Take This Bhagavata

When Sri Sanatana was still young he had an unusual dream. In his dream he saw a brahmana. The brahmana gave him a Srimad-Bhagavatam. Upon receiving the Bhagavata, Sanatana's hair stood up in ecstasy. His dream broke. When he awoke and saw that the brahmana and the Bhagavata had gone, he became very depressed. The next morning, after he had bathed, while he was seated for worshiping the Lord, a brahmana appeared, carrying the Bhagavata. Standing near Sanatana, the brahmana said, "Take this Bhagavata. Always study it and all perfection will be yours." Saying this, the brahmana gave him the Bhagavata and went away. Upon receiving the treasure of the holy Bhagavata, Sri Sanatana's ecstasy knew no bounds. From that day on, Sri Sanatana would only study the Bhagavata, leaving aside other scriptures, knowing the Bhagavata to be the essence of all scriptures.

read more about--- Sanatana Goswami

Our Search for Sri Krishna

We need society only to help us. If our affinity to the society keeps us down, then that should be given up, and we must march on. There is the absolute consideration and the relative consideration. When they come into clash, the relative must be given up, and the absolute should be accepted. If my inner voice, my spiritual conscience decides that this sort of company cannot really help me, then I will be under painful necessity to give them up, and to run towards my destination, wherever my spiritual conscience guides me. Any other course will be hypocrisy, and it will check my real progress.

If we are sincere in our attempt, then no one in the world can check us or deceive us; we can only deceive ourselves (na hi kalyana-krt kascid durgatim tata gacchati ) [Bg. 6.40]. We must be true to our own selves, and true to the Supreme Lord. We must be sincere. -BRSM

Please accept this title

Bhaktivinoda Thakur
(1838 - 1914)
*****

The Goswamis residing in the holy site of Baghna Para mercifully bestow the title of Bhaktivinoda on the devotee and disciple Kedarnath Datta.

1. May you, our pious disciple Kedarnath Datta, who desire nothing but the lotus feet of Govinda, be ever glorious.

2. You faithfully follow the doctrines taught by our Master, Chaitanya Chandra, and you actively preach the scriptures that establish the path of devotional service.

3. Seeing your unequalled devotion for Radha and Krishna, O you who are dear to the Vaishnavas, what person in this world would not be enchanted?

4. The kind of devotion that the Lord’s dearest associates ever desire to attain is held in your heart, so you are most fortunate, O beloved servant.

5. The supreme and only benefit for the living beings is devotion to Krishna. Therefore, please accept this title of Bhaktivinoda.

The Goswamis of Baghnapara joyfully gave this honor to him in the month of Magh in the 400th year after the birth of Chaitanya Mahaprabhu.

Signed: Sri Bipin Bihari Goswami, Sri Tinkori Goswami, Sri Gopal Chandra Goswami, Sri Gaurachandra Goswami, Sri Ramachandra Goswami, Sri Yajneshwar Goswami, Sri Yadunath Goswami, Sri Binod Bihari Goswami, Sri Yogendra Chandra Goswami, Sri Hemachandra Goswami, Sri Chandra Bhushan Goswami, Sri Kanailal Goswami, Sri Haradhan Goswami.
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The many books that Kedar has written on the subject of bhakti are proof of his vast learning in the subject. After much research into the matter, he discovered the birthplace of Sri Chaitanya Mahaprabhu in Nabadwip Mayapur. Genuine devotees always sing his glories and only the false renouncers and cheaters criticize him. Because he is my disciple, I shall not go on and on, but have only told the essential so that everyone knows [of our relationship]. I bless him that he, his wife, children and grandchildren will all have long life and conduct their affairs for the pleasure of Krishna. May he and his wife always be engaged in the service of Krishan’s lotus feet. - BBG

The following is Bhaktivinoda’s note on the title from "Sva-likhita-jivani" (p. 176-177):

I forgot to write one thing. When the leaders of my spiritual master’s family saw the work I was doing publishing Vaishnava literature, they were pleased and gave me the title Bhaktivinoda. Here is a copy of the certificate they gave me on that occasion. (See above)

I responded to this honor and dedicated the following verses to the Goswamis of my Guru Pat.

1. I offer salutations to Sri Krishna Chaitanya Chandra. May Balaram and Krishna, the jewels of Baghna Para, the beloved deities of Jahnavi Devi and the bringers of fame to Sri Ramachandra Goswami, be ever glorious.

2. I worship the village of Baghna Para, which purifies the land of Gauda. Its spiritual power is so great that it turned even a tiger into a devotee of Krishna.

3. I also worship all the descendants of Sri Vamsivadananda Thakur, my masters and instructors in the spiritual path.

4. Through just a small fragment of their blessings, the identification of this servant with his body has disappeared and henceforth he shall be known as Bhaktivinoda.

5. By their mercy, I have been graced with this title and so I prostrate myself at their lotus feet.

Signed at Sri Rampur by Kedarnath Datta, now entitled Bhaktivinoda, the eternal servant of the descendants of Ramchandra Goswami and all the Vaishnavas.

uddharila Apana kinkara

"Krishna, known as Bipin Bihari, made his energy descend into this world as Bipin Bihari Goswami, my lord. Seeing me, his humble servant, in the dark well of worldly existence, he took the form of my spiritual master and delivered me." (Amrta-pravaha-bhasya, p. 1687)

6. I offer respectful obeisance to Sri Bilvamangala Thakur, the recipient of Lord Krishna Chaitanya’s mercy. Meditating on the holy feet of my guru Sri Bipina Bihari and Lord Hari, I am writing this Bengali translation and explanation of the Krishna Karnamritam.

