Srimad Bhagavad Gita AS IT IS

Bhagavad Gita:   Chapter 7 - Knowledge of the Absolute

TEXT 8
 
                         raso 'ham apsu kaunteya
                         prabhasmi sasi-suryayoh
                          pranavah sarva-vedesu
                        sabdah khe paurusam nrsu
 
WORD FOR WORD
 
   rasah--taste; aham--I; apsu--in water; kaunteya--O son of Kunti; prabha--the light; asmi--I am; sasi-suryayoh--of the moon and the sun; pranavah--the three letters a-u-m; sarva--in all; vedesu--the Vedas; sabdah--sound vibration; khe--in the ether; paurusam--ability; nrsu--in men.
 
TRANSLATION
 
   O son of Kunti, I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.
 
PURPORT by HDG Srila A.C. Bhaktivedanta Swami Prabhupad:
 
   This verse explains how the Lord is all-pervasive by His diverse material and spiritual energies. The Supreme Lord can be preliminarily perceived by His different energies, and in this way He is realized impersonally. As the demigod in the sun is a person and is perceived by his all-pervading energy, the sunshine, so the Lord, although in His eternal abode, is perceived by His all-pervading diffusive energies. The taste of water is the active principle of water. No one likes to drink sea water, because the pure taste of water is mixed with salt. Attraction for water depends on the purity of the taste, and this pure taste is one of the energies of the Lord. The impersonalist perceives the presence of the Lord in water by its taste, and the personalist also glorifies the Lord for His kindly supplying tasty water to quench man's thirst. That is the way of perceiving the Supreme. Practically speaking, there is no conflict between personalism and impersonalism. One who knows God knows that the impersonal conception and personal conception are simultaneously present in everything and that there is no contradiction. Therefore Lord Caitanya established His sublime doctrine: acintya bheda-abheda-tattva--simultaneous oneness and difference.
 
   The light of the sun and the moon is also originally emanating from the brahmajyoti, which is the impersonal effulgence of the Lord. And pranava, or the omkara transcendental sound in the beginning of every Vedic hymn, addresses the Supreme Lord. Because the impersonalists are very much afraid of addressing the Supreme Lord Krsna by His innumerable names, they prefer to vibrate the transcendental sound omkara. But they do not realize that omkara is the sound representation of Krsna. The jurisdiction of Krsna consciousness extends everywhere, and one who knows Krsna consciousness is blessed. Those who do not know Krsna are in illusion, and so knowledge of Krsna is liberation, and ignorance of Him is bondage.

- His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Copyright 1983 The Bhaktivedanta Book Trust International. Used with permission.

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"Universal Government"

Srimad-Bhagavatam 6.1.32
San Francisco, July 17, 1975

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Nitai: "Being forbidden in this way, the order carriers of the son of the sun-god, Yamaraja, immediately replied: Who are all of you who have the audacity to oppose the ruling jurisdiction of Yamaraja, the king of religious principles?"

Prabhupada:

ucur nisedhitas tams te
vaivasvata-purahsarah
ke yuyam pratiseddharo
dharma-rajasya sasanam
 [SB 6.1.32]

Dharma-rajasya sasanam. There is a ruling all over the universe under the jurisdiction of Dharmaraja, or the supreme judge, for considering sinful and pious activities. There is a big government within this universe. But those who are thinking very poorly, without any advanced knowledge, atheist, they think that everything is coming automatically. Anisva, anisvara rahuh.(?) They say there is no isvara, supreme ruler, and everything is happening by nature. But they cannot explain what is nature. At least, they have to admit nature is a power which is controlling him. We are not independent of the laws of nature. That is not possible. Even if you accept nature, then you are under the control of nature. That is a fact. Who is controlling nature, that you may not know because your knowledge is very poor. But nature is controlling you, that you can understand, everyone can understand. You cannot supersede the laws of nature. Daivi hy esa gunamayi mama maya duratyaya [Bg. 7.14]. Just like ordinary criminal, thief. The police is chastising him. He does not think that there is any other power over the police. He thinks the police is the father and mother, and he is poor class. He does not know that police is not the supreme power. The supreme power is the president or the minister of law and order. He thinks, "This constable is everything." So poor-class thinking, they think nature is everything. But any way, everyone is under the control of nature.

prakrteh kriyamanani
gunaih karmani sarvasah
ahankara-vimudhatma
kartaham iti manyate
 [Bg. 3.27]

The so-called scientists, thinker, they are thinking that "We are everything. We can create, and we can control over the nature." These are all mad thinking. It is not possible. Nobody has ever been able to control over the nature, what to speak of understanding God. God is the controller of nature. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. Nature is not independent.

So anyway, we are dependent on the laws of nature. That nobody can deny, even the greatest scientist, he cannot also deny. And because we are under the control of the laws of nature, we must admit, if we are sane man, that there is a system of ruling. If we deny the supreme ruler, we may do it madly, but there must be a systematic action, reaction. So here is Dharmaraja. Just like we have got magistrate. So magistrate's duty is, when a criminal is brought before him, to judge what kind of punishment he should be allowed. Justice there is. Similarly, this Dharmaraja means the criminals are brought before him. Dharmaraja is appointed magistrate by the Supreme Lord. So everyone, after death, he is brought before Dharmaraja, the Yamaraja, and he judges what kind of next body this criminal will have. That is Dharmaraja. He is judged by his work. Karmana daiva-netrena jantur deha-upapattaye [SB 3.31.1]. Just like the magistrate punishes the criminal, what kind of punishment he should be awarded, how he will be allowed to live within the prison house. Just like a political prisoner. In our country just now they have... So many big, big leaders have been arrested. But they are not put in the same level of ordinary criminals. They are given all facilities. They are given nice house, servants and newspaper. They are given all facilities of indepen..., outside life, according to the position. They are called first-class prisoners. And there are similarly second-class prisoners, third-class prisoners. So this is judged by a person.

So here we are all prisoners within the material world, and some of us are first-class prisoners, and some of us second class, and some of us third class. Therefore, we see the higher class of men in the society, middle class of men in the society, either in human society or even animal society... There is first-class animal, second-class animal, third-class animal. In the trees also, the same work is going on by nature. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. One tree is supplying mango, so this mango tree is respect, and another tree, which is producing nothing, they are cut and made into fuel, because useless, no use. So amongst the trees, also you will find first class, second class, third class. Amongst the birds, beasts, animals, there is... Just like lion. He is also animal, and dog is also animal. They are not on the same level. Amongst the birds there are swans and there are crows. The crow is different from the swan although they are birds. The standard of enjoyment by the crows is different from the standard of enjoyment of the swan, white swan.

tad-vag-visargo janatagha-viplavo
yasmin prati-slokam abaddhavaty api
namany anantasya yaso 'nkitani yat
srnvanti gayanti grnanti sadhavah
[SB 1.5.11]

Now here we are studying Srimad-Bhagavatam or Bhagavad-gita. This is... This literature is meant for the swans, not for the crows. That is the division. And other literatures, sex literatures and these criminal literatures -- there are so many literatures -- they are meant for the crows, crow-class men. And this literature is meant for swan-class of men, swan, paramahamsa. We are also reading... We are not interested with the lump of newspaper. We are interested in Srimad-Bhagavatam. Why? Because within this literature there is glorification of the Supreme Lord, how He is conducting the whole universal affair, how the sun is rising exactly in time by His order, the moon is rising exactly by His order, not a minute's deviation. The big, big ocean, Pacific Ocean, Atlantic Ocean, very big, powerful, but still within the limit. The Pacific Ocean cannot come beyond the jurisdiction. So who is managing this? Yasyajnaya bhramati sambhrta-kala-cakrah. Even the biggest planet within this universe, the sun, it is also rotating in his orbit by the supreme order. So there is supreme order everywhere. There is government. There is ruling. But the rascals, they cannot see. They simply believe in the direct experience. Direct experience is not first-class experience. The first-class experience is to receive knowledge from the person who knows. That is first-class experience.

There are there types of experience. One kind of experience is direct experience. That is third-class. And another experience is by history, by books. And another experience is by hearing from the Supreme. So we are gathering experience by hearing from the Supreme. Just like here Sukadeva Gosvami is narrating Srimad-Bhagavatam. He has heard it from his father, Vyasadeva. His father has heard it from Narada Muni, his spiritual master. Narada Muni has heard it from Brahma, the first living creature within this universe. And Brahma has heard it from Krsna. This is called parampara system. So this kind of knowledge is perfect knowledge. Evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]. This Vivasvan... Evam parampara-praptam imam rajarsayo viduh. Imam vivasvate yogam proktavan aham avyayam [Bg. 4.1]. Krsna said, "I first of all narrated this yoga system to Vivasvan, Vivasvan, the sun-god." Vivasvan manave praha: "So Vivasvan, the sun-god, from him, Manu heard it." Here also it is said, vaivasvata-purahsarah. The vaivasvata, this word, comes from Vivasvan. The Yamaraja is authorized because he also heard everything about truth from Vivasvan. Therefore his name is vaivasvata-purahsarah. And his servants, they heard it from their master. This is the way. This is the way of understanding.

So ucur nisedhitas tams te. They are the servants of Yamaraja, vaivasvata. So therefore they are vaivasvata-purahsarah. The important assistants of Vaivasvata, Yamaraja, they heard that somebody is warning, "Don't touch." In the previous verse we have learned, varayam asuh, forbidden, "Don't touch," ojasa, very strongly. So they became surprised, "Who are these persons? They are interfering with our business. We have come from supreme authority, magistrate." Just like police comes with his warrant of magistrate -- nobody can check it. If somebody wants to check it, then he will be punished. The whole government force is behind the warrant of the police. Nobody can check it. If there is riot, then government will bring military forces to accept. So this is called ruling. So we are under these rulings. However foolishly we may declare we are independent, that is our completely foolishness. When the warrant is there, you cannot check it. The whole power is behind. Either you become the great scientist or philosopher, when the warrant of death will come from Yamaraja, there is no power to check it. Therefore they were surprised, that "Who is this foolish?" But they saw that the persons, they are coming from Vaikuntha. They had different features, so beautiful, four handed, nicely decorated. So they were surprised.

Therefore in the next verse it is:

kasya va kuta ayatah
kasmad asya nisedhatha
kim deva upadeva ya
yuyam kim siddha-sattamah

"You are so nice." Because they are Yamaraja. Their bodily features already described: twisted face and the hair standing just perpendicularly. So they never saw. Why they? Even... We are supposed to be civilized man. We have not seen how the bodies are there in the Vaikuntha. Here you can understand that in the Vaikuntha planets, as the Lord Visnu is four-handed, similarly, all the inhabitants there, they are also four-handed and equally dressed. Just like here, if your President Ford comes, he also dressed like a nice gentleman. And there are many others also, equally nicely dressed. You cannot distinguish who is President and who is ordinary man. Similarly, in the Vaikunthaloka all the inhabitants are equally in external feature: four-handed with the weapons -- the disc, the club, the conchshell, the lotus flower. All the Vaikuntha's inhabitants: the same dress, same garment, same ornaments, same weapons. But still, there is distinction, that kaustubha jewel. That you will find Him hanging. By that kaustubha jewel, one can understand that "Here is Lord Visnu, and here is ordinary living being." Just like the president has got his confidential plaque. If one challenges his credential, he can show, "Yes." The same principle.

So ruling is there. You can say foolishly that "There is no ruling. I can do whatever I like." That you can do. Just like Ajamila was doing. But now the two classes of messengers have come. The Yamadutas have come to take him away because externally he is the most sinful man. Therefore they are protesting, "How is that? It is already settled up. This man has committed so many sinful activities. So they are under our jurisdiction. Who are you, you are forbidding us?" But the Visnudutas have come there because although he was sinful, although he was most impious, although he was a prostitute-hunter and cheater and so many good qualities, still, he has chanted the holy name of Narayana at the end of his life. Immediately Visnudutas... This is the facility. Whole life sinful, ante narayana-smrtih [SB 2.1.6], but he has remembered Narayana at the end of his life. Very painful life. At the time of death it is very, very painful. We have got experience. Therefore you do not wish to die, because it is very, very painful. Similarly, after death, immediately, by the discrimination of Yamaraja, he gets another body. Karmana daiva-netrena [SB 3.31.1]. Daiva-netrena, by the supervision of superior power, the Yamaraja takes away, and then he gives a body. First of all he is put into the hellish condition of life as he will get. Then, when he is little practiced, then he is given the similar body. Otherwise how it...? It will be... Suppose a person from, coming from very high family or king's royal family, but he has acted just like dogs and dogs. Then next life he is going to have a body of hog or dog. So therefore he is put into such life, subtle life -- that is Yamaraja's business -- to be used in that way of life Then he is given a solid body or gross body so that the same royal prince, he can very easily eat stool. This is the process, nature's process is going on. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. They are simply explaining "nature." How nature is working, these foolish rascals, they do not know. They do not know. Nature is working. That is fact. But how the nature is working, how different forms of body, different activities are going on, by whose judgment, who is looking after, these things they do not know. This is the modern education.

But Krsna conscious person, they know how things are going on, how nature is working, what is the effect. Everything we will find in the Srimad-Bhagavatam, how many different planetary systems are there, what is the situation each and every planet. You will get all this description in the Srimad-Bhagavatam. There are... We have got description. There are many planets. They are simply thousands and millions of miles only gold, thousands and millions of miles only copper. We have got this description from the Srimad-Bhagavatam. There are oceans of milk, oceans of liquor, oceans of oil, oceans of yogurt. These things are there. What information you have got? You do not know fully what is the material nature. Therefore we do not believe that these men went to the moon planet. We have got different description of the moon planet. The moon planet is situated 1,600,000's of miles above the sun. We have got this description: 1,600,000 miles above the... And there is also blazing fire like the sun planet. Sun planet is very hot, and the moon planet is surrounded by very cool atmosphere. Just like when there is cold and heat together, you enjoy it, so moon planet is like that. And those who are in the karma-kandiya, means fruitive activities, those who are actually acting very piously, they are allowed to enter into the moon planet. And there you get life, ten thousands of years' duration of life. And that year is very, very big than our years. Our six months equal to one day in the moon planet. Now, such ten thousands of years you can get your duration of life, and very cold. Therefore you can drink there soma-rasa.

So these are the explanation in the Srimad-Bhagavatam. And it is situated above the sun planet, and above, the distance is also given there: 1,600,000's of miles. And above that, similarly, 1,600,000 miles, there is Mars, there is Jupiter, there is Venus, like that. So universe is not so small that you can ride on your 747 and go. (laughter) It is not so easy. It is not so easy. So therefore, from the circumstances, we can conclude that they could not approach the moon planet. And now they are saying that "It is useless. There is no need of going there. The grapes are sour." (laughter) The jackal jumping, jumping, jumping. When he could not get the grapes, then he is rejecting, "Oh, this is sour. It is no use." So after jumping so many years and spending so much money, they are now rejecting: "The moon planet is not habitable." But we get there. This is one of the heavenly planets, and it is habitable by the most advanced pious men. So these are the difference. Now it is your business to believe the so-called scientist or the sastra, as you like. But we cannot believe. Because we are Krsna conscious, we have to believe what is stated in the sastra.

So there is government. Therefore they were surprised that "Who are you that you are trying to..." Dharma-rajasya sasanam. Sasanam means government. "You are trying to resist us, from the government of Dharmaraja? We have never experienced. How is this? Who are you?" So this is the question. Now we shall discuss next day how this government of Dharmaraja is violated and why it is violated. We will hear next.

Thank you very much. (end)
 
>>> Ref. VedaBase => Srimad-Bhagavatam 6.1.32 -- San Francisco, July 17, 1975

25 June, 1972
Los Angeles
My Dear Aksoja,

Please accept my blessings. I am in due receipt of your letter from Amsterdam dated June 21, 1972.

I look forward with pleasure to attending some of your meetings there in Holland near end of July. Yes, the two engagements for July 28 and July 29 sound all right, and as you have kindly invited me, if you make all nice arrangements, then I shall be very glad to attend them.

One thing, you have mentioned a band for playing in the park.* If we hold public meetings, we can only hold kirtan, with our usual program of preaching being the main feature of attention. We shall stick only to the Vaisnava standard set for us by the great acaryas and saintly persons, namely, the Hare Krishna Mantra and other mantras which I have taught to you, but we shall not produce something artificial by writing and playing our own songs as we like.

Also, as you have requested, I shall be very much pleased to install Lord Jagannatha in the temple on the Sunday, 30th July, before continuing onwards.

Hoping this will meet you in good health,

Your ever well wisher,
A.C. Bhaktivedanta Swami
 

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JayA - Bhaimi EkAdasii

---

Bhaimi or Jayaa Ekaadasii:

It is said that if one observes upavasa on this day then one receives entrance to Visnu's abode, even though one has not performed the other vratas of the year.

Yudhisthira Maharaj said, "Oh Lord of the lords, Sri Krishna, all glories unto You! Oh Master of the universe, You alone are the source of the four types of living entities -  those born from eggs, those born from perspiration, those born from seeds and those born from embryos. You alone are the root cause of all, Oh Lord, and therefore You are the creator, maintainer and destroyer.

"My Lord, You have so kindly explained to me the auspicious day known as Sat-tilA EkAdasi, which occurs during the dark fortnight (krishna paksha) of the month of MAgha (January - February). Now please explain to me the EkAdasii that occurs in the light fortnight (shukla or Gaura paksha) of this month. By what name is it known, and what is the process for observing it? Who is the presiding Deity that is to be worshipped on this sublime day, which is so very dear to You?

Lord Sri Krishna replied, "Oh Yudhisthira, I shall gladly tell you about the EkAdasii that occurs during the light half of this month of MAgha. This EkAdasii obliterates all kinds of sinful reactions and demoniac influences that may be affecting the spirit soul. It is known as JayA Ekaadasii, and the fortunate soul who observes a fast on this sacred day is relieved of the great burden of ghostly existence. Thus there is no better Ekaadasii than this, for it truly bestows freedom from birth and death. It is to be honoured very carefully and diligently. So I as you to listen to Me very attentively, Oh Pandava, as I explain a wonderful historic episode regarding this Ekaadasii, an episode that I have already related in the Padma Purana.

"Long, long ago in the heavenly planets, Lord Indra ruled his celestial kingdom very nicely, and all the devas (demigods) living there were very happy and content. In Nandana Forest, which was beautifully graced with Parijata Flowers, Indra drank ambrosia whenever he liked and enjoyed the service of fifty million celestial maidens, the Apsaras, who danced in ecstasy for his pleasure.

"Many singers, led by Pushpadanta, sang in sweet voices beyond compare. Chitrasena, Indra's chief musician was there in the company of his wife MAlini and his handsome son MAlyavAn. An Apsara named Pushpavati became very much attracted to MAlyavAn; indeed Cupid's sharp arrows pierced the core of her heart. Her beautiful body and complexion, along with the enchanting movements of her eyebrows, captivated MAlayavAn.

"Oh King, listen as I describe the splendid beauty of Pushpavati: She has incomparably graceful arms with which to embrace a man like a fine silken noose; her face resembles the Moon; her lotus eyes reached almost to her lovely ears, which were adorned with wonderful and costly ear-rings; her thin, ornamented neck looked like a conch, having three lines; her waist was very slender, the size of a fist; her hips were broad, and her thighs like the trunks of banana trees; her naturally beautiful features were complemented by gorgeous ornaments and garments; her breasts were highly raised emphasizing her prime of youth; and to look upon her feet was to behold newly grown red lotuses.

 "Seeing Pushpavati in all her heavenly beauty, MAlyavAn was bewitched at once. They had come with the other performers to please Lord Indra by singing and dancing enchantingly, but because they had become so enamored of each other, pierced through the heart by the arrows of Cupid, lust personified, they were utterly unable to sing or dance properly before the lord and master of the heavenly realms.

Their pronunciation was wrong and their rhythm careless. Lord Indra understood the source of the errors at once. Offended at the discord in the musical performance, he became very angry and screamed, "You useless fools! You pretend to sing for me while in a stupour of infatuation with each other! You are mocking me! I curse you both to suffer henceforth as pisAchas (hobgoblins). As husband and wife, go to the earthly regions and reap the reactions of your offenses.'

"Struck dumb by these harsh words, MAlyavAn and Pushpavati at once became morose and fell from the beautiful Nandana Forest in the kingdom of heaven to a Himalayan peak here on planet Earth.
 Immeasurably distressed, and their celestial intelligence vastly diminished by the effects of lord Indra’s fierce curse, they lost their sense of taste and smell, and even their sense of touch. It was so cold and miserable high on the Himalayan wastes of snow and ice that they could not even enjoy the oblivion of sleep.

"Roaming aimlessly hither and thither in those harsh altitudes, MAlyavAn and Pushpavati suffered more and more, from one moment to the next. Even though they were situated in a cave, because of the snowfall and cold their teeth chattered ceaselessly, and their hair stood on end because of their fright and bewilderment.

"In this utterly desperate situation, MAlyavAn said to Pushpavati, 'What abominable sins did we commit to have to suffer in these pisAcha bodies, in this impossible environment? This is absolutely hellish! Though hell is very ferocious, the suffering we are undergoing here is even more abominable. Therefore it is abundantly clear that one should never commit sins".

"And so the forlorn lovers trudged onward in the snow and ice. By their great good fortune, however, it so happened that very day was the all auspicious JayA Ekaadasii, the Ekaadasii of the light fortnight of the month of MAgha. Because of their misery they neglected to drink any water, kill any game, or even eat whatever fruits and leaves were available at that altitude, they unknowingly observed Ekaadasii by fasting completely from all food and drink. Sunk in misery MAlyavAn and Pushpavati collapsed beneath a Pipal tree and did not even try to get up. The Sun had set by that time.

"The night was even colder and more miserable than the day. They shivered in the frigid snowfall as their teeth chattered in unison, and when they became numb, they embraced just to keep warm. Locked in each other’s arms, they could enjoy neither sleep nor sex. Thus they suffered through the whole night under the powerful curse of the deva Indra.

 “ Still, Oh Yudhisthira, by the mercy of the fast they had by chance (unknowingly) observed on JayA EkAdasii, and because they had remained awake all night, they were blessed.

 Please hear what happened on the next day. As DwAdasii dawned, MAlyavAn and Pushpavati had given up their demoniac forms and were once again beautiful heavenly beings wearing lustrous ornaments and exquisite garments. As they both looked at each other in amazement, a celestial airplane (vimana) arrived on the spot for them. A chorus of heavenly denizens sang their praises as the reformed couple stepped into the beautiful aircraft and proceeded directly to the heavenly regions, buoyed up by the good wishes of everyone. Soon MAlyavAn and Pushpavati arrived at AmarAvati, Lord Indra’s capital city, and then they immediately went before their lord (Indradev) and offered him their cheerful obeisances.

 “Lord Indra was astonished to see that they had been transformed, restored to their original status and forms so soon after he had cursed them to suffer as demons far, far below his celestial kingdom. Indradev ask of them, ‘What extraordinary meritorious deeds have you performed so that you could give up your pisAcha bodies so quickly after I cursed you? Who released you from my irresistible curse?

“MAlyavAn replied, ‘Oh lord, it was by the extreme mercy of the Supreme Personality of Godhead, Lord Sri Krishna (VAsudeva) and also by the powerful influence of the JayA EkAdasii, that we were released from our suffering condition as pisAchas. This is the truth, Oh master: Because we executed devotional service to Lord Vishnu (even performed unknowingly – by ajnAta sukriti) by observing the day most dear to Him, we have happily been restored to our former status.”

 “Indradev then said, ‘Because you served the Supreme Lord Sri Keshava by observing EkAdasii, you have become worshippable even by me, and I can see that you are now completely purified of sin. Whosoever engages in devotional service to Lord Sri Hari or Lord Shiva becomes praiseworthy and worshippable even by me. Of this there is no doubt.’ Lord Indradev then gave MAlyavAn and Pushpavati free rein to enjoy each other and wander about his heavenly planet as they wished.

 “Therefore, Oh Maharaj Yudhisthira, one should strictly observe a fast on the sacred day of Lord Hari, especially on this JayA EkAdasii, which frees one from the sin of killing even a twice born brahmin. A great soul who observes this fast with full faith and devotion has in effect given all kinds of charity, performed all kinds of sacrifice, and bathed in all the Holy places of pilgrimage. Fasting on JayA EkAdasii qualifies one to reside in Vaikuntha and enjoy unending happiness for billions of yugas – indeed, forever as the soul is eternal. Oh great king, Lord Sri Krishna continued, one who even hears or reads these wonderful glories of JayA EkAdasii achieves the blessed merit attained by performing an Agnistoma fire sacrifice, during which the hymns from the Sama-veda are recited.”

Notes:KAmadeva, lust personified, has five names according to the Amara-kosha dictionary: kandarpa darpako ‘nanga kAmah pancha-sharaih smarah “Cupid has five names; (1) Cupid; (2) Darpaka, ‘he who prevents future events’; (3) Ananga, ‘he who has no physical body’; (4) KAma, ‘lust personified’; and (5) Pancha-sharaih, ‘he who holds five arrows’ “.

Kandarpa: In the tenth chapter of the Bhagavad Gita (BG 10:28.) Lord Sri Krishna says, prajanash cAsmi kandarpah; “Of causes for procreation, I am Kandarpa”. The word Kandarpa also means “very beautiful”. Kandarpa appeared as Lord Krishna’s son Pradyumna in DwArakA.
Darpaka: This name indicates that Cupid can perceive what is to take place and prevent it from happening. Specifically, he tries to impede pure spiritual activity by alluring one’s mind and forcibly engaging one in material sense enjoyment.
Ananga: Once, when Cupid disturbed the meditation of Lord Shiva, that powerful deva (demigod) burned him (Cupid) to ashes. Still, Shiva gave Cupid the benediction that he would act in the world even without a physical body - like a ghost.
KAma: In Bhagavad Gita BG 7:11.) Lord Sri Krishna says, dharmAviruddho bhuteshu kAmo’smi: “I am sex life which is not contrary to religious principles.”
Pancha-sharaih: The five arrows with which Cupid pierces the mind of the living entities are taste, touch, sound, smell, and sight.
These are the five names of the empowered deva Cupid, who enchants all living entities and makes them do whatever he wants. Without receiving the mercy of Guru and Krishna one cannot resist his power.

Thus ends the narration of the glories of MAgha-shukla EkAdasii, or JayA EkAdasii, from the Bhavishya-uttara Purana.

These stories have been summarised and slightly changed, abbreviated or added to from how they are found in the celebrated book, "Ekadasi: The Day of Lord Hari" 1986. HH Krishna Balaram Swami. Bhaktivedanta Institute Press.

This particular Ekaadasii is to be found between Pages 45-50.

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VijayA EkAdasii

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VijayA EkAdasii

Yudhisthira Maharaj said, “Oh Lord Sri Krishna, O glorious son of Vasudeva, please be merciful to me and describe the EkAdasii that occurs during the dark fortnight of the month of PhAlguna (February-March).”

Lord Sri Krishna replied, “Oh Yudhisthira, Oh king of kings, gladly I shall tell you about this great fast, known as VijayA EkAdasii. Whoever observes it certainly achieves success in this life and the next. All the sins of one who fasts on this EkAdasii and hears its sublime glories are eradicated.

“NArada Muni once asked lord BrahmA, who sits on a lotus flower about the VijayA EkAdasii. Sri NArada said, ‘Oh best of all the demigods, kindly tell me the merit one can achieve by faithfully observing VijayA EkAdasii.’
“NArada’s great father then replied, ‘My dear son, this oldest of fasting days is pure, and it nullifies all sins. I have never revealed this to anyone until today, but you can understand beyond any doubt that this EkAdasii bestows the result indicated by its name… (VijayA meaning Victory).

“When Lord Rama was exiled to the forest for fourteen years, He, the goddess SitA, and His divine brother Lakshmana stayed at Panchavati as mendicants. Mother SitA was then kidnapped by the demon RAvana, and Lord Rama seemingly became bewildered like an ordinary man by distress. While searching for His beloved consort, the Lord came upon the dying JatAyu and thereafter killed His enemy Kabandha.. The great devotee-vulture JatAyu returned to Vaikuntha after telling Rama how His dear SitA had been abducted by Ravana.

“ ‘Later, Lord Rama and Sugriva, the king of the monkeys, became friends.  Together they amassed a grand army of monkeys and bears and sent HanumAnji his minister to Sri LankA, where he was able to see Janaki (Srimati SitA devi) in an Ashoka grove garden. He delivered Lord Rama’s message and showed the ring proving his authenticity for rendering such great service to the Supreme Lord Sri Rama.
 “ ‘With the help of Sugriva, Lord Rama proceeded toward Sri LankA. Upon arriving at the shore of the ocean with the army of monkeys, He could understand that the water was uncommonly deep and hostile. Thus He said to Lakshmana, “Oh son of SumitrA, how can We earn enough merit to be able to cross this vast ocean, the unfathomable abode of Varuna deva? I can see no easy way to cross it, teeming as it is with sharks and other ferocious aquatics.”

 “ ‘Lakshmana replied, “Oh best of all beings, Oh origin of all the devas, Oh primal personality, the great sage BakadAlbhya lives on an island just four miles from here. Oh Raghava, he has seen many BrahmAs come and go, so aged and wise is he. Let us go to him, take his darshan (audience) and ask him how We can safely reach Our goal.”

 “ ‘So Rama and Lakshmana proceeded to the humble Ashrama of the incomparable BakadAlbhya Muni. Approaching him, the two Lords paid Their respectful obeisances to him as if he were a second Vishnu. BakadAlbhya could immediately understand, however, that Sri Rama was actually the Supreme Personality of Godhead, who for His own reasons had appeared on the Earth and was enacting just like a human being.
 “ ‘ “Rama, “ said BakadAlbhya, “Oh best of the human beings, why have You come to my lowly abode?”
 “ ‘The Lord replied, “Oh great, twice born brahmin, I have come here to the ocean shore with My phalanx of monkey and bear warriors in order to cross the sea and conquer LankA and its demon horde headed by Ravana. Oh greatest of sages, please be merciful unto Me and please tell Me how I can cross this vast ocean. That is why I have come to your Ashrama today.”
 “ ‘The sage said, “Oh Lord Sri Rama, I shall tell you of the most exalted of all fasts, observing which You will surely conquer Ravana and be eternally glorified. Kindly now listen with full attention.

“ ‘ “On the day before EkAdasii, fashion a water pot of gold or silver, or even copper. Even  clay will do if these metals are unavailable. Fill the pot with pure water and then decorate it nicely with mango leaves. Cover it and place it near a holy altar upon a mound of seven grains (the seven grains are barley, wheat, rice, corn, chickpeas, kukani, and dahl or peas). Now take Your morning bath, decorate the water pot with flower garlands and sandalwood paste, and inn the concave lid atop the pot place there the barley, pomegranate, and coconut. Now with great love and devotion worship the water pot Deity form and offer Him incense, sandalwood paste, flowers, a ghee lamp, and a plate of sumptuous foods. Remain there awake that night beside this sacred pot. On top of the lid filled with barley, etc., place a golden mUrthy of Lord Sri NArAyana.
 “ ‘ “When EkAdasii dawns, take Your morning bath and then decorate the water pot with fine sandalwood paste and garlands. Then worship the pot again with first class incense, lamps, sandalwood paste and flowers dipped in sandalwood paste, and then devoutly/devotedly place many kinds of cooked food, pomegranate, and coconut before the water pot. Then remain awake over night.

“ ‘ “When the DwAdasi dawns, take the water pot to the bank of a holy river, or even to the shore of a small pond. After worshipping it again properly, Oh King of kings, offer it with all the aforementioned ingredients to a pure hearted brahmin, expert in the Vedic sciences. If You and Your military commanders observe the VijayA EkAdasii in this way, You will surely be victorious in every way.”

“” ‘Lord Sri RAmachandra Bhagavan, the Supreme Personality of Godhead, did just as BakadAlbhya Muni instructed, and thus He conquered all demoniac forces. Similarly, anyone who observes the VijayA EkAdasii in this way will always be victorious in this mortal world, and after leaving this world he/she will reside forever in the anxiety free realm of the Kingdom of God known as the Vaikunthas.”

“ ‘Oh NArada, my son, from this history you can understand why one should observe this EkAdasii fast properly, strictly following the rules and regulations. This fast is powerful enough to eradicate all one’s sinful reactions, even the most abominable ones.”

Lord Sri Krishna concluded, “Oh Yudhisthira, anyone who reads or hears this history will attain the same great merit as that which is earned by performing a horse sacrifice on days of yore.”

These stories have been summarized and slightly changed, abbreviated or added to from how they are found in the celebrated book, "Ekadasi: The Day of Lord Hari" 1986. HH Krishna Balaram Swami. Bhaktivedanta Institute Press.

This particular Ekaadasii is to be found between Pages 51-55. The Ekadasi Page:

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Amalakii EkAdasii

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King MAndhAtA once said to Vasishtha Muni, "O great sage, kindly be merciful to me and tell me of a holy fast that will benefit me eternally."
        Vasishtha Muni replied. "O king, kindly listen as I describe the best of all fast days, Amalakii EkAdasi.  He who faithfully observes a fast on this EkAdasii obtains enormous wealth, gets free of the effects of all kinds of sins, and attains liberation.  Fasting on this EkAdasii is more purifying than donating one thousand cows in charity to a pure brAhmana.  So please hear me attentively as I tell you the story of a hunter who, though daily engaged in killing innocent animals for his living, achieved liberation by observing a fast on Amalakii EkAdasii and following the prescribed rules and regulations of worship.

"There was once a kingdom named VaidishA, where all the brAhmanas, kshatriyas, vaishyas, and shudras were equally endowed with Vedic knowledge, great bodily strength, and fine intelligence.  Oh lion among kings, the whole kingdom was full of Vedic sounds, not a single person was atheistic, and no one sinned.  The ruler of this kingdom was King PAshabinduka, a member of the dynasty of Soma, the moon.  He was also known as Chitraratha and was very religious and truthful.  It is said that King Chitraratha had the strength of ten thousand elephants and that he was very wealthy and knew the six branches of Vedic wisdom perfectly.

"During the reign of Maharaja Chitraratha, not a single person in his kingdom attempted to practice another's dharma (duty) so perfectly engaged in their own dharmas were all the brAhmanas, kshatriyas, vaisyas, and sudras.  Neither miser nor pauper was to be seen throughout the land, not was there every drought or flood.  Indeed, the kingdom was free of disease, and everyone enjoyed good health.  The people rendered loving devotional service to the Supreme Personality of Godhead, Lord Vishnu, as did the king, who also rendered special service to Lord Shiva.  Moreover, twice a month everyone fasted on EkAdasii.

"In this way, O best of kings, the citizens of VaidishA lived many long years in great happiness and prosperity.  Giving up all varieties of materialistic religion, they completely dedicated themselves to the loving service of the Supreme Lord, Hari.

"Once, in the month of Phalguna (February - March), the holy fast of Amalakii EkAdasii arrived, conjoined with DvAdasi.  King Chitraratha realised that this particular fast would bestow especially great benefit, and thus he and all the citizens of VaidishA observed this sacred EkAdasii very strictly, carefully following all the rules and regulations.

"After bathing in the river, the king and all his subjects went to the temple of Lord Vishnu, where an Amalakii tree grew.  First the king and his leading sages offered the tree a pot filled with water, as well as a fine canopy, shoes, gold, diamonds, rubies, pearls, sapphires, and aromatic incense.  Then they worshiped Lord ParashurAma with these prayers: 'Oh Lord ParashurAma, Oh son of RenukA, Oh all-pleasing one, Oh liberator of the worlds, kindly come beneath this holy Amalakii tree and accept our humble obeisances.'

Then they prayed to the Amalakii tree: 'Oh Amalakii, Oh offspring of Lord BrahmA, you can destroy all kinds of sinful reactions.  Please accept our respectful obeisances and these bumble gifts.  O Amalakii, you are actually the form of Brahman, and you were once worshiped by Lord RAmachandra Himself.  Whoever circumambulates you is therefore immediately freed of all his sins.'

"After offering these excellent prayers, King Chitraratha and his subjects remained awake throughout the night, praying and worshiping according to the regulations governing a sacred EkAdasii fast.  It was during this auspicious time of fasting and prayer that a very irreligious man approached the assembly, a man who maintained himself and his family by killing animals.  Burdened with both fatigue and sin, the hunter saw the king and the citizens of VaidishA observing Amalakii EkAdasii by performing an all-night vigil, fasting, and worshiping Lord Vishnu in the beautiful forest setting, which was brilliantly illuminated by many lamps.  The hunter hid nearby, wondering what this extraordinary sight before him was.
        'What is going on here?' he thought.  What he saw in that lovely forest beneath the holy Amalakii tree was the Deity of Lord DAmodara being worshiped upon the Asana of a waterpot, and what he heard were devotees singing sacred songs describing Lord Shri Krishna's transcendental forms and pastimes.  Despite himself, that staunchly irreligious killer of innocent birds and animals spent the entire night in great amazement as he watched the EkAdasii celebration and listened to the glorification of the Lord.

"Soon after sunrise, the king and his royal retinue - including the court sages and all the citizens - completed their observance of EkAdasii and returned to the city of VaidishA.  The hunter then returned to his hut and happily ate his meal.  In due time the hunter died, but the merit he had gained by fasting on Amalakii Ekadasii and hearing the glorification of the Supreme Personality of Godhead, as well as by being forced to stay awake all night, made him eligible to be reborn as a great king endowed with may chariots, elephants, horses, and soldiers.  His name was VasUratha, the son of King VidUratha, and he ruled over the kingdom of Jayanti.

"King VasUratha was strong and fearless, as effulgent as the Sun, and as handsome as the Moon.  In strength he was like Shri Vishnu, and in forgiveness like the Earth itself.  Very charitable and ever truthful, King VasUratha always rendered loving devotional service to the Supreme Lord, Shri Vishnu.  He therefore became very well versed in Vedic knowledge.  Always active in the affairs of state, he enjoyed taking excellent care of his subjects, as though they were his own children.  He disliked pride in anyone and would smash it when he saw it.  He performed many kinds of sacrifices, and he always made certain that the needy in his kingdom received enough charity.

"One day, while hunting in the jungle, King VasUratha strayed from the footpath and lost his way.  Wandering for some time and eventually growing weary, he paused beneath a tree and, using his arms as a pillow, fell asleep.  As he slept, some barbarian tribesmen came upon him and, remembering their longstanding enmity toward the king, began discussing among themselves various ways to kill him.  'It is because he killed our fathers, mothers, brothers-in-law, grandsons, nephews, and uncles that we are forced to aimlessly wander like so many madmen in the forest.'  So saying, they prepared to kill King VasUratha with various weapons, including spears, swords, arrows, and mystic ropes.

"But none of these deadly weapons could even touch the sleeping king, and soon the uncivilised, dog-eating tribesmen grew frightened.  Their fear sapped their strength, and before long they lost what little intelligence they had and became almost unconscious with bewilderment and weakness.  Suddenly a beautiful woman appeared from the king's body, startling the aborigines.  Decorated with many ornaments, emitting a wonderful fragrance, wearing an excellent garland around her neck, her eyebrows drawn in a mood of fierce anger, and her fiery red eyes ablaze, she looked like death personified.  With her blazing chakra discus she quickly killed all the tribal hunters, who had tried to slay the sleeping king.

"Just then the king awoke, and seeing all the dead tribesmen lying around him, he was astonished.  He wondered, 'These are all great enemies of mine!  Who has slain them so violently?  Who is my great benefactor?'

"At that very moment he heard a voice from the sky: 'You ask who helped you.  Well, who is that person who alone can help anyone is distress?  He is none other than Sri Keshava, the Supreme Personality of Godhead, He who saves all who take shelter of Him without any selfish motive.'

"Upon hearing these words, King VasUratha became over-whelmed with love for the Personality of Godhead Shri Keshava (Krishna).  He returned to his capital city and ruled there like a second lord Indra (king of the heavenly regions), without any obstacles at all.

"Therefore, Oh King Mandhata," the venerable Vasishtha Muni concluded, "...anyone who observes this holy Amalakii EkAdasii will undoubtedly attain the supreme abode of Lord Vishnu, so great is the religious merit earned from the observance of this most sacred fast day."

These stories have been summarised and slightly changed, abbreviated or added to from how they are found in the celebrated book, "Ekadasi: The Day of Lord Hari" 1986. HH Krishna Balaram Swami. Bhaktivedanta Institute Press.

This particular Ekaadasii is to be found between Pages 57-61. 

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Shri VarAha Dvadasii
The Most Holy Appearance Day of Lord Varahadev

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This page is best viewed using the Balaram font which can be downloaded HERE

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The Lead up to the Appearance of Lord Varahadeva - The Two Doorkeepers of Vaikuëöha, Jaya and Vijaya, Cursed by the Sages
Victory of Hiraëyäkña Over All the Directions of the Universe
The Battle Between Lord Boar and the Demon Hiraëyäkña
The Killing of the Demon Hiraëyäkña

Lord Varaha-deva dasavatara page
Dasavataras' page

The pregnancy of Diti || Jaya and Vijaya cursed by the four Kumaras || The appearance of Lord Varaha || The victory of Hiranyaksha and his death at the hands of Lord Varaha.

From: Srimad Bhagavatam, Canto 3.

After describing the appearance of the white Boar Incarnation that had appeared during the Svayambhuva devastation, Maitreya next described the red Boar Incarnation that had appeared during the Chakshusha devastation. Maitreya related these pastimes to Vidura in the same manner in which he had heard them long ago when Lord Brahma had narrated them to the demigods.

Once upon a time, at sunset, Kashyapa, the son of Marichi, was offering oblations to Lord Vishnu into the sacrificial fire. At this time, his wife, Diti, approached him due to being greatly afflicted by sex desire. Without trying to attract him gradually by her bodily expressions, the beautiful Diti frankly begged her husband, "O learned one, Cupid is forcibly distressing me with his arrows, just as an elephant troubles a banana tree. I want to have sons like my co-wives and so you should be merciful to me." "My father, Daksha, had separately asked each of his daughters, whom we preferred to marry. Then, after understanding our intentions, he handed over thirteen of his daughters to you, and we have been faithful to you ever since that time. O lotus-eyed one, when someone in distress approaches a great person, his pleas should never go in vain."

