Which policy will be more fruitful.

In 1927 perhaps, there was a big solar eclipse. At that time, the Kuruksetra matha was newly started and I was the matha commander there. Prabhupada Srila Saraswati Thakura came there and arranged a spiritual exhibition that depicted how Dvaraka Krishna and the gopis met. At that time, I first heard from our Guru Maharaj why on solar and lunar eclipses, especially the solar eclipse, people come in lakhs and crores to a holy place and take bath.

I remember his explanation: The planets come in a particular line at that time, and there is some fear that by increased attraction they may clash and everything may be finished—pulverized by that clash. With this apprehension of a natural disaster, the people try to utilize their time in the best way possible by coming to a holy place, bathing there, chanting Harinama, and concentrating their spiritual activity in what may be their last moments. According to their religious beliefs, they may chant certain prayers or engage in nama-sankirtana.So when the general apprehension of destruction comes, whether individual or collective, we shall try our best to utilize our time with the high conception, within divinity. That is very good. It is also admirable when the apprehension of danger is acute and yet one runs there to perform relief work—that is laudable. Circumstances may vary, and how far the intention is correct in a particular case is to be judged.When I was in Madras, one man came to me and preached about the Ram Krishna Mission’s activities. He challenged, “You want to deliver the people, but they are dying of famine and disease. You do not go to help them, but if they die, to whom will you preach? So relief work is necessary. First give them food, medicine, and good health. After that you can give them inspiration about God. This process is good. But if they die then who will you help in a spiritual way?

”My reply to him was: “If there is a famine in the country, and I have some food that I am distributing to thousands who are flocking around me, but someone runs away, what should I do? Should I continue distributing food to those who are nearby or, stopping that, should I run after the man who ran away to catch him and give some food to him?” I asked him in this way.Similarly, people are indeed dying, but there are also those who surround me and are ready to take what I have to give them. Why should I interrupt the important function of distribution to chase the fleeing person? I will lose my time by running and leaving the distribution. So many living persons are coming, so why should I be partial only to the dying? There are already hundreds and thousands around me. So it must be judged as to which policy will be more fruitful.

Of course if there are so many attendants to look after those who are crowded here, then it may be considered that I can go the chase the others and give them nourishment, otherwise there is no need to lose time running or traveling.Our aim will be to engage ourselves always in this distribution. Again, distribution may not be the only work. Some are seen to distribute, some are supplying, and others are cooking. Different functions are necessary to save the people.

Some disasters are acute and some minor, but disasters are always occurring. It is not only limited to the human beings, but so many plants and animals and others are also in need of receiving such vibration that comes from the divine realm.

When Mahaprabhu went through the Jharikhanda forest, even lions, elephants, and deer received benefit from his nama-sankirtana. We shall always emanate that divine energy. We shall try to invite and distribute, as a mediator to draw and distribute. Therefore we shall engage ourselves in the most intensified duty of serving as a mediator. This is the primary thing. “May I be deeply engaged in drawing from the upper layer, and emanate that towards the environment.” That sort of high ideal is necessary. - Srila Bhakti Rakshak Sridhar Maharaj-

Any Person

"View of Mathura on the River Yamuna"
by Thomas and William Daniell, c. 1803

In the Nectar of Devotion(Summery Study of the Bhakti RasAmrta Sindhu), Chapter 12, A.C Bhaktivedanta Swami describes the glories of residing in Mathura:

"In the Varaha Purana there is a statement praising the residential quarters of Mathura. Lord Varaha tells the men of earth, "Any person who becomes attracted to places other than Mathura will certainly be captivated by the illusory energy." In the Brahmanda Purana it is said that all the results of traveling on all the pilgrimages within the three worlds can be achieved simply by touching the holy land of Mathura. In many sastras (scriptures) it is said that simply by hearing, remembering, glorifying, desiring, seeing or touching the land of Mathura, one can achieve all desires.

....In the Padma Purana there is a statement about the importance of living at holy places like Mathura or Dvaraka. It is stated there, "To travel to different places of pilgrimage means to attain emancipation from material bondage. This emancipation, however, is not the highest perfectional stage. After attaining this liberated stage, one has to become engaged in devotional service to the Lord. After attainment of the brahma-bhuta [liberation] stage, one can further advance to engagement in devotional service. So this attainment of transcendental loving devotional service to the Lord is the goal of life, and it can be achieved very easily for one who lives in Mathura-mandala even for a few seconds.