7. "My exalted spiritual master, Vipina-vihari Prabhu, is the brilliant moon in the family of Sri Vamsi Vadanananda."
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Many years later Bhaktivinode Thakur went on pilgrimage to Vrindavana (1881) at which time he met Jagannatha Dasa Babaji. The Thakur received many spiritual instructions from Babaji Maharaja and the Thakur accepted him as his instructing spiritual master (siksa-guru). Bhaktivinode referred to Jagannatha Dasa Babaji as vaisnava-sarvabhaumah, the most revered and worshipable Vaishnava.
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Below is a short list of Sriman Bhaktivinode Thakur's writing:

Sri Sri Kalyan Kalpa-taru
Sri Sri Navadvipa Bhava Taranga
To Love God
Sharagrahi Vaishnava
The Bhagavata
Baul Sangit
Sri Tattva-sutra
Navadvipa Bhava Taranga
Saranagati
Sri Sri Godruma Candrer Ajna
Sri Sri Sva-niyama-dasakam
Life and Precepts of Sri Chaitanya Mahaprabhu: His Life
The Glories of Sri Purusottama Month
Ajna Tahal - “Patrolling on the Lord's Command"
Sri Harinama Cintamani
Sri Sri Gitamala
Pratistha Parivarjana
Sri Dasamula-Niryas
Sri Tattva-viveka
Apasampradayer Svarupa
From Moses to Mahaprabhu
Pancha Samskara: The Process of Initiation
Sri Navadvipa Mahatmya
Sadhana
A Deliberation on the Methodology of Sadhu-sanga

Something Astounding

“Sukadeva Goswami reveals something astounding to Pariksit Maharaja. When Krsna enters the forest of Vrndavana by the touch of the soles of His lotus feet, the earth feels the pleasure of His embrace - the personal embrace of the Sweet Absolute (vrndaranyam sva-pada-ramanam ).

This is inconceivable! By the touch of the Holy Feet of Krsna, the sand and the earth feel the pleasure of consorthood! Glorified by His cowherd friends, He enters the forest of Vrndavana, and the earth, the forest, and everything that comes in connection with Him feels a higher, closer sense experience of pleasure to the happiest degree.”

An evil doer has been killed

Ramacandra Vijayotsava

(The Grand Festival Day Celebrating Sri Ram's killing of Ravan)

Lord Ram ordered, "Matali, drive quickly to where Ravan is staying, but at the same time be very cautious." Then, remembering that He was speaking to Indra's charioteer, Lord Ram felt embarrassed and so He apologized, "I am very sorry to have instructed you as if I were your master. It is just that I am eager to kill Ravan, so please excuse My offense."

Matali was very touched by Lord Ram's wonderful display of humility. As he maneuvered Indra's chariot close by Ravan's side, Lord Ram and his adversary began to exchange arrows. Soon, the fighting became very intense. Clouds rained blood upon Ravan's chariot, and a flock of vultures followed him from behind. A huge meteor fell nearby and so all the Rakshasas (the monster clan) became exceedingly despondent, while Ravan became convinced that he would soon die.

On the other hand, very pleasing signs appeared before Lord Ram, and so He became convinced that victory would soon be His. In the duel that followed, Lord Ram and Ravan gradually exhibited the entire wealth of their respective prowess. The competition became so intense that both armies became stunned with amazement. Indeed, all the soldiers stood motionless, just like paintings, and because they were so absorbed in watching the fight, they did not even think of attacking one another.

When Ravan tried to knock down Indra's flag, Lord Ram deflected his arrows with His own. Then, because He was determined to match Ravan, blow for blow, Lord Ram knocked down the Rakshasa King's flag. Ravan then pierced Indra's horses, but when the celestial steeds did not even stagger, he became angry and frustrated.

At last, Ravan resorted to the Rakshasa power of illusion to send forth mace-clubs, huge shuriken-discs, trees, and mountain peaks. Lord Ramchandra was able to counteract all these before they reached His chariot, and so they fell upon the army of monkeys. Lord Ram and Ravan continued to dispatch thousands of weapons at each other, and as they collided in the air, they fell down onto the battlefield. In this way, the fighting continued for about an hour. Lord Ram matched Ravan, blow for blow, while all created beings looked on, their minds astonished with wonder.

Both drivers also displayed great skill. But, when the chariots came side by side, Lord Ram forced Ravan's four horses to turn away by piercing them with four arrows. This incited Ravan's anger, and so he repeatedly pierced Lord Ram in retaliation. Lord Ram remained undisturbed, and thereafter, the exchange of all varieties of weapons became so feverish, that the fighting that took place was unparalleled in the history of warfare.


Sometimes Ravan fought in his ten-headed feature, and at other times he fought in his normal form, having one head. On one occasion, Lord Ram managed to sever Ravan's head with an arrow. But, as that head fell to the ground, a duplicate one miraculously cropped up in its place. Lord Ram then severed that head, but once again, another one immediately manifested itself as a replacement. Again and again Lord Ram cut off Ravan's head, until, altogether one hundred such heads lay on the battlefield.

Because each time a new head appeared to replace the old one, Lord Ram began to wonder, "With these arrows I formerly killed Maricha, Khara and Viradha. I pierced seven Sal trees and killed the invincible Vali. These arrows had humbled great mountains and agitated the fathomless sea. How is it that they are now ineffectual against Ravan?"

The duel continued at a furious pace. Both combatants were obsessed with the desire for killing the other. In fact, several days and nights passed without any break in the fighting.

At last, when Matali saw that Lord Ram was not gaining His desired victory, he inquired, "Why are you simply fighting defensively? My Lord, are You not aware of Your limitless potencies? The hour of doom has now arrived for the King of the Rakshasas. Why don't You employ the divine brahmastra?" Being thus reminded of this ultimate weapon, Lord Ram picked up the arrow that Agastya Rishi had formerly given Him at the time of their meeting in the Dandaka forest. That arrow had been constructed personally by Lord Brahma for Indra's use, and later on it was presented to Agastya. Garuda supplied the feathers of that wonderful arrow and the sharp head combined the energy of the Firegod, Agni, and the Sungod. Mount Meru and Mount Mandara contributed their gravity to the arrow's weight, and its shaft was made from the subtle ethereal element.