The hen-pecked Kashyapa could have strongly refused his wife, but because he was also sexually inclined, he tried to pacify Diti, who had become very poor-hearted and talkative, due to the contamination of lust. Kashyapa said, "O afflicted one, I shall soon gratify your desire. It is only due to having a good wife that a man like me can cross over the great ocean of material existence. Indeed, a wife is so helpful that she is called the better half of a man's body. Just as a military commander can easily conquer invaders while remaining protected within a fort, so a man can conquer his senses by taking shelter of a good wife. For this reason, a man could never repay his wife for all the benefit that he derives from her, even if he were to try to do so during his entire lifetime, or even after death."

"My dear Diti, although I cannot sufficiently repay you, I will satisfy your sex desire for the purpose of begetting children. I only request you to wait for a few minutes so that I may not become subject to criticism. The present moment is most inauspicious because at this time Lord Shiva rides upon his bull carrier, accompanied by his horrible ghostly companions. He gives such ghosts the chance of getting a gross material body by placing them into the wombs of women that indulge in sexual intercourse during this forbidden period. Lord Shiva is your sister's husband, and with his three eyes, he will see your forbidden act."

In spite of receiving such good instructions from her husband, Diti was so oppressed by sex desire that she caught hold of Kashyapa's clothes just like a shameless prostitute, and thus she practically forced him to gratify her lusty urge. After offering obeisances unto worshipful fate, Kashyapa lay down with Diti in a secluded place. After finishing the forbidden act, Kashyapa purified himself by bathing and once again sat down to chant the Gayatri mantra, while meditating upon the impersonal aspect of the Absolute. Meanwhile, after having gratified her lust, Diti came to her senses. With her head lowered in shame, she approached her husband and said, "My dear brahmana, please insure that my embryo is not killed by Lord Shiva, because of the great offense that I have committed against him."

Diti then prayed for Lord Shiva's mercy in a very clever manner: "Let me offer my obeisance unto the angry Lord Shiva. He is so great that he can immediately destroy my embryo, but at the same time he is so merciful and forgiving. Lord Shiva is known as the lord of all women, who are excused even by uncivilized hunters, and therefore I beg him to spare me from his wrath."

As Diti stood before him, trembling due to fear of his anger, Kashyapa said, "Because of your polluted mind, the improper time, your disobedience, and your neglect of the demigods, your conception will produce two abominable sons who will create havoc within the world by killing innocent persons, torturing women, and enraging the great souls. As a result, the Supreme Lord will incarnate to kill them, just as Indra smashes mountains with his thunderbolt."

Diti replied, "O my husband, it is a great relief for me to know that my sons will be killed by the all-merciful Supreme Lord, rather than the wrath of the brahmanas. One who offends the brahmanas or causes fear to others is so condemned that even those who are already in hell, or who are of the degraded species in which he will later on appear, feel no compassion toward him."

Kashyapa then informed Diti, "Due to your repentance and firm faith in the Supreme Lord, as well as your adoration for Lord Shiva and myself, one of your grandsons will be a greatly exalted devotee whose fame will rival that of the Lord Himself. Because of his great devotion for the Supreme Personality of Godhead, others will follow in his footsteps, and because of his having satisfied the Supreme Lord, everyone will become pleased with him. As a first-class devotee, your grandson will be able to see the Supreme Lord, within and without; he will be a reservoir of all good qualities; and he will feel very pained to see the suffering of the conditioned souls in this material world."

After hearing about the glories of Prahlada, Diti became very pleased. But, because she could understand that her sons would cause great disturbances to the demigods, she continued to bear the powerful embryos for one hundred years without giving birth. Still, the force of Diti's pregnancy disturbed the entire universe, and the light of sun and moon became impaired.

After observing this fearful condition, the demigods approached Lord Brahma and submitted, "O lord, just see this darkness that is expanding in all directions. O sustainer of the universe, who knows the intentions of all living entities, Diti's pregnancy has caused this great disturbance, and thus our work has become suspended. Please be merciful unto us, for we have fallen into a very miserable condition."

In response, Lord Brahma informed the demigods of what had happened long ago. After having travelled all over the material creation, the four sages Sanaka, Sanatana, Sanandana and Sanat-kumara, entered the spiritual sky, wherein the Vaikuntha planets are situated. They were able to do this due to being freed from all material contamination. In the abode of Lord Narayana, the residents have forms similar to that of the Supreme Lord, and everyone is engaged in His unalloyed devotional service. There are many forests full of desire-trees, and throughout all seasons they are filled with fruit and flowers.

While flying in their airplanes, along with their consorts, the inhabitants of Vaikuntha eternally sing of the character and pastimes of the Supreme Lord. Although the consorts that crowd the airplanes have large hips and beautifully smiling faces, they cannot stimulate the passion of the residents of Vaikuntha. This means that in Vaikuntha there is the enjoyment of the association with the opposite sex, but there is no sexual relationship, because everyone is fully absorbed in Krishna consciousness. When the king of bees hums in a high pitch, singing the glories of the Lord, the cuckoos, cranes, chakravakas, swans, parrots and peacocks temporarily stop their singing to listen. Although flowers, such as the champaka, bakula, parijata and lotus are transcendentally fragrant, they are still conscious of tulasi's austerities, and of how the Lord prefers to garland Himself with her leaves. The ladies of Vaikuntha are as beautiful as the goddess of fortune, and yet they are sometimes seen cleaning the marble walls, just to receive the grace of the Supreme Lord, even though there is practically no dust.

Upon reaching the outskirts of Vaikuntha, the four Kumaras felt an unprecedented transcendental happiness. Then, after easily passing through six gates, the sages saw two doormen at the seventh gate that had similar bodily features and carried strong maces. They were four-armed and of bluish complexion, and due to their arched eyebrows, discontented nostrils and reddish eyes, they appeared somewhat agitated. The four Kumaras had opened doors everywhere without any conception of "ours" and "theirs", and so they innocently began to pass through the seventh gate. The sages, who had nothing to cover their bodies but the atmosphere, looked just like five-year-old boys, although they were the oldest created beings, next to Brahma.

Due to possessing a disposition quite unpalatable to the Lord, the two gatekeepers rudely blocked the Kumaras' entrance with their staffs. The Lord is always anxious to serve great sages, and thus the Kumaras were never to be prohibited from entering Vaikuntha. The boy-sages had been very eager to see the Supreme Personality of Godhead, and so upon being checked by the Lord's two chief doorkeepers, they immediately became agitated. Their eyes red with rage, the Kumaras exclaimed, "Who are these persons who are engaging in the Lord's service and yet have developed a discordant mentality? They must be imposters, and so they suspect others to be just like themselves. In Vaikuntha there is perfect harmony between the Supreme Lord and the other inhabitants. These two persons are dressed like the residents of Vaikuntha, but where has this seed of disharmony come from? Because of seeing duality, they have become contaminated. Therefore, they should be put into the material world, where everyone is conceived of as being either a friend or an enemy."

When the gatekeepers realized that they were being cursed by the brahmanas, they at once became very afraid. After falling down at the Kumaras' feet, they begged, "You are correct in punishing us for having neglected such great souls as yourselves. Still, in consideration of our repentance, we pray that you mercifully insure that the illusion of forgetting the Supreme Personality of Godhead will not overwhelm us as we fall down."

Just at that moment, the Supreme Lord, having learned of this incident, came there on foot accompanied by the goddess of fortune. Thus, the four Kumaras saw Lord Vishnu before them, Whom they had formerly seen only within their hearts while being absorbed in the ecstatic trance of meditation.

The Lord's beautiful blackish body was dressed in bright yellow cloth, and around His neck hung a garland of fresh flowers that was encircled by humming bees. While resting one of His hands upon Garuda's shoulder, the Lord twirled a lotus flower in another. Indeed, His beauty was so excellent that it defeated the pride of the goddess of fortune, and thus the Kumaras looked at Him with unsated eyes.

As the Kumaras joyfully bowed their heads, the breeze that carried the aroma of tulasi leaves from the toes of the Lord's lotus feet entered their nostrils, causing a spiritual transformation in their body and mind, even though they had been fully attached to the impersonal Brahman. In other words, the Kumaras became converted from impersonalists that had desired to merge into the Lord's brahmajyoti, to devotees who desire to render service to the Lord.

After seeing the Lord's transcendental body, the Kumaras advanced to the stage of constant meditation upon His personal feature. Their anger having subsided, the four sages prayed, "Our dear Lord, whatever we had heard about You from our father, Lord Brahma, has now been confirmed by Your kind appearance before us. We now understand that the most elevated transcendentalists are those that constantly engage in hearing about Your pastimes, without caring for any other benediction, including liberation." "O Lord, we don't mind being born in any hellish condition, as long as our hearts and minds are always engaged in Your devotional service."

By dint of the Lord's presence, the Kumaras realized that it had been improper for them to curse the doorkeepers, in spite of the offense that had been committed.

The Supreme Lord then said, "These attendants of Mine, Jaya and Vijaya, have committed a great offense against you by ignoring My desire. I approve of the punishment that you have awarded to My servants. Indeed, since these doormen are My servants, I consider Myself to be the one that has offended you, and for this reason, I seek your forgiveness. Whatever wrong a servant commits causes people in general to blame the master, just as a single spot of white leprosy is considered to pollute the whole skin."

"For Me, the brahmanas are the most worshipable personalities, and so I am prepared to cut off My arm if its conduct proves to be hostile toward you. Because I am the servant of My devotees, My lotus feet have become so sacred that they immediately purify one of all sins. I do not enjoy the offerings that are made into the sacrificial fire with as much relish as I enjoy the delicacies cooked in ghee that are offered to the mouths of the brahmanas who have dedicated their lives unto Me." "The Ganga is the remnants of water left after washing My feet, and it sanctifies the three worlds. If I can take the dust of the Vaishnavas' feet upon My head, then who would refuse to do the same? These servants of Mine have offended you due to not knowing My mind. Still, I will consider it a great favor if you allow them to return to My presence soon, after reaping the consequences of their transgression."

After hearing with wide-open ears, the Lord's extremely humble and beautiful speech, which was difficult to comprehend due to its profound import, the Kumaras pondered over its meaning for some time. Although the sages could not understand the Lord's actual intention, a thrill passed through their bodies due to the delight of simply beholding Him. Understanding their fault in cursing the Lord's faultless servants, the Kumaras said, "O Lord, we cannot understand Your plans, for You have spoken as if we had done something good for You. Your adoration of the brahmanas is meant to teach others, for it is You who are the supreme worshipable Deity." "O Lord, whatever punishment You wish to award to these two innocent persons, or to us, we shall accept without duplicity."

The Lord replied, "O brahmanas, I have already ordained the punishment that you inflicted upon Jaya and Vijay, and thus they will have to accept birth in a demoniac family. But, by concentration of their minds upon Me in anger, they will always remain connected with Me, and soon thereafter, they will return to My abode."

It is to be understood that the Lord Himself engineered the cursing of Jaya and Vijaya. Ordinarily, there is no possibility that the Kumaras could become so angry, that the Lord could neglect His gatekeepers, or that anyone could return to the material world after reaching Vaikuntha. Sometimes, the Lord desires to fight, and because there are no enemies in Vaikuntha, He incarnates into the material world for this purpose. The Lord only likes to perform His pastimes along with His associates, however, and so He chooses a devotee to play the part of His enemy. Then, after making a temporary show of fighting, the Lord recalls His devotee to the spiritual world.

Thereafter, the four Kumaras circumambulated the Lord, offered their obeisances, and departed from the gates of Vaikuntha. The Lord then ordered Jaya and Vijaya, "Depart from here, but do not be afraid. I could have nullified the brahmanas' curse, but I chose not to do so. Lakshmi, whom you had once stopped at the gate while I was sleeping, already predicted your fall. Although seven births in the material world are your designated punishment, I want you to accept three demoniac births instead. By practicing mystic yoga in anger, you will become quickly cleansed of your sinful reactions, and thus be able to return to Me in a very short time."

After saying this, the Lord departed, and Jaya and Vijaya, who had become morose and pale because of the brahmanas' curse, fell down from Vaikuntha. As they were falling, the Kumaras reassured them that after three demoniac births, they would once again return to Vaikuntha. The demigods, who were observing all of this from their celestial airplanes, let out a great roar of disappointment, and thereafter, Jaya and Vijaya entered Diti's womb, after being covered by Kashyapa's powerful semen.

Lord Brahma then concluded by informing the demigods, "It is the prowess of these twin demons that has disturbed you, by minimizing your own potency. I have no remedy for this situation, however, for all of this is taking place by the desire of the Lord. Rest assured that the Supreme Lord will come to our rescue, and so do not bother to speculate any longer about the dense darkness that is covering all directions."

After hearing this, the demigods became relieved from their fear and returned to their respective abodes. Meanwhile, after bearing her embryos for one hundred years, Diti gave birth to twin sons who were great demons. At this time, there were many fearful natural disturbances, such as earthquakes, and raging fires were seen burning everywhere. The inauspicious planets, such as Saturn and Mars, outshone the auspicious ones like Venus and Jupiter; and comets, meteors and thunderbolts appeared in the sky. Fierce winds made a displeasing hissing noise and uprooted great trees; and due to the covering of clouds, all became shrouded in darkness. The ocean became highly agitated, and all of the lotuses that grew within the rivers and lakes withered.

Solar and lunar eclipses occurred repeatedly, and from the mountain caves came sounds like the rattling of chariots. She-jackals vomited fire while crying out ominously, and asses ran here and there in herds, striking the earth with their hard hooves and braying loudly. Being frightened by the braying asses, birds flew shrieking from their nests, and cows passed stool and urine due to fear. Indeed, the terrified cows yielded blood instead of milk, and the clouds rained puss instead of water. The deities in the temples shed tears, and trees fell down even though there were no gusts of wind.

Upon seeing all of these evil omens, everyone except the four Kumaras became seized by fear. Not knowing about the fall of Jaya and Vijaya and their subsequent birth as demons, everyone thought that the dissolution of the universe was at hand.

Kashyapa named the first-born, who was formerly Jaya, Hiranyaksha and the one who was conceived first, who was formerly Vijaya, was named Hiranyakashipu. Soon after their birth, the demoniac twins exhibited uncommon bodily features, and their steel-like frames became so tall that they seemed to touch the sky. Indeed, they blocked the view in all directions, and as they walked, the earth shook with every step.

After performing great austerities, Hiranyakashipu received benedictions from Lord Brahma, and as a result, he became unafraid of death and very proud. Being most powerful, Hiranyakashipu was able to bring the entire three worlds under his control. His brother, Hiranyaksha, had also received Brahma's benediction of near-immortality, and so he became similarly powerful and conceited.

To satisfy his elder brother, Hiranyaksha took his club and began to travel all over the universe, with a fighting spirit. Because no one was able to kill him due to Brahma's benediction, even the demigods fearfully hid upon seeing Hiranyaksha, just as snakes hide out of fear of Garuda.

When Hiranyaksha thus saw Indraloka vacant, he roared loudly, understanding that the demigods had admitted defeat without even fighting. After returning from heaven, Hiranyaksha sportingly dove deep into the ocean, and upon seeing him, all of the great aquatics panicked and fled. Finally, after moving about in the ocean for many years, Hiranyaksha reached Vibhavari, Varuna's capital. Just to make fun of the lord of the waters, Hiranyaksha fell at his feet and smilingly begged, "Give me battle, O supreme lord!"

Upon seeing Hiranyaksha's arrogance, Varuna became enraged. Still, he curbed his anger by means of intelligence and replied, "O dear one, I have given up fighting because I am too old. You are so skilled in battle that I can see no one else but the most ancient person, Lord Vishnu, who can satisfy you."

"O chief of the Daityas, I suggest that you approach Him, and thus become rid of your pride by lying down dead upon the battlefield, surrounded by carnivorous animals."

Without paying any more heed to Varuna, Hiranyaksha departed. Then, when he happened to meet the great sage Narada, the demon learned the whereabouts of the Supreme Lord. After once again entering the depths of the ocean, Hiranyaksha saw the all-powerful Supreme Lord in His boar incarnation bearing the earth upwards, while keeping her on the ends of His tusks. Upon seeing the Lord, the demon laughingly exclaimed, "An amphibious beast! O best of the demigods, dressed in the form of a boar, the earth belongs to us, the inhabitants of the lower regions, and so I cannot allow You to take it away from my presence. You rascal! Today I shall enliven my kinsmen by killing You. When You fall down dead with Your skull smashed by my mace, the demigods and rishis who offer You oblations in sacrifice will also cease to be, just like a tree that can no longer live without roots."

Although the Lord was certainly pained to hear such abusive language, He tolerated it so that He could continue carrying the earth, which had become very frightened.

As Lord Varaha rose out of the water, Hiranyaksha chased Him and roared, "Are You not ashamed of Yourself for running away after being challenged by an adversary? There is nothing that is reproachable for shameless creatures like You!"

Despite these harsh words, Lord Varaha calmly placed the earth upon the surface of the water and then empowered her with the capacity to float. At this time, Lord Brahma and the other demigods praised the Lord for His wonderful act of lifting up the earth, and they showered flowers upon Him. Then, to express His terrible anger, the Lord replied, "Indeed, We are creatures of the jungle and are searching for hunting dogs like you. One who is freed from the entanglement of death has no fear from the loose talk in which you are indulging, for you are bound up by the laws of death. Now, give up your foolish talk and attempt to kill Me. One may be very proud, but he does not deserve a seat in an assembly if he fails to fulfill his promise."

Being thus challenged, Hiranyaksha became very angry and agitated, and his whole body began to tremble. While hissing indignantly, the demon sprang at the Lord and tried to strike Him with his powerful mace. By moving aside, however, the Lord dodged the blow, and then with His own mace, He attempted to smash Hiranyaksha's forehead. Being an expert fighter, the demon blocked the blow with his own mace, however, and thereafter, a fierce encounter took place.

As both combatants struck one another repeatedly with their strong clubs, the smell of blood that flowed from their wounds made them more and more furious. Being very eager for victory, both the Lord and the demon exhibited wonderful maneuvers, so that the battle looked like a contest between two powerful bulls for the sake of a cow.

Lord Brahma had been staying in the sky, along with all of the demigods and celestial rishis, so that he could witness the terrible fight that was being waged for the sake of the earth. Becoming somewhat anxious, he addressed Lord Varaha, "My dear Lord, Hiranyaksha has always oppressed the demigods, brahmanas, cows and other innocent creatures. There is no need for You to play with this serpentine demon any longer, for he is very skilled in utilizing mystic powers, and he is most arrogant and wicked." "My dear infallible Lord, please kill him before the demoniac hour of twilight arrives and thus increases his strength. The auspicious period called abhijit began at noon and has almost passed. Therefore, please dispose of Your formidable enemy quickly and thus establish peace within the world."

In response, the Lord heartily laughed, while at the same time He accepted Brahma's prayers with a glance that was laden with love. Then, as Hiranyaksha fearlessly stood nearby, Lord Varaha suddenly sprang at him while aiming His mace at the demon's chin.

Hiranyaksha blocked the blow with his own mace, however, and as a result, the Lord's club slipped from His hand. That blazing mace looked splendid while whirling around and around as it fell, and a great cry of alarm arose from the onlooking demigods and rishis. Still, even though he had an excellent opportunity to strike his unarmed foe, Hiranyaksha respected the etiquette for single-combat by refraining from doing so. This kindled the Lord's fury even more, however, and He invoked His Sudarshana chakra. As this wonderful disc revolved in the Lord's hand, while He was at close quarters with His enemy, the demigods and rishis exclaimed, "May victory be Yours!" "Dispatch him at once!" "Don't play with the demon any longer!"

Seeing Lord Varaha before him with the Sudarshana chakra in His hand, Hiranyaksha resentfully bit his lip and began to hiss like a serpent. Then, that great demon with fearful tusks suddenly sprang into the air while wielding his club, and while doing so, he shouted, "You are slain!"

As Hiranyaksha tried to strike Him, Lord Varaha playfully kicked the mace from his hand with His left foot and then said, "Pick up your weapon, since you are so eager to conquer Me."

Being so challenged, Hiranyaksha picked up his mace and then hurled it impetuously while roaring loudly. Without even flinching, however, Lord Varaha easily caught the mace in His hand, and so the demon felt greatly humiliated. Being reluctant to take back his weapon when the Lord offered it to him, Hiranyaksha instead picked up a flaming trident and violently hurled it. As the trident blazed brightly while soaring through the sky, Lord Varaha tore it to pieces by releasing His Sudarshana chakra. At this, the demon became more enraged, and while letting out a loud roar, he rushed at Lord Varaha impetuously. After striking the Lord on the chest with his hard fist, Hiranyaksha immediately disappeared.

The Lord was not disturbed in the least by the blow, however, any more than an elephant would feel hurt being struck by a flower garland. Thereafter, Hiranyaksha employed many conjuring tricks against the Lord, Who is Yogeshvara, and all who saw the magical display thought that the dissolution of the universe was at hand.

Fierce winds began blowing and the dust that was raised created darkness in all directions. Torrents of stones fell from the sky, along with showers of puss, hair, blood, stool, urine and bones- accompanied by lightning and thunder. Mountains discharged various weapons, and naked demonesses with their hair hanging loose suddenly appeared, carrying tridents. Hosts of Yakshas and Rakshasas were heard uttering cruel and savage slogans as they marched on foot or rode upon horses, elephants and chariots.

By releasing His Sudarshana chakra, however, the Lord was able to dispel all of these illusions, and at that moment, a shudder of terror passed through Diti's heart. While recalling the words of her husband, blood began to flow from her breasts.

When Hiranyaksha saw that his magical creations had been dispelled, he once again made himself visible. In a fit of rage, he tried to crush the Lord within his arms as a last resort. But, to his great surprise, after trying to grab the Lord, the demon found that He was still outside the circle of his arms. Then, as Hiranyaksha angrily struck Him with his fists, Lord Varaha slapped him indifferently at the root of the ear, making him stagger backwards. With his eyeballs bulging out of their sockets, his hair scattered, and his limbs broken, the great demon fell down dead, like an uprooted tree.

Lord Brahma and the other demigods quickly arrived at that spot, to see the slain body of the demon close up. Still biting his lip, Hiranyaksha's bodily luster had not faded, in spite of the absence of the soul, because the Lord's lotus foot remained touching it. Lord Brahma admiringly said, "Oh, who could meet with such a blessed death? This fortunate demon was struck by the lotus foot of the Lord, upon Whom yogis meditate in mystic trance in the hopes of gaining liberation from their unreal, material bodies."

Thereafter, the demigods expressed their great appreciation for the Lord's having assumed His Varaha form and relieving them of their agonizing fear of the demon. After receiving the demigods' praises, the Lord returned to His own abode in the spiritual world, where there is always an uninterrupted festival going on.

Suta Gosvami concluded his narration by saying, "O brahmanas, anyone who hears, chants, or takes pleasure in the wonderful description of Lord Varaha's killing of Hiranyaksha is at once relieved from the results of all kinds of sinful activities, including the killing of a brahmana."

brahmoväca
iti tad gåëatäà teñäà
munénäà yoga-dharmiëäm
pratinandya jagädedaà
vikuëöha-nilayo vibhuù

TRANSLATION
Lord Brahmä said: After thus congratulating the sages for their nice words, the Supreme Personality of Godhead, whose abode is in the kingdom of God, spoke as follows.

SB 3.16.2
TEXT 2

çré-bhagavän uväca
etau tau pärñadau mahyaà
jayo vijaya eva ca
kadarthé-kåtya mäà yad vo
bahv akrätäm atikramam

TRANSLATION
The Personality of Godhead said: These attendants of Mine, Jaya and Vijaya by name, have committed a great offense against you because of ignoring Me.
PURPORT
To commit an offense at the feet of a devotee of the Lord is a great wrong. Even when a living entity is promoted to Vaikuëöha, there is still the chance that he may commit offenses, but the difference is that when one is in a Vaikuëöha planet, even if by chance one commits an offense, he is protected by the Lord. This is the remarkable fact in the dealings of the Lord and the servitor, as seen in the present incident concerning Jaya and Vijaya. The word atikramam used herein indicates that in offending a devotee one neglects the Supreme Lord Himself.
By mistake the doormen held the sages from entering Vaikuëöhaloka, but because they were engaged in the transcendental service of the Lord, their annihilation was not expected by advanced devotees. The Lord’s presence on the spot was very pleasing to the hearts of the devotees. The Lord understood that the trouble was due to His lotus feet not being seen by the sages, and therefore He wanted to please them by personally going there. The Lord is so merciful that even if there is some impediment for the devotee, He Himself manages matters in such a way that the devotee is not bereft of having audience at His lotus feet. There is a very good example in the life of Haridäsa Öhäkura. When Caitanya Mahäprabhu was residing at Jagannätha puré, Haridäsa Öhäkura, who happened to be Muhammadan by birth, was with Him. In Hindu temples, especially in those days, no one but a Hindu was allowed to enter. Although Haridäsa Öhäkura was the greatest of all Hindus in his behavior, he considered himself a Muhammadan and did not enter the temple. Lord Caitanya could understand his humility, and since he did not go to see the temple, Lord Caitanya Himself, who is nondifferent from Jagannätha, used to come and sit with Haridäsa Öhäkura daily. Here in Çrémad-Bhägavatam we also find this same behavior of the Lord. His devotees were prevented from seeing His lotus feet, but the Lord Himself came to see them on the same lotus feet for which they aspired. It is also significant that He was accompanied by the goddess of fortune. The goddess of fortune is not to be seen by ordinary persons, but the Lord was so kind that although the devotees did not aspire for such an honor, He appeared before them with the goddess of fortune.

SB 3.16.3
TEXT 3

yas tv etayor dhåto daëòo
bhavadbhir mäm anuvrataiù
sa evänumato ’smäbhir
munayo deva-helanät

TRANSLATION
O great sages, I approve of the punishment that you who are devoted to Me have meted out to them.

SB 3.16.4
TEXT 4

tad vaù prasädayämy adya
brahma daivaà paraà hi me
tad dhéty ätma-kåtaà manye
yat sva-pumbhir asat-kåtäù

TRANSLATION
To Me, the brähmaëa is the highest and most beloved personality. The disrespect shown by My attendants has actually been displayed by Me because the doormen are My servitors. I take this to be an offense by Myself; therefore I seek your forgiveness for the incident that has arisen.
PURPORT
The Lord is always in favor of the brähmaëas and the cows, and therefore it is said, go-brähmaëa-hitäya ca. Lord Kåñëa, or Viñëu, the Supreme Personality of Godhead, is also the worshipable Deity of the brähmaëas. In the Vedic literature, in the åg-mantra hymns of the Åg Veda, it is stated that those who are actually brähmaëas always look to the lotus feet of Viñëu: oà tad viñëoù paramaà padaà sadä paçyanti sürayaù. Those who are qualified brähmaëas worship only the Viñëu form of the Supreme Personality of Godhead, which means Kåñëa, Räma and all Viñëu expansions. A so-called brähmaëa who is born in the family of brähmaëas but performs activities aimed against the Vaiñëavas cannot be accepted as a brähmaëa, because brähmaëa means Vaiñëava and Vaiñëava means brähmaëa. One who has become a devotee of the Lord is also a brähmaëa. The formula is brahma jänätéti brähmaëaù. A brähmaëa is one who has understood Brahman, and a Vaiñëava is one who has understood the Personality of Godhead. Brahman realization is the beginning of realization of the Personality of Godhead. One who understands the Personality of Godhead also knows the impersonal feature of the Supreme, which is Brahman. Therefore one who becomes a Vaiñëava is already a brähmaëa. It should be noted that the glories of the brähmaëa described in this chapter by the Lord Himself refer to His devotee-brähmaëa, or the Vaiñëava. It should never be misunderstood that the so-called brähmaëas who are born in brähmaëa families but have no brahminical qualifications are referred to in this connection.

SB 3.16.5
TEXT 5

yan-nämäni ca gåhëäti
loko bhåtye kåtägasi
so ’sädhu-vädas tat-kértià
hanti tvacam ivämayaù

TRANSLATION
A wrong act committed by a servant leads people in general to blame his master, just as a spot of white leprosy on any part of the body pollutes all of the skin.
PURPORT
A Vaiñëava, therefore, should be fully qualified. As stated in the Bhägavatam, anyone who has become a Vaiñëava has developed all the good qualities of the demigods. There are twenty-six qualifications mentioned in the Caitanya-caritämåta. A devotee should always see that his Vaiñëava qualities increase with the advancement of his Kåñëa consciousness. A devotee should be blameless because any offense by the devotee is a scar on the Supreme Personality of Godhead. The devotee’s duty is to be always conscious in his dealings with others, especially with another devotee of the Lord.

SB 3.16.6
TEXT 6

yasyämåtämala-yaçaù-çravaëävagähaù
sadyaù punäti jagad äçvapacäd vikuëöhaù
so ’haà bhavadbhya upalabdha-sutértha-kértiç
chindyäà sva-bähum api vaù pratiküla-våttim

TRANSLATION
Anyone in the entire world, even down to the caëòäla, who lives by cooking and eating the flesh of the dog, is immediately purified if he takes bath in hearing through the ear the glorification of My name, fame, etc. Now you have realized Me without doubt; therefore I will not hesitate to lop off My own arm if its conduct is found hostile to you.
PURPORT
Real purification can take place in human society if its members take to Kåñëa consciousness. This is clearly stated in all Vedic literature. Anyone who takes to Kåñëa consciousness in all sincerity, even if he is not very advanced in good behavior, is purified. A devotee can be recruited from any section of human society, although it is not expected that everyone in all segments of society is well behaved. As stated in this verse and in many places in Bhagavad-gétä, even if one is not born in a brähmaëa family, or even if he is born in a family of caëòälas, if he simply takes to Kåñëa consciousness he is immediately purified. In Bhagavad-gétä, Ninth Chapter, verses 30–32, it is clearly stated that even though a man is not well behaved, if he simply takes to Kåñëa consciousness he is understood to be a saintly person. As long as a person is in this material world he has two different relationships in his dealings with others—one relationship pertains to the body, and the other pertains to the spirit. As far as bodily affairs or social activities are concerned, although a person is purified on the spiritual platform, it is sometimes seen that he acts in terms of his bodily relationships. If a devotee born in the family of a caëòäla (the lowest caste) is sometimes found engaged in his habitual activities, he is not to be considered a caëòäla. In other words, a Vaiñëava should not be evaluated in terms of his body. The çästra states that no one should think the Deity in the temple to be made of wood or stone, and no one should think that a person coming from a lower-caste family who has taken to Kåñëa consciousness is still of the same low caste. These attitudes are forbidden because anyone who takes to Kåñëa consciousness is understood to be fully purified. He is at least engaged in the process of purification, and if he sticks to the principle of Kåñëa consciousness he will very soon be fully purified. The conclusion is that if one takes to Kåñëa consciousness with all seriousness, he is to be understood as already purified, and Kåñëa is ready to give him protection by all means. The Lord assures herein that He is ready to give protection to His devotee even if there is need to cut off part of His own body.

SB 3.16.7
TEXT 7

yat-sevayä caraëa-padma-pavitra-reëuà
sadyaù kñatäkhila-malaà pratilabdha-çélam
na çrér viraktam api mäà vijahäti yasyäù
prekñä-lavärtha itare niyamän vahanti

TRANSLATION
The Lord continued: Because I am the servitor of My devotees, My lotus feet have become so sacred that they immediately wipe out all sin, and I have acquired such a disposition that the goddess of fortune does not leave Me, even though I have no attachment for her and others praise her beauty and observe sacred vows to secure from her even a slight favor.
PURPORT
The relationship between the Lord and His devotee is transcendentally beautiful. As the devotee thinks that it is due to being a devotee of the Lord that he is elevated in all good qualities, so the Lord also thinks that it is because of His devotion to the servitor that all His transcendental glories have increased. In other words, as the devotee is always anxious to render service to the Lord, so the Lord is ever anxious to render service to the devotee. The Lord admits herein that although He certainly has the quality that anyone who receives a slight particle of the dust of His lotus feet becomes at once a great personality, this greatness is due to His affection for His devotee. It is because of this affection that the goddess of fortune does not leave Him and that not only one but many thousands of goddesses of fortune engage in His service. In the material world, simply to get a little favor from the goddess of fortune, people observe many rigid regulations of austerity and penance. The Lord cannot tolerate any inconvenience on the part of the devotee. He is therefore famous as bhakta-vatsala.

SB 3.16.8
TEXT 8

nähaà tathädmi yajamäna-havir vitäne
çcyotad-ghåta-plutam adan huta-bhuì-mukhena
yad brähmaëasya mukhataç carato ’nughäsaà
tuñöasya mayy avahitair nija-karma-päkaiù

TRANSLATION
I do not enjoy the oblations offered by the sacrificers in the sacrificial fire, which is one of My own mouths, with the same relish as I do the delicacies overflowing with ghee which are offered to the mouths of the brähmaëas who have dedicated to Me the results of their activities and who are ever satisfied with My prasäda.
PURPORT
The devotee of the Lord, or the Vaiñëava, does not take anything without offering it to the Lord. Since a Vaiñëava dedicates all the results of his activities to the Lord, he does not taste anything eatable which is not first offered to Him. The Lord also relishes giving to the Vaiñëava’s mouth all eatables offered to Him. It is clear from this verse that the Lord eats through the sacrificial fire and the brähmaëa’s mouth. So many articles—grains, ghee, etc.—are offered in sacrifice for the satisfaction of the Lord. The Lord accepts sacrificial offerings from the brähmaëas and devotees, and elsewhere it is stated that whatever is given for the brähmaëas and Vaiñëavas to eat is also accepted by the Lord. But here it is said that He accepts offerings to the mouths of brähmaëas and Vaiñëavas with even greater relish. The best example of this is found in the life of Advaita Prabhu in his dealings with Haridäsa Öhäkura. Even though Haridäsa was born of a Muhammadan family, Advaita Prabhu offered him the first dish of prasäda after the performance of a sacred fire ceremony. Haridäsa Öhäkura informed him that he was born of a Muhammadan family and asked why Advaita Prabhu was offering the first dish to a Muhammadan instead of an elevated brähmaëa. Out of his humbleness, Haridäsa condemned himself a Muhammadan, but Advaita Prabhu, being an experienced devotee, accepted him as a real brähmaëa. Advaita Prabhu asserted that by offering the first dish to Haridäsa Öhäkura, he was getting the result of feeding one hundred thousand brähmaëas. The conclusion is that if one can feed a brähmaëa or Vaiñëava, it is better than performing hundreds of thousands of sacrifices. In this age, therefore, it is recommended that harer näma [Cc. Ädi 17.21]—chanting the holy name of God—and pleasing the Vaiñëava are the only means to elevate oneself to spiritual life.

SB 3.16.9
TEXT 9

yeñäà bibharmy aham akhaëòa-vikuëöha-yoga-
mäyä-vibhütir amaläìghri-rajaù kiréöaiù
vipräàs tu ko na viñaheta yad-arhaëämbhaù
sadyaù punäti saha-candra-laläma-lokän

TRANSLATION
I am the master of My unobstructed internal energy, and the water of the Ganges is the remnant left after My feet are washed. That water sanctifies the three worlds, along with Lord Çiva, who bears it on his head. If I can take the dust of the feet of the Vaiñëava on My head, who will refuse to do the same?
PURPORT
The difference between the internal and external energies of the Supreme Personality of Godhead is that in the internal energy, or in the spiritual world, all the opulences are undisturbed, whereas in the external or material energy, all the opulences are temporary manifestations. The Lord’s supremacy is equal in both the spiritual and material worlds, but the spiritual world is called the kingdom of God, and the material world is called the kingdom of mäyä. Mäyä refers to that which is not actually fact. The opulence of the material world is a reflection. It is stated in Bhagavad-gétä that this material world is just like a tree whose roots are up and branches down. This means that the material world is the shadow of the spiritual world. Real opulence is in the spiritual world. In the spiritual world the predominating Deity is the Lord Himself, whereas in the material world there are many lords. That is the difference between the internal and external energies. The Lord says that although He is the predominating factor of the internal energy and although the material world is sanctified just by the water that has washed His feet, He has the greatest respect for the brähmaëa and the Vaiñëava. When the Lord Himself offers so much respect to the Vaiñëava and the brähmaëa, how can one deny such respect to such personalities?

SB 3.16.10
TEXT 10

ye me tanür dvija-varän duhatér madéyä
bhütäny alabdha-çaraëäni ca bheda-buddhyä
drakñyanty agha-kñata-dåço hy ahi-manyavas tän
gådhrä ruñä mama kuñanty adhidaëòa-netuù

TRANSLATION
The brähmaëas, the cows and the defenseless creatures are My own body. Those whose faculty of judgment has been impaired by their own sin look upon these as distinct from Me. They are just like furious serpents, and they are angrily torn apart by the bills of the vulturelike messengers of Yamaräja, the superintendent of sinful persons.
PURPORT
The defenseless creatures, according to Brahma-saàhitä, are the cows, brähmaëas, women, children and old men. Of these five, the brähmaëas and cows are especially mentioned in this verse because the Lord is always anxious about the benefit of the brähmaëas and the cows and is prayed to in this way. The Lord especially instructs, therefore, that no one should be envious of these five, especially the cows and brähmaëas. In some of the Bhägavatam readings, the word duhitèù is used instead of duhatéù. But in either case, the meaning is the same. Duhatéù means “cow,” and duhitèù can also be used to mean “cow” because the cow is supposed to be the daughter of the sun-god. Just as children are taken care of by the parents, women as a class should be taken care of by the father, husband or grown-up son. Those who are helpless must be taken care of by their respective guardians, otherwise the guardians will be subjected to the punishment of Yamaräja, who is appointed by the Lord to supervise the activities of sinful living creatures. The assistants, or messengers, of Yamaräja are likened here to vultures, and those who do not execute their respective duties in protecting their wards are compared to serpents. Vultures deal very seriously with serpents, and similarly the messengers will deal very seriously with neglectful guardians.

SB 3.16.11
TEXT 11

ye brähmaëän mayi dhiyä kñipato ’rcayantas
tuñyad-dhådaù smita-sudhokñita-padma-vakträù
väëyänuräga-kalayätmajavad gåëantaù
sambodhayanty aham iväham upähåtas taiù

TRANSLATION
On the other hand, they captivate My heart who are gladdened in heart and who, their lotus faces enlightened by nectarean smiles, respect the brähmaëas, even though the brähmaëas utter harsh words. They look upon the brähmaëas as My own Self and pacify them by praising them in loving words, even as a son would appease an angry father or as I am pacifying you.
PURPORT
It has been observed in many instances in the Vedic scriptures that when the brähmaëas or Vaiñëavas curse someone in an angry mood, the person who is cursed does not take it upon himself to treat the brähmaëas or Vaiñëavas in the same way. There are many examples of this. For instance, the sons of Kuvera, when cursed by the great sage Närada, did not seek revenge in the same harsh way, but submitted. Here also, when Jaya and Vijaya were cursed by the four Kumäras, they did not become harsh towards them; rather, they submitted. That should be the way of treating brähmaëas and Vaiñëavas. One may sometimes be faced with a grievous situation created by a brähmaëa, but instead of meeting him with a similar mood, one should try to pacify him with a smiling face and mild treatment. Brähmaëas and Vaiñëavas should be accepted as earthly representatives of Näräyaëa. Nowadays some foolish persons have manufactured the term daridra-näräyaëa, indicating that the poor man should be accepted as the representative of Näräyaëa. But in Vedic literature we do not find that poor men should be treated as representatives of Näräyaëa. Of course, “those who are unprotected” are mentioned here, but the definition of this phrase is clear from the çästras. The poor man should not be unprotected, but the brähmaëa should especially be treated as the representative of Näräyaëa and should be worshiped like Him. It is specifically said that to pacify the brähmaëas, one’s face should be lotuslike. A lotuslike face is exhibited when one is adorned with love and affection. In this respect, the example of the father’s being angry at the son and the son’s trying to pacify the father with smiling and sweet words is very appropriate.

SB 3.16.12
TEXT 12

tan me sva-bhartur avasäyam alakñamäëau
yuñmad-vyatikrama-gatià pratipadya sadyaù
bhüyo mamäntikam itäà tad anugraho me
yat kalpatäm acirato bhåtayor viväsaù

TRANSLATION
These servants of Mine have transgressed against you, not knowing the mind of their master. I shall therefore deem it a favor done to Me if you order that, although reaping the fruit of their transgression, they may return to My presence soon and the time of their exile from My abode may expire before long.
PURPORT
From this statement we can understand how anxious the Lord is to get his servitor back into Vaikuëöha. This incident, therefore, proves that those who have once entered a Vaikuëöha planet can never fall down. The case of Jaya and Vijaya is not a falldown; it is just an accident. The Lord is always anxious to get such devotees back again to the Vaikuëöha planets as soon as possible. It is to be assumed that there is no possibility of a misunderstanding between the Lord and the devotees, but when there are discrepancies or disruptions between one devotee and another, one has to suffer the consequences, although that suffering is temporary. The Lord is so kind to His devotees that He took all the responsibility for the doormen’s offense and requested the sages to give them facilities to return to Vaikuëöha as soon as possible.

SB 3.16.13
TEXT 13

brahmoväca
atha tasyoçatéà devém
åñi-kulyäà sarasvatém
näsvädya manyu-dañöänäà
teñäm ätmäpy atåpyata

TRANSLATION
Brahmä continued: Even though the sages had been bitten by the serpent of anger, their souls were not satiated with hearing the Lord’s lovely and illuminating speech, which was like a series of Vedic hymns.

SB 3.16.14
TEXT 14

satéà vyädäya çåëvanto
laghvéà gurv-artha-gahvaräm
vigähyägädha-gambhéräà
na vidus tac-cikérñitam

TRANSLATION
The Lord’s excellent speech was difficult to comprehend because of its momentous import and its most profound significance. The sages heard it with wide-open ears and pondered it as well. But although hearing, they could not understand what He intended to do.
PURPORT
It should be understood that no one can surpass the Supreme Personality of Godhead in speaking. There is no difference between the Supreme Person and His speeches, for He stands on the absolute platform. The sages tried with wide open ears to understand the words from the lips of the Supreme Lord, but although His speech was very concise and meaningful, the sages could not completely comprehend what He was saying. They could not even comprehend the purport of the speech or what the Supreme Lord wanted to do. Nor could they understand whether the Lord was angry or pleased with them.