It is further said, "Who is that person who will not agree to worship the land of Mathura? Mathura can deliver all the desires and ambitions of the fruitive workers and of the salvationists, who desire to become one with the Supreme Brahman. Certainly Mathura will deliver the desires of the devotees, who simply aspire to be engaged in the devotional service of the Lord." In the Vedic literature it is also stated, "How wonderful it is that simply by residing in Mathura even for one day, one can achieve a transcendental loving attitude toward the Supreme Personality of Godhead! This land of Mathura must be more glorious than Vaikuntha-dhama, the kingdom of God!"

Veggies,fruit,nuts are good for you, meat Kills

Supernatural Weapons

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Even though the following article is not directly related to pure devotional service to the lord ,it is interesting to read. Not a blade of grass move s without the sanction of the Lord. - AJD

Transcendental Supernatural Weapons

The astras are transcendental, supernatural weapons created by the Lord, and presided over by a specific Deity. In order to summon or use an astra, one must have the required knowledge, i.e., the specific mantra that will arm, direct, and disarm the astra. The presiding deity, once properly invoked, endows the weapon, making it essentially impossible for foes to counter its potency through regular means.

As described in sastra, specific conditions existed involving the usage of various astras, and the violation of proper protocol could be fatal. Because of the power involved, the knowledge involving use of an astra was passed from guru to disciple by word of mouth alone, and only the most qualified students were made privy to the information. Certain astras had to be handed down directly from the presiding deity himself, as having knowledge of the mantras alone was insufficient.

The importance of astras is described in particular detail in the Ramayana and Mahabharata, which describes their use in epic battles. Various pastimes describe the use of astras by archers such as Rama, Arjuna, and Bhisma. They generally invoked the astras into arrows, although they could potentially be used with anything. For example, Ashwatthama invoked an astra using a blade of grass as his weapon.

One of the most famous astras is Pashupatastra, being the inconceivably potent and highly destructive personal weapon of Lord Siva. He discharged Pashupatastra by means of his mind, eyes, words, or bow. Never to be used against lesser enemies or by lesser warriors, the Pashupata is capable of destroying creation and vanquishing all beings.

In Mahabharata and Srimad Bhagavatam we also read about the foremost astra, Sri Brahmastra, which will be discussed in tomorrow's segment.

Following are the primary astras mentioned in Ramayana and Mahabharata (Astra, Presiding Deity, Weapon's Effect):
Aindra astra:
Presiding Deity: Indra, the god of weather
Weapon's Effect: Would bring about a shower of arrows from the sky.

Agneya astra:
Presiding Deity: Agni, the god of fire
Weapon's Effect: The weapon discharged would emit flames inextinguishable through normal means.

Varuna astra:
Presiding Deity: Varuna, the god of water
Weapon's Effect: The weapon discharged would release torrential volumes of water. This weapon is commonly mentioned as used to counter the Agneyastra.

Naga astra:
Presiding Deity: The Nagas
Weapon's Effect: The weapon would have an un-erring aim and take on the form of a snake, proving deadly upon impact.

Naga paasha:
Presiding Deity: The Nagas
Weapon's Effect: Upon impact, this weapon would bind the target in coils of living venomous snakes. In the Ramayana, it was used against Lord Rama and Lakshmana by Indrajit.

Vayu astra:
Presiding Deity: Vayu, the god of wind
Weapon's Effect: Bring about a gale capable of lifting armies off the ground.

Surya astra:
Presiding Deity: Surya, the sun god
Weapon's Effect: Create a dazzling light that would dispel any darkness about.

Vajra astra:
Presiding Deity: Indra
Weapon's Effect: Target would be struck with bolts of lightning (vajra referring to Indra's thunderbolt).

Mohini astra:
Presiding Deity: Mohini, Visnu avatar
Weapon's Effect: Dispel any form of maya or sorcery in the vicinity.

Twashtar astra:
Presiding Deity: Twashtri, the heavenly builder
Weapon's Effect: When used against a group of opponents (such as an army), would cause them to mistake each other for enemies and fight each other.

Sammohana/ Pramohana astra:
Presiding Deity:
Weapon's Effect: Would cause entire hosts/armies to collapse in a trance.

Parvata astra:
Presiding Deity:
Weapon's Effect: Would cause a Parvata/mountain to fall on the target from the skies.

