, should be recognized as Gaudiya Math sannyasis. The rest should be sent back to their respective homes. If our man power decreases due to that, that is still better. The ones who have taken shelter of the math, but are simply motivated by their bellies and genitals, if they are driven away, then the expenses of the math will be reduced. The pleasure-loving, sense gratifying managers should not be allowed to waste money rather everyone should earn for the math. It is important to make a list of how much one earns. It is not necessary to eat, buy medicine and display foppery more than one earns.

The ones who come to render devotional service are bramacharis, grhasthas, vanaprasthas and sannyasis. To the ones who do not render any devotional service, the math will not give them shelter, because they do not deserve it. One should never think: "I have rendered a lot of service to the math so I will use their car." This is the mentality of a materialist. One who is serving the math should do that without any expectation of return because everyone has come to serve the math. If anyone takes anything in return of his service to the math or serves himself, he will become a sense gratifier. When one is a guest, then he cannot demand, he should eat according to the wishes of the host. One who is busy seeking sense gratification should be asked to leave. Your ever well wisher,

Sri Siddhanta Saraswati

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Bhakti

Luís César — Tue, 18 Dec 2007 19:16:07 GMT

Bhakti

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Bhakti, in Hinduism, teaches the path love and devotion as opposed to the path of knowledge, or jnana. Bhakti is the expression of love and adoration centered upon the Supreme Person rather than the Supreme Abstraction. It is a popular, folk, movement, traceable to the post-Vedic period, though it probably originated earlier among the pre-Vedic, pre-Aryan peoples of the Indus and elsewhere, and climaxing with a peak expression during the Middle Ages. Bhakti is manifested in the worship of various deities, the most popular being Vishnu, Shiva, and Shakti, all originally non-brahminical.

The bhakti movement was long opposed by the brahminis because it disregarded Vedic rituals, ignored caste differences (many of the bhakti saints and leaders were of the lower castes), and stressed devotion over knowledge. Calm speculation about the all-pervading Brahman was eschewed in favor of the mystical exuberance.

But, when the bhakti movement gained popularity, it quickly attracted large numbers of Brahmins. The Bhagavad Gita is the first expression of bhakti, with its concentration on the adoration of Vishnu, who appears in the work in the person of Krishna. Over the centuries this movement became powerful in South India among the Alvars, and thus throughout the entire country, developing not only Vaishnavite but also Shivite and Shakti forms. Partially the movement grew when being carried by wandering holy men through the means of song and music and the recitation of the great texts. Bhakti essentially became the religion of the masses of India, for it enables the individual to approach the Divine directly and to become a part of his all-encompassing love.

Tiru-Mular, a Shaivite poet of the Middle Ages sang: "The ignorant say love and God are different; None know that Love and God are the same. When the know that Love and God are the same; They rest in God's Love." More formal but obscure bhakti texts can state: "The nature of bhakti is absolute love for Him," and "Bhakti is supreme attachment for the Lord." The bhakti poet Nammalvar sang: "My Lord, though endless pains afflict me, I will not cease to look for thy mercy."

One of the major themes of bhakti is that of avatar, God manifesting himself on earth in some form (even animal as well as human) in order to benefit humankind in time of troubles; Krishna is the supreme example of an avatar, but avatars are endless and beyond count.

The other equally important text besides the Bhagavad Gita in presenting bhakti beliefs is the Bhagavata Purana. According to tradition its authorship is assigned to Marharshi Veda Vyasa who also is credited with the Gita, but internal and external evidence dates the Purana as being composed around the ninth or tenth century AD. The Purana, in summary, is a synthesis of many themes of various schools of bhakti, but also contains many legends, folk stories, discourses, theological and philosophical views, and scraps of unconscious anthropology and sociology centering around hundreds of avatars, saints, heroes, gods, and holy people. It has been a fertile source for many Indian films. And, there are many more works of literature, music, and art that bespeak of bhakti. Special reference may be given to Alvars, Kabir, and Mira Bai.

Besides challenging brahminical institutions, bhakti also sharply differs with some Hindu basic beliefs, especially that of karma. This bhakti belief of karma differs with the ordinary karmic conception of working off, or eliminating, good or evil karma that the individual has developed, or earned, in previous lives. In the bhakti concept, karma is set aside; the devotee expects the Lord will return Love for love and to ignore the predestined course of karma. The question as to whether the Lord will abide by the ironclad law of karma, or bestow his grace by removing it from the bhakti has fallen into the hand of the priestly castes, without resolution. Bhakti, like so many other aspects of the Hindu religion and life, has been categorized ad infinitum, and such categories seem to multiply within them as they are examined. But, the masses seem to ignore such scholasticism. A.G.H.

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Source:

Rice, Edward, Eastern Definitions: A Short Encyclopedia of Religions of the Orient, New York, Doubleday, 1978, 57-58

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Sri Adi Sankara

Luís César — Mon, 28 Jan 2008 21:53:03 GMT

Sri Adi Sankara

Some events, and an artist's impression:
Lord Shiva, also known as Dhakshinamurthy, who spreads the Universal Truth not by words but by his silence and by his sign of his hand which is held in the form of "Chin Mudra".
About 2500 years ago, when the spiritualisation of the people greatly reduced, all the Gods and the Rishis went to Kailash and pleaded with Lord Shiva to revive the world. Lord Shiva agreed with their request and informed that he will be born in this world. Lord Brahma, Indra and others also agreed to be born in this world to help Lord Shiva.

In Kaladi, Kerala, a learned brahmin, by the name of Sivaguru, and his wife, Aryambal, spent their life in pooja and in giving alms to poor and in other good deeds. This childless couple went to Trichur and performed puja for 48 days to Lord Vadakkunathan (Lord Shiva) and prayed for a son. Lord Shiva melted in their devotion and appeared before them and told them "I am extremely happy with your devotion and you will get what you want. But tell me whether you want a number of dull children or a son who is extremely intelligent, who will live for a short period only." The couple replied the decision could not be theirs as the Lord knows what is good for them.
Lord Dakshinamurthy, pleased with the reply, was born to Aryambal under the star "Thiruvaithhirai". As the Lord had already promised that he will be born to do good to this world, the child was named Sankara. Sam means prosperity and Karathi means te giver. All the visitors stood in awe at the divinity of the child and said "This is not an ordinary child".
As Shankara grew up, he attraced everybody with his intelligence and kindness. At the age of three, he was given "Aksharabyas", i.e., the learning of writing and reading. At the age of four, he lost his father. At the age of five, he was initiated in Brahmacharyam i.e., the holy thread ceremony was conducted and he was sent to Gurukul for learning of scriptures. As per the practice the brahmachari has to go from house to house and take alms and submit this to his guru. On a Dwadasi day Sankara happened to go to the house of a very poor lady jand asked for the alms. The lady did not have a single grain of rice in her house to give. However she had kept a single Amla fruit for herself as it was a Dwadasi day. She unhesitatingly gave this Amla fruit to Sankara as she could not send a Brahmachari empty handed. Sankara was moved by her selflessness and the poverty of the lady and prayed to Goddess Lakshmi in a beautiful sloka which is called "Kanaka Dhara Stotram". On completion of this stotram, Goddess Lakshmi appeared in person and showered a rain of golden coins on the poor lady's house.
One day, the rishis came to him and reminded him of his duty to the land in spreading spiritualism. Sankara agreed it was time to become a Sanyasi and go all over the country to kindle religious ferver.
One day when Sankara was taking bath, a crocodile caught hold of his leg. Sankara called out to his mother. Aryambal came running and to her horror she found her son in the grip of the crocodile and she cried that se did not know how to help her son.

Sri Sankara informed his mother that his life was nearing to an end, but if he became a Sanyasi, he could start a new life as a sannyasi. Thus Sri Sankara obtained permission from his mother to become a sannyasi.

Sri Sankara went in the search of a Guru to be formally initiated as a Sannyasi. At the banks of the river Narmada, he found the river gushing forth into floods. By using his powers, he encapsulated the river in his Kamandal (a vessel sannyasi's carry) and released it in the banks of the river. Sri Govinda Bagawathpathar, an ascetic who saw this, marvelled at Sri Sankara dn took him on as a Shishya.
Sri Govinda Bagawathpadar taught various vedas to Sri Sankara. He also taught about Advaita, the principle that every one in this world is the manifestation of God and that God and Atman are one and the same. He advises Sri Sankara to go out in the world and spread this truth throughout the country.
Sri Sankara went to Kasi and by that time, he had a lot of disciples. One of them, Sanandhyaya, was drying the clothes of his Guru and suddenly Sri Sankara called him to the other bank of the river as he needed the clothes urgently. Sanandhyaya, little realising that he would drown, starts walking into the river. However, the Grace of his Guru resulted in a lotus materialising wherever he was keeping his foot. When asked as to how did he cross the river, he says that when his Guru calls, he is not to worry about anything. Sri Sankara named him as Padma Padar (lotus feet).
Once, in Kasi, when Sri Sankara was going to the Vishwanath Temple, his path was blocked by an "untouchable" who was accompanied by his wife and 4 dogs. The disciples of Sri Sankara shouted at him to make way, and to keep a distance. The untouchable smiled and said, ""According to your principle of Advaita, which you practice, all the Jivatma are same as God. How do you ask me to go? How am I different from your Paramacharya? What you say is unreasonable. How can I go away from myself?"
Sri Sankara realised that it was not an ordinary person and understood that it was Lord Shiva himself who had come along with His consort and the four Vedas. He prostrated before the Lord and sang five slokas called "Manisha Panchakam". Lord Shiva presented himself along with Visalakshi and blessed Sri Sankara.

When Shri Sankara was 16, a very old Brahmin of ill health started arguments with him about Brahmasutra bashyam which Shri Sankara had written. Shri Sankara was astounded by his intelligence and arguments but they continued their discussion. The arguments continued for days together and the more Shri Sankara argued, his ideas crystallised more and more and he understood that the old man was none other than Vyasa Rishi, who was the creator of Brahmasutra. Sri Sankara said that he has done a great disrespect to the sage by entering into an argument. Vyasa Rishi said "I fully agree with your bashyam and I wanted to establish that yours is correct. I bless that you should live another 16 years and you should spread this Advaita throughout the country."
Sri Sankara learnt that there was a great learned person by the name Mandana Mishra who lived in Mahishmati and who followed the Karma Mimaamsa method of devotion. Sri Sankara arrived at his house and found his house was closed and Mandala Mishra was carrying out some rituals inside his house. Sri Sankara entered the house by using his powers and entered the house. Mandala Mishra became very angry and shouted at Sri Sankara. But Sri Sankara smiled and explained the uselessness of such rituals.
However, Mandala Mishra admired the intelligence of Sri Sankara and started discussions with him after completing the rituals. Sri Sankara said that there should be a judge to decide the winner and suggested that Sarasawani, the wife of Mandala Mishra, to be the judge. Sarasawani, who was extremely intelligent and learned, realised that Sri Sankara was none other than Lord Shiva, did not want to declare her husband as the loser. She suggested that both of them should wear a garland of flowers and whichever garland fades first, that person would be the loser. Naturally, Sri Sankara won.

As per the original condition, Mandala Mishra became an ascetic and started to leave the house. Unable to bear the separation, Sarasawani stood transfixed and told Sri Sankara that according to our faith, the husband and wife, even though have two bodies, are spiritually one and she would be incomplete without her husband.
Sri Sankara accepted this and started discussion with this lady. Saraswani showered questions like rain and Sri Sankara gave very beautiful answers and Sarasawani acknowledged him, and followed Sri Sankara and her husband's footsteps.

In their travels, they reached Sringeri in Karnataka, which is on the banks of Tungabadra. While Sri Sankara and Mandala Mishra were walking, Sarasawani did not move and stood fixed in the sands of Tungabadra. Sri Sankara turned back and realised by his divine powers that Sarasawani did not want to proceed any further and created a seat for her for spreading the Advaita. This seat is today called the Sharada Peetham or the Seat of Sharada. This was the first Mutt installed by Sri Sankara, with the direction that all the heads of the Mutts will be called Sankaracharayas and they will have a lineage of Shishyas or disciples.
When Sri Sankara was in Sringeri, he divined by his superior powers that his mother was in her deathbed, and as per his promise while taking Sanyas that he would be by her side while she breathes her last, he reached Kaladi and paid his last respects to the old lady. Aryambal was happy that her son had come back. Sri Sankara prayed to Lord Venkateswara who appeared in person and blessed Aryambal. Sri Sankara did the last rites for his mother but the people of Kaladi said that a Sanyasi does not have the right to do the last rites, but he did not hear that and carried the body of Aryambal and put her in the pyre himself and lit it himself.
After the death of his mother, he went all over the country and converted the people of other faith to Advaita. He revived a number of temples and using his powers, he established a number of Yentras in these temples to spread the blessings of Parasakthi. During his travels, he arrived at Mukambi, a religious place in Karnataka. A poor brahmin came to Sri Sankara with his deaf and dumb son and prostrated before Sri Sankara. Sri Sankara asked the boy, "who are you?". The dumb and deaf child, for the first time, opened his mouth and explained, "The body is not me, it is the Paramatma who is my body." Sri Sankara was pleased with his answer and he gave an amla fruit and named this boy as Hastaaamalakan. (Hastaa means hand and Amalakan means amala). Hastaamalaka became one of the principle disciples of Sri Sankara.
Sri Sankara, with his three principle disciples, namely, Padmapadar, Sureshwarar (Mandala Mishra) and Hastaamalaka, went from place to place, and preached Advaita. Sri Sankara gave intense training to his disciples. One of the other disciples, Giri, while listening to the discourses, would not ask any doubts, would not open his mouth, and would be silent all the time. Some of the other disciples thought that this Giri was a dumb idiot and did not know anything. One day, all the disciples were ready to listen to Sri Sankara's discourses. Sri Sankara waited for Giri to arrive. Ultimately, Giri turned up but instead of keeping silent on that day, burst forth into eight slokas which had never been heard by the disciples earlier. These were the creation of Giri. On hearing this, all the disciples felt ashamed and praised Giri. These slokas are called "Thotaka ashtakam". Giri was named as Thotakar by Sri Sankara.
Sri Sankara visited Thiruvidaimarudur in Tanjore district of Tamilnadu, which is a great religious place, and the ruling deity in the temple was Lord Shiva. The learned Saivites of the temple informed Sri Sankara that Lord Shiva is the creator and that they are all merely lowly life created by Lord Shiva, and if that was so, how does Sri Sankara say that they were one with the Lord ? They did not agree with the Advaita principle. Sri Sankara asked them to enter the temple. As they reached the Sanctum Santorum of the temple, their was a thunderous statement "Satyam is Advaita". This was repeated thrice and it was also followed by a hand which came out of the Linga which conformed the truth. All the learned persons acknowledged the principle of Advaita and accepted Sri Sankara as their Guru. Even today, there is a Sankara Mutt at Thiruvaimarudur and there is a linga with a hand materialising out of it.
Sri Sankara visited Thiruvanaikar, near Trichy in Tamilnadu. In this temple, the Goddess Akhilandeswari was having a feirce power and people who went to have her darshan could not stand the fierceness of this Goddess. Sri Sankara created two sets of earrings which are called Tatankam and he presented these to the Goddess. The fierceness of the deity reduced. This tatankam, the earrings, has been maintained over time by the Acharyas of the Kanchi Mutt.
Sri Sankara visited Tirupathi and recited the Sloka "Vishnu pathathi keshanta stotra" which describes the Lord from his foot to the head. He wanted the people to visit the Lord in great numbers and get his blessings, he established an yantra. From that day the number of followers of the temple increased and is increasing day by day.
Arjuna tree is the tree of "Marutha" and the place where Lord Shiva appears as a Linga under this "Martha" tree is called Arjuna Kshetra. The Thiruvadaimaruthur which Sri Sankara visited earlier is called Madhyaarjunam. Srisaila, in Andhra, is called Mallikarjunam as Lord Shiva resides under a Marutha Tree which has also got Jasmine creepers on this tree. Sri Sankara visited this tree and became ecstastic on seeing the linga at the foot of this tree. His happiness flowed like the waves of a flood and became a sloka called Sivanandalahiri.
Near Srisailam, there is a forest called Hatakeshwaram, that no man enters. Sri Sankara entered this place and did penance for many days. During this time, a Kabalika, by name Kirakashan appeared before him. Kapalikas are a set of people who live in the burial grounds and pray to God by giving human and animal sacrifice. They were against Advaita which preaches love and affection and shuns violence. He asked Sri Sankara that he should give his body as a human sacrifice to Lord Shiva. Sri Sankara was happy to hear this request and agreed. Kirakashan was about to cut off Sri Sankara's head when Lord Narasimha appeared in the form of a lion and killed Kirakashan.
Sri Sankara completed his travels and went to Badrinath. Lord Vishnu appeared before him and told that his sculpture in Alaknanda river should be taken out and a temple should be built for it. This temple is called Badrinarayan temple and is one of the important religious places for Hindus.

http://www.kamakoti.org/miscl/adi.html

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Vaisnava Calendar - 2008 for Whole World

Luís César — Sun, 10 Feb 2008 17:27:34 GMT

Visuddha Sarasvata
Sri Caitanya Panjika
Vaisnava Calendar - 2008 for Whole World,
Sri Gaurabda 521

Presented under the authority of

Tridandisvami
Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

Bhaktivedanta Trust International
Sri Gopinath Bhavan, Seva Kunj, Vrindavan (U.P.) 281121 INDIA

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Welcome to the 2007-10 Vaishnava Calendar

All Glories to Sri Guru and Sri Gauranga

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Africa

Eurasia

Europe
Latin America

North America

Oceania

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Rules for Fasting and Miscellania

Standard for Ekadasi Break-fasts

If you have observed a complete fast (without even water) you do not need to break it with grains. You can break it with caranamrita or fruit. But if you have observed Ekadasi by eating fruit, vegetables, etc., then it should be broken on the following day by taking grains at the times mentioned herein.

Maha-dvadasi is observed like Ekadasi.

Ekadasi

The essence is to eat simply, once or twice, so that one can spend as much time as possible hearing, chanting and remembering Sri Sri Radha-Krsna. Never eat meat, fish, eggs, onions, garlic, carrots, red lentils (masur dahl), green flat lentils, mushrooms or products thereof.

Restricted foods on Ekadasi:
Tomatoes, eggplants, cauliflower, broccoli, bell peppers, beets, bitter melon (karela), loki, parmal, toroi, kunli, drumsticks, bindi (ladies' fingers) and banana flowers
Peas, chickpeas and all types of beans, including products made from beans (e.g., papadams, tofu, tempeh)
All leafy vegetables (e.g., spinach, salads, cabbages) and leafy herbs like parsley, coriander leaves, celery and curry leaves
Grains (e.g., millet, barley, farina, pasta, rice, corn) and all types of flour made from grains and beans (e.g., rice flour, chickpea flour, urad dahl flour)
Starches from corn or grains, and products made from or mixed with these starches like baking soda, baking powder, certain soft drinks with corn syrup, custard, certain yoghurts and puddings, certain varieties of cream and cottage cheese, certain sweets and candies, and tapioca balls
Oils made from grains (e.g., corn oil, mustard oil, sesame oil) and products fried in these oils (e.g., fried nuts, potato chips and other fried snack foods)
Honey, and sweets made with starches
Spices used on Ekadasi: black pepper, fresh ginger, pure salt and fresh turmeric, all taken from a new and clean package
Spices not used on Ekadasi: hing (asafetida), sesame seeds, cumin, fenugreek, mustard, tamarind, fennel, cardamom and nutmeg
Foods that can be taken all days of the year, including Ekadasi and Caturmasya:
All fruits (fresh and dried), all nuts and all oils made from nuts
Potatoes, pumpkin, cucumber, radish, squash, lemon, avocado, olives, coconut, buckwheat, all sugars
All pure milk products (except yoghurt during the 2nd month of Caturmasya and milk during the 3rd month)
For sannyasis, brahmacaris and vanaprasthas: shaving head and cutting nails is to be done on full moon days
Caturmasya

Restricted foods during the entire four months of Caturmasya:
Eggplants, tomatoes, loki, parmal, urad dahl and honey
Particular foods that are restricted during each of the four months:
First month: No leafy vegetables, such as spinach, salads of all types, cabbages of all types, kale, leafy herbs like coriander, mint, parsley, curry and powdered leafy herbs and teas
Second month: No yoghurt (if one requires it for health, it can be mixed with water)
Third month: No milk (if required, it can be mixed with a drop of lemon juice)
Fourth month: No mustard oil or sesame seeds
Purusottama Masa

Restricted foods during the month of Purussottama:
Eggplants, tomatoes, loki, parmal, urad dahl, honey, mustard oil or sesame seeds
No shaving for brahmacaris and sannyasis

posted in VENUGOPALA - 0 replies

Panjika for 2008

Luís César — Sun, 10 Feb 2008 17:26:11 GMT

Panjika for 2008
Latin America
last updated: Tue Feb 27 13:40:08 GMT 2007

--------------------------------------------------------------------------------
1 Jan 2008
Tuesday Navami

Appearance of Sri Srimad Bhaktivedanta Vamana Gosvami Maharaja

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

3 Jan 2008
Thursday Ekadasi

Sri Devananda Pandita -- Disappearance

Caracas, Lima, Panama

Suddha Ekadasi

Sri Devananda Pandita -- Disappearance

Fasting for Saphala Ekadasi

Brasilia, Buenos Aires, La Paz, Mexico City, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

4 Jan 2008
Friday Paksa vardhini Mahadvadasi

Fasting for Saphala Ekadasi

Caracas, Lima, Panama

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 08:09 - 10:06
Buenos Aires, Argentina 08:09 - 10:35
La Paz, Bolivia 07:09 - 10:27
Mexico City, Mexico 07:12 - 10:51
Paramaribo, Surinam 07:39 - 10:18
Rio de Janeiro, Brazil 08:09 - 09:43
San Jose, Costa Rica 05:54 - 09:45
San Salvador, El Salvador 06:22 - 10:09
Santiago, Chile 07:09 - 10:25

5 Jan 2008
Saturday Trayodasi

Sri Mahesa Pandita -- Disappearance

Sri Uddharana Datta Thakura -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Caracas, Venezuela 06:17 - 10:07
Lima, Peru 05:49 - 10:05
Panama, Panama 06:35 - 10:27

7 Jan 2008
Monday Amavasya

Caracas, Lima, Mexico City, Panama, San Jose, San Salvador

8 Jan 2008
Tuesday Amavasya

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, Santiago

Pratipat

Sri Locana Dasa Thakura -- Appearance

Mexico City, San Salvador

9 Jan 2008
Wednesday Dvitiya

Festival in rememberance of Sriman Mahaprabhu's sannyas-lila.

Mexico City, San Salvador

Pratipat

Sri Locana Dasa Thakura -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, San Jose, Santiago

10 Jan 2008
Thursday Dvitiya

Festival in rememberance of Sriman Mahaprabhu's sannyas-lila.

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, San Jose, Santiago

Tritiya

Srila Jiva Gosvami -- Disappearance

Sri Jagadisa Pandita -- Disappearance

Bamunpara and Nadanghat festivals

Mexico City

11 Jan 2008
Friday Tritiya

Srila Jiva Gosvami -- Disappearance

Sri Jagadisa Pandita -- Disappearance

Bamunpara and Nadanghat festivals

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

14 Jan 2008
Monday Saptami

Makara Sankranti (Celebration of Sun entering Capricorn)
Ganga Sagara Mela

Caracas, Lima, Mexico City, Panama, San Jose, San Salvador

Sasti

Makara Sankranti (Celebration of Sun entering Capricorn)
Ganga Sagara Mela

Brasilia, Buenos Aires, La Paz, Paramaribo, Rio de Janeiro, Santiago

18 Jan 2008
Friday Suddha Ekadasi

Fasting for Putrada Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

19 Jan 2008
Saturday Dvadasi

Sri Jagadisa Pandita -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 05:55 - 10:13
Buenos Aires, Argentina 06:01 - 10:43
Caracas, Venezuela 06:20 - 10:12
La Paz, Bolivia 06:15 - 10:34
Lima, Peru 05:57 - 10:12
Mexico City, Mexico 07:14 - 10:56
Panama, Panama 06:39 - 10:32
Paramaribo, Surinam 06:27 - 10:23
Rio de Janeiro, Brazil 05:24 - 09:50
San Jose, Costa Rica 05:58 - 09:51
San Salvador, El Salvador 06:25 - 10:14
Santiago, Chile 05:52 - 10:34

23 Jan 2008
Wednesday Pratipat

Madhava Masa starts

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, Santiago

24 Jan 2008
Thursday Dvitiya

Sri Ramacandra Kaviraja -- Disappearance
Srila Gopala Bhatta Gosvami -- Appearance

Caracas

Tritiya

Sri Ramacandra Kaviraja -- Disappearance
Srila Gopala Bhatta Gosvami -- Appearance

Lima, Mexico City, Panama, San Jose, San Salvador

25 Jan 2008
Friday Tritiya

Sri Ramacandra Kaviraja -- Disappearance
Srila Gopala Bhatta Gosvami -- Appearance

Brasilia, Buenos Aires, La Paz, Paramaribo, Rio de Janeiro, Santiago

26 Jan 2008
Saturday Pancami

Sri Narahari Sevavigraha - Disappearance

Lima, Mexico City, Panama, San Jose, San Salvador

27 Jan 2008
Sunday Pancami

Sri Narahari Sevavigraha - Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Paramaribo, Rio de Janeiro, Santiago

Sasti

Sri Jayadeva Gosvami -- Disappearance

Mexico City, San Jose, San Salvador

28 Jan 2008
Monday Sasti

Sri Jayadeva Gosvami -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, Santiago

29 Jan 2008
Tuesday Saptami

Sri Locana Dasa Thakura -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

2 Feb 2008
Saturday Suddha Ekadasi

Fasting for Sat-tila Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

3 Feb 2008
Sunday Dvadasi

Appearance of Sri Srimad Bhaktivedanta Trivikrama Maharaja

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:03 - 10:18
Buenos Aires, Argentina 06:16 - 10:50
Caracas, Venezuela 06:20 - 10:14
La Paz, Bolivia 06:23 - 10:39
Lima, Peru 06:04 - 10:16
Mexico City, Mexico 07:11 - 10:57
Panama, Panama 06:39 - 10:34
Paramaribo, Surinam 06:28 - 10:26
Rio de Janeiro, Brazil 05:34 - 09:56
San Jose, Costa Rica 05:59 - 09:53
San Salvador, El Salvador 06:25 - 10:16
Santiago, Chile 06:07 - 10:41

6 Feb 2008
Wednesday Amavasya

Ganga Sagara Mela

Appearance of Pujyapada Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

11 Feb 2008
Monday Pancami

Vasanta Pancami

Srimati Visnupriya Devi -- Appearance

Sarasvati Puja

Srila Visvanatha Cakravarti Thakura -- Disappearance

Sri Pundarika Vidyanidhi -- Appearance

Sri Raghunandana Thakura -- Appearance

Srila Raghunatha Dasa Gosvami -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

13 Feb 2008
Wednesday Saptami

Mahavisnu-avatara Sri Advaita Acarya -- Appearance

----------------- Kumbha Sankranti (Sun enters Aquarius) -----------------

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

14 Feb 2008
Thursday Astami

Bhismastami

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

Astami

Bhismastami

Sri Madhvacarya -- Disappearance

Mexico City

15 Feb 2008
Friday Dasami

Sri Ramanujacarya -- Disappearance

Mexico City

Navami

Sri Madhvacarya -- Disappearance

Brasilia, Buenos Aires, Paramaribo, Rio de Janeiro, Santiago

Navami

Sri Madhvacarya -- Disappearance

Sri Ramanujacarya -- Disappearance

Caracas, La Paz, Lima, Panama, San Jose, San Salvador

16 Feb 2008
Saturday Dasami

Sri Ramanujacarya -- Disappearance

Brasilia, Buenos Aires, Paramaribo, Rio de Janeiro, Santiago

Suddha Ekadasi

Fasting for Bhaimi Ekadasi

Mexico City, San Salvador

17 Feb 2008
Sunday Dvadasi

Varaha Dvadasi: Appearance of Lord Varahadeva

Mexico City, San Salvador

Suddha Ekadasi

Fasting for Bhaimi Ekadasi

Varaha Dvadasi: Appearance of Lord Varahadeva

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, San Jose, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Mexico City, Mexico 08:02 - 10:55
San Salvador, El Salvador 08:02 - 10:14

18 Feb 2008
Monday Trayodasi

Nityananda Trayodasi: Appearance of Sri Nityananda Prabhu

Ekadasi fasting

Mexico City, San Salvador

Trayodasi

Nityananda Trayodasi: Appearance of Sri Nityananda Prabhu

No fasting, see Parana below

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, San Jose, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:09 - 10:20
Buenos Aires, Argentina 06:31 - 10:56
Caracas, Venezuela 06:17 - 10:13
La Paz, Bolivia 06:30 - 10:41
Lima, Peru 06:09 - 10:18
Panama, Panama 06:36 - 10:34
Paramaribo, Surinam 06:26 - 10:25
Rio de Janeiro, Brazil 05:43 - 09:59
San Jose, Costa Rica 05:55 - 09:52
Santiago, Chile 06:22 - 10:46

20 Feb 2008
Wednesday Purnima

Srila Narottama Dasa Thakura -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

21 Feb 2008
Thursday Pratipat

Govinda Masa starts

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

23 Feb 2008
Saturday Tritiya

Appearance of Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

25 Feb 2008
Monday Pancami

Sri Purusottama Das Thakura -- Disappearance

Srila Gour Govinda Swami -- Disappearance

Jagad-guru Sri Srimad Bhaktisiddhanta Sarasvati Thakura -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

3 Mar 2008
Monday Suddha Ekadasi

Fasting for Vijaya Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

4 Mar 2008
Tuesday Dvadasi

Sri Isvara Puri -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:13 - 10:20
Buenos Aires, Argentina 06:44 - 10:59
Caracas, Venezuela 06:10 - 10:10
La Paz, Bolivia 06:34 - 10:41
Lima, Peru 06:11 - 10:17
Mexico City, Mexico 06:54 - 10:50
Panama, Panama 06:30 - 10:30
Paramaribo, Surinam 06:22 - 10:22
Rio de Janeiro, Brazil 05:51 - 10:00
San Jose, Costa Rica 05:49 - 09:48
San Salvador, El Salvador 06:12 - 10:10
Santiago, Chile 06:35 - 10:49

6 Mar 2008
Thursday Caturdasi

Siva Ratri (Ekadasi fasting)

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

7 Mar 2008
Friday Amavasya

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

8 Mar 2008
Saturday Pratipat

Srila Jagannatha Dasa Babaji -- Disappearance

Sri Rasikananda -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

14 Mar 2008
Friday Astami

----------------- Mina Sankranti (Sun enters Pisces) -----------------

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

15 Mar 2008
Saturday Navami

Sri Navadvip-dhama parikrama Sankalpa

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

17 Mar 2008
Monday Suddha Ekadasi

Fasting for Amalaki vrata Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

18 Mar 2008
Tuesday Dvadasi

Sri Madhavendra Puri -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:16 - 10:18
Buenos Aires, Argentina 06:56 - 11:00
Caracas, Venezuela 06:03 - 10:05
La Paz, Bolivia 06:37 - 10:40
Lima, Peru 06:12 - 10:15
Mexico City, Mexico 06:42 - 10:44
Panama, Panama 06:23 - 10:25
Paramaribo, Surinam 06:16 - 10:18
Rio de Janeiro, Brazil 05:56 - 09:59
San Jose, Costa Rica 05:41 - 09:43
San Salvador, El Salvador 06:03 - 10:04
Santiago, Chile 06:46 - 10:50

21 Mar 2008
Friday Purnima

Sri Gauranga Mahaprabhu -- Appearance

*** Gaura Purnima ***

Total fast until moonrise, then no grains

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

22 Mar 2008
Saturday Pratipat

Festival of Jagannatha Misra

Visnu Masa starts

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

29 Mar 2008
Saturday Astami

Sri Srivasa Pandita -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

2 Apr 2008
Wednesday Suddha Ekadasi

Fasting for Papamocani Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Paramaribo, Rio de Janeiro, Santiago

Suddha Ekadasi

Fasting for Papamocani Ekadasi

Sri Govinda Ghosh -- Disappearance

Mexico City

Trisprsa Mahadvadasi

Fasting for Papamocani Ekadasi

Sri Govinda Ghosh -- Disappearance

Lima, Panama, San Jose, San Salvador

3 Apr 2008
Thursday Dvadasi

Sri Govinda Ghosh -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Paramaribo, Rio de Janeiro, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:18 - 08:12
Buenos Aires, Argentina 07:08 - 08:12
Caracas, Venezuela 05:53 - 06:42
La Paz, Bolivia 06:39 - 07:12
Lima, Peru 06:13 - 10:12
Mexico City, Mexico 06:29 - 10:36
Panama, Panama 06:15 - 10:19
Paramaribo, Surinam 06:09 - 07:42
Rio de Janeiro, Brazil 06:02 - 08:12
San Jose, Costa Rica 05:32 - 09:37
San Salvador, El Salvador 05:52 - 09:58
Santiago, Chile 06:58 - 07:12

5 Apr 2008
Saturday Amavasya

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

9 Apr 2008
Wednesday Caturthi

Sri Ramanujacarya -- Appearance

Mexico City, San Salvador

10 Apr 2008
Thursday Pancami

Sri Ramanujacarya -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, San Jose, Santiago

13 Apr 2008
Sunday Navami

Rama Navami: Appearance of Lord Sri Ramacandra

----------------- Mesa Sankranti (Sun enters Aries) -----------------

Beginning of Salagrama and Tulasi Jala Dana

Fasting till appearance at noon - then no grains or beans till after sunrise next day

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

15 Apr 2008
Tuesday Suddha Ekadasi

Fasting for Kamada Ekadasi

La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

16 Apr 2008
Wednesday Dvadasi

Damanaka-ropana dvadasi

La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

Paksa vardhini Mahadvadasi

Fasting for Kamada Ekadasi

Damanaka-ropana dvadasi

Brasilia, Buenos Aires, Caracas, Paramaribo, Rio de Janeiro

*Paranas (times for breaking fast)(DST not taken in account):
La Paz, Bolivia 07:27 - 10:36
Lima, Peru 06:27 - 10:10
Mexico City, Mexico 06:18 - 10:30
Panama, Panama 06:27 - 10:15
San Jose, Costa Rica 05:27 - 09:32
San Salvador, El Salvador 05:44 - 09:53
Santiago, Chile 07:27 - 10:52

17 Apr 2008
Thursday *Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:20 - 10:14
Buenos Aires, Argentina 07:19 - 11:02
Caracas, Venezuela 05:46 - 09:53
Paramaribo, Surinam 06:03 - 10:08
Rio de Janeiro, Brazil 06:07 - 09:57

19 Apr 2008
Saturday Purnima

Sri Balarama Rasayatra

Sri Krsna Vasanta Rasa

Brasilia, Buenos Aires, Caracas, Paramaribo, Rio de Janeiro

Purnima

Sri Balarama Rasayatra

Sri Krsna Vasanta Rasa

Sri Vamsivadana Thakura -- Appearance

Sri Syamananda Prabhu -- Appearance

La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

20 Apr 2008
Sunday Pratipat

Madhusudana Masa starts

La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

Purnima

Festival of Jagannatha Misra

Sri Vamsivadana Thakura -- Appearance

Sri Syamananda Prabhu -- Appearance

Brasilia, Buenos Aires, Caracas, Paramaribo, Rio de Janeiro

21 Apr 2008
Monday Pratipat

Madhusudana Masa starts

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

25 Apr 2008
Friday Pancami

Disappearance of Sripad Krsna dasa Babaji Maharaja

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

27 Apr 2008
Sunday Saptami

Sri Abhirama Thakura -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

30 Apr 2008
Wednesday Dasami

Srila Vrndavana Dasa Thakura -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

1 May 2008
Thursday Suddha Ekadasi

Fasting for Varuthini Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

2 May 2008
Friday *Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:23 - 10:14
Buenos Aires, Argentina 07:31 - 11:04
Caracas, Venezuela 05:39 - 09:49
La Paz, Bolivia 06:45 - 10:35
Lima, Peru 06:15 - 10:09
Mexico City, Mexico 06:08 - 10:25
Panama, Panama 06:02 - 10:11
Paramaribo, Surinam 05:58 - 10:05
Rio de Janeiro, Brazil 06:13 - 09:58
San Jose, Costa Rica 05:19 - 09:28
San Salvador, El Salvador 05:35 - 09:48
Santiago, Chile 07:20 - 10:54

5 May 2008
Monday Amavasya

Sri Gadadhara Pandita -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

7 May 2008
Wednesday Tritiya

Aksaya Trtiya. Candana Yatra starts.

(Continues for 21 days)

Anniversary of Sri Gaudiya Vedanta Samiti's Inauguration in 1941
Opening the doors of Sri Badrinarayana

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

11 May 2008
Sunday Saptami

Jahnu Saptami

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

13 May 2008
Tuesday Navami

Srimati Sita Devi (consort of Lord Sri Rama) -- Appearance

Sri Madhu Pandita -- Disappearance

Srimati Jahnava Devi (Consort of Lord Nityananda) -- Appearance

End of Jala Dana (Constant watering of Salagrama and Tulasi)

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

14 May 2008
Wednesday Dasami

----------------- Vrsabha Sankranti (Sun enters Taurus) -----------------

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

15 May 2008
Thursday Suddha Ekadasi

Fasting for Mohini Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

16 May 2008
Friday Dvadasi

Rukmini Dvadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:27 - 10:14
Buenos Aires, Argentina 07:42 - 11:07
Caracas, Venezuela 05:36 - 09:48
La Paz, Bolivia 06:49 - 10:36
Lima, Peru 06:18 - 10:09
Mexico City, Mexico 06:01 - 10:22
Panama, Panama 05:58 - 10:09
Paramaribo, Surinam 05:56 - 10:03
Rio de Janeiro, Brazil 06:20 - 09:59
San Jose, Costa Rica 05:15 - 09:27
San Salvador, El Salvador 05:31 - 09:46
Santiago, Chile 07:30 - 10:57

18 May 2008
Sunday Caturdasi

Nrsimha Caturdasi: Appearance of Lord Nrsimhadeva

Full fasting till dusk. Then no grains or beans till after sunrise next day

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

19 May 2008
Monday Purnima

Salila Vihara

Sri Paramesvari Dasa Thakura -- Disappearance

Sri Sri Radha-Ramana Devaji -- Appearance

Sri Madhavendra Puri -- Appearance

Sri Srinivasa Acarya -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

20 May 2008
Tuesday Pratipat

Trivikrama Masa starts

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

24 May 2008
Saturday Pancami

Sri Ramananda Raya -- Disappearance

Mexico City, San Salvador, Santiago

25 May 2008
Sunday Pancami

Sri Ramananda Raya -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, San Jose

31 May 2008
Saturday Suddha Ekadasi

Fasting for Apara Ekadasi

Srila Vrndavana Dasa Thakura -- Appearance

Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

Trisprsa Mahadvadasi

Fasting for Apara Ekadasi

Srila Vrndavana Dasa Thakura -- Appearance

Brasilia, Paramaribo, Rio de Janeiro

1 Jun 2008
Sunday *Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:32 - 10:17
Buenos Aires, Argentina 07:52 - 11:12
Caracas, Venezuela 05:35 - 09:48
La Paz, Bolivia 06:55 - 10:39
Lima, Peru 06:23 - 10:12
Mexico City, Mexico 05:58 - 10:22
Panama, Panama 05:58 - 10:10
Paramaribo, Surinam 05:56 - 10:04
Rio de Janeiro, Brazil 06:27 - 10:03
San Jose, Costa Rica 05:14 - 09:28
San Salvador, El Salvador 05:29 - 09:46
Santiago, Chile 07:41 - 11:02

3 Jun 2008
Tuesday Amavasya

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

12 Jun 2008
Thursday Dasami

Sri Baladeva Vidyabhusana -- Disappearance

Ganga Dasahara

Srimati Gangamata Gosvamini -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

13 Jun 2008
Friday Suddha Ekadasi

Fasting for Pandava Nirjala Ekadasi.

(Total fast, even from water, if you have broken Ekadasi)

Buenos Aires, La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

14 Jun 2008
Saturday Dvadasi

----------------- Mithuna Sankranti (Sun enters Gemini) -----------------

Buenos Aires, La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

Vyanjuli Mahadvadasi

Fasting for Pandava Nirjala Ekadasi.

(Total fast, even from water, if you have broken Ekadasi)

----------------- Mithuna Sankranti (Sun enters Gemini) -----------------

Brasilia, Caracas, Paramaribo, Rio de Janeiro

*Paranas (times for breaking fast)(DST not taken in account):
Buenos Aires, Argentina 07:59 - 11:16
La Paz, Bolivia 06:59 - 10:42
Lima, Peru 09:49 - 10:14
Mexico City, Mexico 08:49 - 10:24
Panama, Panama 09:49 - 10:12
San Jose, Costa Rica 08:49 - 09:30
San Salvador, El Salvador 08:49 - 09:48
Santiago, Chile 10:49 - 11:05

15 Jun 2008
Sunday Trayodasi

Dahi Cida Mahotsava of Srila Ragunatha dasa Gosvami at Panihati

Buenos Aires, La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:37 - 07:32
Caracas, Venezuela 05:36 - 06:02
Paramaribo, Surinam 05:58 - 07:02
Rio de Janeiro, Brazil 06:32 - 07:32

16 Jun 2008
Monday Trayodasi

Dahi Cida Mahotsava of Srila Ragunatha dasa Gosvami at Panihati

Brasilia, Caracas, Paramaribo, Rio de Janeiro

18 Jun 2008
Wednesday Purnima

Snana Yatra of Lord Jaganatha

Sri Mukunda Datta -- Disappearance

Sri Sridhara Pandita -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

19 Jun 2008
Thursday Pratipat

Sri Syamananda Prabhu -- Disappearance

Vamana Masa starts

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

23 Jun 2008
Monday Pancami

Sri Vakresvara Pandita -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

28 Jun 2008
Saturday Dasami

Sri Srivasa Pandita -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

29 Jun 2008
Sunday Suddha Ekadasi

Fasting for Yogini Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

30 Jun 2008
Monday *Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:40 - 10:01
Buenos Aires, Argentina 08:02 - 10:01
Caracas, Venezuela 05:40 - 08:31
La Paz, Bolivia 07:02 - 09:01
Lima, Peru 06:29 - 08:01
Mexico City, Mexico 06:02 - 07:01
Panama, Panama 06:03 - 08:01
Paramaribo, Surinam 06:01 - 09:31
Rio de Janeiro, Brazil 06:35 - 10:01
San Jose, Costa Rica 05:19 - 07:01
San Salvador, El Salvador 05:34 - 07:01
Santiago, Chile 07:50 - 09:01

2 Jul 2008
Wednesday Amavasya

Sri Gadadhara Pandita -- Disappearance

Sri Srila Saccidananda Bhaktivinoda Thakura -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

3 Jul 2008
Thursday Pratipat

Gundica Marjana

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

4 Jul 2008
Friday Dvitiya

Ratha Yatra

(Hera Pancami after 4 days)

(Return Ratha after 8 days)

Sri Svarupa Damodara Gosvami -- Disappearance

Sri Sivananda Sena -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

7 Jul 2008
Monday Pancami

Hera Pancami

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

8 Jul 2008
Tuesday Sasti

Sri Vakresvara Pandita -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

12 Jul 2008
Saturday Dasami

End of Ratha-Yatra Festival

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

13 Jul 2008
Sunday Suddha Ekadasi

Fasting for Sayana Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

14 Jul 2008
Monday *Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:40 - 10:25
Buenos Aires, Argentina 07:59 - 11:19
Caracas, Venezuela 05:43 - 09:57
La Paz, Bolivia 07:02 - 10:47
Lima, Peru 06:30 - 10:19
Mexico City, Mexico 06:07 - 10:31
Panama, Panama 06:06 - 10:18
Paramaribo, Surinam 06:04 - 10:13
Rio de Janeiro, Brazil 06:34 - 10:11
San Jose, Costa Rica 05:23 - 09:36
San Salvador, El Salvador 05:38 - 09:55
Santiago, Chile 07:47 - 11:09

16 Jul 2008
Wednesday Caturdasi

----------------- Karaka Sankranti (Sun enters Cancer) -----------------

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

17 Jul 2008
Thursday Purnima

Guru (Vyasa) Purnima

Srila Sanatana Gosvami -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

18 Jul 2008
Friday Pratipat

First month of Caturmasya begins
No leafy vegetables, such as spinach, salads of all types, cabbages of all types, kale, leafy herbs such as coriander, mint, parsley, curry and powdered leafy herbs and teas.For the whole five months of Chaturmasya (including Purusottama month), we take no eggplants, tomatoes, loki, parmal, urad dhal, honey, sesame seeds or mustard oil. No shaving for brahmacaris and sannyassis.