SB 3.16.15
TEXT 15

te yoga-mäyayärabdha-
pärameñöhya-mahodayam
procuù präïjalayo vipräù
prahåñöäù kñubhita-tvacaù

TRANSLATION
The four brähmaëa sages were nevertheless extremely delighted to behold Him, and they experienced a thrill throughout their bodies. They then spoke as follows to the Lord, who had revealed the multiglories of the Supreme Personality through His internal potency, yogamäyä.
PURPORT
The sages were almost too puzzled to speak before the Supreme Personality of Godhead for the first time, and the hairs of their bodies stood erect due to their extreme joy. The highest opulence in the material world is called pärameñöhya, the opulence of Brahmä. But that material opulence of Brahmä, who lives on the topmost planet within this material world, cannot compare to the opulence of the Supreme Lord because the transcendental opulence in the spiritual world is caused by yogamäyä, whereas the opulence in the material world is caused by mahämäyä.

SB 3.16.16
TEXT 16

åñaya ücuù
na vayaà bhagavan vidmas
tava deva cikérñitam
kåto me ’nugrahaç ceti
yad adhyakñaù prabhäñase

TRANSLATION
The sages said: O Supreme Personality of Godhead, we are unable to know what You intend for us to do, for even though You are the supreme ruler of all, You speak in our favor as if we had done something good for You.
PURPORT
The sages could understand that the Supreme Personality of Godhead, who is above everyone, was speaking as if He were in the wrong; therefore it was difficult for them to understand the words of the Lord. They could understand, however, that the Lord was speaking in such a humble way just to show them His all-merciful favor.

SB 3.16.17
TEXT 17

brahmaëyasya paraà daivaà
brähmaëäù kila te prabho
vipräëäà deva-devänäà
bhagavän ätma-daivatam

TRANSLATION
O Lord, You are the supreme director of the brahminical culture. Your considering the brähmaëas to be in the highest position is Your example for teaching others. Actually You are the supreme worshipable Deity, not only for the gods but for the brähmaëas also.
PURPORT
In the Brahma-saàhitä it is clearly stated that the Supreme Personality of Godhead is the cause of all causes. There are undoubtedly many demigods, the chiefs of whom are Brahmä and Çiva. Lord Viñëu is the Lord of Brahmä and Çiva, not to speak of the brähmaëas in this material world. As mentioned in Bhagavad-gétä, the Supreme Lord is very favorable towards all activities performed according to brahminical culture, or the qualities of control of the senses and mind, cleanliness, forbearance, faith in scripture, and practical and theoretical knowledge. The Lord is the Supersoul of everyone. In Bhagavad-gétä it is said that the Lord is the source of all emanations; thus He is also the source of Brahmä and Çiva.

SB 3.16.18
TEXT 18

tvattaù sanätano dharmo
rakñyate tanubhis tava
dharmasya paramo guhyo
nirvikäro bhavän mataù

TRANSLATION
You are the source of the eternal occupation of all living entities, and by Your multimanifestations of Personalities of Godhead, You have always protected religion. You are the supreme objective of religious principles, and in our opinion You are inexhaustible and unchangeable eternally.
PURPORT
The statement in this verse dharmasya paramo guhyaù refers to the most confidential part of all religious principles. This is confirmed in Bhagavad-gétä. The conclusion of Lord Kåñëa in His advice to Arjuna is: “Give up all other religious engagement and just surrender unto Me.” This is the most confidential knowledge in executing religious principles. In the Bhägavatam also it is stated that if one does not become Kåñëa conscious after very rigidly executing one’s specified religious duties, all his labor in following so-called religious principles is simply a waste of time. Here also the sages confirm the statement that the Supreme Lord, not the demigods, is the ultimate goal of all religious principles. There are many foolish propagandists who say that worship of the demigods is also a way to reach the supreme goal, but in the authorized statements of Çrémad-Bhägavatam and Bhagavad-gétä this is not accepted. Bhagavad-gétä says that one who worships a particular demigod can reach the demigod’s planet, but one who worships the Supreme Personality of Godhead can enter into Vaikuëöha. Some propagandists say that regardless of what one does he will ultimately reach the supreme abode of the Personality of Godhead, but this is not valid. The Lord is eternal, the Lord’s servitor is eternal, and the Lord’s abode is also eternal. They are all described here as sanätana, or eternal. The result of devotional service, therefore, is not temporary, as is the achievement of heavenly planets by worshiping the demigods. The sages wanted to stress that although the Lord, out of His causeless mercy, says that He worships the brähmaëas and Vaiñëavas, actually the Lord is worshipable not only by the brähmaëas and Vaiñëavas but also by the demigods.

SB 3.16.19
TEXT 19

taranti hy aïjasä måtyuà
nivåttä yad-anugrahät
yoginaù sa bhavän kià svid
anugåhyeta yat paraiù

TRANSLATION
Mystics and transcendentalists, by the mercy of the Lord, cross beyond nescience by ceasing all material desires. It is not possible, therefore, that the Supreme Lord can be favored by others.
PURPORT
Unless one is favored by the Supreme Lord, one cannot cross over the ocean of the nescience of repeated birth and death. Here it is stated that yogés or mystics cross beyond nescience by the mercy of the Supreme Personality of Godhead. There are many kinds of mystics, such as the karma-yogé, jïäna-yogé, dhyäna-yogé and bhakti-yogé. The karmés particularly search after the favor of the demigods, the jïänés want to become one with the Supreme Absolute Truth, and the yogés are satisfied simply by partial vision of the Supreme Personality of Godhead, Paramätmä, and ultimately by oneness with Him. But the bhaktas, the devotees, want to associate with the Supreme Personality of Godhead eternally and serve Him. It has already been admitted that the Lord is eternal, and those who want the favor of the Supreme Lord perpetually are also eternal. Therefore yogés here means devotees. By the mercy of the Lord, devotees can easily pass beyond the nescience of birth and death and attain the eternal abode of the Lord. The Lord is therefore not in need of another’s favor because no one is equal to or greater than Him. Actually, everyone needs the favor of the Lord for successful understanding of his human mission.

SB 3.16.20
TEXT 20

yaà vai vibhütir upayäty anuvelam anyair
arthärthibhiù sva-çirasä dhåta-päda-reëuù
dhanyärpitäìghri-tulasé-nava-däma-dhämno
lokaà madhuvrata-pater iva käma-yänä

TRANSLATION
The goddess of fortune, Lakñmé, the dust of whose feet is worn on the head by others, waits upon You, as appointed, for she is anxious to secure a place in the abode of the king of bees, who hovers on the fresh wreath of tulasé leaves offered at Your feet by some blessed devotee.
PURPORT
As previously described, tulasé has attained all superior qualities due to being placed at the lotus feet of the Lord. The comparison made here is very nice. As the king of bees hovers over the tulasé leaves offered to the lotus feet of the Lord, so Lakñmé, the goddess who is sought by the demigods, brähmaëas, Vaiñëavas and everyone else, always engages in rendering service to the lotus feet of the Lord. The conclusion is that no one can be the benefactor of the Lord; everyone is actually the servant of the servant of the Lord [Cc. Madhya 13.80].

SB 3.16.21
TEXT 21

yas täà vivikta-caritair anuvartamänäà
nätyädriyat parama-bhägavata-prasaìgaù
sa tvaà dvijänupatha-puëya-rajaù-punétaù
çrévatsa-lakñma kim agä bhaga-bhäjanas tvam

TRANSLATION
O Lord, You are exceedingly attached to the activities of Your pure devotees, yet You are never attached to the goddesses of fortune who constantly engage in Your transcendental loving service. How can You be purified, therefore, by the dust of the path traversed by the brähmaëas, and how can You be glorified or made fortunate by the marks of Çrévatsa on Your chest?
PURPORT
It is said in the Brahma-saàhitä that the Lord is always served by many hundreds of thousands of goddesses of fortune in His Vaikuëöha planet, yet because of His attitude of renunciation of all opulences, He is not attached to any one of them. The Lord has six opulences—unlimited wealth, unlimited fame, unlimited strength, unlimited beauty, unlimited knowledge and unlimited renunciation. All the demigods and other living entities worship Lakñmé, the goddess of fortune, just to get her favor, yet the Lord is never attached to her because He can create an unlimited number of such goddesses for His transcendental service. The goddess of fortune, Lakñmé, is sometimes envious of the tulasé leaves which are placed at the lotus feet of the Lord, for they remain fixed there and do not move, whereas Lakñméjé, although stationed by the chest of the Lord, sometimes has to please other devotees who pray for her favor. Lakñméjé sometimes has to go to satisfy her numerous devotees, but tulasé leaves never forsake their position, and the Lord therefore appreciates the service of the tulasé more than the service of Lakñmé. When the Lord says, therefore, that it is due to the causeless mercy of the brähmaëas that Lakñméjé does not leave Him, we can understand that Lakñméjé is attracted by the opulence of the Lord, not by the brähmaëas’ benedictions upon Him. The Lord is not dependent on anyone’s mercy for His opulence; He is always self-sufficient. The Lord’s statement that His opulence is due to the benediction of the brähmaëas and Vaiñëavas is only to teach others that they should offer respect to the brähmaëas and Vaiñëavas, the devotees of the Lord.

SB 3.16.22
TEXT 22

dharmasya te bhagavatas tri-yuga tribhiù svaiù
padbhiç caräcaram idaà dvija-devatärtham
nünaà bhåtaà tad-abhighäti rajas tamaç ca
sattvena no varadayä tanuvä nirasya

TRANSLATION
O Lord, You are the personification of all religion. Therefore You manifest Yourself in three millenniums, and thus You protect this universe, which consists of animate and inanimate beings. By Your grace, which is of pure goodness and is the bestower of all blessings, kindly drive away the elements of rajas and tamas for the sake of the demigods and twice-born.
PURPORT
The Lord is addressed in this verse as tri-yuga, or one who appears in three millenniums—namely the Satya, Dväpara and Tretä yugas. He is not mentioned as appearing in the fourth millennium, or Kali-yuga. It is described in Vedic literature that in Kali-yuga He comes as channa-avatära, or an incarnation, but He does not appear as a manifest incarnation. In the other yugas, however, the Lord is a manifest incarnation, and therefore he is addressed as tri-yuga, or the Lord who appears in three yugas.
Çrédhara Svämé describes tri-yuga as follows: yuga means “couple,” and tri means “three.” The Lord is manifested as three couples by His six opulences, or three couples of opulences. In that way He can be addressed as tri-yuga. The Lord is the personality of religious principles. In three millenniums religious principles are protected by three kinds of spiritual culture, namely austerity, cleanliness and mercy. The Lord is called tri-yuga in that way also. In the age of Kali these three requisites to spiritual culture are almost absent, but the Lord is so kind that in spite of Kali-yuga’s being devoid of these three spiritual qualities, He comes and protects the people of this age in His covered incarnation as Lord Caitanya. Lord Caitanya is called “covered” because although He is Kåñëa Himself, He presents Himself as a devotee of Kåñëa, not directly Kåñëa. The devotees pray to Lord Caitanya, therefore, to eliminate their stock of passion and ignorance, the most conspicuous assets of this yuga. In the Kåñëa consciousness movement one cleanses himself of the modes of passion and ignorance by chanting the holy name of the Lord, Hare Kåñëa, Hare Kåñëa, as introduced by Lord Caitanya.
The four Kumäras were cognizant of their situation in the modes of passion and ignorance because, although in Vaikuëöha, they wanted to curse devotees of the Lord. Since they were conscious of their own weakness, they prayed to the Lord to remove their still-existing passion and ignorance. The three transcendental qualifications—cleanliness, austerity and mercy—are the qualifications of the twice-born and the demigods. Those who are not situated in the quality of goodness cannot accept these three principles of spiritual culture. For the Kåñëa consciousness movement, therefore, there are three sinful activities which are prohibited—namely illicit sex, intoxication, and eating food other than the prasäda offered to Kåñëa. These three prohibitions are based on the principles of austerity, cleanliness and mercy. Devotees are merciful because they spare the poor animals, and they are clean because they are free of contamination from unwanted foodstuff and unwanted habits. Austerity is represented by restricted sex life. These principles, indicated by the prayers of the four Kumäras, should be followed by the devotees who are engaged in Kåñëa consciousness.

SB 3.16.23
TEXT 23

na tvaà dvijottama-kulaà yadi hätma-gopaà
goptä våñaù svarhaëena sa-sünåtena
tarhy eva naìkñyati çivas tava deva panthä
loko ’grahéñyad åñabhasya hi tat pramäëam

TRANSLATION
O Lord, You are the protector of the highest of the twice-born. If You do not protect them by offering worship and mild words, then certainly the auspicious path of worship will be rejected by people in general, who act on the strength and authority of Your Lordship.
PURPORT
In Bhagavad-gétä it is stated by the Lord Himself that the acts and character of great authorities are followed by people in general. Leaders of ideal character are therefore needed in society. Kåñëa, the Supreme Personality of Godhead, appeared in this material world just to show the example of perfect authority, and people have to follow His path. The Vedic injunction is that one cannot understand the Absolute Truth simply by mental speculation or logical argument. One has to follow the authorities. Mahäjano yena gataù sa panthäù [Cc. Madhya 17.186]. Great authorities should be followed; otherwise, if we simply depend on the scriptures, we are sometimes misled by rascals, or else we cannot understand or follow the different spiritual injunctions. The best path is to follow the authorities. The four brähmaëa-sages stated that Kåñëa is naturally the protector of the cows and brähmaëas: go-brähmaëa-hitäya ca. When Kåñëa was on this planet, He set a practical example. He was a cowherd boy, and He was very respectful to the brähmaëas and devotees.
It is also affirmed herein that the brähmaëas are the best of the twice-born. Brähmaëas, kñatriyas and vaiçyas are all twice-born, but the brähmaëas are the best. When there is a fight between two persons, each of them protects the upper part of his body—the head, the arms and the belly. Similarly, for the actual advancement of human civilization, the best part of the social body, namely the brähmaëas, the kñatriyas and vaiçyas (the intelligent class of men, the military class and the mercantile men) should be given special protection. Protection of the laborers should not be neglected, but special protection should be given to the upper orders. Of all classes of men, the brähmaëas and the Vaiñëavas should be given special protection. They should be worshiped. When their protection is performed, it is just like worshiping God. That is not exactly protection; it is a duty. One should worship the brähmaëas and Vaiñëavas by offering them all kinds of endowments and sweet words, and if one has no means to offer anything, he must at least use sweet words to pacify them. The Lord personally exhibited this behavior towards the Kumäras.
If this system is not introduced by the leaders, then human civilization will be lost. When there is no protection and special treatment for persons who are devotees of the Lord, who are highly intelligent in spiritual life, then the whole society is lost. The word naìkñyati indicates that such a civilization becomes spoiled and is annihilated. The kind of civilization recommended is called deva-patha, which means the “royal road of the demigods.” Demigods are supposed to be fully fixed in devotional service, or Kåñëa consciousness; that is the auspicious path that should be protected. If the authorities or the leaders of society do not give special respect to the brähmaëas and Vaiñëavas and do not offer them not only sweet words but all facilities, then the path of progress will be lost to human civilization. The Lord personally wanted to teach this, and therefore He offered so much praise to the Kumäras.

SB 3.16.24
TEXT 24

tat te ’nabhéñöam iva sattva-nidher vidhitsoù
kñemaà janäya nija-çaktibhir uddhåtäreù
naitävatä try-adhipater bata viçva-bhartus
tejaù kñataà tv avanatasya sa te vinodaù

TRANSLATION
Dear Lord, You never want the auspicious path to be destroyed, for You are the reservoir of all goodness. Just to benefit people in general, You destroy the evil element by Your mighty potency. You are the proprietor of the three creations and the maintainer of the entire universe. Therefore Your potency is not reduced by Your submissive behavior. Rather, by submission You exhibit Your transcendental pastimes.
PURPORT
Lord Kåñëa was never reduced in His position by becoming a cowherd boy or by offering respect to Sudämä Brähmaëa or His other devotees like Nanda Mahäräja, Vasudeva, Mahäräja Yudhiñöhira and the Päëòavas’ mother, Kunté. Everyone knew that He was the Supreme Personality of Godhead, Kåñëa, yet His behavior was exemplary. The Supreme Personality of Godhead is sac-cid-änanda-vigraha [Bs. 5.1]; His form is completely spiritual, full of bliss and knowledge, and it is eternal. Because the living entities are His parts and parcels, originally they also belong to the same quality of eternal form as the Lord, but when they come in contact with mäyä, the material potency, due to their forgetfulness their existential constitution is covered. We should try to understand the appearance of Lord Kåñëa in this spirit, as the Kumäras pray to Him. He is eternally a cowherd boy at Våndävana, He is eternally the leader of the Battle of Kurukñetra, and He is eternally the opulent prince of Dvärakä and the lover of the damsels of Våndävana; all His appearances are meaningful because they show His real characteristics to the conditioned souls, who have forgotten their relationship with the Supreme Lord. He does everything for their benefit. The force exhibited in the Battle of Kurukñetra by the desire of Kåñëa and through the agency of Arjuna was also necessary because when people become too irreligious, force is required. Nonviolence in this respect is rascaldom.

SB 3.16.25
TEXT 25

yaà vänayor damam adhéça bhavän vidhatte
våttià nu vä tad anumanmahi nirvyalékam
asmäsu vä ya ucito dhriyatäà sa daëòo
ye ’nägasau vayam ayuìkñmahi kilbiñeëa

TRANSLATION
O Lord, whatever punishment You wish to award to these two innocent persons or also to us we shall accept without duplicity. We understand that we have cursed two faultless persons.
PURPORT
The sages, the four Kumäras, now reject their cursing of the two doorkeepers, Jaya and Vijaya, because they are now conscious that persons who engage in the service of the Lord cannot be at fault at any stage. It is said that anyone who has implicit faith in the service of the Lord, or who actually engages in transcendental loving service, has all the good qualities of the demigods. Therefore, a devotee cannot be at fault. If sometimes it is found that he is in error by accident or by some temporary arrangement, that should not be taken very seriously. The cursing of Jaya and Vijaya is here repented. Now the Kumäras are thinking in terms of their position in the modes of passion and ignorance, and they are prepared to accept any kind of punishment from the Lord. In general, when dealing with devotees, we should not try to find faults. In Bhagavad-gétä also it is confirmed that the devotee who faithfully serves the Supreme Lord, even if found to commit a gross mistake, should be considered a sädhu, or saintly person. Due to former habits he may commit some wrong, but because he is engaged in the service of the Lord, that wrong should not be taken very seriously.

SB 3.16.26
TEXT 26

çré-bhagavän uväca
etau suretara-gatià pratipadya sadyaù
saàrambha-sambhåta-samädhy-anubaddha-yogau
bhüyaù sakäçam upayäsyata äçu yo vaù
çäpo mayaiva nimitas tad aveta vipräù

TRANSLATION
The Lord replied: O brähmaëas, know that the punishment you inflicted on them was originally ordained by Me, and therefore they will fall to a birth in a demoniac family. But they will be firmly united with Me in thought through mental concentration intensified by anger, and they will return to My presence shortly.
PURPORT
The Lord stated that the punishment inflicted by the sages upon the doorkeepers Jaya and Vijaya was conceived by the Lord Himself. Without the Lord’s sanction, nothing can happen. It is to be understood that there was a plan in the cursing of the Lord’s devotees in Vaikuëöha, and His plan is explained by many stalwart authorities. The Lord sometimes desires to fight. The fighting spirit also exists in the Supreme Lord, otherwise how could fighting be manifested at all? Because the Lord is the source of everything, anger and fighting are also inherent in His personality. When He desires to fight with someone, He has to find an enemy, but in the Vaikuëöha world there is no enemy because everyone is engaged fully in His service. Therefore He sometimes comes to the material world as an incarnation in order to manifest His fighting spirit.
In Bhagavad-gétä (4.8) also it is said that the Lord appears just to give protection to the devotees and to annihilate the nondevotees. The nondevotees are found in the material world, not in the spiritual world; therefore, when the Lord wants to fight, He has to come to this world. But who will fight with the Supreme Lord? No one is able to fight with Him! Therefore, because the Lord’s pastimes in the material world are always performed with His associates, not with others, He has to find some devotee who will play the part of an enemy. In Bhagavad-gétä the Lord says to Arjuna, “My dear Arjuna, both you and I have appeared many, many times in this material world, but you have forgotten, whereas I remember.” Thus Jaya and Vijaya were selected by the Lord to fight with Him in the material world, and that was the reason the sages came to see Him and accidentally the doorkeepers were cursed. It was the Lord’s desire to send them to the material world, not perpetually, but for some time. Therefore, just as on a theatrical stage someone takes the part of enemy to the proprietor of the stage, although the play is for a short time and there is no permanent enmity between the servant and the proprietor, so the sura janas (devotees) were cursed by the sages to go to the asura jana, or atheistic families. That a devotee should come into an atheistic family is surprising, but it is simply a show. After finishing their mock fighting, both the devotee and the Lord are again associated in the spiritual planets. That is very explicitly explained here. The conclusion is that no one falls from the spiritual world, or Vaikuëöha planet, for it is the eternal abode. But sometimes, as the Lord desires, devotees come into this material world as preachers or as atheists. In each case we must understand that there is a plan of the Lord. Lord Buddha, for example, was an incarnation, yet he preached atheism: “There is no God.” But actually there was a plan behind this, as explained in the Bhägavatam.

SB 3.16.27
TEXT 27

brahmoväca
atha te munayo dåñövä
nayanänanda-bhäjanam
vaikuëöhaà tad-adhiñöhänaà
vikuëöhaà ca svayaà-prabham

TRANSLATION
Lord Brahmä said: After seeing the Lord of Vaikuëöha, the Supreme Personality of Godhead, in the self-illuminated Vaikuëöha planet, the sages left that transcendental abode.
PURPORT
The transcendental abode of the Supreme Personality of Godhead, as stated in Bhagavad-gétä and confirmed in this verse, is self-illuminated. In Bhagavad-gétä it is said that in the spiritual world there is no need of sun, moon or electricity. This indicates that all the planets there are self-illuminated, self-sufficient and independent; everything there is complete. Lord Kåñëa says that once one goes to that Vaikuëöha planet, he never returns. The inhabitants of Vaikuëöha never return to the material world, but the incident of Jaya and Vijaya was a different case. They came to the material world for some time, and then they returned to Vaikuëöha.

SB 3.16.28
TEXT 28

bhagavantaà parikramya
praëipatyänumänya ca
pratijagmuù pramuditäù
çaàsanto vaiñëavéà çriyam

TRANSLATION
The sages circumambulated the Supreme Lord, offered their obeisances and returned, extremely delighted at learning of the divine opulences of the Vaiñëava.
PURPORT
It is still a respectful practice to circumambulate the Lord in Hindu temples. Especially in Vaiñëava temples there is an arrangement for people to offer their respects to the Deity and circumambulate the temple at least three times.

SB 3.16.29
TEXT 29

bhagavän anugäv äha
yätaà mä bhaiñöam astu çam
brahma-tejaù samartho ’pi
hantuà necche mataà tu me

TRANSLATION
The Lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not. All glories unto you. Though I am capable of nullifying the brähmaëas’ curse, I would not do so. On the contrary, it has My approval.
PURPORT
As explained in connection with text 26, all the incidents that took place had the approval of the Lord. Ordinarily, there is no possibility that the four sages could be so angry with the doorkeepers, nor could the Supreme Lord neglect His two doorkeepers, nor can one come back from Vaikuëöha after once taking birth there. All these incidents, therefore, were designed by the Lord Himself for the sake of His pastimes in the material world. Thus He plainly says that it was done with His approval. Otherwise, it would have been impossible for inhabitants of Vaikuëöha to come back to this material world simply because of a brahminical curse. The Lord especially blesses the so-called culprits: “All glories unto you.” A devotee, once accepted by the Lord, can never fall down. That is the conclusion of this incident.

SB 3.16.30
TEXT 30

etat puraiva nirdiñöaà
ramayä kruddhayä yadä
puräpaväritä dväri
viçanté mayy upärate

TRANSLATION
This departure from Vaikuëöha was foretold by Lakñmé, the goddess of fortune. She was very angry because when she left My abode and then returned, you stopped her at the gate while I was sleeping.

SB 3.16.31
TEXT 31

mayi saàrambha-yogena
nistérya brahma-helanam
pratyeñyataà nikäçaà me
kälenälpéyasä punaù

TRANSLATION
The Lord assured the two Vaikuëöha inhabitants, Jaya and Vijaya: By practicing the mystic yoga system in anger, you will be cleansed of the sin of disobeying the brähmaëas and within a very short time return to Me.
PURPORT
The Supreme Personality of Godhead advised the two doorkeepers, Jaya and Vijaya, that by dint of bhakti-yoga in anger they would be delivered from the curses of the brähmaëas. Çréla Madhva Muni remarks in this connection that by practicing bhakti-yoga one can become free from all sinful reactions. Even a brahma-çäpa, or curse by a brähmaëa, which cannot be overcome by any other means, can be overcome by bhakti-yoga.
One can practice bhakti-yoga in many rasas. There are twelve rasas, five primary and seven secondary. The five primary rasas constitute direct bhakti-yoga, but although the seven secondary rasas are indirect, they are also counted within bhakti-yoga if they are used in the service of the Lord. In other words, bhakti-yoga is all-inclusive. If one somehow or other becomes attached to the Supreme Personality of Godhead, he becomes engaged in bhakti-yoga, as described in Çrémad-Bhägavatam (10.29.15): kämaà krodhaà bhayam. The gopés were attracted to Kåñëa by bhakti-yoga in a relationship of lusty desire (käma). Similarly, Kaàsa was attached to bhakti-yoga by dint of fear of his death. Thus bhakti-yoga is so powerful that even becoming an enemy of the Lord and always thinking of Him can deliver one very quickly. It is said, viñëu-bhaktaù småto daiva äsuras tad-vipanyayaù: “Devotees of Lord Viñëu are called demigods, whereas nondevotees are called asuras.” But bhakti-yoga is so powerful that both demigods and asuras can derive its benefits if they always think of the Personality of Godhead. The basic principle of bhakti-yoga is to think of the Supreme Lord always. The Lord says in Bhagavad-gétä (18.65), man-manä bhava mad-bhaktaù: “Always think of Me.” It doesn’t matter which way one thinks; the very thought of the Personality of Godhead is the basic principle of bhakti-yoga.
In the material planets there are different grades of sinful activities, of which disrespecting a brähmaëa or a Vaiñëava is the most sinful. Here it is clearly stated that one can overcome even that grave sin simply by thinking of Viñëu, not even favorably but in anger. Thus even if those who are not devotees always think of Viñëu, they become free from all sinful activities. Kåñëa consciousness is the highest form of thought. Lord Viñëu is thought of in this age by chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. From the statements of the Bhägavatam it appears that if one thinks of Kåñëa, even as an enemy, that particular qualification—thinking of Viñëu, or Kåñëa—cleanses one of all sins.

SB 3.16.32
TEXT 32

dväùsthäv ädiçya bhagavän
vimäna-çreëi-bhüñaëam
sarvätiçayayä lakñmyä
juñöaà svaà dhiñëyam äviçat

TRANSLATION
After thus speaking at the door of Vaikuëöha, the Lord returned to His abode, where there are many celestial airplanes and all-surpassing wealth and splendor.
PURPORT
It is clear from this verse that all the incidents took place at the entrance of Vaikuëöhaloka. In other words, the sages were not actually within Vaikuëöhaloka, but were at the gate. It could be asked, “How could they return to the material world if they entered Vaikuëöhaloka?” But factually they did not enter, and therefore they returned. There are many similar incidents where great yogés and brähmaëas, by dint of their yoga practice, have gone from this material world to Vaikuëöhaloka—but they were not meant to stay there. They came back. It is also confirmed here that the Lord was surrounded by many Vaikuëöha airplanes. Vaikuëöhaloka is described here as having splendid opulence, far surpassing the splendor of this material world.
All other living creatures, including the demigods, are born of Brahmä, and Brahmä is born of Lord Viñëu. Kåñëa states in Bhagavad-gétä, in the Tenth Chapter, ahaà sarvasya prabhavaù: [Bg. 10.8] Lord Viñëu is the origin of all manifestations in the material world. Those who know that Lord Viñëu is the origin of everything, who are conversant with the process of creation and who understand that Viñëu, or Kåñëa, is the most worshipable object of all living entities, engage themselves in Viñëu worship as Vaiñëavas. The Vedic hymns also confirm this: oà tad viñëoù paramaà padam. The goal of life is to understand Viñëu. The Bhägavatam also confirms this elsewhere. Foolish people, not knowing that Viñëu is the supreme worshipable object, create so many worshipable objects in this material world, and therefore they fall down.

SB 3.16.33
TEXT 33

tau tu gérväëa-åñabhau
dustaräd dhari-lokataù
hata-çriyau brahma-çäpäd
abhütäà vigata-smayau

TRANSLATION
But those two gatekeepers, the best of the demigods, their beauty and luster diminished by the curse of the brähmaëas, became morose and fell from Vaikuëöha, the abode of the Supreme Lord.

SB 3.16.34
TEXT 34

tadä vikuëöha-dhiñaëät
tayor nipatamänayoù
hähä-käro mahän äséd
vimänägryeñu putrakäù

TRANSLATION
Then, as Jaya and Vijaya fell from the Lord’s abode, a great roar of disappointment arose from all the demigods, who were sitting in their splendid airplanes.

SB 3.16.35
TEXT 35

täv eva hy adhunä präptau
pärñada-pravarau hareù
diter jaöhara-nirviñöaà
käçyapaà teja ulbaëam

TRANSLATION
Lord Brahmä continued: Those two principal doorkeepers of the Personality of Godhead have now entered the womb of Diti, the powerful semen of Kaçyapa Muni having covered them.
PURPORT
Here is clear proof of how a living entity coming originally from Vaikuëöhaloka is encaged in material elements. The living entity takes shelter within the semen of a father, which is injected within the womb of a mother, and with the help of the mother’s emulsified ovum the living entity grows a particular type of a body. In this connection it is to be remembered that the mind of Kaçyapa Muni was not in order when he conceived the two sons, Hiraëyäkña and Hiraëyakaçipu. Therefore the semen he discharged was simultaneously extremely powerful and mixed with the quality of anger. It is to be concluded that while conceiving a child one’s mind must be very sober and devotional. For this purpose the Garbhädhäna-saàskära is recommended in the Vedic scriptures. If the mind of the father is not sober, the semen discharged will not be very good. Thus the living entity, wrapped in the matter produced from the father and mother, will be demoniac like Hiraëyäkña and Hiraëyakaçipu. The conditions of conception are to be carefully studied. This is a very great science.

SB 3.16.36
TEXT 36

tayor asurayor adya
tejasä yamayor hi vaù
äkñiptaà teja etarhi
bhagaväàs tad vidhitsati

TRANSLATION
It is the prowess of these twin asuras [demons] that has disturbed you, for it has minimized your power. There is no remedy within my power, however, for it is the Lord Himself who desires to do all this.
PURPORT
Although Hiraëyakaçipu and Hiraëyäkña, formerly Jaya and Vijaya, became asuras, the demigods of this material world could not control them, and therefore Lord Brahmä said that neither he nor all the demigods could counteract the disturbance they created. They came within the material world by the order of the Supreme Personality of Godhead, and He alone could counteract such disturbances. In other words, although Jaya and Vijaya assumed the bodies of asuras, they remained more powerful than anyone, thus proving that the Supreme Personality of Godhead desired to fight because the fighting spirit is also within Him. He is the original in everything, but when He desires to fight He must fight with a devotee. Therefore by His desire only were Jaya and Vijaya cursed by the Kumäras. The Lord ordered the gatekeepers to go down to the material world to become His enemies so that He could fight with them and His fighting desires would be satisfied by the service of His personal devotees.
Brahmä showed the demigods that the situation created by the darkness, for which they were disturbed, was the desire of the Supreme Lord. He wanted to show that even though these two attendants were coming in the forms of demons, they were very powerful, greater than the demigods, who could not control them. No one can surpass the acts of the Supreme Lord. The demigods were also advised not to try to counteract this incident, because it was ordered by the Lord. Similarly, anyone who is ordered by the Lord to perform some action in this material world, especially preaching His glories, cannot be counteracted by anyone; the will of the Lord is executed under all circumstances.

SB 3.16.37
TEXT 37

viçvasya yaù sthiti-layodbhava-hetur ädyo
yogeçvarair api duratyaya-yogamäyaù
kñemaà vidhäsyati sa no bhagaväàs tryadhéças
taträsmadéya-vimåçena kiyän ihärthaù

TRANSLATION
My dear sons, the Lord is the controller of the three modes of nature and is responsible for the creation, preservation and dissolution of the universe. His wonderful creative power, yogamäyä, cannot be easily understood even by the masters of yoga. That most ancient person, the Personality of Godhead, will alone come to our rescue. What purpose can we serve on His behalf by deliberating on the subject?
PURPORT
When something is arranged by the Supreme Personality of Godhead, one should not be disturbed by it, even if it appears to be a reverse according to one’s calculations. For example, sometimes we see that a powerful preacher is killed, or sometimes he is put into difficulty, just as Haridäsa Öhäkura was. He was a great devotee who came into this material world to execute the will of the Lord by preaching the Lord’s glories. But Haridäsa was punished at the hands of the Kazi by being beaten in twenty-two marketplaces. Similarly, Lord Jesus Christ was crucified, and Prahläda Mahäräja was put through so many tribulations. The Päëòavas, who were direct friends of Kåñëa, lost their kingdom, their wife was insulted, and they had to undergo many severe tribulations. Seeing all these reverses affect devotees, one should not be disturbed; one should simply understand that in these matters there must be some plan of the Supreme Personality of Godhead. The Bhägavatam’s conclusion is that a devotee is never disturbed by such reverses. He accepts even reverse conditions as the grace of the Lord. One who continues to serve the Lord even in reverse conditions is assured that he will go back to Godhead, back to the Vaikuëöha planets. Lord Brahmä assured the demigods that there was no use in talking about how the disturbing situation of darkness was taking place, since the actual fact was that it was ordered by the Supreme Lord. Brahmä knew this because he was a great devotee; it was possible for him to understand the plan of the Lord.

Thus end the Bhaktivedanta purports of the Third Canto, Sixteenth Chapter, of the Çrémad-Bhägavatam, entitled “The Two Doorkeepers of Vaikuëöha, Jaya and Vijaya, Cursed by the Sages.”

SB 3.17.1
TEXT 1

maitreya uväca
niçamyätma-bhuvä gétaà
käraëaà çaìkayojjhitäù
tataù sarve nyavartanta
tridiväya divaukasaù

TRANSLATION
Çré Maitreya said: The demigods, the inhabitants of the higher planets, were freed from all fear upon hearing the cause of the darkness explained by Brahmä, who was born from Viñëu. Thus they all returned to their respective planets.
PURPORT
The demigods, who are denizens of higher planets, are also very much afraid of incidents such as the universe’s becoming dark, and so they consulted Brahmä. This indicates that the quality of fear exists for every living entity in the material world. The four principal activities of material existence are eating, sleeping, fearing and mating. The fear element exists also in the demigods. On every planet, even in the higher planetary systems, including the moon and the sun, as well as on this earth, the same principles of animal life exist. Otherwise, why are the demigods also afraid of the darkness? The difference between the demigods and ordinary human beings is that the demigods approach authority, whereas the inhabitants of this earth defy authority. If people would only approach the authority, then every adverse condition in this universe could be rectified. Arjuna was also disturbed on the Battlefield of Kurukñetra, but he approached the authority, Kåñëa, and his problem was solved. The conclusive instruction of this incident is that we may be disturbed by some material condition, but if we approach the authority who can actually explain the matter, then our problem is solved. The demigods approached Brahmä for the meaning of the disturbance, and after hearing from him they were satisfied and returned home peacefully.

SB 3.17.2
TEXT 2

ditis tu bhartur ädeçäd
apatya-pariçaìkiné
pürëe varña-çate sädhvé
putrau prasuñuve yamau

TRANSLATION
The virtuous lady Diti had been very apprehensive of trouble to the gods from the children in her womb, and her husband predicted the same. She brought forth twin sons after a full one hundred years of pregnancy.

SB 3.17.3
TEXT 3

utpätä bahavas tatra
nipetur jäyamänayoù
divi bhuvy antarikñe ca
lokasyoru-bhayävahäù

TRANSLATION
On the birth of the two demons there were many natural disturbances, all very fearful and wonderful, in the heavenly planets, the earthly planets and in between them.

SB 3.17.4
TEXT 4

sahäcalä bhuvaç celur
diçaù sarväù prajajvaluù
solkäç cäçanayaù petuù
ketavaç cärti-hetavaù

TRANSLATION
There were earthquakes along the mountains on the earth, and it appeared that there was fire everywhere. Many inauspicious planets like Saturn appeared, along with comets, meteors and thunderbolts.
PURPORT
When natural disturbances occur on a planet, one should understand that a demon must have taken birth there. In the present age the number of demoniac people is increasing; therefore natural disturbances are also increasing. There is no doubt about this, as we can understand from the statements of the Bhägavatam.

SB 3.17.5
TEXT 5

vavau väyuù suduùsparçaù
phüt-kärän érayan muhuù
unmülayan naga-patén
vätyänéko rajo-dhvajaù

TRANSLATION
There blew winds which were most uninviting to the touch, hissing again and again and uprooting gigantic trees. They had storms for their armies and clouds of dust for their ensigns.
PURPORT
When there are natural disturbances like blowing cyclones, too much heat or snowfall, and uprooting of trees by hurricanes, it is to be understood that the demoniac population is increasing and so the natural disturbance is also taking place. There are many countries on the globe, even at the present moment, where all these disturbances are current. This is true all over the world. There is insufficient sunshine, and there are always clouds in the sky, snowfall and severe cold. These assure that such places are inhabited by demoniac people who are accustomed to all kinds of forbidden, sinful activity.

SB 3.17.6
TEXT 6

uddhasat-taòid-ambhoda-
ghaöayä nañöa-bhägaëe
vyomni praviñöa-tamasä
na sma vyädåçyate padam

TRANSLATION
The luminaries in the heavens were screened by masses of clouds, in which lightning sometimes flashed as though laughing. Darkness reigned everywhere, and nothing could be seen.

SB 3.17.7
TEXT 7

cukroça vimanä värdhir
udürmiù kñubhitodaraù
sodapänäç ca saritaç
cukñubhuù çuñka-paìkajäù

TRANSLATION
The ocean with its high waves wailed aloud as if stricken with sorrow, and there was a commotion among the creatures inhabiting the ocean. The rivers and lakes were also agitated, and lotuses withered.

SB 3.17.8
TEXT 8

muhuù paridhayo ’bhüvan
sarähvoù çaçi-süryayoù
nirghätä ratha-nirhrädä
vivarebhyaù prajajïire

TRANSLATION
Misty halos appeared around the sun and the moon during solar and lunar eclipses again and again. Claps of thunder were heard even without clouds, and sounds like those of rattling chariots emerged from the mountain caves.

SB 3.17.9
TEXT 9

antar-grämeñu mukhato
vamantyo vahnim ulbaëam
sågälolüka-öaìkäraiù
praëedur açivaà çiväù

TRANSLATION
In the interior of the villages she-jackals yelled portentously, vomiting strong fire from their mouths, and jackals and owls also joined them with their cries.

SB 3.17.10
TEXT 10

saìgétavad rodanavad
unnamayya çirodharäm
vyamuïcan vividhä väco
gräma-siàhäs tatas tataù

TRANSLATION
Raising their necks, dogs cried here and there, now in the manner of singing and now of wailing.

SB 3.17.11
TEXT 11

kharäç ca karkaçaiù kñattaù
khurair ghnanto dharä-talam
khärkära-rabhasä mattäù
paryadhävan varüthaçaù

TRANSLATION
O Vidura, the asses ran hither and thither in herds, striking the earth with their hard hooves and wildly braying.
PURPORT
Asses also feel very respectable as a race, and when they run in flocks hither and thither in so-called jollity, it is understood to be a bad sign for human society.

SB 3.17.12
TEXT 12

rudanto räsabha-trastä
néòäd udapatan khagäù
ghoñe ’raëye ca paçavaù
çakån-mütram akurvata

TRANSLATION
Frightened by the braying of the asses, birds flew shrieking from their nests, while cattle in the cowsheds as well as in the woods passed dung and urine.

SB 3.17.13
TEXT 13

gävo ’trasann asåg-dohäs
toyadäù püya-varñiëaù
vyarudan deva-liìgäni
drumäù petur vinänilam

TRANSLATION
Cows, terrified, yielded blood in place of milk, clouds rained pus, the images of the gods in the temples shed tears, and trees fell down without a blast of wind.

SB 3.17.14
TEXT 14

grahän puëyatamän anye
bhagaëäàç cäpi dépitäù
aticerur vakra-gatyä
yuyudhuç ca parasparam

TRANSLATION
Ominous planets such as Mars and Saturn shone brighter and surpassed the auspicious ones such as Mercury, Jupiter and Venus as well as a number of lunar mansions. Taking seemingly retrograde courses, the planets came in conflict with one another.
PURPORT
The entire universe is moving under the three modes of material nature. Those living entities who are in goodness are called the pious species—pious lands, pious trees, etc. It is similar with the planets also; many planets are considered pious, and others are considered impious. Saturn and Mars are considered impious. When the pious planets shine very brightly, it is an auspicious sign, but when the inauspicious planets shine very brightly, this is not a very good sign.

SB 3.17.15
TEXT 15

dåñövänyäàç ca mahotpätän
atat-tattva-vidaù prajäù
brahma-puträn åte bhétä
menire viçva-samplavam

TRANSLATION
Marking these and many other omens of evil times, everyone but the four sage-sons of Brahmä, who were aware of the fall of Jaya and Vijaya and of their birth as Diti’s sons, was seized with fear. They did not know the secrets of these portents and thought that the dissolution of the universe was at hand.
PURPORT
According to Bhagavad-gétä, Seventh Chapter, the laws of nature are so stringent that it is impossible for the living entity to surpass their enforcement. It is also explained that only those who are fully surrendered to Kåñëa in Kåñëa consciousness can be saved. We can learn from the description of the Çrémad-Bhägavatam that it is because of the birth of two great demons that there were so many natural disturbances. It is to be indirectly understood, as previously described, that when there are constant disturbances on the earth, that is an omen that some demoniac people have been born or that the demoniac population has increased. In former days there were only two demons—those born of Diti—yet there were so many disturbances. At the present day, especially in this age of Kali, these disturbances are always visible, which indicates that the demoniac population has certainly increased.
To check the increase of demoniac population, the Vedic civilization enacted so many rules and regulations of social life, the most important of which is the garbhädhäna process for begetting good children. In Bhagavad-gétä Arjuna informed Kåñëa that if there is unwanted population (varëa-saìkara), the entire world will appear to be hell. People are very anxious for peace in the world, but there are so many unwanted children born without the benefit of the garbhädhäna ceremony, just like the demons born from Diti. Diti was so lusty that she forced her husband to copulate at a time which was inauspicious, and therefore the demons were born to create disturbances. In having sex life to beget children, one should observe the process for begetting nice children; if each and every householder in every family observes the Vedic system, then there are nice children, not demons, and automatically there is peace in the world. If we do not follow regulations in life for social tranquillity, we cannot expect peace. Rather, we will have to undergo the stringent reactions of natural laws.