This brahmastra weapon was omnipotent and infallible, and its dazzling effulgence made it rival the splendor of the sun. After empowering the brahmastra with the required mantras, Lord Ram placed it upon His bowstring. As the monkeys gazed upon that flaming arrow, their hearts became filled with delight, while a dreadful fear penetrated the cores of the hearts of all the Rakshasas.

As Lord Ram pulled the bowstring back to His ear, the earth trembled and the heavens also appeared to become disturbed. When Lord Ram released the brahmastra, it sped through the air like death itself, and then violently fell upon the chest of the wicked Ravan. After piercing right through the King of the Rakshasa's heart, that effulgent arrow entered deep into the earth, taking his sinful life along with it. As that awesome brahmastra came and re-entered Lord Ram's quiver, Ravan dropped the bow from his hand and fell down dead from his chariot.

Sri Sri Radha Govindaji
Evening Darshan
Jaipur, India

I want that those who come here (Vrndavana), whether grhasthas or sannyasis, behave on the level of real gosvamis.

Gosvami means controlling the senses and always glorifying Krsna by varieties of engagement in devotional service.

(AC Bhaktivedanta Swami .... Letter, 23 March 1974)

Wherever he may be, one must always think about life in Vraja-dhama and about following in the footsteps of a particular devotee in the service of the Lord.

(AC Bhaktivedanta Swami .... Nectar of Devotion Ch. 16)

Sri Krsna Sankirtan Party
1870

The face of Putana

The Pseudo Guru

While Nanda Maharaja was returning home, he considered Vasudeva's warning that there might be some disturbance in Gokula. Certainly the advice was friendly and not false. So Nanda thought, "There is some truth in it." Therefore, out of fear, he began to take shelter of the Supreme Personality of Godhead. It is quite natural for a devotee in danger to think of Krsna because he has no other shelter. When a child is in danger, he takes shelter of his mother or father. Similarly, a devotee is always under the shelter of the Supreme Personality of Godhead, but when he specifically sees some danger, he remembers the Lord very rapidly.

After consulting with his demoniac ministers, Kamsa instructed a witch named Putana, who knew the black art of killing small children by ghastly sinful methods, to kill all kinds of children in all cities, villages and pasturing grounds. Such witches can play their black art only where there is no chanting or hearing of the holy name of Krsna. It is said that wherever the chanting of the holy name of Krsna is done, even negligently, all bad elements--witches, ghosts and dangerous calamities--immediately disappear. And this is certainly true of the place where the chanting of the holy name of Krsna is done seriously--especially in Vrndavana when the Supreme Lord was personally present. Therefore, the doubts of Nanda Maharaja were certainly based on affection for Krsna. Actually there was no danger from the activities of Putana, despite her powers. Such witches are called khecari, which means they can fly in the sky. This black art of witchcraft is still practiced by some women in the remote northwestern side of India. They can transfer themselves from one place to another on the branch of an uprooted tree. Putana knew this witchcraft, and therefore she is described in the Bhagavatam as khecari.

Putana entered the county of Gokula, the residential quarter of Nanda Maharaja, without permission. Dressing herself just like a beautiful woman, she entered the house of mother Yasoda. She appeared very beautiful with raised hips, nicely swollen breasts, earrings, and flowers in her hair. She looked especially beautiful on account of her thin waist. She was glancing at everyone with very attractive looks and smiling face, and all the residents of Vrndavana were captivated. The innocent cowherd women thought that she was the goddess of fortune appearing in Vrndavana with a lotus flower in her hand. It seemed to them that she had personally come to see Krsna, who is her husband. Because of her exquisite beauty, no one checked her movement, and therefore she freely entered the house of Nanda Maharaja. Putana, the killer of many, many children, found baby Krsna lying on a small bed, and she could at once perceive that the baby was hiding His unparalleled potencies. Putana thought, "This child is so powerful that He can destroy the whole universe immediately."

Putana's understanding is very significant. The Supreme Personality of Godhead, Krsna, is situated in everyone's heart. It is stated in the Bhagavad-gita that He gives one necessary intelligence, and He also causes one to forget. Putana was immediately aware that the child whom she was observing in the house of Nanda Maharaja was the Supreme Personality of Godhead Himself. He was lying there as a small baby, but that does not mean that He was less powerful. The materialistic theory that God-worship is anthropomorphic is not correct. No living being can become God by undergoing meditation or austerities. God is always God. Krsna as a baby is as complete as He is as a full-fledged youth. The Mayavada theory holds that the living entity was formerly God but has now become overwhelmed by the influence of maya. Therefore they say that presently he is not God, but when the influence of maya is taken away, then he again becomes God. This theory cannot be applied to the minute living entities. The living entities are minute parts and parcels of the Supreme Personality of Godhead; they are minute particles or sparks of the supreme fire, but are not the original fire, or Krsna. Krsna is the Supreme Personality of Godhead, even from the beginning of His appearance in the house of Vasudeva and Devaki.

Krsna showed the nature of a small baby and closed His eyes, as if to avoid the face of Putana. This closing of the eyes is interpreted and studied in different ways by the devotees. Some say that Krsna closed His eyes because He did not like to see the face of Putana, who had killed so many children and who had now come to kill Him. Others say that something extraordinary was being dictated to her, and in order to give her assurance, Krsna closed His eyes so that she would not be frightened. And yet others interpret in this way: Krsna appeared to kill the demons and give protection to the devotees, as it is stated in the Bhagavad-gita: paritranaya sadhunam vinasaya ca duskrtam. The first demon to be killed was a woman. According to Vedic rules, the killing of a woman, a brahmana, cows or of a child is forbidden. Krsna was obliged to kill the demon Putana, and because the killing of a woman is forbidden according to Vedic sastra, He could not help but close His eyes. Another interpretation is that Krsna closed His eyes because He simply took Putana to be His nurse. Putana came to Krsna just to offer her breast for the Lord to suck. Krsna is so merciful that even though He knew Putana was there to kill Him, He took her as His nurse or mother.