Sridhara Masa starts

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

22 Jul 2008
Tuesday Caturthi

Srila Gopala Bhatta Gosvami -- Disappearance

Caracas

Pancami

Srila Gopala Bhatta Gosvami -- Disappearance

Buenos Aires, La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

23 Jul 2008
Wednesday Pancami

Srila Gopala Bhatta Gosvami -- Disappearance

Brasilia, Paramaribo, Rio de Janeiro

25 Jul 2008
Friday Astami

Srila Lokanatha Gosvami -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

28 Jul 2008
Monday Suddha Ekadasi

Fasting for Kamika Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

29 Jul 2008
Tuesday *Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:37 - 10:24
Buenos Aires, Argentina 07:50 - 11:17
Caracas, Venezuela 05:46 - 09:58
La Paz, Bolivia 06:59 - 10:46
Lima, Peru 06:28 - 10:19
Mexico City, Mexico 06:12 - 10:33
Panama, Panama 06:09 - 10:19
Paramaribo, Surinam 06:06 - 10:14
Rio de Janeiro, Brazil 06:29 - 10:09
San Jose, Costa Rica 05:26 - 09:37
San Salvador, El Salvador 05:42 - 09:56
Santiago, Chile 07:39 - 11:07

31 Jul 2008
Thursday Caturdasi

Disappearance of Srila Bhakti Raksaka Sridhara Gosvami Maharaja

Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

1 Aug 2008
Friday Amavasya

Disappearance of Srila Bhakti Raksaka Sridhara Gosvami Maharaja

Brasilia, Paramaribo, Rio de Janeiro

4 Aug 2008
Monday Caturthi

Sri Raghunandana Thakura -- Disappearance

Sri Vamsidasa Babaji -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

12 Aug 2008
Tuesday Suddha Ekadasi

Fasting for Pavitropana Ekadasi

Radha Govinda Jhulana Yatra begins

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

13 Aug 2008
Wednesday Dvadasi

Srila Rupa Gosvami -- Disappearance

Srila Gauridasa Pandita -- Disappearance
Srila Govinda Dasa -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:30 - 10:21
Buenos Aires, Argentina 07:36 - 11:11
Caracas, Venezuela 05:48 - 09:58
La Paz, Bolivia 06:52 - 10:43
Lima, Peru 06:22 - 10:16
Mexico City, Mexico 06:17 - 10:33
Panama, Panama 06:10 - 10:19
Paramaribo, Surinam 06:06 - 10:13
Rio de Janeiro, Brazil 06:19 - 10:05
San Jose, Costa Rica 05:27 - 09:36
San Salvador, El Salvador 05:44 - 09:56
Santiago, Chile 07:25 - 11:01

16 Aug 2008
Saturday Purnima

Jhulana Yatra ends

Lord Balarama -- Appearance

----------------- Simha Sankranti (Sun enters Leo) -----------------

Fasting till noon - then no grainsRaksha Bandhan

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

17 Aug 2008
Sunday Pratipat

Tridandisvami Sri Srimad Bhaktivedanta Swami Maharaja's departure for the USA

Second month of Caturmasya begins (Fast from yogurt for one month)

Hrsikesa Masa starts

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

23 Aug 2008
Saturday Saptami

Fasting till midnight. Then no grains or beans till after sunrise next day

La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

24 Aug 2008
Sunday Astami

Sri Krsna Janmastami: Appearance of Lord Sri Krsna

Fasting till midnight. Then no grains or beans till after sunrise next day

Brasilia, Buenos Aires, Caracas, Paramaribo, Rio de Janeiro

Navami

Sri Krsna Janmastami: Appearance of Lord Sri Krsna

La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

25 Aug 2008
Monday Dasami

Nandotsava

Tridandisvami Sri Srimad Bhaktivedanta Swami Maharaja -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

26 Aug 2008
Tuesday Suddha Ekadasi

Fasting for Annada Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

27 Aug 2008
Wednesday *Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:21 - 10:16
Buenos Aires, Argentina 07:19 - 11:03
Caracas, Venezuela 05:48 - 09:55
La Paz, Bolivia 06:43 - 10:37
Lima, Peru 06:15 - 10:11
Mexico City, Mexico 06:21 - 10:32
Panama, Panama 06:10 - 10:16
Paramaribo, Surinam 06:05 - 10:10
Rio de Janeiro, Brazil 06:08 - 09:59
San Jose, Costa Rica 05:27 - 09:34
San Salvador, El Salvador 05:46 - 09:54
Santiago, Chile 07:08 - 10:53

30 Aug 2008
Saturday Amavasya

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

31 Aug 2008
Sunday Pratipat

Srila Gour Govinda Swami - Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

4 Sep 2008
Thursday Pancami

Srimati Sita Thakurani (Sri Advaita's consort) -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

5 Sep 2008
Friday Sasti

Lalita saptami, the appearance day of Sri Lalita Devi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

7 Sep 2008
Sunday Astami

Radhastami: Appearance of Srimati Radharani

No Fasting

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

10 Sep 2008
Wednesday Suddha Ekadasi

Fasting for Parsva Ekadasi

La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

11 Sep 2008
Thursday Dvadasi

Sri Vamana Dvadasi: Appearance of Lord Vamanadeva

Srila Jiva Gosvami -- Appearance

La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

Suddha Ekadasi

Fasting for Parsva Ekadasi

Brasilia, Rio de Janeiro

Vyanjuli Mahadvadasi

Fasting for Parsva Ekadasi

Sri Vamana Dvadasi: Appearance of Lord Vamanadeva

Buenos Aires, Caracas, Paramaribo

*Paranas (times for breaking fast)(DST not taken in account):
La Paz, Bolivia 06:31 - 10:30
Lima, Peru 06:05 - 10:05
Mexico City, Mexico 09:37 - 10:30
Panama, Panama 06:09 - 10:13
San Jose, Costa Rica 05:27 - 09:31
San Salvador, El Salvador 09:37 - 09:51
Santiago, Chile 06:48 - 10:43

12 Sep 2008
Friday Dvadasi

Sri Vamana Dvadasi: Appearance of Lord Vamanadeva

Srila Jiva Gosvami -- Appearance

Brasilia, Rio de Janeiro

Dvadasi

Srila Jiva Gosvami -- Appearance

Buenos Aires, Caracas, Paramaribo

Trayodasi

Sri Srila Saccidananda Bhaktivinoda Thakura -- Appearance

Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 06:09 - 07:18
Buenos Aires, Argentina 06:57 - 07:18
Caracas, Venezuela 05:47 - 05:48
Paramaribo, Surinam 06:02 - 06:48
Rio de Janeiro, Brazil 05:53 - 07:18

13 Sep 2008
Saturday Caturdasi

Ananta Caturdasi Vrata (No Fasting)

Srila Haridasa Thakura -- Disappearance

Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

Trayodasi

Sri Srila Saccidananda Bhaktivinoda Thakura -- Appearance

Brasilia, Buenos Aires, Paramaribo, Rio de Janeiro

Trayodasi

Sri Srila Saccidananda Bhaktivinoda Thakura -- Appearance

Ananta Caturdasi Vrata (No Fasting)

Srila Haridasa Thakura -- Disappearance

Caracas, La Paz

14 Sep 2008
Sunday Caturdasi

Ananta Caturdasi Vrata (No Fasting)

Srila Haridasa Thakura -- Disappearance

Brasilia, Rio de Janeiro

Caturdasi

Ananta Caturdasi Vrata (No Fasting)

Srila Haridasa Thakura -- Disappearance

Sri Visvarupa Mahotsava

Acceptance of sannyasa by Tridandisvami Sri Srimad Bhaktiprajnana Kesava Maharaja
Acceptance of sannyasa by Tridandisvami Sri Srimad Bhaktivedanta Swami Maharaja

Buenos Aires, Paramaribo

Purnima

Sri Visvarupa Mahotsava

Acceptance of sannyasa by Tridandisvami Sri Srimad Bhaktiprajnana Kesava Maharaja
Acceptance of sannyasa by Tridandisvami Sri Srimad Bhaktivedanta Swami Maharaja

Caracas, La Paz, Lima, Mexico City, Panama, San Jose, San Salvador, Santiago

15 Sep 2008
Monday Pratipat

Fast from milk for one month

Padmanabha Masa starts

Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, San Jose, San Salvador, Santiago

Purnima

Sri Visvarupa Mahotsava

Acceptance of sannyasa by Tridandisvami Sri Srimad Bhaktiprajnana Kesava Maharaja
Acceptance of sannyasa by Tridandisvami Sri Srimad Bhaktivedanta Swami Maharaja

Fast from milk for one month

Brasilia, Rio de Janeiro

16 Sep 2008
Tuesday Dvitiya

----------------- Kanya Sankranti (Sun enters Virgo) -----------------

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

21 Sep 2008
Sunday Saptami

Tridandisvami Sri Srimad Bhaktivedanta Swami Maharaja's arrival in the USA

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

25 Sep 2008
Thursday Suddha Ekadasi

Fasting for Indira Ekadasi

Brasilia, Buenos Aires, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador

Trisprsa Mahadvadasi

Fasting for Indira Ekadasi

Caracas, La Paz, Lima, Santiago

26 Sep 2008
Friday *Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 05:58 - 06:48
Buenos Aires, Argentina 06:37 - 06:48
Caracas, Venezuela 05:47 - 09:48
La Paz, Bolivia 06:19 - 10:23
Lima, Peru 05:55 - 09:58
Mexico City, Mexico 06:27 - 10:27
Panama, Panama 06:07 - 10:09
Paramaribo, Surinam 06:00 - 06:18
Rio de Janeiro, Brazil 05:38 - 06:48
San Jose, Costa Rica 05:25 - 09:27
San Salvador, El Salvador 05:47 - 09:48
Santiago, Chile 06:28 - 10:33

28 Sep 2008
Sunday Amavasya

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

2 Oct 2008
Thursday Caturthi

Appearance of Sri Srimad Bhakti Pramoda Puri Gosvami Maharaja

Lima, Mexico City, Panama, San Jose, San Salvador

3 Oct 2008
Friday Caturthi

Appearance of Sri Srimad Bhakti Pramoda Puri Gosvami Maharaja

Brasilia, Buenos Aires, Caracas, La Paz, Paramaribo, Rio de Janeiro, Santiago

9 Oct 2008
Thursday Dasami

Ramacandra Vijayotsava

Sri Madhvacarya -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

10 Oct 2008
Friday Suddha Ekadasi

Fasting for Pasankusa Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

11 Oct 2008
Saturday Dvadasi

Srila Raghunatha Dasa Gosvami -- Disappearance

Srila Raghunatha Bhatta Gosvami -- Disappearance

Srila Krsnadasa Kaviraja Gosvami -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 05:47 - 09:55
Buenos Aires, Argentina 06:17 - 10:33
Caracas, Venezuela 05:46 - 09:45
La Paz, Bolivia 06:08 - 10:16
Lima, Peru 05:45 - 09:52
Mexico City, Mexico 06:30 - 10:26
Panama, Panama 06:06 - 10:05
Paramaribo, Surinam 05:57 - 09:57
Rio de Janeiro, Brazil 05:24 - 09:34
San Jose, Costa Rica 05:25 - 09:24
San Salvador, El Salvador 05:48 - 09:45
Santiago, Chile 06:07 - 10:23

14 Oct 2008
Tuesday Purnima

Sri Krsna Saradiya Rasayatra

Sri Murari Gupta -- Disappearance

Disappearance of Sri Srimad Bhakti Prajnana Kesava Gosvami MaharajaBegin Damodara-vrata, Karttika-vrata or Niyamaseva-vrata

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

15 Oct 2008
Wednesday Pratipat

Fourth month of Caturmasya begins - Beginning of Urja-vrata
Niyama Seva: (following certain rules and regulations for Kartika vrata)
Fasting from urad dahl, sesame seeds, mustard seeds and mustard oil for one month.

Damodara Masa starts

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

16 Oct 2008
Thursday Dvitiya

----------------- Tula Sankranti (Sun enters Libra) -----------------

Mexico City, San Salvador

17 Oct 2008
Friday Caturthi

----------------- Tula Sankranti (Sun enters Libra) -----------------

San Jose

Tritiya

----------------- Tula Sankranti (Sun enters Libra) -----------------

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, Santiago

18 Oct 2008
Saturday Pancami

Srila Narottama Dasa Thakura -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

21 Oct 2008
Tuesday Astami

Appearance of Sri Radha Kunda, taking bath in Radha Kunda (Snana-dhan) and giving in charity

Bahulastami

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

22 Oct 2008
Wednesday Navami

Appearance day of Sri Srimad Bhakti Raksaka Sridhara Gosvami Maharaja

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

24 Oct 2008
Friday Suddha Ekadasi

Fasting for Rama Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

25 Oct 2008
Saturday *Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 05:38 - 09:50
Buenos Aires, Argentina 06:00 - 10:25
Caracas, Venezuela 05:47 - 09:43
La Paz, Bolivia 05:59 - 10:11
Lima, Peru 05:38 - 09:48
Mexico City, Mexico 06:35 - 10:25
Panama, Panama 06:07 - 10:04
Paramaribo, Surinam 05:57 - 09:56
Rio de Janeiro, Brazil 05:12 - 09:29
San Jose, Costa Rica 05:26 - 09:22
San Salvador, El Salvador 05:50 - 09:44
Santiago, Chile 05:51 - 10:16

28 Oct 2008
Tuesday Amavasya

Dipa dana, Dipavali,

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

29 Oct 2008
Wednesday Pratipat

Govardhana Puja, Go Puja, Go Krda

(Worship of Govardhana Hill)

Sri Rasikananda -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

30 Oct 2008
Thursday Dvitiya

Sri Vasudeva Ghosh -- Disappearance

Bhratri-dvitiya krityam (festival where brothers and sisters honour each other).
Yama Dvitiya -- The blessing of Yamaraja to his sister, Sri Yamuna devi that whoever takes bath with his or her brother or sister on this day, will not go to the abode of Yama after death.

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

31 Oct 2008
Friday Tritiya

Disappearance day of Sri Srimad Bhaktivedanta Trivikrama Maharaja
Disappearance day of Sri Srimad Bhaktivedanta Vamana Gosvami Maharaja

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

1 Nov 2008
Saturday Caturthi

Tridandisvami Sri Srimad Bhaktivedanta Swami Maharaja -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

2 Nov 2008
Sunday Pancami

Appearance day of Srila Bhaktisrirupa Siddhanti Maharaja

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

6 Nov 2008
Thursday Astami

Gopastami, Gosthastami
Gopasthami is the day that Lord Sri Krishna first starts taking the calves out to graze. Once they grow into cows, Sri Krishna starts tending the cows because they won't go to pasture with anyone except Sri Krishna. Gostha is the place where the Brijabasis live, so Gosthastami means that on this day in celebration of these occasions, the Brijabasis hold a big festival.

Sri Gadadhara Dasa Gosvami -- Disappearance

Sri Dhananjaya Pandita -- Disappearance

Sri Srinivasa Acarya -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

9 Nov 2008
Sunday Suddha Ekadasi

Srila Gaura Kisora Dasa Babaji -- Disappearance

Bhisma Pancaka

Fasting for Utthana Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

10 Nov 2008
Monday *Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 05:32 - 09:48
Buenos Aires, Argentina 05:44 - 10:20
Caracas, Venezuela 05:51 - 09:45
La Paz, Bolivia 05:53 - 10:09
Lima, Peru 05:34 - 09:46
Mexico City, Mexico 06:42 - 09:11
Panama, Panama 06:10 - 10:05
Paramaribo, Surinam 05:59 - 09:56
Rio de Janeiro, Brazil 05:03 - 09:26
San Jose, Costa Rica 05:29 - 09:11
San Salvador, El Salvador 05:55 - 09:11
Santiago, Chile 05:36 - 10:11

11 Nov 2008
Tuesday Trayodasi

Sri Bhugarbha Gosvami -- Disappearance

Sri Kasisvara Pandita -- Disappearance

Caracas, La Paz, Lima, Mexico City, Panama, San Jose, San Salvador

12 Nov 2008
Wednesday Caturdasi

Sri Bhugarbha Gosvami -- Disappearance

Sri Kasisvara Pandita -- Disappearance

Sri Krsna Rasayatra

Tulasi-Saligrama Vivaha (marriage)

Sri Nimbarkacarya -- Appearance

Disappearance of Sri Srimad Bhakti Pramoda Puri Gosvami MaharajaCaturmasya ends and niyamaseva-vratas are complete when begun from the Purnima day.

Brasilia, Buenos Aires, Paramaribo, Rio de Janeiro, Santiago

Purnima

Sri Krsna Rasayatra

Tulasi-Saligrama Vivaha (marriage)

Sri Nimbarkacarya -- Appearance

Disappearance of Sri Srimad Bhakti Pramoda Puri Gosvami MaharajaCaturmasya ends and niyamaseva-vratas are complete when begun from the Purnima day.

Caracas, La Paz, Lima, Mexico City, Panama, San Jose, San Salvador

13 Nov 2008
Thursday Pratipat

Katyayani vrata begins

Kesava Masa starts

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

15 Nov 2008
Saturday Tritiya

----------------- Vrscika Sankranti (Sun enters Scorpio) -----------------

Lima, Mexico City, San Jose, San Salvador, Santiago

16 Nov 2008
Sunday Caturthi

----------------- Vrscika Sankranti (Sun enters Scorpio) -----------------

Brasilia, Buenos Aires, Caracas, La Paz, Panama, Paramaribo, Rio de Janeiro

22 Nov 2008
Saturday Suddha Ekadasi

Fasting for Utpanna Ekadasi

Mexico City, Panama, San Jose, San Salvador

23 Nov 2008
Sunday Dvadasi

Sri Narahari Sarakara Thakura -- Disappearance

Mexico City, Panama, San Jose, San Salvador

Suddha Ekadasi

Fasting for Utpanna Ekadasi

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Paramaribo, Rio de Janeiro, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Mexico City, Mexico 10:15 - 10:32
Panama, Panama 06:15 - 10:08
San Jose, Costa Rica 05:34 - 09:27
San Salvador, El Salvador 06:01 - 09:50

24 Nov 2008
Monday Dvadasi

Sri Narahari Sarakara Thakura -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Paramaribo, Rio de Janeiro, Santiago

Trayodasi

Sri Saranga Thakura -- Disappearance

Mexico City, Panama, San Jose, San Salvador

*Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 05:31 - 08:13
Buenos Aires, Argentina 05:36 - 08:13
Caracas, Venezuela 05:57 - 06:43
La Paz, Bolivia 05:51 - 07:13
Lima, Peru 05:33 - 06:13
Paramaribo, Surinam 06:03 - 07:43
Rio de Janeiro, Brazil 04:59 - 08:13
Santiago, Chile 05:28 - 07:13

25 Nov 2008
Tuesday Trayodasi

Sri Saranga Thakura -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Paramaribo, Rio de Janeiro, Santiago

27 Nov 2008
Thursday Amavasya

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

3 Dec 2008
Wednesday Sasti

Odana sasthi
Odana means to cover. There is always starch in new clothes that caused Pundarik Vidyanidhi one time to say: "How come that they are putting starch, starch is impure!" That same night both Jagannath deva and Baladeva prabhu came and punched him so much that his cheeks became swollen. They said: "They are giving to us, so how can it be impure?"

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

8 Dec 2008
Monday Dasami

Advent of Srimad Bhagavad-gita: Sri Krishna spoke Bhagavad-Gita to Arjuna

Rio de Janeiro

Ekadasi

Advent of Srimad Bhagavad-gita: Sri Krishna spoke Bhagavad-Gita to Arjuna

Brasilia, Buenos Aires, Paramaribo, Santiago

Suddha Ekadasi

Fasting for Moksada Ekadasi

Advent of Srimad Bhagavad-gita: Sri Krishna spoke Bhagavad-Gita to Arjuna

Caracas, La Paz, Lima, Mexico City, Panama, San Jose, San Salvador

9 Dec 2008
Tuesday Suddha Ekadasi

Fasting for Moksada Ekadasi

Brasilia, Buenos Aires, Paramaribo, Rio de Janeiro, Santiago

*Paranas (times for breaking fast)(DST not taken in account):
Caracas, Venezuela 07:00 - 09:55
La Paz, Bolivia 07:30 - 10:15
Lima, Peru 06:30 - 09:53
Mexico City, Mexico 07:00 - 10:39
Panama, Panama 06:30 - 10:15
San Jose, Costa Rica 05:42 - 09:33
San Salvador, El Salvador 06:10 - 09:57

10 Dec 2008
Wednesday *Paranas (times for breaking fast)(DST not taken in account):
Brasilia, Brazil 05:34 - 09:54
Buenos Aires, Argentina 05:35 - 10:23
Paramaribo, Surinam 06:10 - 10:06
Rio de Janeiro, Brazil 05:01 - 09:31
Santiago, Chile 05:27 - 10:14

12 Dec 2008
Friday Purnima

Katyayani vrata ends

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

13 Dec 2008
Saturday Pratipat

Narayana Masa starts

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

15 Dec 2008
Monday Caturthi

Jagad-guru Sri Srimad Bhaktisiddhanta Sarasvati Thakura -- Disappearance

----------------- Dhanus Sankranti (Sun enters Sagittarius) -----------------

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

20 Dec 2008
Saturday Navami

Appearance of Sri Srimad Bhaktivedanta Vamana Gosvami Maharaja

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

22 Dec 2008
Monday Ekadasi

Sri Devananda Pandita -- Disappearance

Caracas, La Paz, Lima, Panama, Paramaribo, San Jose, San Salvador

Suddha Ekadasi

Sri Devananda Pandita -- Disappearance

Fasting for Saphala Ekadasi

Brasilia, Buenos Aires, Mexico City, Rio de Janeiro, Santiago

23 Dec 2008
Tuesday Paksa vardhini Mahadvadasi

Fasting for Saphala Ekadasi

Rio de Janeiro, Brazil 06:02 - 09:37

24 Dec 2008
Wednesday Trayodasi

Sri Mahesa Pandita -- Disappearance

Sri Uddharana Datta Thakura -- Disappearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

27 Dec 2008
Saturday Amavasya

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

28 Dec 2008
Sunday Pratipat

Sri Locana Dasa Thakura -- Appearance

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

29 Dec 2008
Monday Dvitiya

Festival in rememberance of Sriman Mahaprabhu's sannyas-lila.

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

30 Dec 2008
Tuesday Tritiya

Srila Jiva Gosvami -- Disappearance

Sri Jagadisa Pandita -- Disappearance

Bamunpara and Nadanghat festivals

Brasilia, Buenos Aires, Caracas, La Paz, Lima, Mexico City, Panama, Paramaribo, Rio de Janeiro, San Jose, San Salvador, Santiago