SB 3.17.16
TEXT 16

täv ädi-daityau sahasä
vyajyamänätma-pauruñau
vavådhäte ’çma-säreëa
käyenädri-paté iva

TRANSLATION
These two demons who appeared in ancient times soon began to exhibit uncommon bodily features; they had steellike frames which began to grow just like two great mountains.
PURPORT
There are two classes of men in the world; one is called the demon, and the other is called the demigod. The demigods concern themselves with the spiritual upliftment of human society, whereas the demons are concerned with physical and material upliftment. The two demons born of Diti began to make their bodies as strong as iron frames, and they were so tall that they seemed to touch outer space. They were decorated with valuable ornaments, and they thought that this was success in life. Originally it was planned that Jaya and Vijaya, the two doorkeepers of Vaikuëöha, were to take birth in this material world, where, by the curse of the sages, they were to play the part of always being angry with the Supreme Personality of Godhead. As demoniac persons, they became so angry that they were not concerned with the Supreme Personality of Godhead, but simply with physical comforts and physical upliftment.

SB 3.17.17
TEXT 17

divi-spåçau hema-kiréöa-koöibhir
niruddha-käñöhau sphurad-aìgadä-bhujau
gäà kampayantau caraëaiù pade pade
kaöyä sukäïcyärkam atétya tasthatuù

TRANSLATION
Their bodies became so tall that they seemed to kiss the sky with the crests of their gold crowns. They blocked the view of all directions and while walking shook the earth at every step. Their arms were adorned with brilliant bracelets, and they stood as if covering the sun with their waists, which were bound with excellent and beautiful girdles.
PURPORT
In the demoniac way of civilization, people are interested in getting a body constructed in such a way that when they walk on the street the earth will tremble and when they stand it will appear that they cover the sun and the vision of the four directions. If a race appears strong in body, their country is materially considered to be among the highly advanced nations of the world.

SB 3.17.18
TEXT 18

prajäpatir näma tayor akärñéd
yaù präk sva-dehäd yamayor ajäyata
taà vai hiraëyakaçipuà viduù prajä
yaà taà hiraëyäkñam asüta sägrataù

TRANSLATION
Kaçyapa, Prajäpati, the creator of the living entities, gave his twin sons their names; the one who was born first he named Hiraëyäkña, and the one who was first conceived by Diti he named Hiraëyakaçipu.
PURPORT
There is an authoritative Vedic literature called Piëòa-siddhi in which the scientific understanding of pregnancy is very nicely described. It is stated that when the male secretion enters the menstrual flux in the uterus in two successive drops, the mother develops two embryos in her womb, and she brings forth twins in a reverse order to that in which they were first conceived; the child conceived first is born later, and the one conceived later is brought forth first. The first child conceived in the womb lives behind the second child, so when birth takes place the second child appears first, and the first child appears second. In this case it is understood that Hiraëyäkña, the second child conceived, was delivered first, whereas Hiraëyakaçipu, the child who was behind him, having been conceived first, was born second.

SB 3.17.19
TEXT 19

cakre hiraëyakaçipur
dorbhyäà brahma-vareëa ca
vaçe sa-päläû lokäàs trén
akuto-måtyur uddhataù

TRANSLATION
The elder child, Hiraëyakaçipu, was unafraid of death from anyone within the three worlds because he received a benediction from Lord Brahmä. He was proud and puffed up due to this benediction and was able to bring all three planetary systems under his control.
PURPORT
As will be revealed in later chapters, Hiraëyakaçipu underwent severe austerity and penance to satisfy Brahmä and thus receive a benediction of immortality. Actually, it is impossible even for Lord Brahmä to give anyone the benediction of becoming immortal, but indirectly Hiraëyakaçipu received the benediction that no one within this material world would be able to kill him. In other words, because he originally came from the abode of Vaikuëöha, he was not to be killed by anyone within this material world. The Lord desired to appear Himself to kill him. One may be very proud of his material advancement in knowledge, but he cannot be immune to the four principles of material existence, namely birth, death, old age and disease. It was the Lord’s plan to teach people that even Hiraëyakaçipu, who was so powerful and strongly built, could not live more than his destined duration of life. One may become as strong and puffed up as Hiraëyakaçipu and bring under his control all the three worlds, but there is no possibility of continuing life eternally or keeping the conquered booty forever. So many emperors have ascended to power, and they are now lost in oblivion; that is the history of the world.

SB 3.17.20
TEXT 20

hiraëyäkño ’nujas tasya
priyaù préti-kåd anvaham
gadä-päëir divaà yäto
yuyutsur mågayan raëam

TRANSLATION
His younger brother, Hiraëyäkña, was always ready to satisfy his elder brother by his activities. Hiraëyäkña took a club on his shoulder and traveled all over the universe with a fighting spirit just to satisfy Hiraëyakaçipu.
PURPORT
The demoniac spirit is to train all family members to exploit the resources of this universe for personal sense gratification, whereas the godly spirit is to engage everything in the service of the Lord. Hiraëyakaçipu was himself very powerful, and he made his younger brother, Hiraëyäkña, powerful to assist him in fighting with everyone and lording it over material nature as long as possible. If possible, he wanted to rule the universe eternally. These are demonstrations of the spirit of the demoniac living entity.

SB 3.17.21
TEXT 21

taà vékñya duùsaha-javaà
raëat-käïcana-nüpuram
vaijayantyä srajä juñöam
aàsa-nyasta-mahä-gadam

TRANSLATION
Hiraëyäkña’s temper was difficult to control. He had anklets of gold tinkling about his feet, he was adorned with a gigantic garland, and he rested his huge mace on one of his shoulders.

SB 3.17.22
TEXT 22

mano-vérya-varotsiktam
asåëyam akuto-bhayam
bhétä nililyire deväs
tärkñya-trastä ivähayaù

TRANSLATION
His mental and bodily strength as well as the boon conferred upon him had made him proud. He feared death at the hands of no one, and there was no checking him. The gods, therefore, were seized with fear at his very sight, and they hid themselves even as snakes hide themselves for fear of Garuòa.
PURPORT
The asuras are generally strongly built, as described here, and therefore their mental condition is very sound, and their prowess is also extraordinary. Hiraëyäkña and Hiraëyakaçipu, having received the boon that they would not be killed by any other living entity within this universe, were almost immortal, and thus they were completely fearless.

SB 3.17.23
TEXT 23

sa vai tirohitän dåñövä
mahasä svena daitya-räö
sendrän deva-gaëän kñébän
apaçyan vyanadad bhåçam

TRANSLATION
On not finding Indra and the other demigods, who had previously been intoxicated with power, the chief of the Daityas, seeing that they had all vanished before his might, roared loudly.

SB 3.17.24
TEXT 24

tato nivåttaù kréòiñyan
gambhéraà bhéma-nisvanam
vijagähe mahä-sattvo
värdhià matta iva dvipaù

TRANSLATION
After returning from the heavenly kingdom, the mighty demon, who was like an elephant in wrath, for the sake of sport dived into the deep ocean, which was roaring terribly.

SB 3.17.25
TEXT 25

tasmin praviñöe varuëasya sainikä
yädo-gaëäù sanna-dhiyaù sasädhvasäù
ahanyamänä api tasya varcasä
pradharñitä dürataraà pradudruvuù

TRANSLATION
On his entering the ocean, the aquatic animals who formed the host of Varuëa were stricken with fear and ran far away. Thus Hiraëyäkña showed his splendor without dealing a blow.
PURPORT
Materialistic demons sometimes appear to be very powerful and are seen to establish their supremacy throughout the world. Here also it appears that Hiraëyäkña, by his demoniac strength, actually established his supremacy throughout the universe, and the demigods were afraid of his uncommon power. Not only were the demigods in space afraid of the demons Hiraëyakaçipu and Hiraëyäkña, but so also were the aquatic animals within the sea.

SB 3.17.26
TEXT 26

sa varña-pügän udadhau mahä-balaç
caran mahorméï chvasaneritän muhuù
maurvyäbhijaghne gadayä vibhävarém
äsediväàs täta puréà pracetasaù

TRANSLATION
Moving about in the ocean for many, many years, the mighty Hiraëyäkña smote the gigantic wind-tossed waves again and again with his iron mace and reached Vibhävaré, the capital of Varuëa.
PURPORT
Varuëa is supposed to be the predominating deity of the waters, and his capital, which is known as Vibhävaré, is within the watery kingdom.

SB 3.17.27
TEXT 27

tatropalabhyäsura-loka-pälakaà
yädo-gaëänäm åñabhaà pracetasam
smayan pralabdhuà praëipatya nécavaj
jagäda me dehy adhiräja saàyugam

TRANSLATION
Vibhävaré is the home of Varuëa, lord of the aquatic creatures and guardian of the lower regions of the universe, where the demons generally reside. There Hiraëyäkña fell at Varuëa’s feet like a lowborn man, and to make fun of him he said with a smile, “Give me battle, O Supreme Lord!”
PURPORT
The demoniac person always challenges others and tries to occupy others’ property by force. Here these symptoms are fully displayed by Hiraëyäkña, who begged war from a person who had no desire to fight.

SB 3.17.28
TEXT 28

tvaà loka-pälo ’dhipatir båhac-chravä
véryäpaho durmada-véra-mäninäm
vijitya loke ’khila-daitya-dänavän
yad räjasüyena puräyajat prabho

TRANSLATION
You are the guardian of an entire sphere and a ruler of wide fame. Having crushed the might of arrogant and conceited warriors and having conquered all the Daityas and Dänavas in the world, you once performed a Räjasüya sacrifice to the Lord.

SB 3.17.29
TEXT 29

sa evam utsikta-madena vidviñä
dåòhaà pralabdho bhagavän apäà patiù
roñaà samutthaà çamayan svayä dhiyä
vyavocad aìgopaçamaà gatä vayam

TRANSLATION
Thus mocked by an enemy whose vanity knew no bounds, the worshipful lord of the waters waxed angry, but by dint of his reason he managed to curb the anger that had sprung up in him, and he replied: O dear one, we have now desisted from warfare, having grown too old for combat.
PURPORT
As we see, war mongering materialists always create fighting without reason.

SB 3.17.30
TEXT 30

paçyämi nänyaà puruñät purätanäd
yaù saàyuge tväà raëa-märga-kovidam
ärädhayiñyaty asurarñabhehi taà
manasvino yaà gåëate bhavädåçäù

TRANSLATION
You are so skilled in war that I do not see anyone else but the most ancient person, Lord Viñëu, who can give satisfaction in battle to you. Therefore, O chief of the asuras, approach Him, whom even heroes like you mention with praise.
PURPORT
Aggressive materialistic warriors are actually punished by the Supreme Lord for their policy of unnecessarily disturbing world peace. Therefore Varuëa advised Hiraëyäkña that the right course to satisfy his fighting spirit would be to seek to fight with Viñëu.

SB 3.17.31
TEXT 31

taà véram äräd abhipadya vismayaù
çayiñyase véra-çaye çvabhir våtaù
yas tvad-vidhänäm asatäà praçäntaye
rüpäëi dhatte sad-anugrahecchayä

TRANSLATION
Varuëa continued: On reaching Him you will be rid of your pride at once and will lie down on the field of battle, surrounded by dogs, for eternal sleep. It is in order to exterminate wicked fellows like you and to show His grace to the virtuous that He assumes His various incarnations like Varäha.
PURPORT
Asuras do not know that their bodies consist of the five elements of material nature and that when they fall they become objects of pastimes for dogs and vultures. Varuëa advised Hiraëyäkña to meet Viñëu in His boar incarnation so that his hankering for aggressive war would be satisfied and his powerful body would be vanquished.

Thus end the Bhaktivedanta purports of the Third Canto, Seventeenth Chapter, of the Çrémad-Bhägavatam, entitled “Victory of Hiraëyäkña Over All the Directions of the Universe.”

SB 3.18.1
TEXT 1

maitreya uväca
tad evam äkarëya jaleça-bhäñitaà
mahä-manäs tad vigaëayya durmadaù
harer viditvä gatim aìga näradäd
rasätalaà nirviviçe tvaränvitaù

TRANSLATION
Maitreya continued: The proud and falsely glorious Daitya paid little heed to the words of Varuëa. O dear Vidura, he learned from Närada the whereabouts of the Supreme Personality of Godhead and hurriedly betook himself to the depths of the ocean.
PURPORT
Materialistic warmongers are not even afraid to fight with their mightiest enemy, the Personality of Godhead. The demon was very encouraged to learn from Varuëa that there was one fighter who could actually combat him, and he was very enthusiastic to search out the Supreme Personality of Godhead just to give Him a fight, even though it was predicted by Varuëa that by fighting with Viñëu he would become prey for dogs, jackals and vultures. Since demoniac persons are less intelligent, they dare to fight with Viñëu, who is known as Ajita, or one who has never been conquered.

SB 3.18.2
TEXT 2
dadarça taträbhijitaà dharä-dharaà
pronnéyamänävanim agra-daàñörayä
muñëantam akñëä sva-ruco ’ruëa-çriyä
jahäsa cäho vana-gocaro mågaù

TRANSLATION
He saw there the all-powerful Personality of Godhead in His boar incarnation, bearing the earth upward on the ends of His tusks and robbing him of his splendor with His reddish eyes. The demon laughed: Oh, an amphibious beast!
PURPORT
In a previous chapter we have discussed the incarnation of the Supreme Personality of Godhead as Varäha, the boar. While Varäha, with His tusks, engaged in uplifting the submerged earth from the depths of the waters, this great demon Hiraëyäkña met Him and challenged Him, calling Him a beast. Demons cannot understand the incarnations of the Lord; they think that His incarnations as a fish or boar or tortoise are big beasts only. They misunderstand the body of the Supreme Personality of Godhead, even in His human form, and they deride His descent. In the Caitanya-sampradäya there is sometimes a demoniac misconception about the descent of Nityänanda Prabhu. Nityänanda Prabhu’s body is spiritual, but demoniac persons consider the body of the Supreme Personality to be material, just like ours. Avajänanti mäà müòhäù: [Bg. 9.11] persons who have no intelligence deride the transcendental form of the Lord as material.

SB 3.18.3
TEXT 3

ähainam ehy ajïa mahéà vimuïca no
rasaukasäà viçva-såjeyam arpitä
na svasti yäsyasy anayä mamekñataù
surädhamäsädita-sükaräkåte

TRANSLATION
The demon addressed the Lord: O best of the demigods, dressed in the form of a boar, just hear me. This earth is entrusted to us, the inhabitants of the lower regions, and You cannot take it from my presence and not be hurt by me.
PURPORT
Çrédhara Svämé, commenting on this verse, states that although the demon wanted to deride the Personality of Godhead in the form of a boar, actually he worshiped Him in several words. For example, he addressed Him as vana-gocaraù, which means “one who is a resident of the forest,” but another meaning of vana-gocaraù is “one who lies on the water.” Viñëu lies on the water, so the Supreme Personality of Godhead can be properly addressed in this way. The demon also addressed Him as mågaù, indicating, unintentionally, that the Supreme Personality is sought after by great sages, saintly persons and transcendentalists. He also addressed Him as ajïa. Çrédhara Svämé says that jïa means “knowledge,” and there is no knowledge which is unknown to the Supreme Personality of Godhead. Indirectly, therefore, the demon said that Viñëu knows everything. The demon addressed Him as surädhama. Sura means “the demigods,” and adhama means “Lord of all there is.” He is Lord of all the demigods; therefore He is the best of all demigods, or God. When the demon used the phrase “in my presence,” the implied meaning was, “In spite of my presence, You are completely able to take away the earth.” Na svasti yäsyasi: “unless You kindly take this earth from our custody, there can be no good fortune for us.”

SB 3.18.4
TEXT 4

tvaà naù sapatnair abhaväya kià bhåto
yo mäyayä hanty asurän parokña-jit
tväà yogamäyä-balam alpa-pauruñaà
saàsthäpya müòha pramåje suhåc-chucaù

TRANSLATION
You rascal, You have been nourished by our enemies to kill us, and You have killed some demons by remaining invisible. O fool, Your power is only mystic, so today I shall enliven my kinsmen by killing You.
PURPORT
The demon used the word abhaväya, which means “for killing.” Çrédhara Svämé comments that this “killing” means liberating, or, in other words, killing the process of continued birth and death. The Lord kills the process of birth and death and keeps Himself invisible. The activities of the Lord’s internal potency are inconceivable, but by a slight exhibition of this potency, the Lord, by His grace, can deliver one from nescience. Çucaù means “miseries”; the miseries of material existence can be extinguished by the Lord by His potential energy of internal yogamäyä. In the Upaniñads (Çvetäçvatara Upaniñad 6.8) it is stated, paräsya çaktir vividhaiva çrüyate [Cc. Madhya 13.65, purport]. The Lord is invisible to the eyes of the common man, but His energies act in various ways. When demons are in adversity, they think that God is hiding Himself and is working by His mystic potency. They think that if they can find God they can kill Him just by seeing Him. Hiraëyäkña thought that way, and he challenged the Lord: “You have done tremendous harm to our community, taking the part of the demigods, and You have killed our kinsmen in so many ways, always keeping Yourself hidden. Now I see You face to face, and I am not going to let You go. I shall kill You and save my kinsmen from Your mystic misdeeds.”
Not only are demons always anxious to kill God with words and philosophy, but they think that if one is materially powerful he can kill God with materially fatal weapons. Demons like Kaàsa, Rävaëa and Hiraëyakaçipu thought themselves powerful enough to kill even God. Demons cannot understand that God, by His multifarious potencies, can work so wonderfully that He can be present everywhere and still remain in His eternal abode, Goloka Våndävana.

SB 3.18.5
TEXT 5

tvayi saàsthite gadayä çérëa-çérñaëy
asmad-bhuja-cyutayä ye ca tubhyam
balià haranty åñayo ye ca deväù
svayaà sarve na bhaviñyanty amüläù

TRANSLATION
The demon continued: When You fall dead with Your skull smashed by the mace hurled by my arms, the demigods and sages who offer You oblations and sacrifice in devotional service will also automatically cease to exist, like trees without roots.
PURPORT
Demons are very much disturbed when devotees worship the Lord in the prescribed ways recommended in the scriptures. In the Vedic scriptures, the neophyte devotees are advised to engage in nine kinds of devotional service, such as to hear and chant the holy name of God, to remember Him always, to chant on beads Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, to worship the Lord in the form of His Deity incarnation in the temples, and to engage in various activities of Kåñëa consciousness to increase the number of godly persons for perfect peace in the world. Demons do not like such activity. They are always envious of God and His devotees. Their propaganda not to worship in the temple or church but simply to make material advancement for satisfaction of the senses is always current. The demon Hiraëyäkña, upon seeing the Lord face to face, wanted to make a permanent solution by killing the Personality of Godhead with his powerful mace. The example of an uprooted tree mentioned here by the demon is very significant. Devotees accept that God is the root of everything. Their example is that just as the stomach is the source of energy of all the limbs of the body, God is the original source of all energy manifested in the material and spiritual worlds; therefore, as supplying food to the stomach is the process to satisfy all the limbs of the body, Kåñëa consciousness, or developing love of Kåñëa, is the sublime method for satisfying the source of all happiness. The demon wants to uproot this source because if the root, God, were to be checked, the activities of the Lord and the devotees would automatically stop. The demon would be very much satisfied by such a situation in society. Demons are always anxious to have a godless society for their sense gratification. According to Çrédhara Svämé, this verse means that when the demon would be deprived of his mace by the Supreme Personality of Godhead, not only the neophyte devotees but also the ancient sagacious devotees of the Lord would be very much satisfied.

SB 3.18.6
TEXT 6

sa tudyamäno ’ri-durukta-tomarair
daàñörägra-gäà gäm upalakñya bhétäm
todaà måñan niragäd ambu-madhyäd
grähähataù sa-kareëur yathebhaù

TRANSLATION
Although the Lord was pained by the shaftlike abusive words of the demon, He bore the pain. But seeing that the earth on the ends of His tusks was frightened, He rose out of the water just as an elephant emerges with its female companion when assailed by an alligator.
PURPORT
The Mäyävädé philosopher cannot understand that the Lord has feelings. The Lord is satisfied if someone offers Him a nice prayer, and similarly, if someone decries His existence or calls Him by ill names, God is dissatisfied. The Supreme Personality of Godhead is decried by the Mäyävädé philosophers, who are almost demons. They say that God has no head, no form, no existence and no legs, hands or other bodily limbs. In other words, they say that He is dead or lame. All these misconceptions of the Supreme Lord are a source of dissatisfaction to Him; He is never pleased with such atheistic descriptions. In this case, although the Lord felt sorrow from the piercing words of the demon, He delivered the earth for the satisfaction of the demigods, who are ever His devotees. The conclusion is that God is as sentient as we are. He is satisfied by our prayers and dissatisfied by our harsh words against Him. In order to give protection to His devotee, He is always ready to tolerate insulting words from the atheists.

SB 3.18.7
TEXT 7

taà niùsarantaà saliläd anudruto
hiraëya-keço dviradaà yathä jhañaù
karäla-daàñöro ’çani-nisvano ’bravéd
gata-hriyäà kià tv asatäà vigarhitam

TRANSLATION
The demon, who had golden hair on his head and fearful tusks, gave chase to the Lord while He was rising from the water, even as an alligator would chase an elephant. Roaring like thunder, he said: Are You not ashamed of running away before a challenging adversary? There is nothing reproachable for shameless creatures!
PURPORT
When the Lord was coming out of the water, taking the earth in His arms to deliver it, the demon derided Him with insulting words, but the Lord did not care because He was very conscious of His duty. For a dutiful man there is nothing to fear. Similarly, those who are powerful have no fear of derision or unkind words from an enemy. The Lord had nothing to fear from anyone, yet He was merciful to His enemy by neglecting him. Although apparently He fled from the challenge, it was just to protect the earth from calamity that He tolerated Hiraëyäkña’s deriding words.

SB 3.18.8
TEXT 8

sa gäm udastät salilasya gocare
vinyasya tasyäm adadhät sva-sattvam
abhiñöuto viçva-såjä prasünair
äpüryamäëo vibudhaiù paçyato ’reù

TRANSLATION
The Lord placed the earth within His sight on the surface of the water and transferred to her His own energy in the form of the ability to float on the water. While the enemy stood looking on, Brahmä, the creator of the universe, extolled the Lord, and the other demigods rained flowers on Him.
PURPORT
Those who are demons cannot understand how the Supreme Personality of Godhead floated the earth on water, but to devotees of the Lord this is not a very wonderful act. Not only the earth but many, many millions of planets are floating in the air, and this floating power is endowed upon them by the Lord; there is no other possible explanation. The materialists can explain that the planets are floating by the law of gravitation, but the law of gravitation works under the control or direction of the Supreme Lord. That is the version of Bhagavad-gétä, which confirms, by the Lord’s statement, that behind the material laws or nature’s laws and behind the growth, maintenance, production and evolution of all the planetary systems—behind everything—is the Lord’s direction. The Lord’s activities could be appreciated only by the demigods, headed by Brahmä, and therefore when they saw the uncommon prowess of the Lord in keeping the earth on the surface of the water, they showered flowers on Him in appreciation of His transcendental activity.

SB 3.18.9
TEXT 9

paränuñaktaà tapanéyopakalpaà
mahä-gadaà käïcana-citra-daàçam
marmäëy abhékñëaà pratudantaà duruktaiù
pracaëòa-manyuù prahasaàs taà babhäñe

TRANSLATION
The demon, who had a wealth of ornaments, bangles and beautiful golden armor on his body, chased the Lord from behind with a great mace. The Lord tolerated his piercing ill words, but in order to reply to him, He expressed His terrible anger.
PURPORT
The Lord could have chastised the demon immediately while the demon was deriding the Lord with ill words, but the Lord tolerated him to please the demigods and to show that they should not be afraid of demons while discharging their duties. Therefore His toleration was displayed mainly to drive away the fears of the demigods, who should know that the Lord is always present to protect them. The demon’s derision of the Lord was just like the barking of dogs; the Lord did not care about it, since He was doing His own work in delivering the earth from the midst of the water. Materialistic demons always possess large amounts of gold in various shapes, and they think that a large amount of gold, physical strength and popularity can save them from the wrath of the Supreme Personality of Godhead.

SB 3.18.10
TEXT 10

çré-bhagavän uväca
satyaà vayaà bho vana-gocarä mågä
yuñmad-vidhän mågaye gräma-siàhän
na måtyu-päçaiù pratimuktasya vérä
vikatthanaà tava gåhëanty abhadra

TRANSLATION
The Personality of Godhead said: Indeed, We are creatures of the jungle, and We are searching after hunting dogs like you. One who is freed from the entanglement of death has no fear from the loose talk in which you are indulging, for you are bound up by the laws of death.
PURPORT
Demons and atheistic persons can go on insulting the Supreme Personality of Godhead, but they forget that they are subjected to the laws of birth and death. They think that simply by decrying the existence of the Supreme Lord or defying His stringent laws of nature, one can be freed from the clutches of birth and death. In Bhagavad-gétä it is said that simply by understanding the transcendental nature of God one can go back home, back to Godhead. But demons and atheistic persons do not try to understand the nature of the Supreme Lord; therefore they remain in the entanglement of birth and death.

SB 3.18.11
TEXT 11

ete vayaà nyäsa-harä rasaukasäà
gata-hriyo gadayä drävitäs te
tiñöhämahe ’thäpi kathaïcid äjau
stheyaà kva yämo balinotpädya vairam

TRANSLATION
Certainly We have stolen the charge of the inhabitants of Rasätala and have lost all shame. Although bitten by your powerful mace, I shall stay here in the water for some time because, having created enmity with a powerful enemy, I now have no place to go.
PURPORT
The demon should have known that God cannot be driven out of any place, for He is all-pervading. Demons think of their possessions as their property, but actually everything belongs to the Supreme Personality of Godhead, who can take anything at any time He likes.

SB 3.18.12
TEXT 12

tvaà pad-rathänäà kila yüthapädhipo
ghaöasva no ’svastaya äçv anühaù
saàsthäpya cäsmän pramåjäçru svakänäà
yaù sväà pratijïäà nätipiparty asabhyaù

TRANSLATION
You are supposed to be the commander of many foot soldiers, and now you may take prompt steps to overthrow Us. Give up all your foolish talk and wipe out the cares of your kith and kin by slaying Us. One may be proud, yet he does not deserve a seat in an assembly if he fails to fulfill his promised word.
PURPORT
A demon may be a great soldier and commander of a large number of infantry, but in the presence of the Supreme Personality of Godhead he is powerless and is destined to die. The Lord, therefore, challenged the demon not to go away, but to fulfill his promised word to kill Him.

SB 3.18.13
TEXT 13

maitreya uväca
so ’dhikñipto bhagavatä
pralabdhaç ca ruñä bhåçam
äjahärolbaëaà krodhaà
kréòyamäno ’hi-räò iva

TRANSLATION
Çré Maitreya said: The demon, being thus challenged by the Personality of Godhead, became angry and agitated, and he trembled in anger like a challenged cobra.
PURPORT
A cobra is very fierce before ordinary persons, but before an enchanter who can play with him, he is a plaything. Similarly, a demon may be very powerful in his own domain, but before the Lord he is insignificant. The demon Rävaëa was a fierce figure before the demigods, but when he was before Lord Rämacandra he trembled and prayed to his deity, Lord Çiva, but to no avail.

SB 3.18.14
TEXT 14

såjann amarñitaù çväsän
manyu-pracalitendriyaù
äsädya tarasä daityo
gadayä nyahanad dharim

TRANSLATION
Hissing indignantly, all his senses shaken by wrath, the demon quickly sprang upon the Lord and dealt Him a blow with his powerful mace.

SB 3.18.15
TEXT 15

bhagaväàs tu gadä-vegaà
visåñöaà ripuëorasi
avaïcayat tiraçcéno
yogärüòha iväntakam

TRANSLATION
The Lord, however, by moving slightly aside, dodged the violent mace-blow aimed at His breast by the enemy, just as an accomplished yogé would elude death.
PURPORT
The example is given herein that the perfect yogé can overcome a deathblow although it is offered by the laws of nature. It is useless for a demon to beat the transcendental body of the Lord with a powerful mace, for no one can surpass His prowess. Those who are advanced transcendentalists are freed from the laws of nature, and even a deathblow cannot act on them. Superficially it may be seen that a yogé is attacked by a deathblow, but by the grace of the Lord he can overcome many such attacks for the service of the Lord. As the Lord exists by His own independent prowess, by the grace of the Lord the devotees also exist for His service.

SB 3.18.16
TEXT 16

punar gadäà sväm ädäya
bhrämayantam abhékñëaçaù
abhyadhävad dhariù kruddhaù
saàrambhäd dañöa-dacchadam

TRANSLATION
The Personality of Godhead now exhibited His anger and rushed to meet the demon, who bit his lip in rage, took up his mace again and began to repeatedly brandish it about.

SB 3.18.17
TEXT 17

tataç ca gadayärätià
dakñiëasyäà bhruvi prabhuù
äjaghne sa tu täà saumya
gadayä kovido ’hanat

TRANSLATION
Then with His mace the Lord struck the enemy on the right of his brow, but since the demon was expert in fighting, O gentle Vidura, he protected himself by a maneuver of his own mace.

SB 3.18.18
TEXT 18

evaà gadäbhyäà gurvébhyäà
haryakño harir eva ca
jigéñayä susaàrabdhäv
anyonyam abhijaghnatuù

TRANSLATION
In this way, the demon Haryakña and the Lord, the Personality of Godhead, struck each other with their huge maces, each enraged and seeking his own victory.
PURPORT
Haryakña is another name for Hiraëyäkña, the demon.
SB 3.18.19
TEXT 19

tayoù spådhos tigma-gadähatäìgayoù
kñatäsrava-ghräëa-vivåddha-manyvoù
vicitra-märgäàç carator jigéñayä
vyabhäd iläyäm iva çuñmiëor mådhaù

TRANSLATION
There was keen rivalry between the two combatants; both had sustained injuries on their bodies from the blows of each other’s pointed maces, and each grew more and more enraged at the smell of blood on his person. In their eagerness to win, they performed maneuvers of various kinds, and their contest looked like an encounter between two forceful bulls for the sake of a cow.
PURPORT
Here the earth planet is called ilä. This earth was formerly known as Ilävåta-varña, and when Mahäräja Parékñit ruled the earth it was called Bhärata-varña. Actually, Bhärata-varña is the name for the entire planet, but gradually Bhärata-varña has come to mean India. As India has recently been divided into Pakistan and Hindustan, similarly the earth was formerly called Ilävåta-varña, but gradually as time passed it was divided by national boundaries.

SB 3.18.20
TEXT 20

daityasya yajïävayavasya mäyä-
gåhéta-väräha-tanor mahätmanaù
kauravya mahyäà dviñator vimardanaà
didåkñur ägäd åñibhir våtaù svaräö

TRANSLATION
O descendant of Kuru, Brahmä, the most independent demigod of the universe, accompanied by his followers, came to see the terrible fight for the sake of the world between the demon and the Personality of Godhead, who appeared in the form of a boar.
PURPORT
The fight between the Lord, the Supreme Personality of Godhead, and the demon is compared to a fight between bulls for the sake of a cow. The earth planet is also called go, or cow. As bulls fight between themselves to ascertain who will have union with a cow, there is always a constant fight between the demons and the Supreme Lord or His representative for supremacy over the earth. Here the Lord is significantly described as yajïävayava. One should not consider the Lord to have the body of an ordinary boar. He can assume any form, and He possesses all such forms eternally. It is from Him that all other forms have emanated. This boar form is not to be considered the form of an ordinary hog; His body is actually full of yajïa, or worshipful offerings. Yajïa (sacrifices) are offered to Viñëu. Yajïa means the body of Viñëu. His body is not material; therefore He should not be taken to be an ordinary boar.
Brahmä is described in this verse as svaräö. Actually, full independence is exclusive to the Lord Himself, but as part and parcel of the Supreme Lord, every living entity has a minute quantity of independence. Each and every one of the living entities within this universe has this minute independence, but Brahmä, being the chief of all living entities, has a greater potential of independence than any other. He is the representative of Kåñëa, the Supreme Personality of Godhead, and has been assigned to preside over universal affairs. All other demigods work for him; therefore he is described here as svaräö. He is always accompanied by great sages and transcendentalists, all of whom came to see the bullfight between the demon and the Lord.

SB 3.18.21
TEXT 21

äsanna-çauëòéram apeta-sädhvasaà
kåta-pratékäram ahärya-vikramam
vilakñya daityaà bhagavän sahasra-ëér
jagäda näräyaëam ädi-sükaram

TRANSLATION
After arriving at the place of combat, Brahmä, the leader of thousands of sages and transcendentalists, saw the demon, who had attained such unprecedented power that no one could fight with him. Brahmä then addressed Näräyaëa, who was assuming the form of a boar for the first time.

 SB 3.18.22-23
TEXTS 22–23

brahmoväca
eña te deva devänäm
aìghri-mülam upeyuñäm
vipräëäà saurabheyéëäà
bhütänäm apy anägasäm

ägas-kåd bhaya-kåd duñkåd
asmad-räddha-varo ’suraù
anveñann apratiratho
lokän aöati kaëöakaù

TRANSLATION
Lord Brahmä said: My dear Lord, this demon has proved to be a constant pinprick to the demigods, the brähmaëas, the cows and innocent persons who are spotless and always dependent upon worshiping Your lotus feet. He has become a source of fear by unnecessarily harassing them. Since he has attained a boon from me, he has become a demon, always searching for a proper combatant, wandering all over the universe for this infamous purpose.
PURPORT
There are two classes of living entities; one is called sura, or the demigods, and the other is called asura, or the demons. Demons are generally fond of worshiping the demigods, and there are evidences that by such worship they get extensive power for their sense gratification. This later proves to be a cause of trouble to the brähmaëas, demigods and other innocent living entities. Demons habitually find fault with the demigods, brähmaëas and innocent, to whom they are a constant source of fear. The way of the demon is to take power from the demigods and then tease the demigods themselves. There is an instance of a great devotee of Lord Çiva who obtained a boon from Lord Çiva that the head of whomever he touched with his hand would come off its trunk. As soon as the boon was offered to him, the demon wanted to touch the very head of Lord Çiva. That is their way. The devotees of the Supreme Personality of Godhead do not, however, ask any favor for sense gratification. Even if they are offered liberation, they refuse it. They are happy simply engaging in the transcendental loving service of the Lord.

SB 3.18.24
TEXT 24

mainaà mäyävinaà dåptaà
niraìkuçam asattamam
äkréòa bälavad deva
yathäçéviñam utthitam

TRANSLATION
Lord Brahmä continued: My dear Lord, there is no need to play with this serpentine demon, who is always very skilled in conjuring tricks and is arrogant, self-sufficient and most wicked.
PURPORT
No one is unhappy when a serpent is killed. It is a practice among village boys to catch a serpent by the tail and play with it for some time and then kill it. Similarly, the Lord could have killed the demon at once, but He played with him in the same way as a child plays with a snake before killing it. Brahmä requested, however, that since the demon was more wicked and undesirable than a serpent, there was no need to play with him. It was his wish that he be killed at once, without delay.

SB 3.18.25
TEXT 25

na yävad eña vardheta
sväà veläà präpya däruëaù
sväà deva mäyäm ästhäya
tävaj jahy agham acyuta

TRANSLATION
Brahmä continued: My dear Lord, You are infallible. Please kill this sinful demon before the demoniac hour arrives and he presents another formidable approach favorable to him. You can kill him by Your internal potency without doubt.

SB 3.18.26
TEXT 26

eñä ghoratamä sandhyä
loka-cchambaö-karé prabho
upasarpati sarvätman
suräëäà jayam ävaha

TRANSLATION
My Lord, the darkest evening, which covers the world, is fast approaching. Since You are the Soul of all souls, kindly kill him and win victory for the demigods.

SB 3.18.27
TEXT 27

adhunaiño ’bhijin näma
yogo mauhürtiko hy agät
çiväya nas tvaà suhådäm
äçu nistara dustaram

TRANSLATION
The auspicious period known as abhijit, which is most opportune for victory, commenced at midday and has all but passed; therefore, in the interest of Your friends, please dispose of this formidable foe quickly.

SB 3.18.28

diñöyä tväà vihitaà måtyum
ayam äsäditaù svayam
vikramyainaà mådhe hatvä
lokän ädhehi çarmaëi

TRANSLATION
This demon, luckily for us, has come of his own accord to You, his death ordained by You; therefore, exhibiting Your ways, kill him in the duel and establish the worlds in peace.

Thus end the Bhaktivedanta purports of the Third Canto, Eighteenth Chapter, of the Çrémad-Bhägavatam, entitled “The Battle Between Lord Boar and the Demon Hiraëyäkña.”

SB 3.19.1
TEXT 1

maitreya uväca
avadhärya viriïcasya
nirvyalékämåtaà vacaù
prahasya prema-garbheëa
tad apäìgena so ’grahét

TRANSLATION
Çré Maitreya said: After hearing the words of Brahmä, the creator, which were free from all sinful purposes and as sweet as nectar, the Lord heartily laughed and accepted his prayer with a glance laden with love.
PURPORT
The word nirvyaléka is very significant. The prayers of the demigods or devotees of the Lord are free from all sinful purposes, but the prayers of demons are always filled with sinful purposes. The demon Hiraëyäkña became powerful by deriving a boon from Brahmä, and after attaining that boon he created a disturbance because of his sinful intentions. The prayers of Brahmä and other demigods are not to be compared to the prayers of the demons. Their purpose is to please the Supreme Lord; therefore the Lord smiled and accepted the prayer to kill the demon. Demons, who are never interested in praising the Supreme Personality of Godhead because they have no information of Him, go to the demigods, and in Bhagavad-gétä this is condemned. Persons who go to the demigods and pray for advancement in sinful activities are considered to be bereft of all intelligence. Demons have lost all intelligence because they do not know what is actually their self-interest. Even if they have information of the Supreme Personality of Godhead, they decline to approach Him; it is not possible for them to get their desired boons from the Supreme Lord because their purposes are always sinful. It is said that the dacoits in Bengal used to worship the goddess Kälé for fulfillment of their sinful desires to plunder others’ property, but they never went to a Viñëu temple because they might have been unsuccessful in praying to Viñëu. Therefore the prayers of the demigods or the devotees of the Supreme Personality of Godhead are always untinged by sinful purposes.

SB 3.19.2
TEXT 2

tataù sapatnaà mukhataç
carantam akuto-bhayam
jaghänotpatya gadayä
hanäv asuram akñajaù

TRANSLATION
The Lord, who had appeared from the nostril of Brahmä, sprang and aimed His mace at the chin of His enemy, the Hiraëyäkña demon, who was stalking fearlessly before Him.

SB 3.19.3
TEXT 3

sä hatä tena gadayä
vihatä bhagavat-karät
vighürëitäpatad reje
tad adbhutam iväbhavat

TRANSLATION
Struck by the demon’s mace, however, the Lord’s mace slipped from His hand and looked splendid as it fell down whirling. This was miraculous, for the mace was blazing wonderfully.

SB 3.19.4
TEXT 4

sa tadä labdha-tértho ’pi
na babädhe niräyudham
mänayan sa mådhe dharmaà
viñvaksenaà prakopayan

TRANSLATION
Even though the demon had an excellent opportunity to strike his unarmed foe without obstruction, he respected the law of single combat, thereby kindling the fury of the Supreme Lord.

SB 3.19.5
TEXT 5

gadäyäm apaviddhäyäà
hähä-käre vinirgate
mänayäm äsa tad-dharmaà
sunäbhaà cäsmarad vibhuù

TRANSLATION
As the Lord’s mace fell to the ground and a cry of alarm arose from the witnessing crowd of gods and åñis, the Personality of Godhead acknowledged the demon’s love of righteousness and therefore invoked His Sudarçana discus.

SB 3.19.6
TEXT 6

taà vyagra-cakraà diti-puträdhamena
sva-pärñada-mukhyena viñajjamänam
citrä väco ’tad-vidäà khe-caräëäà
tatra smäsan svasti te ’muà jahéti

TRANSLATION
As the discus began to revolve in the Lord’s hands and the Lord contended at close quarters with the chief of His Vaikuëöha attendants, who had been born as Hiraëyäkña, a vile son of Diti, there issued from every direction strange expressions uttered by those who were witnessing from airplanes. They had no knowledge of the Lord’s reality, and they cried, “May victory attend You! Pray dispatch him. Play no more with him.”

SB 3.19.7
TEXT 7

sa taà niçämyätta-rathäìgam agrato
vyavasthitaà padma-paläça-locanam
vilokya cämarña-pariplutendriyo
ruñä sva-danta-cchadam ädaçac chvasan

TRANSLATION
When the demon saw the Personality of Godhead, who had eyes just like lotus petals, standing in position before him, armed with His Sudarçana discus, his senses were overpowered by indignation. He began to hiss like a serpent, and he bit his lip in great resentment.

SB 3.19.8
TEXT 8

karäla-daàñöraç cakñurbhyäà
saïcakñäëo dahann iva
abhiplutya sva-gadayä
hato ’séty ähanad dharim

TRANSLATION
The demon, who had fearful tusks, stared at the Personality of Godhead as though to burn Him. Springing into the air, he aimed his mace at the Lord, exclaiming at the same time, “You are slain!”