Brahmaastra:
Presiding Deity: Brahma, the Creator
Weapon's Effect: Would destroy entire hosts at once. Could also counter most other astras.

Brahmasirsha astra:
Presiding Deity: Brahma, the Creator
Weapon's Effect: Capable of killing devas. Was used by Ashwatthama on Parikshit.

Narayana astra:
Presiding Deity: Visnu, the Preserver
Weapon's Effect: Would create showers of arrows and discs. The astra's power would increase with the resistance offered to it. This weapon had to be obtained from Vishnu directly, and could be used only once.

Vaishnava astra:
Presiding Deity: Visnu, the Preserver
Weapon's Effect: Would destroy target completely, irrespective of target's nature. Infallible. This weapon had to be obtained from Vishnu directly.

Pashupata astra:
Presiding Deity: Shiva, the Destroyer
Weapon's Effect: Would destroy target completely, irrespective of target's nature. Infallible. This weapon had to be obtained from Shiva directly.

The Brahmastra:

As described in the sastra, a Brahmastra is an astra, or celestial weapon created by Lord Brahma. It is sometimes known as the Brahma Astra (astra referring to 'missile weapon'). As described in a number of the Puranas, Brahmastra is considered to be the very deadliest of weapons. When a Brahmastra is discharged, neither a counterattack nor a defense of any kind can stop it.

The Brahmastra never misses its mark and must be used with very specific intent against an enemy, whether an individual or army, as the target will face complete annihilation. Brahmastra is said to be obtained by meditating on Lord Brahma, and can be used only once in a lifetime. The user would have to display immense amounts of mental concentration in order to get sanction to arm and use the weapon. Since Brahma is the Creator in Sanatana Dharma, it is understood that Brahmastra was created by him for the purpose of upholding Dharma and Satya.

According to sastra, the Brahmastra is invoked by a key mantra that is bestowed upon the user when he is given the weapon. By properly chanting the mantra, the user can call upon the weapon and deploy it with annhiliative force against his adversary.

The Brahmastra also causes severe environmental damage. The land where the weapon is used becomes barren for eons, and all life in and around that area ceases to exist. Women and men become infertile. There is severe decrease in rainfall and the land develops cracks, like in a drought.

There are numerous descriptions of weapons created by various demigods, such as the astras and presiding deities mentioned in part one of this review: Agneyastra, Brahmastra, Chakram, Garudastra, Kaumodaki, Narayanastra, Pashupata, Shiva Dhanush, Sudarshana Chakra, Trishul, Vaishnavastra, Varunastra, and Vayavastra. Among them, the Brahmastra is considered to be the most powerful of all.

There are numerous instances found within the Vedic scriptures wherein the Brahmastra is used, or its use is threatened. For example, there is the confrontation of Arjuna and Ashwatthama in Mahabharata, where Arjuna retracts his weapon as ordered, but Ashwatthama, unable to do so, instead sends it to attack Arjuna's unborn grandson, Parikshit, who is subsequently saved by Krishna. Ashwatthama did not have his bow and arrow near him when he was confronted by Arjuna, so he took a piece of grass and after silently invoking the mantra, he threw the straw at Arjuna, and it carried the power of the Brahmastra.

Similarly in the Ramayana, passages describe how the Brahmastra was used by Rama as the final blow against the rakshasa Ravana, during their battle in Lanka.

In the Srimad Bhagavata Mahapurana the following descriptions are given:

Srimad Bhagavatam 1.7.30: "When the rays of the two brahmastras combined, a great circle of fire, like the disc of the sun, covered all outer space and the whole firmament of planets."

Purport by Srila Prabhupada: "The heat created by the flash of a brahmastra resembles the fire exhibited in the sun globe at the time of cosmic annihilation. The radiation of atomic energy is very insignificant in comparison to the heat produced by a brahmastra. The atomic bomb explosion can at utmost blow up one globe, but the heat produced by the brahmastra can destroy the whole cosmic situation. The comparison is therefore made to the heat at the time of annihilation."

Srimad Bhagavatam 1.7.32: "Thus seeing the disturbance of the general populace and the imminent destruction of the planets, Arjuna at once retracted both brahmastra weapons, as Lord Sri Krishna desired."