posted in VENUGOPALA - 0 replies

krsna

Luís César — Tue, 05 Feb 2008 16:15:25 GMT

krsna

kṛṣṇa — O Kṛṣṇa; BG 1.28
kṛṣṇa — O Kṛṣṇa; BG 1.31
kṛṣṇa — O Kṛṣṇa; BG 1.40
kṛṣṇa — O Kṛṣṇa; BG 5.1
kṛṣṇa — O Kṛṣṇa; BG 6.34
kṛṣṇa — O Kṛṣṇa; BG 6.37
kṛṣṇa — O Kṛṣṇa; BG 6.39
he kṛṣṇa — O Kṛṣṇa; BG 11.41-42
kṛṣṇa — O Kṛṣṇa; BG 17.1
kṛṣṇa — the Personality of Godhead; SB 1.2.5
kṛṣṇa-kathāḥ — narration of Lord Kṛṣṇa's activities; SB 1.5.26
kṛṣṇa-mateḥ — one who is fully absorbed in thinking of Kṛṣṇa; SB 1.6.27
kṛṣṇa-kathā-udayam — that which gives rise to the transcendental narration of Kṛṣṇa, the Supreme Personality of Godhead; SB 1.7.12
kṛṣṇā — Draupadī; SB 1.7.13-14
kṛṣṇa — O Lord Kṛṣṇa; SB 1.7.22
kṛṣṇa — O Lord Kṛṣṇa; SB 1.7.22
kṛṣṇā — Draupadī; SB 1.7.42
śrī-kṛṣṇa — O Śrī Kṛṣṇa; SB 1.8.43
kṛṣṇa-sakha — O friend of Arjuna; SB 1.8.43
kṛṣṇa-hṛdayāḥ — persons who always bear Lord Kṛṣṇa in their hearts; SB 1.9.47
kṛṣṇa-pāda — the lotus feet of Lord Śrī Kṛṣṇa; SB 1.12.4
kṛṣṇa-devatāḥ — those who are always rapt in the service of Lord Śrī Kṛṣṇa; SB 1.13.11
kṛṣṇa — Lord Kṛṣṇa; SB 1.14.32-33
kṛṣṇa-sakhaḥ — the celebrated friend of Kṛṣṇa; SB 1.15.1
kṛṣṇa — Lord Śrī Kṛṣṇa; SB 1.15.1
kṛṣṇā — Draupadī; SB 1.15.7
kṛṣṇa-pāda — the feet of Kṛṣṇa; SB 1.15.28
kṛṣṇa — the Personality of Godhead; SB 1.15.49
kṛṣṇa — about Kṛṣṇa; SB 1.16.5
kṛṣṇa — Lord Kṛṣṇa; SB 1.16.13-15
kṛṣṇa-anuvartinām — those who follow the codes of Kṛṣṇa, the Supreme Personality of Godhead; SB 1.17.12
kṛṣṇa-ańghri — the lotus feet of the Lord, Śrī Kṛṣṇa; SB 1.19.5
kṛṣṇa-ańghri — the lotus feet of the Lord, Śrī Kṛṣṇa; SB 1.19.6
kṛṣṇa-varṇaḥ — the śūdras; SB 2.1.37
kṛṣṇa — Lord Kṛṣṇa; SB 2.3.15
kṛṣṇa-anubhāva — rapt in thought of Kṛṣṇa; SB 2.4.3-4
sita-kṛṣṇa — not only beautiful but also black; SB 2.7.26
kṛṣṇa — the Supreme Personality of Godhead; SB 2.8.6
kṛṣṇa — the Lord; SB 3.1.32
kṛṣṇa-ańghri — the lotus feet of the Lord; SB 3.2.4
kṛṣṇa-dyumaṇi — the Kṛṣṇa sun; SB 3.2.7
kṛṣṇa — Lord Kṛṣṇa's; SB 3.2.20
kṛṣṇa — Lord Kṛṣṇa; SB 3.4.24
kṛṣṇa-kathā — talks about the Personality of Godhead, Lord Kṛṣṇa; SB 3.5.10
kṛṣṇa — in Kṛṣṇa; SB 3.15.20
kṛṣṇa — of Lord Kṛṣṇa; SB 4.12.22
kṛṣṇa-parāyaṇaḥ — fully Kṛṣṇa conscious; SB 4.12.38
kṛṣṇa — black; SB 4.21.18
kṛṣṇa-sārasatī — the black doe; SB 5.8.6
kṛṣṇa-sāra-tanaya — of the calf of the black deer; SB 5.8.23
kṛṣṇa-arcana-prabhavā — which appeared because of the influence of sincere service to Kṛṣṇa; SB 5.12.15
kṛṣṇā-veṇyā — Kṛṣṇāveṇyā; SB 5.19.17-18
kṛṣṇa — of the mode of ignorance; SB 5.19.19
kṛṣṇa-śuklayoḥ — into the two fortnights, dark and light; SB 5.20.12
kṛṣṇa-arpita-prāṇaḥ — the devotee whose life is fully Kṛṣṇa conscious; SB 6.1.16
kṛṣṇa-pada-aravindayoḥ — unto the two lotus feet of Lord Kṛṣṇa; SB 6.1.19
kṛṣṇa-ańghri-padma — of the lotus feet of Lord Kṛṣṇa; SB 6.3.33
kṛṣṇa-pūritaḥ — being filled with air from the mouth of Kṛṣṇa; SB 6.8.25
kṛṣṇa — O Lord Kṛṣṇa; SB 6.9.44
kṛṣṇa-anukūleṣu — who were always protected by Kṛṣṇa; SB 6.10.28
kṛṣṇa-cakra — by the disc weapon of Kṛṣṇa; SB 7.1.46
kṛṣṇa-graha — by Kṛṣṇa, who is like a strong influence (like a graha, or planetary influence); SB 7.4.37
kṛṣṇa-vairiṇaḥ — always acting as enemies of Kṛṣṇa; SB 7.10.39
kṛṣṇa — Lord Kṛṣṇa; SB 7.15.79
kṛṣṇa-anubhāvaḥ — the unlimited potency of Lord Kṛṣṇa (by which He can deliver a devotee); SB 8.4.14
kṛṣṇa-sāraiḥ — on the backs of black deer; SB 8.10.10-12
kṛṣṇa-ajinam — the skin of a deer; SB 8.18.15
kṛṣṇa-darśanaḥ — black-looking; SB 9.4.6
kṛṣṇa-pada-aravindayoḥ — (fixed) upon the two lotus feet of Lord Kṛṣṇa; SB 9.4.18-20
kṛṣṇa-vartmā — fire; SB 9.19.14
kṛṣṇa-anubhāvena — because of the mercy of Lord Kṛṣṇa; SB 9.22.34
kṛṣṇa-viceṣṭitam — the activities of Lord Kṛṣṇa; SB 10.1.12
kṛṣṇa-caritam — topics of Lord Kṛṣṇa; SB 10.1.14
kṛṣṇā — the name Kṛṣṇā; SB 10.2.10
kṛṣṇa-avatāra-utsava — for a festival to be observed because of Kṛṣṇa's appearance; SB 10.3.11
kṛṣṇa-vāhe — bearing Kṛṣṇa; SB 10.3.47
kṛṣṇa-nirbhukta — because of Kṛṣṇa's having sucked her breast; SB 10.6.34
kṛṣṇa-bhukta-stana-kṣīrāḥ — therefore, because their breasts were sucked by Kṛṣṇa, who drank the milk flowing from their bodies; SB 10.6.34
kṛṣṇa — of Kṛṣṇa; SB 10.8.47
kṛṣṇa kṛṣṇa — O Lord Kṛṣṇa, O Lord Kṛṣṇa; SB 10.10.29
kṛṣṇa kṛṣṇa — O Lord Kṛṣṇa, O Lord Kṛṣṇa; SB 10.10.29
kṛṣṇa kṛṣṇa aravinda-akṣa — O Kṛṣṇa, my son, lotus-eyed Kṛṣṇa; SB 10.11.15
kṛṣṇa kṛṣṇa aravinda-akṣa — O Kṛṣṇa, my son, lotus-eyed Kṛṣṇa; SB 10.11.15
kṛṣṇa-līlāḥ — the pastimes of Kṛṣṇa; SB 10.11.33
kṛṣṇa-rāmābhyām — Kṛṣṇa and Balarāma, along with Their mothers; SB 10.11.34
kṛṣṇa-balayoḥ — both Kṛṣṇa and Balarāma; SB 10.11.41
kṛṣṇa-rāma-kathām — narration of incidents in connection with Bhagavān Kṛṣṇa and Rāma; SB 10.11.58
kṛṣṇa — of Lord Kṛṣṇa; SB 10.12.3
kṛṣṇa-mukhān — headed by Kṛṣṇa; SB 10.12.14
kṛṣṇa-kathā-amṛtam — the nectar of kṛṣṇa-kathā; SB 10.12.43
kṛṣṇa — O Lord Kṛṣṇa; SB 10.14.36
kṛṣṇa — O Lord Kṛṣṇa; SB 10.14.39
śrī-kṛṣṇa — O Lord Kṛṣṇa; SB 10.14.40
kṛṣṇa — of Lord Kṛṣṇa; SB 10.14.43
kṛṣṇa — O Kṛṣṇa; SB 10.15.21
he kṛṣṇa — O Kṛṣṇa; SB 10.15.23
kṛṣṇa — O Kṛṣṇa; SB 10.15.26
kṛṣṇa-ahinā — by the black serpent; SB 10.16.1
kṛṣṇa-darśana — for the sight of Lord Kṛṣṇa; SB 10.16.13-15
kṛṣṇa-mātaram — the mother of Kṛṣṇa (Yaśodā); SB 10.16.21
kṛṣṇa-ānane — unto the face of Lord Kṛṣṇa; SB 10.16.21
kṛṣṇa-prāṇān — the men whose very life and soul was Kṛṣṇa; SB 10.16.22
kṛṣṇa — of Lord Kṛṣṇa; SB 10.16.22
kṛṣṇa-nirmukti — the safety of Kṛṣṇa; SB 10.17.18
kṛṣṇa — O Kṛṣṇa; SB 10.17.23
kṛṣṇa — O Kṛṣṇa; SB 10.17.23
rāma-kṛṣṇa-ādayaḥ — headed by Lord Balarāma and Lord Kṛṣṇa; SB 10.18.9
kṛṣṇa-rāmau — Lord Kṛṣṇa and Lord Rāma; SB 10.18.11
kṛṣṇa-sańghaṭṭinaḥ — members of Kṛṣṇa's party; SB 10.18.20
kṛṣṇa-puraḥ-gamāḥ — led by Lord Kṛṣṇa; SB 10.18.22
kṛṣṇa-ādayaḥ — Kṛṣṇa and the members of His party; SB 10.18.23
kṛṣṇa-rāma-ādayaḥ — led by Kṛṣṇa and Rāma; SB 10.19.3
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.19.9
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.19.9
kṛṣṇa — our dear Śrī Kṛṣṇa; SB 10.19.10
kṛṣṇa-rāmau — the brothers Kṛṣṇa and Balarāma; SB 10.20.2
kṛṣṇa — by Lord Kṛṣṇa; SB 10.20.45
kṛṣṇa-ceṣṭitam — the activities of Kṛṣṇa; SB 10.21.4
saha-kṛṣṇa-sārāḥ — accompanied by the black deer (their husbands); SB 10.21.11
kṛṣṇa-mukha — from the mouth of Lord Kṛṣṇa; SB 10.21.13
kṛṣṇa-īkṣitam — in order to see Kṛṣṇa; SB 10.21.14
rāma-kṛṣṇa-caraṇa — of the lotus feet of Lord Kṛṣṇa and Balarāma; SB 10.21.18
kṛṣṇa-cetasaḥ — their minds absorbed in Kṛṣṇa; SB 10.22.5
he stoka-kṛṣṇa — O Stoka Kṛṣṇa; SB 10.22.31-32
kṛṣṇa-rāmau — Lord Kṛṣṇa and Lord Rāma; SB 10.22.38
kṛṣṇa — O Lord Kṛṣṇa; SB 10.23.1
kṛṣṇa-rāmayoḥ — to Lord Kṛṣṇa and Lord Rāma; SB 10.23.12
kṛṣṇa-vīryāṇi — the glories of Lord Kṛṣṇa; SB 10.24.34
kṛṣṇa-nāthebhyaḥ — who took Kṛṣṇa as their Lord; SB 10.25.1
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.25.13
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.25.13
kṛṣṇa — by Lord Kṛṣṇa; SB 10.25.22
kṛṣṇa — of Lord Kṛṣṇa; SB 10.25.24
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.27.19
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.27.19
kṛṣṇa — O Kṛṣṇa; SB 10.28.3
kṛṣṇa — O Lord Kṛṣṇa; SB 10.28.8
kṛṣṇa — by Kṛṣṇa; SB 10.29.4
kṛṣṇa-antikam — to the proximity of Lord Kṛṣṇa; SB 10.29.6-7
kṛṣṇa-vihāra — caused by the pastimes of Kṛṣṇa; SB 10.30.3
kṛṣṇa-padavīm — the path Kṛṣṇa has taken; SB 10.30.9
kṛṣṇa-anveṣaṇa — by searching for Kṛṣṇa; SB 10.30.14
kṛṣṇa-arbha — of the infant Kṛṣṇa; SB 10.30.16
kṛṣṇa-rāmāyite — acting like Lord Kṛṣṇa and Lord Balarāma; SB 10.30.17
kṛṣṇa-bhāvanāḥ — meditating on Kṛṣṇa; SB 10.30.44
kṛṣṇa-darśana — for the sight of Kṛṣṇa; SB 10.32.1
kṛṣṇa-vadhvaḥ — the consorts of Lord Kṛṣṇa; SB 10.33.7
kṛṣṇa-abhimarśa — by the touch of Lord Kṛṣṇa; SB 10.33.8
kṛṣṇa-vikrīḍitam — the playing of' Kṛṣṇa; SB 10.33.18
kṛṣṇā — of the river Yamunā; SB 10.33.24
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.34.6
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.34.6
kṛṣṇa rāma iti — "Kṛṣṇa! Rāma!"; SB 10.34.27
kṛṣṇa-līlāḥ — the transcendental pastimes of Kṛṣṇa; SB 10.35.1
kṛṣṇa — of the black deer; SB 10.35.18-19
kṛṣṇa-līlā — about the pastimes of Kṛṣṇa; SB 10.35.26
kṛṣṇa kṛṣṇa iti — "Kṛṣṇa, Kṛṣṇa"; SB 10.36.5
kṛṣṇa kṛṣṇa iti — "Kṛṣṇa, Kṛṣṇa"; SB 10.36.5
kṛṣṇa-bāhunā — by Lord Kṛṣṇa's arm; SB 10.37.7
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.37.10-11
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.37.10-11
rāma-kṛṣṇa — by Lord Balarāma and Lord Kṛṣṇa; SB 10.39.1
kṛṣṇa — to Kṛṣṇa; SB 10.39.31
kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; SB 10.41.41
kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; SB 10.41.50
kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; SB 10.42.23
kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; SB 10.43.31
kṛṣṇa — of Lord Kṛṣṇa; SB 10.44.27
kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; SB 10.44.50
kṛṣṇa-sańkarṣaṇa — of Kṛṣṇa and Balarāma; SB 10.45.17-18
kṛṣṇa-rāma — because of Kṛṣṇa and Balarāma; SB 10.45.17-18
kṛṣṇa-rāma — of Kṛṣṇa and Balarāma; SB 10.45.28
kṛṣṇa — O Kṛṣṇa; SB 10.45.40
kṛṣṇa-vīryāṇi — the valorous deeds of Kṛṣṇa; SB 10.46.21
kṛṣṇa — to Kṛṣṇa; SB 10.46.27
kṛṣṇa-anucarasya — and the servant of Kṛṣṇa (Uddhava); SB 10.46.44
kṛṣṇa-anucaram — the servant of Lord Kṛṣṇa (Uddhava); SB 10.47.1-2
kṛṣṇa-dūte — the messenger of Kṛṣṇa; SB 10.47.9-10
kṛṣṇa-sańgamam — on Her association with Kṛṣṇa; SB 10.47.11
kṛṣṇa — of the black deer; SB 10.47.19
kṛṣṇa-darśana — after the sight of Kṛṣṇa; SB 10.47.22
kṛṣṇa-ākhyam — named Kṛṣṇa; SB 10.47.26
kṛṣṇa-sandeśaiḥ — by the messages from Kṛṣṇa; SB 10.47.53
kṛṣṇa-līlā — of the pastimes of Lord Kṛṣṇa; SB 10.47.54
kṛṣṇa-āveśa — their total absorption in thought of Kṛṣṇa; SB 10.47.57
kṛṣṇa — of Kṛṣṇa; SB 10.47.66
kṛṣṇa-bhaktyā — with devotion for Kṛṣṇa; SB 10.47.68
kṛṣṇa-pālitām — which was being protected by Lord Kṛṣṇa; SB 10.47.68
kṛṣṇa-rāmau — to Kṛṣṇa and Balarāma; SB 10.48.15-16
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.49.11
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.49.11
he kṛṣṇa — O Kṛṣṇa; SB 10.50.17
kṛṣṇa-pālitaiḥ — protected by Kṛṣṇa; SB 10.50.41
kṛṣṇa-tejasā — by the power of Lord Kṛṣṇa; SB 10.50.42
kṛṣṇa-kathāḥ — topics of Kṛṣṇa; SB 10.52.20
kṛṣṇa-dviṭ — hateful of Kṛṣṇa; SB 10.52.25
kṛṣṇa-rāma-dviṣaḥ — those hateful toward Kṛṣṇa and Balarāma; SB 10.53.18-19
kṛṣṇa-vinirdiṣṭaḥ — ordered by Lord Kṛṣṇa; SB 10.53.28
kṛṣṇa-pālitaiḥ — protected by Kṛṣṇa; SB 10.54.15
kṛṣṇa-dviṭ — the hater of Kṛṣṇa; SB 10.54.18
kṛṣṇa — of Kṛṣṇa; SB 10.54.36
kṛṣṇa — O Kṛṣṇa; SB 10.54.37
kṛṣṇa-vīrya — from the seed of Lord Kṛṣṇa; SB 10.55.2
kṛṣṇa-antaḥ-pura — of Lord Kṛṣṇa's personal residence; SB 10.55.37
kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; SB 10.55.38
kṛṣṇa-muṣṭi — of Lord Kṛṣṇa's fists; SB 10.56.25
kṛṣṇa-upalabdhaye — in order to obtain Kṛṣṇa; SB 10.56.35
kṛṣṇā — Draupadī; SB 10.58.5
kṛṣṇa — O Kṛṣṇa; SB 10.58.9
kṛṣṇa-strīṇām — wives of Lord Kṛṣṇa; SB 10.61.7
kṛṣṇa-jātīnām — of the descendants of Lord Kṛṣṇa; SB 10.61.19
kṛṣṇa — by Lord Kṛṣṇa; SB 10.61.23
kṛṣṇa-pālitām — protected by Kṛṣṇa; SB 10.62.20
kṛṣṇa — Lord Kṛṣṇa; SB 10.63.2
rāma-kṛṣṇa-anuvartinaḥ — following Balarāma and Kṛṣṇa; SB 10.63.3-4
kṛṣṇa-śańkarayoḥ — between Lord Kṛṣṇa and Lord Śiva; SB 10.63.7
kṛṣṇa-vijayam — the victory of Lord Kṛṣṇa; SB 10.63.53
kṛṣṇa — O Kṛṣṇa; SB 10.64.27-28
kṛṣṇa-patnyāḥ — of a wife of Lord Kṛṣṇa; SB 10.69.19
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.70.25
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.70.25
kṛṣṇa — O Kṛṣṇa; SB 10.71.10
kṛṣṇā — Draupadī; SB 10.71.41-42
kṛṣṇa-patnīḥ — Kṛṣṇa's wives; SB 10.71.41-42
kṛṣṇa-arjuna-vṛkodarān — to Kṛṣṇa, Arjuna and Bhīma; SB 10.72.27
kṛṣṇa-sandarśana — of seeing Lord Kṛṣṇa; SB 10.73.7
kṛṣṇa — O Kṛṣṇa; SB 10.73.8
kṛṣṇa — O Kṛṣṇa; SB 10.73.12-13
kṛṣṇa — by Lord Kṛṣṇa; SB 10.74.6
kṛṣṇa-bhaktasya — for the devotee of Lord Kṛṣṇa; SB 10.74.13-15
kṛṣṇa — of Lord Kṛṣṇa; SB 10.74.25
kṛṣṇa-guṇa — of the great qualities of Lord Kṛṣṇa; SB 10.74.30
kṛṣṇa — of Kṛṣṇa; SB 10.74.42
kṛṣṇa — by Lord Kṛṣṇa; SB 10.75.38
kṛṣṇa-sūtāya — at Kṛṣṇa's chariot driver; SB 10.77.12
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.77.22
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.77.22
kṛṣṇa-hasta — by Lord Kṛṣṇa's hand; SB 10.77.34
kṛṣṇa — O Kṛṣṇa; SB 10.78.5
kṛṣṇa-arjunau — Lord Kṛṣṇa and Arjuna; SB 10.79.24
kṛṣṇa-sandarśanam — the audience of Lord Kṛṣṇa; SB 10.80.15
kṛṣṇa — Lord Kṛṣṇa; SB 10.82.11
kṛṣṇa — about Kṛṣṇa; SB 10.82.16
kṛṣṇa — of Lord Kṛṣṇa; SB 10.82.27
kṛṣṇa — Lord Kṛṣṇa; SB 10.82.31
kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; SB 10.82.34
he kṛṣṇa-patnyaḥ — O (other) wives of Kṛṣṇa; SB 10.83.6-7
kṛṣṇa-rāma — Lord Kṛṣṇa and Lord Balarāma; SB 10.84.2-5
kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; SB 10.84.6
kṛṣṇa-rāma-ugrasena-ādyaiḥ — by Kṛṣṇa, Balarāma, Ugrasena and the others; SB 10.84.59
kṛṣṇa-uddhava-bala-ādibhiḥ — and by Kṛṣṇa, Uddhava, Balarāma and others; SB 10.84.67-68
kṛṣṇa-devatāḥ — whose worshipable Deity was Kṛṣṇa; SB 10.84.70
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.85.3
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; SB 10.85.3
kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; SB 10.85.27-28
kṛṣṇa — O Kṛṣṇa; SB 10.85.29
kṛṣṇa — to Lord Kṛṣṇa; SB 10.86.13
kṛṣṇa-sannidhau — in the presence of Lord Kṛṣṇa; SB 10.89.39
kṛṣṇa — of Kṛṣṇa; SB 10.89.62
kṛṣṇa — (absorbed) in Kṛṣṇa; SB 10.90.46
kṛṣṇa-cetasām — whose minds were totally absorbed in thought of Lord Kṛṣṇa; SB 11.1.8
kṛṣṇa-upāsana — to engage in the worship of Kṛṣṇa; SB 11.2.1
kṛṣṇa-ātma-nātheṣu — for those who take Lord Kṛṣṇa as the Lord of their soul; SB 11.3.29
kṛṣṇa-ajina — a black deerskin; SB 11.5.21
kṛṣṇa-varṇam — repeating the syllables kṛṣ-ṇa; SB 11.5.32
kṛṣṇa-didṛkṣavaḥ — eager to see Lord Kṛṣṇa; SB 11.6.2-4
kṛṣṇa — O Kṛṣṇa; SB 11.6.44
kṛṣṇa — O Kṛṣṇa; SB 11.13.8
kṛṣṇa — my dear Kṛṣṇa; SB 11.14.1
kṛṣṇa — my dear Kṛṣṇa; SB 11.19.28-32
kṛṣṇa-sāraḥ — possessing spotted antelopes; SB 11.21.8
kṛṣṇa — O Lord Kṛṣṇa; SB 11.22.26
kṛṣṇa-saṃjñam — named Lord Kṛṣṇa; SB 11.29.49
kṛṣṇa-māyā — by the illusory energy of Lord Kṛṣṇa; SB 11.30.13
kṛṣṇa-māyā — by the illusory energy of Lord Kṛṣṇa; SB 11.30.24
kṛṣṇa — of Lord Kṛṣṇa; SB 11.30.41
kṛṣṇa-vicyutaḥ — deprived of Lord Kṛṣṇa; SB 11.31.15
kṛṣṇa-viśleṣa — by separation from Lord Kṛṣṇa; SB 11.31.16-17
kṛṣṇa-rāmau — Kṛṣṇa and Rāma; SB 11.31.18
kṛṣṇa-patnyaḥ — the wives of Lord Kṛṣṇa; SB 11.31.20
kṛṣṇa-gītaiḥ — with the song sung by Lord Kṛṣṇa (the Bhagavad-gītā); SB 11.31.21
kṛṣṇa-nāma — named Kṛṣṇa; SB 12.1.21-26
kṛṣṇa-ākhyaḥ — known as Kṛṣṇa; SB 12.2.29
kṛṣṇa-dvaipāyanāya — to Kṛṣṇa Dvaipāyana Vedavyāsa; SB 12.4.41
kṛṣṇa-ajinam — the skin of a black deer; SB 12.8.7-11
śrī-kṛṣṇa — O Śrī Kṛṣṇa; SB 12.11.25
kṛṣṇa-sakha — O friend of Arjuna; SB 12.11.25
kṛṣṇa-ākhyaḥ — known as Kṛṣṇa; SB 12.12.27
kṛṣṇa-pada-aravindayoḥ — of Lord Kṛṣṇa's lotus feet; SB 12.12.55
kṛṣṇa-caitanya — Śrī Kṛṣṇa Caitanya; CC Adi 1.1
śrī-kṛṣṇa-caitanya — to Lord Śrī Kṛṣṇa Caitanya; CC Adi 1.2
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 1.5
kṛṣṇa-svarūpam — to Him who is identical with Śrī Kṛṣṇa; CC Adi 1.5
kṛṣṇa-caitanya — of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Adi 1.25
kṛṣṇa — the Supreme Lord, Śrī Kṛṣṇa; CC Adi 1.32
kṛṣṇa — Lord Kṛṣṇa; CC Adi 1.32
kṛṣṇa-caitanya — Śrī Kṛṣṇa Caitanya; CC Adi 1.34
śrī-kṛṣṇa-caitanya — Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Adi 1.42
kṛṣṇa-rūpa — as good as Kṛṣṇa; CC Adi 1.45
kṛṣṇa — Lord Śrī Kṛṣṇa; CC Adi 1.45
kṛṣṇa — Kṛṣṇa, the Supreme Personality of Godhead; CC Adi 1.58
śrī-kṛṣṇa-caitanya — to Lord Śrī Kṛṣṇa Caitanya; CC Adi 1.84
kṛṣṇa — Lord Kṛṣṇa; CC Adi 1.85-86
śrī-kṛṣṇa-caitanya — Lord Śrī Kṛṣṇa Caitanya; CC Adi 1.87
kṛṣṇa-bhakti — devotion to Lord Kṛṣṇa; CC Adi 1.92
kṛṣṇa-bhaktira — of devotional service to Kṛṣṇa; CC Adi 1.94
kṛṣṇa — Lord Kṛṣṇa; CC Adi 1.96
kṛṣṇa-bhakti — devotional service to Lord Kṛṣṇa; CC Adi 1.96
kṛṣṇa — of the holy name of Lord Kṛṣṇa; CC Adi 2.2
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.8
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.9
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.34
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.47
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.61
kṛṣṇa-candrera — of Lord Śrī Kṛṣṇa; CC Adi 2.68
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.70
kṛṣṇa-rūpe — in the form of Lord Kṛṣṇa; CC Adi 2.72
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.81
kṛṣṇa-śabda — the word kṛṣṇa; CC Adi 2.82
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.84
śrī-kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.85
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.90
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.94
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.94
śrī-kṛṣṇa-ākhyam — known as Lord Śrī Kṛṣṇa; CC Adi 2.95
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.99
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.104
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.105
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.106
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.106
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.106
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.109
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.113
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.114
kṛṣṇa — Lord Kṛṣṇa; CC Adi 2.120
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Adi 2.121
kṛṣṇa — Lord Kṛṣṇa; CC Adi 3.5
kṛṣṇa — Lord Kṛṣṇa; CC Adi 3.11
kṛṣṇa — Lord Kṛṣṇa; CC Adi 3.12
kṛṣṇa — Lord Kṛṣṇa; CC Adi 3.13
kṛṣṇa — Lord Kṛṣṇa; CC Adi 3.29
śrī-kṛṣṇa-caitanya — Śrī Kṛṣṇa Caitanya; CC Adi 3.34
śrī-kṛṣṇa — about Lord Kṛṣṇa; CC Adi 3.34
kṛṣṇa-varṇa — blackish color; CC Adi 3.38
kṛṣṇa-bhakti — to the service of Lord Kṛṣṇa; CC Adi 3.45
kṛṣṇa-sańkīrtana — congregational chanting of the name of Kṛṣṇa; CC Adi 3.46
kṛṣṇa-varṇam — repeating the syllables kṛṣ-ṇa; CC Adi 3.52
kṛṣṇa — kṛṣ-ṇa; CC Adi 3.54
kṛṣṇa-varṇa-śabdera — of the word kṛṣṇa-varṇa; CC Adi 3.55
kṛṣṇa — Kṛṣṇa; CC Adi 3.55
kṛṣṇa — black; CC Adi 3.56
śrī-kṛṣṇa-caitanya — Lord Caitanya Mahāprabhu; CC Adi 3.77
kṛṣṇa-nāma — of chanting the name of Lord Kṛṣṇa; CC Adi 3.78
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 3.79
kṛṣṇa-caitanyam — unto Lord Caitanya Mahāprabhu; CC Adi 3.81
śrī-kṛṣṇa-vacana — the words of Lord Kṛṣṇa; CC Adi 3.82
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 3.84
kṛṣṇa — Lord Kṛṣṇa; CC Adi 3.88
kṛṣṇa — Lord Kṛṣṇa; CC Adi 3.90
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 3.92
kṛṣṇa — Lord Kṛṣṇa; CC Adi 3.93
kṛṣṇa-bhakti — of devotion to Lord Kṛṣṇa; CC Adi 3.96
śrī-kṛṣṇa — Lord Kṛṣṇa; CC Adi 3.99
kṛṣṇa — Lord Kṛṣṇa; CC Adi 3.100
kṛṣṇa — Lord Kṛṣṇa; CC Adi 3.103
kṛṣṇa — Lord Kṛṣṇa; CC Adi 3.105-106
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 3.108
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Adi 3.114
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.7
kṛṣṇa-ańge — in the body of Lord Kṛṣṇa; CC Adi 4.11-12
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.11-12
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.13
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.15-16
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 4.36-37
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.36-37
kṛṣṇa-sukha — happiness with Lord Kṛṣṇa; CC Adi 4.43
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 4.55
kṛṣṇa-svarūpam — to Him who is identical with Śrī Kṛṣṇa; CC Adi 4.55
rādhā-kṛṣṇa — Rādhā and Kṛṣṇa; CC Adi 4.56
kṛṣṇa-kāntā — of the lovers of Lord Kṛṣṇa; CC Adi 4.69
kṛṣṇa-prema — love for Lord Kṛṣṇa; CC Adi 4.71
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 4.71
kṛṣṇa-kāntā-gaṇa — the lovers of Lord Kṛṣṇa; CC Adi 4.74-75
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.76
kṛṣṇa-mayī — nondifferent from Lord Kṛṣṇa; CC Adi 4.83
kṛṣṇa-pūjā — of the worship of Lord Kṛṣṇa; CC Adi 4.84
kṛṣṇa-mayī — the word kṛṣṇa-mayī; CC Adi 4.85
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.85
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.85
kṛṣṇa-vāñchā — of the desire of Lord Kṛṣṇa; CC Adi 4.87
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.95
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.96
rādhā-kṛṣṇa — Rādhā and Kṛṣṇa; CC Adi 4.98
śrī-kṛṣṇa-caitanya — of Lord Caitanya Mahāprabhu; CC Adi 4.99-100
kṛṣṇa-viraha — from separation from Lord Kṛṣṇa; CC Adi 4.107
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.119-120
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.121
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.136
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.137
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 4.147
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.147
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.148
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.151
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.154
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.154
kṛṣṇa-indriya-prīti — for the pleasure of Lord Kṛṣṇa's senses; CC Adi 4.165
kṛṣṇa-sukha — for Lord Kṛṣṇa's happiness; CC Adi 4.166
kṛṣṇa-sukha-hetu — for the purpose of Lord Kṛṣṇa's happiness; CC Adi 4.167-169
kṛṣṇa-sukha — the happiness of Lord Kṛṣṇa; CC Adi 4.172
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.172
kṛṣṇa-sukha-hetu — for the purpose of Lord Kṛṣṇa's happiness; CC Adi 4.174
kṛṣṇa lāgi' — for Lord Kṛṣṇa; CC Adi 4.175
kṛṣṇa-sukha-hetu — for the purpose of Lord Kṛṣṇa's happiness; CC Adi 4.175
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.177
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 4.179
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 4.183
kṛṣṇa-daraśana — seeing Lord Kṛṣṇa; CC Adi 4.186
kṛṣṇa-sukhe — in the happiness of Lord Kṛṣṇa; CC Adi 4.189
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.191
kṛṣṇa-śobhā — the beauty of Lord Kṛṣṇa; CC Adi 4.192
kṛṣṇa-sukha — the happiness of Lord Kṛṣṇa; CC Adi 4.195
kṛṣṇa-mādhuryera — of the sweetness of Lord Kṛṣṇa; CC Adi 4.198
kṛṣṇa — to Lord Kṛṣṇa; CC Adi 4.200-201
kṛṣṇa-prema — out of love for Lord Kṛṣṇa; CC Adi 4.204
kṛṣṇa-prāṇa-dhana — the wealth of the life of Lord Kṛṣṇa; CC Adi 4.218
śrī-kṛṣṇa-caitanya gosāñi — Śrī Caitanya Mahāprabhu; CC Adi 4.222
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.222
śrī-kṛṣṇa-caitanya gosāñi — Lord Śrī Caitanya Mahāprabhu; CC Adi 4.225
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 4.252
kṛṣṇa-sukhe — in the matter of pleasing Kṛṣṇa; CC Adi 4.252
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.269
kṛṣṇa — Lord Kṛṣṇa; CC Adi 4.271-272
kṛṣṇa-caitanya — of Lord Kṛṣṇa Caitanya Mahāprabhu; CC Adi 4.276
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Adi 4.277
kṛṣṇa-caitanya-mahimā — the glories of Lord Śrī Caitanya Mahāprabhu; CC Adi 5.3
kṛṣṇa — Lord Kṛṣṇa; CC Adi 5.4
kṛṣṇa-līlāra — in the pastimes of Lord Kṛṣṇa; CC Adi 5.5
sei kṛṣṇa — that original Kṛṣṇa; CC Adi 5.6
kṛṣṇa-līlāra sahāya — assistance in the pastimes of Lord Kṛṣṇa; CC Adi 5.9
kṛṣṇa-sevā-ānanda — the transcendental bliss of serving Kṛṣṇa; CC Adi 5.11
kṛṣṇa-vigraha — the form of Lord Kṛṣṇa; CC Adi 5.14
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 5.15
kṛṣṇa-avatārera — of the incarnations of Lord Kṛṣṇa; CC Adi 5.15
kṛṣṇa-loka-khyāti — the planet known as Kṛṣṇaloka; CC Adi 5.16
kṛṣṇa-tanu-sama — exactly like the transcendental body of Kṛṣṇa; CC Adi 5.18
kṛṣṇa — Lord Kṛṣṇa; CC Adi 5.25
kṛṣṇa — Lord Kṛṣṇa; CC Adi 5.59
kṛṣṇa-śaktye — by the energy of Kṛṣṇa; CC Adi 5.60
kṛṣṇa — Lord Kṛṣṇa; CC Adi 5.61
kṛṣṇa — Lord Kṛṣṇa; CC Adi 5.64
kṛṣṇa-guṇa gāna — chanting of the holy attributes of Kṛṣṇa; CC Adi 5.121
kṛṣṇa-sevā kare — serves Lord Kṛṣṇa; CC Adi 5.124
kṛṣṇa — Lord Kṛṣṇa; CC Adi 5.129
kṛṣṇa haya — Kṛṣṇa is; CC Adi 5.129
kṛṣṇa — Lord Kṛṣṇa; CC Adi 5.130
kṛṣṇa — Lord Kṛṣṇa; CC Adi 5.131
śrī-kṛṣṇa-caitanya — Lord Śrī Caitanya Mahāprabhu; CC Adi 5.133
kṛṣṇa-sane — with Kṛṣṇa; CC Adi 5.136
kṛṣṇa — Kṛṣṇa; CC Adi 5.136
kṛṣṇa — Kṛṣṇa; CC Adi 5.137
kṛṣṇa — Kṛṣṇa; CC Adi 5.142
kṛṣṇa — Lord Kṛṣṇa; CC Adi 5.148
kṛṣṇa-avatāre — in the incarnation of Lord Kṛṣṇa; CC Adi 5.152
kṛṣṇa-rāmera aṃśa-viśeṣa — particular expansions of Lord Kṛṣṇa and Lord Balarāma; CC Adi 5.153
sei kṛṣṇa — that original Kṛṣṇa; CC Adi 5.156
kṛṣṇa-kārya — the duties of Deity worship; CC Adi 5.171
kṛṣṇa kṛṣṇa — Kṛṣṇa, Kṛṣṇa; CC Adi 5.189
kṛṣṇa kṛṣṇa — Kṛṣṇa, Kṛṣṇa; CC Adi 5.189
kṛṣṇa kṛṣṇa — Kṛṣṇa, Kṛṣṇa; CC Adi 5.191
kṛṣṇa kṛṣṇa — Kṛṣṇa, Kṛṣṇa; CC Adi 5.191
kṛṣṇa-dāsa — Kṛṣṇadāsa; CC Adi 5.195
kṛṣṇa-nāma-parāyaṇa — addicted to the name of Lord Kṛṣṇa; CC Adi 5.228
rādhā-kṛṣṇa — to Kṛṣṇa and Rādhārāṇī; CC Adi 5.229
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Adi 5.235
kṛṣṇa-bhakti — devotional service to Lord Kṛṣṇa; CC Adi 6.28
kṛṣṇa-dāsa hao — You are servants of Lord Kṛṣṇa; CC Adi 6.43
kṛṣṇa-dāsa-abhimāne — under this impression of being a servant of Kṛṣṇa; CC Adi 6.44
kṛṣṇa-premera — of love of Kṛṣṇa; CC Adi 6.53
kṛṣṇa — Lord Kṛṣṇa; CC Adi 6.58-59
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 6.60
kṛṣṇa-sańge — with Kṛṣṇa; CC Adi 6.63
kṛṣṇa — Lord Kṛṣṇa; CC Adi 6.69-70
kṛṣṇa-dāsī — maidservants of Kṛṣṇa; CC Adi 6.72
kṛṣṇa-dāsa-bhāva — the conception of being a servant of Kṛṣṇa; CC Adi 6.77
kṛṣṇa-dāsa — a servant of Kṛṣṇa; CC Adi 6.80
kṛṣṇa-preme — in ecstatic love of Kṛṣṇa; CC Adi 6.81
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 6.81
kṛṣṇa-premera — of love of Kṛṣṇa; CC Adi 6.82
eka kṛṣṇa — one Lord Kṛṣṇa; CC Adi 6.83
kṛṣṇa — Lord Kṛṣṇa; CC Adi 6.84
kṛṣṇa — Lord Kṛṣṇa; CC Adi 6.98
kṛṣṇa — Lord Kṛṣṇa; CC Adi 6.101
kṛṣṇa-sāmye — on an equal level with Kṛṣṇa; CC Adi 6.103
śrī-kṛṣṇa — Lord Śrī Kṛṣṇa; CC Adi 6.107
śrī-kṛṣṇa-caitanya-rūpe — in the form of Lord Śrī Kṛṣṇa Caitanya; CC Adi 6.109
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Adi 6.120
śrī-kṛṣṇa-caitanya — Śrī Kṛṣṇa Caitanya; CC Adi 7.2
kṛṣṇa — Lord Kṛṣṇa; CC Adi 7.7
sei kṛṣṇa — that very Lord Kṛṣṇa; CC Adi 7.9
śrī-kṛṣṇa-caitanya — in the form of Lord Caitanya Mahāprabhu; CC Adi 7.9
kṛṣṇa-mādhuryera — the supreme pleasure potency of Kṛṣṇa; CC Adi 7.11
kṛṣṇa — the Supreme Personality of Godhead; CC Adi 7.11
śrī-kṛṣṇa-caitanya — the name Śrī Kṛṣṇa Caitanya; CC Adi 7.66
kṛṣṇa-mantra — the hymn of Kṛṣṇa (Hare Kṛṣṇa); CC Adi 7.72
kṛṣṇa-mantra — the chanting of the Hare Kṛṣṇa mahā-mantra; CC Adi 7.73
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Adi 7.73
kṛṣṇa-nāme — in the holy name of Kṛṣṇa; CC Adi 7.79
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Adi 7.83
kṛṣṇa-viṣayaka — in the subject of Kṛṣṇa; CC Adi 7.84
kṛṣṇa-nāmera — of the holy name of the Lord; CC Adi 7.86
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Adi 7.92
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Adi 7.95-96
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Adi 7.95-96
kṛṣṇa-nāme — in the holy name of the Lord; CC Adi 7.97
kṛṣṇa-premā — love of Godhead; CC Adi 7.100
kṛṣṇa-tattva — the truth of the Supreme Personality of Godhead; CC Adi 7.117
kṛṣṇa — the Supreme Lord; CC Adi 7.141
kṛṣṇa — the Supreme Personality of Godhead; CC Adi 7.143
kṛṣṇa — the Supreme Personality of Godhead; CC Adi 7.145
kṛṣṇa kṛṣṇa — the holy name of the Supreme Personality of Godhead, Kṛṣṇa; CC Adi 7.149
kṛṣṇa kṛṣṇa — the holy name of the Supreme Personality of Godhead, Kṛṣṇa; CC Adi 7.149
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Adi 7.150
śrī-kṛṣṇa-caitanya — Lord Śrī Caitanya Mahāprabhu; CC Adi 7.155
śrī-kṛṣṇa-caitanya — Lord Śrī Caitanya Mahāprabhu; CC Adi 7.163
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Adi 7.163
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Adi 7.166
kṛṣṇa-prema — love of Kṛṣṇa; CC Adi 7.167
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Adi 7.171
śrī-kṛṣṇa-caitanya — Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Adi 8.2
kṛṣṇa-bhakti — devotional service; CC Adi 8.7
kṛṣṇa-kṛpā — mercy of Kṛṣṇa; CC Adi 8.7
kṛṣṇa — Lord Kṛṣṇa; CC Adi 8.9
śrī-kṛṣṇa-caitanya — Lord Śrī Caitanya Mahāprabhu; CC Adi 8.15
kṛṣṇa-pade — unto the lotus feet of Kṛṣṇa; CC Adi 8.16
kṛṣṇa — Lord Kṛṣṇa; CC Adi 8.18
kṛṣṇa-preme — in love of Kṛṣṇa; CC Adi 8.22
kṛṣṇa-prema-udaya — awakening of love of Kṛṣṇa; CC Adi 8.23
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Adi 8.24
kṛṣṇa — Lord Kṛṣṇa; CC Adi 8.24
kṛṣṇa-nāme — by chanting the holy name of Lord Kṛṣṇa; CC Adi 8.26
kṛṣṇa-nāmera — chanting the name of Kṛṣṇa; CC Adi 8.28
kṛṣṇa-nāma — holy name of the Lord; CC Adi 8.29-30
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Adi 8.29-30
kṛṣṇa-līlā — the pastimes of Lord Kṛṣṇa; CC Adi 8.34
kṛṣṇa-bhakti — of devotion to Lord Kṛṣṇa; CC Adi 8.36
kṛṣṇa-premamaya — always overwhelmed by love of God; CC Adi 8.59
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Adi 8.85
kṛṣṇa-caitanya-devam — unto Lord Kṛṣṇa Caitanyadeva; CC Adi 9.1
śrī-kṛṣṇa-caitanya — to Lord Śrī Caitanya Mahāprabhu; CC Adi 9.2
kṛṣṇa — Lord Kṛṣṇa; CC Adi 9.6
kṛṣṇa-prema-pūra — a storehouse of all love of Godhead; CC Adi 9.10
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Adi 9.55
śrī-kṛṣṇa-caitanya — to Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Adi 10.2
śrī-kṛṣṇa-caitanya — to Lord Śrī Caitanya Mahāprabhu; CC Adi 10.7
kṛṣṇa-prema — of love of Kṛṣṇa; CC Adi 10.7
kṛṣṇa — Lord Kṛṣṇa; CC Adi 10.69
kṛṣṇa — Lord Kṛṣṇa; CC Adi 10.83
kṛṣṇa-sevā — worship of Lord Kṛṣṇa; CC Adi 10.107
kṛṣṇa-preme — in love of Kṛṣṇa; CC Adi 10.158
kṛṣṇa-prema — of love of Kṛṣṇa; CC Adi 10.161
śrī-kṛṣṇa-caitanya — known as Kṛṣṇa Caitanya; CC Adi 11.2
śrī-kṛṣṇa-caitanya — Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Adi 11.4
kṛṣṇa-prema — love of Kṛṣṇa; CC Adi 11.22
kṛṣṇa-premā — love of Kṛṣṇa; CC Adi 11.26
kṛṣṇa-bhakti pāya — gets love of Kṛṣṇa; CC Adi 11.29
kṛṣṇa-prema-amṛta varṣe — he always pours torrents of devotional service; CC Adi 11.30
kṛṣṇa-prema-maya — merged in love of Kṛṣṇa; CC Adi 11.31
kṛṣṇa-prema-rasa — the nectar of always merging in love of Kṛṣṇa; CC Adi 11.34
kṛṣṇa-sane — with Kṛṣṇa; CC Adi 11.39
kṛṣṇa-prema-amṛta-pūra — the nectar of devotional service to Kṛṣṇa; CC Adi 11.40
kṛṣṇa-bhakta — a great devotee of Lord Kṛṣṇa; CC Adi 11.45
kṛṣṇa-līlā — the pastimes of Lord Kṛṣṇa; CC Adi 11.55
kṛṣṇa dite — to deliver Kṛṣṇa; CC Adi 11.59
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Adi 11.61
śrī-kṛṣṇa-caitanya — Śrī Kṛṣṇa Caitanya; CC Adi 12.2
kṛṣṇa-prema-phale — fruits of love of Kṛṣṇa; CC Adi 12.6
kṛṣṇa-miśra — Kṛṣṇa Miśra; CC Adi 12.18
kṛṣṇa-smṛti — remembrance of Lord Kṛṣṇa; CC Adi 12.51
kṛṣṇa-prema-maya — always filled with love of Kṛṣṇa; CC Adi 12.83
śrī-kṛṣṇa-caitanya — Lord Śrī Caitanya Mahāprabhu; CC Adi 12.90
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Adi 12.96
śrī-kṛṣṇa-caitanya — Lord Śrī Caitanya Mahāprabhu; CC Adi 13.2
śrī-kṛṣṇa-caitanya — Lord Śrī Caitanya Mahāprabhu; CC Adi 13.8
kṛṣṇa-kīrtana — chanting of the Hare Kṛṣṇa mantra; CC Adi 13.10
kṛṣṇa-prema — love of Godhead; CC Adi 13.13
śrī-kṛṣṇa-caitanyaḥ — Lord Śrī Caitanya Mahāprabhu; CC Adi 13.19
kṛṣṇa — Lord Kṛṣṇa's; CC Adi 13.19
kṛṣṇa — Lord Kṛṣṇa; CC Adi 13.23
kṛṣṇa-nāmera — the holy name of Lord Kṛṣṇa; CC Adi 13.28
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Adi 13.30
kṛṣṇa-nāme — by the holy name of Lord Kṛṣṇa; CC Adi 13.30
kṛṣṇa-prema — love of Kṛṣṇa; CC Adi 13.33
kṛṣṇa-viraha — feelings of separation from Kṛṣṇa; CC Adi 13.40
kṛṣṇa-bhaktira — of devotional service to Lord Kṛṣṇa; CC Adi 13.65
kṛṣṇa-kathā — topics of Lord Kṛṣṇa; CC Adi 13.66
kṛṣṇa-pūjā — worship of Kṛṣṇa; CC Adi 13.66
kṛṣṇa-bahirmukha — without Kṛṣṇa consciousness; CC Adi 13.67
kṛṣṇa — Lord Kṛṣṇa; CC Adi 13.69
kṛṣṇa — Lord Kṛṣṇa; CC Adi 13.70
kṛṣṇa-pūjā — worship of Lord Kṛṣṇa; CC Adi 13.70
kṛṣṇa — Lord Kṛṣṇa; CC Adi 13.78
kṛṣṇa kṛṣṇa — the holy name of Kṛṣṇa; CC Adi 13.92
kṛṣṇa kṛṣṇa — the holy name of Kṛṣṇa; CC Adi 13.92
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Adi 14.97
kṛṣṇa-nāma — of the holy name of Lord Kṛṣṇa; CC Adi 17.1
rāma-kṛṣṇa — Lord Kṛṣṇa and Lord Balarāma; CC Adi 17.17
kṛṣṇa — Lord Kṛṣṇa; CC Adi 17.22
śrī-kṛṣṇa-caraṇa — the lotus feet of Lord Kṛṣṇa; CC Adi 17.33
kṛṣṇa — Lord Kṛṣṇa; CC Adi 17.75
kṛṣṇa — of Lord Kṛṣṇa; CC Adi 17.75
kṛṣṇa — Lord Kṛṣṇa; CC Adi 17.77
kṛṣṇa — O Kṛṣṇa; CC Adi 17.122
kṛṣṇa kṛṣṇa bali' — saying "Kṛṣṇa, Kṛṣṇa"; CC Adi 17.194
kṛṣṇa kṛṣṇa bali' — saying "Kṛṣṇa, Kṛṣṇa"; CC Adi 17.194
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Adi 17.201-202
kṛṣṇa-nāma — chanting of the holy name of Kṛṣṇa; CC Adi 17.217
hari kṛṣṇa nārāyaṇa — the holy names of Lord Hari, Lord Kṛṣṇa and Lord Nārāyaṇa; CC Adi 17.218
kṛṣṇa-līlā — pastimes of Lord Kṛṣṇa; CC Adi 17.241
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Adi 17.249
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Adi 17.249
kṛṣṇa — Kṛṣṇa; CC Adi 17.280
kṛṣṇa — Lord Kṛṣṇa; CC Adi 17.286
kṛṣṇa — Lord Kṛṣṇa; CC Adi 17.287
kṛṣṇa-sańga — association with Kṛṣṇa; CC Adi 17.288
kṛṣṇa — Lord Kṛṣṇa; CC Adi 17.290
kṛṣṇa — Lord Kṛṣṇa; CC Adi 17.291
kṛṣṇa-caitanya — of Lord Caitanya Mahāprabhu; CC Adi 17.296
kṛṣṇa — the Supreme Personality of Godhead; CC Adi 17.298
sei kṛṣṇa — that Kṛṣṇa; CC Adi 17.304
kṛṣṇa-caitanya — of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Adi 17.306
caitanya-kṛṣṇa — Kṛṣṇa with the name of Śrī Caitanya; CC Adi 17.315
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Adi 17.316
kṛṣṇa-nāmera — of the holy name of Lord Kṛṣṇa; CC Adi 17.321
kṛṣṇa-nāma-saha — along with the holy name of Lord Kṛṣṇa; CC Adi 17.325
śrī-kṛṣṇa-caitanya-līlā — the pastimes of Lord Śrī Caitanya Mahāprabhu; CC Adi 17.331
śrī-kṛṣṇa-caitanya — Śrī Caitanya Mahāprabhu; CC Adi 17.332
śrī-kṛṣṇa-caitanya — Lord Śrī Caitanya Mahāprabhu; CC Adi 17.333
śrī-kṛṣṇa-caitanya — to Lord Śrī Krsna Caitanya; CC Madhya 1.2
kṛṣṇa-prema-uddāma — very much inspired in transcendental loving service to Lord Kṛṣṇa; CC Madhya 1.25
kṛṣṇa lañā — taking Kṛṣṇa; CC Madhya 1.56
sei kṛṣṇa — that Kṛṣṇa; CC Madhya 1.80
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 1.105
kṛṣṇa-sańkīrtane — in chanting the holy name of Lord Kṛṣṇa; CC Madhya 1.110
kṛṣṇa-dāsera — of Kṛṣṇadāsa; CC Madhya 1.112
kṛṣṇa-nāma — the name of Lord Kṛṣṇa; CC Madhya 1.112
kṛṣṇa-kathā — talks of Lord Kṛṣṇa and His pastimes; CC Madhya 1.128
kṛṣṇa-dāsa — of the name Kṛṣṇadāsa; CC Madhya 1.144
kṛṣṇa-janma-yātrāte — on the birthday ceremony of Lord Kṛṣṇa; CC Madhya 1.146
kṛṣṇa-preme — love of Kṛṣṇa; CC Madhya 1.154
śrī-kṛṣṇa-caitanya — unto Lord Śrī Caitanya Mahāprabhu; CC Madhya 1.188
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 1.215
kṛṣṇa-caritra-līlā — the pastimes of Kṛṣṇa; CC Madhya 1.227
kṛṣṇa-nāmera — of the holy name of Kṛṣṇa; CC Madhya 1.263
kṛṣṇa-kathā — topics of Lord Śrī Kṛṣṇa; CC Madhya 1.264
kṛṣṇa-nāma-guṇa chāḍi — leaving aside the transcendental qualities and the name of the Lord; CC Madhya 1.270
jaya kṛṣṇa-caitanya — all glories to Lord Caitanya Mahāprabhu; CC Madhya 1.272
kṛṣṇa-viccheda — of separation from Kṛṣṇa; CC Madhya 2.1
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 2.19
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 2.24
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 2.25
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 2.26
śrī-kṛṣṇa-rūpa-ādi — of the transcendental form and pastimes of Lord Śrī Kṛṣṇa; CC Madhya 2.28
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 2.30
kṛṣṇa — of Lord Kṛṣṇa; CC Madhya 2.32
kṛṣṇa — of Lord Kṛṣṇa; CC Madhya 2.33
kṛṣṇa — of Lord Kṛṣṇa; CC Madhya 2.34
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 2.38
kṛṣṇa-prema-dhana — wealth of love of Kṛṣṇa; CC Madhya 2.40
akaitava kṛṣṇa-prema — unalloyed love of Kṛṣṇa; CC Madhya 2.43
kṛṣṇa-pāya — at the lotus feet of Kṛṣṇa; CC Madhya 2.46
kṛṣṇa-premā — love of Kṛṣṇa; CC Madhya 2.48
kṛṣṇa-premāra — of love of Kṛṣṇa; CC Madhya 2.50
kṛṣṇa-ṭhāñi — from Kṛṣṇa; CC Madhya 2.60
he kṛṣṇa — O Lord Kṛṣṇa; CC Madhya 2.65
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 2.66
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 2.68
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 2.71
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 2.75
kṛṣṇa-niṣevaṇa — service to the Lord; CC Madhya 3.9
kṛṣṇa-sańga — meeting with Lord Kṛṣṇa; CC Madhya 3.119
kṛṣṇa-sańkīrtana — chanting of the holy name of the Lord; CC Madhya 3.190
kṛṣṇa-nāma — the holy name of the Lord; CC Madhya 3.190
kṛṣṇa-kathā — discussion of Kṛṣṇa's pastimes; CC Madhya 3.190
kṛṣṇa — of Lord Kṛṣṇa; CC Madhya 3.190
kṛṣṇa-kathā-rasa — discussion on Kṛṣṇa; CC Madhya 3.201
kṛṣṇa-sańkīrtana — congregational chanting of the mahā-mantra; CC Madhya 3.207
kṛṣṇa-prema-dhana — the riches of love of Godhead; CC Madhya 3.218
kṛṣṇa-kīrtana — for chanting of the holy name of Kṛṣṇa; CC Madhya 4.10
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 4.137
kṛṣṇa-preme — in love of Kṛṣṇa; CC Madhya 4.147
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 4.172
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 4.190
śrī-kṛṣṇa-caraṇe — at the lotus feet of Lord Śrī Kṛṣṇa; CC Madhya 4.212
kṛṣṇa-prītye — only for satisfaction of Kṛṣṇa; CC Madhya 5.23
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 5.79
kṛṣṇa kahe — Lord Kṛṣṇa says; CC Madhya 5.91
kṛṣṇa kahe — Lord Kṛṣṇa says; CC Madhya 5.95
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Madhya 5.161
kṛṣṇa-mahā-premera — of ecstatic love for Kṛṣṇa; CC Madhya 6.11
śrī-kṛṣṇa-caitanya — Śrī Kṛṣṇa Caitanya; CC Madhya 6.71
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 6.100
kṛṣṇa-varṇam — chanting the two syllables kṛṣ and ṇa; CC Madhya 6.103
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 6.147
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 6.199
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 6.200
kṛṣṇa kṛṣṇa — chanting the name of Kṛṣṇa; CC Madhya 6.220
kṛṣṇa kṛṣṇa — chanting the name of Kṛṣṇa; CC Madhya 6.220
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 6.220
kṛṣṇa-āśraya — under the shelter of Lord Kṛṣṇa; CC Madhya 6.232
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 6.232
kṛṣṇa-prāpti — for attainment of the lotus feet of Kṛṣṇa; CC Madhya 6.234
śrī-kṛṣṇa-caitanya — of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Madhya 6.254
kṛṣṇa-caitanya-nāmā — named Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Madhya 6.255
śrī-kṛṣṇa-caitanya — Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Madhya 6.258
kṛṣṇa — Lord Śrī Kṛṣṇa; CC Madhya 6.273
kṛṣṇa-kṛpā — the mercy of the Lord; CC Madhya 7.27
kṛṣṇa-dāsa-nāme — named Kṛṣṇadāsa; CC Madhya 7.39
kṛṣṇa-vārtā — topics on Lord Kṛṣṇa; CC Madhya 7.43
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 7.69
śrī-kṛṣṇa — Lord Śrī Kṛṣṇa's name; CC Madhya 7.81
kṛṣṇa-kathā-rańge — in great pleasure discussing Lord Kṛṣṇa; CC Madhya 7.90
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 7.96
hari kṛṣṇa — the holy name of Lord Hari and Lord Kṛṣṇa; CC Madhya 7.98
kṛṣṇa bali' — saying the holy name of Lord Kṛṣṇa; CC Madhya 7.100
kaha kṛṣṇa-nāma — kindly chant the Hare Kṛṣṇa mantra; CC Madhya 7.101
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 7.116
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 7.117
kṛṣṇa-nāma-amṛta — of the nectar of the holy name of Kṛṣṇa; CC Madhya 7.118
kṛṣṇa-nāma — the holy name of the Lord; CC Madhya 7.127
kṛṣṇa-upadeśa — the instruction of the Bhagavad-gītā as it is spoken by the Lord or of Śrīmad-Bhāgavatam, which advises one to worship Śrī Kṛṣṇa; CC Madhya 7.128
kṛṣṇa kṛṣṇa nāma — the holy name of Lord Kṛṣṇa; CC Madhya 7.147
kṛṣṇa kṛṣṇa nāma — the holy name of Lord Kṛṣṇa; CC Madhya 7.147
kṛṣṇa upadeśi' — instructing about Kṛṣṇa; CC Madhya 7.148
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 7.148
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Madhya 7.155
kṛṣṇa-nāma-sańkīrtane — chanting of the holy name of Lord Kṛṣṇa; CC Madhya 8.13
kṛṣṇa kṛṣṇa — the holy name of Lord Kṛṣṇa; CC Madhya 8.20
kṛṣṇa kṛṣṇa — the holy name of Lord Kṛṣṇa; CC Madhya 8.20
kṛṣṇa varṇa — Kṛṣṇa's name; CC Madhya 8.24
kṛṣṇa kṛṣṇa — "Kṛṣṇa," "Kṛṣṇa"; CC Madhya 8.42
kṛṣṇa kṛṣṇa — "Kṛṣṇa," "Kṛṣṇa"; CC Madhya 8.42
kṛṣṇa — of Kṛṣṇa; CC Madhya 8.45
kṛṣṇa-kathā — talks on Kṛṣṇa; CC Madhya 8.50
kṛṣṇa-kathā — talks about Kṛṣṇa; CC Madhya 8.56
kṛṣṇa-bhakti-rasa-bhāvitā — absorbed in the mellows of executing devotional service to Kṛṣṇa; CC Madhya 8.70
kṛṣṇa-prāptira — of achieving the lotus feet of Kṛṣṇa; CC Madhya 8.82
kṛṣṇa-prāpti — of achieving the favor of Lord Kṛṣṇa; CC Madhya 8.82
kṛṣṇa-prāpti — achievement of the lotus feet of Lord Kṛṣṇa; CC Madhya 8.88
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 8.88
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 8.90
kṛṣṇa-saundarya — the beauty of Lord Kṛṣṇa; CC Madhya 8.94
kṛṣṇa-bhakti-tattva — the truths of transcendental loving service to Kṛṣṇa; CC Madhya 8.125
kṛṣṇa-kathā — topics of Lord Kṛṣṇa; CC Madhya 8.126
kṛṣṇa-tattva-vettā — a knower of the science of Kṛṣṇa; CC Madhya 8.128
kṛṣṇa-rādhā-tattva — the truth about Rādhā-Kṛṣṇa; CC Madhya 8.129
kṛṣṇa-māyā — the illusory energy of Kṛṣṇa; CC Madhya 8.130-131
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 8.134
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 8.158
kṛṣṇa-vāñchā — all the desires of Lord Kṛṣṇa; CC Madhya 8.164
kṛṣṇa-sneha — the affection of Lord Kṛṣṇa; CC Madhya 8.166
kṛṣṇa-anurāga — attraction for Kṛṣṇa; CC Madhya 8.169
kṛṣṇa — of Lord Kṛṣṇa; CC Madhya 8.177
kṛṣṇa-sańga — the association of Kṛṣṇa; CC Madhya 8.178
kṛṣṇa — of Lord Kṛṣṇa; CC Madhya 8.179
kṛṣṇa — of Lord Kṛṣṇa; CC Madhya 8.179
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 8.185
kṛṣṇa — of Lord Kṛṣṇa; CC Madhya 8.186
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 8.187
rādhā-kṛṣṇa — of Rādhā and Kṛṣṇa; CC Madhya 8.204-205
kṛṣṇa-saha — with Kṛṣṇa; CC Madhya 8.207
kṛṣṇa saha — with Kṛṣṇa; CC Madhya 8.208
kṛṣṇa-prema — of love of Kṛṣṇa; CC Madhya 8.209
kṛṣṇa-līlāmṛta — the nectar of Kṛṣṇa's pastimes; CC Madhya 8.210
kṛṣṇa-līlā — of the pastimes of Kṛṣṇa; CC Madhya 8.211
kṛṣṇa-sańgame — directly enjoying with Kṛṣṇa; CC Madhya 8.212
ātma-kṛṣṇa-sańga — personal association with Kṛṣṇa; CC Madhya 8.213
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 8.214
kṛṣṇa — of Kṛṣṇa; CC Madhya 8.217
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 8.222
kṛṣṇa-sańga-ānanda — transcendental bliss by the association of Kṛṣṇa; CC Madhya 8.226
kṛṣṇa-candra — Lord Kṛṣṇa; CC Madhya 8.226
kṛṣṇa-prema dite — to bestow love of Kṛṣṇa; CC Madhya 8.237
kṛṣṇa-kathā — these topics about Kṛṣṇa; CC Madhya 8.238
rādhā-kṛṣṇa-prema-rasa-jñānera — of transcendental knowledge about the loving affairs of Rādhā and Kṛṣṇa; CC Madhya 8.239
kṛṣṇa-kathā-rańge — in the joy of talking about Kṛṣṇa; CC Madhya 8.241
kṛṣṇa-bhakti — devotional service to Kṛṣṇa; CC Madhya 8.245
kṛṣṇa-bhakta — a devotee of Lord Kṛṣṇa; CC Madhya 8.246
kṛṣṇa-bhakta-viraha — separation from the devotee of Lord Kṛṣṇa; CC Madhya 8.248
kṛṣṇa-prema — one who loves Kṛṣṇa; CC Madhya 8.249
kṛṣṇa-bhakta-sańga — for associating with the devotees of Lord Kṛṣṇa; CC Madhya 8.251
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 8.252
rādhā-kṛṣṇa-pada-ambuja — on the lotus feet of Rādhā and Kṛṣṇa; CC Madhya 8.253
rādhā-kṛṣṇa-prema-keli — the loving affairs between Rādhā and Kṛṣṇa; CC Madhya 8.255
rādhā-kṛṣṇa nāma — the holy name of Rādhā-Kṛṣṇa, or Hare Kṛṣṇa; CC Madhya 8.256
kṛṣṇa-prema-amṛta — the nectar of love of Kṛṣṇa; CC Madhya 8.259
kṛṣṇa-kathā-rase — in the mellows of discussing topics about Kṛṣṇa; CC Madhya 8.260
kṛṣṇa-kathā — topics of Kṛṣṇa; CC Madhya 8.262
kṛṣṇa-tattva — the truth about Kṛṣṇa; CC Madhya 8.263
śrī-kṛṣṇa-sphuraṇa — manifestation of Lord Kṛṣṇa; CC Madhya 8.273
rādhā-kṛṣṇa — Lord Kṛṣṇa and Śrīmatī Rādhārāṇī; CC Madhya 8.277
kṛṣṇa-kathā-rańge — in transcendental pleasure by discussing talks of Kṛṣṇa; CC Madhya 8.292
kṛṣṇa-kathā-rańge — in the pleasure of discussing topics about Kṛṣṇa; CC Madhya 8.298
rādhā-kṛṣṇa-līlā — the pastimes of Śrī Rādhā and Kṛṣṇa; CC Madhya 8.305
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Madhya 8.313
kṛṣṇa hari — the holy names of Lord Kṛṣṇa and Hari; CC Madhya 9.8
kṛṣṇa-upāsaka — devotees of Lord Kṛṣṇa; CC Madhya 9.12
kṛṣṇa-nāme — the holy name of Lord Kṛṣṇa; CC Madhya 9.12
kṛṣṇa — O Kṛṣṇa; CC Madhya 9.13
kṛṣṇa-nāma — Lord Kṛṣṇa's holy name; CC Madhya 9.15
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 9.22
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Madhya 9.24
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 9.26
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 9.27
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 9.27
kṛṣṇa-nāmera — of the holy name of Kṛṣṇa; CC Madhya 9.34
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Madhya 9.36
kṛṣṇa — the Personality of Godhead, Kṛṣṇa; CC Madhya 9.37
kṛṣṇa kahe — uttered the holy name of Kṛṣṇa; CC Madhya 9.41
kṛṣṇa kṛṣṇa hari — the holy names of Lord Kṛṣṇa and Hari; CC Madhya 9.59
kṛṣṇa kṛṣṇa hari — the holy names of Lord Kṛṣṇa and Hari; CC Madhya 9.59
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 9.59
kṛṣṇa-sańkīrtana — chanting of the Hare Kṛṣṇa mantra; CC Madhya 9.60
kṛṣṇa rāma hari — the holy names of the Lord, namely "Kṛṣṇa," "Rāma" and "Hari"; CC Madhya 9.61
kṛṣṇa bali' — chanting the holy name of Kṛṣṇa; CC Madhya 9.62
kṛṣṇa-bhakta — devotees of Lord Kṛṣṇa; CC Madhya 9.70
kṛṣṇa-kathā — topics of Lord Kṛṣṇa; CC Madhya 9.85
kṛṣṇa-kathā-rase — enjoying the transcendental mellow of discussing Lord Kṛṣṇa's pastimes; CC Madhya 9.86
kṛṣṇa-nāma kahe — chant the Hare Kṛṣṇa mahā-mantra; CC Madhya 9.89
kṛṣṇa-nāma vinā — without chanting the Hare Kṛṣṇa mahā-mantra; CC Madhya 9.90
kṛṣṇa-bhakta — Lord Kṛṣṇa's devotees; CC Madhya 9.90
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 9.99
sei kṛṣṇa — that Lord Kṛṣṇa; CC Madhya 9.104
kṛṣṇa-sphūrtye — by revelation of Lord Kṛṣṇa; CC Madhya 9.105
kṛṣṇa-kathā-ānanda — the transcendental bliss of talking about Kṛṣṇa; CC Madhya 9.108
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 9.112
kṛṣṇa-nārāyaṇa — Kṛṣṇa and Nārāyaṇa; CC Madhya 9.115
kṛṣṇa — of Lord Kṛṣṇa; CC Madhya 9.117
kṛṣṇa-rūpam — the form of Lord Kṛṣṇa; CC Madhya 9.117
kṛṣṇa-sańge — in the association of Lord Kṛṣṇa; CC Madhya 9.118
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 9.122
kṛṣṇa — the Supreme Personality of Godhead; CC Madhya 9.126
kṛṣṇa-sańge — with Kṛṣṇa; CC Madhya 9.134
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 9.135
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 9.135
kṛṣṇa — is Lord Kṛṣṇa; CC Madhya 9.141
āise kṛṣṇa — Kṛṣṇa is; CC Madhya 9.145
kṛṣṇa — of Lord Kṛṣṇa; CC Madhya 9.146
kṛṣṇa-rūpam — the form of Lord Kṛṣṇa; CC Madhya 9.146
kṛṣṇa — is Lord Kṛṣṇa; CC Madhya 9.147
śrī-kṛṣṇa — Lord Śrī Kṛṣṇa; CC Madhya 9.148
kṛṣṇa-nārāyaṇa — Lord Kṛṣṇa and Lord Nārāyaṇa; CC Madhya 9.153
kṛṣṇa-sańga-āsvāda — tasting the sweetness of the association of Lord Kṛṣṇa; CC Madhya 9.154
sei kṛṣṇa — the same Supreme Personality of Godhead, Kṛṣṇa; CC Madhya 9.157
kṛṣṇa-bhakti — devotional service to Lord Kṛṣṇa; CC Madhya 9.161
kṛṣṇa-kathā — discussing topics of Kṛṣṇa; CC Madhya 9.169
kṛṣṇa — the Deity of Lord Kṛṣṇa; CC Madhya 9.245
sei kṛṣṇa — that Kṛṣṇa Deity; CC Madhya 9.247
kṛṣṇa-mūrti dekhi' — seeing the Deity of Lord Kṛṣṇa; CC Madhya 9.249
kṛṣṇa-bhaktera — of the devotee of Kṛṣṇa; CC Madhya 9.256
kṛṣṇa-prema-sevā — of loving service to Lord Kṛṣṇa; CC Madhya 9.258
kṛṣṇa-kathā — topics of Kṛṣṇa; CC Madhya 9.293
kṛṣṇa-veṇvā-tīre — to the bank of the river Kṛṣṇa-veṇvā; CC Madhya 9.304
kṛṣṇa-karṇāmṛta — the Kṛṣṇa-karṇāmṛta of Bilvamańgala Ṭhākura; CC Madhya 9.305
kṛṣṇa-karṇāmṛta śuni' — after hearing the Kṛṣṇa-karnāmṛta; CC Madhya 9.306
kṛṣṇa-līlāra — of the pastimes of Lord Kṛṣṇa; CC Madhya 9.308
kṛṣṇa-kathāya — in discourses on topics of Kṛṣṇa; CC Madhya 9.328
kṛṣṇa-kathā — topics of Kṛṣṇa; CC Madhya 9.329
śrī-kṛṣṇa — Lord Kṛṣṇa; CC Madhya 10.15
kṛṣṇa kaha — address as Lord Kṛṣṇa; CC Madhya 10.17
śrī-kṛṣṇa-carita — the Personality of Godhead Śrī Kṛṣṇa; CC Madhya 10.106
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 10.107
kṛṣṇa-prema-ānanda — by ecstatic love of Kṛṣṇa; CC Madhya 10.109
kṛṣṇa-rasa — of transcendental mellows in relationship with Kṛṣṇa; CC Madhya 10.111
kṛṣṇa-kathā-rańge — engaged in discussions of topics concerning Kṛṣṇa; CC Madhya 10.130
kṛṣṇa-caitanya-nikaṭe — at the place of Śrī Kṛṣṇa Caitanya; CC Madhya 10.133
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 10.138
śrī-kṛṣṇa — of Lord Śrī Kṛṣṇa; CC Madhya 10.139
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 10.175
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 10.176
kṛṣṇa — the presence of Lord Kṛṣṇa; CC Madhya 10.176
śrī-kṛṣṇa — Lord Śrī Kṛṣṇa; CC Madhya 10.179
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 10.180
kṛṣṇa-bhakata-pradhāna — the chief of the devotees of Lord Kṛṣṇa; CC Madhya 11.26
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 11.27
kṛṣṇa-rāsa-pañca-adhyāya — the five chapters in the Tenth Canto of Śrīmad-Bhāgavatam in which Lord Kṛṣṇa's pastimes of the rāsa dance are described; CC Madhya 11.56
kṛṣṇa-nāma śuni' — by hearing the holy name of Lord Kṛṣṇa; CC Madhya 11.57
kṛṣṇa-nāma — of the holy name of Lord Kṛṣṇa; CC Madhya 11.98
kṛṣṇa-varṇam — repeating the syllables kṛṣ-ṇa; CC Madhya 11.100
kṛṣṇa — the Supreme Personality of Godhead, Lord Kṛṣṇa; CC Madhya 11.101
kṛṣṇa kari' — accepting as Kṛṣṇa; CC Madhya 11.102
kṛṣṇa-āśraya — shelter of Lord Kṛṣṇa; CC Madhya 11.117
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 11.233
kṛṣṇa — of Lord Śrī Kṛṣṇa; CC Madhya 12.1
kṛṣṇa lāgi' — for the matter of Kṛṣṇa; CC Madhya 12.32
śrī-kṛṣṇa-smaraṇe — for remembering Śrī Kṛṣṇa; CC Madhya 12.59
kṛṣṇa-smṛti — remembrance of Kṛṣṇa; CC Madhya 12.60
kṛṣṇa kṛṣṇa — O Kṛṣṇa, O Kṛṣṇa; CC Madhya 12.64
kṛṣṇa kṛṣṇa — O Kṛṣṇa, O Kṛṣṇa; CC Madhya 12.64
kṛṣṇa — Hare Kṛṣṇa; CC Madhya 12.85
kṛṣṇa kahe — chant Kṛṣṇa; CC Madhya 12.85
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 12.111
kṛṣṇa kṛṣṇa kahi' — while chanting "Kṛṣṇa, Kṛṣṇa"; CC Madhya 12.112
kṛṣṇa kṛṣṇa kahi' — while chanting "Kṛṣṇa, Kṛṣṇa"; CC Madhya 12.112
kṛṣṇa kṛṣṇa — the holy name of Lord Kṛṣṇa; CC Madhya 12.112
kṛṣṇa kṛṣṇa — the holy name of Lord Kṛṣṇa; CC Madhya 12.112
kṛṣṇa-nāme — by uttering the holy name of Kṛṣṇa; CC Madhya 12.113
kṛṣṇa-nāma ha-ila — the holy name of Kṛṣṇa became; CC Madhya 12.113
kṛṣṇa kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 12.114
kṛṣṇa kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 12.114
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 12.165
kṛṣṇa — the holy name of Lord Kṛṣṇa; CC Madhya 12.183
kṛṣṇa-bhakti haila — there was awakening of Kṛṣṇa consciousness; CC Madhya 12.220
kṛṣṇa-caitanyaḥ — Lord Śrī Caitanya Mahāprabhu; CC Madhya 13.1
śrī-kṛṣṇa-caitanya — to Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Madhya 13.2
kṛṣṇa-prema-rasika — relisher of ecstatic love of Kṛṣṇa; CC Madhya 13.110
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 13.148
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 13.159
kṛṣṇa-prāptye — in achieving Kṛṣṇa; CC Madhya 13.159
kṛṣṇa-prema — love of Kṛṣṇa; CC Madhya 13.176
śrī-kṛṣṇa-caitanya — Lord Śrī Caitanya Mahāprabhu; CC Madhya 14.2
kṛṣṇa-līlā-amṛta — the nectar of the pastimes of Lord Kṛṣṇa; CC Madhya 14.17