SB 3.19.9
TEXT 9

padä savyena täà sädho
bhagavän yajïa-sükaraù
lélayä miñataù çatroù
präharad väta-raàhasam

TRANSLATION
O saintly Vidura, while His enemy looked on, the Lord in His boar form, the enjoyer of all sacrificial offerings, playfully knocked down the mace with His left foot, even as it came upon Him with the force of a tempest.

SB 3.19.10
TEXT 10

äha cäyudham ädhatsva
ghaöasva tvaà jigéñasi
ity uktaù sa tadä bhüyas
täòayan vyanadad bhåçam

TRANSLATION
The Lord then said: “Take up your weapon and try again, eager as you are to conquer Me.” Challenged in these words, the demon aimed his mace at the Lord and once more loudly roared.

SB 3.19.11
TEXT 11

täà sa äpatatéà vékñya
bhagavän samavasthitaù
jagräha lélayä präptäà
garutmän iva pannagém

TRANSLATION
When the Lord saw the mace flying toward Him, He stood firmly where He was and caught it with the same ease as Garuòa, the king of birds, would seize a serpent.

SB 3.19.12
TEXT 12

sva-pauruñe pratihate
hata-mäno mahäsuraù
naicchad gadäà déyamänäà
hariëä vigata-prabhaù

TRANSLATION
His valor thus frustrated, the great demon felt humiliated and was put out of countenance. He was reluctant to take back the mace when it was offered by the Personality of Godhead.

SB 3.19.13
TEXT 13

jagräha tri-çikhaà çülaà
jvalaj-jvalana-lolupam
yajïäya dhåta-rüpäya
vipräyäbhicaran yathä

TRANSLATION
He now took a trident which was as rapacious as a flaming fire and hurled it against the Lord, the enjoyer of all sacrifices, even as one would use penance for a malevolent purpose against a holy brähmaëa.

SB 3.19.14
TEXT 14

tad ojasä daitya-mahä-bhaöärpitaà
cakäsad antaù-kha udérëa-dédhiti
cakreëa ciccheda niçäta-neminä
harir yathä tärkñya-patatram ujjhitam

TRANSLATION
Hurled by the mighty demon with all his strength, the flying trident shone brightly in the sky. The Personality of Godhead, however, tore it to pieces with His discus Sudarçana, which had a sharp-edged rim, even as Indra cut off a wing of Garuòa.
PURPORT
The context of the reference given herein regarding Garuòa and Indra is this. Once upon a time, Garuòa, the carrier of the Lord, snatched away a nectar pot from the hands of the demigods in heaven in order to liberate his mother, Vinatä, from the clutches of his stepmother, Kadrü, the mother of the serpents. On learning of this, Indra, the King of heaven, hurled his thunderbolt against Garuòa. With a view to respect the infallibility of Indra’s weapon, Garuòa, though otherwise invincible, being the Lord’s own mount, dropped one of his wings, which was shattered to pieces by the thunderbolt. The inhabitants of higher planets are so sensible that even in the process of fighting they observe the preliminary rules and regulations of gentleness. In this case, Garuòa wanted to show respect for Indra; since he knew that Indra’s weapon must destroy something, he offered his wing.

SB 3.19.15
TEXT 15

våkëe sva-çüle bahudhäriëä hareù
pratyetya vistérëam uro vibhütimat
pravåddha-roñaù sa kaöhora-muñöinä
nadan prahåtyäntaradhéyatäsuraù

TRANSLATION
The demon was enraged when his trident was cut to pieces by the discus of the Personality of Godhead. He therefore advanced toward the Lord and, roaring aloud, struck his hard fist against the Lord’s broad chest, which bore the mark of Çrévatsa. Then he went out of sight.
PURPORT
Çrévatsa is a curl of white hair on the chest of the Lord which is a special sign of His being the Supreme Personality of Godhead. In Vaikuëöhaloka or in Goloka Våndävana, the inhabitants are exactly of the same form as the Personality of Godhead, but by this Çrévatsa mark on the chest of the Lord He is distinguished from all others.

SB 3.19.16
TEXT 16

tenettham ähataù kñattar
bhagavän ädi-sükaraù
näkampata manäk kväpi
srajä hata iva dvipaù

TRANSLATION
Hit in this manner by the demon, O Vidura, the Lord, who had appeared as the first boar, did not feel the least quaking in any part of His body, any more than an elephant would when struck with a wreath of flowers.
PURPORT
As previously explained, the demon was originally a servitor of the Lord in Vaikuëöha, but somehow or other he fell as a demon. His fight with the Supreme Lord was meant for his liberation. The Lord enjoyed the striking on His transcendental body, just like a fully grown-up father fighting with his child. Sometimes a father takes pleasure in having a mock fight with his small child, and similarly the Lord felt Hiraëyäkña’s striking on His body to be like flowers offered for worship. In other words, the Lord desired to fight in order to enjoy His transcendental bliss; therefore He enjoyed the attack.

SB 3.19.17
TEXT 17

athorudhäsåjan mäyäà
yoga-mäyeçvare harau
yäà vilokya prajäs trastä
menire ’syopasaàyamam

TRANSLATION
The demon, however, employed many conjuring tricks against the Personality of Godhead, who is the Lord of yogamäyä. At the sight of this the people were filled with alarm and thought that the dissolution of the universe was near.
PURPORT
The fighting enjoyment of the Supreme Lord with His devotee, who had been converted into a demon, appeared severe enough to bring about the dissolution of the universe. This is the greatness of the Supreme Personality of Godhead; even the wavering of His little finger appears to be a great and very dangerous movement in the eyes of the inhabitants of the universe.

SB 3.19.18
TEXT 18

pravavur väyavaç caëòäs
tamaù päàsavam airayan
digbhyo nipetur gräväëaù
kñepaëaiù prahitä iva

TRANSLATION
Fierce winds began to blow from all directions, spreading darkness occasioned by dust and hail storms; stones came in volleys from every corner, as if thrown by machine guns.

SB 3.19.19
TEXT 19

dyaur nañöa-bhagaëäbhraughaiù
sa-vidyut-stanayitnubhiù
varñadbhiù püya-keçäsåg-
vië-müträsthéni cäsakåt

TRANSLATION
The luminaries in outer space disappeared due to the sky’s being overcast with masses of clouds, which were accompanied by lightning and thunder. The sky rained pus, hair, blood, stool, urine and bones.

SB 3.19.20
TEXT 20

girayaù pratyadåçyanta
nänäyudha-muco ’nagha
dig-väsaso yätudhänyaù
çülinyo mukta-mürdhajäù

TRANSLATION
O sinless Vidura, mountains discharged weapons of various kinds, and naked demonesses armed with tridents appeared with their hair hanging loose.

SB 3.19.21
TEXT 21

bahubhir yakña-rakñobhiù
patty-açva-ratha-kuïjaraiù
ätatäyibhir utsåñöä
hiàsrä väco ’tivaiçasäù

TRANSLATION
Cruel and savage slogans were uttered by hosts of ruffian Yakñas and Räkñasas, who all either marched on foot or rode on horses, elephants or chariots.

SB 3.19.22
TEXT 22

präduñkåtänäà mäyänäm
äsuréëäà vinäçayat
sudarçanästraà bhagavän
präyuìkta dayitaà tri-pät

TRANSLATION
The Lord, the personal enjoyer of all sacrifices, now discharged His beloved Sudarçana, which was capable of dispersing the magical forces displayed by the demon.
PURPORT
Even famous yogés and demons can sometimes enact very magical feats by their mystic power, but in the presence of the Sudarçana cakra, when it is let loose by the Lord, all such magical jugglery is dispersed. The instance of the quarrel between Durväsä Muni and Mahäräja Ambaréña is a practical example in this matter. Durväsä Muni wanted to display many magical wonders, but when the Sudarçana cakra appeared, Durväsä himself was afraid and fled to various planets for his personal protection. The Lord is described here as tri-pät, which means that He is the enjoyer of three kinds of sacrifices. In Bhagavad-gétä the Lord confirms that He is the beneficiary and enjoyer of all sacrifices, penances and austerities. The Lord is the enjoyer of three kinds of yajïa. As further described in Bhagavad-gétä, there are sacrifices of goods, sacrifices of meditation and sacrifices of philosophical speculation. Those on the paths of jïäna, yoga and karma all have to come in the end to the Supreme Lord because väsudevaù sarvam iti [Bg. 7.19]—the Supreme Lord is the ultimate enjoyer of everything. That is the perfection of all sacrifice.

SB 3.19.23
TEXT 23

tadä diteù samabhavat
sahasä hådi vepathuù
smarantyä bhartur ädeçaà
stanäc cäsåk prasusruve

TRANSLATION
At that very moment, a shudder suddenly ran through the heart of Diti, the mother of Hiraëyäkña. She recalled the words of her husband, Kaçyapa, and blood flowed from her breasts.
PURPORT
At Hiraëyäkña’s last moment, his mother, Diti, remembered what her husband had said. Although her sons would be demons, they would have the advantage of being killed by the Personality of Godhead Himself. She remembered this incident by the grace of the Lord, and her breasts flowed blood instead of milk. In many instances we find that when a mother is moved by affection for her sons, milk flows from her breasts. In the case of the demon’s mother, the blood could not transform into milk, but it flowed down her breasts as it was. Blood transforms into milk. To drink milk is auspicious, but to drink blood is inauspicious, although they are one and the same thing. This formula is applicable in the case of cow’s milk also.

SB 3.19.24
TEXT 24

vinañöäsu sva-mäyäsu
bhüyaç cävrajya keçavam
ruñopagühamäno ’muà
dadåçe ’vasthitaà bahiù

TRANSLATION
When the demon saw his magic forces dispelled, he once again came into the presence of the Personality of Godhead, Keçava, and, full of rage, tried to embrace Him within his arms to crush Him. But to his great amazement he found the Lord standing outside the circle of his arms.
PURPORT
In this verse the Lord is addressed as Keçava because He killed the demon Keçé in the beginning of creation. Keçava is also a name of Kåñëa. Kåñëa is the origin of all incarnations, and it is confirmed in Brahma-saàhitä that Govinda, the Supreme Personality of Godhead, the cause of all causes, exists simultaneously in His different incarnations and expansions. The demon’s attempt to measure the Supreme Personality of Godhead is significant. The demon wanted to embrace Him with his arms, thinking that with his limited arms he could capture the Absolute by material power. He did not know that God is the greatest of the great and the smallest of the small. No one can capture the Supreme Lord or bring Him under his control. But the demoniac person always attempts to measure the length and breadth of the Supreme Lord. By His inconceivable potency the Lord can become the universal form, as explained in Bhagavad-gétä, and at the same time He can remain within the box of His devotees as their worshipable Deity. There are many devotees who keep a statue of the Lord in a small box and carry it with them everywhere; every morning they worship the Lord in the box. The Supreme Lord, Keçava, or the Personality of Godhead, Kåñëa, is not bound by any measurement of our calculation. He can remain with His devotee in any suitable form, yet He is unapproachable by any amount of demoniac activities.

SB 3.19.25
TEXT 25

taà muñöibhir vinighnantaà
vajra-särair adhokñajaù
kareëa karëa-müle ’han
yathä tväñöraà marut-patiù

TRANSLATION
The demon now began to strike the Lord with his hard fists, but Lord Adhokñaja slapped him in the root of the ear, even as Indra, the lord of the Maruts, hit the demon Våtra.
PURPORT
The Lord is explained here to be adhokñaja, beyond the reach of all material calculation. Akñaja means “the measurement of our senses,” and adhokñaja means “that which is beyond the measurement of our senses.”

SB 3.19.26
TEXT 26

sa ähato viçva-jitä hy avajïayä
paribhramad-gätra udasta-locanaù
viçérëa-bähv-aìghri-çiroruho ’patad
yathä nagendro lulito nabhasvatä

TRANSLATION
Though struck indifferently by the Lord, the conqueror of all, the demon’s body began to wheel. His eyeballs bulged out of their sockets. His arms and legs broken and the hair on his head scattered, he fell down dead, like a gigantic tree uprooted by the wind.
PURPORT
It does not take even a moment for the Lord to kill any powerful demon, including Hiraëyäkña. The Lord could have killed him long before, but He allowed the demon to display the full extent of his magical feats. One may know that by magical feats, by scientific advancement of knowledge or by material power one cannot become the equal of the Supreme Personality of Godhead. His one signal is sufficient to destroy all our attempts. His inconceivable power, as displayed here, is so strong that the demon, despite all his demoniac maneuvers, was killed by the Lord when the Lord desired, simply by one slap.

SB 3.19.27
TEXT 27

kñitau çayänaà tam akuëöha-varcasaà
karäla-daàñöraà paridañöa-dacchadam
ajädayo vékñya çaçaàsur ägatä
aho imaà ko nu labheta saàsthitim

TRANSLATION
Aja [Brahmä] and others arrived on the spot to see the fearfully tusked demon lying on the ground, biting his lip. The glow of his face was yet unfaded, and Brahmä admiringly said: Oh, who could meet such blessed death?
PURPORT
Although the demon was dead, his bodily luster was unfaded. This is very peculiar because when a man or animal is dead, the body immediately becomes pale, the luster gradually fades, and decomposition takes place. But here, although Hiraëyäkña lay dead, his bodily luster was unfaded because the Lord, the Supreme Spirit, was touching his body. One’s bodily luster remains fresh only as long as the spirit soul is present. Although the demon’s soul had departed his body, the Supreme Spirit touched the body, and therefore his bodily luster did not fade. The individual soul is different from the Supreme Personality of Godhead. One who sees the Supreme Personality of Godhead when he quits his body is certainly very fortunate, and therefore personalities like Brahmä and the other demigods eulogized the death of the demon.

SB 3.19.28
TEXT 28

yaà yogino yoga-samädhinä raho
dhyäyanti liìgäd asato mumukñayä
tasyaiña daitya-åñabhaù padähato
mukhaà prapaçyaàs tanum utsasarja ha

TRANSLATION
Brahmä continued: He was struck by a forefoot of the Lord, whom yogés, seeking freedom from their unreal material bodies, meditate upon in seclusion in mystic trance. While gazing on His countenance, this crest jewel of Diti’s sons has cast off his mortal coil.
PURPORT
The process of yoga is very clearly described in this verse of Çrémad-Bhägavatam. It is said here that the ultimate end of the yogés and mystics who perform meditation is to get rid of this material body. Therefore they meditate in secluded places to attain yogic trance. Yoga has to be performed in a secluded place, not in public or in a demonstration on stage, as nowadays practiced by many so-called yogés. Real yoga aims at ridding one of the material body. Yoga practice is not intended to keep the body fit and young. Such advertisements of so-called yoga are not approved by any standard method. Particularly mentioned in this verse is the word yam, or “unto whom,” indicating that meditation should be targeted on the Personality of Godhead. Even if one concentrates his mind on the boar form of the Lord, that is also yoga. As confirmed in Bhagavad-gétä, one who concentrates his mind constantly in meditation upon the Personality of Godhead in one of His many varieties of forms is the first-class yogé, and he can very easily attain trance simply by meditating upon the form of the Lord. If one is able to continue such meditation on the Lord’s form at the time of one’s death, one is liberated from this mortal body and is transferred to the kingdom of God. This opportunity was given to the demon by the Lord, and therefore Brahmä and other demigods were astonished. In other words, the perfection of yoga practice can be attained by a demon also if he is simply kicked by the Lord.

SB 3.19.29
TEXT 29

etau tau pärñadäv asya
çäpäd yätäv asad-gatim
punaù katipayaiù sthänaà
prapatsyete ha janmabhiù

TRANSLATION
These two personal assistants of the Supreme Lord, having been cursed, have been destined to take birth in demoniac families. After a few such births, they will return to their own positions.

SB 3.19.30
TEXT 30

devä ücuù
namo namas te ’khila-yajïa-tantave
sthitau gåhétämala-sattva-mürtaye
diñöyä hato ’yaà jagatäm aruntudas
tvat-päda-bhaktyä vayam éça nirvåtäù

TRANSLATION
The demigods addressed the Lord: All obeisances unto You! You are the enjoyer of all sacrifices, and You have assumed the form of a boar, in pure goodness, for the purpose of maintaining the world. Fortunately for us, this demon, who was a torment to the worlds, has been slain by You, and we too, O Lord, are now at ease, in devotion to Your lotus feet.
PURPORT
The material world consists of three modes—goodness, passion and ignorance—but the spiritual world is pure goodness. It is said here that the form of the Lord is pure goodness, which means that it is not material. In the material world there is no pure goodness. In the Bhägavatam the stage of pure goodness is called sattvaà viçuddham. Viçuddham means “pure.” In pure goodness there is no contamination by the two inferior qualities, namely passion and ignorance. The form of the boar, therefore, in which the Lord appeared, is nothing of the material world. There are many other forms of the Lord, but none of them belong to the material qualities. Such forms are nondifferent from the Viñëu form, and Viñëu is the enjoyer of all sacrifices.
The sacrifices which are recommended in the Vedas are meant to please the Supreme Personality of Godhead. In ignorance only, people try to satisfy many other agents, but the real purpose of life is to satisfy the Supreme Lord, Viñëu. All sacrifices are meant to please the Supreme Lord. The living entities who know this perfectly well are called demigods, godly or almost God. Since the living entity is part and parcel of the Supreme Lord, it is his duty to serve the Lord and please Him. The demigods are all attached to the Personality of Godhead, and for their pleasure the demon, who was a source of trouble to the world, was killed. Purified life is meant to please the Lord, and all sacrifices performed in purified life are called Kåñëa consciousness. This Kåñëa consciousness is developed by devotional service, as clearly mentioned here.

SB 3.19.31
TEXT 31

maitreya uväca
evaà hiraëyäkñam asahya-vikramaà
sa sädayitvä harir ädi-sükaraù
jagäma lokaà svam akhaëòitotsavaà
saméòitaù puñkara-viñöarädibhiù

TRANSLATION
Çré Maitreya continued: After thus killing the most formidable demon Hiraëyäkña, the Supreme Lord Hari, the origin of the boar species, returned to His own abode, where there is always an uninterrupted festival. The Lord was praised by all the demigods, headed by Brahmä.
PURPORT
The Lord is spoken of herewith as the origin of the boar species. As stated in the Vedänta-sütra (1.1.2), the Absolute Truth is the origin of everything. Therefore it is to be understood that all 8,400,000 species of bodily forms originate from the Lord, who is always ädi, or the beginning. In Bhagavad-gétä Arjuna addresses the Lord as ädyam, or the original. Similarly, in the Brahma-saàhitä the Lord is addressed as ädi-puruñam, the original person. Indeed, in Bhagavad-gétä (10.8) the Lord Himself declares, mattaù sarvaà pravartate: “From Me everything proceeds.”
In this situation the Lord assumed the shape of a boar to kill the demon Hiraëyäkña and pick up the earth from the Garbha Ocean. Thus He became ädi-sükara, the original boar. In the material world a boar or pig is considered most abominable, but the ädi-sükara, the Supreme Personality of Godhead, was not treated as an ordinary boar. Even Lord Brahmä and the other demigods praised the Lord’s form as a boar.
This verse confirms the statement in Bhagavad-gétä that the Lord appears as He is from His transcendental abode for the sake of killing the miscreants and saving the devotees. By killing the demon Hiraëyäkña He fulfilled His promise to kill the demons and always protect the demigods headed by Brahmä. The statement that the Lord returned to His own abode indicates that He has His own particular transcendental residence. Since He is full of all energies, He is all-pervasive in spite of His residing in Goloka Våndävana, just as the sun, although situated in a particular place within the universe, is present by its sunshine throughout the universe.
Although the Lord has His particular abode in which to reside, He is all-pervasive. The impersonalists accept one aspect of the Lord’s features, the all-pervasive aspect, but they cannot understand His localized situation in His transcendental abode, where He always engages in fully transcendental pastimes. Especially mentioned in this verse is the word akhaëòitotsavam. Utsava means “pleasure.” Whenever some function takes place to express happiness, it is called utsava. Utsava, the expression of complete happiness, is always present in the Vaikuëöhalokas, the abode of the Lord, who is worshipable even by demigods like Brahmä, to say nothing of other, less important entities such as human beings.
The Lord descends from His abode to this world, and therefore He is called avatära, which means “one who descends.” Sometimes avatära is understood to refer to an incarnation who assumes a material form of flesh and bone, but actually avatära refers to one who descends from higher regions. The Lord’s abode is situated far above this material sky, and He descends from that higher position; thus He is called avatära.

SB 3.19.32
TEXT 32

mayä yathänüktam avädi te hareù
kåtävatärasya sumitra ceñöitam
yathä hiraëyäkña udära-vikramo
mahä-mådhe kréòanavan niräkåtaù

TRANSLATION
Maitreya continued: My dear Vidura, I have explained to you the Personality of Godhead’s coming down as the first boar incarnation and killing in a great fight a demon of unprecedented prowess as if he were just a plaything. This has been narrated by me as I heard it from my predecessor spiritual master.
PURPORT
Here the sage Maitreya admits that he explained the incident of the killing of Hiraëyäkña by the Supreme Personality of Godhead as a straight narration; he did not manufacture anything or add interpretation, but explained whatever he had heard from his spiritual master. Thus he accepted as bona fide the system of paramparä, or receiving the transcendental message in disciplic succession. Unless received by this bona fide process of hearing from a spiritual master, the statement of an äcärya or preceptor cannot be valid.
It is also stated here that although the demon Hiraëyäkña was unlimited in prowess, he was just like a doll for the Lord. A child breaks so many dolls without real endeavor. Similarly, although a demon may be very powerful and extraordinary in the eyes of an ordinary man in the material world, to the Lord, killing such a demon is no difficulty. He can kill millions of demons as simply as a child plays with dolls and breaks them.

SB 3.19.33
TEXT 33

süta uväca
iti kauñäraväkhyätäm
äçrutya bhagavat-kathäm
kñattänandaà paraà lebhe
mahä-bhägavato dvija

TRANSLATION
Çré Süta Gosvämé continued: My dear brähmaëa, Kñattä [Vidura] the great devotee of the Lord achieved transcendental bliss by hearing the narration of the pastimes of the Supreme Personality of Godhead from the authoritative source of the sage Kauñärava [Maitreya], and he was very pleased.
PURPORT
If anyone wants to derive transcendental pleasure by hearing the pastimes of the Lord, he must hear from the authoritative source, as explained here. Maitreya heard the narration from his bona fide spiritual master, and Vidura also heard from Maitreya. One becomes an authority simply by presenting whatever he has heard from his spiritual master, and one who does not accept a bona fide spiritual master cannot be an authority. This is clearly explained here. If one wants to have transcendental pleasure, he must find a person with authority. It is also stated in the Bhägavatam that simply by hearing from an authoritative source, with the ear and the heart, one can relish the pastimes of the Lord, otherwise it is not possible. Sanätana Gosvämé, therefore, has especially warned that one should not hear anything about the personality of the Lord from the lips of a nondevotee. Nondevotees are considered to be like serpents; as milk is poisoned by a serpent’s touch, so, although the narration of the pastimes of the Lord is as pure as milk, when administered by serpentlike nondevotees it becomes poisonous. Not only does it have no effect in transcendental pleasure, but it is dangerous also. Lord Caitanya Mahäprabhu has warned that no description of the pastimes of the Lord should be heard from the Mäyäväda, or impersonalist, school. He has clearly said, mäyävädi-bhäñya çunile haya sarva näça: if anyone hears the Mäyävädés’ interpretation of the pastimes of the Lord, or their interpretation of Bhagavad-gétä, Çrémad-Bhägavatam or any other Vedic literature, then he is doomed. Once one is associated with impersonalists, he can never understand the personal feature of the Lord and His transcendental pastimes.
Süta Gosvämé was speaking to the sages headed by Çaunaka, and therefore he addressed them in this verse as dvija, twice-born. The sages assembled in Naimiñäraëya hearing Çrémad-Bhägavatam from Süta Gosvämé were all brähmaëas, but to acquire the qualifications of a brähmaëa is not everything. Merely to be twice-born is not perfection. Perfection is attained when one hears the pastimes and activities of the Lord from a bona fide source.

SB 3.19.34
TEXT 34

anyeñäà puëya-çlokänäm
uddäma-yaçasäà satäm
upaçrutya bhaven modaù
çrévatsäìkasya kià punaù

TRANSLATION
What to speak of hearing the pastimes of the Lord, whose chest is marked with Çrévatsa, people may take transcendental pleasure even in hearing of the works and deeds of the devotees, whose fame is immortal.
PURPORT
Bhägavatam literally means the pastimes of the Lord and the Lord’s devotees. For example, there are pastimes of Lord Kåñëa and narrations of devotees like Prahläda, Dhruva and Mahäräja Ambaréña. Both pastimes pertain to the Supreme Personality of Godhead because the devotees’ pastimes are in relation with Him. The Mahäbhärata, for example, the history of the Päëòavas and their activities, is sacred because the Päëòavas had a direct relationship with the Supreme Personality of Godhead.

SB 3.19.35
TEXT 35

yo gajendraà jhaña-grastaà
dhyäyantaà caraëämbujam
kroçanténäà kareëünäà
kåcchrato ’mocayad drutam

TRANSLATION
The Personality of Godhead delivered the king of the elephants, who was attacked by an alligator and who meditated upon the lotus feet of the Lord. At that time the female elephants who accompanied him were crying, and the Lord saved them from the impending danger.
PURPORT
The example of the elephant in danger who was saved by the Supreme Lord is especially cited here because even if one is an animal he can approach the Personality of Godhead in devotional service, whereas even a demigod cannot approach the Supreme Person unless he is a devotee.

SB 3.19.36
TEXT 36

taà sukhärädhyam åjubhir
ananya-çaraëair nåbhiù
kåtajïaù ko na seveta
durärädhyam asädhubhiù

TRANSLATION
What grateful soul is there who would not render his loving service to such a great master as the Personality of Godhead? The Lord can be easily pleased by spotless devotees who resort exclusively to Him for protection, though the unrighteous man finds it difficult to propitiate Him.
PURPORT
Every living entity, especially persons in the human race, must feel grateful for the benedictions offered by the grace of the Supreme Lord. Anyone, therefore, with a simple heart of gratefulness must be Kåñëa conscious and offer devotional service to the Lord. Those who are actually thieves and rogues do not recognize or acknowledge the benedictions offered to them by the Supreme Lord, and they cannot render Him devotional service. Ungrateful persons are those who do not understand how much benefit they are deriving by the arrangement of the Lord. They enjoy the sunshine and moonshine, and they get water free of charge, yet they do not feel grateful, but simply go on enjoying these gifts of the Lord. Therefore, they must be called thieves and rogues.

SB 3.19.37
TEXT 37

yo vai hiraëyäkña-vadhaà mahädbhutaà
vikréòitaà käraëa-sükarätmanaù
çåëoti gäyaty anumodate ’ïjasä
vimucyate brahma-vadhäd api dvijäù

TRANSLATION
O brähmaëas, anyone who hears, chants, or takes pleasure in the wonderful narration of the killing of the Hiraëyäkña demon by the Lord, who appeared as the first boar in order to deliver the world, is at once relieved of the results of sinful activities, even the killing of a brähmaëa.
PURPORT
Since the Personality of Godhead is in the absolute position, there is no difference between His pastimes and His personality. Anyone who hears about the pastimes of the Lord associates with the Lord directly, and one who associates directly with the Lord is certainly freed from all sinful activities, even to the extent of the killing of a brähmaëa, which is considered the most sinful activity in the material world. One should be very eager to hear about the activities of the Lord from the bona fide source, the pure devotee. If one simply gives aural reception to the narration and accepts the glories of the Lord, then he is qualified. The impersonalist philosophers cannot understand the activities of the Lord. They think that all His activities are mäyä; therefore they are called Mäyävädés. Since everything to them is mäyä, these narrations are not for them. Some impersonalists are reluctant to hear Çrémad-Bhägavatam, although many of them are now taking an interest in it just for monetary gain. Actually, however, they have no faith. On the contrary, they describe it in their own way. We should not hear, therefore, from the Mäyävädés. We have to hear from Süta Gosvämé or Maitreya, who actually present the narrations as they are, and only then can we relish the pastimes of the Lord; otherwise the effects on the neophyte audience will be poisonous.

SB 3.19.38
TEXT 38
TEXT

etan mahä-puëyam alaà pavitraà
dhanyaà yaçasyaà padam äyur-äçiñäm
präëendriyäëäà yudhi çaurya-vardhanaà
näräyaëo ’nte gatir aìga çåëvatäm

TRANSLATION
This most sacred narrative confers extraordinary merit, wealth, fame, longevity, and all the objects of one’s desire. On the field of battle it promotes the strength of one’s vital organs and organs of action. One who listens to it at the last moment of his life is transferred to the supreme abode of the Lord, O dear Çaunaka.
PURPORT
Devotees are generally attracted by the narratives of the pastimes of the Lord, and even though they do not prosecute austerities or meditation, this very process of hearing attentively about the pastimes of the Lord will endow them with innumerable benefits, such as wealth, fame, longevity and other desirable aims of life. If one continues to hear Çrémad-Bhägavatam, which is full of narratives of the pastimes of the Lord, at the end of this life, one is sure to be transferred to the eternal, transcendental abode of the Lord. Thus hearers are benefited both ultimately and for as long as they are in the material world. That is the supreme, sublime result of engaging in devotional service. The beginning of devotional service is to spare some time and listen to Çrémad-Bhägavatam from the right source. Lord Caitanya Mahäprabhu also recommended five items of devotional service, namely to serve the devotees of the Lord, to chant Hare Kåñëa, to hear Çrémad-Bhägavatam, to worship the Deity of the Lord and to live in a place of pilgrimage. Just performing these five activities can deliver one from the miserable condition of material life.

Thus end the Bhaktivedanta purports of the Third Canto, Nineteenth Chapter, of the Çrémad-Bhägavatam, entitled “The Killing of the Demon Hiraëyäkña.”
This inormation comes to us by courtesy of Bhaktivedanta VedaBase

Sri Krishna Chaitanya Mahaprabhu's Appearance - Gaura Purnima

Lord Nityananda is the eternal associate of Caitanya Mahaprabhu, the Supreme Personality of Godhead. Rarely is the name Nimai (Caitanya Mahaprabhu) taken without that of Nitai (Lord Nityananda). Mahaprabhu cannot be approached or understood without the mercy of Nityananda Prabhu, who is the cardinal guru of all the universes and serves as an intermediary between Mahaprabhu and His devotees. He is the Lord's active principle in both creation and lila. He is the second body of the Lord, manifesting as Balaram to Sri Krishna, Lakshman to Sri Ram and Nityananda Prabhu to Caitanya Mahaprabhu. All other forms and expansions of the Lord emanate from this second body. Nityananda Prabhu is thus the source of Sankarshan, all the Vishu's, and Ananta Sesa. As Vishnu tattva He and Advaita Acarya are worshipped in the same category as Caitanya Mahaprabhu. In the manifested earthly lila, Nityananda Prabhu is senior to Caitanya Mahaprabhu by more than a decade. He is statuesque, like His Ma!
ster, with the whitish complexion of Lord Balarama. His garments resemble a cluster of blue lotus flowers and His effulgence is said to surpass the grandeur of a rising moon at sunset. He has a deep melodious voice, constant singing the glories of Sri Krishna and carries a red stick with benedictions for the devotees, but feared by the demoniac. He has the carefree mood of a wild avadhuta, so absorbed is He in the love of Godhead, and no one knows what He will do next.

Nityananda Prabhu was born in Ekacakra, a small village in present West Bengal, around the year 1474. His birthsite is commemorated by a temple named Garbhasva and is visited by throngs of pilgrims today. His father, Hadai Ojha and mother Padmavati, were pious Brahmans originally from Mithila. Nityananda Prabhu was born on the auspicious thirteenth day of the bright fortnight of the month of Maga. As a child, Nitai (as Nityananda Prabhu was called), loved to enact the pastimes of Sri Krishna or Lord Rama. He did this so authoritatively and with such rapture, that the entire village would be immersed in the love of Godhead.

Nitai's favorite part was that of Lakshman, and He enacted it with so many apparently authentic scenes not described in the Ramayana, that people would wonder if He was making it up or actually relishing His own pastimes. The village of Ekacakra was completely absorbed in the love of little Nitai, where He spend the first 12 years of his earthly life. In the 13th year, a travelling sannyasi, said to be the famous Lakshmipati Tirtha, enchanted by Nitai"s devotion and service, requested Nitai from his parents, as a travelling companion. His parents, bound by Vedic culture, could not refuse the request of a guest and reluctantly parted with Nitai. However, devastated by the separation with Nitai, that Hadai Pandit soon gave up his life.

Nitai traveled with Lakshmipati Tirtha for about 20 years, during which He visited all the holy places in the country, reminiscent of the manner that Balarama traveled while the battle at Kurukshetra raged on. Nitai is said to be later on initiated by Lakshmipati Tirtha. He also associated with another of Lakshmipati Tirtha's famous disciple, Madhavendra Puri, who although his godbrother, was revered by Nitai was as a spiritual master. Madhavendra Puri is famous for establishing the sweet truth of Madhurya-rasa which later become an integral part of Gaudiya Vaishnavism. Among the other disciples of Madhavendra Puri is Advaita Acarya, and Isavara Puri (the spiritual master of Caitanya Mahaprabhu).

Nityananda Prabhu met Caitanya Mahaprabhu in 1506, when He was 32 years old and the Lord 20 years. It is said that when Nityananda Prabhu reached the land of Nadia, He hid in the house of Nandanacarya, to heighten the ecstasy of meeting through separation. Caitanya Mahaprabhu aware of the arrival of His eternal associate dispatched Haridas Thakur and Srivas Pandit to search out Nitai, but they failed. Finally unable to bear the separation any longer, Caitanya Mahaprabhu Himself went directly to Nityananda Prabhu and the ecstasy of the meeting was so transcendental that every one witnessing it were awed by the sublime experience. A temple called Sri Gaura-Nityananda commemorates this meeting place in Nadia.

Nityananda Prabhu in His role as the original spiritual master, was instrumental in spreading the yuga dharma of sankritana all over the Gaudia desh (Bengal, Orrisa). His mercy knew no bounds, and people fortunate to come in contact with Him were inundated with the love of Godhead. It was by His mercy that Raghunatha dasa, one of the six Goswamis started the famous Danda Mahotsava festival of Panihatti, a tradition that continues to this day, and was thus able to serve Caitanya Mahaprabhu. He extended His mercy to even fallen souls like Jagai and Madhai, delivering them from the sinful lives and protecting them from the wrath of even Caitanya Mahaprabhu. Indeed His mercy knew no bounds, and fortunate were the people who tasted the nectar of His instructions.

When Nityananda Prabhu returned to Bengal at the request of Caitanya Mahaprabhu, His decided to abandon His avadhuta status and become a grahastha (householder). He married Jahnava devi and Vasudha, the two daughters of Suryadasa Sarakhel, who the brother of Gauridasa Pandit (an intimate associate of Caitanya Mahaprabhu and the spiritual master of the famous Shyamananda Pandit). Nityananda Prabhu had a son (Virchandara) and a daughter (Gangadevi) from Vasudha. Soon after Vasudha passed away and Jahanva devi looked after the children. She later initiated Virchandra, and also became an instructing spiritual master to the likes of Shyamananda Pandit, Shrivasa Pandit and Narottama dasa Thakur. Jahnava devi is revered as a Vaishnavi and she established the pre-eminent positon of women in the Vaishanava tradition.

Lord Nityananda wound up His earthly pastimes, by merging into the deity of Krishna, known as Bankim Ray, not far from Ekacakra. Vaishanava acaryas emphatically state that people who try to understand Caitanya Mahaprabhu without getting the mercy of Nityananda Prabhu will never succeed. and one must pray very sincerely to Lord Nityananda Prabhu as the adi-guru (original spiritual master) to be delivered to the Lotus feet of Sri Caitanya Mahaprabhu. The presence of Nityananada Prabhu is always felt in the presence of one's own guru, for the guru is considered to be the living manifestation of Nityananda Prabhu's love and mercy, and his sakti (power) is what gives the disciple the ability to perform devotional service and experience spiritual bliss.

(This article is courtesy of http://www.iskcondc.org/ )

More about principle of Guru, Guru Parampara, and where Lord Nityananda comes in the Parampara HERE

Prabhupäda: So today, the appearance day of Nityänanda Prabhu... Nityänanda Prabhu is Baladeva, Baladeva-tattva.

vrajendra-nandana yei, çacé-suta haila sei,
balaräma haila nitäi

vrajendra-nandana yei, çacé-suta haila sei,
balaräma haila nitäi

ahaìkäre matta hoiyä, nitäi-pada päsariyä,
asatyere satya kori mäni

nitäi-pada-kamala, koöi-candra-suçétala,
je chäyäy jagata juräy

heno nitäi bine bhäi, rädhä-kåñëa päite näi
dhådha kori’ dharo nitäir päy

manuñya-janama päiyä, rädhä-kåñëa nä bhajiyä,
jäniyä çuniyä biña khäinu

vaisnava öhäkur, tomära kukkur,
boliya janaha more

Prabhupäda: (sings)

nitäi-pada-kamala, koöi-candra-suçétala,
je chäyäy jagata juräy

heno nitäi bine bhäi, rädhä-kåñëa päite näi,
dåòha kori’ dharo nitäir päy

se sambandha nähi jä’r, båthä janma gelo tä’r,
sei paçu boro duräcär

nitäi nä bolilo mukhe, majilo saàsära-sukhe,
vidyä-kule ki koribe tär

ahaìkäre matta hoiyä, nitäi-pada päsariyä,
asatyere satya kori mäni

nitäiyer koruëä habe, braje rädhä-kåñëa päbe,
dharo nitäi-caraëa du’khäni

nitäiyer caraëa satya, täìhära sevaka nitya,
nitäi-pada sadä koro äçä

narotamma boro dukhé, nitäi more koro sukhé,
räkho räìgä-caraëera päça

nitäi-pada-kamala, koöi-candra-suçétala,
je chäyäy jagata juräy,
heno nitäi bine bhai, rädhä-kåñëa päite näi,
dharo nitäi-caraëa du’khani

se sambandha nähi jä’r, båthä janma gelo tä’r,
sei paçu boro duräcär

nitäiyer koruëä habe, braja rädhä-kåñëa päbe,
dharo nitäi-caraëa du’khäni

nitäiyer caraëa satya, täìhära sevaka nitya,
dåòha kori’ dharo nitäir päy

        So just catch Him very tightly. Narottama boro duùkhé, nitäi more koro sukhé. At the last Narottama däsa Öhäkura, the composer of this song, he is appealing to Nityänanda, “My dear Lord, I am very unhappy. So You please make me happy. And You kindly keep me in corner of Your lotus feet.” That is the sum and substance of this song. (end)

Lord Nityananda's Childhood Pastimes from Chaitanya Bhagavat

Lord Nityananda's Childhood
by Satyaraja dasa
Posted February 14, 2003 http://www.chakra.org/announcements/FestFeb14_03_01.html

Curiously there is no authoritative biography of Nityananda Prabhu; and while Rupa, Jiva, and Raghunatha do not even mention him once in their collective writings, Sanatana Gosvami refers to him only briefly in the invocation of his Vaisnava-tosani. Nonetheless, the world is fortunate that Sri Chaitanya Mahaprabhu's biographers have devoted large sections of their work to Nityananda's life, which can be pieced together from this massive literature, and also from later medieval Vaisnava texts, such as Bhakti-ratna- kara and Prema-vilasa. Nityananda Prabhu was born in the village of Ekcakra, also called Ekacakra, in the country of Rahr (Radhadesa), some eight miles east of where today stands the Mallarpura station of the E.I. Railway (within the modern Birbhum District of West Bengal). His birthsite is commemorated by a small temple named Garbhavasa and is visited by throngs of pilgrims to this day.
Although no authorized account of His birth is extant, it is said that He was born in or near the year 1474 and that His father's name was Hadai Ojha. Hadai was a well known pandita, having descended from a good brahmana family whose origins were in Mithila; and his wife's name was Padmavati. Their only son, Nityananda, was born on the auspicious thirteenth day of the bright fortnight of the month of Magh. This auspicious day was made even more auspicious by Nityananda Prabhu's birth.
As a child, Nitai, as He was called, had a close circle of friends, and together they used to imitate the pastimes of Visnu and His associates. Once, they dressed themselves as demigods and petitioned the Lord to alleviate the burdened Earth of Kali-yuga. Nityananda Prabhu and a playmate who was dressed as the ailing Earth, along with the other children, took their game to the Ganges, where they addressed Lord Visnu. At that time, one of the children hid behind a rock and spoke in a grave voice, "I will soon be born in Mathura to lighten the oppression of the Earth." The boys enjoyed themselves, as children do, while becoming completely absorbed in Krsna lila.
On another occasion, Nitai and His friends gathered in an imitation "village" to celebrate the marriage of Vasudeva and Devaki, the parents of Krsna. The following day, they made their playhouse into the prison of Kamsa and enacted the entire story of Krsna's birth. Once, while acting out this episode, Nitai transformed the area into a cowherd settlement and took "Krsna" there, deceiving Kamsa by substituting Yogamaya for Krsna within the prison.
Performing these intricately-woven stories on a daily basis, the children became quite close and came to love Nitai as their natural leader and friend. He was the most imaginative among them, and they all laughed and shared joyful exchanges when He would dress them like demons.
When they staged the Putana story, for example, they would engage in uproarious laughter when one of their friends pretended to suck the demoness's breasts like baby Krsna. Sometimes Nitai would construct demons out of toys, naming them Bakasura, Aghasura, Vatsasura, and so on and would go through the motions of battling with them and finally killing them.
His friends were so entertained by His play-acting that they would come back day after day just to see Him do it again and again.
Once in a while, His friends would take the roles of the elephant Kuvalayapida or the wrestlers Canura and Mustika. Nitai would fight with them, knock them down, and drag them off by the hair. By the end of the day, their stomachs would ache from laughter, and they would tell their parents about the great fun enjoyed with Nitai in play-acting.
Sometimes Nitai would bring His friends to the local milkman and have them watch Him steal butter and yogurt, as Krsna did in His Vraja lila. The milkman, of course, did not complain. In fact, he was an accomplice, setting aside excess dairy for Nitai and His friends, expecting them to show up.
All the adults of Ekacakra adored Nitai. They were fascinated by this unique little boy, and they loved Him as their own. Seeing His total absorption in Krsna and the avataras of Visnu, they suspected that He might be some sort of Incarnation Himself.
He was relentless, day after day enacting a different pastime, and did it so skillfully that His neighbors wondered, "How is it that He is so talented? How does He know the stories so well? No one has explained all these details to Him."
One day He imitated Krsna's pastime of lifting Govardhana Hill, with all aspects of the story acted out perfectly. On another, He constructed a replica of Vrndavana, performing many parts of Krsna's Vraja-lila with marked realism, and on still another, He pretended to steal the clothes of the gopis and visit the wives of the brahmanas engaged in sacrifice.
On one occasion, one of the boys dressed as Akrura and took Krsna and Balarama away from Vrndavana on the order of Kamsa. Nitai cried in grief, feeling the separation of the gopis. Tears of love flowed from His eyes.
His acting was so authentic that it made all who watched question whether He was merely acting or in some way experiencing the part He played. This was true whether He was playing Krsna, Balarama, or even Vamana, or other Incarnations of the Lord.
"Nitai, where have you learned all this?" one of the neighborhood ladies asked. Nityananda enjoyed her question. "They are My own divine pastimes," He said, "and I am allowing you to see them." The townspeople laughed, shaking their heads. They did not know what to make of Him.