Purport by Srila Prabhupada: "The theory that the modern atomic bomb explosions can annihilate the world is childish imagination. First of all, the atomic energy is not powerful enough to destroy the world. And secondly, ultimately it all rests on the supreme will of the Supreme Lord because without His will or sanction nothing can be built up or destroyed. It is foolish also to think that natural laws are ultimately powerful. Material nature’s law works under the direction of the Lord, as confirmed in the Bhagavad-gita. The Lord says there that natural laws work under His supervision. The world can be destroyed only by the will of the Lord and not by the whims of tiny politicians. Lord Sri Krishna desired that the weapons released by both Drauni and Arjuna be withdrawn, and it was carried out by Arjuna at once. Similarly, there are many agents of the all-powerful Lord, and by His will only can one execute what He desires."

Love Personified

Focus in this way

Concentrating with all ones ability on the form of lord Krishna , whose eyes are handsome like lotus flowers, whose complexion resembles the color of a monsoon cloud, whose garments sparkle and are effulgent, who has two arms, who is the origin of all transcendental knowledge, around whose neck is a garland made of aromatic forest flowers, who is the supreme controller, who is surrounded by unlimited gopas, gopis, and surabhi cows, who is sometimes seen resting under a sura-druma tree, who is decorated with splendid ornaments, who stands in the middle of a red lotus flower, and who is served by breezes that have touched the lovely Yamuna, a person who can focus his attention in this way becomes free from repeated birth and death.

Sri Gopal Tapani Upanishad

Then and Now

Janmasthami Parade, Mathura India, 1950

The Ear

Simply giving an Aural reception to this Vedic Literature the feelings for loving Devotional service of the Lord Krishna the the Supreme-Personality of Godhead, sprouts up at once for extinguishing the fire of lamentation and fearfulness.

Text 7, Chapter 7, Canto 1, Srinad Bhagwatam

Commentary by AC Bhaktivedanta Swami

There are various senses of the living being of which the Ear is the most effective. This sense works even when a man is deep asleep. One can protect himself from the hands of enemy while awaken but while asleep one is protected by the Ear only. As such particular importance of the organ for hearing is mentioned here in the attaining of the highest perfection of life namely to get free from three material pangs. Everyone is full of lamentation at every moment, he is after the mirage of illusory things and is always afraid of his supposed enemy. These are the primary symptoms of material diseases. And is it definitely suggested herein that simply by hearing the message of Srimad Bhawatam one gets attachment for the Supreme Personality of Godhead Sri Krishna and as soon as this is effected the symptoms of the material diseases disappear. Srila Vyasadev saw the all perfect Personality of Godhead and in this statement the All Perfect Personality of Godhead Sri Krishna is clearly confirmed.

The etymological order

The ultimate result of devotional service is to develop genuine love for the Supreme Personality. Love is a word which is strictly used in relation with men and woman. That is the etymological order in the English language. And therefore love is the only word that can be properly used in relation with Lord Krishna and the living entities. The living entities are mentioned as Prakriti in the Bhagwat Geeta and in Sanskrit. Prakriti is a feminine object. The Lord is always described as the Parama Purusa or the Supreme Male Personality. As such the affection between the Lord and the living entities are of exactly like the male and female. Therefore the word Love of Godhead by the living entities is quite appropriate.

A.C Bhaktivedanta Swami ,First edition Srimad Bhagwatam , Canto 1.6.7

Note: Etymology is the history of a linguistic form (as a word) shown by tracing its development since its earliest recorded occurrence in the language where it is found, by tracing its transmission from one language to another, by analyzing it into its component parts, by identifying its cognates in other languages, or by tracing it and its cognates to a common ancestral form in an ancestral language. Merriam-Webster

Human Ocular Extramission

When reading the below article (The Human Stare)I felt great satisfaction in knowing that a Pure Devotee of Godhead, 'simply by his glance' can affect us in such away that our entire life has been benefited. I remember A.C Bhaktivedanta Swami would often glance in my direction,(acknowledging my humble existence) and would fill me with great transcendental bliss. His glance was very powerful. He touched the heart and soul of not only me but everyone he came in contact with. Bhagwat Gita explains what these type of sages (Saints-Transcendentalists-Pure Devotees) see as they traverse the globe.

Note: Following this Gita reference is the original article "The Human Stare".

Chapter 5. Karma-yoga--Action in Krsna Consciousness

The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].