jaya śrī-kṛṣṇa-caitanya — all glories to Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Madhya 14.59
āilā kṛṣṇa — Kṛṣṇa arrived; CC Madhya 14.73
kṛṣṇa-līlā — pastimes of Lord Kṛṣṇa; CC Madhya 14.74
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 14.155
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 14.156
kṛṣṇa-sukha-abdhi — of the ocean of Kṛṣṇa's happiness; CC Madhya 14.169
kṛṣṇa-mana — the mind of Kṛṣṇa; CC Madhya 14.170
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 14.171
kṛṣṇa-mana — the mind of Kṛṣṇa; CC Madhya 14.177
kṛṣṇa-daraśana pāya — gets the opportunity to see Kṛṣṇa; CC Madhya 14.185
kṛṣṇa-ālokāt — by seeing Lord Kṛṣṇa; CC Madhya 14.189
kṛṣṇa-ambara — by a blue cloth; CC Madhya 14.189
kṛṣṇa-āge — in front of Kṛṣṇa; CC Madhya 14.190
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 14.193
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 14.195
kṛṣṇa-vāñchā — the desires of Lord Kṛṣṇa; CC Madhya 14.198
kṛṣṇa mana — the mind of Kṛṣṇa; CC Madhya 14.201
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 14.220
kṛṣṇa-vaṃśī — Lord Śrī Kṛṣṇa's flute; CC Madhya 14.226
kṛṣṇa-janma-yātrā — observance of the birth of Lord Kṛṣṇa; CC Madhya 15.17
kṛṣṇa-bhakti — Kṛṣṇa consciousness, or devotional service to Lord Kṛṣṇa; CC Madhya 15.41
kṛṣṇa-sevāra — of service to Lord Kṛṣṇa; CC Madhya 15.69
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 15.75
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 15.77
kṛṣṇa-yogya nahe — is not fit to be offered to Kṛṣṇa; CC Madhya 15.83
śrī-kṛṣṇa-vijaya — the book named Śrī Kṛṣṇa-vijaya; CC Madhya 15.99
nanda-nandana kṛṣṇa — Kṛṣṇa, the son of Nanda Mahārāja; CC Madhya 15.100
kṛṣṇa-sevā — serving Kṛṣṇa; CC Madhya 15.104
kṛṣṇa-nāma-sańkīrtana — chanting of the holy name of Lord Kṛṣṇa; CC Madhya 15.104
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 15.106
eka kṛṣṇa-nāme — one holy name of Kṛṣṇa; CC Madhya 15.107
śrī-kṛṣṇa-nāma-ātmakaḥ — consisting of the holy name of Lord Kṛṣṇa; CC Madhya 15.110
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Madhya 15.111
kṛṣṇa-bhakti — devotion to Kṛṣṇa; CC Madhya 15.116
kṛṣṇa-bhakti — devotion to Kṛṣṇa; CC Madhya 15.117
kṛṣṇa-prema — love of Kṛṣṇa; CC Madhya 15.120
kṛṣṇa-avataṃse — decoration for Lord Kṛṣṇa; CC Madhya 15.128-129
kṛṣṇa-sevā vinā — except for worshiping Kṛṣṇa; CC Madhya 15.131
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 15.134
svayam bhagavān kṛṣṇa — Lord Kṛṣṇa is the Supreme Personality of Godhead; CC Madhya 15.139
sei kṛṣṇa — that Lord Kṛṣṇa; CC Madhya 15.142
hao kṛṣṇa-āśraya — take shelter of Kṛṣṇa; CC Madhya 15.142
kṛṣṇa vinā — except for Kṛṣṇa; CC Madhya 15.142
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 15.166
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 15.168
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 15.169
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 15.178
rādhā-kṛṣṇa — Lord Kṛṣṇa and Rādhārāṇī; CC Madhya 15.229
kṛṣṇa-nāma — the Hare Kṛṣṇa mahā-mantra; CC Madhya 15.276
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 15.277
kṛṣṇa kṛṣṇa — the holy name of Kṛṣṇa; CC Madhya 15.278
kṛṣṇa kṛṣṇa — the holy name of Kṛṣṇa; CC Madhya 15.278
kṛṣṇa-nāma — the Hare Kṛṣṇa mahā-mantra; CC Madhya 15.285
kṛṣṇa-nāma laya — chants the Hare Kṛṣṇa mahā-mantra; CC Madhya 15.296
kṛṣṇa-sańkīrtana — chanting the holy name of Lord Kṛṣṇa; CC Madhya 16.40
śrī-kṛṣṇa-caraṇa — shelter at the lotus feet of the Lord, Śrī Kṛṣṇa; CC Madhya 16.70
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 16.72
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Madhya 16.74
kṛṣṇa-kathāya — in topics of Kṛṣṇa; CC Madhya 16.77
kṛṣṇa kṛṣṇa kahe — chanted the holy name of Kṛṣṇa; CC Madhya 16.120
kṛṣṇa kṛṣṇa kahe — chanted the holy name of Kṛṣṇa; CC Madhya 16.120
kṛṣṇa-premā haya — one gets love of Kṛṣṇa; CC Madhya 16.121
śrī-kṛṣṇa-sevā — the service of the Lord; CC Madhya 16.137
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 16.144
kṛṣṇa-kathā — discussion of topics of Lord Kṛṣṇa; CC Madhya 16.151
kṛṣṇa-sańkīrtana — chanting of the holy name of the Lord; CC Madhya 16.164
kṛṣṇa kahi' — chanting the holy name of Kṛṣṇa; CC Madhya 16.166
kṛṣṇa — Kṛṣṇa; CC Madhya 16.168
kṛṣṇa kṛṣṇa — the holy name of the Lord, "Kṛṣṇa, Kṛṣṇa"; CC Madhya 16.170
kṛṣṇa kṛṣṇa — the holy name of the Lord, "Kṛṣṇa, Kṛṣṇa"; CC Madhya 16.170
laya kṛṣṇa-nāma — chanted the holy name of Kṛṣṇa; CC Madhya 16.180
kṛṣṇa — the holy name "Kṛṣṇa"; CC Madhya 16.187
śrī-kṛṣṇa-caitanya — Śrī Caitanya Mahāprabhu; CC Madhya 16.201
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 16.239
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 16.241
kṛṣṇa-kṛpā — the mercy of Kṛṣṇa; CC Madhya 16.241
kṛṣṇa-kṛpā-pātra — suitable candidates for Kṛṣṇa's mercy; CC Madhya 16.261
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 16.263-264
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 16.271
kṛṣṇa — Lord Kṛṣṇa's name; CC Madhya 17.1
kṛṣṇa-nāma lañā — chanting the holy name of Kṛṣṇa; CC Madhya 17.25
kaha kṛṣṇa — please chant Hare Kṛṣṇa; CC Madhya 17.29
kṛṣṇa kṛṣṇa kahi' — chanting the holy name of Kṛṣṇa; CC Madhya 17.29
kṛṣṇa kṛṣṇa kahi' — chanting the holy name of Kṛṣṇa; CC Madhya 17.29
kṛṣṇa kaha — chant Hare Kṛṣṇa; CC Madhya 17.31
kṛṣṇa kṛṣṇa — Kṛṣṇa, Kṛṣṇa; CC Madhya 17.32
kṛṣṇa kṛṣṇa — Kṛṣṇa, Kṛṣṇa; CC Madhya 17.32
saha-kṛṣṇa-sārāḥ — accompanied by the black deer (their husbands); CC Madhya 17.36
kṛṣṇa kṛṣṇa kaha — chant "Kṛṣṇa, Kṛṣṇa"; CC Madhya 17.40
kṛṣṇa kṛṣṇa kaha — chant "Kṛṣṇa, Kṛṣṇa"; CC Madhya 17.40
kṛṣṇa kahi' — chanting the holy name of Kṛṣṇa; CC Madhya 17.40
kṛṣṇa bali' — chanting the holy name of Kṛṣṇa; CC Madhya 17.44
kṛṣṇa-nāma diyā — giving them the holy name of Lord Kṛṣṇa; CC Madhya 17.46
kṛṣṇa-nāma — chanting of the Hare Kṛṣṇa mantra; CC Madhya 17.48-49
kṛṣṇa — Lord Kṛṣṇa's holy name; CC Madhya 17.48-49
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 17.69
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 17.74
kṛṣṇa-kṛpā — the mercy of Kṛṣṇa; CC Madhya 17.75
tumi kṛṣṇa — You are Kṛṣṇa Himself; CC Madhya 17.77
kṛṣṇa-kathā — topics of Lord Śrī Kṛṣṇa; CC Madhya 17.96
kṛṣṇa-sańkīrtana — chanting of the holy name of Kṛṣṇa; CC Madhya 17.109
kṛṣṇa-nāma — the holy name of the Lord; CC Madhya 17.111
kṛṣṇa-caitanya — Śrī Kṛṣṇa Caitanya; CC Madhya 17.113
kṛṣṇa kṛṣṇa kahi' — uttering the holy name of Lord Kṛṣṇa; CC Madhya 17.122
kṛṣṇa kṛṣṇa kahi' — uttering the holy name of Lord Kṛṣṇa; CC Madhya 17.122
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Madhya 17.127
kṛṣṇa hari — the holy names of Kṛṣṇa and Hari; CC Madhya 17.128
kṛṣṇa-nāma — the holy name "Kṛṣṇa"; CC Madhya 17.130
kṛṣṇa-nāma — the holy name "Kṛṣṇa"; CC Madhya 17.130
kṛṣṇa-svarūpa — the personality of the Lord; CC Madhya 17.130
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Madhya 17.135
kṛṣṇa-guṇa — the transcendental qualities of Kṛṣṇa; CC Madhya 17.135
kṛṣṇa-līlā-vṛnda — the transcendental pastimes of Lord Kṛṣṇa; CC Madhya 17.135
śrī-kṛṣṇa-nāma-ādi — Lord Kṛṣṇa's name, form, qualities, pastimes and so on; CC Madhya 17.136
kṛṣṇa-guṇa — the qualities of Lord Kṛṣṇa; CC Madhya 17.139
kṛṣṇa-caraṇa-sambandhe — in relation to the lotus feet of Kṛṣṇa; CC Madhya 17.141
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Madhya 17.143
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 17.151
kṛṣṇa-nāma-prema — the holy name of Kṛṣṇa and His ecstatic love; CC Madhya 17.152
kṛṣṇa — the holy name of Kṛṣṇa; CC Madhya 17.159
kṛṣṇa-nāma lañā — taking the holy name of Lord Kṛṣṇa; CC Madhya 17.162
kṛṣṇa-avatāra — incarnation of Lord Kṛṣṇa; CC Madhya 17.163
kṛṣṇa-premā — love of Kṛṣṇa; CC Madhya 17.173
kṛṣṇa bala — say Kṛṣṇa; CC Madhya 17.205
kṛṣṇa bala — say Kṛṣṇa; CC Madhya 17.205
kṛṣṇa-dhvani — vibration of the sound "Hare Kṛṣṇa"; CC Madhya 17.206
kṛṣṇa madana-mohana — Kṛṣṇa is the conqueror of the mind of Cupid; CC Madhya 17.213
kṛṣṇa-smṛti — remembrance of Lord Kṛṣṇa; CC Madhya 17.218
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 17.221
kṛṣṇa-āveśe — in ecstatic love of Kṛṣṇa; CC Madhya 17.223
kṛṣṇa-nāma gāya — chant the holy name of Kṛṣṇa; CC Madhya 17.224
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 18.9
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 18.10
rāma-kṛṣṇa-caraṇa — of the lotus feet of Lord Kṛṣṇa and Balarāma; CC Madhya 18.34
kṛṣṇa-līlā-kālera — of the time of Lord Kṛṣṇa's presence; CC Madhya 18.76
kṛṣṇa — Lord Śrī Kṛṣṇa; CC Madhya 18.91
kṛṣṇa prakaṭa — Kṛṣṇa is again manifest; CC Madhya 18.94
kṛṣṇa pāiluń daraśana — we have seen Lord Kṛṣṇa directly; CC Madhya 18.96
śrī-kṛṣṇa dekhila — that they have seen Lord Kṛṣṇa; CC Madhya 18.97
kṛṣṇa-daraśana — seeing Kṛṣṇa; CC Madhya 18.98
kari kṛṣṇa daraśane — I shall see Lord Kṛṣṇa directly; CC Madhya 18.99
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 18.101
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 18.102
kṛṣṇa dekhi' — seeing Lord Kṛṣṇa; CC Madhya 18.103
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 18.105
kṛṣṇa kari' māne — accept as Kṛṣṇa; CC Madhya 18.106
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 18.107
kṛṣṇa — Kṛṣṇa; CC Madhya 18.108
kṛṣṇa daraśana — sight of Kṛṣṇa; CC Madhya 18.109
kṛṣṇa-avatāra — incarnation of Kṛṣṇa; CC Madhya 18.110
kṛṣṇa-jñāna — accepting as Lord Kṛṣṇa; CC Madhya 18.111
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 18.112
kṛṣṇa-preme — in ecstatic love for Kṛṣṇa; CC Madhya 18.120
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Madhya 18.121-122
kṛṣṇa-preme — in ecstatic love of Kṛṣṇa; CC Madhya 18.123
kṛṣṇa-preme — in ecstatic love of Kṛṣṇa; CC Madhya 18.127
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Madhya 18.128
bale kṛṣṇa-nāma — chants the Hare Kṛṣṇa mantra; CC Madhya 18.203
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Madhya 18.205
kṛṣṇa kaha — just chant "Kṛṣṇa"; CC Madhya 18.206
kṛṣṇa kaha — just chant "Kṛṣṇa"; CC Madhya 18.206
kṛṣṇa kahe — chant the holy name of Kṛṣṇa; CC Madhya 18.206
kṛṣṇa bali' — chanting the holy name of Kṛṣṇa; CC Madhya 18.209
śrī-kṛṣṇa-caitanya — Śrī Caitanya Mahāprabhu; CC Madhya 18.213
kṛṣṇa-sańkīrtana — chanting of the holy name of Kṛṣṇa; CC Madhya 18.219
kṛṣṇa-mantre — in the holy mantra Hare Kṛṣṇa; CC Madhya 19.5
kṛṣṇa kṛṣṇa bali' — saying "Kṛṣṇa, Kṛṣṇa"; CC Madhya 19.39
kṛṣṇa kṛṣṇa bali' — saying "Kṛṣṇa, Kṛṣṇa"; CC Madhya 19.39
kṛṣṇa-premera — of ecstatic love of Kṛṣṇa; CC Madhya 19.40
kṛṣṇa-prema — love of Kṛṣṇa; CC Madhya 19.53
kṛṣṇa-caitanya-nāmne — under the name Kṛṣṇa Caitanya; CC Madhya 19.53
śrī-kṛṣṇa-caitanyam — unto Lord Śrī Caitanya Mahāprabhu; CC Madhya 19.54
kṛṣṇa-kathā — topics about Lord Kṛṣṇa; CC Madhya 19.62
kṛṣṇa-kathāya — in the discussion on Kṛṣṇa; CC Madhya 19.63
kṛṣṇa-nāma śuni' — hearing the chanting of the holy name of Kṛṣṇa; CC Madhya 19.70
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Madhya 19.71
kṛṣṇa-līlā — on pastimes of Kṛṣṇa; CC Madhya 19.95
kṛṣṇa-līlā — the pastimes of Lord Kṛṣṇa; CC Madhya 19.99
kṛṣṇa — Lord Kṛṣṇa Himself; CC Madhya 19.100
kṛṣṇa-bhakta ha-ila — became devotees of Lord Kṛṣṇa; CC Madhya 19.109
kṛṣṇa-tattva — of the truth about Lord Kṛṣṇa; CC Madhya 19.115
śrī-kṛṣṇa-bhajana — worshiping of Lord Kṛṣṇa; CC Madhya 19.126
kṛṣṇa-kathā — discussion of Kṛṣṇa's pastimes; CC Madhya 19.129
kṛṣṇa-nāma — chanting the holy name of Lord Kṛṣṇa; CC Madhya 19.129
kṛṣṇa-bhajana — worshiping Lord Kṛṣṇa; CC Madhya 19.130
kṛṣṇa-bhakta — pure devotee of Lord Kṛṣṇa; CC Madhya 19.148
kṛṣṇa-bhakta — a devotee of Lord Kṛṣṇa; CC Madhya 19.149
kṛṣṇa — of Kṛṣṇa; CC Madhya 19.151
kṛṣṇa-caraṇa — of the lotus feet of Lord Kṛṣṇa; CC Madhya 19.154
kṛṣṇa-anuśīlanam — cultivation of service in relationship to Kṛṣṇa; CC Madhya 19.167
kṛṣṇa-anuśīlana — cultivation of Kṛṣṇa consciousness; CC Madhya 19.168
kṛṣṇa-bhakti — of devotional service to Kṛṣṇa; CC Madhya 19.180
kṛṣṇa-bhakti-rasa — the transcendental mellows of devotional service to the Lord; CC Madhya 19.181
kṛṣṇa-bhakti-rase — in mellows derived from devotional service to Kṛṣṇa; CC Madhya 19.183-184
kṛṣṇa-bhakti — of devotional service to the Supreme Personality of Godhead; CC Madhya 19.185
kṛṣṇa-rati — attachment for Kṛṣṇa; CC Madhya 19.192
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 19.196
he kṛṣṇa — O Kṛṣṇa; CC Madhya 19.199-200
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 19.201
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 19.201
kṛṣṇa-eka-niṣṭhatā — full devotion to the lotus feet of Kṛṣṇa; CC Madhya 19.211
kṛṣṇa vinā — without Kṛṣṇa; CC Madhya 19.214
kṛṣṇa-bhakta — a devotee of Kṛṣṇa; CC Madhya 19.214
kṛṣṇa-bhakta — a devotee of Lord Kṛṣṇa; CC Madhya 19.215
kṛṣṇa-niṣṭhā — being fixed at the lotus feet of Kṛṣṇa; CC Madhya 19.215
kṛṣṇa — Kṛṣṇa; CC Madhya 19.229
kṛṣṇa-niṣṭhā — attachment for Kṛṣṇa; CC Madhya 19.231
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 19.236
kṛṣṇa-kṛpāya — by the mercy of Kṛṣṇa; CC Madhya 19.236
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.62
kṛṣṇa — Kṛṣṇa; CC Madhya 20.63
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.64
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.90-91
kṛṣṇa-svarūpa — of the real identity of Śrī Kṛṣṇa; CC Madhya 20.97
kṛṣṇa-kṛpā — the mercy of Kṛṣṇa; CC Madhya 20.104
kṛṣṇa-śakti — the energy of Lord Kṛṣṇa; CC Madhya 20.105
kṛṣṇa bhuli' — forgetting Kṛṣṇa; CC Madhya 20.117
kṛṣṇa-unmukha haya — one becomes Kṛṣṇa conscious; CC Madhya 20.120
kṛṣṇa-jñāna — knowledge of Kṛṣṇa; CC Madhya 20.122
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.122
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.123
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.124
kṛṣṇa-mādhurya — of an intimate relationship with Kṛṣṇa; CC Madhya 20.126
kṛṣṇa-sevā kare — one renders service to Kṛṣṇa; CC Madhya 20.126
kṛṣṇa-rasa — of the mellows of such service; CC Madhya 20.126
kṛṣṇa — of Lord Kṛṣṇa; CC Madhya 20.129
śrī-kṛṣṇa — Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead; CC Madhya 20.130
kṛṣṇa — black; CC Madhya 20.134
kṛṣṇa — the Supreme Absolute Personality of Godhead; CC Madhya 20.136
kṛṣṇa-prāptyera — of achieving the lotus feet of Kṛṣṇa; CC Madhya 20.139
kṛṣṇa-āsvāda — tasting the association of Lord Kṛṣṇa; CC Madhya 20.141
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.143
kṛṣṇa-bhakti — devotional service to the Lord; CC Madhya 20.143
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.144
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.150
śrī-kṛṣṇa-ākhyam — known as Lord Śrī Kṛṣṇa; CC Madhya 20.151
kṛṣṇa — Kṛṣṇa; CC Madhya 20.155
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.161
kṛṣṇa — Kṛṣṇa, the Supreme Personality of Godhead; CC Madhya 20.166
kṛṣṇa — Kṛṣṇa; CC Madhya 20.192
kṛṣṇa — Kṛṣṇa; CC Madhya 20.204
kṛṣṇa — Kṛṣṇa; CC Madhya 20.206
kṛṣṇa — Kṛṣṇa; CC Madhya 20.209
kṛṣṇa-lokera vibhūti — the opulence of the Kṛṣṇaloka planet; CC Madhya 20.213
kṛṣṇa-loka — the planet known as Kṛṣṇaloka; CC Madhya 20.214
śrī-kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.235
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.250
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.253
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.303
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.307
kṛṣṇa-sama — equal to Kṛṣṇa; CC Madhya 20.315
kṛṣṇa aṃśī — Kṛṣṇa is the Supreme Personality of Godhead; CC Madhya 20.315
kṛṣṇa — black; CC Madhya 20.330
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.330
kṛṣṇa-ajina — black-colored antelope skin; CC Madhya 20.332
kṛṣṇa-dhyāna — meditation upon Kṛṣṇa; CC Madhya 20.335
kṛṣṇa-pada-arcana — worshiping the lotus feet of Kṛṣṇa; CC Madhya 20.336
kṛṣṇa-varṇe — in a blackish color; CC Madhya 20.336
kṛṣṇa-arcana-karma — the activities of worshiping Lord Kṛṣṇa; CC Madhya 20.336
kṛṣṇa-arcana — the worship of Lord Kṛṣṇa; CC Madhya 20.339
kṛṣṇa-nāma-sańkīrtana — chanting of the holy name of Lord Kṛṣṇa; CC Madhya 20.339
kṛṣṇa-varṇam — repeating the syllables kṛṣ-ṇa; CC Madhya 20.342
kṛṣṇa-nāme — by chanting the Hare Kṛṣṇa mahā-mantra; CC Madhya 20.343
kṛṣṇa — of Lord Kṛṣṇa; CC Madhya 20.360
kṛṣṇa-avatāra — the incarnation of Kṛṣṇa; CC Madhya 20.365
kṛṣṇa-śakti-ābhāsa-āveśe — by the reflection of His power; CC Madhya 20.374
kṛṣṇa-līlā — pastimes of Lord Kṛṣṇa; CC Madhya 20.386
kṛṣṇa-sama — as much as Kṛṣṇa; CC Madhya 20.396
kṛṣṇa-icchāya — by the supreme will of Kṛṣṇa; CC Madhya 20.396
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 20.398
ei kṛṣṇa — the same Kṛṣṇa; CC Madhya 20.402
kṛṣṇa-loka — the abode of Lord Kṛṣṇa; CC Madhya 21.7
śrī-kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.14
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.16
kṛṣṇa-vatsaiḥ asańkhyātaiḥ — Kṛṣṇa was accompanied by an unlimited number of calves and cowherd boys; CC Madhya 21.19
kṛṣṇa-sańge — with Lord Kṛṣṇa; CC Madhya 21.19
kṛṣṇa-deha — transcendental body of Kṛṣṇa; CC Madhya 21.23
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.34
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.36
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.40
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.54
kṛṣṇa dekhibāre — to see Kṛṣṇa; CC Madhya 21.59
kṛṣṇa kahena — Kṛṣṇa said; CC Madhya 21.60
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.63
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.66
kṛṣṇa-pāda-pīṭha-āge — before the lotus feet of Kṛṣṇa; CC Madhya 21.70
kṛṣṇa kahe — Lord Kṛṣṇa said; CC Madhya 21.75
kṛṣṇa — Kṛṣṇa is now present; CC Madhya 21.78
kṛṣṇa-saha — with Kṛṣṇa; CC Madhya 21.79
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.80
kṛṣṇa kahe — Kṛṣṇa said; CC Madhya 21.84
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.89
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.92
kṛṣṇa-pāda-pīṭha-āge — in front of the lotus feet of Kṛṣṇa; CC Madhya 21.93-94
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.96
kṛṣṇa-sphūrti — awakening of love of Kṛṣṇa; CC Madhya 21.99
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.109
kṛṣṇa guṇa — the transcendental qualities of Kṛṣṇa; CC Madhya 21.111
kṛṣṇa-rūpa — of the beauty of Lord Kṛṣṇa; CC Madhya 21.114
kṛṣṇa-mādhurya — the sweetness of Kṛṣṇa's; CC Madhya 21.119
kṛṣṇa-datta — all bestowed by Kṛṣṇa; CC Madhya 21.120
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.120
kṛṣṇa-sama — like Kṛṣṇa; CC Madhya 21.121
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.121
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 21.122
kṛṣṇa-mukha — the face of Lord Kṛṣṇa; CC Madhya 21.126
kṛṣṇa-vapu — of the transcendental body of Kṛṣṇa; CC Madhya 21.126
kṛṣṇa-ānana — the face of Kṛṣṇa; CC Madhya 21.134
kṛṣṇa-ańga — of the transcendental body of Kṛṣṇa; CC Madhya 21.135
kṛṣṇa-mādhurya — the sweetness of Lord Kṛṣṇa; CC Madhya 21.137
kṛṣṇa-ańga — the bodily features of Kṛṣṇa; CC Madhya 21.138
kṛṣṇa-sthāne — before Lord Kṛṣṇa; CC Madhya 21.143
kṛṣṇa-kṛpā — the mercy of Lord Kṛṣṇa; CC Madhya 21.145
śrī-kṛṣṇa-caitanya-devam — unto Lord Śrī Caitanya Mahāprabhu; CC Madhya 22.1
śrī-kṛṣṇa-caitanya nityānanda — to Śrī Kṛṣṇa Caitanya Mahāprabhu and Nityānanda Prabhu; CC Madhya 22.2
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 22.3
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 22.4
kṛṣṇa-prema-dhana — and the wealth of transcendental love for Him; CC Madhya 22.4
kṛṣṇa-bhakti — devotional service to Lord Kṛṣṇa; CC Madhya 22.5
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 22.7
kṛṣṇa-caraṇe — the lotus feet of Lord Kṛṣṇa; CC Madhya 22.11
kṛṣṇa-pāriṣada — associates of Lord Kṛṣṇa; CC Madhya 22.11
kṛṣṇa haite — from Kṛṣṇa; CC Madhya 22.12
kṛṣṇa-bhakti — devotional service to Kṛṣṇa; CC Madhya 22.14-15
kṛṣṇa-nikaṭa yāya — he goes to Kṛṣṇa; CC Madhya 22.14-15
kṛṣṇa-bhakti — devotional service to Lord Kṛṣṇa; CC Madhya 22.17
kṛṣṇa-bhakti — devotional service to Lord Kṛṣṇa; CC Madhya 22.18
kṛṣṇa-unmukhe — if one is attached to the service of Lord Kṛṣṇa; CC Madhya 22.21
kṛṣṇa-nitya-dāsa — eternal servant of Kṛṣṇa; CC Madhya 22.24
kṛṣṇa bhaje — if one worships Lord Kṛṣṇa; CC Madhya 22.25
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 22.26
kṛṣṇa-bhakti vine — without devotional service to Kṛṣṇa; CC Madhya 22.29
kṛṣṇa — Kṛṣṇa, the Supreme Personality of Godhead; CC Madhya 22.31
yāhāń kṛṣṇa — wherever there is Kṛṣṇa; CC Madhya 22.31
kṛṣṇa — O my Lord Kṛṣṇa; CC Madhya 22.33
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 22.33
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 22.37
kṛṣṇa kahe — Kṛṣṇa says; CC Madhya 22.38
kṛṣṇa-rase — a taste of the lotus feet of Lord Kṛṣṇa; CC Madhya 22.41
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 22.47
kṛṣṇa-bhaktye — in discharging devotional service to Kṛṣṇa; CC Madhya 22.49
kṛṣṇa-bhakti — love of Kṛṣṇa or devotional service to Kṛṣṇa; CC Madhya 22.51
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 22.56
kṛṣṇa bhajaya — serves Lord Kṛṣṇa; CC Madhya 22.60
kṛṣṇa-bhakte — in the devotees of Lord Kṛṣṇa; CC Madhya 22.75
kṛṣṇa-eka-śaraṇa — exclusively surrendered to Kṛṣṇa; CC Madhya 22.78-80
kṛṣṇa-bhakti — of devotional service to Kṛṣṇa; CC Madhya 22.83
kṛṣṇa-prema — love of Kṛṣṇa; CC Madhya 22.83
kṛṣṇa-abhakta — one who is not a devotee of Lord Kṛṣṇa; CC Madhya 22.87
kṛṣṇa-eka-śaraṇa — exclusive shelter at the lotus feet of the Lord; CC Madhya 22.93
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 22.95
kṛṣṇa-guṇa-jñāna — knowledge of Kṛṣṇa's transcendental qualities; CC Madhya 22.97
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 22.102
kṛṣṇa-prema-mahā-dhana — the most valuable treasure of love for Kṛṣṇa; CC Madhya 22.104
kṛṣṇa-prema — love of Kṛṣṇa; CC Madhya 22.107
kṛṣṇa-prītye — for satisfaction of Kṛṣṇa; CC Madhya 22.116
kṛṣṇa-tīrthe vāsa — residence in a place where Kṛṣṇa is situated; CC Madhya 22.116
kṛṣṇa-arthe — for the sake of Kṛṣṇa; CC Madhya 22.126
kṛṣṇa-prema — love of Kṛṣṇa; CC Madhya 22.129
kṛṣṇa-āptiḥ — the achievement of the lotus feet of Lord Kṛṣṇa; CC Madhya 22.136
kṛṣṇa-pada-aravindayoḥ — on the two lotus feet of Kṛṣṇa; CC Madhya 22.137-139
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 22.140
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 22.143
kṛṣṇa-bhakta-sańga — in the association of a devotee of Lord Kṛṣṇa; CC Madhya 22.145
kṛṣṇa-preṣṭha — the servitor of Kṛṣṇa; CC Madhya 22.159
kṛṣṇa-prema-dhana — the treasure of love of Kṛṣṇa; CC Madhya 22.168
kṛṣṇa-bhakti-rasera — of the mellows of devotional service to Kṛṣṇa; CC Madhya 23.4
kṛṣṇa-sambandha vinā — without a connection with Kṛṣṇa; CC Madhya 23.22
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 23.28
kṛṣṇa-nāma — the Hare Kṛṣṇa mantra; CC Madhya 23.32
kṛṣṇa-guṇa-ākhyāne — in describing the transcendental qualities of Kṛṣṇa; CC Madhya 23.34
kṛṣṇa-līlā-sthāne — in the place where Kṛṣṇa has His pastimes; CC Madhya 23.36
kṛṣṇa-premera — of love for Lord Kṛṣṇa; CC Madhya 23.38
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 23.46
kṛṣṇa-bhakti — devotional service to Lord Kṛṣṇa; CC Madhya 23.47
kṛṣṇa-ādi — Kṛṣṇa and others; CC Madhya 23.50
kṛṣṇa-sphūrti — manifestation of Kṛṣṇa; CC Madhya 23.61
kṛṣṇa-jñāna — thinking as Kṛṣṇa; CC Madhya 23.61
vrajendra-nandana kṛṣṇa — Lord Kṛṣṇa, the son of Mahārāja Nanda; CC Madhya 23.66
kṛṣṇa-mayī — nondifferent from Lord Kṛṣṇa; CC Madhya 23.68
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 23.86
kṛṣṇa-priya-āvalī — among those who are dear to Kṛṣṇa; CC Madhya 23.87-91
kṛṣṇa-ādibhiḥ — by Kṛṣṇa and others; CC Madhya 23.95-98
kṛṣṇa-bhakta-gaṇe — the pure devotees of Lord Kṛṣṇa; CC Madhya 23.99
kṛṣṇa-prema-dhana — the treasure of love of Kṛṣṇa; CC Madhya 23.101
kṛṣṇa-sevā — the service of Lord Kṛṣṇa; CC Madhya 23.104
kṛṣṇa-antardhāna — the disappearance of Kṛṣṇa; CC Madhya 23.117-118
kṛṣṇa-prema-dhana — the treasure of love of Kṛṣṇa; CC Madhya 23.126
kṛṣṇa-sukha-nimitta — to satisfy Kṛṣṇa; CC Madhya 24.25
śrī-kṛṣṇa — Lord Śrī Kṛṣṇa; CC Madhya 24.29
kṛṣṇa-kṛpāya — by the mercy of Lord Kṛṣṇa; CC Madhya 24.39
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 24.53
kṛṣṇa-guṇa — the qualities of Kṛṣṇa; CC Madhya 24.58
kṛpālu kṛṣṇa — merciful Kṛṣṇa; CC Madhya 24.63
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 24.75
kṛṣṇa — the Supreme Lord Kṛṣṇa; CC Madhya 24.77
kṛṣṇa-prāpti — of achieving the lotus feet of Kṛṣṇa; CC Madhya 24.79
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 24.99
kṛṣṇa-bhakti — devotional service to Kṛṣṇa; CC Madhya 24.99
kṛṣṇa-kṛpā — the mercy of Lord Kṛṣṇa; CC Madhya 24.104
kṛṣṇa-guṇa-āsvādera — of tasting the transcendental qualities of Kṛṣṇa; CC Madhya 24.105
kṛṣṇa-guṇa-ākṛṣṭa — attracted by the transcendental pastimes of the Lord; CC Madhya 24.113
kṛṣṇa-kṛpāya — by the mercy of the Lord; CC Madhya 24.114
kṛṣṇa-guṇa-ākṛṣṭa — attracted by the transcendental qualities of Kṛṣṇa; CC Madhya 24.116
kṛṣṇa-guṇa śuni' — hearing the transcendental qualities of Kṛṣṇa; CC Madhya 24.118
kṛṣṇa-bhajana karāya — engages in the devotional service of Lord Kṛṣṇa; CC Madhya 24.124
kṛṣṇa bhaje — engage in the devotional service of the Lord; CC Madhya 24.130
kṛṣṇa-guṇa-ākṛṣṭa — attracted by the transcendental qualities of Kṛṣṇa; CC Madhya 24.134
kṛṣṇa-pā'ya — at Kṛṣṇa's lotus feet; CC Madhya 24.134
kṛṣṇa-bahir-mukha — of going against Kṛṣṇa consciousness; CC Madhya 24.136
kṛṣṇa-unmukha — in favor of Kṛṣṇa consciousness; CC Madhya 24.136
kṛṣṇa-manane — in meditation on Kṛṣṇa; CC Madhya 24.146
kṛṣṇa bhaje — render service to Kṛṣṇa; CC Madhya 24.161
kṛṣṇa-guṇe — by the transcendental qualities of Kṛṣṇa; CC Madhya 24.161
śrī-kṛṣṇa-caraṇe — at the lotus feet of Lord Kṛṣṇa; CC Madhya 24.165
kṛṣṇa guṇa-ākṛṣṭa — attracted by the transcendental qualities of Kṛṣṇa; CC Madhya 24.167
kṛṣṇa bhaje — take to the devotional service of Kṛṣṇa; CC Madhya 24.168
kṛṣṇa-kṛpāya — by the mercy of Lord Kṛṣṇa; CC Madhya 24.175
kṛṣṇa-īkṣitam — seeing the lotus feet of Kṛṣṇa; CC Madhya 24.176
kṛṣṇa-bhakta — a devotee of Lord Kṛṣṇa; CC Madhya 24.182
kṛṣṇa-prema — love of Kṛṣṇa; CC Madhya 24.182
kṛṣṇa-kṛpāya — by the mercy of Kṛṣṇa; CC Madhya 24.188
kṛṣṇa-pāya — at the lotus feet of Kṛṣṇa; CC Madhya 24.188
kṛṣṇa-pāya — at the lotus feet of Kṛṣṇa; CC Madhya 24.191
kṛṣṇa pāya — one gets the shelter of the lotus feet of Kṛṣṇa; CC Madhya 24.191
kṛṣṇa-sevā — engagement in the service of Kṛṣṇa; CC Madhya 24.193
kṛṣṇa-prema-udaya — awakening of dormant love for Kṛṣṇa; CC Madhya 24.194
kṛṣṇa-pade — unto the lotus feet of Kṛṣṇa; CC Madhya 24.198
kṛṣṇa-dāsa — servant of Kṛṣṇa; CC Madhya 24.201
śrī-kṛṣṇa bhajaye — become engaged in the service of Lord Kṛṣṇa; CC Madhya 24.202
kṛṣṇa-kṛpā-ādi-hetu — the reason of Kṛṣṇa's mercy; CC Madhya 24.205
kṛṣṇa-guṇa-ākṛṣṭa hañā — being attracted by the transcendental qualities of Kṛṣṇa; CC Madhya 24.205
śrī-kṛṣṇa bhajaya — engage themselves in the service of Lord Kṛṣṇa; CC Madhya 24.216
kṛṣṇa-kṛpāya — by the mercy of Kṛṣṇa; CC Madhya 24.218
kṛṣṇa bhaje — become engaged in the devotional service of Lord Kṛṣṇa; CC Madhya 24.218
kṛṣṇa-manane — in meditating on Kṛṣṇa; CC Madhya 24.224
śrī-kṛṣṇa-bhajana — in the devotional service of Lord Kṛṣṇa; CC Madhya 24.227
kṛṣṇa-ārāmāḥ ca — one who takes pleasure in Kṛṣṇa; CC Madhya 24.228
kṛṣṇa-manana — meditation on Kṛṣṇa; CC Madhya 24.228
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Madhya 24.261
kṛṣṇa-nāma gāñā — chanting the Hare Kṛṣṇa mantra; CC Madhya 24.276
kṛṣṇa-tulya bhāgavata — Śrīmad-Bhāgavatam is identical with Kṛṣṇa; CC Madhya 24.318
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 24.328
kṛṣṇa-prabodhana — awakening the Deity of Lord Kṛṣṇa; CC Madhya 24.333
kṛṣṇa-kṣetra-yātrā — visiting places like Vṛndāvana, Dvārakā and Mathurā; CC Madhya 24.335
kṛṣṇa-mūrti-daraśana — visiting the Deity in the temple; CC Madhya 24.335
kṛṣṇa-prasāda-bhojana — eating the remnants of food offered to the Lord; CC Madhya 24.338
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 24.345
kṛṣṇa-prema — love of Godhead; CC Madhya 24.353
kṛṣṇa-sańkīrtana — the sańkīrtana movement; CC Madhya 25.21
śrī-kṛṣṇa-caitanya — Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Madhya 25.24
śrī-kṛṣṇa-caitanya-vākya — the words of Śrī Caitanya Mahāprabhu; CC Madhya 25.28
cit-ānanda kṛṣṇa-vigraha — the transcendental form of Kṛṣṇa, which is completely spiritual; CC Madhya 25.35
śrī-kṛṣṇa-caitanya-vacana — the words and explanation given by Lord Śrī Caitanya Mahāprabhu; CC Madhya 25.44
kṛṣṇa-sańkīrtana — the chanting of the holy name of Kṛṣṇa; CC Madhya 25.46
śrī-kṛṣṇa-caitanya-vāṇī — the message of Lord Śrī Caitanya Mahāprabhu; CC Madhya 25.58
kṛṣṇa — Lord Kṛṣṇa; CC Madhya 25.64
kṛṣṇa-bhakti — of devotional service to Kṛṣṇa; CC Madhya 25.150
kṛṣṇa-nāma-sańkīrtana — the chanting of the holy name of Kṛṣṇa; CC Madhya 25.154
śrī-kṛṣṇa — personally Lord Kṛṣṇa; CC Madhya 25.163
kṛṣṇa hari — "Kṛṣṇa," "Hari"; CC Madhya 25.176
kṛṣṇa-nāma-sańkīrtana — chanting of the holy name of Kṛṣṇa; CC Madhya 25.198
kṛṣṇa-caraṇa pāibe — you will get shelter at the lotus feet of Kṛṣṇa; CC Madhya 25.199
kṛṣṇa-nāma — the Hare Kṛṣṇa mahā-mantra; CC Madhya 25.200
kṛṣṇa-sthāne sthiti — being situated in company with Lord Kṛṣṇa; CC Madhya 25.200
kṛṣṇa-aiśvarya — of the opulence of Kṛṣṇa; CC Madhya 25.259
kṛṣṇa-tattva — the truth of Kṛṣṇa; CC Madhya 25.265
kṛṣṇa-tulya — identical with Kṛṣṇa; CC Madhya 25.266
kṛṣṇa-tattva-sāra — the essence of the truth of Kṛṣṇa; CC Madhya 25.270
kṛṣṇa-līlā amṛta-sāra — the pastimes of Lord Kṛṣṇa are the essence of all eternal bliss; CC Madhya 25.271
kṛṣṇa-bhakti-siddhānta-gaṇa — the conclusive understanding of devotional service to Kṛṣṇa; CC Madhya 25.273
kṛṣṇa-keli — the pastimes of Kṛṣṇa; CC Madhya 25.274
kṛṣṇa-līlā su-karpūra — the pastimes of Lord Kṛṣṇa are exactly like camphor; CC Madhya 25.277
kṛṣṇa-līlā-amṛta-anvita — mixed with the nectar of kṛṣṇa-līlā; CC Madhya 25.281
kṛṣṇa-caitanyam — Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself; CC Antya 1.1
kṛṣṇa — Śrī Kṛṣṇa; CC Antya 1.29
kṛṣṇa — the holy name of Kṛṣṇa; CC Antya 1.30
kṛṣṇa kahāñā — inducing to chant the holy name "Kṛṣṇa"; CC Antya 1.33
kṛṣṇa-līlā-nāṭaka — a drama on Lord Kṛṣṇa's pastimes; CC Antya 1.34
kṛṣṇa-rasa-bhakti — the transcendental mellows of devotional service; CC Antya 1.57
kṛṣṇa — Lord Kṛṣṇa; CC Antya 1.66
kṛṣṇa — the name of Kṛṣṇa; CC Antya 1.99
kṛṣṇa-nāmera mahimā — the glories of the holy name of Lord Kṛṣṇa; CC Antya 1.101
kṛṣṇa — the name of Kṛṣṇa; CC Antya 1.120
kṛṣṇa-līlāra — of the pastimes of Lord Kṛṣṇa; CC Antya 1.124
kṛṣṇa iti — Kṛṣṇa; CC Antya 1.142
kṛṣṇa-viṣayaka — concerning Kṛṣṇa; CC Antya 1.147
kṛṣṇa-arnava — O ocean of Kṛṣṇa; CC Antya 1.155
kṛṣṇa — Lord Kṛṣṇa; CC Antya 1.156
kṛṣṇa-rasa-kāvya — of exalted poetry concerning the mellows of Lord Kṛṣṇa's pastimes; CC Antya 1.179
kṛṣṇa-kathā-rańge — in the pleasure of discussing topics about Kṛṣṇa; CC Antya 1.213
kṛṣṇa-sevā — the service of Lord Kṛṣṇa; CC Antya 1.219
kṛṣṇa-caitanya-devam — unto Lord Śrī Caitanya Mahāprabhu; CC Antya 2.1
śrī-rādhā-kṛṣṇa-pādān — unto the lotus feet of the all-opulent Śrī Kṛṣṇa and Rādhārāṇī; CC Antya 2.1
kṛṣṇa bali' — chanting Kṛṣṇa; CC Antya 2.11
kaha kṛṣṇa-nāma — my dear friend, chant Kṛṣṇa's holy name; CC Antya 2.21
kṛṣṇa-caitanya-gosāñi — Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Antya 2.67
kṛṣṇa-bhakti — devotional service to Lord Kṛṣṇa; CC Antya 2.91
kṛṣṇa — Lord Kṛṣṇa; CC Antya 2.96
kṛṣṇa-niṣṭha — devoted to Kṛṣṇa; CC Antya 2.97
kṛṣṇa-kīrtana — chanting of the Hare Kṛṣṇa mantra; CC Antya 2.158
kṛṣṇa-dāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī; CC Antya 2.172
kṛṣṇa-caitanya-devam — unto Lord Śrī Caitanya Mahāprabhu; CC Antya 3.1
śrī rādhā-kṛṣṇa-pādān — unto the lotus feet of the all-opulent Śrī Kṛṣṇa and Rādhārāṇī; CC Antya 3.1
kṛṣṇa — Lord Kṛṣṇa; CC Antya 3.83
kṛṣṇa-pade — at the lotus feet of Kṛṣṇa; CC Antya 3.178
kṛṣṇa-pade — at the lotus feet of Kṛṣṇa; CC Antya 3.185
kṛṣṇa — Lord Kṛṣṇa; CC Antya 3.188
kṛṣṇa karuna — may Lord Kṛṣṇa bestow; CC Antya 3.207
kṛṣṇa-svabhāva — the characteristic of Kṛṣṇa; CC Antya 3.213
kṛṣṇa-kathā — discourses on the subject matter of Kṛṣṇa; CC Antya 3.217
kṛṣṇa — Lord Kṛṣṇa; CC Antya 3.225
kṛṣṇa-nāma — of the holy name of Kṛṣṇa; CC Antya 3.252-253
kṛṣṇa-nāma laite — to chant the holy name of Lord Kṛṣṇa; CC Antya 3.252-253
kṛṣṇa-nāma upadeśi' — instructing about chanting the Hare Kṛṣṇa mahā-mantra; CC Antya 3.252-253
kṛṣṇa-nāma laite — to chant the Hare Kṛṣṇa mahā-mantra; CC Antya 3.256
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Antya 3.257
kṛṣṇa nāma — the holy name of Lord Kṛṣṇa; CC Antya 3.258
kṛṣṇa-sańkīrtana — chanting of the holy name of Kṛṣṇa; CC Antya 3.259
kṛṣṇa-preme — for ecstatic love of Kṛṣṇa; CC Antya 3.262
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Antya 3.263
kṛṣṇa-preme — for love of Kṛṣṇa; CC Antya 3.264
kṛṣṇa-ādi — beginning from Kṛṣṇa; CC Antya 3.268
kṛṣṇa-preme — in love of Kṛṣṇa; CC Antya 3.268
kṛṣṇa-sańkīrtane — chanting the holy name of Kṛṣṇa; CC Antya 3.268
kṛṣṇa-kathā — talks about Lord Kṛṣṇa; CC Antya 4.33
kṛṣṇa — Lord Kṛṣṇa; CC Antya 4.34
kṛṣṇa-bhajana — devotional service to Lord Kṛṣṇa; CC Antya 4.35
kṛṣṇa-kathā — of the pastimes of Lord Kṛṣṇa; CC Antya 4.35
kṛṣṇa-bhajana — devotional service to Kṛṣṇa; CC Antya 4.37
kṛṣṇa — of Lord Kṛṣṇa; CC Antya 4.49
kṛṣṇa-rasa — the transcendental taste of Kṛṣṇa; CC Antya 4.49
laha kṛṣṇa-nāma — chanting the holy name of Kṛṣṇa; CC Antya 4.49
kṛṣṇa-kathā — topics of Lord Kṛṣṇa; CC Antya 4.52
kṛṣṇa — Lord Kṛṣṇa; CC Antya 4.55
kṛṣṇa — Lord Kṛṣṇa; CC Antya 4.56
kṛṣṇa-prāptyera — to get the shelter of Kṛṣṇa; CC Antya 4.56
kṛṣṇa-prāpti — attaining Kṛṣṇa; CC Antya 4.58
kṛṣṇa mile — one meets Kṛṣṇa; CC Antya 4.61
kṛṣṇa-bhajane — in discharging devotional service; CC Antya 4.66
kṛṣṇa-bhajane — in discharging devotional service; CC Antya 4.67
kṛṣṇa-prema — ecstatic love of Kṛṣṇa; CC Antya 4.70
kṛṣṇa — and Kṛṣṇa; CC Antya 4.70
kṛṣṇa-prema — love of Kṛṣṇa; CC Antya 4.79
kṛṣṇa-bhakti — devotional service to Kṛṣṇa; CC Antya 4.80
kṛṣṇa-prema — love of Kṛṣṇa; CC Antya 4.80
kṛṣṇa-kathā — the subject matter of Kṛṣṇa; CC Antya 4.104
kṛṣṇa-kathā — topics of Lord Kṛṣṇa; CC Antya 4.136
kṛṣṇa — Lord Kṛṣṇa; CC Antya 4.192
kṛṣṇa — Lord Kṛṣṇa; CC Antya 4.195
kṛṣṇa-ṭhāñi — unto Lord Kṛṣṇa; CC Antya 4.196
kṛṣṇa-caitanya — of Lord Śrī Caitanya Mahāprabhu; CC Antya 4.206
kṛṣṇa-sevā — Lord Kṛṣṇa's direct service; CC Antya 4.218
kṛṣṇa-tattva — Kṛṣṇa, the Absolute Truth; CC Antya 4.219
kṛṣṇa-līlā — of pastimes of Lord Kṛṣṇa; CC Antya 4.220
kṛṣṇa-bhakti-rasera — of the transcendental mellows in devotional service; CC Antya 4.223
rādhā-kṛṣṇa-līlā-rasa — the transcendental mellows of the pastimes of Rādhā and Kṛṣṇa; CC Antya 4.224
kṛṣṇa-līlā-rasa — the mellows derived from the pastimes of Lord Kṛṣṇa; CC Antya 4.225
kṛṣṇa-prema-tattva — the truth about transcendental love of Kṛṣṇa; CC Antya 4.231
śrī-kṛṣṇa-caitanya — Śrī Caitanya Mahāprabhu; CC Antya 5.2
kṛṣṇa-kathā — discussions on the subject of Lord Kṛṣṇa; CC Antya 5.6
kṛṣṇa-kathā — talks about Lord Śrī Kṛṣṇa; CC Antya 5.6
kṛṣṇa-kathā — talks about Lord Kṛṣṇa; CC Antya 5.7
kṛṣṇa-kathā — topics about Lord Kṛṣṇa; CC Antya 5.8
kṛṣṇa-kathāya — in talking of Kṛṣṇa; CC Antya 5.9
kṛṣṇa-kathāya — in hearing about Kṛṣṇa; CC Antya 5.9
kṛṣṇa-kathā — talks about Kṛṣṇa; CC Antya 5.33
kṛṣṇa-mādhurye — the sweetness of Kṛṣṇa's pastimes; CC Antya 5.47
kṛṣṇa-kathā — talks of Kṛṣṇa; CC Antya 5.52
kṛṣṇa-kathā — topics of Kṛṣṇa; CC Antya 5.53
kṛṣṇa-kathā — topics of Lord Kṛṣṇa; CC Antya 5.56
kṛṣṇa-kathā — topics of Lord Kṛṣṇa; CC Antya 5.58
kṛṣṇa-kathā — of the topics of Kṛṣṇa; CC Antya 5.63
kṛṣṇa-kathāra — the talks of Kṛṣṇa; CC Antya 5.66
kṛṣṇa-kathā — talks of Kṛṣṇa; CC Antya 5.69
kṛṣṇa-kathā — of talks about Kṛṣṇa; CC Antya 5.70
kṛṣṇa-bhakti-rasa-maya — absorbed in the devotional service of Lord Kṛṣṇa; CC Antya 5.71
kṛṣṇa-kathā-vaktā — the speaker on the talks of Kṛṣṇa; CC Antya 5.72
kṛṣṇa-rasera — of the nectar of Lord Kṛṣṇa; CC Antya 5.75
kṛṣṇa-līlā — the pastimes of Lord Kṛṣṇa; CC Antya 5.104-105
kṛṣṇa-līlā — the pastimes of Lord Kṛṣṇa; CC Antya 5.106
kṛṣṇa-caitanya-devaḥ — Lord Śrī Caitanya Mahāprabhu, known as Kṛṣṇa Caitanya; CC Antya 5.112
kṛṣṇa — Lord Kṛṣṇa; CC Antya 5.126
kṛṣṇa — Kṛṣṇa; CC Antya 5.143
kṛṣṇa — Lord Kṛṣṇa; CC Antya 5.149
śrī-kṛṣṇa-caitanya-prabhu — Lord Śrī Caitanya Mahāprabhu; CC Antya 5.153
kṛṣṇa-kathāra śravaṇa — listening to discourses on topics concerning Kṛṣṇa; CC Antya 5.159
śrī-kṛṣṇa-caitanya-līlā — the pastimes of Lord Śrī Caitanya Mahāprabhu; CC Antya 5.162
śrī-kṛṣṇa-caitanyam — unto Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; CC Antya 6.1
kṛṣṇa-viyoga — separation from Kṛṣṇa; CC Antya 6.4
kṛṣṇa-kathā — talks of Lord Kṛṣṇa; CC Antya 6.6
kṛṣṇa-rasa — of the transcendental mellows of Kṛṣṇa; CC Antya 6.8
kṛṣṇa-sukhera — to give happiness to Kṛṣṇa; CC Antya 6.9
kṛṣṇa — of Lord Kṛṣṇa; CC Antya 6.136
kṛṣṇa-kṛpā — the mercy of Lord Kṛṣṇa; CC Antya 6.193
kṛṣṇa — Lord Kṛṣṇa; CC Antya 6.194
kṛṣṇa — Lord Kṛṣṇa; CC Antya 6.200
kṛṣṇa-kṛpāra — of the mercy of Lord Kṛṣṇa; CC Antya 6.200
kṛṣṇa — Lord Kṛṣṇa; CC Antya 6.224
kṛṣṇa — Lord Kṛṣṇa; CC Antya 6.227
kṛṣṇa-nāma — the holy name of the Lord; CC Antya 6.237
rādhā-kṛṣṇa-sevā — service to Rādhā and Kṛṣṇa; CC Antya 6.237
kṛṣṇa-sańkīrtana — chanting the Hare Kṛṣṇa mahā-mantra; CC Antya 6.286
kṛṣṇa-kalevara — the body of Lord Kṛṣṇa; CC Antya 6.292
kṛṣṇa-prema — ecstatic love of Kṛṣṇa; CC Antya 6.295
kṛṣṇa-nāma-sańkīrtana — chanting the holy name of Lord Kṛṣṇa; CC Antya 7.11
kṛṣṇa-śakti vinā — without being empowered by Lord Kṛṣṇa; CC Antya 7.11
kṛṣṇa-śakti — the energy of Kṛṣṇa; CC Antya 7.12
kṛṣṇa-nāma prakāśe — manifestation of the holy name of Lord Kṛṣṇa; CC Antya 7.13
kṛṣṇa-preme — in ecstatic love of Kṛṣṇa; CC Antya 7.13
kṛṣṇa-śakti vine — without the power of Kṛṣṇa; CC Antya 7.14
kṛṣṇa — Lord Kṛṣṇa; CC Antya 7.14
kṛṣṇa-bhakti — devotional service to Kṛṣṇa; CC Antya 7.16
kṛṣṇa-bhaktye — in the devotional service of Lord Kṛṣṇa; CC Antya 7.18
kṛṣṇa-bhakti — devotional service to Kṛṣṇa; CC Antya 7.19
kṛṣṇa-premera — of love of Kṛṣṇa; CC Antya 7.20
kṛṣṇa-bhakti — of devotional service to Lord Kṛṣṇa; CC Antya 7.22
kṛṣṇa-rasera — of the transcendental mellows of Kṛṣṇa's devotional service; CC Antya 7.23
kṛṣṇa — Lord Kṛṣṇa; CC Antya 7.23
kṛṣṇa — of Kṛṣṇa; CC Antya 7.39
kṛṣṇa kahe — Lord Kṛṣṇa says; CC Antya 7.43
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Antya 7.52
kṛṣṇa-bhakti — devotional service to Kṛṣṇa; CC Antya 7.52
kṛṣṇa — Lord Kṛṣṇa; CC Antya 7.78
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Antya 7.83
kṛṣṇa-nāmera — of the holy name of Kṛṣṇa; CC Antya 7.84
kṛṣṇa-nāmera — of the holy name of Kṛṣṇa; CC Antya 7.85
kṛṣṇa-nāmnaḥ — of the name Kṛṣṇa; CC Antya 7.86
kṛṣṇa-nāma — of the name of Lord Kṛṣṇa; CC Antya 7.94
kṛṣṇa — O Lord Kṛṣṇa; CC Antya 7.97
kṛṣṇa-nāma-laha — chant the name of Kṛṣṇa; CC Antya 7.104
kṛṣṇa-pade — at the lotus feet of Kṛṣṇa; CC Antya 7.108
kṛṣṇa — Lord Kṛṣṇa; CC Antya 7.118
kṛṣṇa bhagavān — the Supreme Personality of Godhead Kṛṣṇa; CC Antya 7.136
kara kṛṣṇa-sańkīrtana — chant the holy name of the Lord; CC Antya 7.137
kṛṣṇa — Lord Kṛṣṇa; CC Antya 7.147
kṛṣṇa-caitanyam — Lord Śrī Caitanya Mahāprabhu; CC Antya 8.1
kṛṣṇa avatāri' — inducing Kṛṣṇa to descend; CC Antya 8.4
śrī-kṛṣṇa-caitanya prabhu — Śrī Caitanya Mahāprabhu; CC Antya 8.5
kṛṣṇa-prema-tarańge — in the waves of love of Kṛṣṇa; CC Antya 8.6
kṛṣṇa-smṛti — remembrance of Kṛṣṇa; CC Antya 8.9
kṛṣṇa-nāma-sańkīrtana — the chanting of the holy name of Lord Kṛṣṇa; CC Antya 8.19
kṛṣṇa — Lord Kṛṣṇa; CC Antya 8.23
kṛṣṇa — Kṛṣṇa; CC Antya 8.25
kṛṣṇa-nāma — the name of Lord Kṛṣṇa; CC Antya 8.29
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Antya 8.29
kṛṣṇa-līlā — pastimes of Kṛṣṇa; CC Antya 8.29
kṛṣṇa-prema — love of Kṛṣṇa; CC Antya 8.35
śrī-kṛṣṇa-caraṇe — at the lotus feet of Lord Śrī Kṛṣṇa; CC Antya 8.102
śrī-kṛṣṇa-caitanya — to Śrī Caitanya Mahāprabhu; CC Antya 9.2
kṛṣṇa-prema-rańge — overwhelmed by the ecstatic love of Lord Kṛṣṇa; CC Antya 9.4
kṛṣṇa-viraha-tarańga — the waves of separation from Kṛṣṇa; CC Antya 9.5
kṛṣṇa-prema-dhana — the transcendental treasure of ecstatic love for Kṛṣṇa; CC Antya 9.7
kṛṣṇa kaha — chant Kṛṣṇa; CC Antya 9.11
laya kṛṣṇa-nāma — was chanting the Hare Kṛṣṇa mahā-mantra; CC Antya 9.56
hare kṛṣṇa, hare kṛṣṇa — Hare Kṛṣṇa, Hare Kṛṣṇa; CC Antya 9.56
hare kṛṣṇa, hare kṛṣṇa — Hare Kṛṣṇa, Hare Kṛṣṇa; CC Antya 9.56
śrī-kṛṣṇa-caitanyam — to Lord Śrī Caitanya Mahāprabhu; CC Antya 10.1
kṛṣṇa-kathā-rańge — in the happiness of discussing topics about Kṛṣṇa; CC Antya 10.133
kṛṣṇa — Lord Kṛṣṇa; CC Antya 11.5
kṛṣṇa-caitanya-nāma — holy name of Lord Kṛṣṇa Caitanya; CC Antya 11.34
kṛṣṇa — Lord Kṛṣṇa; CC Antya 11.37
śrī-kṛṣṇa-caitanya — Lord Śrī Kṛṣṇa Caitanya; CC Antya 11.55
śrī-kṛṣṇa-caitanya — Śrī Kṛṣṇa Caitanya; CC Antya 11.56
kṛṣṇa — the holy name of Kṛṣṇa; CC Antya 11.58
kṛṣṇa-prāpti — attainment of Kṛṣṇa; CC Antya 11.91-93
kṛṣṇa — Lord Kṛṣṇa; CC Antya 11.94
kṛṣṇa — My dear Kṛṣṇa; CC Antya 12.5
kṛṣṇa-kīrtana kariyā — performing congregational chanting; CC Antya 12.14
kṛṣṇa-bhakti — devotional service to Lord Kṛṣṇa; CC Antya 12.30
kṛṣṇa-vicchede — because of separation from Kṛṣṇa; CC Antya 12.64
kṛṣṇa — Lord Kṛṣṇa; CC Antya 12.132
kṛṣṇa-viccheda — by separation from Kṛṣṇa; CC Antya 13.1
kṛṣṇa-vicchede — because of separation from Kṛṣṇa; CC Antya 13.4
laha kṛṣṇa-nāma — chant the Hare Kṛṣṇa mantra; CC Antya 13.121
kṛṣṇa — Lord Kṛṣṇa; CC Antya 13.121
kṛṣṇa-preme — in love of Kṛṣṇa; CC Antya 13.122
kṛṣṇa-kathā — topics on Kṛṣṇa; CC Antya 13.132
kṛṣṇa bhajana kare — are engaged in Kṛṣṇa's service; CC Antya 13.133
kṛṣṇa-prema anargala — incessantly overwhelmed with ecstatic love of Kṛṣṇa; CC Antya 13.135
kṛṣṇa-prema-dhana — the wealth of ecstatic love for Lord Kṛṣṇa; CC Antya 13.138
kṛṣṇa-viccheda — of separation from Kṛṣṇa; CC Antya 14.1
kṛṣṇa mathurāya gele — when Lord Kṛṣṇa departed for Mathurā; CC Antya 14.12
kṛṣṇa-vicchede — by separation from Kṛṣṇa; CC Antya 14.12
kṛṣṇa — Lord Kṛṣṇa; CC Antya 14.17
kṛṣṇa pāinu — I have gotten Kṛṣṇa; CC Antya 14.20
kṛṣṇa — Lord Kṛṣṇa; CC Antya 14.37
kṛṣṇa-līlā-maṇḍala — the ring of the pastimes of Kṛṣṇa; CC Antya 14.44
kṛṣṇa — Kṛṣṇa; CC Antya 14.45
kṛṣṇa — Lord Kṛṣṇa; CC Antya 14.46
kṛṣṇa — of Lord Kṛṣṇa; CC Antya 14.49
kṛṣṇa-dhyāne — by meditating on Kṛṣṇa; CC Antya 14.50
kṛṣṇa — Lord Kṛṣṇa; CC Antya 14.50
kṛṣṇa-viyogī — bereft of Kṛṣṇa's association; CC Antya 14.51
kṛṣṇa-līlā — of the pastimes of Kṛṣṇa; CC Antya 14.56
kahe kṛṣṇa-nāma-sańkīrtana — chants the holy name of Kṛṣṇa; CC Antya 14.59
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Antya 14.69
kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; CC Antya 14.70
kṛṣṇa — Lord Kṛṣṇa; CC Antya 14.78
rāma-kṛṣṇa-caraṇa — of the lotus feet of Lord Kṛṣṇa and Balarāma; CC Antya 14.86
kṛṣṇa — Lord Kṛṣṇa; CC Antya 14.106
kṛṣṇa — Lord Kṛṣṇa; CC Antya 14.107
kṛṣṇa — Lord Kṛṣṇa; CC Antya 14.109
kṛṣṇa-bhāva-abdhau — in the ocean of ecstatic love for Kṛṣṇa; CC Antya 15.1
śrī-kṛṣṇa-caitanya — to Lord Caitanya Mahāprabhu; CC Antya 15.2
kṛṣṇa-caitanya — to Lord Caitanya Mahāprabhu; CC Antya 15.3
kṛṣṇa-bhāva-āveśe — being merged in ecstatic love for Kṛṣṇa; CC Antya 15.4
kṛṣṇa — of Lord Kṛṣṇa; CC Antya 15.15
kṛṣṇa-rūpa-ādira — of Lord Kṛṣṇa's beauty, sound, touch, fragrance and taste; CC Antya 15.18
kṛṣṇa-rūpa — of Kṛṣṇa's transcendental beauty; CC Antya 15.19
kṛṣṇa-ańga — the body of Kṛṣṇa; CC Antya 15.21
kṛṣṇa-ańga — the body of Kṛṣṇa; CC Antya 15.22
kṛṣṇa pāńa — I can get Kṛṣṇa; CC Antya 15.24
kṛṣṇa — Lord Kṛṣṇa; CC Antya 15.29
kṛṣṇa — Lord Kṛṣṇa; CC Antya 15.30
kṛṣṇa-padavīm — where Kṛṣṇa has gone; CC Antya 15.32
kṛṣṇa — Lord Kṛṣṇa; CC Antya 15.36
kṛṣṇa — Lord Kṛṣṇa; CC Antya 15.40
kṛṣṇa-uddeśa — the direction in which Kṛṣṇa has gone; CC Antya 15.41
kṛṣṇa-dāsī — maidservants of Kṛṣṇa; CC Antya 15.42
kṛṣṇa-ańga-gandha — the aroma of Kṛṣṇa's body; CC Antya 15.43
śrī-kṛṣṇa — Lord Śrī Kṛṣṇa; CC Antya 15.45
kṛṣṇa — of Lord Kṛṣṇa; CC Antya 15.47
kṛṣṇa — Lord Kṛṣṇa; CC Antya 15.48
kṛṣṇa-gamana — the passing of Kṛṣṇa; CC Antya 15.50
kṛṣṇa — Lord Kṛṣṇa; CC Antya 15.55
gelā kṛṣṇa — has Kṛṣṇa gone; CC Antya 15.60
kṛṣṇa-kānti — the complexion of Kṛṣṇa; CC Antya 15.64
kṛṣṇa — Kṛṣṇa; CC Antya 15.65
kṛṣṇa — Lord Kṛṣṇa; CC Antya 15.71
kṛṣṇa — Lord Kṛṣṇa; CC Antya 15.72
kṛṣṇa — black; CC Antya 15.75
kṛṣṇa — of Lord Kṛṣṇa; CC Antya 15.76
kṛṣṇa — Lord Kṛṣṇa; CC Antya 15.79
kṛṣṇa — of the holy name of Kṛṣṇa; CC Antya 15.97
śrī-kṛṣṇa-caitanyam — unto Lord Śrī Caitanya Mahāprabhu; CC Antya 16.1
kṛṣṇa-bhāva-amṛtam — the nectar of ecstatic love of Kṛṣṇa; CC Antya 16.1
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Antya 16.5
kṛṣṇa-nāma-sańkete — with chanting of the holy name of Kṛṣṇa; CC Antya 16.6
hare kṛṣṇa — the holy name of the Lord; CC Antya 16.7
kṛṣṇa — Kṛṣṇa; CC Antya 16.7
kṛṣṇa-bhakti — devotion to Kṛṣṇa; CC Antya 16.28
kṛṣṇa-bhakti — devotion to Kṛṣṇa; CC Antya 16.29
kṛṣṇa-candre — unto Kṛṣṇa; CC Antya 16.33
kṛṣṇa-prema — ecstatic love for Kṛṣṇa; CC Antya 16.61
kṛṣṇa-nāma — of the holy name of Lord Kṛṣṇa; CC Antya 16.63
kṛṣṇa kaha — say Kṛṣṇa; CC Antya 16.67
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Antya 16.67
kṛṣṇa-nāma — the name of Kṛṣṇa; CC Antya 16.68
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Antya 16.69
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Antya 16.70
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Antya 16.71
kṛṣṇa-upasparśa — touching Kṛṣṇa; CC Antya 16.79
kothā kṛṣṇa — where is Kṛṣṇa; CC Antya 16.81
kṛṣṇa dekhāo — please show Kṛṣṇa; CC Antya 16.81
kṛṣṇa — of Lord Kṛṣṇa; CC Antya 16.97
kṛṣṇa-kṛpā — the mercy of Kṛṣṇa; CC Antya 16.100
kṛṣṇa-adhara-amṛta — the nectar from the lips of Kṛṣṇa; CC Antya 16.102
kṛṣṇa-kathā — of topics of Kṛṣṇa; CC Antya 16.104
kṛṣṇa-adhara — of the lips of Kṛṣṇa; CC Antya 16.112
kṛṣṇa-adharera — of the lips of Kṛṣṇa; CC Antya 16.113
kṛṣṇa-phelā — the remnants of Kṛṣṇa; CC Antya 16.130
kṛṣṇa — Lord Kṛṣṇa; CC Antya 16.132
kṛṣṇa — of Kṛṣṇa; CC Antya 16.135
kṛṣṇa-adhara-amṛta — the nectar of Kṛṣṇa's lips; CC Antya 16.138
kṛṣṇa-adhara — of Kṛṣṇa's lips; CC Antya 16.144
kṛṣṇa — Lord Kṛṣṇa; CC Antya 16.146
kṛṣṇa-kathā — of discussing Kṛṣṇa's pastimes; CC Antya 17.4
kṛṣṇa-veṇu — of Kṛṣṇa's flute; CC Antya 17.10
kṛṣṇa — Lord Kṛṣṇa; CC Antya 17.24
kṛṣṇa-mādhurya — the sweetness of Kṛṣṇa; CC Antya 17.39
kṛṣṇa-pāśe — after Kṛṣṇa; CC Antya 17.46
kṛṣṇa-pāśa — to Lord Kṛṣṇa; CC Antya 17.47
kṛṣṇa pāńa — I can get Kṛṣṇa; CC Antya 17.53
kṛṣṇa vinā — without Kṛṣṇa; CC Antya 17.53
kṛṣṇa-āśā — hope for Kṛṣṇa; CC Antya 17.55
kṛṣṇa-kathā — talks of Kṛṣṇa; CC Antya 17.55
kṛṣṇa-vismaraṇa — forgetfulness of Kṛṣṇa; CC Antya 17.55
kṛṣṇa-sphūrti — the appearance of Kṛṣṇa; CC Antya 17.56
kṛṣṇa — Lord Kṛṣṇa; CC Antya 17.59
kṛṣṇa-tṛṣṇā — the thirst for Kṛṣṇa; CC Antya 17.59
kṛṣṇa — O Kṛṣṇa; CC Antya 17.60
kṛṣṇa-prema — of love of Kṛṣṇa; CC Antya 17.69
kṛṣṇa-uru-virahāt — because of strong feelings of separation from Kṛṣṇa; CC Antya 17.72
kṛṣṇa-viccheda — of separation from Kṛṣṇa; CC Antya 18.3
kṛṣṇa — Lord Kṛṣṇa; CC Antya 18.15
kṛṣṇa — Lord Kṛṣṇa; CC Antya 18.16-17
kṛṣṇa-prema-kaṇa — one particle of love of Kṛṣṇa; CC Antya 18.20
śrī-kṛṣṇa-caitanya — Lord Śrī Caitanya Mahāprabhu; CC Antya 18.22
kṛṣṇa karena — Kṛṣṇa performs; CC Antya 18.32
kṛṣṇa-caitanya — Lord Śrī Caitanya Mahāprabhu; CC Antya 18.64
kṛṣṇa-prema-udaya — awakening of ecstatic love for Kṛṣṇa; CC Antya 18.66
kṛṣṇa-nāma — the holy name of Kṛṣṇa; CC Antya 18.74
kṛṣṇa — Lord Kṛṣṇa; CC Antya 18.83
kṛṣṇa — Lord Kṛṣṇa; CC Antya 18.84
kṛṣṇa — Lord Kṛṣṇa; CC Antya 18.89
kṛṣṇa-kaṇṭha — the neck of Kṛṣṇa; CC Antya 18.89
kṛṣṇa — Lord Kṛṣṇa; CC Antya 18.90
kṛṣṇa — Lord Kṛṣṇa; CC Antya 18.90
kṛṣṇa — Lord Kṛṣṇa; CC Antya 18.93
kṛṣṇa — Lord Kṛṣṇa; CC Antya 18.99
kṛṣṇa lāgi' — for Kṛṣṇa; CC Antya 18.106
kṛṣṇa — Lord Kṛṣṇa; CC Antya 18.107
rādhā-kṛṣṇa — Rādhā and Kṛṣṇa; CC Antya 18.108
kṛṣṇa — Kṛṣṇa; CC Antya 18.109
kṛṣṇa-nāma la-ite — chanting the holy name of Kṛṣṇa; CC Antya 18.116
kṛṣṇa — Lord Kṛṣṇa; CC Antya 18.117
kṛṣṇa-caitanyam — Lord Śrī Caitanya Mahāprabhu; CC Antya 19.1
kṛṣṇa-prema-āveśe — in ecstatic emotional love of Kṛṣṇa; CC Antya 19.3
kṛṣṇa — Lord Kṛṣṇa; CC Antya 19.36
kothā kṛṣṇa — where is Lord Kṛṣṇa; CC Antya 19.37
kṛṣṇa-tanu — the body of Kṛṣṇa; CC Antya 19.40
kṛṣṇa-ānana — the beautiful face of Kṛṣṇa; CC Antya 19.48
kṛṣṇa — Lord Kṛṣṇa; CC Antya 19.49
sei kṛṣṇa — that Kṛṣṇa; CC Antya 19.50
kṛṣṇa — Kṛṣṇa; CC Antya 19.52
hā hā kṛṣṇa — oh, oh, Kṛṣṇa; CC Antya 19.53
kṛṣṇa dekhi' — seeing Kṛṣṇa; CC Antya 19.86
kṛṣṇa — Lord Kṛṣṇa; CC Antya 19.86
kṛṣṇa-parimala — the scent of Kṛṣṇa's body; CC Antya 19.89
kṛṣṇa-gandha — the scent of the body of Kṛṣṇa; CC Antya 19.90
kṛṣṇa-ańga — of the transcendental body of Kṛṣṇa; CC Antya 19.92
kṛṣṇa-gandha — the fragrance of the body of Kṛṣṇa; CC Antya 19.93
kṛṣṇa-pāśa — to the side of Lord Kṛṣṇa; CC Antya 19.93
kṛṣṇa-ańge — in the body of Kṛṣṇa; CC Antya 19.94
kṛṣṇa-ańga-gandha — the scent of Kṛṣṇa's body; CC Antya 19.96
kṛṣṇa sphure — Lord Kṛṣṇa will appear; CC Antya 19.99
kṛṣṇa nā pāya — does not obtain Kṛṣṇa; CC Antya 19.99
kṛṣṇa-gandha — of Lord Kṛṣṇa's fragrance; CC Antya 19.101
kṛṣṇa-līlā — pastimes of Lord Kṛṣṇa; CC Antya 19.103
kṛṣṇa-virahe — because of separation from Kṛṣṇa; CC Antya 20.3
kṛṣṇa-ārādhana — the process of worshiping Kṛṣṇa; CC Antya 20.9
kṛṣṇa-varṇam — repeating the syllables kṛṣ-ṇa; CC Antya 20.10
kṛṣṇa-premera ullāsa — the beginning of the flow of love of Kṛṣṇa; CC Antya 20.11
śrī-kṛṣṇa-sańkīrtanam — for the congregational chanting of the holy name of Kṛṣṇa; CC Antya 20.12
kṛṣṇa-prema-udgama — awakening of love for Kṛṣṇa; CC Antya 20.14
kṛṣṇa-prāpti — attainment of the lotus feet of Kṛṣṇa; CC Antya 20.14
kṛṣṇa-adhiṣṭhāna — the resting place of Kṛṣṇa; CC Antya 20.25
kṛṣṇa-nāma laya — chants the holy name of Kṛṣṇa; CC Antya 20.26
śrī-kṛṣṇa-caraṇe — at the lotus feet of Lord Kṛṣṇa; CC Antya 20.26
kṛṣṇa-ṭhāñi — from Kṛṣṇa; CC Antya 20.27
kṛṣṇa — O Lord Kṛṣṇa; CC Antya 20.30
kṛṣṇa-thāñi — from Lord Kṛṣṇa; CC Antya 20.35
kṛṣṇa — Lord Kṛṣṇa; CC Antya 20.42
kṛṣṇa-pada-dāsī — a maidservant at the lotus feet of Kṛṣṇa; CC Antya 20.48
kṛṣṇa — Kṛṣṇa; CC Antya 20.49
vāñche kṛṣṇa — Kṛṣṇa desires to have in His company; CC Antya 20.53
kṛṣṇa pāya santoṣa — Kṛṣṇa becomes very happy; CC Antya 20.54
kṛṣṇa — Lord Kṛṣṇa; CC Antya 20.54
kṛṣṇa-marma — Kṛṣṇa's heart; CC Antya 20.55
kṛṣṇa — unto Lord Kṛṣṇa; CC Antya 20.56
kṛṣṇa — Lord Kṛṣṇa; CC Antya 20.58
kṛṣṇa — Lord Kṛṣṇa; CC Antya 20.58
kṛṣṇa — Lord Kṛṣṇa; CC Antya 20.58
kṛṣṇa — Lord Kṛṣṇa; CC Antya 20.59
kṛṣṇa-rasa — transcendental bliss and mellows in connection with Kṛṣṇa; CC Antya 20.69
kṛṣṇa kahāñā — inducing to chant Kṛṣṇa; CC Antya 20.104
kṛṣṇa-kathā — topics of Kṛṣṇa; CC Antya 20.110
kṛṣṇa-anveṣaṇa — searching for Kṛṣṇa; CC Antya 20.127
kṛṣṇa dekhāilā — showed Lord Kṛṣṇa; CC Antya 20.129
kṛṣṇa-adhara-amṛtera — of the nectar from the lips of Kṛṣṇa; CC Antya 20.130
kṛṣṇa-gopī-jala-keli — the water pastimes of Kṛṣṇa and the gopīs; CC Antya 20.134
śrī-kṛṣṇa-caitanya — Lord Śrī Caitanya Mahāprabhu; CC Antya 20.144-146
kṛṣṇa — the holy name of Lord Kṛṣṇa; NoI 5
kṛṣṇa — of Lord Kṛṣṇa; NoI 7
kṛṣṇa-ākhyam — the name of Kṛṣṇa; MM 15
kṛṣṇa — to Lord Kṛṣṇa; MM 19
śrī-kṛṣṇa — O Kṛṣṇa, son of Devakī; MM 28-29
kṛṣṇa — O Kṛṣṇa; MM 28-29
śrī-kṛṣṇa — of Śrī Kṛṣṇa; MM 31
śrī-kṛṣṇa — of Lord Śrī Kṛṣṇa; MM 32
kṛṣṇa — O Lord Kṛṣṇa; MM 33
kṛṣṇa — of Kṛṣṇa; MM 37
śrī-kṛṣṇa-pāda-ambujāt — from the lotus feet of Śrī Kṛṣṇa; MM 42
he kṛṣṇa — O Kṛṣṇa; MM 43
kṛṣṇa kṛṣṇa — "Kṛṣṇa, Kṛṣṇa"; MM 51
kṛṣṇa kṛṣṇa — "Kṛṣṇa, Kṛṣṇa"; MM 51