(From Sri Panca Tattva: The Five Features of God, by Steven J. Rosen. Copyright Brhat Mrdanga Press/Folk Books, Brooklyn NY 1994. Reprinted with permission.)

1)  boro sukher khabor gai
                   surabhi-kunjete namer hat khule'che (khoda nitai)

2)  boro mojar kotha tay
          sraddha-mulye suddhe-nam sei hatete bikay

 3)  jata bhakta-brnda basi'
adhikari dekhe' nam becche daro kasi

4)     jadi nam kinbe, bhai
amar sange calo, mahajaner kache jai

5)     tumi kinbe krsna-nama
dasturi loibo ami, purna ha'be kam

6)     boro dayal nityananda
sraddha-matra lo'ye den parama-ananda

7)     ek-bar dekhle cakhe jal
'gaura' bole' nitai den sakala sambal

8)     den suddha krsna-sikha
jati, dhana, bidya, bala na kore apekha

9)     amani chare maya-jal
grhe thako, bane thako, na thake janjal

10)    ar naiko kalir bhoy
acandale den nam nitai doya-moy

11)    bhaktivinoda daki' koy
nitai-caran bina'ar nahi asroy

1) I am singing news of great holy tidings. Lord Nityananda Himself has opened a market-place of the holy name in Surahbi-kunja. 2) He is selling the pure holy name in that market-place for the price of only one's faith. 3) Lord Nityananda, seeing all the devotees becoming attracted, is selling them the holy name after bargaining with them. 4) O brother, if you want the holy name then come with me. We must go to that great soul, Nityananda. 5) You will get the name of Krsna, I will take my commission and all of our desires will be fulfilled. 6) Lord Nityananda is greatly merciful. Taking only one's faith, He gives the highest ecstasy. 7) If He sees only once tears in the eyes while chanting the name "Gaura" then He gives everything to that person. 8) He gives the pure teachings of Krsna to everyone not caring for their birth, wealth, knowledge and strength. 9) Now, giving up the illusory snare of Maya, either remain in household life or in the forest as a sannyasi, for no more troubles remain. 10) There is no more fear of the age of Kali. the merciful Nityananda gives the holy name to even the candalas. 11) Bhaktivinoda calls out: "Except for the lotus feet of Lord Nityananda there is no other shelter!"

Doyal Nitai Chaitanya Bole Nachre Amar Man
(1)
`doyAl nitAi caitanya' bole' nAc re AmAr man
nAc re AmAr man, nAc re AmAra man

1) Chanting the holy names "DoyAl NitAi Caitanya!"-Oh my mind dances! Oh my mind dances! Oh my mind dances!

(2)
(emon, doyAl to nAi he, mAr kheye prema dey)
(ore) aparAdha dUre jAbe, pAbe prema-dhan
(o nAme aparAdha-vicAra to nAi he)
(takhon) kRSNa-nAme ruci ha'be, ghucibe bandhan

2) Oh! Such a merciful personality as NityAnanda Prabhu is not to be found anywhere! He suffers a beating from JagAi and MAdhAi and still gives them love of God! Oh! When your offenses are vanquished, you will obtain the treasure of love of God! But in these names of Caitanya and NitAi there is no consideration of offenses! Once you have a taste for the holy name of KRSNa, bondage to this world will come to an end.

(3)
(kRSNa-nAme anurAg to ha'be he)
(takhon) anAyAse saphal ha'be jIvera jIvan
(kRSNa-rati vinA jIvan to miche he)
(ese) bRndAbane rAdhA-zyAmer pa'be darazan
(gaura-kRpA ha'le he)

3) Oh! When there is attachment to the holy name of KRSNa, then very easily the life of a living being becomes successful! Oh! Without affection for KRSNa, life is simply useless! At the end of life you will obtain the beautiful vision of RAdhA and zyAma in VRndAvana-if the mercy of Lord Gaura is received! Oh!

Nitai Pada Kamala:

    nitäi-pada-kamala, koöi-candra-suçétala,
                         je chäyäy jagata juräy

                         heno nitäi bine bhäi, rädhä-kåñëa päite näi,
                         dåòha kori’ dharo nitäir päy

                         se sambandha nähi jä’r, båthä janma gelo tä’r,
                         sei paçu boro duräcär

                         nitäi nä bolilo mukhe, majilo saàsära-sukhe,
                         vidyä-kule ki koribe tär

                         ahaìkäre matta hoiyä, nitäi-pada päsariyä,
                         asatyere satya kori mäni

                         nitäiyer koruëä habe, braje rädhä-kåñëa päbe,
                         dharo nitäi-caraëa du’khäni

                         nitäiyer caraëa satya, täìhära sevaka nitya,
                         nitäi-pada sadä koro äçä

                         narotamma boro dukhé, nitäi more koro sukhé,
                         räkho räìgä-caraëera päça

Nitäi-pada-kamala, koöi-candra-suçétala, je chäyäy jagata juräy. This is a song by Narottama däsa Öhäkura, a great äcärya of the Gauòéya-vaiñëava-sampradäya. He has written many songs about the Vaiñëava philosophy, and they are approved as completely corresponding with Vedic instructions. So here Narottama däsa Öhäkura is singing that “The whole world is suffering under the blazing fire of material existence. Therefore, if one takes the shelter of the lotus feet of Lord Nityänanda...,” whose birthday is today, 31st, January, 1969. So we should relish this instruction of Narottama däsa Öhäkura that in order to get relief from the pangs of blazing fire of this material existence, one should take shelter of the lotus feet of Lord Nityänanda because it is as cooling as the moon rays combined together of millions of moons. That means one will immediately find peaceful atmosphere. Just like a man works whole day and if he comes under the moonshine he feels relief. Similarly, any materialistic man who comes under the shelter of Lord Nityänanda will immediately feel that relief. Then he says,

                         nitäi-pada-kamala, koöi-candra-suçétala,
                         je chäyäy jagata juräy,
                         heno nitäi bine bhai, rädhä-kåñëa päite näi,
                         dharo nitäi-caraëa du’khani

He says that “If you are anxious to go back to home, back to Godhead, and become associate with Rädhä and Kåñëa, then the best policy is to take shelter of Nityänanda.” Then he says, se sambandha nähi jä’r, båthä janma gelo tä’r: “One who has not been able to contact Nityänanda, then one should think of himself that he has simply spoiled his valuable life.” Båthä janma gelo, båthä means for nothing, and janma means life. Gelo tä’r,  spoiled. Because he has not made connection with Nityänanda. The Nityänanda, very name, suggests... Nitya means eternal. Änanda means pleasure. Material pleasure is not eternal. That is the distinction. Therefore those who are intelligent, they are not interested with this flickering pleasure of material world. Every one of us, as living entity, we are searching after pleasure. But the pleasure which we are seeking, that is flickering, temporary. That is not pleasure. Real pleasure is nityänanda, eternal pleasure. So anyone who has no contact with Nityänanda, it is to be understood that his life is spoiled.

                         se sambandha nähi jä’r, båthä janma gelo tä’r,
                         sei paçu boro duräcär

Narottama däsa Öhäkura uses here very harsh word. He says that such human being is an animal, an uncontrollable animal. As there are some animals that cannot be tamed, so anyone who has not contacted Nityänanda, he should be considered as an untamed animal. Sei paçu boro duräcär. Why? Because nitäi nä bolilo mukhe: “He never uttered the holy name of Nityänanda.” And majilo saàsära-sukhe, “and become merged into this material happiness.” Vidyä-kule ki koribe tär. “That nonsense does not know that what will his education and family and tradition and nationality will help him?” These things cannot help him. These are all temporary things. Simply, if we want eternal pleasure, we must contact Nityänanda. Vidyä-kule ki koribe tär. Vidyä means education, and kula means family, nationality. So we may have a very nice family connection or we may have very nice national prestige, but after ending this body, these things will not help me. I’ll carry my work with me, and according to that work, I shall have to accept by force another type of body. It may be something other than human body. So these things cannot protect us or give us the real pleasure. So Narottama däsa Öhäkura advises that vidyä-kule ki koribe tär.  Then he says, ahaìkäre matta hoiyä. “Being maddened after false prestige and identification...” False identification with the body and prestige of bodily relationship, it is called ahaìkäre matta hoiyä. One is mad after this false prestige. Ahaìkäre matta hoiyä, nitäi-pada päsariyä. Due to this false prestige we are thinking, “Oh, what is Nityänanda? What can He do for me? I don’t care.” So these are the signs of false prestige. Ahaìkäre matta hoiyä, nitäi-pada päsa..., asatyere satya kori mäni. The result is that I am accepting something which is false. For example, I am accepting this body. This body, I am not this body. Therefore, with false identification I am becoming entangled more and more. So one who is puffed up with this false prestige, ahaìkäre matta hoiyä, nitäi-pada pä..., asatyere satya kori mäni, he accepts something wrong as right. Then he says, nitäiyer koruëä habe, braje rädhä-kåñëa päbe. If you are actually serious about going back to home, back to Godhead, then please seek after the mercy of Nityänanda.  Ahaìkäre...

                         nitäiyer koruëä habe, braja rädhä-kåñëa päbe,
                         dharo nitäi-caraëa du’khäni

        “Please catch up the lotus feet of Nityänanda.” Then he says, nitäiyer caraëa satya. One may think that as we catch hold of so many shelter, but in this material world later on they prove false, similarly, suppose we catch hold of the lotus feet of Nityänanda; it may also prove false. But Narottama däsa Öhäkura assures that nitäiyer caraëa satya: “It is not false. Because Nityänanda is eternal, His lotus feet is also eternal.” Täìhära sevaka nitya. And anyone who takes to the service of Nityänanda, they also become eternal. Without being eternal, nobody can serve the eternal. That is the Vedic injunction. Without becoming Brahman, one cannot approach the Supreme Brahman. Just like without being fire, nobody can enter into the fire. Without being water, nobody can enter into the water. Similarly, without being fully spiritualized, nobody can enter into the spiritual kingdom.
So nitäiyer caraëa satya.  If you catch nitäiyer, the lotus feet of Nityänanda, then you become immediately spiritualized. Just like if you touch electricity, immediately you become electrified. That is natural. Similarly, Nityänanda is eternal happiness, if you touch Nityänanda some way or other, then you become also eternally happy. Täìhära sevaka nitya. Therefore one who has in contact with Nityänanda, they have become eternal.
nitäiyer caraëa satya, täìhära sevaka nitya,
dåòha kori’ dharo nitäir päy
        So just catch Him very tightly. Narottama boro duùkhé, nitäi more koro sukhé. At the last Narottama däsa Öhäkura, the composer of this song, he is appealing to Nityänanda, “My dear Lord, I am very unhappy. So You please make me happy. And You kindly keep me in corner of Your lotus feet.” That is the sum and substance of this song. (end)

Sri Nagar Kirtan by Srila Bhaktivinod Thakur
From Gitavali, BVT song book page 79

1/.
Nadiyaa godrume nityananda mahaajan
Patiyache naam hatta jibera kaaran

2/.
(shraddhavan jan he, shraddhavan jan he !)
prabhur aajnay, bhai, maagi ei bhikhaa
bolo ‘krsna,’ bhajo krsna, koro krsna-shikhaa

3/.
Aparaadha-shunya ho’ye loha krsna-naam
Krsna maataa, krsna pitaa, krsna dhana-praan

4/.
Krsnera samsara koro chari’ anachar
Jibe doyaa, krsna-naam -  sarba-dharma-saar
 

1/. In the land of Navadwip, on the island of Godruma, the magnanimous Lord Nityananda has opened a marketplace of the Holy Name for the deliverance of all fallen souls.

2/. Oh men of faith ! Oh men of faith ! By the order of Lord Gauranga, O brothers, I beg this one request; chant “Krishna !”, serve and worship Krishna, and learn about Krishna.

3/.  Chant the holy names of Krishna without offense. Krishna is our mother, Krishna is our father, and Krishna is the treasure of our life.

4/. Giving up all material contamination, carry on your worldly duties, but in relation to Krishna. Showing compassion to all fallen souls by loudly chanting the holy names of Krishna is the essence of all forms of religion.
 
 

TWELVE NAMES OF THE MOONLIKE NITYANANDA PRABHU
                 by Sarvabhauma Bhattacharya

       1) nityanando 'vadhutendur vasudha-prana-vallabhah
         jahnavi-jivita-patih krsna-prema-pradah prabhuh

         Twelve principle names of Sri Nityananda Prabhu are:

      *  Nityananda  --  He Who embodies eternal bliss
      *  Avadhutendu  --  The Moon of divine madmen
      *  Vasudha-prana-vallabha  --  The beloved of the life-breath of Vasudha
      *  Krsna-prema-prada  --  He Who bestows ecstatic love for Krsna
      *  Prabhu  --  The Lord and Master of the devotees

      2)  padmavati-sutah sriman saci-nandana-purvajah
          bhavonmatto jagat-trata rakta-gaura-kalevarah

      *  Padmavati-suta  --  The dear son of Padmavati
      *  Sriman  --  He of spendrous transcendental majesty
      *  Saci-nandana-purvaja  --  The older brother of mother Saci's son
      *  Bhavonmatta  --  He Who is maddened in overwhelming ecstatic emotions
      *  Jagat-trata  --  The savior of the universe
      *  Rakta-gaura-kalevara  -  He Whose complexion is golden tinged with red

      3)  sri nityananda candrasya nama-dvadasakam subham
           ya idam pratyaham pratah praty utthaya pathen narah

"That person who recites these twelve auspicious holy names of the moonlike Nityananda-chandra every day upon arising in the morning...

      4)  sa klesa-rahito bhutva prapnuyat sva-mano-ratham
           turnam caitanya-devasya karuna-bhajanam bhavet

 "such a person becomes free from all difficulties & attains all their most cherished desires. Very soon they become the object of Lord Chaitanya-deva's mercy."

3. PRAYERS TO LORD NITYANANDA  By Lochana dAsa ThAkura

nitAI guNamaNi AmAra nitAI guNamaNi
 AniyA premera banyA bhAsAla abanI
 premera banyA laIyA nitAI AIlA gauDa-deze
 Dubila bhakata-gaNa dIna hIna bhAse

 dIna-hIna-patita-pAmara nAhi bAche
 brahmAra durlabha prema sabAkAre jAce

 Abaddha karuNA-sindhu (NitAI) kATiyA muhAna
 ghare ghare bule prema amiyAra bAna

 locana bole mora nitAI jebA nA bhajila
 jAniyA zuniyA seI Atma-ghAtI haila

 Purport (by Srila Prabhupada)--

 This is a song by LocanadAsa ThAkura, who was almost contemporary with Lord Caitanya. he has written many books on the life and precepts of Lord Caitanya Mahaprabhu. LocanadAsa says, "Lord NityAnanda is full of good qualities (NitAI-guNamaNi means the jewel all good qualities). He says this repeatedly.
 AniyA premera banyA bhAsAla abanI. On account of His spiritual qualities, He has inundated the whole world with the flood of love of Godhead. It is by His kindness that people can experience what is love of God.
 Premera banyA laiyA AilA gauDa-deze. When Lord Caitanya MahAprabhu left home and took sannyAsa, He made His headquarters at jagannAtha PurI. Lord NityAnanda also accompanied Him up to JagannAtha purI. After a few days Lord Caitanya requested Him, "If both of us remain here, then who will preach in Bengal?" Bengal is known as GauDa-deza. Under the order of Lord Caitanya, Lord NityAnanda brought with Him the flood of love of Godhead, and He distributed it to the whole of Bengal.
 Dubila bhakata-gaNa dIna hIna bhAse. In that flood all the devotees drowned, but the non-devotees could not drown. They were floating. As far as Lord NityAnanda is concerned, he does not make any discrimination between devotees and nondevotees.

4) PRAYER TO LORD NITYANANDA

 hADAyi-paNDita-tanUja kRpAsamudra
 padmAvatI-tanaya tIrtha-padAravinda
 tvaM prema-kalpa-tarur Arti-harAvatAro
 mAM pAhi pAmaram anAtham ananya-bandhum

"O son of Padmavati and Harai Pandit, Ocean of grace, whose lotus feet are veritably places of pilgrimage. You are the remover of distress, the desire tree of Divine love.  I am a vile wretch, with no master and no other friend. Please save me!"

last updated 6th February 2007

Life and Disappearance

Articles by Srila Bhaktisiddhanta Saraswati Thakur on Gaudiya math site

Article by Sivaram Swami - A Ray of Vishnu

Prabhupäda:Çré Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja, my spiritual master, his advent day today. In 1922, I was at that time very much engaged in Congress activity. I was very much devout follower of Mahätmä Gandhi, and at that time, I was manager also in a very big chemical concern in Calcutta. Perhaps you may know, Dr. Bose’s laboratory. One of my friends—he’s still living, Çré Narendranath Mullik—he informed me that “One saintly person has come. Let us go and see.” At that time I was young man, and I did not care for very much about so-called saintly persons. Because in our house, my father used to receive so many sannyäsés, but some of them were not very to the standard, and due to my association with college friends, younger days, I lost my faith practically, although I was born in a Vaiñëava family. My father was a pure Vaiñëava. From my childhood, he gave me Rädhä-Kåñëa Deity for worshiping. A ratha... I was playing with my boyfriends, Ratha-yäträ, Òola, like that. My father encouraged. So I was trained up in this line, but in my youthful age, when I was college student, gradually, by their bad association or something, gradually, I lost my activities. But when this friend, Mr. Mullik, took me to Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja, he immediately asked me that, “You are educated young boys. Why don’t you take up Lord Caitanya’s message and preach in the Western world?” In the very first sight, he told me. At that time, I argued with him that “We are dependent nation, and who is going to hear about our message?” So he defeated my argument. (aside:) There is no necessity of closing. Yes. He defeated my argument. He was learned scholar. What I was? I was still boy. So I agreed (chuckles) that I was defeated. So after finishing our visit with Bhaktisiddhänta Sarasvaté, I got some impression that “Here is a person who has taken Lord Caitanya’s message very seriously. Now it will be preached.” My friend asked my opinion, that “What is your opinion?” So I gave this opinion, that “Here is a person who has taken Lord Caitanya’s movement very seriously, and now it will be preached.”
        So that was in 1922. Then, in 1923, I left Calcutta on business account, and I started my business at Allahabad. But I was always thinking of my Guru Mahäräja, although I was that time not initiated. But the impression was there. I was thinking, “I met a very nice saintly person.” So in this way, I passed from 1923 to 1928, I think. Then during Kumbhamelä... (child making noise) Stop that noise he’s making. In 1928 my Guru Mahäräja, along with other disciples, came to Allahabad for starting their branch there. So some gentlemen known to me might have told them that “The proprietor of such and such business, Prayäga Pharmacy, he’s a very nice gentleman. He can help you in so many ways.” So they came to me, and I saw the same saintly persons whom I met 1922. I was very glad to receive. In this way, my connection was more intimate with my Guru Mahäräja. And in 1936, or 1933, I was initiated officially, although I was initiated 1922. But officially, I was initiated in 1933, although from 1922 to 1933 I was always thinking of His Divine Grace Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja. So in 1936, he was to pass away by 31st December. So I do not know... Out of my own accord, I wrote him one letter that “Guru Mahäräja, you have got many disciples. Some of them are directly serving you. I could not do so. I am a householder. So if you give me some direct service to you, it will be very kind of you.” So he replied that letter, that “You try to preach in English language. Then the persons who will be instructed by you and both yourself will be benefited.” Again, he said the same thing which he ordered me in 1922 at the first sight. Then there... He passed away 1936, 31st December.
        Then there were other Godbrothers. I consulted him that “Guru Mahäräja said like this. What can I do?” So they also encouraged me. I was writing. There was a paper, Harmonist. Then, by their desires, I started this Back to Godhead in 1944. That was also started on his advent day, this advent day. Back to Godhead was started. Yes. There was a meeting, and many friends came, and we first started this Back to Godhead on his advent day, this advent day, 1944. So our paper, Back to Godhead, the advent day is also today. Yes.
Haàsadüta: Doubly auspicious.
Prabhupäda: Yes. So at that time, there was no sale of Back to Godhead. I was publishing about one thousand copies and distributing. So there was no income. I was spending three hundred, four hundred rupees from my pocket. At that time, I had income. Then, gradually... I wanted to remain as a gåhastha and preach, but Guru Mahäräja did not like this idea. I could understand. Sometime I was dreaming that he was calling me, and I was horrified that “I’ll have to go away from home.” (laughter) So at last it happened so that I left my home in 1950 and became a vänaprastha. I was living sometimes here and there. In 1959 I took sannyäsa. But that Back to Godhead was going on. Then there was some inner dictation that “This paper, Back to Godhead, I am publishing, people are taking.” Some friend advised me that “Why don’t you write some books? That will be nice.” So then I began to translate Çrémad-Bhägavatam. And because I left home, so practically I had no income. With this Bhägavatam, er, Back to Godhead, I was selling and I was some way or other maintaining. And whatever little money I had, that was finished.
        Then, when I wrote book, Çrémad-Bhägavatam First Canto was finished. So I approached the Bhäijé of... Perhaps Mätäjé knows this. (chuckles) In 1962. So I asked him that “You take this publication.” So I am very much obliged to Bhäijé. He said that “Our English printing is not very efficient. You can get this book published from elsewhere. I shall partly help you.” So he helped me with some money from the Dalmia Trust, and I first of all published my first part of Çrémad-Bhägavatam. Then I published second part also. There was sale. Then there was no necessity of money. I was getting money by selling Çrémad-Bhägavatam. Everyone appreciated. Even the, your American Embassy here, they purchased eighteen copies, and they gave me open order that “Whenever this Bhägavata will be published next part, subsequent parts, this is open order, eighteen copies, each part.” That order is still there.
        So after publishing three parts of readings(?), then automatically, Guru Mahäräja gave me indication that “Now you can start for America.” So some way or other, in 1965 I went to America, with great difficulty. But I took about two hundred sets of books. The customs clearance was done, I told them that “Oh, I am taking these books for distribution. Not for sale.” Anyway, they passed, and with these books I reached America. And I was maintaining myself by selling these books for one year. There was no friend, and I was living in apartment with great difficulty. Still, the whole, I mean to say, stock, and my typewriter, my tape recorder—everything was stolen. In this way, I became very much depressed, and I was going to the shipping company, “When the next ship is going for, going to India?” So they gave me such and such date. Then I thought, “Let me wait for some time more. Then I shall return back.” I had return ticket, of course. There was no difficulty.
In this way, 1966, by selling these books, I had only $200, and I dared to take one apartment and storefront. Storefront one $125 per month, and apartment $75. So I had only $200 dollars. So I advanced him $200. I did not know how to pay next month’s rent. So I started in 1966, lecturing in a storefront and living in that apartment in 26 Second Avenue. Then gradually, these boys, American boys and girls, began to come. And then I started my kértana in Tompkinson Square. More and more, these younger Americans, they came to me, and things were organized. Then I registered this Kåñëa Consciousness Society under religious act of New York in 1966, and gradually people took interest. People means the younger section. All the boys and girls, they were from sixteen... Not all sixteen, but there were sixteen. Kåñëa däsa was at that time sixteen years old. And... Between twenty to thirty. Only, I think, Keith—now Kértanänanda Mahäräja—he was at that time twenty-nine. Hayagréva was, I think, twenty-nine. So in this way... This Hayagréva, I met him on the street. After renting the apartment and storefront, when I was returning, this Hayagréva, Professor Howard Wheeler, he was philosophically minded. So he asked me, “Swamijé, are you coming from India?” So I told, “Yes, I am coming from India.” So, “Are you interested in Indian philosophy?” “Yes, sir.” “So why don’t you come? I have taken one storefront and apartment.” So I came back. I showed him, “Here is my storefront and apartment. You come in the evening.” So... (Hindi)
So the Hayagréva and Kértanänanda, Keith, and some other boys, I think, Satsvarüpa...
Pradyumna: Ravéndra Svarüpa?
Prabhupäda: Ravéndra, yes, yes, he was there.
Tamäla Kåñëa: Mukunda.
Prabhupäda: Mukunda. In this way, five or six students used to come. Gradually, it developed. Then we started next branch in San Francisco, next branch in Montreal, next branch in Buffalo, Boston. In this way... Now we have got forty-five branches. So practically, we began work from 1968. ’66 I started, but... And ’67 I became very much sick. So I came back to India, and again I went there in 1968. Practically, this propaganda work began vigorously from 1968. So from 1968, ’69, ’70, and this, ’71. So three, four years, all these branches have grown up, and now practically, throughout the whole continent, Europe and America, they know what is Hare Kåñëa mahä-mantra. Due it to our propaganda. Just like these boys. You have seen they are chanting and dancing. We send street saìkértana even the most busiest quarter of New York, Fifth Avenue. And they go. The American boys, they are very daring. Sometimes police arrest them. And police is not harassing. The public and police, both, they are now sympathetic, that “Here is a movement which is actually genuine and very beneficial to our people.” They are sympathetic. And even some of the Christian priests, they are also very sympathetic. They say that “These boys, American boys, they are our boys. They’re so nice that they’re mad after God, but we could not give them. Swamijé has given them.” So they appreciate. Actually, these boys, they come from Christian family, Jewish family. There are many churches in America. I was surprised. When I first went to Butler, that’s a small county, but I saw there about dozen of churches. So I thought the American people are very religiously-minded. And actually so. The history of the American people, mostly they came from England for this religious purpose. So they migrated in America for being religiously advanced.
        So American people, I very much appreciate them. They are religious. They have got very good potency for understanding God consciousness. That is my opinion. And I do not know why I was inclined to go to America. It was also Kåñëa’s desire. Because I thought that “If this movement, Caitanya Mahäprabhu’s movement... ” Caitanya Mahäprabhu said that

påthivéte äche yata nagarädi-gräma
sarvatra pracära haibe mora näma

bhoktäraà yajïa-tapasäà
sarva-loka-maheçvaram
suhådaà sarva-bhütänäà
jïätvä mäà çäntim åcchati

Prabhupäda: ...auspicious day, 101 years ago, Çréla Bhaktisiddhänta Sarasvaté Öhäkura, he appeared on this day. So Bhaktisiddhänta Sarasvaté Öhäkura is gaura-çakti. Gaura-çakti means empowered, empowered by Çré Caitanya Mahäprabhu. Çré Caitanya Mahäprabhu, He wanted His mission to be broadcast... (aside:) What is that sound? ...all over the world. He desired:

påthivéte äche yata nagarädi-gräma
sarvatra pracära haibe mora näma

evaà paramparä-präptam
imaà räjarñayo viduù
sa käleneha (mahatä)
yogo nañöaù parantapa

éçvaraù paramaù kåñëaù
sac-cid-änanda-vigrahaù
anädir ädir govindaù
sarva-käraëa-käraëam

Prabhupäda: Today, the auspicious day of our predecessor spiritual master, Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata Çrémad Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda. Çréla Bhaktisiddhänta Sarasvaté Öhäkura’s mission... Apart from his life, we are especially stressing on the mission of Bhaktisiddhänta Sarasvaté Öhäkura. This place, Mäyäpur, was formerly known as Miyapura. Mostly it is inhabited by the Muhammadans. Some way or other it converted into the name of Miyapura instead of Mäyäpur. Still, people are very much doubtful where is the birth site of Çré Caitanya Mahäprabhu. And Bhaktivinoda Öhäkura was researching to find out the actual place. So under the direction of Jagannätha däsa Bäbäjé Mahäräja, this present Yogapéöha was ascertained to be the birth site of Çré Caitanya Mahäprabhu. So Bhaktivinoda Öhäkura in the beginning wanted to develop this place very gloriously, befitting the holy name of Çré Caitanya Mahäprabhu. So he started this movement of developing Mäyäpur. He could not finish it, so it was handed down to Bhaktisiddhänta Sarasvaté Öhäkura. So under his effort, assisted by his disciples, this place has gradually developed, and our attempt is also to develop this place. Therefore we have named this temple Mäyäpur Chandrodaya. We have got great ambition to develop this place nicely and gloriously, and fortunately we are now connected with foreign countries, especially with the Americans. Bhaktivinoda Öhäkura’s great desire was that the Americans would come here and develop this place and they would chant and dance along with the Indians.
So his dream as well as Caitanya Mahäprabhu’s foretelling,

påthivéte äche yata nagarädi gräma
sarvatra pracära haibe mora näma

bhärata bhümite manuñya-janma haila yära
janma särthaka kari’ kara para-upakära.

bhärata bhümite manuñya-janma haila yära
(manuñya) janma särthaka kari’ kara para-upakära

kåñëa bhüliyä jéva bhoga väïchä kare
pasate mäyä täre jäpaöiyä dhare

çåëvatäà sva-kathäù kåñëaù
puëya-çravaëa-kértanaù
hådy antaù-stho hy abhadräëi
vidhunoti suhåtsatäm

Pradyumna: The lecture is now, then we’ll have ärati.
Prabhupäda: So this is the one-hundred-third birth anniversary. You may remember? One-hundred-third this is? One-hundred-third anniversary?
Pradyumna: 1972, 1977 it is. One-hundred-fourth. One-hundred-fifth.
Hari-çauri: One-hundred-fifth.
Prabhupäda: Anyway, this is the auspicious day of Çréla Bhaktisiddhänta Sarasvaté, one-hundred-fourth?
Pradyumna: (indistinct)
Prabhupäda: One-hundred-third birth anniversary. So this is formal, one-hundred-third or, or, or -second. It is eternal. It is eternal. Just like Çré Caitanya Mahäprabhu has described, nitya-lélä. Nitya-lélä means it is going on. Just like just now it is eleven o’clock. This eleven o’clock, and when it becomes twelve o’clock noon, it does not mean that eleven o’clock is passed. Eleven o’clock is existing somewhere. In India it is eleven o’clock, somewhere else it is ten o’clock, and when in India it will be twelve o’clock that eleven o’clock will be somewhere else. Therefore one, two, three, four, five, six, seven, eight, you take, that is going on. It is not that one is finished. That is material calculation. Material calculation, this body we have got. When this body will be finished it is finished forever. It will never come. Tathä dehäntara-präptir. In the spiritual world there is no such thing as finished. Nitya-lélä. Nitya-mukta. We have to understand that. In the material world, one minute’s lost, it is lost forever. Cäëakya Paëòita has given us instruction from the material point of view,

äyuñaù kñaëa eko ’pi
na labhyaù svarëa-koöibhiù
sacen nirärthakaà nétaù
kä ca hänis tato ’dhikaù

naivodvije para duratyayä-vaitaraëyäs
tvad-vérya-gäyana-mahämåta-magna-cittaù
çoce tato vimukha-cetasa (indriyärtha-)
mäyä-sukhäya bharam udvahato vimüòhän

açraddadhänäù puruñä
dharmasyäsya parantapa
mäm apräpya nivartante
måtyu-saàsära-vartmani (sic:)

prakåteù kriyamäëäni
guëaiù karmäëi sarvaçaù
ahaìkära vimüòhätmä
kartäham iti manyate

mana tumi késera vaiñëava?
pratiñöhära tare, nirjanera ghare,
tava hari-näma kevala (kaitava)

ämära äjnäya guru haïä, tara ei deça
yäre dekha, täre kaha ‘kåñëa’-upadeça

We have already mentioned his birth and some of his early pastimes in conection with his father Srila Bhaktivindoda Thakura, and his 'Guru' Srila Gaura Kishora dasa Babaji Maharaja.

He appeared on February 6th 1874.  Father was deputy magistrate of Puri, had been for three years. Srila Bhaktivinode Thakur had been concerned that the pure teachings of Sri Chaitanya Mahaprabhu would be usurped by unauthorized persons, who were members of 13 apasampradayas and so he prayed for a Ray of Vishnu. Srila Bhaktivinode Thakura had started his mission for Lord Caitanya late in life. He was also very busy with his profession.  But he wrote profusely, and wanted someone to preach boldly to establish these pure teachings.

The Padma Purana predicted Srila Bhaktisiddhanta Saraswati: a very elevated, pure and learned personality would appear in Purushottama-ksetra to spread the glories of Lord Jagannatha all over the world.  His activities would be very unique.

When he was 6 months old, the Rathayatra was held. The cart stopped in front of Srila Bhaktivinoda's house (which was on the main road between the temple and the Gundica mandira.  The cart stayed there for 3 days.  On the 3rd day, Bhagavati devi (mother of Srila Bhaktisiddhanta Saraswati) brought out the child and the 'pujaris' picked him up and put him on the cart. He crawled to the base of Lord Jagannatha, and touched His lotus feet.  Simultaneously a garland fell from the neck of the Lord and landed around the child. The pujaris exclaimed that this boy is particularly blessed by Lord Jagannatha.

The 'Annaprasha' festival (first grains ceremony), first grain taken by children which is usually given when the first sign of teeth are there something like six-months old, so for Srila Bhaktisiddhanta Saraswati the first grain was Jagannatha Prasada. Vimala devi is offered the 'prasada' after Jagannatha takes; hence his name Bimala Prasada. When during the 'Anna-prasna' ceremony the child is shown the 'shastra' and coins to give some indication as to his nature by what he goes for baby Bimal chose the Srimad Bhagavatam as opposed to the gold coins.

When he was five family had become senior deputy magistrate: only three of these in all of India under British Raja. Mango incident happened at this time. Never again took ripe mangos. But he took green mango chutney offered by his disciples; this was a favourite of his.

When Srila Bhaktisiddhanta Saraswati was 7 years old, his father Srila Bhaktivinoda Thakura moved to Calcutta, to the "Bhakti-Bhavan" house was building. While digging foundation they found Deity of Lord Kurma. Srila Bhaktivinoda Thakura gave him his first initiation and the name Siddhanta Saraswati; and initiated his son into the worship of Lord Kurma. He was doing this every single day without missing. Even when he was admitted into school.
 He was a very expert student. However his preference was to study the Vaishnava books of his father. He did just that and studied books of Srila Bhaktivinoda Thakura, but never fell behind in school - he remembered everything after hearing it once. His teachers were astonished, and his father was very pleased.

As a boy, Bimala Prasada delivered his oldest brother Acyutananda from an offense he'd made in his last life. Acyutananda had a nervous disease, and once became very sick.  Bimala Prasada took 'karatals' and chanted the 'Hare Krishna mantra' constantly for 6 days without eating. Then Ramanuja-sampradaya 'tilaka' appeared on Acyutananda's forehead.  He said, "I am a Ramanuja Vaishnava. I committed an offense to a Gaudiya Vaishnava in my last life and therefore had to take this birth. Now I am relieved." Then he left his body for dead.
 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 Prithvidhara Sharma. As a student he contributed many thoughtful articles to various religious journals.  However he did not continue with his college studies for long.
 We told this story before, but from another angle; Srila Bhaktivinoda Thakura had taken initiation from Bipin Bihari Goswami, who came in the line of Gadadhara Pandit, through Janavi Devi. However once when Bipin Bihari Goswami was visiting Srila Bhaktivinoda Thakura, the Thakura paid obeisances and Bipin Bihari Goswami placed his foot on Srila Bhaktivinoda Thakura's head. Srila Bhaktisiddhanta Saraswati saw this and was surprised. He thought this was a dangerous thing for Bipin Bihari Goswami to do.  When Srila Bhaktivinoda Thakura left the room, Srila Bhaktisiddhanta Saraswati Thakura asked him a question: "You are my father's 'guru'. But do you know who he is?" Bipin Bihari Goswami was taken aback at this 7-year-old's question. Srila Bhaktisiddhanta Saraswati continued, "My father is a 'nityasiddha', an eternal associate of the Supreme Lord.  Do you have sufficient spiritual potency to place your foot on his head?" Srila Bhaktivinoda Thakura returned at this time, so the conversation was interrupted. Bipin Bihari Goswami said, "Your son is bold to the point of being rude." Later on, Srila Bhaktivinoda Thakura found this out and used to tell this story to his disciples.

Srila Bhaktivinoda Thakura in Krsna-lila is Kamalaman-manjari, and Srila Bhaktisiddhanta Saraswati is his eternal assistant, Nayana-manjari. At age 13 he started higher education.  Once Srila Bhaktivinoda Thakura returned from Puri with Tulasi and initiated his son into chanting Hare Krsna Mahamantra and he also took 'Nrsingha mantra' initiation, 'ugram bhiram maha-vishnum'.......etc.

During this time he invented, and developed a shorthand script called 'Vikanta', so much was his genius.

Srila Bhaktivinoda Thakura, after seeing the wonderful vision of a golden 'mandira', began  begging door to door for funds to establish the Yoga Pitha. At 18, Srila (Bhakti) Siddhanta Saraswati entered Capital Sanskrit College affiliated with Calcutta University. Within a short time mastered the 6 limbs of Sanskrit studies: 'shiksha', 'jyotish', 'chanda', 'alankara', etc.

When Srila Bhaktisiddhanta Saraswati was 22 he left college to avoid taking householder life. He took up work under the king of Tripura. Tripura had been turned to a Vaishnava state by the king of Manipur, who was a disciple of Narottama dasa Thakur.
 So Srila Bhaktisiddhant Saraswati became Raja Pandit there for 3 years. He retired with full pension, which Srila Bhaktisiddhanta Saraswati accepted for a few years and then voluntarily stopped.

Around this time he took initiation from Gaura Kishora dasa Babaji. Srila Gaura Kishora dasa Babaji had been a grain merchant before taking 'babaji'. He'd gone to Vrindavana and did 'bhajana' for a long time. Then he came to Navadwipa. By this time Srila Bhaktivinoda Thakura had retired and had built a 'bhajana kutir' in Navadwipa (Godruma). He gave Srimad Bhagavatam class there every day. Srila Gaura Kishora dasa Babaji used to come to these classes. Srila Bhaktivinoda told Srila Bhaktisiddhanta Saraswati to accept Srila Gaura Kishora as initiating 'guru'. Srila Bhaktisiddhanta Saraswati approached Gaura Kishora, asking "Please give me your mercy." Gaura Kishora answered, "Mercy is not mine to give.  It is the property of Lord Chaitanya Himself.  I'll ask Him, and if He agrees, I can give you."
 Second time they met, Srila Bhaktisiddhanta Saraswati inquired, "Did you ask Him?" "No, I forgot." Third time same thing happened. Srila Bhaktisiddhanta Saraswati said, "You worship that great cheat, Krishna, Who is cheating everyone. And so you are also cheating me. But if you continue in this way, I will simply give up my life, because my life is useless without receiving you mercy." Then Gaura Kishora das Babaji gave initiation to Srila Bhaktisiddhanta Saraswati as Varshabhanavi-devi dasa. Then Srila Bhaktisiddhanta Saraswati gave up all other activities to chant 194 rounds daily for 7 years. He had a 'kutir' but did not spend the time to repair the roof; he just used an umbrella if it rained.

In 1897 he started an autonomous Catuspathi ('Sanskrit' school) wherefrom monthly journals entitled "Jyotirvid", "Vrihaspati", and many old treatises on astrology were published. In 1898, while teaching at Sarasvata Catuspathi, he studied Siddhanta Kaumudi under Prthvidhara Sarma, at Bhaktibhavana.  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 book, Suryasiddhanta, 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 Saraswati took up the responsibilities for inspecting various ongoing activities in the royal palace for the state of Tripura. However, after finding enviousness, malice and corruption surfacing in every corner of his inspection, Siddhanta Saraswati 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 pandits.  In October 1898 Siddhanta Sarasvati accompanied Bhaktivinoda on a pilgrimage of Kasi, Prayag, Gaya and other holy places. At Kasi a discussion was held with Ramamisra Shastri 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 'sadguru'.

 When Siddhanta Sarasvati was twenty six his father, understanding the mind of his son, guided him to take initiation from a renounced Vaisnava saint, Gaura Kishora dasa Babaji, who we will now bring into the picture. actually it is inpossible to separate these three especially, anyway we will do our best to shed some light on their all effulent forms. Although it is like shining a candle to illumine the Sun globe.

One disciple of Srila Bhaktivinoda Thakura who wanted to continue the mission came looking for Srila Bhaktisiddhanta Saraswati in Navadwipa at this time, knowing him to be as powerful a personality as his father.  He went around asking the locals if they knew of a sadhu matching Srila Bhaktisiddhanta Saraswati's desciption, but they all answered, "We don't know of a sadhu, we only know of one madman. We see him moving here and there, crying aloud and sometimes rolling on the ground." So he went searching for him in the jungle next to the Ganga, where they said he sometimes could be seen. Suddenly he heard Srila Bhaktisiddhanta Saraswati crying "Krishna Krishna Haribol! Nitai Gaura Hari Bol!"  He saw him burst out from the forest and plunge, fully dressed, into the Ganga. He kept on shouting in the water, splashing about. Then he came out. The disciple of Srila Bhaktivinoda Thakura then approached him, requesting him to come to Calcutta to head up the sankirtana mission there. Srila Bhaktisiddhanta Saraswati answered, "Sankirtana? Can you not see the wonderful 'sankirtana' mission of Sri Caitanya right here in the holy 'dham' of Navadwipa? Is it not wonderful? Sri Pancha-tattwa are chanting and dancing in ecstacy, surrounded by all their associates. Can you not see this?" Then Srila Bhaktisiddhanta Saraswati ran off, again shouting "Haribol" in great ecstacy. As it was sunset by this time, that man took his bath in the Ganga, and mentally renounced the idea of organizing the 'sankirtana' mission.