There are seven kinds of mothers according to Vedic injunction: the real mother, the wife of a teacher or spiritual master, the wife of a king, the wife of a brahmana, the cow, the nurse and the mother earth. Because Putana came to take Krsna on her lap and offer her breast milk to be sucked by Him, she was accepted by Krsna as one of His mothers. That is considered to be another reason He closed His eyes: He had to kill a nurse or mother. But His killing of His mother or nurse was no different from His love for His real mother or foster mother Yasoda. We further understand from the Vedic information that Putana was also treated as a mother and given the same facility as Yasoda. As Yasoda was given liberation from the material world, so Putana was also given liberation. When the baby Krsna closed His eyes, Putana took Him on her lap. She did not know that she was holding death personified. If a person mistakes a snake for a rope, he dies. Similarly, Putana killed so many babies before meeting Krsna, but now she was accepting the snake that would kill her immediately.

When Putana was taking baby Krsna on her lap, both Yasoda and Rohini were present, but they did not forbid her because she was so beautifully dressed and because she showed motherly affection towards Krsna. They could not understand that she was a sword within a decorated case. Putana had smeared a very powerful poison on her breasts, and immediately after taking the baby on her lap, she pushed her breastly nipple within His mouth. She was hoping that as soon as He would suck her breast, He would die. But baby Krsna very quickly took the nipple in anger. He sucked the milk-poison along with the life air of the demon. In other words, Krsna simultaneously sucked the milk from her breast and killed her by sucking out her life. Krsna is so merciful that because the demon Putana came to offer her breast milk to Him, He fulfilled her desire and accepted her activity as motherly. But to stop her from further nefarious activities, He immediately killed her. And because the demon was killed by Krsna, she got liberation. When Krsna sucked out her very breath, Putana fell down on the ground, spread her arms and legs and began to cry, "Oh child, leave me, leave me!" She was crying loudly and perspiring, and her whole body became wet.

As she died, screaming, there was a tremendous vibration both on the earth and in the sky, in all directions, and people thought that thunderbolts were falling. Thus the nightmare of the Putana witch was over, and she assumed her real feature as a great demon. She opened her fierce mouth and spread her arms and legs all over. She fell exactly as Vrtrasura when struck by the thunderbolt of Indra. The long hair on her head was scattered all over her body. Her fallen body extended up to twelve miles and smashed all the trees to pieces, and everyone was struck with wonder upon seeing this gigantic body. Her teeth appeared just like plows, and her nostrils appeared just like mountain caves. Her breasts appeared like small hills, and her hair was a vast reddish bush. Her eye sockets appeared like blind wells, and her two thighs appeared like two banks of a river; her two hands appeared like two strongly constructed bridges, and her abdomen seemed like a dried-up lake. All the cowherd men and women became struck with awe and wonder upon seeing this. And the tumultuous sound of her falling shocked their brains and ears and made their hearts beat strongly.

When the gopis saw little Krsna fearlessly playing on Putana's lap, they very quickly came and picked Him up. Mother Yasoda, Rohini and other elder gopis immediately performed the auspicious rituals by taking the tail of a cow and circumambulating His body. The child was completely washed with the urine of a cow, and the dust created by the hooves of the cows was thrown all over His body. This was all just to save little Krsna from future inauspicious accidents. This incident gives us a clear indication of how important the cow is to the family, society and to living beings in general. The transcendental body of Krsna did not require any protection, but to instruct us on the importance of the cow, the Lord was smeared over with cow dung, washed with the urine of a cow, and sprinkled with the dust upraised by the walking of the cows.

After this purificatory process, the gopis, headed by mother Yasoda and Rohini, chanted twelve names of Visnu to give Krsna's body full protection from all evil influences. They washed their hands and feet and sipped water three times, as is the custom before chanting mantra. They chanted as follows: "My dear Krsna, may the Lord who is known as Maniman protect Your thighs; may Lord Visnu who is known as Yajna; protect Your legs; may Lord Acyuta protect Your arms; may Lord Hayagriva protect Your abdomen; may Lord Kesava protect Your heart; may Lord Visnu protect Your arms; may Lord Urukrama protect Your face; may Lord Isvara protect Your head; may Lord Cakradhara protect Your front; may Lord Gadadhara protect Your back; may Lord Madhusudana who carries a bow in His hand, protect Your right side; may Lord Visnu with His conchshell protect Your left side; may the Personality of Godhead Upendra protect You from above, and may Lord Tarksya protect You from below the earth; may Lord Haladhara protect You from all sides; may the Personality of Godhead known as Hrsikesa protect all Your senses; may Lord Narayana protect Your breath; and may the Lord of Svetadvipa, Narayana, protect Your heart; may Lord Yogesvara protect Your mind; may Lord Prsnigarbha protect Your intelligence, and may the Supreme Personality of Godhead protect Your soul. While You are playing, may Lord Govinda protect You from all sides, and when You are sleeping, may Lord Madhava protect You from all danger; when You are walking, may the Lord of Vaikuntha protect You from falling down; when You are sitting, may Lord Narayana give You all protection; and while You are eating, may the Lord of all sacrifices give You all protection."