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ASHTALAKSHMI TEMPLE

Luís César — Mon, 28 Jan 2008 21:47:13 GMT

ASHTALAKSHMI TEMPLE
Besant Nagar, Chennai, Tamilnadu

The Chennai Ashtalakshmi temple is situated in Besant Nagar, on the shores of the Bay of Bengal. That stretch of beach is known as the Elliot's beach. The temple was constructed on the express wishes of Sri Mahaa Periyavaal of Kanchi Mutt, Sri Chandrasekara Saraswati Swamigal.
The temple's architecture is unique, with the deities installed in four levels. The shrine of Mahaalakshmi & Mahaavishnu (the principal deities) is in level two. Here one can see the imposing, bigger than life vigrahams facing the eastern horizon overlooking the sea.
Walking up the stairs to the third tier, the path leads to the shrine of Santaana Lakshmi (bestower of offspring) facing south. Next we get the darshan of Vijayalakshmi (bestower of success in all ventures, vijaya - success), on the western side on the 3rd tier. Vidyaalakshmi (associated with learning & wisdom) sits facing the northern side & the shrine of Gajalaskhmi (bestower of all round prosperity) is located facing the eastern side on the 3rd tier. A flight of few steps above leads one to the 4th tier, where the Dhanalakshmi (Goddess of wealth) shrine is located facing eastward. Her's is the only shrine on the 4th level.
Exiting the main shrine - the principal deities, at the ground level on the southern flank of the gopuram is the shrine for Aadhi Lakshmi. One the western flank is the shrine for Dhaanya Lakshmi (Goddess of food grains). Dhairiya Lakshmi's (the Goddess of courage & strength) shrine is situated on the northern flank.
There is a huge hundi for Venkataachalapathi within the complex. There is a sannadhi for the 10 incarnations of Lord Vishnu, to the left of which is the Madapalli (the kitchen for preparing naivedhiyam for the Gods). There are shrines for Tumbikai Aazhwar (Ganesha), Guruvaayurappan, Chakrathaazhwar & Narasimhar (on either side of the same idol), Aanjaneyar & Dhanvantri.