But later on, in 1918, Srila Bhaktisiddhanta Saraswati appeared at his door in Calcutta, in 'sannyasi' robes with 'danda', freshly shaven, and ordered, "Now we are founding a Society, the Sri Gaudiya Matha. Draw up the papers immediately and have it registered. Though he'd arrived at 4 p.m., the work was done before that same afternoon was ended.

Even before 1918 he decried the 'Jatigosai'/'brahmana' monopoly of giving initiation only to born 'brahmins'. He preached very boldly against them. The 'brahmins' challenged him, "where does the 'Gaura mantra' appear in any authorized scripture as a Gayatri?" (Because the Gaudiya Vaishnavas would take this 'mantra' as a 'pancharatriki mantra' for 'brahminical' initiation.) They said, "Sri Chaitanya claimed only to be a devotee. Why do you say he is the Supreme Personality Of Godhead and use His name in place of authorized scriptural names and 'mantras'?"
     Srila Bhaktisiddhanta Saraswati cited Chaitanyopanishad from the Atharva-veda, discoverd by Srila Bhaktivinode, 19 verses glorifying Lord Chaitanya. In another assembly he directly attacked the 'brahmins' and 'Jati Gosais'. He initiated the movement to take back the teachings of Lord Caitanya from the hands of such unauthorized persons. Srila Vishvanatha, Srila Baladeva Vidyabhusana, his disciple Uddhava dasa Babaji, his disciple Madhusudana dasa Babaji, were all saintly renounced souls: after Baladeva there was no-one to strongly represent the pure teaching of Lord Caitanya and preach them boldly. During Srila Bhaktivinoda Thakura's time, Gaudiya Vaishnava meant Baul, Aula, Sakhi-Beki, Jati Gosai, etc. who were all degraded. The Vaishnavas got no respect. At this time the shaktas became strong from Rama-Krishna-Vivekananda, and this put further obstructions for the establishment of pure Vaishnava dharma. Srila Bhaktisiddhanta Saraswati preached against all of this nonsense.

When Srila Gaura Kishora dasa Babaji Maharaj left the planet, the 'babajis' wanted to do the 'samadhi' rites. He'd said he wanted to have his body dragged through the streets by his "disciples".  The 'babajis' had gathered to do that, they'd tied a rope around the neck.
 Srila Bhaktisiddhanta Saraswati crossed over to Navadwipa from Mayapura and stopped them, saying "None of you are his disciples." Babaji Maharaja had one disciple, that one was Srila Bhaktisiddhanta Saraswati, (in other records it says he only had two disciples, the other was Vamsivata dasa Babaji Maharaja, who was an 'avadhuta'). "I am the right claimant to perform these last rites." They said, "But he was a 'babaji', and you are not."  Srila Bhaktisiddhanta Saraswati answered, "Gaura Kishora dasa Babaji does not come in 'babaji' line. He was initiated by Nimai Chand Goswami, who was a Nityananda Parivat, coming in the line of Lord Nityananda. He received his 'Vesha' ('babaji' dress) from Bhagavata dasa Babaji Maharaja, who is an initiated disciple of Jagannatha dasa Babaji."

Before Srila Bhaktisiddhanta Saraswati, from time of Lord Caitanya Mahaprabhu, param-bhakta Vaishnavas would get 'Vesha' (white knee length cloth, 'koupin', waterpot and bead-bag) initiation, not 'tridandi sannyasa'. "Bhaktivinode Thakur also took 'Vesha' from Jagannatha dasa Babaji. Srila Bhaktivinoda Thakura, though 'diksha' initiated of Bipin Bihari Goswami, received 'siksha' and 'vesha' from Jagannatha dasa Babaji. And Gaura Kishora dasa Babaji received 'siksha' from Srila Bhaktivinoda Thakura. Sri Caitanya Mahaprabhu's line is Bhagavata Parampara, not seminal line." So he challenged them to show that any such line came from Rupa or Sanatana Goswami. As to be a Rupanuga means coming in Bhagavata Sampradaya. Rupa told of Advaita's rejecting His own son Madhusudana because he accepted Lord Caitanya only, but not Lord Nityanananda.
 "If you are Babajis, then you are fully sense controlled. So the one of you who has not engaged in any illicit activities in the past 1 year, come and do the last rites." No one stood up. "One month? One week? 24 hours?" No one stood up. Srila Bhaktisiddhanta Saraswati then placed Gaura Kishora dasa Babaji Magharaj's body in 'samadhi'. So after finishing with the 'smartas', 'jati gosais', he took on 'Babas'. He would take on and defeat anyone solely to establish pure unalloyed, undeviated Krsna consciousness.

Then in 1918 he opened his first center in Ultadanga Road in Calcutta. He was then 44.  Kunjabihari Vidyabhusana (Bhakti Vilasa Tirtha Maharaja) was his main manager and a prominent devotee in the Matha. Srila Bhaktisiddhanta Saraswati had made a vow after taking 'sannyasa' that he would never touch money. Everything was arranged by his disciples. Many of them wishing to assist his mission took up responsible jobs, e.g. Kunja Babu became a post-master.

Srila Bhaktisiddhanta Saraswati did 'nagara kirtana' with disciples and was invited to programs by the King of Burdwan or the King of Kooch Bihar; everywhere he established Lord Caitanya's teachings as the most excellent spiritual philosophy.

He knew all Vaishnava philosophies most expertly. He brought out books on their 'darshans', e.g. Madhwacharya's arguments against Mayavadis.
 As well as other Vaishnavacaryas like Ramanuja. In the temple he established in Mayapur he built 4 small temples in honor of the 4 Vaishnava sampradayas. He put the deities of the 4 founder acaryas there; Madhwacarya; Ramanujacarya; Nimbarkacarya; and Visnu Swami.

He started the Gaudiya Mission in the midst of war and national liberation agitation. He was uncompromising in his disregard of such mundane concerns. "The most important thing is to invoke the spirit of devotion to the Supreme Lord; this concern lies far above any material consideration." Many leaders objected, but he continued. In this period the aristocratic young Abhay Charan De (latter known as Srila A.C.Bhaktivedanta Swami Prabhupada) visited Srila Bhaktisiddhanta Saraswati on the rooftop at Ultadanga Road; At this time Abhay charan De was adherent of the national liberation movement, but Srila Bhaktisiddhanta Saraswati convinced him in one sitting of the vital necessity of Lord Caitanya's mission over everything else.

Srila Bhaktisiddhanta Saraswati's 'sannyasa': happened in 1918. He could have taken 'babaji' but didn't. Many 'babajis' wanted to initiate him, as he'd shown himself to be such a powerful exponent of Vaishnavism (e.g. his 3-day debate with caste 'brahmins' attended by Vaishnava scholars, in which he resoundingly defeated caste pretensions and established the Vaishnava view of 'brahminical' status by quality of work, not birth).
 When he gave himself 'tridandi sannyasa' (or more correctly, had taken 'sannyasa' from a picture of Gaura Kishora dasa Babaji Maharaj), this was a shock to even his supporters, including disciples of Srila Bhaktivinoda Thakura. The controversy was not over the method of initiation in this instant as some criticise him for. But over 'varnashrama'; they thought he was returning to the 'Varnashram-dharma' that Lord Caitanya had rejected in his talks with Srila Ramananda Raya. But the concern was for nothing, as he was not continuing the bodily 'varna'-and-'ashram' system, but was establishing 'Daivi-varnashrama'.
 Srila Prabhodananda, Lokanatha Goswami were great Gaudiya 'sannyassis' of the past. Prabhodananda Saraswati converted a great 'smriti acharya', Gopal Bhatta Ghosh, and gave him 'tridandi sannyasa'. Srila Gadadhara Pandita was also 'tridandi sannyasi'. Without establishment of 'Daivi-Varnashram-Dharma', 'babaji' (supposedly, or with the concept of  'paramhamsa' initiation) will, as it had become a farce.

In this way Srila Bhaktisiddhanta Saraswati travelled and preached initially from Mayapura to Vrndavana and challenged the authority of the 'babajis', and others.
 Some ritualistic and narrow minded persons found fault, as one can even do with the moon in the sky. "They protested that this was unauthorized." He said, "Everything I am doing can be supported by scriptural reference, but nothing you do can be. You take young boys who don't even know how to clean themselves after passing stool and giving them 'sakhi rupa.' I am giving 'samskara' to reform the fallen souls, and this 'samskar' is the 'Hari Nama', which Lord Chaitanya gave as the 'siddha pranali'.  No rules of caste or creed bind this 'Harer Nama diksha."
 Then they tried to say that Srila Bhaktisiddhanta Saraswati was not properly initiated in an established line. He disproved this. Srila Gaura Kishora dasa Babaji Maharaja was initiated in line of Nityananda, but he (Srila Bhaktisiddhanta Saraswati) did not accept that line. In fact Srila Bhaktisiddhanta Saraswati rejected that line from Nimai Jatgoswami (line of Nityananda, Jahnavi, Bir Chandra Prabhu. Rather Srila Bhaktisiddhanta Saraswati Thakura stressed Bhagavata Sampradaya, and didn't care for material or seminal lines.

Therefore in his pranams the term, 'Rupanuga virrudhapa siddhanta', 'any conclusion against the precepts of Rupa Goswami is to be rejected immediately' is to be found.

In his life he founded 64 Gaudiya Math temples throughout India. For his further preaching and attempts to spread Krsna consciousness beyond the bounds of India, as his father had desired too, he sent three disciples to west, and he gave ten westerners initiation, mostly from young intelligent men from Germany and a couple of elderly women in St John's Wood in London, by sending sannyasis to Germany and England(Rupa Vilasa dasa. 1988. "Raya of Visnu".).
 During this time Abhay Caran De (Srila A.C. Bhaktivedanta Swami Prabhupada) met Srila Bhaktisiddhanta Saraswati Prabhupada. He was a young man - a 'khadi' clad follower of Gandhi's national movement. Srila Bhaktisiddhanta Saraswati Prabhupada, seeing this bright faced young man before him, convinced him of a necessity to preach Krsna consciousness. "In this world there is no shortage of anything, only Krsna consciousness." Srila Bhaktisiddhanta also requested young Abhay Caran De, "You are an intelligent young man. If you ever get money, print books in the English language." Our Srila Prabhupada was so impressed that he took this as his life's mission. Some eleven years later he took diksa initiation from Srila Bhaktisiddhanta Saraswati Thakura, who told his other disciples who printed the Sajjana Tosani newspaper on his order, "Whatever Abhay Caran writes, print it."  He obviously knew his worth.

Srila Bhaktisiddhanta Saraswati Prabhupada was always eager to reveal transcendental knowledge. Whenever he found an eager listener he would go on speaking, not knowing bounds of time and space. Disregarding requests of his medical advisers, up to the last moment, he continued to deliver the message of the Supreme Lord to all people. This was his only purpose for his appearance in this world. All his tours were highly successful, though not without events because many of his disciples were not from orthodox 'Brahmin' families. Though they wore the sacred 'yajnopavitra', 'brahmin' thread of the twice-born, many so-called 'Brahmins' objected. Shops would refuse to sell their goods to Bhaktisiddhanta's 'brahmana' and 'sannyasi' disciples, even though according to the 'Pancaratrika' system of 'Vaisnava agamas', they were all properly initiated as 'brahmanas' and 'sannyasis'.
 His whole life was spent in a mood of loving devotion to the Lord. He was fully devoted to spreading the teachings of Sri Caitanya Mahaprabhu. The numerous publications and commentaries on the works of the previous 'acaryas' establishing the Lord to be 'saccidananda vigraha' is quite evident of this fact.
 In 1936, whilst residing in the holy dhama of Jagannatha Puri at the age of 62, he left this mortal world to again return to the loving pastimes of Sri Sri Radha Krsna in Brajaloka the topmost planet in the spiritual sky.

Srila Bhaktisiddhanta Saraswati used to "install" the printing presses that were acquired by the Gaudiya Matha for literature publication.

He gave many a heavy class on detachment from material life. Later, while writing, he observed a monkey stealing bananas from the godown, which was just next to his study.  He ran out with a stick to chase the monkey away, overturning his writing table and spilling ink on the pages of his manuscript.  When the cook saw this, he inquired, "Today you told that one must be detached. How to understand your behaviour just now - for two bananas you jumped from your writing to chase a monkey, and even ruined your work in the process?"  Srila Bhaktisiddhanta Saraswati answered, "These bananas belong to Srimati Radharani, because they are to be used in Krishna's service."

He went to take a bath in a 'pukkur', and when he was seven steps above the surface of the water, the water rose seven steps and touched his lotus feet. Then all the 'brahmacaries' jumped in, to bath in the 'caranamrta'.

At the Yoga Pith temple was a cook who was very passionate. He fought with every devotee there except for Srila Bhaktisiddhanta himself. Then he died. After the funeral ceremony was completed, the Gaudiya Matha 'brahmacharies' were sitting together and talking about how much trouble they'd had with the cook - each was telling stories about the fights he'd had with him. Suddenly Srila Bhaktisiddhanta Saraswati appeared at the doorway and said, "He always washed his 'dhoti' nicely and was very clean." From then on nobody dared say anything negative about that cook. Although Srila Bhaktisiddhanta was renoun for his aggressive, and even 'chopping' attacks on the 'mayavadins' and other such offenders, he always showed true Vaishnava respect and appreciation for all of the devotees.

When one 'mayavadi sadhu' was preaching his oneness philosophy in the presence of Srila Bhaktisiddhanta Saraswati and his disciples while they were riding on a train from Calcutta to Puri, Srila Bhaktisiddhanta ordered his 'brahmacaries' to feed the 'sadhu' some rotten mangos which had been donated to his party earlier (they were ripe when donated, but got rotten because Srila Bhaktisiddhanta would not take them due to his vow, and therefore no disciple would take either). After being obliged to eat four mangos, that sadhu fell at Srila Bhaktisiddhanta's feet and swore he'd never preach the philosophy of exclusive undifferentiated oneness again.

His 'kirtana' procession (with him personally at the head) would stop all traffic wherever it went in Calcutta; in Puri even the brahmins accepted his 'nam-sankirtana' as fully authorized.

He stayed in Puri in his last days. He lectured for some days at the place known as "Goverdhana" in Puri, and before and after his talk he would recite prayers praising Goverdhana Hill and requesting shelter in some corner there. He would sometimes comment to his disciples, there's not much time left. They could see something was going to happen soon, but weren't sure what.

He got very sick ten days before he left his body. Two days later he wrote his last instruction: "Somehow we must become qualified to attain the shelter of Rupa and Raghunatha. Always chant Hare Krishna, always preach Krishna consciousness, and stay away from Vaishnava-aparadha.  In this way become qualified to get the shelter of the lotus feet of Sri Rupa and Raghunatha." Two days after that he wrote his letter to Srila Prabhupada (Abhaya Charan De).

All the big intellectuals of Calcutta had a memorial gathering upon hearning word of his death.  One (an atheist), in eulogy, said: "Who will we argue with now?"

The full life story of His Divine Grace Srila Bhaktisiddhanta Saraswati Goswami Maharaja Prabhupada can be found in one very nice book which is a compilation and summary study of many books of the time on the life of Srila Bhaktisiddhanta, and is entitled "A Ray of Visnu," as was prayed for by his father before his taking birth. This book is available through ISKCON, and was published by Rupa Vilasa prabhu, a disciple of Srila A.C. Bhaktivedanta Swami Prabhupada.

Srila Bhaktisiddhanta Saraswati's father, Srila Bhaktivinoda Thakura, had a vision one night on the other side of the River Jalanghi, opposite his house. In the open fields he saw a huge city made up of all Vaisnavas from all over the world. There would be Americans, Australians, Canadians, Africans, Chinese, Russian, English, every nation's devotees dancing together in transcendental kirtan and chanting "Jaya saci-nandana gaura hari." Astrologers predicted that a person of great saintly character, full in all Vaisnava qualities, who could build a house in which the whole world could live peacefully, would appear to set back the flow of Kali Yuga.
 We have seen after the passing of Srila Bhaktisiddhanta Saraswati Thakura Prabhupada, the Gaudiya Math underwent some difficulties. Although Srila Bhaktisiddhanta Saraswati Thakura had requested his disciples to come together as a 'Governing Body' to push on the mission after his demise, a couple of prominant disciple instead took the helm against his wishes which changed some of the intrinsic foundation of the Gaudiya Matha at that time. In relation to 'siksha' (instuctions) having precedence over 'diksha' (initiation) as a means of proper succession there came a splintering of the Gaudiya Matha because of neglecting the 'gurus' instructions. Since this time major valuation set-backs have been observed (A.C.Bhaktivedanta Swami Prabhupada. Sri Caitanya Caritamrta Adi Lila Chapter 12 text 8., The Asara son's of Advaita Acarya.......!)
 Following the instructions therefore provides a strength in continuity of the overall success and chastity of the followers in the line's mission or purpose. On examination we find some intrinsic differences in the rhythm, movement and systems tha eventuated after this point in time despite 'all being disciples'. In many instances the disputes have to date remained unresolved. 'The Gaudiya Matha and Its Missions', today has many lines and sub-lbranches coming from the disciples of Srila Bhaktisiddhanta Saraswati Thakura Prabhupada.
 At this time (the end of the 1930's) the saintly figure emerged, who was to become notably one of the great 'acaryas' in Vaisnava history, although he remained in humble circumstances, preparing himself for the mission that would not only fulfil his spiritual master, Srila Bhaktisiddhanta Saraswati Thakura Prabhupada's order, but would fulfil the desire of all the great Vaisnavas in the Brahma-Madhwa-Gaudiya Sampradaya and gain the praise and amazement of other 'sampradayas', religionists and scholars alike. That person is Srila A.C. Bhaktivedanta Swami, known by his loving followers as Srila Prabhupada.
 We are presently awaiting a wonderful book by H.H. Bhaktivikash Maharaj which he has researched for the last ten years by speaking to the last of Srila Bhaktisiddhanta Saraswatis' disciples who are remaining in their old age on the planet, on the life of Srila Bhaktisiddhanta Sarasvati Thakur Prabhupada.

On the fifth day of the dark lunar fortnight of the month of Govinda [corresponding to February 6th, 1874 A.D. by the western calendar], at 3:30 in the afternoon, Bimala Prasad Datta, later to be known as Srila Bhaktisiddhanta Sarasvati Thakura, made his appearance in Purusottama Ksetra [Jagannatha Puri] in the state of Orissa, not far from the temple of Lord Jagannatha. He was the fourth son of Srila Bhaktivinoda Thakura and Sriyukta Bhagavati Devi, and at the time of his birth all thirty-two bodily symptoms of a maha-purusa, a great personality, were pointed out by an experienced astrologer. Furthermore, the boy was born with his umbilical cord wrapped around his neck like a Brahmin’s thread. The astrologer commented at his birth, “I have done many horoscopes in my life, but I have never before seen such a horoscope filled with all the signs of a great personality. This child will become world famous as a brilliant teacher of life’s ultimate goal.”

When the child was six months old, Lord Jagannatha’s Rathayatra Festival was in procession, and the cart stopped in front of Srila Bhaktivinoda Thakura’s house for three days. Following the instructions of Srila Bhaktivinoda Thakura, Bhagavati Devi brought the child before the cart and an offered garland fell from the neck of the Lord, encircling the boy. This was taken as a sign of special favor by all present. The grain ceremony was observed on the cart at this time and was done with Jagannatha prasada. When the boy’s vocational inclination was tested, he immediately embraced the Srimad-Bhagavatam, indicating his future as a preacher. Therefore, from the very beginning of his appearance, Srila Bhaktisiddhanta Sarasvati Thakura exhibited all the signs of an exalted, eternal associate of the Lord, who had descended in answer to Srila Bhaktivinoda’s prayer for a “ray of Visnu” to help him spread the Krsna Consciousness Movement.

Although family lineage may be ultimately irrelevant when considering the appearance of an eternally liberated associate of the Lord, still it is interesting to see what sort of family is blessed with such a transcendental personality. As history shows us, Lord Brahma himself appeared in the family of Muslims as Srila Haridasa Thakura, and there are other instances of exalted persons taking birth in humble families. Still, as a point of interest, we may hear something of the lineage of Srila Bhaktisiddhanta Sarasvati Thakura.

His family line traces back to Lord Brahma from the descendants of Chitragupta, and they are known as the Brahma kayasthas. Bharata is in the 87th generation from Chitragupta, Bharadvaja is the 88th. After him came Angira, and after him appeared Brhaspati. In the 149th generation of descendants, Purusottama, son of Sivadatta, went to Bengal upon the summons of the King of Bengal, Adisura. Purusottama’s youngest son took sannyasa and became famous as Kanaka Dandi. In the 7th and 8th generations of Purusottama’s family Binayaka and his son Narayana Datta both did ministerial work for the king of Bengal. In the 15th generation from Purusottama, Raja Krsnananda, the king of Kheturi (in Bengal), and the father of Srila Narottama dasa Thakura, the great Vaisnava acarya, appeared. Raja Krsnananda was also a great devotee and was personally favored by Lord Nityananda Prabhu. The 7th generation from Raja Krsnananda saw the appearance of Madanamohana Datta, who was very famous in Bengal and Calcutta for his spiritual qualities. His great-grandson was Anandachandra Datta, and his son was Srila Bhaktivinoda Thakura, whose 4th son was Bimala Prasad. The name Bimala or Shri Bimala Devi refers to the para sakti (internal potency) of Lord Jagannatha, so his name literally means the mercy of the internal potency of the Lord.

Bimala Prasad stayed in Jagannatha Puri for ten months after his appearance and then journeyed to Bengal by palanquin on his mother’s lap. He grew up in his early years in Ranaghata in the District of Nadia, hearing about Krsna from his mother. When he was a small boy, perhaps two or three years old, Srila Bhaktivinoda Thakura brought some ripe mangoes from the market. Bimala Prasad took one to eat, saying, “This is mine.” Srila Bhaktivinoda Thakura got up and said in a grave voice, “What is this? New fruit has come into the house. It has not been offered to Giridhari and you have taken it first? Remember, new fruit is to be given first to the Lord. Without giving the first share to the Lord, nothing is to be taken.”
The child was very repentant and exclaimed, “Oh, what evil thoughts I have had! Throughout my whole life I shall not eat these again. This is the right punishment for one ruled by greed.” He made the promise and observed it throughout his whole life. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada comments on this incident: “Whenever we offered him mango he said, ‘No, I am an offender. I cannot take mango.’ He was thinking that I have offended [Krsna] in my childhood by taking the mango of the Deity. So this is the characteristic of the acarya. They teach by their life’s action-one should be so much determined. A child took the mango, there is no offense, but he took that vow.”

Education

When Bimala Prasad was seven years old, Srila Bhaktivinoda Thakura was constructing the Bhakti Bhavan in Calcutta at Ramabagana. During that construction, a Deity of Lord Kurma was unearthed. Srila Bhaktivinoda Thakura ordered his son to begin regulated worship of that Deity.

From the very beginning the boy used to hear the preaching of his father with rapt attention. Srila Bhaktivinoda Thakura, as well as his audience, were amazed to see how a small boy could hear the topics of Krsna consciousness with such total absorption. By the age of seven he had committed the entire Bhagavad-gita to memory and could wonderfully explain the verses as well. Later on he was trained in publishing and proof-reading at Srila Bhaktivinoda Thakura’s printing press in connection with the Thakura’s well-known spiritual journal the Sajjana-Tosani. At the age of eleven, Bimala Prasad toured the various places of Sri Caitanya Mahaprabhu’s lilas with his father.

Bimala Prasad had an eidetic memory. Whatever he would read once he could later recall with perfect clarity. He was trained in mathematics and astrology at the Sri Ramapura School, and he achieved such astounding scholarship that he was eventually awarded the title Siddhanta Sarasvati by his tutors, Pandit Mahesh Chandra Chauramani and Pandit Sundar Lal.

During this period he used to attend the Sunday weekly meetings of Thakura Bhaktivinoda’s Visva-vaisnava-raja-sabha and hear the Thakura lecture on the Bhakti-rasamrta-sindhu of Srila Rupa Gosvami. He was never known to study his school assignments, and while sitting at home, would replace those assignments with studies of Srila Narottama dasa Thakura’s Prarthana, Premabhakti-candrika and other devotional literatures. However, whatever questions he was asked by his teachers, he would
immediately answer, and he got excellent results on all of his examinations.

He used to debate everyone he met on all sorts of subjects. No one who argued with him was ever able to defeat him. Just as Sri Caitanya Mahaprabhu had defeated a great scholar, Kesava Kasmiri at a young age, so similarly Bimala Prasad once, during his later college days, debated a scholar named Panchanana Sahityacharya, the disciple of Vasudeva Sastri, a very famous professor of that time on topics of astrological calculation. The debate was held in the home of Sri Rajendra Chandra Sastri and judged by him as well. After some discussion that scholar had to accept defeat. In fact, the scholar became so mortified that he could not check the calls of nature. After that, everyone was reluctant to debate him for fear of being defeated.

At the age of eleven, while in the fifth class, Bimala Prasad invented a type of short-hand writing called Bicanto, and it was during this period that he took a tour of the holy places with his father.

When the boy was in 7th class (equivalent to today’s eighth class), and about 13 years old, Srila Bhaktivinoda Thakura brought tulasi beads for his son from Jagannatha Puri and gave him the name of Hari and a Nrsimha mantra to chant which he executed very faithfully, along with the worship of his Kurma Deity, according to the instructions of Srila Bhaktivinoda Thakura.

At the age of sixteen, while his schooling continued, the books of Srila Bhaktivinoda Thakura formed the serious content of his studies. He also began writing books on astrology, and during this time he formed the Cirakumara Sabha or the August Assembly amongst his friends with whom he met regularly at Calcutta’s Beadon Square. There they used to discuss topics related to religion, and the members were required to take a vow of celibacy. The Society was formed with the purpose of giving people a chance to remain seriously engaged in worship of the Lord and detached from family life. But Bimala Prasad was the only one who observed his vows immaculately.

In 1892, at the age of eighteen, he took an entrance examination and entered Calcutta’s Sanskrit College. As before, he paid scant attention to the prescribed books, but he found the time to read all of the philosophical books contained in the library.

During his college holidays he would discuss the Vedas with the scholar Sriyukta Prithvidhara Sharma. Although Siddhanta Sarasvati had become learned in all six branches of Vedic knowledge: siksa (pronunciation), kalpa (sequences of Vedic sacrifice), vyakarana (grammar, especially the use of word roots, inflected words and sentences), nirukta (meanings of inflected words and word roots), chandah (recitation of Vedic mantras) and jyotisa (astrological and astronomical calculation), still to study the vyakarana, the grammatical branch of the Vedas, he approached the Pandit Prithvidhara Sharma. The Pandit praised him for his achievements and encouraged him to study the Siddhanta Kaumudi throughout his life. Siddhanta Sarasvati replied, “My life is for the single-minded cultivation of the teachings of Sri Caitanya, not for the cultivation of grammar. I have only studied the Vedas, the branches of the Vedas and their related parts in a secondary manner.”

In 1895 he left the college, as he was very eager to execute his worship of the Lord and to remain free from the pressure to enter family life. He stated in his autobiography:

“If I remain studying with careful attention at the College, then extreme pressure will be brought upon me to enter family life, but if I am considered to be foolish and inefficient, then no one will put such an inducement upon me for becoming so engaged. By this consideration, I left the Sanskrit College, and, in order to maintain my life for the service of Hari, I was desirous of getting an honest occupation which I could perform with the intention of earning a humble income.”

During his student days he also wrote essays on spiritual topics for various magazines and strongly condemned various religious malpractices which had become prominent in society. At the Bhakti Bhavan in 1897 he established a catuspathi (a small academy) called Saraswati Chatuspati where many learned persons from Calcutta attended his lectures and discourses on astronomy. He also published the magazines Jyotirvid and Brihaspati and other old astrological texts like the Surya-siddhanta, a famous and highly regarded Sanskrit astronomical treatise. Here he also established and edited the Bhakti Panjika, an almanac. He was well-acquainted with both the Eastern and Western branches of astrology, but naturally favoredthe Vedic one. He was offered a chair in astronomy at the University of Calcutta by Sir Asutosh Mukherjee, but Siddhanta

Sarasvati declined it, thinking it an impediment to his spiritual life. At the request of Srila Jagannatha dasa Babaji he composed the Sri Navadvipa Panjika, a Krsna-ized almanac in which the months, lunar fortnights, days, lunar days, stars, etc.were all given names of Visnu. He did not spend very long in his astronomical pursuits, however, and soon dedicated himself fully to the worship and distribution of the teachings of Sri Caitanya Mahaprabhu.

He was also employed by the royal kings of Tripura from 1895 to 1905 in various services. Initially he accepted the post of editor, under Panchasrika Maharaja Virachandra Manikya Bahadur, and he edited a history of their family entitled Raj Ratnakar. During this time he studied all of the principal books in the Royal Library. A year later, however, the Maharaja departed from this world. The succeeding king, Maharaja Radhakisore Manikya Bahadur entrusted Siddhanta Sarasvati with the instruction of the sons of the king in Bengali and Sanskrit. The king also requested him to put an end to various cheating activities of persons who were misappropriating royal wealth. Siddhanta Sarasvati quickly stopped this nonsense much to the delight of the king. He assisted the royal family in different ways until 1905. At that time he requested to be given leave, and this was granted along with a full pension, which he accepted for some time and then later discarded.

During this ten year period many other significant events took place as well. In 1897 he began to strictly observe the vows of Caturmasya, including the practice of cooking for himself one preparation daily, taking the food from the ground and lying on the earth without any bedding or pillow. In 1898 he toured Benares, Prayaga, and Gaya with Srila Bhaktivinoda Thakura and discussed philosophy with persons in the line of Sri Ramanujacarya. In 1899, Siddhanta Sarasvati published a number of articles on spiritual topics in the magazine called Nivedana, a Calcutta weekly.

Initiation

Siddhanta Sarasvati had been engaged in regularly chanting the maha-mantra and a Nrsimha mantra given to him by Srila Bhaktivinoda Thakura when he was in the Seventh Class, and he had been worshiping the Kurma Deity (discovered in laying the foundation of the Bhakti Bhavan in Calcutta) since the age of seven. Without fail, he had been executing that worship and chanting since his boyhood, and from 1885 onward he had received special training in printing, editing, etc. at the press at the Bhakti Bhavan.

Thus, the young man was a very qualified candidate for becoming the disciple of a guru. Many pseudo-gurus (mantra-peddlers) of the sahajiya category wanted to have him as their disciple to increase their false prestige. After all, Siddhanta Sarasvati was a magistrate’s son, he was a strict renunciate from birth, he was learned and deeply attached to the scriptures. But Siddhanta Sarasvati was not interested in such pretenders.

In 1898, after Srila Bhaktivinoda Thakura had constructed his residence in Navadvipa Dhama at Godruma Dvipa and called it Svananda-sukhada-kunja, and sometime after the discovery of Lord Caitanya’s birth site by the Thakura and Srila Jagannatha dasa Babaji, Srila Gaura Kisora dasa Babaji Maharaja arrived in Navadvipa Dhama to see the site of Sri Caitanya Mahaprabhu’s birth and to hear the discourses of Srila Bhaktivinoda Thakura. When he arrived, he was singing in ecstasy. His only possessions were the tulasi mala which he wore around his neck and another set he kept in his hand for counting. He kept a
few books, such as Narottama dasa Thakura’s works: Prarthana and Prema-bhakti-candrika.

Gaura Kisora dasa Babaji had been performing bhajana for many years in Vrndavana. He was extremely renounced and was the disciple of Bhagavata dasa Babaji, the disciple of Jagannatha dasa Babaji. He was not well-educated and had been a grain-merchant in his previous existence, but it was widely known that he was a liberated paramahamsa of the highest caliber in the area of Vraja-mandala.

At the time of his arrival, he was wearing a cap made of tiger skin and was carrying a basket of various items and materials for his service. He spotted Siddhanta Sarasvati and offered him four or five pieces of knotted rope for chanting rounds, a tilaka stamp with the initials for Hare Krsna, the tiger skin cap and paraphernalia for worship. Gaura Kisora dasa Babaji Maharaja had received the basket and cap from his spiritual master, Bhagavata dasa Babaji. Siddhanta Sarasvati was very attracted to Gaura Kisora dasa Babaji’s lotus feet at first sight. He was later to comment with great humility:

“I have been busy within this material world trying to bring sense gratification within the grasp of my hand. I have often thought that by obtaining the objects of sense gratification, all my short-comings will be fulfilled. I often attained different facets that were indeed very rare, but my own personal short-comings were never mitigated. In this material world I have had the association of very high-class, aristocratic persons. However, seeing their various deficiencies, I could not offer them praise. The most merciful Supreme Lord Sri Gaurasundara, seeing me in such a lamentable condition at such a time of adversity, gave permission to His two dearmost devotees Srila Bhaktivinoda Thakura and Srila Gaura Kisora dasa Babaji to grant their blessings to me. Because I was always intoxicated with a worldly false ego, wanting again and again self-appraisal, I deprived myself of my own real benefit. But because of the influence of my previous births’ activities in devotional service, I came into the association of Srila Bhaktivinoda Thakura, who was the form of my spiritual well-wisher.

“My spiritual master [Srila Gaura Kisora dasa Babaji] would go and visit Srila Bhaktivinoda Thakura, and many times would reside with him. Srila Bhaktivinoda Thakura, out of his compassion for other living entities, pointed out my spiritual master, Srila Gaura Kisora dasa Babaji. Upon seeing my spiritual master, the extent of my worldly false ego diminished. I knew that all the other living entities who have taken the human form of life were also fallen and low like myself. But by gradually observing the spiritual character of my master, I realized that only a Vaisnava could reside in this material world and be of exemplary character.”

At Srila Bhaktivinoda Thakura’s urging, the young man approached Srila Gaura Kisora dasa Babaji for initiation in the month of Magh of the year 1900. Srila Gaura Kisora dasa Babaji expressed reluctance to accept him, knowing Siddhanta Sarasvati to be a great scholar. Finally, when Siddhanta Sarasvati pleaded with him for initiation, Gaura Kisora dasa Babaji replied, “Mahaprabhu will be asked. If He gives permission, your desire will be fulfilled.” On another day Siddhanta Sarasvati approached him again and asked, “What was Mahaprabhu’s order?” Gaura Kisora dasa Babaji replied, “I forgot to ask.” The third time Babaji Maharaja was requested, he replied, “I asked. I did not receive the command of Mahaprabhu.” Siddhanta Sarasvati then stood up, his heart breaking, and said, “You [Sri Caitanya Mahaprabhu and Srila Gaura Kisora] are both worshippers of Krsna, the Crest Jewel of Debauchees, therefore why will you take mercy on someone dedicated to ordinary morality like me? In His pastimes as the exemplary teacher, Mahaprabhu has given instructions on the worship of Krsna, the Crest Jewel of Debauchees. Therefore, why will He give the command to take mercy on me? But, karuna na haile kandiya kandiya prana na
rakhibe ara-If there is no mercy, weeping and weeping, I can sustain my life no more. If I do not receive your mercy I do not see any need in holding onto life.”

After thus indicating his readiness to take his life, Siddhanta Sarasvati began to cry. Srila Gaura Kisora dasa Babaji’s heart was melted to see this, so he told him to take bath in the Sarasvati and then come back to him. At the time of initiation, he gave Siddhanta Sarasvati the name: Sri Varsabhanavi-devi-dayita dasa.

This pastime bears a striking resemblance to the relationship between Narottama dasa Thakura and Lokanatha Gosvami-[Lokanatha Gosvami was also an extremely humble and renounced paramahamsa who was reluctant to take any disciples, considering himself unqualified, but finally accepted Narottama dasa Thakura as his only disciple.] It shows how eager and determined one must be for the mercy of a pure devotee of Krsna.

In Puri

In 1898 Siddhanta Sarasvati had accompanied his father to Kasi, Prayaga and Gaya and had gathered many facts about all these holy places, which were later incorporated into his commentary on the Caitanya-caritamrta called Anubhasya. In 1900 he published a book called Bange Samajikata, which described the origin, location and philosophy of various societies, castes and religions, and he expounded the clear superiority of Lord Caitanya’s doctrine of inconceivable, simultaneous oneness and difference. In March he accompanied Bhaktivinoda Thakura to Orissa where they visited the temple of Ksira-cora-gopinatha at Remuna, and also saw Bhubaneswar and Puri. While in Puri, Srila Bhaktivinoda Thakura decided to build a place for bhajana just near the samadhi of Srila Haridasa Thakura, and so Siddhanta Sarasvati stayed and served his father in various ways, assisting him in establishing his Bhakti Kuti by the sea.

At that time the Maharaja of Kasimbazar was camped nearby, and he came regularly to hear from Srila Bhaktivinoda Thakura and Siddhanta Sarasvati. Siddhanta Sarasvati was giving regular classes from the Caitanya-caritamrta in the presence of his father, and many listeners were assembling just to hear it. The famous Radharamanacarana Dasa Babaji used to come at that time to hear the discourses.

Later relations with the Babaji were broken because of two deviations by him:

1. He introduced the chanting of Bhaja Nitai Gaura Radhe Syama Japa Hare Krsna Hare Rama. This was introduced with the idea of stopping the audible chanting of the maha-mantra. The first problem with this was that the concocted mantra had the faults of siddhanta-virodha-an opposing conclusion and rasabhasa-conflicting rasas. The second problem was that trying to suppress the audible vibration of the maha-mantra was against the desire of Sri Caitanya Mahaprabhu, as established by His activities and teaching, as well as by the teachings of the Gosvamis. Rupa Gosvami had written in the Prathama Caitanyastaka, text five:  hare krsnty ucchaih-”Sri Caitanya Mahaprabhu chants the Hare Krsna mantra in a loud voice …” Therefore, Rupa Gosvami, an eyewitness to the activities of Sri Caitanya Mahaprabhu and recipient of His full blessings and empowerment for establishing His mission, personally testifies here that Lord Caitanya did not confine the maha-mantra to inaudible muttering, but loudly proclaimed it to all.

2. Radharamanacarana Dasa Babaji also introduced the Sakhibheki doctrine by dressing his follower Sri Jayagopala Bhattacarya as Lalita Sakhi. This was against Mahaprabhu’s teaching as well, as an ordinary jiva was being worshipped as though he were an expansion of Srimati Radharani. Both Srila Bhaktivinoda Thakura and Siddhanta Sarasvati instructed the Babaji to give up these fallacious practices, but he refused. Siddhanta Sarasvati began to preach publicly and strongly against these misconceived teachings, proclaiming that the maha-mantra is for both japa and kirtana, and that kirtana is ultimately superior to japa. This created quite a controversy in Puri with many taking the side of the Babaji out of misplaced sentiment and others siding with Siddhanta Sarasvati.

During this period Siddhanta Sarasvati was engaged in the compilation of a Vaisnava encyclopedia which contained an explanation of Vaisnava terminology, brief biographies of great Vaisnavas, an introduction to the books of the Vaisnava acaryas, a description of the Vaisnava tirthas, the various conclusions of Vaisnava sects. etc. He called it Vaisnava-Manjusa-Samahriti, and it was later published in four volumes. A Vaisnava scholar commented on it by saying, “This work is only possible for a supra-mortal, a great personality like Prabhupada Srila Sarasvati Thakura. Even if 25 to 30 scholars and 10 to 15 men taking the treasury of a king began the work, they would be unable to edit it.” The work of compilation was begun in Puri and continued as Siddhanta Sarasvati made his preaching rounds of Sri Mayapur-dhama, Sri Jagannatha Puri-dhama and Sri Vraja-dhama. He also studied the books of Srila Madhvacarya and Srila Ramanujacarya and published some of them in Bengali. He also published biographies of these and other Vaisnava saints in the Sajjana-Tosani magazine of Srila Bhaktivinoda Thakura.

He toured South India in 1904 and again in 1905-places like Tirupati, Srirangam, Singhachal, Raj Mahendry, Madras, Perambadur, Conjeveram, Kumbhakonam and Madurai. While on tour he collected all the information about the rites and rules of Vedic tridanda Vaisnava sannyasa from a Ramanuja tridandi swami at Perambadur. Wherever he would go in his travels he would lecture, write and debate the learned panditas of the day. He soon acquired such a reputation that his name would strike fear in the hearts of his philosophical adversaries. All bogus cults and sects were doomed in his presence.

However, in Puri, Siddhanta Sarasvati experienced such severe oppression and censure due to his preaching against the rhyming kirtana and sakhibheki doctrine of the popular Radharamanacarana Dasa Babaji that finally Srila Bhaktivinoda Thakura instructed him to go and perform bhajana near the Yogapitha, the birthsite of Sri Caitanya Mahaprabhu.

Nama-Bhajana

In 1905, at the age of 31, he began his great vow, following the example of Namacarya Haridasa Thakura, of chanting three lakhs of names (192 rounds) per day. He determined that at the rate of 300,000 names daily, it would take about 9 years to complete one billion names. He resided in a grass hut at the Yogapitha for four years, and in February of 1909 he built a cottage near the Yogapitha at Vrajapattana (town of Vraja) on the site of the house of Sri Candrasekhara Acarya, the uncle of Sri Caitanya Mahaprabhu. This place is considered to be non-different from the banks of Radhakunda. There he remained,
uninterruptedly executing his chanting. He strictly followed his vow and observed Caturmasya, cooking rice (which had been dried in the sun) in ghee and eating it from the floor in the manner of a cow. He would take rest lying on the ground, never using any pillows and constantly chant and study the scriptures. Seeing his renunciation, his Gurudeva, Srila Gaura Kisora Dasa Babaji Maharaja said, “I observe that the renunciation of Sri Rupa-Raghunatha is manifest in my Prabhu.” He used to address his disciple as “my Prabhu.”

In commenting on this period Srila Prabhupada states, “From childhood he was a strict brahmacari, Bhaktisiddhanta Sarasvati Gosvami Maharaja. And he underwent very severe penances for starting this movement: world-wide movement. That was his mission.”

When the roof of his kutir became broken, rather than take time away from his chanting, he would simply use an umbrella when it rained and go on chanting. Sometimes, he had to go to different places, but he continued very strictly and completed his vows always.