Thus mother Yasoda began to chant different names of Visnu to protect the child Krsna's different bodily parts. Mother Yasoda was firmly convinced that she should protect her child from different kinds of evil spirits and ghosts--namely Dakinis, Yatudhanis, Kusmandas, Yaksas, Raksasas, Vinayakas, Kotaras, Revatis, Jyesthas, Putanas, Matrkas, Unmadas and similar other evil spirits, who cause persons to forget their own existence and give trouble to the life airs and the senses. Sometimes they appear in dreams and cause much perturbation; sometimes they appear as old women and suck the blood of small children. But all such ghosts and evil spirits cannot remain where there is chanting of the holy name of God. Mother Yasoda was firmly convinced of the Vedic injunctions about the importance of cows and the holy name of Visnu; therefore she took all shelter in the cows and the name of Visnu just to protect her child Krsna. She recited all the holy names of Visnu so that He might save the child. Vedic culture has taken advantage of keeping cows and chanting the holy name of Visnu since the beginning of history, and persons who are still following the Vedic ways, especially the householders, keep at least one dozen cows and worship the Deity of Lord Visnu, who is installed in their house. Persons who are advancing in Krsna consciousness should take instruction from this pastime and also be very much interested in cows and the holy name of Visnu.

The elder gopis of Vrndavana were so absorbed in affection for Krsna that they wanted to save Him, although there was no need to, for He had already protected Himself. They could not understand that Krsna was the Supreme Personality of Godhead playing as a child. After performing the formalities to protect the child, mother Yasoda took Krsna and let Him suck her breast. When the child was protected by visnu-mantra, mother Yasoda felt that He was safe. In the meantime, all the cowherd men who went to Mathura to pay tax returned home and were struck with wonder at seeing the gigantic dead body of Putana.

Nanda Maharaja recalled the prophecy of Vasudeva and considered him a great sage and mystic yogi; otherwise, how could he have foretold an incident that happened during his absence from Vrndavana? After this, all the residents of Vraja cut the gigantic body of Putana into pieces and piled it up with wood for burning. When all the limbs of Putana's body were burning, the smoke emanating from the fire created a good aroma. This aroma was due to her being killed by Krsna. This means that the demon Putana was washed of all her sinful activities and attained a celestial body. Here is an example of how the Supreme Personality of Godhead is all-good: Putana came to kill Krsna, but because He sucked her milk, she was immediately purified, and her dead body attained a transcendental quality. Her only business was to kill small children; she was only fond of blood. But in spite of being envious of Krsna, she attained salvation because she gave her milk to Him to drink. So what can be said of others who are affectionate to Krsna in the relationship of mother or father?

The pure devotees always serve Krsna with great love and affection, for He is the Supreme Personality of Godhead, the Supersoul of every living entity. It is concluded therefore that even a little energy expended in the service of the Lord gives one immense transcendental profit. This is explained in the Bhagavad-gita: svalpam apy asya dharmasya. Devotional service in Krsna consciousness is so sublime that even a little service to Krsna, knowingly or unknowingly, gives one the greatest transcendental benefit. The system of worshiping Krsna by offering flowers from a tree is also beneficial for the living entity who is confined to the bodily existence of that tree. When flowers and fruits are offered to Krsna, the tree that bore them also receives much benefit, indirectly. The arcana process, or worshiping procedure, is therefore beneficial for everyone. Krsna is worshipable by great demigods like Brahma and Lord Siva, and Putana was so fortunate that the same Krsna played in her lap as a little child. The lotus feet of Krsna, which are worshiped by great sages and devotees, were placed on the body of Putana. People worship Krsna and offer food, but automatically He sucked the milk from the body of Putana. Devotees therefore pray that if simply by offering something as an enemy Putana, got so much benefit, then who can measure the benefit of worshiping Krsna in love and affection?

One should only worship Krsna if for no other reason than so much benefit awaits the worshiper. Although Putana was an evil spirit, she gained elevation just like the mother of the Supreme Personality of Godhead. It is clear that the cows and the elderly gopis who offered milk to Krsna were also elevated to the transcendental position. Krsna can offer anyone anything, from liberation to anything materially conceivable. Therefore, there cannot be any doubt of the salvation of Putana, whose bodily milk was sucked by Krsna for such a long time. And how can there be any doubt about the salvation of the gopis who were so fond of Krsna? Undoubtedly all the gopis and cowherd boys and cows who served Krsna in Vrndavana with love and affection were liberated from the miserable condition of material existence.

When all the inhabitants of Vrndavana smelled the good aroma from the smoke of the burning Putana, they inquired from each other, "Where is this good flavor coming from?" And while conversing, they came to understand that it was the fumes of the burning Putana. They were very fond of Krsna, and as soon as they heard that the demon Putana was killed by Krsna, they offered blessings to the little child out of affection. After the burning of Putana, Nanda Maharaja came home and immediately took up the child on his lap and began to smell His head. In this way, he was quite satisfied that his little child was saved from this great calamity. Srila Sukadeva Gosvami has blessed all persons who hear the narration of the killing of Putana by Krsna. They will surely attain the favor of Govinda.

Thus ends the Bhaktivedanta purport of the Sixth Chapter of Krsna, "Putana Killed."

The Move to Vrindavan

A Gopa, Upananda by name, who was a wise man said to the Gopas, “It is not safe now to dwell any more in Gokul. Many extraordinary and surprising events have occurred here. This place has become unsafe for our children. This child Krsna was saved with great difficulty from Putana and other Asuras. Achyuta only protected him when the trees fell down. Let us take our children and go to Vrindavan this very day with our attendants and followers. That only is a fit place for our cattle, Gopis and Gopas. There are lovely hills, pasture lands, fresh verdure, herbs and plants.” '

The Gopas unanimously expressed their approval. Balarama and Krsna saw Govardhana, Brindavan and the banks of the Yamuna and became immensely delighted. They tended the calves in the company of Gopa boys. They played with other boys as ordinary children.

Lexicographic Interpreters

Sri Krsna manifest His eternal birth the pure cognitive essence of the serving soul who is located above all mundane limitations, King Kamsa is the typical aggressive empiricist, ever on the lookout for the appearance of the truth for the purpose of suppressing Him before He has time to develop. This is no exaggeration of the real connotation of the consistent empiric position. The materialist has a natural repugnance for the transcendent. He is disposed to link that faith in the incomprehensible is the parent of dogmatism and hypocrisy in the guise of religion. He is also equally under the delusion that there is no real dividing line between the material and the spiritual, he is strengthened in his delusion by the interpretation of scriptures by persons who are like-minded with himself. This includes all the lexicographic interpreters.