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"Book of the Cattle Raid," in the Book of Virât.a, in the Mahâbhârata

Luís César — Sun, 13 Jan 2008 22:48:17 GMT

There is a completely separate Indian calendrical tradition. In the "Book of the Cattle Raid," in the Book of Virât.a, in the Mahâbhârata, Duryodhana claims that the Pân.d.avas have failed to keep their agreement to stay in exile for twelve years and in hiding for one. Bhis.ma reckons (47.1-5) that they have kept the agreement, and he mentions that the calendar adds an extra month every five years. A.L. Basham, in The Wonder that was India [1954, 1967, Rupa & Company, Calcutta, etc., 1981, 1989], states the calendar rule as adding an extra month every thirty months (p. 494). Sixty months is five years (5x12). That means two months in five years. Basham also says that this was done "as in Babylonia." But that is not true. The Babylonians added seven lunar months every nineteen years, which is often called the "Metonic" cycle (after the Greek astronomer Meton) and is still used by the Jewish calendar.

The economist Amartya Sen has a discussion of Indian calendars in his recent The Argumentative Indian, Writings on Indian History, Culture and Identity [Allen Lane, Penguin, 2005]. His essay, "India through its Calendars" [pp.317-333], however, is almost entirely about the Eras used in different calendars, not about the calendars themselves. One might be left not realizing that the same calendar can use different Eras, or that the same Era can be used by different calendars. The only actual calendar rule he mentions is that of the Mahâbhârata, though its meaning is clarified: "each year consists of twelve months of thirty days, with a thirteenth (leap) month added every five years" [p.325]. The use of thirty day months makes it plain that we are dealing with approximations to the solar year, but this rule produces a formidably poor approximation. If a thirty day month is added every five years, this averages out to a 366 day year, which would be off no less than three days in that period. Thus, a shorter intercalation would be needed, either 26 or 27 days, depending on one's estimation of the true length of the tropical year. Sen does mention that the mathematician Varâhamihra, in the sixth century AD, gave the length of the year as 365.25875 days [p.329]. This is significantly too long (over the 365.24220 days of the tropical year) and would be off a day in only 60 years. Such a value would be a discouraging glimpse into Indian astronomy, in that the Greeks had much better values much earlier, except that Varâhamihra's value was probably for the sidereal rather than the tropical year. Sen does mention the sidereal year (365.25636, or 365.25636042, days), the movement of the sun against to the stars rather than relative to the equinoxes, but he also doesn't say why he gives it. Taking Varâhamihra's value to be for the sidereal year, it is accurate to a day in 418 years.

Sen does not discuss how calendars were regulated given inaccurate rules like that of the Mahâbhârata or values for the sidereal year, which is otherwise not used for civil calendars. I was left with the impression that the calendars may actually have been regulated "as in Babylonia" in its historically earlier sense, i.e. with months inserted as needed, without any prior rule or calculation being applied. All this required was some established political or priestly authority with the recognized function of doing so. Since the moment of the Vernal Equinox can easily be observed from the kinds of observatories that were built in mediaeval India, the authorities need merely have inserted the extra month when the year otherwise would have begun before the Equinox.

A satisfactory treatment of the Indian calendar can now be found in The Oxford Companion to the Year, An exploration of calendar customs and time-reckoning [Bonnie Blackburn & Leofranc Holford-Strevens, Oxford U Press, 1999, 2003, pp.715-721]. The original calendar, as we might suspect, was luni-solar, with an intercalation of months. The month names are given at right. The rule of the Mahâbhârata, so poor for a solar year, may have been intended, as in Basham's reading, to mean two lunar months in five years. Lunar Months,
now Solar Months
Caitra March 22/21-April 20
Vaishâkha April 21-May 21
Jyais.t.ha May 22-June 21
Âs.âd.ha June 22-July 22
Shrâvan.a July 23-August 22
Bhâdrapada,
Praus.t.hapada August 23-
September 22
Âshvina,
Âshvayuja September 23-
October 22
Kârttika October 23-
November 21
Mârgashîrs.a,
Âgrahâyan.a November 22-
December 21
Paus.a,
Tais.a December 22-
January 20
Mâgha January 21-
February 19
Phâlguna February 20-
March 21/20
For a lunar calendar adjusting to the solar year, the best approximations (by continued fractions) to the difference between twelve synodic months and the tropical year would be to add one month every three years, three every eight, four every eleven, seven every nineteen, or 123 every 334. The last is not very practical. Some Greek cities used three every eight. That already is a lot more accurate than two every five -- if Balsam (or the Mahâbhârata) was talking about lunar months. Three months in every eight years results in an error of a month in 149 years, while two in every five results in an error of a month in only 32 years. That is better than one in every three, which is off a month in 29 years, but otherwise looks pretty miserable. Four months every eleven years results in an error of a month in 216 years; and seven every nineteen results in an error of a month in 6494 years. For all practical purposes, of course, 6494 years is eternity. That does not mean that the Babylonian (or Jewish) calendar is just fine for that long. Those calendars can be adjusted before an error of an entire month builds up. But Indian calendars using the 2/5 rule are going to be wildly inaccurate before the passage of much time at all. Of course, one problem with sources like Balsam and Sen is that they don't seem very aware of differences between lunar and solar calendars. Both were used in India. But while the Mahâbhârata rule (at least as stated by Sen) looks tailored for a solar calendar, a luni-solar calendar, with lunar months and intercalations, looks to be older and more indigenous.

The names of the lunar months are given with dates of the Gregorian year. This represents the adaptation of the calendar to the tropical year as formulated in an official Indian Government calendar reform in 1957. With this calendar now pegged to the Gregorian, any mysteries and peculiarities about its use disappear. Two dates are given in March because the year begins on March 21 in Gregorian leap years, March 22 otherwise. These months now correspond to the signs of the Zodiac (with the Vernal Equinox in Aries), unlike the traditional calendar, which used the actual constellations of the Zodiac (where the Vernal Equinox is now in Pisces, moving into Aquarius).

Part of the calendar reform was the official adoption of the Saka Era. The Astronomical Almanac [U.S. Government Printing Office, Washington, and Her Majesty's Stationery Office, London] always gives the Era of the Indian calendar thus, with its New Year as specified in the table. The Almanac for 2001, for instance, cites the New Year on March 22 and the year as 1923 [p.B2]. Amartya Sen mentions that the use of the Saka Era is first attested in an inscription from 543 AD (Saka year 465), at the very end of the Gupta period [p.326].

The Los Angeles Times of November 17, 2001, says that the Indian New Year occurred the previous day, November 16, and that it began the year 2058 -- signifying an Era benchmarked at 57 BC. This would be the Vikrama Era, a historical alternative to the Saka and other Indian eras, with a New Year reckoned from the lunar month of Kârttika; but the Times article contains no discussion of what the Era is or about possible alternates. The Times article and the New Year celebration at the cited Hindu temple in Los Angeles, thus raised more questions than they answered. Probably the temple was using one of the traditional, regional Indian calendars, of which there are many, covered by Indian publications but not even by the The Oxford Companion to the Year.

Solar/Zodiacal Month
or Rasi
Mes.a Aries
Vr.s.abha Taurus
Mithuna Gemini
Karkat.a Cancer
Sim.ha Leo
Kanyâ Virgo
Tulâ Libra
Vr.shcika Scorpio
Dhanus Sagittarius
Makara Capricorn
Kumbha Aquarius
Mîna Pisces
In historic India, from Gupta times onward, the lunar calendar was pegged to a solar year. This is where the sidereal value of the year comes in, since the movement of the sun was traced, not relative to the equinoxes, but against the stars. The "stars" meant the constellations of the Zodiac, with names that are translations of the names of the signs of the Zodiac in Greco-Roman astronomy. Basham, who discusses this [p.495], doesn't mention how this calendar was governed. The Oxford Companion to the Year says [p.718] that the moon was considered to be in the month of Caitra when the sun was in the constellation Aries. When the lunar month began depended on the convention. In the North of India, the month began with the day after the Full Moon. In the South of India, and in Indian astronomy, the month began with the day after the New Moon. If two months would begin while the sun is in the same Zodiacal constellation, the first is intercalary, with the same name as the second. If in the short Zodiacal periods of the winter (when the sun, near perihelion, moves quickly), a lunar month should entirely encompass the sun's passage through a constellation, with the next month due to begin two Zodiacal periods after it began, then the name for the month associated with the intervening period is passed over. This is the calendar apparently developed by Gupta era astronomers mentioned by Amartya Sen, like the mathematician and astronomer Âryabhat.a (in 499 AD). Sen is aware that it drifted against the tropical year but does not seem to realize that this is an artifact of its direct use of the stars, which implies a sidereal rather than tropical standard. Also, since it is based on the direct use of the stars, there is no general calendar rule for it, and it depended, Days of the Week
Ravivâra Sunday
Somavâra Monday
Man.galavâra Tuesday
Budhavâra Wednesday
Br.haspativâra Thursday
Shukravâra Friday
Shanivâra Saturday
like the Chinese calendar, on direct astronomical observations, or at least sophisticated calculations, by the responsible authorities. It is noteworthy that the reformed calendar is adjusted to Gregorian calendar dates relative to the signs, not the constellations, of the Zodiac -- where the Vernal Equinox, no longer in Aries, is now in Pisces, entering Aquarius. The calendar is thus detached in every way from a sidereal reference.

The seven days of the week were also imported, named, as in Latin, after the planets, in the same sequence used there.

Amartya Sen's examination of calendars includes the Vikrama and Saka Eras but also the Kollam and Bengali San Eras, which are benchmarked at 824 AD and 593 AD respectively -- i.e. subtract those numbers from the AD year for the appropriate calendar year. The oldest Eras he gives are for the Buddha Nirvân.a calendar, benchmarked at 544 BC (add to the AD year), and the Kaliyurga calendar, benchmarked at 4001 BC. Although Sen is aware that the Kaliyurga Era does not date any historical event, he does not explain all the different versions of the calendar cycles, and the system into which the Kaliyurga, as a cyclical period, is embedded. That is all treated here in a footnote to the page on the devotionalistic Gods of Hinduism. Also, we have the anomaly that the beginning of the Kaliyurga period, cited by Sen from Whitaker's Almanack, was a thousand years later as attested by the Arab historian al-Bîrûnî (973-1048). This is perplexing. Sen is aware of the problem, citing [p.323] Âryabhat.a that the Kaliyurga benchmark was more like 3101 BC (probably al-Bîrûnî's own source). Sen says that the older benchmark is "quite widely used" but does not or cannot account for the origin of the convention. Sen's Buddhist Era (from Whitaker's Almanack again) also seems to differ by a year from the Era of Buddhism used in Thailand, benchmarked at 543 BC. As it happens, The Oxford Companion to the Year also has the Era of Buddhism beginning in 543, so perhaps some small confusion accounts for the difference -- the Oxford Companion itself says that the Era is "elapsed" years since 544, which may leave readers not realizing that 544 would be year 0, with year 1 delayed until 543.

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THE "SIX SCHOOLS" OF INDIAN PHILOSOPHY

Luís César — Sun, 13 Jan 2008 22:39:39 GMT

S.ad.darshana, the "Six Schools" or "Six Doctrines" of "orthodox" Indian philosophy are the schools that accept the authority of the Vedas and thus religiously are considered part of Hinduism. Accepting the authority of the Vedas, however, does not mean actually using them. Mîmâm.sâ and Vedânta are specially the schools of interpretation of the Vedas; the other four are based on independent reasoning. "Heterodox" schools, which reject the authority of the Vedas, are found in separate religions, like Buddhism and Jainism, or with the rare, reviled "materialists," whose own texts have all been lost. The treatment follows P. T. Raju's The Philosophical Traditions of India [University of Pittsburgh Press, 1971, p. 35].

Mîmâm.sâ, "Interpretation," or Pûrva Mîmâm.sâ, "Prior Interpretation," the School of Interpretation of the Karmakân.d.a, the "action part," or first half, of the Vedas. Mîmâm.sâ originates fairly early, perhaps the 2nd century BC, since it is no more than a extension of the task of explaining the Vedas, a project that started in the Vedas themselves with the Brâhman.as. The doctrine of the eternity of the Vedas was argued by this school, and the theory of karma may have originated here; but it mostly confined itself to promoting the sanctity and power of the Vedas. The school later was practically absorbed into Vedânta.

Vedânta, "End of the Vedas," or the Uttara Mîmâm.sâ, "Posterior Interpretation," the School of Interpretation of the Jñanakân.d.a, the "knowledge part," or second half, of the Vedas, i.e. the Forest Treatises and especially the Upanis.ads. Vedânta starts relatively late, since it picks up where the Upanis.ads leave off, and there may be Upanis.ads as late as 200 AD. Vedânta then sets down to interpret its fundamental texts, which include the Upanis.ads, the Bhagavad Gîta, and the Brahma Sûtras of Bâdarâyan.a. The Brahma Sûtras were themselves written in the 1st or 2nd century AD and might be regarded as the first document of Vedânta itself. The variety of schools in Vedânta is indicated elsewhere, but it is worth noting that the influence of Buddhism still seems very strong in the classic expression of Advaita Vedânta in Shan.kara (c.788-820). Later forms of Vedânta became steadily more theistic and dualistic and thus approximated to Islâm rather than to Buddhism.

Sânkhya, "Counting, Reckoning, Reasoning, Knowledge," the School of Theoretical Knowledge. Sânkhya may well be the oldest school independent of the Vedas, growing up contemporaneously with the Upanis.ads themselves. It is argued by some that the Bhagavad Gîta was originally a popular exposition of the doctrine of the Sânkhya School, although the text is later dominated by theistic and devotionalistic additions. For our purposes, the salient features of Sânkhya doctrine are the theory of the gun.as, which was later accepted by all orthodox philosophy, and the principle that the self (or soul, the âtman or, in Sânkhya terminology, the purus.a) neither affects nor is affected by the world of nature (called prakr.ti in Sânkhya terminology). Sânkhya was originally atheistic, with an infinite number of souls, like Jainism. In the Gîta we see the role of Sânkhya changing from the theoretical counterpart to Yoga (in Chapter 2) to an independent yoga in its own right, jñanayoga (in Chapter 3). Jñanayoga in effect becomes simply Yoga, as follows; and historically the role of Sânkhya as the theoretical counterpart to Yoga is effectively taken over by Vedânta.

Yoga, "Yoking, Vehicle, Equipment, Discipline," the School of the Discipline of Achieving Liberation. The Yoga School is to be carefully distinguished from disciplines that are yogas in the general sense of the word yoga, which is any means of achieving salvation, or a major elements of such means. Thus, there are the three yogas of the Bhagavad Gîta (jñânayoga, karmayoga, bhaktiyoga), which are meant as classifications of all yogas, and also various yogas that are usually part of some higher order yoga: dhyânayoga, meditation (mentioned in the Gîta); hat.hayoga, yogic exercises; prân.ayoga, yogic breathing; aus.adhayoga, taking drugs (not a common or esteemed method); mantrayoga, chanting sacred words or phrases; layayoga, the yoga of "dissolution"; etc. Tantrism employs sexual practices for yogic purposes. The method of the Yoga School in particular is sometimes called Râjayoga, the "royal yoga." The Yoga School based its practice on the doctrine of the Sânkhya School, and the aim of its methods (hat.hayoga, etc.) was to quiet prakr.ti, nature as it exists in the body, so that, like a calm body of water, the body can reflect the true remote and detached nature of the purus.a, effecting liberation. The definitive and most famous statement of Yoga doctrine was in the Yoga Sûtras of Patañjali, perhaps in the 2nd century BC. Patañjali added a personal God to Sânkhya doctrine; but the system is not devotionalistic, and the God exists only as an exemplar of detachment, not as an active or creative Deity after the manner of Vis.n.u or Shiva.

Nyâya, "Analysis," the School of Logic, and
Vaishes.ika, "Individual Characteristics," the School of Pluralistic Metaphysics, are closely related minor schools. The relation of the doctrine of these schools to salvation is obscure and secondary. They concerned themselves much more with abstract issues of logic, epistemology, and metaphysics. Vaishes.ika in particular held that reality was an infinite number of atom-like entities, although these were then distinct from souls. This pluralism is similar to the teaching of two early schools of Buddhist philosophy, the Sautrântikas and Vaibhâs.ikas, who held that reality consists of an infinite number of momentary entities, the dharmas.

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Mahâbhârata

Luís César — Sun, 13 Jan 2008 22:37:32 GMT

The Mahâbhârata ("Great Bharatas") is virtually the national epic of India. It is the story of a civil war in the Bhârata clan, and it contains the Bhagavad Gita (minor book number 63), which is used in my Introduction to Philosophy class. The Mahâbhârata is perhaps the largest epic in world literature, with 100,000 some verses. It is divided into 18 major and 100 minor books, listed at left.

Since "India" is Greek, and the other common name for the country, "Hindustan," is Persian (Hendustân), when India became independent in 1947, "Bhârat" was chosen to be the official name of the country. We get "Bhârat" rather than "Bhârata" because short final a's are not pronounced in Hindî: thus you may see Arjuna called "Arjun," Bhîma "Bhîm," and the Mahâbhârata itself "Mahâbhârat."

After some background, the story begins when the heir of the Bhâratas, Bhis.ma, whose mother is actually the goddess Gan.gâ, the Ganges River, renounces both the kingship and marriage. This is so that his father can be remarried to a woman who requires that the succession to the throne go through her children and that there be no conflict about it, i.e. no alternative heirs. The conflict comes later. After many curious events (later heirs are not conceived by their mother's husband, who has died), Bhis.ma ends up with two nephews, Dhr.tarâs.t.ra and Pan.d.u. Dhr.tarâs.t.ra, who is blind, becomes the father of 100 sons, called the Kurus or Kauravas. These are born from the earth, since Dhr.tarâs.t.ra's wife, Gândhârî, who wears a blindfold to share her husband's blindness, gave birth to a large ball, which was divided into 100 pieces that were planted like seeds. These grew into babies. Pan.d.u, although the younger brother, succeeds to the throne because of his brother's blindness, but then he abdicates after falling under a curse that he cannot sleep with his two wives, or he will die. With his wives, Pan.d.u retires to the Forest, and Dhr.tarâs.t.ra becomes king after all.

Kuntî, Pan.d.u's elder wife, has a secret. She possesses a spell that enables her to call down the gods; and Pan.d.u agrees that she should conceive children by them. The god Dharma (duty) begets Yudhis.t.hira, Vâyu (the wind) begets Bhîma, and Indra begets Arjuna. Using the same device Pan.d.u's second wife, Mâdrî, calls down the twin gods the Ashvins who beget the twins Sahadeva and Nakula. Doubtlessly frustrated by all this, Pan.d.u then attempts to sleep with Mâdrî, and he dies. Mâdrî joins him on the funeral pyre, and Kuntî is left to raise the five sons, called the Pân.d.avas, in their uncle's court. Kuntî, as it happens, had used her spell before she was married. She had a son, named Karn.a, by Sûrya, the sun god. Fearing disgrace, she set Karn.a floating down the river in a basket (like Moses or the great Mesopotamian king Sargon of Akkad). Karn.a was raised by a royal chariot-driver. Sensing his power, Karn.a tries to participate in a royal tournament, but he is snubbed as a commoner by the Pân.d.avas. He is then accepted as a friend and equal by the eldest of the Kurus, Duryodhana, to spite the Pân.d.avas. This will have tragic results.

Besides the curious nature of their parentage, another odd feature about the Pân.d.avas is that they all share the same wife, Draupadî. Draupadî's father wanted her to marry Arjuna, so he set up a bride contest where suitors were required to string a bow that had been made so powerful that only Arjuna, presumably, could do so. This is reminiscent of a similar situation in the Odyssey, where Penelope, awaiting the long overdue return of Odysseus from Troy, requires that suitors for her hand string Odysseus's bow. They cannot do it; and when Odysseus does return (after twenty years), he strings the bow and then shoots them all. Arjuna, as it happens, strings the bow and wins Draupadî's hand. But when he returns home and announces to his mother that he has won something, Kuntî, who thinks the boys have been out getting some food, says that he must share it with his brothers. Since Kuntî is a queen, she cannot take back her order, so Draupadî marries all five Pân.d.avas. Their agreement, however, is that only one husband sleeps with Draupadî at a time.

While they grew up together, the eldest Kuru, Duryodhana, became jealous of his cousins and over the years continually plots to kill or dispossess them. Eventually he tricks Yudhis.t.hira into a crooked dice game and cheats him out of the half of the kingdom that Dhr.tarâs.t.ra had bestowed on the Pân.d.avas and even out of their and Draupadî's own freedom. Then he insults Draupadî by asking his brother, Duh.shâsana, to pull off her clothes. In a famous scene, Draupadî's clothes are miraculously restored as they are pulled off. Although the text does not say so, this miracle is believed by the pious to have been effected by the Lord Kr.s.n.a (Krishna in Hindî), a king and friend of Arjuna. Arjuna had taken Kr.s.n.a's sister, Subhadrâ, as a second wife. But Kr.s.n.a is more than he seems: He is really an incarnation of the great God Vis.n.u. When Duh.shâsana gives up trying to strip Draupadî, Bhîma, the most physically powerful brother, who later will crush a man into a small ball for insulting Draupadî, vows that he is going to kill him, tear open his chest, and drink his blood. Draupadî herself vows that she will wash her hair in Duh.shâsana's blood. Gândhârî is shocked that things have been allowed to go this far, and Dhr.tarâs.t.ra restores the freedom of the Pân.d.avas and Draupadî. However, Duryodhana challanges Yudhis.t.hira to a last bet, that the Pân.d.avas must go into exile for twelve years and into hiding for one, or forfeit their kingdom. Yudhis.t.hira loses, but then the Pân.d.avas successfully complete the exile. Duryodhana refuses to restore their kingdom. That, and the recollection of the insults and humiliations of the dice game, results in war: the eleven armies of the Kurus against the seven armies of the Pân.d.avas.

The Lord Kr.s.n.a offers his armies to Duryodhana and himself as a non-combatant advisor and charioteer to Arjuna. Duryodhana is foolishly pleased, as Arjuna is wisely pleased, with this offer. The Bhagavad Gita takes place as the battle between the Kurus and Pân.d.avas is about to start. Arjuna asks Kr.s.n.a to drive their chariot out between the armies so he can see them all. But, seeing them, Arjuna decides that he does not want to fight and kill his relatives and friends after all. The entire Gita is then Kr.s.n.a explaining why Arjuna must fight and how he can fight and achieve salvation at the same time.

In the battle, the Pân.d.avas kill all the Kurus and win the whole kingdom. However, it is at great cost. All the sons of the Pân.d.avas and Draupadî, Draupadî's father and brothers, and Arjuna and Subhadrâ's son, are killed. Arjuna unwittingly kills his own brother, Karn.a. An intriguing feature of the battle is that at key points Kr.s.n.a advises Arjuna to gain advantages by violating the rules of the war. Thus, when Karn.a's chariot sinks into the ground (because of a curse), and Karn.a is on foot trying to dislodge it, which should, by agreement, make him immune to attack, Kr.s.n.a tells Arjuna to shoot him. Arjuna balks, but Kr.s.n.a taunts and exhorts him. Arjuna finally shoots and kills the luckless and tragic Karn.a. Later, Kr.s.n.a urges Bhîma, who has fared poorly in combat with Duryodhana, to break his legs with a club. Again, by agreement, strikes below the belt have been ruled out; but Bhîma obeys, and so Duryodhana is disabled and left to die. Kr.s.n.a's willingness to break faith in order that the better side should win is reminiscent of the counsel of Machiavelli. Similarly, the willingness to go beyond the rules of war in a good cause, together with the other associations of the Bhagavad Gita with it, draw us back to the Trinity Site, where the first atomic bomb was detonated. Indeed, the battle ends when Ashvatthâmâ, the son of Dron.a, the teacher of the Pân.d.avas and Kurus who was deceived by the Pân.d.avas (by Kr.s.n.a's instructions, again) and killed by Draupadî's brother, casts a celestial weapon, the As.îka weapon, powerful enough to destroy the universe, to kill, in revenge for his father, the grandson of Arjuna in the very womb of his mother Uttarâ. This is what happens. But Kr.s.n.a says that it cannot be allowed to be, and he brings the baby back to life.

The moral ambivalence of the Mahâbhârata, reminiscent of the fifth characteristic of mytho-poeic thought, and so true to life, contributes to its power. Its is triumphant and tragic at once, where good wins out but at a great cost in fortune and conscience.

(1) The Book of the Beginning
(1) The List of Contents
(2) The Summaries of the Books
(3) Paus.ya
(4) Puloman
(5) Âstîka
(6) Descent of the First Generations
(7) The Origins
(8) The Fire in the Lacquer House
(9) The Slaying of Hid.imba
(10) The Slaying of Baka
(11) Citraratha
(12) Draupadî's Bridegroom Choice
(13) The Wedding
(14) The Coming of Vidura
(15) The Acquisition of the Kingdom
(16) Arjuna's Sojourn in the Forest
(17) The Abduction of Subhadrâ
(18) The Fetching of the Gift
(19) The Burning of the Khân.d.ava Forest
(2) The Book of the Assembly Hall
(20) The Assembly Hall
(21) The Council
(22) The Slaying of Jarâsm.dha
(23) The Conquest of the World
(24) The Royal Consecration
(25) The Taking of the Guest Gift
(26) The Slaying of Shishupâla
(27) The Gambling Match
(28) The Sequel to the Gambling
(3) The Book of the Forest
(29) The Forest Teachings
(30) The Slaying of Kirmîra
(31) The Battle Arjuna and the Mountain Man
(32) The Journey to the World of Indra
(33) The Pilgrimage
(34) The Slaying of Jat.âsura
(35) The War of the Yaks.as
(36) The Boa
(37) The Meeting with Mârkan.d.eya
(38) The Dialogue of Draupadî and Satyabhâmâ
(39) The Cattle Expedition
(40) The Deer in the Dream
(41) The Measure of Rice
(42) The Abduction of Draupadî
(43) The Theft of the Earrings
(44) The Fire Drilling Woods
(4) The Book of Virât.a
(45) Virât.a
(46) The Slaying of Kîcaka
(47) The Cattle Robbery
(48) Abhimanyu & Uttarâ's Wedding
(5) The Book of the Effort
(49) The Effort
(50) The Coming of Sam.jaya
(51) The Sleeplessness
(52) Sanatsujâta
(53) The Suing for Peace
(54) The Coming of Kr.s.n.a
(55) The Quarrel
(56) The Marching Out
(57) The Warriors and Greater Warriors
(58) The Arrival of the Messenger Ulûka
(59) The Narrative of Ambâ
(6) The Book of Bhîs.ma
(60) The Wonderful Installation of Bhîs.ma
(61) The Creation of Continent of Jambû
(62) The Earth
(63) The Bhagavadgîtâ
(64) The Slaying of Bhîs.ma
(7) The Book of Dron.a
(65) The Installation of Dron.a
(66) The Slaughter of the Sworn Warriors
(67) The Slaying of Abhimanyu
(68) The Promise
(69) The Slaying of Jayadratha
(70) The Slaying of Ghat.otkaca
(71) The Slaying of Dron.a
(72) Casting of the Nârâyan.a Weapon
(8) The Book of Karn.a
(73) Karn.a
(9) The Book of Shalya
(74) Shalya
(75) The Entering of the Lake
(76) The Battle of the Bludgeons
(77) The River Sarasvatî
(10) The Book of the Sleeping Warriors
(78) The Massacre of The Sleeping Warriors
(79) The Ais.îka Weapon
(80) The Offering of the Water
(11) The Book of the Women
(81) The Women
(82) The Funeral Oblation
(83) The Royal Consecration
(84) The Subduing of Carvâka
(85) The Distribution of the Houses
(12) The Book of the Peace
(86) The Peace
(87) The Law of Emergencies
(88) The Law of Salvation
(13) The Book of the Instructions
(89) The Instuctions
(90) The Ascent to Heaven
(14) The Book of the Horse Sacrifice
(91) The Horse Sacrifice
(92) The Anugîtâ
(15) The Book of the Hermitage
(93) The Sojourn in the Hermitage
(94) The Encounter with the Sons
(95) The Arrival of Nârada
(16) The Book of the Clubs
(96) The Battle of the Clubs
(17) The Book of the Great Journey
(97) The Great Journey
(18) The Book of the Ascent to Heaven
(98) The Ascension to Heaven
(99) The Appendix of Genealogy of Hari
(100) The Book of the Future

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Adi-lila 1 - The Spritual Masters

Luís César — Wed, 26 Dec 2007 22:54:13 GMT

CC Ādi 1.1: I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord's incarnations, His plenary portions, His energies and the primeval Lord Himself, Śrī Kṛṣṇa Caitanya.

CC Ādi 1.2: I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.

CC Ādi 1.3: What the Upaniṣads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.

CC Ādi 1.4: May the Supreme Lord who is known as the son of Śrīmatī Śacī-devī be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.

CC Ādi 1.5: The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord's internal pleasure-giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself.

CC Ādi 1.6: Desiring to understand the glory of Rādhārāṇī's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Śrīmatī Śacī-devī, as the moon appeared from the ocean.

CC Ādi 1.7: May Śrī Nityānanda Rāma be the object of my constant remembrance. Sańkarṣaṇa, Śeṣa Nāga and the Viṣṇus who lie on the Kāraṇa Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions.

CC Ādi 1.8: I surrender unto the lotus feet of Śrī Nityānanda Rāma, who is known as Sańkarṣaṇa in the midst of the catur-vyūha [consisting of Vāsudeva, Sańkarṣaṇa, Pradyumna and Aniruddha]. He possesses full opulences and resides in Vaikuṇṭhaloka, far beyond the material creation.

CC Ādi 1.9: I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, whose partial representation called Kāraṇodakaśāyī Viṣṇu, lying on the Kāraṇa Ocean, is the original puruṣa, the master of the illusory energy, and the shelter of all the universes.

CC Ādi 1.10: I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, a partial part of whom is Garbhodakaśāyī Viṣṇu. From the navel of Garbhodakaśāyī Viṣṇu sprouts the lotus that is the birthplace of Brahmā, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets.

CC Ādi 1.11: I offer my respectful obeisances unto the feet of Śrī Nityānanda Rāma, whose secondary part is the Viṣṇu lying in the ocean of milk. That Kṣīrodakaśāyī Viṣṇu is the Supersoul of all living entities and the maintainer of all the universes. Śeṣa Nāga is His further subpart.

CC Ādi 1.12: Lord Advaita Ācārya is the incarnation of Mahā-Viṣṇu, whose main function is to create the cosmic world through the actions of māyā.

CC Ādi 1.13: Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Ācārya. He is the Lord and the incarnation of the Lord's devotee. Therefore I take shelter of Him.

CC Ādi 1.14: I offer my obeisances unto the Supreme Lord, Kṛṣṇa, who is nondifferent from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee and devotional energy.

CC Ādi 1.15: Glory to the all-merciful Rādhā and Madana-mohana! I am lame and ill advised, yet They are my directors, and Their lotus feet are everything to me.

CC Ādi 1.16: In a temple of jewels in Vṛndāvana, underneath a desire tree, Śrī Śrī Rādhā-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.

CC Ādi 1.17: Śrī Śrīla Gopīnātha, who originated the transcendental mellow of the rāsa dance, stands on the shore in Vaḿśīvaṭa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.

CC Ādi 1.18: Glory to Śrī Caitanya and Nityānanda! Glory to Advaitacandra! And glory to all the devotees of Śrī Gaura [Lord Caitanya]!

CC Ādi 1.19: These three Deities of Vṛndāvana [Madana-mohana, Govinda and Gopīnātha] have absorbed the heart and soul of the Gauḍīya Vaiṣṇavas [followers of Lord Caitanya]. I worship Their lotus feet, for They are the Lords of my heart.

CC Ādi 1.20: In the beginning of this narration, simply by remembering the spiritual master, the devotees of the Lord, and the Personality of Godhead, I have invoked their benedictions.

CC Ādi 1.21: Such remembrance destroys all difficulties and very easily enables one to fulfill his own desires.

CC Ādi 1.22: The invocation involves three processes: defining the objective, offering benedictions and offering obeisances.

CC Ādi 1.23: The first two verses offer respectful obeisances, generally and specifically, to the Lord, who is the object of worship.

CC Ādi 1.24: In the third verse I indicate the Absolute Truth, who is the ultimate substance. With such a description, one can visualize the Supreme Truth.

CC Ādi 1.25: In the fourth verse I have invoked the benediction of the Lord upon all the world, praying to Lord Caitanya for His mercy upon all.

CC Ādi 1.26: In that verse I have also explained the external reason for Lord Caitanya's incarnation. But in the fifth and sixth verses I have explained the prime reason for His advent.

CC Ādi 1.27: In these six verses I have described the truth about Lord Caitanya, whereas in the next five I have described the glory of Lord Nityānanda.

CC Ādi 1.28: The next two verses describe the truth of Advaita Prabhu, and the following verse describes the Pañca-tattva [the Lord, His plenary portion, His incarnation, His energies and His devotees].

CC Ādi 1.29: These fourteen verses, therefore, offer auspicious invocations and describe the Supreme Truth.

CC Ādi 1.30: I offer my obeisances unto all my Vaiṣṇava readers as I begin to explain the intricacies of all these verses.

CC Ādi 1.31: I request all my Vaiṣṇava readers to read and hear with rapt attention this narration of Śrī Kṛṣṇa Caitanya as inculcated in the revealed scriptures.

CC Ādi 1.32: Lord Kṛṣṇa enjoys by manifesting Himself as the spiritual masters, the devotees, the diverse energies, the incarnations and the plenary portions. They are all six in one.

CC Ādi 1.33: I therefore worship the lotus feet of these six diversities of the one truth by invoking their benedictions.

CC Ādi 1.34: I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord's incarnations, His plenary portions, His energies and the primeval Lord Himself, Śrī Kṛṣṇa Caitanya.

CC Ādi 1.35: I first offer my respectful obeisances at the lotus feet of my initiating spiritual master and all my instructing spiritual masters.

CC Ādi 1.36: My instructing spiritual masters are Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Bhaṭṭa Raghunātha, Śrī Jīva Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī.

CC Ādi 1.37: These six are my instructing spiritual masters, and therefore I offer millions of respectful obeisances unto their lotus feet.

CC Ādi 1.38: There are innumerable devotees of the Lord, of whom Śrīvāsa Ṭhākura is the foremost. I offer my respectful obeisances thousands of times unto their lotus feet.

CC Ādi 1.39: Advaita Ācārya is the Lord's partial incarnation, and therefore I offer my obeisances millions of times at His lotus feet.

CC Ādi 1.40: Śrīla Nityānanda Rāma is the plenary manifestation of the Lord, and I have been initiated by Him. I therefore offer my respectful obeisances unto His lotus feet.

CC Ādi 1.41: I offer my respectful obeisances unto the internal potencies of the Lord, of whom Śrī Gadādhara Prabhu is the foremost.

CC Ādi 1.42: Lord Śrī Kṛṣṇa Caitanya Mahāprabhu is the Personality of Godhead Himself, and therefore I offer innumerable prostrations at His lotus feet.

CC Ādi 1.43: Having offered obeisances unto the Lord and all His associates, I shall now try to explain these six diversities in one.

CC Ādi 1.44: Although I know that my spiritual master is a servitor of Śrī Caitanya, I know Him also as a plenary manifestation of the Lord.

CC Ādi 1.45: According to the deliberate opinion of all revealed scriptures, the spiritual master is nondifferent from Kṛṣṇa. Lord Kṛṣṇa in the form of the spiritual master delivers His devotees.

CC Ādi 1.46: "One should know the ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods."

CC Ādi 1.47: One should know the instructing spiritual master to be the Personality of Kṛṣṇa. Lord Kṛṣṇa manifests Himself as the Supersoul and as the greatest devotee of the Lord.

CC Ādi 1.48: "O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahmā, for You appear in two features — externally as the ācārya and internally as the Supersoul — to deliver the embodied living being by directing him how to come to You."

CC Ādi 1.49: "To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me."

CC Ādi 1.50: The Supreme Personality of Godhead [svayaḿ bhagavān] taught Brahmā and made him self-realized.

CC Ādi 1.51: "Please hear attentively what I shall speak to you, for transcendental knowledge about Me is not only scientific but also full of mysteries.

CC Ādi 1.52: "By My causeless mercy, be enlightened in truth about My personality, manifestations, qualities and pastimes.

CC Ādi 1.53: "Prior to the cosmic creation, only I exist, and no phenomena exist, either gross, subtle or primordial. After creation, only I exist in everything, and after annihilation, only I remain eternally.

CC Ādi 1.54: "What appears to be truth without Me is certainly My illusory energy, for nothing can exist without Me. It is like a reflection of a real light in the shadows, for in the light there are neither shadows nor reflections.

CC Ādi 1.55: "As the material elements enter the bodies of all living beings and yet remain outside them all, I exist within all material creations and yet am not within them.

CC Ādi 1.56: "A person interested in transcendental knowledge must therefore always directly and indirectly inquire about it to know the all-pervading truth."

CC Ādi 1.57: "All glories to Cintāmaṇi and my initiating spiritual master, Somagiri. All glories to my instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His crown. Under the shade of His lotus feet, which are like desire trees, Jayaśrī [Rādhārāṇī] enjoys the transcendental mellow of an eternal consort."

CC Ādi 1.58: Since one cannot visually experience the presence of the Supersoul, He appears before us as a liberated devotee. Such a spiritual master is none other than Kṛṣṇa Himself.

CC Ādi 1.59: "One should therefore avoid bad company and associate only with devotees. With their realized instructions, such saints can cut the knot connecting one with activities unfavorable to devotional service."

CC Ādi 1.60: "The spiritually powerful message of Godhead can be properly discussed only in a society of devotees, and it is greatly pleasing to hear in that association. If one hears from devotees, the way of transcendental experience quickly opens, and gradually one attains firm faith that in due course develops into attraction and devotion."

CC Ādi 1.61: A pure devotee constantly engaged in the loving service of the Lord is identical with the Lord, who is always seated in his heart.

CC Ādi 1.62: "Saints are My heart, and only I am their hearts. They do not know anyone but Me, and therefore I do not recognize anyone besides them as Mine."

CC Ādi 1.63: "Saints of your caliber are themselves places of pilgrimage. Because of their purity, they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage."

CC Ādi 1.64: Such pure devotees are of two types: personal associates [pāriṣats] and neophyte devotees [sādhakas].

CC Ādi 1.65-66: There are three categories of incarnations of Godhead: partial incarnations, qualitative incarnations and empowered incarnations. The puruṣas and Matsya are examples of partial incarnations.

CC Ādi 1.67: Brahmā, Viṣṇu and Śiva are qualitative incarnations. Empowered incarnations are those like the Kumāras, King Pṛthu and Mahā-muni Vyāsa [the compiler of the Vedas].

CC Ādi 1.68: The Personality of Godhead exhibits Himself in two kinds of forms: prakāśa and vilāsa.

CC Ādi 1.69-70: When the Personality of Godhead expands Himself in many forms, all nondifferent in Their features, as Lord Kṛṣṇa did when He married sixteen thousand queens and when He performed His rāsa dance, such forms of the Lord are called manifested forms [prakāśa-vigrahas].

CC Ādi 1.71: "It is astounding that Lord Śrī Kṛṣṇa, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes."

CC Ādi 1.72: "When Lord Kṛṣṇa, surrounded by groups of cowherd girls, began the festivities of the rāsa dance, the Lord of all mystic powers placed Himself between each two girls."

CC Ādi 1.73-74: "When the cowherd girls and Kṛṣṇa thus joined together, each girl thought that Kṛṣṇa was dearly embracing her alone. To behold this wonderful pastime of the Lord's, the denizens of heaven and their wives, all very eager to see the dance, flew in the sky in their hundreds of airplanes. They showered flowers and beat sweetly on drums."

CC Ādi 1.75: "If numerous forms, all equal in their features, are displayed simultaneously, such forms are called prakāśa-vigrahas of the Lord."

CC Ādi 1.76: But when the numerous forms are slightly different from one another, they are called vilāsa-vigrahas.

CC Ādi 1.77: "When the Lord displays numerous forms with different features by His inconceivable potency, such forms are called vilāsa-vigrahas."

CC Ādi 1.78: Examples of such vilāsa-vigrahas are Baladeva, Nārāyaṇa in Vaikuṇṭha-dhāma, and the catur-vyūha — Vāsudeva, Sańkarṣaṇa, Pradyumna and Aniruddha.