PURPORT

A Krsna conscious person does not make any distinction between species or castes. The brahmana and the outcaste may be different from the social point of view, or a dog, a cow, or an elephant may be different from the point of view of species, but these differences of body are meaningless from the viewpoint of a learned transcendentalist. This is due to their relationship to the Supreme, for the Supreme Lord, by His plenary portion as Paramatma, is present in everyone's heart. Such an understanding of the Supreme is real knowledge. As far as the bodies are concerned in different castes or different species of life, the Lord is equally kind to everyone because He treats every living being as a friend yet maintains Himself as Paramatma regardless of the circumstances of the living entities. The Lord as Paramatma is present both in the outcaste and in the brahmana, although the body of a brahmana and that of an outcaste are not the same. The bodies are material productions of different modes of material nature, but the soul and the Supersoul within the body are of the same spiritual quality. The similarity in the quality of the soul and the Supersoul, however, does not make them equal in quantity, for the individual soul is present only in that particular body whereas the Paramatma is present in each and every body. A Krsna conscious person has full knowledge of this, and therefore he is truly learned and has equal vision. The similar characteristics of the soul and Supersoul are that they are both conscious, eternal and blissful. But the difference is that the individual soul is conscious within the limited jurisdiction of the body, whereas the Supersoul is conscious of all bodies. The Supersoul is present in all bodies without distinction.

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The Human Stare

Psychiatrist and author Colin A. Ross, M.D., has published experimental data that supports his scientific hypothesis that the eyes emit energy that can be captured and measured. Dr. Ross' paper, "The Electrophysiological Basis of Evil Eye Belief," is published in the current issue of Anthropology of Consciousness, a journal of the American Anthropological Association. The full paper is available here.

Although nearly everyone has experienced the sense of being stared at only to find that a person or animal really was looking, Western science has long rejected that the human eye can emit any form of energy. Dr. Ross says his findings move "human ocular extramission," which he also refers to as an "eyebeam," from the realm of superstition to science.

"We used our patent pending Electromagnetic Beam Detection System, which includes modified EEG neurofeedback equipment, to prove that the human eye emits an electromagnetic signal that can be measured scientifically," said Dr. Ross. "I hope that future experiments will determine why energy emitted from the eye is so strong and whether it can be harnessed through focused attention."

Dr. Ross has been researching a new science and medicine focused on the human body's electromagnetic field, which he detailed in his 2009 book, Human Energy Fields (ISBN-13: 978-0-9821851-0-0).

Dr. Ross previously made headlines by applying to the $1 Million Dollar Paranormal Challenge administered by the James Randi Educational Foundation (JREF). Although Dr. Ross can prove that his eyebeam can make a tone sound out of a computer, JREF insists that no energy can be emitted from the eyes and mocked Dr. Ross with its Pigasus Award. JREF has not responded to Dr. Ross' test protocol.

Dr. Ross is the author of 140 papers in professional journals and 23 books. He has lectured widely in North America, Europe, China, New Zealand and Australia, has reviewed for many different psychiatry journals, and received a number of research grants. His writing also includes short stories, poems, aphorisms, plays and essays on a wide range of topics.

For more information about Dr. Ross and the Colin A. Ross Institute for Psychological Trauma, visit www.rossinst.com.

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April 15 to May 13, 2010

The month mentioned in the Vedic calendar, Purushottam (Adhik Mas), is very similar to what is known as a blue moon in the West. We have all of heard the expression; " once in a blue Moon". It appears every so often and a good astrologer can easily pin point the exact time Purushottam will appear.

The following are two articles elaborating on this Glorious month . - AJD

Article # 1
All glories to Sri Guru and Sri Gauranga

Purusottam, the extra month

This year, 2010, the Vedic calendar has thirteen months instead of twelve. This extra month runs from 15th April to 14th May inclusive, thus splitting the month of Madhusudan into two. In this regard the following article was written by Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj. It was first published in Bengali as the Editorial to the 'Sri Gaudiya Darshan' magazine of Sri Chaitanya Saraswat Math, Nabadwip, of 16th September 1955. The following translation is by Sripad B.P. Tirtha Maharaj, the principal sannyasi of our Kailkhali, Calcutta, Temple.