In 1906 Sri Rohinikumara Ghosh, (the nephew of Chandramadhava Ghosh Mahasaya, a former justice of the Calcutta High Court), had a wonderful dream, and as a result approached Siddhanta Sarasvati for initiation. The boy had gone to stay with some Bauls, a so-called guru and his consort who he was instructed to address as “Mother” and “Father”. These persons were actually sinful rascals in the guise of devotees, but while he was in Mayapur, he had the good fortune to hear from Siddhanta Sarasvati for a long time. He returned to the place of the Baul, and feeling ill, he lay down to rest. In a dream, the Baul took the form of a tiger and the consort, the form of a tigress. They were about to devour the unfortunate lad who was trying his best to take shelter of Lord Gaurasundara. At that moment Siddhanta Sarasvati arrived on the scene, chased the tigers away, and began to lead him to Mayapur. The boy awoke at daybreak and proceeded to Mayapur where he heard discourses from Siddhanta Sarasvati for several days. Finally, he begged for initiation from his savior so feelingly that Siddhanta Sarasvati took mercy on him.

Prior to this, Siddhanta Sarasvati had never given initiation to anyone. His character was such that he never regarded his disciples as his disciples, but he used to see them as being that which was received from the lotus feet of his guru. He used to address them as “Prabhu.” In his address to the Gaudiya Math’s first Vyasa-puja, he has addressed his disciples as, “My friends, rescuers from danger.” He also wrote, “If a Vaisnava does not do the work of a guru, then the spiritual Vaisnava lineage will stop. Again, if he does the work of a guru, then he becomes a non-Vaisnava. For if a guru thinks, ‘I am a guru.’ then the first ‘u’ letter in the word guru disappears (the word becomes ‘garu’ or cow). A real guru does not make disciples and thus remains a guru. Here we see Siddhanta Sarasvati giving a very strong warning about entertaining the conception of overlordship or being the master of anyone. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada observed that when he offered obeisances to Bhaktisiddhanta Sarasvati Thakura, he used to return, “Daso ’smi”: “I am your servant.” And in a lecture in 1973 on the occasion of Bhaktisiddhanta Sarasvati Thakura’s Disappearance Day observance, Srila Prabhupada in the same ecstatic mood spoke, ‘Anyway, it is by his grace I was forced to give up my family life, and he brought me some way orother in preaching his gospel. So, this is a memorable day. What he desired, I am trying a little bit and you are all helping me, so I have to thank you more. You are actually representatives of my Guru Maharaja, because you are helping me in executing the order of my Guru Maharaja. Thank you very much.”

In the course of Siddhanta Sarasvati’s travels throughout India he became much pained at the erroneous teachings of many pseudo sects and sahajiya groups. There arose in his heart a burning desire to widely preach the true siddhanta according to the desire of the Six Gosvamis and Sri Caitanya Mahaprabhu. Although Srila Gaura Kisora dasa Babaji ordinarily never allowed anyone to touch his feet, he had voluntarily placed his feet on the head of Siddhanta Sarasvati and ordered him to preach extensively and advised him, “… to preach the Absolute Truth and keep aside all other works.” Siddhanta Sarasvati said of
this occasion: “On receiving just a touch of the lotus feet of my Sri Gurudeva, I lost all sense of this external world. I do not know whether any transcendental agent equal to him in greatness has ever appeared in this world. How may those, who are busy with the lust, anger, etc. of the world ever know him?”

The Gaura Mantra

Later in 1911 a controversy surfaced, challenging that the name Gaura in the Gayatri mantra chanted by Gaudiya Vaisnavas was not an eternal name of Godhead, was not found in the original Vedas, and that Lord Caitanya was not an incarnation of Godhead, but rather, by His own admission, a devotee of God.

Although it is clearly established in the pages of Caitanya-bhagavata and Caitanya-caritamrta that Lord Caitanya is the Supreme Personality of Godhead Himself, there were some persons who did not believe that His position as an avatara was revealed in the original Vedas. Of course one actual proof of Sri Caitanya Mahaprabhu’s divinity was the darsanas He provided to a number of exalted devotees during the maha-prakasa manifestations in the home of Srivasa Thakura, to Lord Nityananda as a six-armed Visnu form, as Sad-Bhuja to Sarvabhauma Bhattacarya, as Radha-Krsna to Srila Ramananda Raya, and so on. These proofs along with many convincing verses supplied by Krsna dasa Kaviraja and Vrndavana dasa Thakura in their Caitanya-caritamrta and Caitanya-bhagavata, repectively, were sufficient for reasonable men. But the more stubborn worldly scholars and critics wanted proof from the original Vedas. The smartas objected to the worship of the Deity form of Sri Caitanya Mahaprabhu and claimed that the Gaura-mantra was not an eternal Vedic mantra.

Siddhanta Sarasvati cited proof from the Sruti, particularly from the Caitanyopanisad from the Atharva Veda:

sa hovaca: rahasyam te vadisyami, jahnavi-tire navadvipe
golokakhye dhamni govindo dvibhujo gaurah sarvatma
maha-puruso mahatma maha-yogi trigunatitah sattva-rupo
bhaktim loke kasyatiti. Tad ete sloka bhavanti

Brahma said: “I shall tell thee a secret! On the bank of the Jahnavi, at Navadvipa, which is called Goloka Dhama, shall Govinda, in a two armed form, as Gaura, the Great One, the Great Mystic, Who is transcendental to the three modes of material nature, and Whose form is eternal, reveal Bhakti to the world! There are a number of verses in that regard.” [Text 5].

Other evidence was cited from the Svetasvatara Upanisad, as well as the Smrti, Tantras, Puranas, and especially the Srimad-Bhagavatam. Siddhanta Sarasvati addressed a large assembly at Navadvipa’s Bada Akhada Hall, where many erudite scholars had gathered, headed by Sri Madhusudana Gosvami Sarvabhauma. He forcefully and brilliantly proved the eternality and glory of the Name, Form, Attributes, etc. of Sri Caitanya Mahaprabhu. Although Siddhanta Sarasvati was unaware of it, Srila Gaura Kisora dasa Babaji was there in one corner of the meeting, and when he heard Siddhanta Sarasvati’s lecture he was
extremely pleased with him. All of the Gaudiya Vaisnavas who heard the discourse were filled with bliss and began to chant Siddhanta Sarasvati’s glories again and again. Due, in large measure, to Siddhanta Sarasvati’s strong preaching on this point throughout his life, the Deity form of Sri Caitanya. Mahaprabhu is now worshipped and accepted all over India as the eternal form of the Lord, and many thousands have received the Gaura mantra with great faith and for eternal benefit.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada commented on Siddhanta Sarasvati’s strong preaching against the caste gosvamis and smartas:

“My Guru Maharaja’s contribution is that he defeated the caste gosvamis. He defeated this brahmanism. He did it the same way as Caitanya Mahaprabhu did. As Caitanya Mahaprabhu said, kiba vipra, kiba nyasi, sudra kene naya, yei krsna tattva-vetta, sei ‘guru’ haya: ‘There is no consideration whether one is a sannyasi, a brahmana, a sudra, or a grhastha. No. Anyone who knows the science of Krsna, he is all right, he is gosvami and he is brahmana.’

“This was my Guru Maharaja’s contribution. And for this reason, he had to face so many vehement protests from these brahmanas of the caste gosvamis.

“Once they conspired to kill him-my Guru Maharaja told me personally. By his grace, when we used to meet alone he used to talk about so many things. He was so kind that he used to talk with me, and he personally told me that these people, ‘They wanted to kill me.’

“They collected twenty-five thousand rupees and went to bribe the police officer in charge of the area, saying, ‘You take these twenty-five thousand rupees. We shall do something against Bhaktisiddhanta Sarasvati, and you don’t take any steps.’ He could understand that they wanted to kill him. So the police officer frankly came to Bhaktisiddhanta Sarasvati: ‘Of course, we accept bribes, and we indulge in such things, but not for a sadhu, not for a saintly person. I cannot dare.’ So, the police officer refused and said to my Guru Maharaja, ‘You take care. This is the position.’ This was because he so vehemently protested.

“When my Guru Maharaja was present, even big, big scholars were afraid to talk with even his beginning students. My Guru Maharaja was called ‘living encyclopedia’. He could talk with anyone on any subject, he was so learned. And no compromise. So-called saints, avataras, yogis-everyone who was false was an enemy to my Guru Maharaja. He never compromised. Some Godbrothers complained that this preaching was a ‘chopping technique’ and it would not be successful. But those who criticized him fell down.”

go up to top to Srila Prabhupad talks on Srila Bhaktisiddhanta's appearance day.

go up to Srila Bhakti Siddhanta Saraswati Thakur's life

Pancha Tattwa recently installed in Mayapur 23rd February 2004
See the amazing abhishek pictures and write-ups
http://www.mayapurnews.com/

'Sri Chaitanya Mahaprabhu: His Life and Precepts.'

Sri Krishna Chaitanya Radha-Krishna nahi anya

updated 5th March 2004

Introduction to the book "Sri Krishna Chaitanya" by Srila Bhaktisiddhanta Saraswati Thakur Prabhupada
Some nice articles on Sri Chaitanya Mahaprabhu

Lord Chaitanya in Five Features - on-line:
Sri Shikshastakam of Chaitanya Mahaprabhu:
Sri Gaura Gayatri Vijaya - Establishing the Eternality of Sri Gaura Gayatri

1000 names of Sri Chaitanya Mahaprabhu: by Sri Kavi Karnapura
108 names of Mahaprabhu by Sarvabhauma Bhattacharya:
108 Names of Sri Chaitanya Mahaprabhu
12 primary names to recite daily - of Mahaprabhu by Sarvabhauma Bhattacharya:

Sri Navadwip Dham Mahatmya of Srila Bhaktivinod Thakur:
Tour of Sri Navadwip Dham - Parikrama of the Nine Islands:
Sri Gauranga-Lila-Smarana-Mangala-Stotram:
Sri Chaitanya Chandamrita - Srila Guru Gopal Goswami (formerly Prabhodananda Saraswati):
The Golden Avatara - Sri Chaitanya Mahaprabhu:

Sri Chaitanya Charitamrita - Adi, Madhya and Antya lilas:
Sri Chaitanya Bhagavat - Adi, Madhya and Antya lilas:
Lord Chaitanya in Five Features - on-line:
Navadwip Dham Mahatmya of Srila Bhaktivinod Thakura:
Navadwip Bhav Taranga:
Teachings of Lord Chaitanya - FREE Download = 232k:

SRI SRI KALYAN KALPA-TARU (THE DESIRE - TREE OF AUSPICIOUSNESS)
a songbook of 62 Bengali songs (Published in 1880) Srila Bhaktivinod Thakur:
http://www.philosophy.ru/library/asiatica/indica/authors/bhaktivinoda/kalyan.html

Sri Krsna Caitanya Mahaprabhu: The Fountain of Suddha Bhakti
The evidence of Sruti in connection with Sriman Mahaprabhu
The Tattwa of Mahaprabhu from "Incarnation for the Modern Age"
Sri Gaura Gayatri Vijaya of Sri Chaitanya mahaprabhu
Sri Chaitanya Upanishad - Sri Caitanya-Caranamrta Bhasya

Fasting on Gaura Purnima - ekadasi style prasadam

Sri Anandotsav - The Jata karman festival of Baby Nimai (Festival of Jagannath Misra - tomorrow)

Rathyatra pages:
Gundicha Marjan page:
Download Chaitanya Bhagavat, Chaitanya Mangala, Chaitanya Upanishad 4 FREE
Download Chaitanya Charitamrita, Chaitanya Bhagavat, Teachings of Lord Chaitanya 4 FREE
Vaishnava Calendar for other events in Mahaprabhu's life:
Mahaprabhu's consorts: Laxmi Priya and Vishnu Priya:
Where He fits in the Brahma-Madhwa-Gaudiya guru-parampara:
Srila Swarup Damodar, the Lord's constant companion:
Sri Navadvipa Dhama. The Home of the Sankirtan movement of Lord Chaitanya Mahaprabhu:
Sri Gaudiya Stava Stotram:
Gaudiya Vaishnava Vedanta - Gaudiya Vaisnava literature links:
Gaudiya Vedanta page :
Moses to Mahaprabhu by Srila Bhaktivinoda Thakur:

All About the Future of the Mayapura Project - great site:
About the design of the Mayapur Chandradaya Mandir and project:

Related links:
West Bengal Home page:
CHAITANYA AND THE MAKING OF BENGALEE COLLECTIVE-CONSCIOUSNESS:

12 Names glorifying Lord Nityananda:
http://www.hknet.org.nz/108namesSKCM.html#12namesNityananda

Verses gloryfying Lord Nityananda:
http://www.iskcon.net/nityananda/VERSES.HTM

Lord Nityananda's Appearance Day - Nityananda Trayodasi:
http://www.hknet.nz/parishad-nityananda13.htm

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 "Caitanya Mahaprabhu was born in Mayapur in the town of Nadia just after sunset on the evening of the 23rd Phalguna (1407 Sakadba), answering to the 18th of February 1486 of the Christian Era. The moon was eclipsed at the time of His birth, and the people of Nadia were then engaged, as was usual on such occasions, in bathing in the Bhagirathi with loud cheers of Haribol. His father, Jagannatha Misra, a poor 'brahmana' of the Vedic order, and His mother, Saci-devi, a model good woman, both descended from 'brahmana' stock originally residing in Sylhet. Mahaprabhu was a beautiful child, and the ladies of the town came to see Him with presents. His mother's father, Pandita Nilambara Cakravarti, a renowned astrologer, foretold that the child would be a great personage in time; and he, therefore, gave him the name Visvambhara. The ladies of the neighbourhood styled him Gaurahari on account of His golden complexion, and His mother called Him Nimai on account of the 'nimba' tree near which He was born. Beautiful as the lad was, everyone heartily loved to see Him every day. As He grew up He became a whimsical and frolicsome lad. After His fifth year, He was admitted into a pathasala where He picked up Bengali in a very short time.

 "Most of His contemporary biographers have mentioned certain anecdotes regarding Caitanya which are simple records of His early miracles. It is said that when He was an infant in His mother's arms He wept continually, and when the neighbouring ladies cried 'Haribol' He used to stop. Thus there was a continuation of utterance of 'Haribol' in the house, foreshewing the future mission of the hero. It has also been stated that when His mother gave Him sweetmeats to eat, He ate clay instead of the food. His mother, asking for the reason, He stated that as every sweetmeat was nothing but clay transformed, He could eat clay as well. His mother, who was also the consort of a 'pandita', explained that every article in a special state was adapted  to a special use. Earth, while in the state of a jug, could be used as a water pot, but in the state of a brick such a use was not possible. Clay, therefore in the form of sweetmeats was usable as food, but clay in its other states was not. The lad was convinced and admitted His stupidity in eating clay and agreed to avoid the mistake in the future. Another miraculous act has been related. It is said that a brahmana on pilgrimage became a guest in His house, cooked food and read grace with meditation upon Krsna. In the meantime the lad came and ate up the cooked rice. The 'brahmana', astonished at the lad's act, cooked again at the request of Jagannatha Misra. The lad again ate up the cooked rice while the 'brahmana' was offering the rice to Krsna with meditation. The 'brahmana' was persuaded to cook for the third time. This time all the inmates of the house had fallen asleep, and so the lad showed Himself as Krsna to the traveller and blessed him. The 'brahmana' was then lost in ecstasy at the appearance of the object of his worship. It has also been stated that two thieves stole away the lad from His father's door with a view to purloin His jewels and gave Him sweetmeats on the way. The lad exercised His illusory energy and deceived the thieves back towards His own house. The thieves, for fear of detection, left the boy there and fled. Another miraculous act that has been described is the lad's demanding and getting from Hiranya and Jagadisa all the offerings they had collected for worshiping Krsna on the day of Ekadasi. When only four years of age He sat on rejected cooking pots which were considered unholy by His mother. He explained to His mother that there was no question of holiness and unholiness as regards to earthen pots thrown away after the cooking was over. These anecdotes relate to His tender age up to the fifth year.

 "In His eighth year, He was admitted into the tola of Gangadasa Pandita in Ganganagara close by the village of Mayapur. In two years He became well read in Sanskrit grammar and rhetoric. His readings after that were of the nature of self-study in His own house, where He had found all-important books belonging to His father, who was a 'pandita' himself. It appears that He read the 'smrti' in His own study, and the 'nyaya' also, in competition with His friends, who were then studying under the celebrated 'pandita' Raghunatha Siromani.
 "Now, after the tenth year of His age, Caitanya became a passable scholar in grammar, rhetoric, the 'smrti' and the 'nyaya'. It was after this that his elder brother Visvarupa left his house and accepted the 'ashrama' (status) of a 'sannyasi' (ascetic). Caitanya, though a very young boy, consoled His parents, saying that He would serve them with a view to please God. Just after that, His father left this world. His mother was exceedingly sorry, and Mahaprabhu, with His usual contented appearance, consoled His widowed mother.
 It was at the age of 14 or 15 that Mahaprabhu was married to Laksmidevi, the daughter of Vallabhacarya, also of Nadia. He was at this age considered one of the best scholars of Nadia, then renowned seat of 'nyaya' philosophy and Sanskrit learning. Not to speak of the 'smarta panditas', the 'Naiyayikas' were all afraid of confronting Him in literary discussions. Being a married man, He went to Eastern Bengal on the banks of the Padma for acquirement of wealth. There He displayed His learning and obtained a good sum of money. It was at this time that He preached Vaisnavism at intervals. After teaching him the principles of Vaisnavism, He ordered Tapanamisra to go to and live in Benares. During His residence in East Bengal, His wife Laksmidevi left this world from the effects of snake bite. On returning home, He found His mother in a mourning state. He consoled her with a lecture on the uncertainty of human affairs. It was at His mother's request that He married Visnupriya, the daughter of Raja Pandita Sanatana Misra. His comrades joined Him on His return from pravasa or sojourn. He was now so renowned that He was considered to be the best pandita in Nadia. Kesava Misra of Kashmir, who had called himself the Great Digvijayi, came to Nadia with a view to discuss with the 'pandita' of that place. Afraid of the so-called conquering pandita, the tola professors of Nadia left their town on pretence of invitation. Kesava met Mahaprabhu at the Barokona-ghata in Mayapur, and after a very short discussion with Him he was defeated by the boy, and mortification obliged him to decamp. Nimai Pandita was now the most important 'pandita' of His times.

 "It was at the age of 16 or 17 that He travelled to Gaya with a host of His students and there took His spiritual initiation from Isvara Puri, a Vaisnava 'sannyasi' and a disciple of the renowned Madhavendra Puri. Upon His return to Nadia, Nimai Pandita turned religious preacher, and His religious nature became so strongly represented that Advaita Prabhu, Srivasa and others who had before the birth of Caitanya already accepted the Vaisnava faith were astonished at the change of the young man. He was then no more a contending 'naiyayika', a wrangling 'smarta' and a criticizing rhetorician. He swooned at the name of Krsna and behaved as an inspired man under the influence of His religious sentiment. It has been described by Murari Gupta, an eye-witness, that He showed His heavenly powers in the house of Srivasa Pandita in the presence of hundreds of His followers, who were mostly well-read scholars. It was at this time that He opened a nocturnal school of 'kirtana' in the compound of Srivasa Pandita with His sincere followers. There He preached, there He sang, there He danced, and there He expressed all sorts of religious feelings. Nityananda Prabhu, who was then a preacher of Vaisnavism and who had then completed His travels all over India, joined Him at that time. In fact, a host of 'pandita' preachers of Vaisnavism, all sincere at heart, came and joined Him from different parts of Bengal. Nadia now became the regular seat of a host of Vaisnava 'acaryas' whose mission it was to spiritualize mankind with the highest influence of the Vaisnava creed.

 "The first mandate that He issued to Prabhu Nityananda and Haridasa was this: 'Go, friends, go through the streets of the town, meet every man at his door and ask him to sing the name of Hari with a holy life, and you then come and report to Me every evening the result of your preaching.' Thus ordered, the two preachers went on and met Jagai and Madhai, two most abominable characters. They insulted the preachers on hearing Mahaprabhu's mandate, but were soon converted by the influence of 'bhakti' (devotion) inculcated by their Lord. The people of Nadia were now surprised. They said, 'Nimai Pandita is not only a gigantic genius, but He is certainly a missionary from God Almighty.' From this time to His twenty-third year, Mahaprabhu preached His principles not only in Nadia but in all important towns and villages around His city. In the houses of His followers He shewed miracles, taught the esoteric principles of 'bhakti' and sang His 'sankirtan' with other bhaktas. His followers of the town of Nadia commenced to sing the holy name of Hari in the streets and bazaars. This created a sensation and roused different feelings in different quarters. The 'bhaktas' were highly pleased. The 'smarta brahmanas' became jealous of Nimai Pandita's success and complained to Chand Kazi against the character of Caitanya as un-Hindu. The Kazi came to Srivasa Pandita's house and broke a 'mrdanga' ('khola' drum) there and declared that unless Nimai Pandit ceased to make noise about His queer religion he would be obliged to enforce Mohammedanism on Him and His followers. This was brought to Mahaprabhu's notice. He ordered the townspeople to appear in the evening each with a torch in his hand. This they did, and Nimai marched out with His 'sankirtan' divided in 14 groups, and on His arrival in the Kazi's house, He held a long conversation with the Kazi and in the end communicated into his heart His Vaisnava influence by touching his body. The Kazi then wept and admitted that he had felt a keen spiritual influence which had cleared up his doubts and produced in him a religious sentiment which gave him the highest ecstasy. The Kazi then joined the sankirtan party. The world was astonished at the spiritual power of the Great Lord, and hundreds and hundreds of heretics converted and joined the banner of Visvambhara after this affair.
 "It was after this that some of the jealous and low-minded 'brahmanas' of Kulia picked a quarrel with Mahaprabhu and collected a party to oppose Him. Nimai Pandita was naturally a soft-hearted person, though strong in His principles. He declared that party feelings and sectarianism were the two great enemies of progress and that as long as He should continue to be an inhabitant of Nadia belonging to a certain family, His mission would not meet with complete success. He then resolved to be a citizen of the world by cutting His connection with His particular family, caste and creed, and with this resolution He embraced the position of a 'sannyasi' at Katwa, under the guidance of Keshava Bharati of that town, on the 24th year of His age. His mother and wife wept bitterly for His separation, but our hero, though soft in heart, was a strong person in principle. He left His little world in His house for the unlimited spiritual world of Krsna with man in general.

 "After His 'sannyasa', He was induced to visit the house of Advaita Prabhu in Santipura. Advaita managed to invite all His friends and admirers from Nadia and brought Sacidevi to see her son. Both pleasure and pain invaded her heart when she saw her son in the attire of a 'sannyasi'. As a 'sannyasi', Krsna Caitanya put on nothing but a 'kaupina' (two pieces of cloth, a loin cloth) and a 'bahirvasa' (outer covering). His head was without hair, and His hands bore a 'danda' (stick) and a 'kamandalu' (hermit's water pot). The Holy Son fell at the feet of His beloved mother and said, "Mother! This body is yours, and I must obey your orders. Permit me to go to Vrndavana for My spiritual attainments." The mother, in consultation with Advaita and others, asked her son to reside in Puri (the town of Jagannatha) so that she might obtain His information now and then. Mahaprabhu agreed to that proposition and in a few days left Santipura for Orissa. His biographers have described the journey of Krsna Caitanya (that was the name He got after His 'sannyasa') from Santipura to Puri in great detail. He travelled along the side of the Bhagirathi as far as Chatrabhoga, situated now in Thana Mathurapura, Diamond Harbour, 24 Parganas. There He took a boat and went as far as Prayaga-ghata in the Midnapura District. Thence He walked through Balasore and Cuttack to Puri, seeing the temple of Bhuvanesvara on His way. Upon His arrival at Puri He saw Jagannatha in the temple and resided with Sarvabhauma at the request of the latter. Sarvabhauma was a gigantic 'pandita' of the day. His readings knew no bounds. He was the best 'naiyayika' of the times and was known as the most erudite scholar in the Vedanta philosophy of the school of Sankaracarya. He was born in Nadia (Vidyanagara) and taught innumerable pupils in the 'nyaya' philosophy in his tola there. He had left for Puri some time before the birth of Nimai Pandita. His brother-in-law Gopinatha Misra introduced our new sannyasi to Sarvabhauma, who was astonished at His personal beauty and feared that it would be difficult for the young man to maintain 'sannyasa-dharma' during the long run of His life. Gopinatha, who had known Mahaprabhu from Nadia, had a great reverence for Him and declared that the 'sannyasi' was not a common human being. On this point Gopinatha and Sarvabhauma had a hot discussion. Sarvabhauma then requested Mahaprabhu to hear his recitation of the Vedanta-sutras, and the latter tacitly submitted. Caitanya heard with silence what the great Sarvabhauma uttered with gravity for seven days, at the end of which the latter said, 'Krsna-Caitanya! I think You do not understand the Vedanta, for You do not say anything after hearing my recitation and explanations.' The reply of Caitanya was that He understood the sutras very well, but He could not make out what Sankaracarya meant by his commentaries. Astonished as this, Sarvabhauma said, 'How is it that you understand the meanings of the 'sutras' and do not understand the commentaries which explain the 'sutras'? All well! If You understand the 'sutras', please let me have Your interpretations.' Mahaprabhu thereon explained all the 'sutras' in His own way without touching the pantheistic commentary of Sankara. The keen understanding of Sarvabhauma saw the truth, beauty and harmony of arguments in the explanations given by Caitanya and obliged Him to utter that it was the first time that he had found one who could explain the Brahma-sutras in such a simple manner. He admitted also that the commentaries of Sankara never gave such natural explanations of the Vedanta-sutras as he had obtained from Mahaprabhu. He then submitted himself as an advocate and follower. In a few days Sarvabhauma turned out to be one of the best Vaisnavas of the time. When reports of this came out, the whole of Orissa sang the praise of Krsna Caitanya, and hundred and hundreds came to Him and became His followers. In the meantime Mahaprabhu thought of visiting Southern India, and He started with one Krsnadasa Brahmana for the journey.

 "His biographers have given us a detail of the journey. He went first to Kurmaksetra, where He performed a miracle by curing a leper named Vasudeva. He met Ramananda Raya, the Governor of Vidyanagara, on the banks of the Godavari and had a philosophical conversation with him on the subject of 'prema-bhakti'. He worked another miracle by touching (making them immediately disappear) the seven 'tala-trees' through which Ramacandra, the son of Dasaratha, had shot His arrow and killed the great Bali Raja. He preached Vaisnavism and 'nama-sankirtana' throughout the journey. At Rangaksetra He stayed for four months in the house of one Venkata Bhatta in order to spend the rainy season. There He converted the whole family of Venkata from Ramanuja Vaisnavism to Krsna-bhakti, along with the son of Venkata, a boy of ten years named Gopala, who afterwards came to Vrndavana and became one of the six Goswamis or prophets serving under their leader Sri Krsna Caitanya. Trained up in Sanskrit by his uncle Prabodhananda Sarasvati, Gopala wrote several books on Vaisnavism.

 "Sri Caitanya visited numerous places in Southern India as far as Cape Comorin and returned to Puri in two years by Pandepura on the Bhima. In this latter place He spiritualized one Tukarama, who became from that time a religious preacher himself. This fact has been admitted in his 'adhangas', which have been collected in a volume by Mr. Satyendra Nath Tagore of the Bombay Civil Service. During His journey He had several discussions with the Buddhists, the Jains and the 'mayavadis' in several places and converted His opponents to Vaisnavism.
 "Upon His return to Puri, Raja Prataparudra-deva and several 'pandita brahmanas' joined the banner of Caitanya Mahaprabhu. He was now twenty-seven years of age. In His twenty-eighth year He went to Bengal as far as Gauda in Mald. There He picked up two great personages named Rupa and Sanatana. Though descended from the lines of Karnatic brahmanas, these two brothers turned demi-Moslems by their continual contact with Hussain Shah, the then Emperor of Gauda. Their names had been changed by the Emperor into Dabir Khas and Sakara Mallik, and their master loved them heartily since they were both learned in Persian, Arabic and Sanskrit and were loyal servants of the state. The two gentlemen had found no way to come back as regular Hindus and had written to Mahaprabhu for spiritual help while He was at Puri. Mahaprabhu had written in reply that He would come to them and extricate them from their spiritual difficulties. Now that He had come to Gauda, both the brothers appeared before Him with their long-standing prayer. Mahaprabhu ordered them to go to Vrndavana and meet Him there.

 "Caitanya returned to Puri through Santipura, where He again met His dear mother. After a short stay at Puri He left for Vrndavana. This time He was accompanied by one Balabhadra Bhattacarya. He visited Vrndavana and came down to Prayag (Allahabad), converting a large number of Mohammedans to Vaisnavism by argument from the Koran. The descendant of those converts are still known as Pathana Vaisnavas. Rupa Goswami met Him in Allahabad. Caitanya trained him up in spirituality in ten days and directed him to go to Vrndavana on missions. His first mission was to write theological works explaining scientifically pure 'bhakti' and 'prema'. The second mission was to revive the places where Krsnacandra had in the end of 'Dvapara-yuga' exhibited His spiritual 'lila' (pastimes) for the benefit of the religious world. Rupa Goswami left Allahabad for Vrndavana, and Mahaprabhu came down to Benares. There He resided in the house of Candrasekhara and accepted His daily 'bhiksa' (meal) in the house of Tapana Misra. Here it was that Sanatana Goswami joined him and took instruction for two months in spiritual matters. The biographers, especially Krsnadasa Kaviraja, have given us details of Caitanya's teachings to Rupa and Sanatana. Krsnadasa was not a contemporary writer, but he gathered his information from the Goswamis themselves, the direct disciples of Mahaprabhu. Jiva Goswami, who was the nephew of Sanatana and Rupa and who has left us his invaluable work of Sat-sandarbha, has philosophized on the precept of his great leader. We have gathered and summarised the precepts of Caitanya from the books of those great writers.

 "While at Benares, Caitanya had an interview with the learned 'sannyasis' of that town in the house of a Maratha 'brahmana' who had invited all the 'sannyasis' for entertainment. At this interview, Caitanya shewed a miracle which attracted all the 'sannyasis' to Him. Then ensued reciprocal conversation. The 'sannyasis' were headed by their most learned leader Prakasananda Sarasvati. After a short controversy, they submitted to Mahaprabhu and admitted that they had been misled by the commentaries of Sankaracarya. It was impossible even for learned scholars to oppose Caitanya for a long time, for there was some spell in Him which touched their hearts and made them weep for their spiritual improvement. The 'sannyasis' of Benares soon fell at the feet of Caitanya and asked for His grace ('krpa'). Caitanya then preached pure 'bhakti' and instilled into their hearts spiritual love for Krsna which obliged them to give up sectarian feelings. The whole population of Benares, on this wonderful conversion of the 'sannyasis', turned Vaisnavas, and they made a master 'sankirtana' with their new Lord. After sending Sanatana to Vrndavana, Mahaprabhu went to Puri again through the jungles with His comrade Balabhadra. Balabhadra reported that Mahaprabhu had shown a good many miracles on His way to Puri, such as making tigers and elephants dance on hearing the name of Krsna.

Sri Krishna Chaitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivas adi gaura bhakta vrinda

Sri Krishna Chaitanya (centre), Sri Nityananda Prabhu (wearing blue), Sri Advaita Acharya (with beard),
Sri Gadadhara Pandit (purple dhoti), Sri Srivas Pandit (with shaven head and saffron dhoti)
 

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Shastric Evidence of Sri Chaitanya's Divine Appearance:

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Lord Krishna thought in Goloka, "I shall personally inaugurate the religion of the age; nama-sankirtana, the congregational chanting of the holy name of the Lord in the form of Lord Gauranga. By accepting the role of a devotee, I shall make the whole world dance in ecstasy, and thus realize the four mellows of loving devotional service. In this way, I shall teach devotional service to others by personally practicing it, for whatever a great personality does, common people will follow. Of course, My plenary portions can establish the religious principles for each age, but only I can bestow the kind of loving devotional service which is performed by the residents of Vraja."

Besides this secondary reason for Lord Krishna to appear once more, taking the form of a devotee, there is another confidential purpose of a very personal nature. Even though Lord Krishna had tasted the essence of loving mellows by performing His conjugal pastimes in the company of the gopis, He was not able to fulfill three desires.

Therefore, after His disappearance, the Lord thought, "Although I am the Absolute Truth, and the reservoir of all rasas, I cannot understand the strength of Radharani's love, with which She always overwhelms Me. Indeed, the love of Radharani is My teacher, and I am Her dancing pupil, for Her love makes Me dance in various novel ways. Whatever pleasure I get from tasting My love for Srimati Radharani, She relishes ten million times more, by Her love. Although there is nothing greater than Radha's love, since it is all pervading, it nonetheless expands constantly and is completely devoid of pride. There is nothing purer than Radha's love, and yet its behavior is always perverse and crooked."

"Sri Radhika is the highest abode of love, and I am its only object. I taste the bliss to which the object is entitled, but Radha's pleasure is ten million times greater than Mine. Therefore, My mind becomes mad to taste the pleasure that is experienced by the abode of love, although I cannot do so. Only if I can somehow become the abode of that love, will I be able to experience its joy."

This was one desire that increasingly blazed in Lord Krishna's heart. Then, upon seeing His own beauty, Lord Krishna began to consider as follows: "My sweetness is unlimitedly wonderful. Only Radhika can taste the complete nectar of My sweetness, by the strength of Her love, which acts just like a mirror whose clarity increases at every moment. Although My sweetness, being without limit, seemingly has no room for expansion, it shines forth with newer and newer beauty, and thus constantly competes with the mirror of Radharani's love, as they both go on increasing without admitting defeat." "Devotees taste My sweetness according to their respective love, and if I see that sweetness reflected in a mirror, I also become tempted to taste it, although I cannot. Upon deliberation, I find that the only way I can relish My sweetness is to take the position of Srimati Radharani."

This was Lord Krishna's second desire, and His third desire was expressed while thinking as follows: "Everyone says that I am the reservoir of all transcendental bliss, and indeed, all the world derives pleasure from Me alone. Who then could give Me pleasure? I think that only someone having a hundred times more qualities than Myself could give pleasure to My mind, but such a person is impossible to find."

"And yet, in spite of the fact that My beauty is unsurpassed, and gives pleasure to all who perceive it, the sight of Srimati Radharani gives pleasure to My eyes. Although the vibration of My flute attracts everyone within the three worlds, My ears become enchanted by the sweet words spoken by Radharani. Although My body lends its fragrance to the entire creation, the scent of Radharani's limbs captivates My mind and heart. Although there are various tastes due to Me alone, I become charmed by the nectarean taste of Radharani's lips. Although My touch is cooler than ten million moons, I become refreshed by the touch of Srimati Radharani. Thus, in spite of the fact that I am the source of happiness for the entire world, the beauty and attributes of Sri Radhika are My very life and soul."

"My eyes become fully satisfied by looking at Srimati Radharani, and yet, when She gazes at Me, She feels even greater satisfaction. The whispering murmur of the bamboo trees that rub against one another steals away Radharani's mind, for She thinks it to be the sound of My flute. She embraces a tamala tree, mistaking it for Me, and thus She considers, 'I have gotten the embrace of Krishna, and so now My life has become fulfilled.' When the fragrance of My body is carried to Her by the wind, Radharani becomes blinded by love and tries to fly into that breeze. When She tastes the betel nut that has been chewed by Me, She merges into an ocean of joy, and forgets everything else."

"Thus, even with hundreds of mouths, I could not express the pleasure which Radharani derives from My association. Indeed, upon seeing the luster of Her complexion after Our pastimes together, I consider My own happiness to be negligent. Expert sexologists say that the happiness of the lover and the beloved are equal, but they do not know the nature of transcendental love in Vrindavana. Because of the indescribable pleasure which Radharani experiences, I can understand that there is some unknown mellow within Me that controls Her entire existence."

"I am always very eager to taste the joy that Srimati Radharani derives from Me, and yet, in spite of endeavoring, I have been unable to do so. Therefore, in order to fulfill My three desires, I shall assume Sri Radhika's bodily complexion and ecstatic loving sentiment, and then descend as an incarnation."

Desiring to understand the glory of Radharani's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness that She feels upon realizing the sweetness of His love, the Supreme Lord, Gauranga-Krishna, decided to appear in a form that was richly endowed with Her emotions. First of all, the Lord had His respectable superiors incarnate on the earth, such as His mother and father, Sri Sachidevi and Jagannath Mishra. In addition, there was Madhavendra Puri, Keshava Bharati, Ishvara Puri, Advaita Acharya, Srivas Pandita, Thakur Haridas, Acharyaratna and Vidyanidhi.

Before the appearance of Lord Sri Gauranga Mahaprabhu, all of the devotees in the Navadvip area used to gather at the house of Advaita Acharya. In these meetings, Advaita Acharya preached on the basis of Bhagavad-Gita and Srimad-Bhagavatam, decrying the paths of philosophical speculation and fruitive activity, and firmly establishing the super excellence of devotional service. In the house of Advaita Acharya, the devotees took pleasure in always talking about Krishna, worshipping Krishna, and chanting the Hare Krishna maha-mantra.

However, Advaita Acharya felt very pained to see how practically all the people of the world were devoid of Krishna consciousness and completely merged into material sense enjoyment. Knowing that no one can gain relief from the cycle of repeated birth and death without taking an interest in the devotional service of the Lord, Advaita Acharya compassionately pondered over the means whereby people could become delivered from the clutches of maya.

Advaita Acharya thought, "Only if Lord Krishna personally appears and preaches the path of devotional service by His own example, will liberation become possible for all people. Therefore, I shall worship the Lord in a purified state of mind and constantly petition Him with all humility. Indeed, my name Advaita will be fitting only if I am able to induce Lord Krishna to inaugurate the sankirtan movement of chanting the holy name, which is the only religion for this age."

While Advaita Acharya thought about how to satisfy Krishna by His worship, the following verse came to mind: "Sri Krishna, who is very affectionate toward His devotees, sells Himself to one who offers Him merely a tulasi leaf and a palmful of water." (Gautamiya-tantra)

Advaita Acharya considered the meaning of this verse in the following way: "Lord Krishna cannot find any way to repay the debt which He owes to one who offers Him a tulasi leaf and water. Therefore, the Lord concludes, 'Since there is nothing in My possession which is equal to a tulasi leaf and water, I will liquidate the debt by offering Myself to the devotee.' " Thereafter, while meditating upon the lotus feet of Sri Krishna, Advaita Acharya constantly offered tulasi buds in water from the Ganga. While thus engaged in worship, Advaita Acharya petitioned Krishna to appear by His loud cries, and this repeated invitation attracted the attention of the Lord, causing Him to descend.

Sri Upendra Mishra, a brahmana who was formerly the gopala named Parjanya, the grandfather of Lord Krishna, was a great devotee and scholar. One of Upendra's seven sons, Jagannath Mishra, moved from Srihatta to the banks of the Ganga at Nadia, and then married Srimati Sachidevi, the daughter of Nilambar Chakravarti, who was formerly Gargamuni.

Before the appearance of Sri Gauranga Mahaprabhu, Jagannath Mishra (who was formerly Nanda Maharaja) begot eight daughters in the womb of Sachidevi (who was formerly Yashoda), but just after birth, they all died. Being very aggrieved at the loss of his children, one after another, Jagannath Mishra worshiped Lord Vishnu, while desiring a son. Thereafter, Sachimata gave birth to a baby boy named Vishvarup, who was an incarnation of Lord Baladev. Being very pleased, the mother and father began to serve the lotus feet of Lord Govinda even more devotedly, because they realized that their happiness was by His mercy.

Then, in the month of Maagh (18th February 1486) of the year 1406, Shaka era, Lord Krishna entered the bodies of both Jagannath Mishra and Sachidevi. Thereafter, Jagannath informed his wife, "I see many wonderful things! Your body seems to be effulgent, and it appears as if the goddess of fortune is personally residing in our house. Wherever I go, everyone offers me respect, and even without asking, they give me money, cloth and grains." Sachimata replied, "I also see wonderfully brilliant beings, appearing in the sky, as if offering prayers."

Jagannath Mishra then said, "In a dream I saw the effulgent abode of the Supreme Lord enter into my heart. Then, from my heart it entered your heart, and thus I can understand that a great personality will soon take birth."

After this conversation, both husband and wife felt very jubilant, and with great care and attention they rendered service unto the household Shalagrama-shila.

However, when Sachimata's pregnancy approached the thirteenth month, and still there was no sign of delivery, Jagannath Mishra became very apprehensive. At that time, Nilambara Chakravarti made an astrological calculation and predicted that the child would be born that very month, taking advantage of an auspicious moment.

Thus it so happened that on the evening of the Phalguni purnima, in the year 1407 Shaka era, corresponding to the modern year 1486, Sri Chaitanya Mahaprabhu made His appearance at Navadvip. At this time, Rahu considered, "When the spotless moon of Chaitanya Mahaprabhu is about to become visible, what need is there for a moon which is full of black marks?" Thinking in this way, Rahu covered the full moon, and so all of the Hindus went to the banks of the Ganga in order to bathe and chant the names "Krishna" and "Hari". While the Hindus were thus vibrating the holy names of the Lord, the Mohammedans jokingly imitated them. In this way, at the time of Lord Chaitanya's appearance, everyone was engaged in chanting the Hare Krishna maha-mantra.

In all directions and within everyone's mind there was peacefulness and joy. In Shantipur, Advaita Acharya and Haridas Thakur began chanting and dancing in a very pleasing mood, although no one could understand why they did so. While laughing again and again, they also went to the Ganga, and at that time, Advaita Acharya took advantage of the lunar eclipse to distribute all kinds of charity to the brahmanas. Upon seeing how the whole world had become jubilant, Haridas Thakur addressed Advaita Acharya in great astonishment, "Since Your dancing and distribution of charity appears very pleasing to me, I can understand that You have some very special purpose."

In Navadvip, Srivas Thakur and Acharyaratna, who was also called Chandrashekhar, immediately went to bathe in the Ganga, and while chanting the holy name of the Lord in great jubilation, they also gave charity by dint of mental strength. Indeed, wherever they were situated, all of the devotees danced, chanted and gave charity on the plea of the lunar eclipse, their minds overwhelmed with joy. Even in the heavenly planets, chanting and dancing was going on, for the demigods were very eager to witness the transcendental appearance of the Lord. (From Sri Chaitanya-Charitamrita)