CC Ādi 1.79-80: The energies [consorts] of the Supreme Lord are of three kinds: the Lakṣmīs in Vaikuṇṭha, the queens in Dvārakā and the gopīs in Vṛndāvana. The gopīs are the best of all, for they have the privilege of serving Śrī Kṛṣṇa, the primeval Lord, the son of the King of Vraja.

CC Ādi 1.81: The personal associates of the primeval Lord, Śrī Kṛṣṇa, are His devotees, who are identical with Him. He is complete with His entourage of devotees.

CC Ādi 1.82: Now I have worshiped all the various levels of devotees. Worshiping them is the source of all good fortune.

CC Ādi 1.83: In the first verse I have invoked a general benediction, but in the second I have prayed to the Lord in a particular form.

CC Ādi 1.84: "I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all."

CC Ādi 1.85-86: Śrī Kṛṣṇa and Balarāma, the Personalities of Godhead, who formerly appeared in Vṛndāvana and were millions of times more effulgent than the sun and moon, have arisen over the eastern horizon of Gauḍadeśa [West Bengal], being compassionate for the fallen state of the world.

CC Ādi 1.87: The appearance of Śrī Kṛṣṇa Caitanya and Prabhu Nityānanda has surcharged the world with happiness.

CC Ādi 1.88-89: As the sun and moon drive away darkness by their appearance and reveal the nature of everything, these two brothers dissipate the darkness of ignorance covering the living beings and enlighten them with knowledge of the Absolute Truth.

CC Ādi 1.90: The darkness of ignorance is called kaitava, the way of cheating, which begins with religiosity, economic development, sense gratification and liberation.

CC Ādi 1.91: "The great scripture Śrīmad-Bhāgavatam, compiled by Mahā-muni Vyāsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than Śrīmad-Bhāgavatam."

CC Ādi 1.92: The foremost process of cheating is to desire to achieve liberation by merging into the Supreme, for this causes the permanent disappearance of loving service to Kṛṣṇa.

CC Ādi 1.93: "The prefix 'pra' [in the verse from Śrīmad-Bhāgavatam] indicates that the desire for liberation is completely rejected."

CC Ādi 1.94: All kinds of activities, both auspicious and inauspicious, that are detrimental to the discharge of transcendental loving service to Lord Śrī Kṛṣṇa are actions of the darkness of ignorance.

CC Ādi 1.95: By the grace of Lord Caitanya and Lord Nityānanda, this darkness of ignorance is removed and the truth is brought to light.

CC Ādi 1.96: The Absolute Truth is Śrī Kṛṣṇa, and loving devotion to Śrī Kṛṣṇa exhibited in pure love is achieved through congregational chanting of the holy name, which is the essence of all bliss.

CC Ādi 1.97: The sun and moon dissipate the darkness of the external world and thus reveal external material objects like pots and plates.

CC Ādi 1.98: But these two brothers [Lord Caitanya and Lord Nityānanda] dissipate the darkness of the inner core of the heart, and thus They help one meet the two kinds of bhāgavatas [persons or things in relationship with the Personality of Godhead].

CC Ādi 1.99: One of the bhāgavatas is the great scripture Śrīmad-Bhāgavatam, and the other is the pure devotee absorbed in the mellows of loving devotion.

CC Ādi 1.100: Through the actions of these two bhāgavatas the Lord instills the mellows of transcendental loving service into the heart of a living being, and thus the Lord, in the heart of His devotee, comes under the control of the devotee's love.

CC Ādi 1.101: The first wonder is that both brothers appear simultaneously, and the other is that They illuminate the innermost depths of the heart.

CC Ādi 1.102: These two, the sun and moon, are very kind to the people of the world. Thus for the good fortune of all, They have appeared on the horizon of Bengal.

CC Ādi 1.103: Let us therefore worship the holy feet of these two Lords. Thus one can be rid of all difficulties on the path of self-realization.

CC Ādi 1.104: I have invoked the benediction of the Lords with these two verses [texts 1 and 2 of this chapter]. Now please hear attentively the purport of the third verse.

CC Ādi 1.105: I purposely avoid extensive description for fear of increasing the bulk of this book. I shall describe the essence as concisely as possible.

CC Ādi 1.106: "Essential truth spoken concisely is true eloquence."

CC Ādi 1.107: Simply hearing submissively will free one's heart from all the faults of ignorance, and thus one will achieve deep love for Kṛṣṇa. This is the path of peace.

CC Ādi 1.108-109: If one patiently hears about the glories of Śrī Caitanya Mahāprabhu, Śrī Nityānanda Prabhu and Śrī Advaita Prabhu — and Their devotees, devotional activities, names and fame, along with the mellows of Their transcendental loving exchanges — one will learn the essence of the Absolute Truth. Therefore I have described these [in the Caitanya-caritāmṛta] with logic and discrimination.

CC Ādi 1.110: Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

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Glossary Of Siddha Yoga Terminology

Luís César — Wed, 26 Dec 2007 22:23:16 GMT

ABHANGA:

A devotional song composed in the Marathi language expressing the longing and love of a devotee for God.

ABHISHEK:
A ritual bathing offered as worship (puja) to a statue or other representation of a deity.

ABSOLUTE:
The highest Reality; supreme Consciousness; the pure, untainted, changeless Truth.

AMRIT:
1) The nectar of immortality; the divine nectar that flows down from the sahasrara when the Kundalini is awakened. 2) An area in Siddha Yoga meditation ashrams and centers where refreshments can be purchased.

ANNAPURNA:
(lit., filled with nourishment) 1) The great Shakti depicted as the goddess of nourishment and abundance. 2) The dining halls in both the Shree Muktananda Ashram in South Fallsburg, New York, and Gurudev Siddha Peeth in Ganeshpuri, India.

ANUGRAHA:
1) Grace; one of the five functions of the Lord that ultimately culminates in liberation. 2) The original building of Shree Muktananda Ashram in South Fallsburg.

ARATI:
1) A ritual act of worship during which a flame, symbolic of the individual soul, is waved before the form of a deity, sacred being, or image that embodies the light of Consciousness. 2) The name of the morning and evening prayer that is sung with the waving of lights, in honor of Bhagawan Nityananda, twice each day in Siddha Yoga ashrams.

ARJUNA:
One of the heroes of the Indian epic Mahabharata, considered to be the greatest warrior of all. He was the friend and devotee of Lord Krishna, who revealed the teachings of the Bhagavad Gita to him on the battlefield.

ASANA:
1) A hatha yoga posture practiced to strengthen and purify the body and develop one-pointedness of mind. 2) A seat or mat on which one sits for meditation.

ASHRAM:
The dwelling place of a Guru or saint; a monastic retreat site where seekers engage in spiritual practices and study the sacred teachings of yoga.

ASHRAM DHARMA:
Right action in relation to ashram life; the inner posture and outer behavior that allow a person to devote himself or herself to the high attitude and disciplines of ashram life. There is also a book on this topic by Swami Muktananda. See also DHARMA and GURUKULA.

ATMAN:
Divine Consciousness residing in the individual; the supreme Self; the soul.

AUSTERITIES:
1) Rigorous spiritual practices. 2) Abandonment of the pursuit of worldly pleasure for the purpose of spiritual attainment.

AVADHUTA:
An enlightened being who lives in a state beyond body-consciousness and whose behavior is not bound by ordinary social conventions.

BABA:
A term of affection and respect for a saint or holy man.

BADE BABA:
(lit., elder father) An affectionate name for Bhagawan Nityananda, Swami Muktananda's Guru.

BHAGAVAD GITA:
(lit., song of God) One of the world's spiritual treasures and an essential scripture of India; a portion of the Mahabharata in which Lord Krishna instructs his disciple Arjuna on the nature the universe, God, and the supreme Self.

BHAGAWAN:
(lit., the Lord) One endowed with the six attributes or powers of infinity: spiritual power, righteousness, glory, splendor, knowledge, and renunciation. A term of great honor. Swami Muktananda's Guru is known as Bhagawan Nityananda.

BHAJAN:
A Hindi devotional song in praise of God.

BHAKTA:
A devotee, a lover of God; a follower of bhakti yoga, the path of love and devotion.

BHAKTI:
The path of devotion; a path to union with the Divine based on the continual offering of love and the constant remembrance of the Lord.

BHASMA:
Ash from a sacred fire ritual (yajna), charged with the power of mantra. Bhasma is used to draw three horizontal stripes on the forehead and other parts of the body, representing the three qualities of nature reduced to ash by spiritual practices and the power of grace

BINDI:
A red dot worn between the eyebrows marking the location of the third eye, the eye of inner vision or spiritual wisdom.

BLUE PEARL:
A brilliant blue light, the size of a tiny seed, that appears in meditation; it is the subtle abode of the inner Self.

BRAHMA:
The absolute Reality manifested as the active creator of the universe, personified as one of the three gods of the Hindu trinity. The other two are Vishnu, who represents the principle of sustenance, and Shiva, who represents the principle of destruction.

BRAHMAN:
In Vedic philosophy, the absolute Reality or all-pervasive supreme Principle of the universe.

BRAHMIN:
A caste of Hindu society whose members are by tradition priests and scholars.

CHAITANYA:
1) The fundamental, all-pervasive, divine Consciousness. 2) When used in reference to a mantra, chaitanya means that the mantra is enlivened with grace and thus has the capacity to draw one's mind spontaneously into meditative stillness.

CHAKRA:
A center of energy located in the subtle body where the subtle nerve channels converge like the spokes of a wheel. Six major chakras lie within the central channel. When awakened, kundalini shakti flows upward from the base of the spine through these six centers to the seventh chakra, the sahasrara, at the crown of the head.
CHIDVILASANANDA:
Swami Chidvilasananda, the current Siddha Guru and head of the Siddha lineage. Her name literally means the bliss of the play of Consciousness and was given to her by Swami Muktananda when she took the vows of monkhood in 1982.

CHITI:
The power of universal Consciousness; the creative aspect of God.

CONSCIOUSNESS:
The intelligent, supremely independent, divine Energy, which creates, pervades, and supports the entire universe.

DAKSHIN KASHI:
(lit., south field) A beautiful, twenty-five-acre field in Gurudev Siddha Peeth, the Siddha Yoga ashram near Ganeshpuri, India. The field is ringed by a tree-lined path, which is used for walking contemplation.

DAKSHINA:
An financial offering or gift to the Guru. Traditionally, when students seek the teachings or blessings of a saint, they make an offering of dakshina. The practice of giving dakshina is an expression of appreciation for what has been received on the spiritual path.

DARSHAN:
Seeing or being in the presence of a saint, a deity, or a sacred place.

DEVA:
A deity or god.

DEVI:
The great mother Goddess; the beloved of Shiva who represents Shakti, or cosmic energy.

DHARANA:
A centering technique; a spiritual exercise that leads one to the experience of God within.

DHARMA:
Essential duty; the law of righteousness; living in accordance with the divine will. The highest dharma is to recognize the Truth in one's own heart.

DIKSHA:
Yogic initiation; spiritual awakening of a disciple by the grace of the Master.

DISCIPLE:
One who has received initiation from a spiritual master and then follows the path shown by the master.

DIVYA DIKSHA:
The bestowal of divine initiation, shaktipat.

DIWALI:
A four-day festival, falling in October-November, celebrated by displaying lights and worshiping Lakshmi, the goddess of wealth and prosperity.

DRISHTI:
Vision, usually in the context of seeing with the outlook of God.

DURGA:
The fierce aspect of the universal Shakti or divine Mother, who destroys limitations and evil tendencies. She is often depicted as the eight-armed warrior goddess who rides a tiger and carries weapons.

EGO:
In yoga, the limited sense of "I" that is identified with the body, mind, and senses; sometimes described as "the veil of suffering."

ENLIGHTENMENT:
The final attainment on the spiritual path, when the limited sense of "I" merges into supreme Consciousness.

GANESH:
The elephant-headed god, also known as Ganapati. Son of Lord Shiva and Goddess Parvati, he is worshiped at the beginning of any undertaking and in many festivals as the god of wisdom, the destroyer of sorrows, and the remover of obstacles.

GRACE:
The infinite power of divine love that creates, maintains, and pervades the universe. When awakened within a seeker by a Siddha Guru, this power leads the seeker to Self-realization.

GUNAS:
The three basic qualities of nature that determine the inherent characteristics of all created things. They are sattva (purity, light, harmony, intelligence); rajas (activity, passion); and tamas (dullness, inertia, ignorance).

GURU:
A spiritual master who has attained oneness with God and who is able both to initiate seekers and to guide them on the spiritual path to liberation. A true Guru is required to be learned in the scriptures and must belong to a lineage of masters..

GURU CHOWK:
The open-air meditation hall adjoining the courtyard in Shree Gurudev Siddha Peeth, the Siddha Yoga ashram in Ganeshpuri, India.

GURU GITA:
(lit., song of the Guru) A sacred text consisting of mantras that describe the nature of the Guru, the Guru-disciple relationship, and techniques of meditation on the Guru. In Siddha Yoga ashrams, the Guru Gita is chanted every morning.

GURU PRINCIPLE:
The universal power of grace present as the inner Self of all beings.

GURU PURNIMA:
In India, the full moon of the month of Ashada (July-August) is honored as the most auspicious and important of the entire year. This moon's luminous brilliance and perfect form are seen as expressions of the Guru's gift of grace and the attainment of Self-realization.

GURU'S FEET:
The Indian scriptures revere the Guru's feet, which are said to embody Shiva and Shakti, knowledge and action, the emission and reabsorption of creation. Powerful vibrations of shakti flow from the Guru's feet. They are a mystical source of grace and illumination, and a figurative term for the Guru's teachings.

GURU'S SANDALS:
The Indian scriptures revere the Guru's feet, which are said to embody Shiva and Shakti, knowledge and action, the emission and reabsorption of creation. Powerful vibrations of shakti flow from the Guru's feet. They are a mystical source of grace and illumination, and a figurative term for the Guru's teachings.

GURUKULA:
In Vedic times, spiritual aspirants would serve the Guru at his house or ashram for a period of time, studying the scriptures, and practicing self-inquiry and other spiritual disciplines under the guidance of the Master. Siddha Yoga ashrams are modeled on these Gurukulas of old.

GURUMAYI:
The affectionate name for Swami Chidvilasananda by which she is most often called. She received the power and authority of the Siddha Yoga lineage from Swami Muktananda before he passed away in 1982 and is the current Siddha Guru and head of the Siddha lineage.

HANUMAN:
A huge, white monkey, son of the Wind, and one of the heroes of the Ramayana. Hanuman's unparalleled strength was exceeded only by his perfect devotion to Lord Rama, for whom he performed many acts of magic and daring.

HATHA YOGA:
Yogic practices, both physical and mental, performed for the purpose of purifying and strengthening the physical and subtle bodies.

INNER ENEMIES:
The inner enemies spoken about in Vedanta: desire, anger, delusion, pride, greed, and envy.

INTENSIVE:
The primary Siddha Yoga meditation program, which was designed by Swami Muktananda to give spiritual initiation by awakening the kundalini energy.

JAGADGURU:
A world teacher; a great Guru.

JAPA:
Repetition of a mantra, either silently or aloud.

JNANA:
True knowledge.

JNANESHWAR MAHARAJ:
(1275-1296) Foremost among the saints of Maharashtra and a child yogi of extraordinary powers. His verse commentary on the Bhagavad Gita, the Jnaneshvari, written in the Marathi language, is acknowledged as one of the world's most important spiritual works. He also composed a short work, the Amritanubhava, and over one hundred abhangas, or devotional songs in Marathi, in which he describes various spiritual experiences following the awakening of kundalini.

JYOTA SE JYOTA:
A chant; an invocation to the Guru asking for the flame of divine love in the disciple's heart to be kindled with the Guru's own heart flame.

KARMA:
(lit., action) 1) Any action--physical, verbal, or mental. 2) Destiny, which is caused by past actions, mainly those of previous lives.

KASHMIR SHAIVISM:
A branch of the Shaivite philosophical tradition, propounded by Kashmiri sages, that explains how the formless supreme Principle, known as Shiva, manifests as the universe. Together with Vedanta, Kashmir Shaivism provides the basic scriptural context for Siddha Yoga meditation.

KRISHNA:
(lit., the dark one) The eighth incarnation of Lord Vishnu. The spiritual teachings of Lord Krishna, called "the dark one" because his skin was deep blue, are contained in the Bhagavad Gita, a portion of the epic Mahabharata.

KRIYA:
A physical, mental, or emotional movement initiated by the awakened kundalini. Kriyas purify the body and nervous system, thus allowing a seeker to experience higher states of consciousness.

KUNDALINI:
(lit., coiled one) The primordial Shakti, or cosmic energy, that lies dormant in a coiled form in the muladhara chakra at the base of the spine. Through the descent of grace (shaktipat), this extremely subtle force, also described as the supreme goddess, is awakened and begins to purify the entire being. As Kundalini travels upward through the central channel, She pierces the various chakras, finally reaching the sahasrara at the crown of the head. There, the individual soul merges into the supreme Self and attains the state of Self-realization. See also CHAKRA, SHAKTIPAT.

LIBERATION:
Freedom from the cycle of birth and death; the state of realization of oneness with the Absolute.

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MAHABHARATA:
An epic poem that recounts the struggle between the Kauravas and Pandavas over the disputed kingdom of Bharata, the ancient name for India. Within this vast narrative is contained a wealth of Indian secular and religious lore. The Bhagavad Gita occurs in the latter portion of the Mahabharata.

MAHARASHTRA:
A state on the west coast of central India, where Gurudev Siddha Peeth, the mother ashram of Siddha Yoga meditation, is located. Many of the great poet-saints lived in Maharashtra and the Samadhi Shrines of Bhagawan Nityananda and Swami Muktananda are there.

MAHASAMADHI:
1) A realized yogi's conscious departure from the physical body at death. 2) A celebration on the anniversary of a great being's departure from the physical body. 3) A shrine erected at the place where a yogi has taken mahasamadhi.

MALA:
A string of beads used to facilitate a state of concentration while repeating a mantra.

MANTRA:
The names of God; sacred words or divine sounds invested with the power to protect, purify, and transform the individual who repeats them. A mantra received from an enlightened Master is filled with the power of the Master's attainment.

MAYA:
The power that veils and obscures the true nature of the Self and creates a sense of differentiation. It makes the universal Consciousness, which is One, appear as duality and multiplicity.

MUKTANANDA:
Swami Muktananda (1908 - 1982) who brought the Siddha Yoga teachings and practices to the west in the 1970s on his Guru's behalf. He is Gurumayi Chidvilasananda's Guru and often referred to as Baba. He brought the venerable tradition of his master's lineage to the West, giving the previously little-known shaktipat initiation to untold thousands of spiritual seekers. His name literally means the bliss of liberation.

MUKTI:
Liberation from the cycle of birth and death; freedom from the sense of duality and limitation.

MURTI:
(lit., embodiment; figure; image) A representation of God or of a chosen deity that has been sanctified and enlivened by worship. A murti can be a symbolic embodiment of the presence of God or a recognizable human figure, as in the image of a saint.

NADA:
Spontaneous inner sounds that may be heard during advanced stages of meditation; nada may take the form of sounds such as bells, the blowing of a conch, and thunder.

NADI:
A channel in the subtle body through which the vital force flows.

NAMA SANKIRTANA:
Group chanting of the name of the Lord.

NATARAJ:
(lit., king of the dance) A name of Shiva, referring to the dancing Shiva. The object of his dance is to free all souls from the fetters of illusion.

NAVARATRI:
(lit., nine nights) A festival celebrating the worship of the divine Mother, Shakti, in the three forms of Durga/Kali, Lakshmi, and Saraswati. It begins with the new moon of September-October and continues for nine nights.

OM:
The primal sound form which the universe emanates; the inner essence of all mantras. Also written aum.

OM NAMAH SHIVAYA:
(lit., Om, salutations to Shiva) The Sanskrit mantra of the Siddha Yoga lineage; known as the great redeeming mantra because of its power to grant both worldly fulfillment and spiritual realization. Om is the primordial sound; Namah is to honor or bow to; Shivaya denotes divine Consciousness, the Lord who dwells in every heart.

PADUKAS:
The Guru's sandals, objects of the highest veneration. Vibrations of the inner shakti flow out from the Guru's feet, which are a mystical source of grace and illumination and a figurative term for the Guru's teachings. The Guru's sandals are also said to hold this divine energy of enlightenment.

PRADAKSHINA:
The act of worshipful circumambulation (walking clockwise around a holy temple, shrine, or place).

PRANA:
The vital life-sustaining force of both the body and the universe.

PRANAM:
To bow; to greet with respect.

PRASAD:
A blessed or divine gift from God or the Guru.

PUJA:
Worship; actions performed in worship; also, an altar with images of the Guru or deity and objects used in worship.

PUNYATITHI:
The anniversary of a great being's death.

PURNAHUTI:
(lit., full or complete offering) The culmination of any celebration, especially a saptah or a yajna. The final chant of a purnahuti is an arati, an invocation to the Guru entreating him to kindle the flame of divine love in the disciple's heart. Tradition states that to attend a purnahuti is to gain the merit of the entire celebration.

RAGA:
In Indian music, a series of five or more notes upon which a melody is based; a particular melody. Ragas evoke particular moods in the listener and are often performed to resonate with a season or time of day.

RAKHI DAY:
This festival has its origins in an ancient folk custom: sisters affectionately tie a rakhi, or bracelet, on the wrists of their brothers who, in turn, promise always to protect them. To celebrate this day, many Siddha Yoga meditation students offer each other rakhis, representing a bond of love and protection.

RAM:
(lit., one who is pleasing, delightful) The seventh incarnation of Lord Vishnu, Rama is seen as the embodiment of dharma and is the object of great devotion. He is the central character in the Indian epic Ramayana.

RAMA:
(lit., one who is pleasing, delightful) The seventh incarnation of Lord Vishnu, Rama is seen as the embodiment of dharma and is the object of great devotion. He is the central character in the Indian epic Ramayana.

RAMAYANA:
One of the great epic poems of India; attributed to the sage Valmiki, the Ramayana recounts the life and exploits of Lord Rama. This story, so rich with spiritual meaning, has been told and retold down through the ages by saints, poets, scholars, and common folk.

RANGOLI:
A design, usually geometric, drawn on the ground in front of a house or other dwelling in the colors of the morning sun, to represent inner awakening.

RASA:
1) Flavor, taste. 2) A subtle energy of richness, sweetness, and delight.

RIG VEDA:
The oldest of the four Vedas; it is composed of more than one thousand hymns, including those that invoke the gods of the fire ritual. See also VEDAS.

RUDRA:
The Lord as destroyer, a form of Lord Shiva. As the fierce aspect of God, Rudra inspires both great love and great fear among his worshipers.

RUDRAKSHA:
Seeds from a tree sacred to Shiva, often strung as beads for malas. Legend has it that the rudraksha seed was created from the tears of Lord Rudra, thus endowing it with great spiritual power.

RUDRAM:
A text chant from the Krishna Yajur Veda in which Lord Shiva is offered repeated salutations in his many manifestations; the first of these to be honored is Rudra.

SADGURU:
A true Guru; divine Master.

SADGURUNATH MAHARAJ KI JAY:
A Hindi phrase that means "I hail the Master who has revealed the Truth to me!" An exalted, joyful expression of gratitude to the Guru for all that has been received, often repeated at the beginning or end of an action.

SADHAKA:
A seeker on the spiritual path.

SADHANA:
1) A spiritual discipline or path. 2) Practices, both physical and mental, on the spiritual path.

SAHASRARA:
The thousand-petaled spiritual energy center at the crown of the head, where one experiences the highest states of consciousness.

SAMADHI:
The state of meditative union with the Absolute; the state of final absorption in God.

SAMADHI SHRINE:
The final resting place of a great yogi's body. Such shrines are places of worship: permeated with the saint's spiritual power, and alive with blessings.

SANKALPA:
Thought, intention, or will directed toward a specific outcome.

SANNYASA:
1) Monkhood. 2) The ceremony and vows of monkhood.

SAPTAH:
(lit., seven) A term introduced by Swami Muktananda to refer to the continuous chanting of the name of God, which also may be accompanied by dancing in a circle in a series of measured steps as an act of devotion and a joyful experience of meditation in motion. Saptahs were often held in the ashram for seven days at a time.

SATSANG:
(lit., the company of the Truth) The company of saints and devotees; a gathering of seekers for the purpose of chanting, meditation, and listening to scriptural teachings or readings.

SELF:
Divine Consciousness residing in the individual, described as the witness of the mind or the pure I-awareness.

SELF-REALIZATION:
The state of enlightenment in which the individual merges with pure Consciousness.

SEVA:
(lit., service) Selfless service; work offered to God, performed without attachment and with the attitude that one is not the doer. In Siddha Yoga ashrams, Guruseva is a spiritual practice, and students seek to perform all of their tasks in this spirit of selfless offering.

SEVITE:
One who performs seva.

SHAKTI:
Spiritual power; the divine cosmic power that creates and maintains the universe; may be defined as the goddess Shakti.

SHAKTIPAT:
(lit., descent of grace) Yogic initiation in which the Siddha Guru transmits spiritual energy to the aspirant, thereby awakening the aspirant's dormant kundalini shakti.

SHAMBHAVI MUDRA:
(lit., state of supreme Shiva) A state of spontaneous or effortless meditation, in which the eyes become focused within and the mind delights in the inner Self without any attempt at concentration.

SHIVA:
The all-pervasive supreme Reality; also, one of the Hindu trinity of gods, who carries out the act of destruction or dissolution.

SHIVARATRI:
(lit., night of Shiva) The night of the new moon in late February that is especially sacred to Lord Shiva. Devotees repeat the mantra Om Namah Shivaya throughout the night; on this night each repetition is said to equal the merit of a thousand repetitions.

SHRI:
1) A term or respect that means sacredness, abundance, beauty, grace, and auspiciousness, and signifies mastery of all these. 2) Lakshmi, the goddess of beauty and prosperity.

SIDDHA:
A perfected yogi; one whose experience of unity-consciousness is uninterrupted.

SIDDHA GURU:
One who has attained the state of enlightenment and who has the capacity to awaken the dormant spiritual energy of a disciple and guide him or her to the state of the Truth.

SIDDHA MASTER:
One who has attained the state of enlightenment and who has the capacity to awaken the dormant spiritual energy of a disciple and guide him or her to the state of the Truth.

SIDDHA YOGI:
One who believes in the work of the Siddha Yoga path and maintains some connection to it (e.g. through visiting a meditation center, through participating in a learning event, or by giving dakshina).

SIDDHA YOGA STUDENT:
A type of Siddha Yogi - one who has received shaktipat initiation through the grace of the Siddha Yoga Guru and who strives to integrate the Guru's teachings and practices into daily life; a student is proactive in nourishing and sustaining both their sadhana and the Siddha Yoga path.

SPIRITUAL PRACTICES:
Activities that purify and strengthen the mind and body for the spiritual path. Siddha Yoga practices include chanting, meditation, mantra repetition, hatha yoga, seva (selfless service), and contemplation.

SUBTLE BODY:
The second of four bodies within a human being (the physical, subtle, causal, and supracausal bodies), which is experienced in the dream state.

SUSHUMNA:
The most important of all the nadis; the central channel, which extends from the base of the spine to the crown of the head. It is the pathway of the awakened kundalini.

SUTRA:
Aphorism; a condensed and cryptic statement that usually can be understood only through commentary. In India, the major points of an entire philosophical system may be expressed in a series of sutras.

SWADHYAYA:
The study of the Self; the regular disciplined practice of chanting and reciting spiritual texts such as the Guru Gita.

SWAMI:
A term of respectful address for a sannyasi, or monk.

SWAMIJI:
A term of respectful address for a sannyasi, or monk.

TANDRA:
The state of higher consciousness between sleeping and waking that is experienced in meditation.

TAPASYA:
1) Austerities. 2) The experience of heat that occurs during the process of practicing yoga. The heat is generated by friction between the senses and renunciation. It is said that this heat, called "the fire of yoga," burns up all the impurities that lie between the seeker and the experience of the Truth.

TATTVAS:
In Kashmir Shaivism, the basic categories or principles of the process of universal manifestation from pure Consciousness to matter; that which is the essence of each stage of manifestation.

TEMPLE:
Swami Muktananda has dedicated a temple of meditation to his Guru, Bhagawan Nityananda Temple in both Shree Muktananda Ashram and Gurudev Siddha Peeth.

THE NAME:
A name of God. Silent repetition or audible chanting of the divine Name is considered to be the most effective means of redemption in Kali Yuga, the present age. Chanting and japa open the heart to the love and joy contained within it.

TURIYA:
The fourth, or transcendental state, beyond the waking, dream, and deep-sleep states, in which the true nature of reality is directly perceived; the state of samadhi, or deep meditation.

UPANISHADS:
The inspired teachings, visions, and mystical experiences of the ancient sages of India; the concluding portion of the Vedas and the basis for Vedantic philosophy. With immense variety of form and style, all of these scriptures (exceeding one hundred texts) give the same essential teaching: that the individual soul and God are one.

VAIRAGYA:
Dispassion; the power of renunciation by which a yogi is able to pursue the true rather than the false, the eternal rather than the ephemeral.

VARNAMAYI:
One of the four main categories of the manifestation of awakened Kundalini. It may include the awakening of previously dormant vocal powers in the seeker, the spontaneous uttering of mantras, creative literary inspiration and intuitive wisdom.

VEDAS:
Among the most ancient, revered, and sacred of the world's scriptures, the four Vedas are regarded as divinely revealed, eternal wisdom. They are the Rig Veda, Atharva Veda, Sama Veda, and Yajur Veda.

VISHNU:
1) A name for the all-pervasive, supreme Reality. 2) One of the Hindu trinity of gods, representing God as the sustainer of the universe. Rama and Krishna are the best known of His incarnations.

VIVEKA:
(lit., discrimination; distinction) The faculty of discretion that enables a human being to distinguish between true and false, reality and illusion.

VRITTI:
Fluctuation or movement of the mind; thought.

WITNESS:
The transcendental Consciousness that lies at the root of the mind and from which the mind can be observed.

YAJNA:
1) A sacrificial fire ritual in which Vedic mantras are recited while wood, fruit, grain, oil, yogurt, and ghee are poured into the fire as an offering to the Lord. 2) Any work or spiritual practice that is offered as worship to God.

YOGA:
(lit., union) The spiritual practices and disciplines that lead a seeker to evenness of mind, to the severing of the union with pain, and through detachment, to skill in action. Ultimately, the path of yoga leads to the constant experience of the Self.

YOGI:
1) One who practices yoga. 2) One who has attained perfection through yogic practices.

YOGINI:
1) One who practices yoga. 2) One who has attained perfection through yogic practices.

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The Six Darshans

Luís César — Wed, 26 Dec 2007 21:25:05 GMT

The Six Darshans
The six darshanas are grouped as three pairs of "sisters." Each pair consists of one darshan dealing with theory and the other explaining the corresponding practice and methodology. For example, Sankhya forms the doctrinal basis for the discipline of yoga. Each pair is further explored in this section.

Some groups consider these schools to be hierarchical, with Vedanta the culmination of Vedic philosophy. This is somewhat supported by the fact that Vedanta means "the end of the Vedas" or, less literally, "the ultimate conclusion of knowledge." Certainly, Vedanta today represents the more theologically developed strands of Hinduism, and forms the basis for many modern theistic traditions.

Darshan Teacher Teachings
Vaisheshika Kanada Physics,especially atomic theory
Nyaya Gautama Logic and epistemology
Sankhya Kapila Muni Physics and metaphysics
Yoga Patanjali Sadhana (spiritual practices)
Mimamsa Jaimini Hermeneutics and ritual
Vedanta Vyasa Metaphysics

Hinduism has neither a common doctrine nor a single scripture as the source of its various teachings. It places more emphasis on orthopraxy than orthodoxy, encouraging relative freedom of thought within tightly defined codes of conduct and morality.

More than Western traditions, it has succeeded in synthesising religion with philosophy, and religious commitment with a reflective search for truth. It does not generally exhort its followers to declare allegiance to a particular faith, belief, or creed.

Many Hindus call their tradition santana-dharma, the eternal law that governs everyone irrespective of belief. These truths regarding the universal law were divinely revealed to ancient sages. For many aeons they were passed down orally and only later written down, apparently around the start of the Kali-yuga when people's memories began to deteriorate. Perhaps the most important sage was Vyasa (Badarayana), generally accredited with writing the Vedanta Sutras, Mahabharata and Bhagavad-gita.

As Hinduism developed, it did not reject its parent traditions, but modified and assimilated them into newer schools of thought. For example, the ancient Vedic notion of sacrifice, and the later philosophies of Sankhya and Yoga, have all been assimilated into the more recent school of Vedanta. Even the more sectarian sampradayas do not entirely reject other doctrines, but claim that they demonstrate a less complete understanding.

Despite a relatively inclusive approach, Hinduism has rejected those doctrines that do not accept its scriptural authority. Most notably these include Jainism, Buddhism, and the hedonistic philosophy of Charvaka. They are therefore called nastika, differentiating them from the accepted schools termed astika. There are six main astika systems, which are called darshanas (ways of seeing). The various groups and sub-groups within Hinduism usually subscribe to one or more of the six darshanas.

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Doctrine: Vaisheshika and Nyaya

Luís César — Wed, 26 Dec 2007 21:21:46 GMT

Vaisheshika
Vaisheshika, another orthodox school, was founded by Kanada (circa 600 BCE). In much the same way as the Greeks, he describes the elements, their characteristics and their interrelations. He mentions atoms and molecules and infers the existence of the atman through specific symptoms. Despite a philosophical approach, he stresses dharma as a means to both prosperity and liberation, and prescribes many traditional practices such as fasting, celibacy, and service to the guru.

Kanada states that since all material objects are constructed from atoms, they are products rather than causes, and the causes are the irreducible particles themselves. He introduces the principle of adrishta, an unknown invisible cause. Although Kanada's philosophy is non-theistic, later doctrines built upon the notion of adrishta to propose God as the remote cause of everything: it is God who orchestrates the dynamic interrelations between the innumerable atoms.

Nyaya
Nyaya systems trace their beginnings back to the disputations of Vedic scholars. At the time of the Upanishads, debate was cultivated as an art, following prescribed rules in which the elements of logical proof were contained. The school of Nyaya attempts to define a system of logic as a way to truth and liberation. It is a discipline aimed at reversing the folly and mistaken notions that bind the soul.The Navya-Nyaya (New School of Logic) developed from the twelfth century and specialised in epistemology. It acknowledges four legitimate means of obtaining knowledge:

pratyaksha – sense perception
anumana – inference or deduction
upamana – analogy
shabda – literally "sound," referring to scriptural authority
These four are all considered valid, but without shabda the others are considered unreliable and potentially misleading. This rationale forms much of the foundation for the epistemological authority granted to Vedic writings.

Nyaya has also developed a sophisticated syllogism that has five stages as opposed to the three of Aristotle. Unique to Indian philosophy, and found in Nyaya texts, are arguments for the existence of Ishvara (God). Many of the currently popular theistic schools draw significantly from Nyaya. Of all the Hindu systems, Nyaya enjoys the greatest respect from Western philosophers, who are beginning to realise the subtleties and intricacies of Indian logic.

Related Values and Issues

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Smriti: The Dharma Shastras

Luís César — Wed, 26 Dec 2007 21:20:25 GMT

Smriti: The Dharma Shastras
The Dharma Shastras include the law codes of Hinduism, both secular and religious (since both were very much inseparable).They deal with three main subjects: codes of conduct, civil and criminal law, and punishment and atonement.

Most important is the Manu Smriti (or Manu Samhita), still consulted in Indian law. It was written by Manu, an administrative demigod (the "ruler of mankind") and the first law-giver. The word "man" is said to derive from Manu. There are fourteen Manus during each creation of the world. The Manu Smriti contains 2,700 verses divided into twelve chapters. Most scholars claim that it was written between 300 and 600 BCE. Other important dharma texts were written by Yajnavalkya, Parashara, and Narada.

The Manu Smriti establishes the Hindu way of life. It specifically outlines the duties of the four varnas and four ashramas. It extols the virtues of the brahmanas, but clearly states that the varna divisions are based on individual merit and capacity rather than birthright. The text also deals with rules of inheritance and adoption, and with law and the science of government.

An illustration of the "blue jackal" from a popular version of the Panchatantra.
Closely related is the Artha Shastra, a text that discusses the science of acquiring wealth and power. One such popular work is the Artha Shastra of Chanakya (also known as Kauntila), who was the prime minister of King Chandra Gupta, reputed to have defeated Alexander the Great.

Chanakya also studied many scriptures and compiled an anthology of popular wisdom in the form of proverbs. It is part of the Niti-shastra, which also includes the famous animal fables of the Panchatantra and the Hitopadesha.

Scriptural Passages
"A man should not associate with a woman in a solitary place, not even with his mother; sister, or daughter, for the senses are so strong that they lead astray even a person advanced in knowledge."

Manu Smriti 2.215

Personal Reflection
How does the quote from Manu (above) relate to popular opinion today? Is it out of date, or could it be relevant?
Do any of the proverbs relate to our experience?
Are there any similar proverbs from our own background?
What do they really mean?
Related Values and Issues
Citizenship
Crime and punishment
Capital punishment
Morality
Rights and responsibilities
Classless society/equal opportunity
Righteous war/chivalry
Verses From Chanakya
A pigeon today is better than a peacock tomorrow.
The union of even small people can become irresistible. The elephant is tied up with rope made of grass.
As the gardener plucks each flower without destroying its root, so should the ruler collect revenue without harming its source.
Excessive courtesy should never be trusted.
Flies go after open wounds, bees after flowers, good people after good qualities, mean people after faults.

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Vedanta and Mimamsa

Luís César — Wed, 26 Dec 2007 21:17:15 GMT

Vedanta and Mimamsa
Vivekananda widely popularised Vedanta in the West, but his teachings represent only one particular school, called Advaita (literally "non-dualism," often called "monism). Vivekananda somewhat modernised the original Advaita doctrine of Shankara.The main antagonists of Advaita are the dualistic schools of Vaishnavism.
Vedanta is closely aligned with its sister school, Mimamsa (meaning "enquiry").The two are often called Purva Mimamsa and Uttara Mimamsa, denoting the earlier and later schools of enquiry. The earlier Mimamsa deals with dharma and focuses on rituals, particularly for promotion to higher planets. Its main texts are from the Karma-kanda section of the Vedas.

The later school, Vedanta, deals with Brahman and derives much from the Jnana-kanda section, especially the Upanishads and Vedanta Sutras (also known as the Brahma Sutras). Members of these two doctrines are traditionally at loggerheads, but they are essentially complementary. Much of modern Hinduism, though philosophically grounded in its Vedanta, borrows its ritualistic practice from Purva Mimamsa.

There are ten principal schools of Vedanta. Of these, two are purely Advaita, one purely Dvaita and seven a synthesis of both. In Hinduism as represented in the UK, there are four important schools of Vedanta.

The Four Main Schools of Vedanta Represented in the UK
For any tradition to be accepted as a genuine Vedantic school, the founder must present commentaries on three scriptures – the Upanishads, the Vedanta Sutras, and the Bhagavad-gita, collectively called the "prasthana trayi."

Below are the four main branches of Vedanta along with: (1) its founding theologian, (2) the sampradaya, (3) the main representative movement in the UK.

School Theologian Sampradaya UK Movement
Advaita (monism) Shankara Smartas Ramakrishna Mission
Vishishtadvaita (qualified monism) Ramanuja Shri Vaishnavas Swami Narayana Mission
Suddhadvaita (purified monism) Vallabha Pushti Marg Shree Vallabha Nidhi
Achintya Bheda-abheda Baladeva Gaudiya Vaishnava ISKCON (Hare Krishna Movement)

Common Misunderstandings
Vedanta (and all Hinduism) is entirely monistic, believing only in the all-pervading world-soul, Brahman, rather than a personal God
This advaita philosophy is certainly popular, and offers a simple explanation of the many deities. Nonetheless, many theologians have considered God to be a person. He is not merely an anthropomorphic representation, nor are the various deities and murtis simply incarnations or representations of an impersonal Supreme.

Thus Hinduism includes both monism and monotheism. It is misleading to call the Abrahamic religions,"the monotheistic traditions," implying that monotheism is absent from the Eastern traditions. Vedanta includes many monotheistic schools. They may accept the existence of many gods and goddesses, but strongly emphasise the pre-eminence of the Supreme Deity.

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Shruti: The Four Vedas

Luís César — Wed, 26 Dec 2007 21:15:49 GMT

Shruti: The Four Vedas
The Vedas are considered the oldest Hindu texts. Scholars believe that they were written down some 2,500 years ago, though the tradition often dates them to the beginning of Kali-yuga (circa 3000 BCE). Some Hindus say that there was originally only one Veda, the Yajur, which was later divided into four. Scholars, however, usually consider the Rig-Veda the oldest of all Hindu writings. The following is an overview of the four Vedas.

The Rig-Veda
The most important and, according to scholars, oldest of the Vedas. It is divided into ten books (called mandalas) and has 1028 hymns in praise of various deities. These include Indra, Agni, Vishnu, Rudra, Varuna, and other early or "Vedic gods." It also contains the famous Gayatri mantra and the prayer called the Purusha Shukta (the story of Primal Man).

The Yajur-Veda
A priestly handbook for use in the performance of yajnas (sacrifices) It is divided into two sections, the earlier "black" and the more recent "white."

Sama-Veda
This consists of chants and melodies to be sung during worship and the performance of yajna.

Atharva-Veda
Contains hymns, mantras and incantations, largely outside the scope of yajna.

Within each of the four books there are four types of composition, or divisions, as shown below. In the narrowest of senses, only the Samhitas comprise the true Vedas. The first two divisions relate to the performance of sacrificial rituals (the karma-kanda section), whereas the second pair consists of philosophy (and belong to the jnana-kanda section).

The Samhitas – literally "collections," in this case of hymns and mantras. They form the Veda proper.
The Brahmanas – prose manuals of ritual and prayer for the guiding priests. They tend to explain the Samhitas. They also contain early versions of some stories.
The Aranyakas – literally "forest books" for hermits and saints. They are philosophical treatises.
The Upanishads – books of philosophy, also called "Vedanta," the end or conclusion of the Vedas.
There are also two important bodies of supplementary literature, related closely to the Vedas themselves. They are:

The Vedangas, which expound the sciences required to understand and apply the Vedas.
The Upavedas (usually considered smriti) which deal with the four traditional arts and sciences.
The Six Vedangas (limbs of the Vedas)
Kalpa (ritual detail)
Siksha (pronunciation)
Vyakarana (grammar)
Nirukti (etymology)
Chandas (metre)
Jyotisha (astronomy/astrology)
The Four Upavedas (following the Vedas) explain arts and sciences
Ayur-veda (medicine)
Gandharva-veda (music and dance)
Dhanur-veda (warfare)
Shilpa-veda (architecture)

Scriptural Passage
"We meditate on that most adorable, most desirable and most enchanting effulgence of the Supreme Lord, who is the source of creation, inspiration and eternal happiness. May His light inspire and illumine our intellect."

Gayatri Mantra (from the Rig Veda)

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Spiritual practices

Luís César — Wed, 26 Dec 2007 21:13:18 GMT

In order to understand the spiritual practices outlined in this section, it is useful to have an overview of the main processes or "paths" (see One Goal, Different Paths). Some authorities list three, others add a fourth. Many thinkers claim that all paths are equally valid and effective and that the choice depends on individual inclination. Others suggest that all four paths are stepping stones along one spiritual path, each building progressively on the previous, more elementary disciplines. Either way, it is not that the different paths are tightly compartmentalised – each may contain elements of the others. Additionally, there may be higher and lower understandings of each path, as we explore below.

Karma-yoga (the yoga of selfless action)

Karma-yoga begins with the understanding that selfish action binds the soul. By giving up the fruits of action, one is relieved from the reactions to self-centred activities.This does not mean giving up the activity itself, for karma-yoga, on a lower level, recommends that all activities be linked to a greater cause. Karma-yoga specifically refers to sacrifices offered to various deities to attain material necessities in this life and the next, without accruing any reaction. On the highest level, karma-yoga means the unreserved dedication of all activities to serve the Supreme Lord. Karma-yogis tend to have a materially progressive attitude towards the world and their aim is often the heavenly planets.