The lexicographical interpretation is upheld by Kamsa as the real scientific explanation of the scriptures, and is perfectly in keeping with his dread of and aversion for the transcendental. These lexicographical interpreters are employed by Kamsa in putting down the first suspected appearance of any genuine faith in the transcendental. King Kamsa knows very well that if the faith in the transcendental is once allowed to grow it is sure to upset all his empiric prospects.

There is historical ground for such misgivings. Accordingly if the empiric domination is to be preserved in tact it would be necessary not to lose a moment to put down the transcendental heresy the instant it threatens to make its appearance in earnest. King Kamsa, acting on this traditional fear is never slow to take the scientific precaution of deputing empiric teachers of the scriptures, backed by the resources of dictionary and grammar and all empiric subtleties to put down, by the show of specious arguments based on hypothetical principles, the true interpretation of the eternal religion revealed by the scriptures.

Kamsa is strongly persuaded that faith in the transcendental can be effectively put down by empiricism if prompt and decisive measures are adopted at the very outset. He attributes the failure of atheism in the past to the neglect of the adoption of such measures before the theistic fallacy has had time to spread among the fanatical masses.

But Kamsa is found to count without his host. When Krsna is born He is found to be able to upset all sinister designs against those who are apprised by Himself of His advent. The apparently causeless faith displayed by persons irrespective of age, sex and condition may confound all rabid empiricists who are on principle adverse to the Absolute Truth Whose appearance is utterly incompatible with the domination of empiricism.

But no adverse efforts of the empiricists, whose rule seems till then to be perfectly well-established over the minds of the deluded souls of this world can dissuade any person from exclusively in following the Truth when He actually manifests His birth in the pure cognitive essence of the soul.

Excerpted from the essay “Putana” printed in the January 1932 edition of The Harmonist by Siddhanta Sarsvati

Baladeva will arise

Baladev

The following essay was printed in the May 1932 edition of The Harmonist, or Sree Sajjanatoshani - By Srila Bhaktisiddhanta Goswami Maharaj

"In the eighth chapter of " Shri Krishna Samhita', eighteen evils have been cited from the 13th sloka to the end as obstacles to Vraja-bhajana. If breaking up of Yamalarjuna and the vanity of a Brahmin performing sacrifices are added, these will make up to 20 obstacles. These are all adverse tattvas to Vraja bhajana. The aspirant devoted to Nama bhajana, in the very beginning should loudly address All-Powerful Hari, praying always to drive out these evils. If he does, his heart will be purified. If the devotees cry out most humbly and piteously to Hari to drive out the trouble of those Asuras whom Krishna has destroyed from the domain of their heart, Hari Himself will remove those evils. But they will have to drive out themselves, with their own efforts the troubles of those Asuras whom Baladeva has killed. This is the mystery of Vraja-bhajana.

Dhenukasura is the evil of licentiousness, gain, honor and aspiration for selfish end. The aspirant will remove these evils with his own care and effort and obtaining mercy of Krishna. Loss of knowledge of swarupa of self, swarupa of Nama and relationship with swarupa of owns adorable Deity, ignorance and Avidya constitute Dhenukasura.

With the greatest care and endeavor the aspirant will have to remove this evil and restore his self-knowledge.

Lewdness for male or female, greed for wealth, effort for acquiring material prosperity, increasing one's honor, fame and reputation etc., are very pernicious evils and knowing these as strong impediments to Nama-bhajana, the aspirant, with his best acre and effort will remove them.

If humility becomes very deep and intense, Krishna will be merciful. In that case, feeling of Baladeva will arise in his mind and then these will be destroyed in no time. Then favorable and smooth cultivation of Bhajana will gradually improve. This process is naturally very secret and should be learnt from a good preceptor with clear mind.

The Dhenukasura pastime, Krishna Book Chapter 15 by A.C Bhaktivedanta Swami.

"His most intimate friends Sridama, Subala and Stoka Krsna began to address Krsna and Balarama with great love and affection thus: "Dear Balarama, You are very powerful; Your arms are very strong. Dear Krsna, You are very expert in killing all kinds of disturbing demons. Will You kindly note that just near this place there is a big forest of the name Talavana. This forest is full of palm trees, and all the trees are filled with fruits. Some are falling down, and some of them are very ripe even in the trees. It is a very nice place, but because of a great demon, Dhenukasura, it is very difficult to go there. No one can reach the trees to collect the fruits. Dear Krsna and Balarama, this demon is present there in the form of an ass, and he is surrounded by similar demon friends who assume the same shape. All of them are very strong, so it is very difficult to approach this place. Dear brothers, You are the only persons who can kill such demons. Other than You, no one can go there for fear of being killed. Not even animals go there, and no birds are sleeping there; they have all left. One can only appreciate the sweet aroma that is coming from that place. It appears that up until now, no one has tasted the sweet fruits there, either on the trees or on the ground. Dear Krsna, to tell You frankly, we are very attracted by this sweet aroma. Dear Balarama, let us all go there and enjoy these fruits. The aroma of the fruits is now spread everywhere. Don't You smell it from here?" When Balarama and Krsna were thus petitioned by Their smiling, intimate friends, They were inclined to please them, and They began to proceed towards the forest, surrounded by all Their friends."

"Immediately upon entering the Talavana, Balarama began to yank the trees with His arms, exhibiting the strength of an elephant. Because of this jerking, all the ripe fruits fell down on the ground. Upon hearing the sound of the falling fruits, the demon Dhenukasura, who was living there in the form of an ass, approached with great force, shaking the whole field so that all the trees began to move as if there were an earthquake. The demon appeared first before Balarama and kicked His chest with his hind legs. At first, Balarama did not say anything, but the demon with great anger began to kick Him again more vehemently. This time Balarama immediately caught hold of the legs of the ass with one hand and, wheeling him around, threw him into the treetops. While he was being wheeled around by Balarama, the demon lost his life. Balarama threw the demon into the biggest palm tree about, and the demon's body was so heavy that the palm tree fell upon other trees, and several fell down. It appeared as if a great hurricane had passed through the forest, and all the trees were falling down, one after another. This exhibition of extraordinary strength is not astonishing because Balarama is the Personality of Godhead known as Ananta Sesa Naga, who is holding all the planets on the hoods of His millions of heads. The whole cosmic manifestation is maintained by Him exactly as two threads hold the weaving of a cloth.

After the demon was thrown into the trees, all the friends and associates of Dhenukasura immediately assembled and attacked Balarama and Krsna with great force. They were determined to retaliate and avenge the death of their friend. But Krsna and Balarama began to catch each of the asses by the hind legs and, exactly in the same way, wheeled them around. Thus They killed all of them by throwing them into the palm trees. Because of the dead bodies of the asses, there was a panoramic scene. It appeared as if clouds of various colors were assembled in the trees. Hearing of this great incident, the demigods from the higher planets began to shower flowers on Krsna and Balarama and beat their drums and offer devotional prayers.

A few days after the killing of Dhenukasura, people began to come into the Talavana forest to collect the fruits, and animals began to return without fear to feed on the nice grasses grown there. Just by chanting or hearing these transcendental activities and pastimes of the brothers Krsna and Balarama, one can amass pious activities."

The Crusher

Kaliya Krishna

Obeisances to Him, the cowherd fond of playing the flute, the crusher of Kaliya, the transcendental entity who walks on the Yamuna's shore and whose earrings gracefully swing to and fro. - Sri Gopal Tapani Upanishad
***********************************************
The following essay was printed in the May 1932 edition of The Harmonist, or Sree Sajjanatoshani - By Srila Bhaktisiddhanta Goswami Maharaj

There is a beautiful lake of very sweet water in the Yamuna, which bears the name of Kaliya. This lake happened to be infested by a most venomous Serpent from whom the lake derives its name. On a certain day while the cowboys of Braja were out pasturing their calves on the wooded banks of the Yamuna they happened to feel thirsty and not knowing that the water of the lake had been poisoned by Kaliya drank of its water which resulted in their instantaneous death. On being apprised of their plight Krishna came to the spot and restored them to life.

Thereafter Krishna goes down into the lake with the intention of sporting in its water. This enraged the hideous monster who forthwith came out of the depths of the lake in the company of his adherents and fell upon Krishna coiling Him up in their great hoods for Kaliya was a thousand-hooded Serpent and his brood were equally formidable.

Thus attacked by Kaliya with his whole brood Krishna appeared to faint away under their murderous onslaught. On seeing Him apparently slain by His enemies the cowboys and all the assembled milkmen filled the air with their loud lamentations. But Krishna soon showed that He was quite safe and He forthwith climbed up the hoods of Kaliya and began to dance o his thousand heads. He danced in an infinite variety of the most marvelous of figures. The pressure of Krishna's Feet crushed the towering pride of the myriad-hooded monster. Kaliya lowered his hoods and vomited blood. But the Dance of Krishna did not cease. Kaliya was found tottering towards death when his wives came out of the lake and with palms joined in prayer begged Krishna to spare the life of their husband. The prayers of the wives of Kaliya who had faith in Krishna moved the Son of Nanda to have mercy on Kaliya. Krishna now desisted from His terrific Dance on condition that Kaliya was to quit the lake at once and to betake himself to ho original home in the island of Ramanaka. Krishna gave him His assurance that Garuda would now do him no harm, as he would respect the print of His Feet on hoods of Kaliya. The water of the Kaliya Lake was now rendered immune from all poison and became as sweet as it was before the advent of Kaliya.

The taming of Kaliya is one of the Brindaban Pastimes of Boy-Krishna. Kaliya is the type of cunning and malice. He is the embodiment of unrelenting cruelty. There is no place for Kaliya in the happy realm of Braja. Deceit and cruelty are as poison to the artless loving nature of the denizens of Braja. It is quite conceivable for the confiding chums of Krishna not to entertain any suspicion regarding the malicious intention of cruel and deceitful persons whose purpose is to poison them against Krishna. They may even unwittingly fall into the counsel of such evil persons. But Krishna is sure to rescue His Own from the whiles of His enemy.

Nay Krishna has also a plan for curing the evil propensity of Kaliya himself. The process consists in making him feel the touches of His Dancing Feet. But Kaliya attempts to bear up against all curative chastisement. Instead of feeling the joy of supporting the Feet of Krishna o his nasty hoods the monster finds it impossible to bear his good fortune without undergoing the pangs of actual death. Even the loyal wives of Kaliya who desire the reformation of the monster and whose god wishes are at least forced to intercede by a prayer for his banishment from the realm of Braja. But the pride of Kaliya has received a mortal check.

The banishment of Kaliya from the lake of the Yamuna has a most important spiritual significance. Those who have a purpose to create trouble among the pure devotees of Krishna by infecting their nature with their own malicious dispositions meet with a certain degree of initial success in their nefarious undertaking. This emboldens them to make a direct attack on Krishna Himself when He appears on the scene of their depraved activities in order to restore the living faith of His Own bonafide associates.

Those who are not exceedingly clever can never be servants of Krishna. But the service of Krishna is also never available to those whose cunning is employed for depriving Krishna of the fullness of His enjoyment. Kaliya and those whoa re actuated by a naturally malicious disposition are also styled clever in the ordinary phraseology of the damned world. Such rascals may also have the impudence of taking their stand upon the texts of the Scriptures by using their cunning in the graceless attempt of depriving Krishna of the service of His Own. This kind of conduct may also pass undetected and may even be regarded as possessing the perfect skill of confidential service. But Krishna is sure to expose the real nature of the villainy just at the moment when it has been successful in misleading His best-beloved ones.