Jnana-yoga (philosophical research and wisdom)

Whereas karma-yoga usually involves bhukti, enjoying worldly pleasure, jnana-yoga promotes knowledge through seclusion, study, and sense abnegation. Activities and the necessities of life are minimised. Since the pursuit of wisdom and realisation is not simply an academic exercise, much emphasis is placed on becoming free from the sensual desires that delude the soul. Jnana is sometimes considered the antithesis of karma. Jnanayogis negate the world and usually aim at liberation (mukti or moksha) .

Astanga/RajaYoga (physical exercises and meditation)

Asta means "eight" and anga means "part." Astanga-yoga is a process divided into eight distinct and essential stages, based on the Yoga Sutras of the sage, Patanjali. It is explored succinctly in the Bhagavad-gita. Many modern practices of yoga are related. However, Patanjali's system requires the observation of standards difficult for most contemporary practitioners. The sutras discuss superstates of consciousness and the obtainment of eight main types of mystic power, such as the ability to become "smaller than the smallest." India is replete with tales of such feats, which are largely accepted as feasible. Nonetheless, Patanjali warns the yogi not to become enamoured of such mystic powers but to keep the mind fixed on leaving the material realm. The highest perfection is to focus on God within.

Bhakti-Yoga (the path of devotional service)
The popular path of bhakti is considered by many to be only a stepping-stone to what they consider the more difficult process of knowledge. Other groups consider bhakti to be higher than jnana, considering that "the heart rules the head." Some consider all paths to be equal. Here as an act of devotion, a priest offers arti (see The Arti Ceremony) to the temple deities.Bhakti (devotion) appears to be the path most recommended in the Gita. Krishna says that at the beginning, bhakti-yoga appears simple, but as it is perfected and as the practitioner matures, it combines all types of yoga. Within modern Hinduism, bhakti-yoga remains the predominant path towards spiritual fulfilment. It includes the external and symbolic worship of the murti, other practices such as pilgrimage and the sophisticated processes of inner development. It has often been condescendingly presented as suitable to those with emotional rather than intellectual dispositions, but thinkers such as Ramanuja, Madhva, and Vallabha have refuted such claims. Their theologies emphasise the importance of developing bhakti based on knowledge. They also stress the importance of grace in achieving such spiritual knowledge, often received via the guru, the mediator of God's mercy. Though bhakti may involve approaching God for material benefit or liberation these are technically karma-yoga and jnana-yoga respectively. Bhakti-yoga is sometimes considered the synthesis and ultimate goal of karma and jnana. The goals of many bhakti schools transcend both bhukti (enjoyment) and mukti (liberation) and aim at pure, selfless service to a personal God.

Personal Reflection
Are these paths confined to Hinduism or are they also found in other religions? If so, in what ways?
Ask yourself: "What do I know about yoga as practiced in the West?" "What have I learned or how have my ideas changed?'
Scriptural Quotes
on karma-yoga
"Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme."

on jnana-yoga
"In this world, there is nothing so sublime and pure as spiritual knowledge, which is the mature fruit of all mysticism. One who has become accomplished in the practice of yoga enjoys this knowledge within himself in due course of time."

on raja-yoga
"To practice astanga-yoga, one should go to a secluded place and should lay kusha grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogi should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point."

on bhakti-yoga
"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it."

Bhagavad-gita 3.19, 4.38, 6.11–12, 9.23

Glossary Terms
Bhukti – worldly pleasure
Mukti – another word for liberation

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An Introduction to Key Concepts

Luís César — Tue, 25 Dec 2007 22:39:13 GMT

An Introduction to Key Concepts
Key Points
Hinduism is diverse; no single doctrine (or set of beliefs) can represent its numerous traditions.
Nonetheless, the various schools share several basic concepts, which help us to understand how most Hindus see and respond to the world.
The concepts we discuss here are largely based on Vedanta, and accepted by most modern traditions (but, keep in mind, not all!).
Hinduism begins simply by differentiating between matter and spirit. Spirit is understood within two main categories, namely
the individual self, or soul (the atman)
the Supreme Self, or God (the paramatman).
Hence, there are these three main truths (see below), which form the basis for theological discussion.

Reincarnation and Samsara
Key Points
At death the soul passes into another body.
It is carried within the subtle body.
The next body is determined by the state of mind at death, and by the soul's desires and deserts.
The nature of the soul is the same, regardless of which body it resides in.
Samsara – passing through the six categories of lifeforms – is considered painful for the eternal soul.
As the real self (atman) remains unchanged throughout life, it likewise continues after death. This soul is carried within the subtle (astral) body to its next destination. The precise nature of the new body is determined by the state of mind at death and is specifically influenced by (1) the person's desires, and (2) his karma.

Samsara refers to the process of passing from one body to another throughout all species of life. Hindus believe that consciousness is present in all life forms, even fish and plants. However, though the soul is present in all species, its potential is exhibited to different degrees. In aquatics and plants it is most "covered", practically asleep, whereas in humans it is most alert. This progression of consciousness is manifest throughout six broad "classes of life, "namely (1) aquatics, (2) plants, (3) reptiles and insects, (4) birds, (5) animals and (6) humans, including the residents of heaven. Most Hindus consider samsara essentially painful, a cycle of four recurring problems: birth, disease, old-age, and death.

Glossary Terms
Samsara: the perpetual cycle of repeated birth and death.

A Useful Analogy
Replacing old clothes with new
As the body wears clothes, the soul "wears" the body.

We discard clothes when they become old and useless, and buy and put on new ones.
We buy clothes on the basis of (1) what we want, and (2) what we can afford. Similarly, we get our next body according to (1) our desires and (2) our karma.
Just as a person wears layers of clothing, the soul wears a number of material coverings. They are primarily two:
the subtle body, also called the astral or ghost body It consists largely of the mind and usually remains with the soul as it quits the gross body.
the gross or external body, which the soul (with the subtle body) discards at death
Related Stories
Story of Maharaja Bharata (STO-103)
A story about reincarnation.

The Life and Death ofAjamila (STO-104)
The time of death.

Related Practices

The Hindu rites of passage at death, during and after the funeral ceremony, are to ensure the peaceful passage of the soul. They aim to prevent the person being "held up" in his or her spiritual evolution, and particularly to avoid the possibility of remaining in subtle form as a ghost (as yet without a new body).

In fact, many Hindus consider all rites of passage as preparation for inevitable death.

Scriptural Passages
"As the embodied soul continually passes in this body from boyhood to youth to old age, the soul similarly passes into a new body at death."

"Whatever state of being one remembers when he quits his body, 0 son of Kunti, that state he will attain without fail."

"The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects."

Bhagavad-gita 2.13, 8.06, 15.9

See also: Bhagavad-gita 2.22, 8.06, 15.8–10

Meaning and Purpose
Why are we not born with equal opportunity despite attempts to accomplish this through social reform?

Related Values and Issues
The notion of a soul within all bodies is particularly relevant to the following issues:

abortion
animal welfare/rights
negative discrimination of all kinds (racism, ageism, sexism, nationalism, religious sectarianism, etc.)
empathy for others
non-violence (ahimsa)
questions of identity
Personal Reflection
We could explore our feelings towards animals. What similar features do they share with humans? What are the differences?
Could reincarnation relate to the phenomenon of those about to die seeing their entire lives passing before their eyes?
How can we explain out-of-body or near-death experiences, and spontaneous "past-life memories."
Common Misunderstandings
Hindus believe that in the next life the soul becomes a different person or even an animal.
No, the soul retains its identity, and the same "real-self" passes into a new body. Any differences between the body we now have and that which we receive in the next life reflect the subtle (psychological) changes undergone in this chapter of life.

Common Misunderstandings
Hindus don't eat meat because they think that they will then be reborn as an animal.
This statement suggests that Hindus perform pious activities largely out of fear and selfishness. It neglects the finer sentiments behind vegetarianism, such as empathy for fellow living beings.

A good dog may become a human in the next life, whereas a bad dog may become a bird or insect.
The soul passing through lower species doesn't create any new karma. He only works off the karmic reactions generated whilst in the human form and gradually rises towards another human birth.

Hindus blame suffering on karma.
Not usually. Blame and responsibility are different. Karma entails understanding that we are all ultimately responsible for our own lives. Belief in karma does not automatically create indifference to the suffering of ourselves or others (as the above statement may imply), but underpins sentiments of "helping others to help themselves.

http://hinduism.iskcon.com/practice/index.htm
These three truths have been expanded in this section into twelve concepts. These twelve are interwoven into a useful overview of Hindu thought (given below).
This simple diagram shows the three basic concepts that form the basis for Hindu thought. Different schools present various opinions on the nature of each "concept" and the relationships between them.

Two Main Schools of Vedanta
Within Vedanta there are several doctrines. The main contention is about the nature of the Supreme, and in defining the relationship between God and the soul.

The advaita (monist) schools entirely equate the soul with God.
The dvaita (monotheistic) schools tend to emphasise the distinction.
Many theologies synthesise these two elements. In this section, where relevant, we present the opinions of both these schools.

Overview of Hindu Theology

Almost all Hindus believe that the real self (atman) is distinct from the temporary body made of matter (prakriti).
The eternal soul identifies with matter and is entrapped by maya (illusion). Impelled by lust, greed, anger, etc., he undergoes samsara (the cycle of repeated birth and death).

Each soul creates its unique destiny according to the law of karma (the universal law of action and reaction). Under the influence of eternal time and the three gunas (material qualities) he moves throughout the creation, sometimes going to higher planets, sometimes moving in human society, and at other times entering the lower species.

The goal of most Hindus is moksha, liberation from this perpetual cycle, through re-identification with the eternal brahman (Supreme). Hinduism accepts different paths towards this common goal (union with God). Nonetheless, it stresses strict adherence to universal principles through the practice of one's dharma (ordained duty) as revealed through authorised holy books and usually received through the guru (spiritual mentor).

Key Concept Key Questions
1. The Atman (the Soul) Who are we? What is the real self?
2. Reincarnation and Samsara What happens after death, before birth?
3.The Law of Karma Why is there suffering?
4. Prakriti (Matter) and Guna How does the world work?
5. Maya (Illusion) Why do we get into difficulty in this world?
6. moksha (Liberation) What is the goal of life?
7. God (Brahman/Ishvara) Is there a God? If so, what is He/She like?
8. Dharma (religious duties) Which is the right way to act?
9. One Goal, Different Paths How can we explain Hindu diversity?
10. Scripture and Guru (Authority) How are the teachings preserved?
11 .Time When did it all start and when will it finish?
12. Creation How and why was this world made?

Atman: The Soul, the Real Self
Key Points
The real self (atman) is distinct from the temporary body.
Material designations do not apply to this eternal soul.
The atman is spirit (brahman) – unchanging, eternal and conscious.
Consciousness, as spread throughout the body, is a symptom of the soul.
In order to understand the Hindu worldview it is essential to grasp this first and foundational concept. Atman refers to the non-material self, which never changes. It is distinct from both the mind and the external body. This real self is beyond the temporary designations we normally ascribe to ourselves, in terms of race, gender, species and nationality.

Ideas of reincarnation are natural extensions of this preliminary concept. Consciousness, wherever it is found, is considered a symptom of the soul, and without it the body has no awareness. This life-giving soul is considered spirit (brahman), differentiating it from inert matter. Belief in the soul is not just theoretical or the property of theologians, but is a worldview expressed by Hindus in all walks of life.

A Useful Analogy: The Driver in the Vehicle
The body is compared to a vehicle and the soul to the driver

A car cannot run without a driver. Similarly, the body will not work without the presence of the soul.
Just as a young child may not realise that each and every car needs a driver for it to move, those without developed knowledge perceive the body but fail to see the soul within.
The driver may identify with his car and even feel kinship with drivers of a similar model. Similarly feelings of friendship or enmity arise from identifying with the body.
The driver develops a deep attachment to the car, so in an accident he commonly cries out "You hit me!"If the soul identifies with the body in the same way, then – preoccupied with the body's condition – he becomes caught in a web of distress and happiness.
The driver is not satisfied maintaining the car alone without looking after his own needs. Similarly, looking after the body alone cannot satisfy the soul.
Although the driver is not the vehicle, he will move according to the nature of the car, namely fast, slow, etc.
The same driver can get out of one vehicle and drive another. Similarly, the soul leaves one body and enters another.
Scriptural Passages
" ... all living beings, are seated as on a machine made of the material energy."

Bhagavad-gita 18.61

"Never was there a time when I did not exist, nor you, nor any of these kings; nor in the future shall any of us cease to be."

Bhagavad-gita 2.12

"That which pervades the entire body is indestructible."

Bhagavad-gita 2.17

See also Bhagavad-gita 2.16, 2.20, 2.23, 5.18, 13.27, 13.34, 15.7

Related Stories
The Bird in the Cage
A poetic tale about the need for spiritual nourishment.

Liquid Beauty How beauty lies within.

Related Values and Issues
The notion of the unchanging self and the ultimate need for self-realisation are at the root of Hindu attitudes towards many important issues:

respect for life
shared values
tolerance, patience, forbearance
austerity and renunciation
empathy and compassion for others
wealth and poverty
transience
Related Practices

All forms of yoga and spiritual discipline are aimed at realising the true self. Only when one stops seeking external happiness and looks within, can one perceive the true self. According to the Bhagavad-gita, this can be achieved not only through study, meditation, and renunciation but also by active and selfless performance of one's duty.

Indeed, just prior to the great battle of Kuruksetra, Krishna encouraged Arjuna to develop his self-realisation by fighting.

Personal Reflection
How can a criminal be punished after a crime if he or she is "not the same person"? What is the scientific or philosophical basis for such continuity of identity?
Can matter ever be unchanging? Consider even the smallest quantity over the shortest of time periods.
Do we feel a sense of continuous identity or are we changing? What is it that is changing? What does not change? Who am I really?
What is the difference between a living body and a dead body? Why do I react to them so differently?
Whilst eating a meal ask yourself, "If I am this body, then at what point does the food cease to be 'not-me' and become 'me'"?
Common Misunderstandings
Hindus believe that they possess a soul.
On the contrary, Hindus believe that we, like all living beings, are the soul and possess a body

Hindus believe that atman = brahman.
Whereas practically all Hindus hold that the soul is brahman (spirit), this equation can be misinterpreted to conclude that all Hindus believe that the soul and God are equal in all respects.

Meaning and Purpose
Who am I?
What is my real identity?

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Top 10 Hindu Deities

Luís César — Tue, 18 Dec 2007 19:11:59 GMT

Top 10 Hindu Deities
From Subhamoy Das,

Hindus have a multitude of gods and goddesses that symbolize the one abstract Supreme Being or Brahman. The most fundamental of Hindu deities are the Trinity of Brahma, Vishnu and Shiva. But many other gods such as Ganesha, Krishna, Rama, Hanuman, and goddesses like Lakshmi, Durga, Kali and Saraswati top the popularity chart with Hindus across the world.

1. Ganesha

Easily recognizable as the elephant-deity riding a mouse, Ganesha is arguably he most popular Hindu God, and one of the commonest mnemonics for anything associated with Hinduism. The son of Shiva and Parvati, Ganesha is depicted has having a curved trunk and big ears, and a huge pot-bellied body of a human being. He is the lord of success and destroyer of evils and obstacles. He is also worshipped as the god of knowledge, wisdom and wealth.

2. Shiva
The most powerful and fascinating deity in Hinduism, who represents death and dissolution. One of the godheads in the Hindu Trinity, and known by many names - Mahadeva, Pashupati, Nataraja, Vishwanath, Bhole Nath - Shiva is perhaps the most complex of Hindu deities. Hindus recognise this by putting his shrine in the temple separate from those of other deities and worshipping Shiva as a phallic symbol called the Shiva Limgam in most temples.

3. Krishna
The great exponent of the Gita, Krishna is the ninth and the most complete avatar of Vishnu, the Godhead of the Hindu Trinity. Of all avatars he is the most popular and perhaps the one closest to the heart of the masses. This blue-skinned deity has influenced the Indian thought, life and culture in myriad ways - not only its religion and philosophy, but also into its mysticism and literature, painting and sculpture, dance and music, and all aspects of Indian folklore.

4. Rama
Rama, the perfect avatar of the Supreme Protector Vishnu, is an all-time favorite among Hindu deities. The most popular symbol of chivalry and virtue, Rama is the embodiment of truth, of morality, the ideal son, the ideal husband, and above all, the ideal king." He is widely believed to be an actual historical figure - a "tribal hero of ancient India" - whose exploits form the great Hindu epic of Ramayana or The Romance of Rama.

5. Hanuman
Hanuman, the mighty ape that aided Lord Rama in his expedition against evil forces, described in the epic Ramayana, is one of the most popular idols in the Hindu pantheon. Believed to be an avatar of Lord Shiva, Hanuman is worshipped as a symbol of physical strength, perseverance and devotion. In times of trouble, it is a common faith among Hindus to chant the name of Hanuman or sing his hymn - "Hanuman Chalisa". Hanuman temples are among the most common public shrines found in India.

6. Vishnu
The peace-loving deity of the Hindu Trinity, Vishnu is the Preserver or Sustainer of life with his steadfast principles of order, righteousness and truth. When these values are under threat, Vishnu emerges out of his transcendence to restore peace and order on earth. Vishnus earthly incarnations have 10 major avatars. The devout followers of Vishnu are called Vaishnavas, and his consort is Lakshmi. Vishnu is popularly worshipped as Lord Venkateshwara in the southern India.

7. Lakshmi
Goddess Lakshmi means "Good Luck" to Hindus. The word 'Lakshmi' is derived from the Sanskrit word Laksya, meaning 'aim' or 'goal', and she is the goddess of wealth and prosperity, both material and spiritual. She is the household goddess of most Hindu families, and a favorite of women. Lakshmi is depicted as a beautiful woman of golden complexion, with four hands, sitting or standing on a full-bloomed lotus and holding a lotus bud, which stands for beauty, purity and fertility.

8. Durga
The Mother Goddess known variously as Durga, Bhavani, Sherawali, Amba, Chandika, Gauri, Parvati, Vaishno Devi represents the fiery powers of the gods. The name Durga means inaccessible, and she is the personification of the active side of the divine shakti energy of Lord Shiva. Durga is usually portrayed as riding a lion, and carrying weapons in her many arms. She is the protector of the righteous, and destroyer of the evil.

9. Kali
Kali, or the dark goddess, is the fearful and ferocious form of the mother goddess Durga. She is depicted as having born from the brow of Goddess Durga during one of her battles with the evil forces. Kali is represented with perhaps the fiercest features amongst all the world's deities. Her tongue protrudes from her mouth, her eyes are red, and her face and breasts are sullied with blood. She stands with one foot on the thigh, and another on the chest of her husband, Shiva.

10. Saraswati
Saraswati, the goddess of knowledge and learning, represents the free flow of wisdom and consciousness. She is the mother of the Vedas, and chants to her, called the 'Saraswati Vandana' often begin and end Vedic lessons. The goddess of wisdom, art and music, she is the daughter of Lord Shiva and Goddess Durga. It is believed that goddess Saraswati endows human beings with the powers of speech, wisdom and learning.

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Sanskrit is an enjoyable experience at all stages

Luís César — Tue, 18 Dec 2007 18:56:49 GMT

by Vyaas Houston, M.A.

Part One
What makes a language sacred is how we use it. If a language is used to discover the sacredness of life, it becomes a sacred language. Whether or not a language is sacred is determined by who is using it. This in turn has a great deal to do with whether a language is being used consciously or unconsciously, whether we use language as an instrument to accomplish our real purpose in life, that is, wake up and find out who we are; or we are unconsciously programmed by language, to maintain patterns of a struggle for individual survival established by previous generations.

Most of us, most of the time, tend to be at the effect of the unconscious operation of language. To make the point, let me describe a language exercise that I have done with thousands people to date. I ask a group of people to listen to some very simple Sanskrit sounds, sung in a rhythmic sequence, and then individually duplicate the sounds, based upon what they heard. I also make it clear that this is not an exercise in which it's important to get it right, and should anyone not remember a part of the sequence, he / she should simply make something up — fill in the blank. I also suggest that everyone should just have fun doing the exercise, and stay with the rhythm. Once we've been through several rounds, I ask everyone to describe what they were thinking, while doing the exercise, which was other than just simply listening and duplicating or making up sounds. Although I have done this exercise more than a hundred different times, in many different locations, I have always found the results to be practically identical. We are so completely consumed by the idea of "getting it right" and the approaching moment of "my turn" that there is little space left to actually listen and enjoy the sounds. This overriding preoccupation with getting it right is accompanied by an endless barrage of strategies, evaluations, comparisons, judgements, expectations, hopes, rationalizations and fears of consequences. By writing down this list of what everyone was thinking, the unconscious operation of language becomes visible. Most people are not aware they are thinking all this until they see the language of it written on a flip chart.

But this is just peeling away the first layer. There's a still deeper layer of the unconscious operation of language where we have predefined who we are, based on whether or not we get it right. This can be seen by making a list of the apparent implications and consequences of getting it right and getting it wrong.

if I get it right . . .
I am a smart person.
I am a competent person.
I am accepted and respected.
I am likeable and lovable.
I am a skillful person.
I am a powerful person.
I can make money.
I am a success.
I am a winner.
I am better than others.
I can be happy.
I have choices and options.
I am in control.
Others cannot control and dominate me.
I will not be abused, the victim of others' cruelty.
I will not suffer and die.
if I get it wrong . . .
I am a stupid person.
I am an incompetent person.
I am unworthy of respect.
No one could like or love me.
I am a klutz.
I am powerless.
I am doomed to poverty.
I am a failure.
I am a loser.
Others are better than me.
I'm doomed to misery.
I have no choice, no options.
I am a victim.
Others will control and dominate me.
I will be abused, the victim of others' cruelty.
I will suffer and die.

The above is a perfect example of a non-sacred model of language. We could call it a "dominate and survive model of language" or simply a "survival language". What is most striking about this model of language is that who I believe myself to be is determined by whether or not I get it right. The other most distinctive feature of a survival language is the utter falseness of the conclusions it is used to arrive at. It's certainly not true that we are either smart or stupid because we do or do not get something right, let alone that we would live or die.

We are given every opportunity to simply have a good time, improvise, play with sounds. But instead we choose to take it as a test of survival. In other words, it's more important to prove our capacity to survive than it is to have a good time. The hidden unconscious language that we base our lives upon, dictates to us that we must get it right or we will be dominated by others, and that threatens our safety, our well being and ultimately our survival. The first sign of a non-sacred, survival language is that it refers to "getting it right" as "smart", as "success" etc. Such a language defines a person by the way he/she performs in a particular circumstance. The person is always at the effect of the language. If I get it right, I'm smart. If I get it wrong, I'm stupid.

The problems and conflicts that occur with a survival language are myriad. To be happy, I must get it right all the time. And my primary motivation for doing so is to prove that I'm not stupid so others won't control me. My motivation for whatever I do becomes essentially a negative one. Since I can't get it right all the time, I either have to have a strategy for getting better than others and than I have been previously — faster; or I must withdraw from circumstances which could potentially make me look stupid. The problem with "getting better" is that I become programmed to always be getting better, but it's never good enough. Getting better is an endless proposition. This survival model of language has conflict and suffering woven into its very fabric.

This particular phenomenon is defined in the Yoga Sutras as avidyaa, the fundamental lack of awareness which is the root klesha, or subtle cause of all suffering. The definition of avidyaa is:

anitya-ashuci-duhkha-anaatmasu nitya-shuci-sukha-aatma-khyaatir avidyaa

avidyaa is an identity with a self which is not the self; with happiness in what is actually suffering; with purity in what is really impurity; and permanence in what is really impermanent.
Avidyaa perfectly describes the nature of a survival language. A survival language is steeped in avidyaa. As long as who I am, is defined by such a language, I remain the victim of an endless vicious circle.

The question is — why would we choose a language which keeps us in perpetual self-judgement. The fact is that we never chose the language. It has always been around, and as children, we were given no other options. As long as we do not consciously redesign the way we use language, we remain at the effect of the past, conditioned by the very language of the past to repeat the patterns of the past, again and again.

As long as this survival model of language is in effect, it seems virtually impossible for people to learn Sanskrit. This is to a large degree due to the fact that Sanskrit is a perfect model of a sacred language, and a sacred language cannot be learned by means of a survival language.

This is not to say that English or any other language could not be used as a sacred language. In fact, it has to be, to begin the study of Sanskrit. Conversely, Sanskrit could be used in a survival mode. It's just that in the design of most languages, there is very little safeguard against them being used as survival languages. And in the design of Sanskrit, there is every conceivable feature built in to keep it operating as a sacred language.

The single most outstanding difference between a sacred and a survival language is the definition, orientation and usage in the language of the word "I". "I" or its equivalent is the source of language. Without I, there is no you, he, she or it. The evolution of the word "I" into a complex language is a process of creation. In the development of a sacred language, the process is a conscious one; language is an emanation, a creation, an instrument of "I". In a survival language, "I" is an effect of the cultural patterns already unconsciously established by the language. In Sanskrit, even the sounds which make the word for "I" are consciously selected. AHAM. "A" is the first spoken sound, as well as the first sound of the Sanskrit alphabet. It can be discovered by breathing, in and with the mouth slightly open, releasing the breath with sound that requires the minimal effort. It naturally arises in the throat before the articulation of all other sounds. "HA" is the last letter of the Sanskrit alphabet. After all the systematic patterns created by the movement of the tongue and lips have produced in perfect order all the other letters of the alphabet, the final sound is "HA". It also is the only consonant sound that moves by the power of the breath alone, and the only consonant in exact proximity to "A". The final letter "M" is the very last sound produced in the mouth, because it occurs due to the closing of the lips. In Sanskrit, AHAM is the beginning, the breath of life which brings forth creation, and the end. And this is expressed not just symbolically by the letters A-H-A-M, but physically, based on their location in the mouth.

The other most important attribute of a sacred language is that each of its individual sounds are regarded as sacred. Anyone can feel this by getting relaxed and repeating the AHAM, over and over, and while doing so, feeling a complete all-encompassing expression of self. Then, becoming silent, continue to feel "A" as the inhalation and HAM as the exhalation. "A" is the only sound which is truly internal. "HAM" is the most complete expression possible, arising directly from "A", and closing after passing through all the positions of all other existing sounds. The design of a sacred language is such that the sounds perfectly express the vibrational essence of that which they describe. In this way, words establish knowledge and understanding directly.

The next stage of establishing a sacred language is an intimacy with the other sounds of the language, becoming familiar with their exact location, savoring their delicacy, feeling their force and power, and the unique way they vibrate the body and atmosphere. This is simply a matter of enjoying sound without inhibition, as we did when we were children. In the process of learning the Sanskrit alphabet, one discovers that all sounds are encompassed in "AHAM". As other words are created, the sounds which compose them become the means by which "I-AHAM" establish my relationship of unity with, rather than separateness from, all existence.

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Part Two
The primary characteristic of a sacred language is that the purpose for which it's being used is discovering one's own true nature. Sanskrit is so highly developed and refined as a tool for serving this purpose that even the task of learning the language seems "difficult" — unless the motive for learning is aligned with the function of the language, that is, to know oneself. When Sanskrit is approached with the humility and one-pointedness that is the trademark of a genuine search for truth, it becomes revealed. There arises a simple joy in all aspects of its study. Singing the alphabet is especially inspiring even when one has become proficient. My teacher, Shri Brahmananda Sarasvati, although a master of Sanskrit, with more than 60 years of study behind him, and his speech impaired by a stroke, still seems to find his greatest delight in leading a group of students through the alphabet. Perhaps, this says a much as anything about the nature of a sacred language.

We seldom hear anyone over seven years of age singing the English alphabet. Its not that these sounds aren't enjoyable to sing. We do not have the same relation to the English language that adults and children alike who have learned Sanskrit have with it. That relation is a sacred one, based on the energy conveyed through sound, a love for the unique characteristics of each sound in engaging the mind, body, the breath, vocal resonance, the mouth, tongue and lips.

Because of the simplicity of life in ancient times, there was an acute awareness that all changes in life took place as a result of changes in language. As new discoveries occurred in language, there was an immediate and very noticeable shift in human beings' interactions and in the way that they perceived their environment. The evolution of human awareness was inextricably linked to the development of language. It was natural that more and more attention should be given to its development as the single most important factor in changing the quality of human life. This eventually gave way to discoveries whose magnitude is inconceivable to us in modern times, where language tends to be taken for granted.

The discovery, development and refinement of Sanskrit must have taken place over millennia. Although Sanskrit along with its great power to elevate human consciousness to sublime heights, is often attributed to a divine source, we can also hypothesize that its properties were discoveries that took place as a result of human beings actively and intensively engaging in the discovery of their own divine nature. The most significant question that must have arisen to the ancients was how to continue optimizing the human instrument, the body and mind, as a vehicle for the expansion of awareness and happiness. Knowing that the operation of the instrument depends entirely on the language with which it is programmed, they worked on the refinement of language software. They scrutinized and experimented with the vocal instrument and the structure of the mouth and then selected only those sounds which had the greatest clarity, purity and power of resonance. They then organized these sounds in such a way that they could mutually enhance and brighten one another, and build upon each other's resonance. They explored the factor of breath in creating sound, and discovered that by minimizing the breath with certain sounds and maximizing it with others, the language would induce in the instrument a state of relaxed alertness that could keep it operating efficiently and tirelessly for long periods of time, while expanding and building prana-energy. And as they did this, they became happier.

Furthermore, by coordinating the factors of purity of sound, enhanced resonance and breath, there also developed an awareness of the entire body as a resonating chamber through which sound could be transmitted. With increased vibratory power, the concept of the body as solid matter gradually became replaced by one of the body as the center of an energy field. In the process of transmitting sound energy, they observed subtle changes in the field and found they could expand it by following the sound waves. They had discovered that language has the capacity to convert the body and mind into pure energy. They began to feel joy.

It was further discovered that certain combinations of sounds would enhance the expansion of the field more than others, and this was experimented with, until sound combinations which could bring about this effect universally were revealed. Their joy expanded. These particular combinations became useful words for describing as well as feeling the state of consciousness they induced. In this way the breadth and depth of all that exists was explored. They looked and listened and experienced changes in the energy field, to see how the language could be further refined, what new distinctions could be made. Eventually, they fathomed creation and found their own identity at the very source of it all. Their bliss was boundless. When they spoke with one another in this language they established love and harmony.

Over millennia, Sanskrit was refined as an instrument of Yoga. By 500 B.C. it had reached a point where it was perfected, and ready to be laid down formally. The genius Panini was born for that purpose. So masterful, concise and comprehensive was his great work, Ashtadhyayi in formulating the Sanskrit language, that to this day, two and a half millennia later, no one has been able to improve upon his original work. For 25 centuries, the language has not only survived intact, but thrived through the love of countless enlightened sages, yogis and scholars, basically unmodified. Just imagine a language thriving with little change for 2500 years. In each century there have been spiritual geniuses, who immersed themselves in the blissful and timeless joy of Sanskrit. Many have elaborated or commented on Panini's original work, but none have changed it or replaced it. Yoga has thrived side by side with Sanskrit, but through all the practice, experimentation and discovery that has taken place in that science, there has been little need to develop new language or modify the old language in order to measure or inspire progress. Sanskrit had been perfected by 500 B.C. as a tool for defining the ultimate pinnacle of human aspiration.

Questions tend to come up as to why Sanskrit has not been used more as a popular language, or why we are not now utilizing it more widely. The primary obstacle, as I see it, is that we have had difficulty in accessing Sanskrit in the way that it is designed to be used. Because of the strong belief we hold that we are our body/mind, our primary concern is what is going to happen to us individually. We see the possibility of change, being happy in the future. And we try to choose and do those things which will most certainly secure our future happiness or enlightenment. This equation is almost universally interpreted as "getting more and getting better". The approach never works for learning Sanskrit, or for being happy.

Usually the motivation for learning Sanskrit is the enchantment, inspiration, peace and deep sense of spiritual connection felt when listening to it. Or it may have been a pure childlike enjoyment in duplicating those sounds. Most people would have no difficulty learning Sanskrit, if they simply remained in the mode of what motivated them in the first place, their enjoyment. But something else usually happens. The desire to learn Sanskrit starts to be perceived as a future goal, which, when and if achieved, will represent the securing of the happiness which generated the desire to learn it in the first place. The goal is usually accompanied by an expectation of mastering a certain amount of material within a certain period of time. The problem here is the old conditioning, all past memories of happiness, present or future, being thwarted by difficulties and interruptions. Greatest among these memories is the loss of the simple joy of being a child and the pure direct perception of life we all experienced in our childhood.

The nature of a sacred language such as Sanskrit is the direct way that it models life, or accesses through the purity of its sound and rhythms, the perfection and beauty of life that we all experienced as children. On our first exposure to Sanskrit, we reconnect with that purity and joy, and then with the desire to secure that again in our lives, decide that we must learn the language. On a very deep level, it's a decision to nourish our spirit, and reestablish our oneness with life. But it also at the same time brings us face to face with our existential pain, the entire sum of our conditioning, all that has kept us in a state of feeling alone and separate for the greater part of a lifetime, as well as our repeated failure in attempting to regain that happiness.

Once the task of learning the language is conceived, the criteria for achievement are unconsciously measured. Success is determined by comparing what one has managed to learn with what remains to be known and how much others know. Success also depends on the mastery of a certain quantity of information in a certain period of time. The universal question asked at the beginning, is "How long will it take me to learn it?" But the Sanskrit language is so vast and distinctly different from other languages and other learning tasks, that from the very outset, it becomes apparent that it is going to be very difficult to achieve the expected success in the expected period of time. In addition, there are many Indian speakers and scholars, one could never even hope to catch up with. This inevitably brings the conclusion "Proficiency is further away than I had believed." Along with this assessment — automatically arise the words "too difficult". Sanskrit is too difficult.

But the problem is not really the perceived difficulty based on the amount of information that exists in the Sanskrit language. The fact that there is more information actually represents more enjoyment. If one were offered a large collection of the greatest music of all time accompanied by a continuous flow of increasingly majestic and panoramic visions, one would not be disappointed because it would take too long to listen to. In other words, discouragement about being able to learn Sanskrit has absolutely nothing to do with Sanskrit. Sanskrit is an enjoyable experience at all stages. Working with Sanskrit increases and develops energy and clarity of mind. There are seemingly an infinite variety of euphonic sound combinations and rhythmic patterns to be enjoyed. Experiencing them expands the capacity of the mind to operate as the cosmic computer it is designed to be.

The only real problem that arises with regard to learning Sanskrit is forgetting why one decided to learn it in the first place — to feel the joy and purity one felt as a child. When the real purpose is forgotten, we automatically default to concerns about success and failure based on past programming. It is only in regard to this that the idea "too difficult" can arise. Once "too difficult" takes root, the usual result is giving up, because one's image of oneself being proficient, seems too difficult to attain within the time limitations calculated as a factor in producing the necessary satisfaction.

Although such resignation is based on the fact of long-standing pain, it is not the truth. The truth is the original inspiration, the joy, the play, the heightened awareness. If Sanskrit seems too difficult, it's doing its job perfectly. A sacred language must teach us to discover where the energy of being flows, and it becomes easy.

The obvious solution is to have no expectations whatsoever with regard to time or quantities of information. This is an approach which serves our original purpose — to enter into that timeless dimension. If concerns come up or it seems to be getting difficult, it's merely an indication that we've forgotten our real purpose. The moment the idea of getting or adding "more" arises, we lose the direct absorption, the enjoyment, the sense of play. This is direct bio-feedback — "I am off course".

I have not yet seen Sanskrit, or life, fit into anyone's time calculations or strategies. Sanskrit is a play, a dance of energy in the eternal now. It, modeling life, is perfectly designed to take us beyond our expectations, our self images, our programming. But we must be ready to be in the role of a perpetual learner, a student of life, of the ancient, eternal wisdom, miraculously encoded in this sacred language. If we believe that by learning a sacred language, we will gain knowledge and power, then we look to a future goal which is by definition opposed to our true nature. The power of a sacred language is to immediately mirror this back, as if to say, NO ACCESS. A sacred language, is one which guides us to our own true nature, and every time we derail ourselves, reminds us in some way that we're missing out on its real nourishment. If we are going to engage, it must be with our total being, one pointed awareness, free from the distraction of where it might bring us, or rather, we might take it in the future.

Sanskrit is the living heritage of great rishis who walked this earth thousands of years ago. It presents us with an awesome responsibility and a lifelong challenge, while it inspires us to remain fully engaged in exploring what's possible for a human being. Learning Sanskrit is an opportunity to know directly for ourselves what the rishis discovered long ago. Most important, when approached as a sacred language, it makes us happy.

"On the seashore of endless worlds children meet. The infinite sky is motionless overhead and the restless water is boisterous. On the seashore of endless worlds the children meet with shouts and dances... Tempest roams in the pathless sky, ships are wrecked in the trackless water, death is abroad and the children play. On the seashore of endless worlds is the great meeting of children."
— Rabindranath Tagore
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Part Three
From the perspective of Yoga, all life ultimately merges into samadhi. It could be said that samadhi is the essence of yoga, In the Yoga Sutras, samadhi is defined, "tad evaathamaatraanirbhaasam-svaruupa-shuunyam iva samaadhih" that (consciousness, engaged in sustained focus upon a single object), reflecting the object alone, as if empty of its own nature, is samadhi. Everyone has had the experience of samadhi, whether in childhood, or some deeply absorbing experience, such as listening to music. It's a period when our usual identity disappears because our habitual use of language has been discontinued.

My teacher used to say "the body is a prison only when you cannot come and go as you please". The experience of samadhi is the freedom to come and go. Without samadhi we live in a prison of language, whose walls consist of words, whose bars and locked doors are the meanings and significance we unknowingly give to those words. Unknowingly, because the meanings were never consciously selected. They were programmed into us by prior generations. For example, when people make a mistake, they tend to feel stupid or embarrassed. But whoever (aside from lexicographers) really defined for themselves what a "mistake" is? All we know is that we make them, we feel stupid because of them, we feel we should be able to correct them, but often don't, which is a "big mistake". When did we ever decide my life would be enhanced if I could find a word that would make me feel stupid, embarrassed, and worthy of contempt each time I act with imprecision?" From our parents, all the way back, the past has cultivated words and meanings which now survive as our prison. We were even told that it's a nice place and we should be able to succeed there. What was perhaps actually meant by "mistake" was "anything which one's child does that creates a fear that the child is not finding it to be a nice place, does not want to do what everyone else is doing, will not be able to succeed, and therefore survive."

If you multiply all the words of the English (or any) language, times all prior generations' fears about survival, you could get an idea of just how thick the walls of this prison are. Our ultimate challenge is to see right through those walls rather than to take them apart brick by brick. The former means changing our entire relationship to language. The latter would be equivalent to getting the inmates (practically everybody) to agree on redefining each word. For example, if we got together and decided that "mistake" from now on means "what occurs during a momentary lapse of attention from one's activity — essential (as a bio-feedback device) for all phases of human development and self discovery", we would be removing a large brick from the wall. But when someone screams at you #!#!!# XXX, from another car, when you forget to use your turn signal, the brick has suddenly popped back into its old place. While it's a good idea to keep redefining words and clarifying definitions, it's absolutely essential to redefine our relationship to language. This means deciding once and for all that language is the ultimate tool for being fulfilled in life and "I choose to use it as such", as opposed to unconsciously allowing the language of the past to subconsciously dictate my identity. "I am at the source of, prior to language, rather than at the effect of it, after it. I am using language, not the other way around."

The sage Shankara wrote:

satsangatve nissangatvam
nissangatve nirmohatvam
nirmohatve niscalitatvam
niscalitatvam jiivanmuktih

In a state of satsanga, good company, (comes) non-attachment; in non-attachment, a state beyond confusion; in truth beyond confusion, motionlessness; in motionlessness, living freedom.
The verse could be used as a model of the necessary conditions for making the shift from being at the effect of language to being at the source of it. It all begins with satsanga, good company. The best example of this that I know of is a group of people who have come together to learn Sanskrit. It seems that on some level, perhaps unconsciously, a person who has decided to learn Sanskrit, has decided in some way to use this sacred language for that which it was designed — to be free. It is remarkably easy for such a group of people to change their relation to language, to put themselves at the source of language and then select and use language in a way that gives them access to Sanskrit, with ease and enjoyment. Without the mutual agreement of the group, satsanga, good company, it would be highly unlikely that the shift could ever take place. We grew up in a world where a mistake was a bad thing, enough so that most people would not risk making one. This led to massive withdrawal. Though people remained in a group, they were not really part of the group. In truth, fear dominated nearly all groups. Natural unity was shattered. The satsanga was lost. Groups were ineffective. Alone, individuals were powerless. Everyone was hopelessly at the effect of the language of right/wrong and smart/stupid. In effect, a "group" could have been defined as a "body of people which has come together to determine who is worthy and who is unworthy."

Fortunately, the Sanskrit language has given us the word "satsanga", which could be defined as "a body of people who have come together (sanga) to ascertain reality (sat)." The fundamental agreement of such a group, such as the one which has come together to learn Sanskrit, is that "I" am prior to language. I use language to direct my attention to a full appreciation of the beautiful sounds of the Sanskrit language, their harmonies and their organization, as well as the truths expressed through the language. The language that makes this possible is the language of yoga, another gift of Sanskrit. The satsanga agrees upon abhyaasa the selecting and sustained attention upon a single focal point, for example, listening to the sounds of the Sanskrit language. It's also agreed that there's nothing "wrong" with being off the point. Becoming aware that I am off point, without satsanga — I might worry about what I missed that others got, I might worry about being left behind — "others are succeeding where I fail." But in satsanga where the language of yoga has been agreed upon, there is vairaagya or non-attachment, "the full awareness of my own mastery to not-attach myself to habitual experience and simply return to the point, and even acknowledge 'I missed something — could it be repeated?'". For the satsanga, if anyone missed anything, it's an opportunity for it to be reviewed and clarified and enjoyed again by everyone. It sounds too good to be true. Yet it happens exactly this way by shifting our relationship to language. This would not be possible without satsanga.

In the state of satsanga (satsangatve) comes non-attachment (nissangatvam). There is no more attachment to being right, and concurrently the fear of being wrong. The real satisfaction derived from the wholeness of group unity, the much greater capacity of the group to focus together, enjoy sound together, appreciate the beauty of Sanskrit together, all make the prior condition of being at the effect of words such as right/wrong or smart/stupid or success/failure seem totally irrelevant. Through satsanga, there's a complete shift in our relation to language — we see through the prison walls.

In non-attachment (nissangatve), there comes a state beyond confusion (nirmohatvam). I'm no longer holding myself back because of the fear of consequences. I am feeling my oneness with the group. It's safe to put myself into it. There is no conflict over wanting acceptance, while fearing rejection. My confusion over whether to participate or not — will I be rejected if I do it wrong or isolated if I do it right — is gone. The illusion, and the confusion (moha) of being separate from others dissolves. The truth that we are one emerges. When we move as one, we go beyond success and failure and access our natural ability to perfectly reflect whatever we perceive — samadhi.

In the state beyond confusion (nirmohatve), is motionlessness (nishcalitatvam). This happens in the Sanskrit satsanga. In the absence of striving to be better, fearing getting worse, the old language that raced through our mind stops. The mind becomes still, sensitive. A state of listening is present, samadhi, in which we feel the nuances of Sanskrit, its power, and the subtle way it resonates in the heart of our being, like ancient and eternal music. There's no more struggle to learn, to gain and accumulate knowledge. The words of Sanskrit, through their sound vibration are like waves of pure energy, which we enjoy as if watching a performance taking place inside us — while their meanings describe our own fathomless perfection, as the seer of all, ancient, eternal.

In motionlessness (nishcalitatve), living freedom (jiivanmukti), The prison walls, even the memory that they were ever there, has dissolved. From beginning to end, from the first attempt to learn Sanskrit to the direct experience of the meaning of its ancient words of truth and power, Sanskrit generates and establishes an entirely different relationship with language. It's the proper relationship, the true one, establishing our real unity, freedom from the bondage of the past illusions. It keeps us savoring the timeless enjoyment of the universe of sound, and a perfect creation.
http://www.americansanskrit.com/read/a_sacred.php

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