It is indeed, very difficult to understand the Ways of Krishna. Krishna apparently permits almost every form of offense to be perpetrated with impunity against His most beloved ones. This has the effect of providing an opportunity for His Own for proving their incomparable love for Himself and by means of this unique exhibition of their love for Himself and by means of this unique exhibition of their love to defeat in the most fruitful manner the machinations of His worst enemies. The friends and chums of Krishna are offered to the malice of cunning and relentless brutes in order to bring out the difference between the two and thereby enable the latter to desist form troubling the devotees of their own accord.

But these brutes are never allowed to associate with the servants of Krishna even after they forego their malice towards them. They are eternally debarred from the service of Krishna in Braja. But the touch of Krishna's Feet makes a real difference between the recipient of His mercy and the other brutes. Kaliya is no longer regarded by Garuda as the enemy of Krishna. Kaliya is, therefore, allowed a place among the protected of Krishna. It does not follow that is a paying business to poison the hearts of His servants against Krishna, which is sure to be rewarded by the grant of His protection. Yes, this is so after the pride of the miscreant is thoroughly broken by being trod upon by Krishna Himself. His is thereby inspired with a most wholesome dread which effectively prevents him from trying to breed mischief among the bonafide devotees by owning an unwilling allegiance to Krishna and assuming the badge of His servitude by wearing on his head the print of His lotus Feet. The mercy shown to Kaliya is so obviously and disproportionately great in its magnitude in face of the extreme gravity of his offense that no rationalistic explanation can do justice to its full beneficent significance.

Sri Sri Radha Syamasundar

Oh Prabhupad

I am bruised and battered and I can't tell what I feel. I am unrecognizable to myself, I saw my reflection in a window but could not see my own self.

Oh Guru Dev, are you gonna leave me Wastin´away out side these temple walls ?

I have walked this path till my legs felt like stone. I have heard the voices of friends vanished and gone. At night I can hear your voice as my broken heart feels some comfort. The storm outside is quite sever and the rain is , so very very cold.

Now, no one cares to greet me. My clothes don't fit me any more for I have lost the will to live. I have walked a thousand miles just to stand here outside these marble walls.

The night has fallen and I'm lyinawake. I can feel myself fading away. When will I have your association again and feel your compassionate embrace.

Or will we leave each other like this and go our separate ways.

Rascals vs Non-Rascals

The believer in the supreme person is always under his protection feeling great satisfaction and bliss.

The non-believer however is always fearful of him even though their claim is that, "there is no god" .

"Even though tightly embraced by Rukminidevi in a jeweled palace in Dvaraka on the shore of the ocean, Krsna, remembering the fragrance of Radharani's transcendental presence within a grove on the enchanting banks of the Yamuna river, suddenly fainted." - Ujjvala Nilamani, by Rupa Gosvami

The Bears

Leaving the association of many devotees, taking only Balabhadra Bhatta acharya with Him, and by His transcendental potency making the bears, tigers, and other wild animals mad with bliss, the independent Lord journeyed, His heart fixed on Vrndavana. I meditate on Lord Gauracandra, who enchanted the minds of the animals with His own spiritual bliss. - by Srila Bhaktivinode Thakur

Complete Translation Here

Tomatoe Chutney

--- Ingredients ---

• 6 ripe tomatoes (cut in small pieces)
• 1 tablespoon ghee
• 1 small jalapeño chili (minced)
• ½ tablespoon mustard seeds
• 1 teaspoon grated fresh ginger
• ½ teaspoon salt
• 4 tablespoons turbinado sugar
• 1 tablespoon coriander powder
  

---------------------- Method --------------------------

• In skillet heat ghee, then add mustard seeds, chili, and ginger.
• Add tomato pieces.
• Cover and fry on medium heat for 15 minutes or until tomatoes have become a chunky sauce.
• Remove from pan and put in blender on low speed for 5 seconds.
• Put back in skillet and add salt, sugar, and coriander powder.
  
• Cook for 3 minutes uncovered.

---------------- Serve hot or cold ------------------

They still love

To inquire about Krishna is knowledge. And pure devotion is transcendental to knowledge. Love does not depend on the greatness. If a boy loves a girl or the girl loves a boy, even in this material field, it does not depend on the greatness of the boy. Of course, here everything is on material consideration. But actual love is without any consideration, what He is or what He isn't. That is real love. That is the perfectional stage of love, without inquiring how great He is or what He is. But for the neophytes it is necessary to know about Krishna. Because we have no love, so if we understand that Krishna is so great, then gradually we can love. Therefore Caitanya-caritāmrta, it is said that siddhānta boliya citte na kara ālasa: "Try to understand about Krishna." Just like Krishna is explaining in Bhagavad-gītā that "I am this amongst the trees. I am this. I am this planet. Amongst this, I am this. I am this." So just to impress upon the neophyte devotees about the greatness...

And those who are advanced devotees, they do not want to see whether Krishna is great or small. They simply love Him. That's all. That is pure love. In Vrndāvana, at least these gopīs, they never saw Krishna's any jugglery or any greatness. But they still love, pure love.

Pure love means;

anyābhilāśitā-śūnyam jñāna-karmādy-anāvrtam
ānukūlyena krsnānu śilanam bhaktir uttamā
- Bhakti rasrmita Sindhu -

Without any cultivation of knowledge, without any activities of fruitive action, without any desire, simply to love Krishna in order to please Him—that is the highest perfectional stage of devotion. There is no consideration "Whether Krishna is God or not, whether we are getting benefit or not." "Simply we love Krishna." That is the perfectional stage. ACBSP