The Month Of Sri Purusottam

This year there is an extra month, Purusottam Month. It gives a more favourable opportunity for Krishna-Seva and it is a particularly favourable opportunity for the fortunate jivas. Purusottam Month has all good qualities, just like Bhagavan Purusottam, Himself, and is considered the crown of all months. Even the most holy months such as Vaisak Month, cannot be compared with this Purusottam Month. Bhagavan, the Lord Himself, has mercifully accepted this month and given it all His power. We know such things by reading Sri Brihannaradiya Purana.

The materialistic smarta-sampradaya by their karmik standard of judgement avoid performing rituals during this month and they avoid anything considered materially auspicious. By their calculation this extra month is materially barren or gloomy.

In Srimad Bhagavad-gita the Lord says that if we do karma properly then we gain some capacity to enter within jnana.

sarvam karmakhilam partha
jnane parisamapyate

But the fruit of that knowledge, the knower and the known are all nirvisesa, or similar to mukti.

By doing holy activities we may be able to attain heaven, but after finishing that good reaction, we return to this world known as Martya-loka the plain of death. In this way those who aspire for material things have to undergo reactions to their actions.

The devotees of Krishna, however, are worshipers of "kirttaniyah sada harih." Their process of worshiping is given in Sri Chaitanya-charitamrta:

nijabhista krsna-prestha pacheta' lagiya
nirantara seva kare antarmana hana

They are twenty-four hours per day engaged for the Service of the Lord, for they do not have a moment for their own sense enjoyment. They cannot tolerate those who are against doing Seva, especially those who want some result in this world. When they see these types of jivas they dislike them more than hell. We can see many Scriptural examples of this.

Similarly the worshipers of svaguna, the plane within the modes of nature, always show their objection to those who are worshipers of the nirguna — the realm above the modes of nature. There is no lack of Scriptural examples here also.

The smartas, those under the rules of mundane nature, their material duties are already scheduled within the regular twelve months so they dismiss this extra month. However those who continually spend their time in worship and service of the Lord give much attention to this month. They know fruitive activity is a cause of material bondage. However those who desire material results from fruitive activity consider this month to be barren, to be materially unhealthy. Such persons dismiss this month, therefore this extra month feels it is rejected so it feels the necessity to surrender to its Master. The Lord always gives much protection to the surrendered, so He gives all His own wealth and property to this month and in this way it takes on His properties and becomes like Him. Therefore the Lord gave His own Name, Purusottam, making this extra month the king of all months. He Himself glorified this month and gave it to the hand of His most dear devotees whom He loves as Himself. The devotees serve the Lord Goloka Bihari Purusottam very happily in this Purusottam Month, the month when the materialists are very silent in their activities.

Bengali article of Srila B.R. Sridhar Dev-Goswami Maharaj,
translated by Sripad B.P. Tirtha Maharaj.

Article # 2

Krishna is very kind because He always presents different ways for us to advance in spiritual life. A nice opportunity is coming up from April 15 to May 13, 2010: the month of Purushottama Adhik Mas. To help the lunar months coincide with the solar year, an extra month, called Purushottama Adhik Mas, is inserted every 30 months, every 2 ½ years. Adhik means extra and mas means month. During Purushottama Adhik Mas certain activities should be avoided such as marriages, signing contracts, beginning new construction, griha pravesham (house warming), etc.

The origin of Purushottam Adhik Mas is explained in the Padma Purana. Every month has a presiding deity, but Adhik Mas was rejected by all the deities: it was thought to be inauspicious because there is no sankranti during this month, meaning that the Sun does not enter any new sign. So originally it was known as Mal Mas (meaning wasted month). Feeling dejected by this, the personified Adhik Mas traveled to Lord Vishnu in Vaikuntha for advice. With heartfelt prayers she requested to be delivered from this inauspicious state. Lord Vishnu blessed her, and sent her to Goloka to meet Lord Krishna, who blessed her with the boon, “I bless you as My own month. Whatever good deeds are done during your reign will outshine works done during all the other months. Works done with devotion during Adhik Mas will amass such great fruits that even the doors to Goloka will open for the devotee. Among all months, you shall reign as the supreme and shall be known by My own name, Purushottama Mas."The Lord then added, “I will forgive all the sins of those who perform penance in Purushottama Adhik Mas.”

Devotional service to be performed:

* Worship Lord Krishna by chanting His holy names: Japa.
* Bathe in a holy river
* Give in charity to a self realized sage or a qualified Brahmin.

Purushottama Adhik Mas is known as Lord Krishna’s month, just as Kartika is Srimati Radharani’s month. Devotees look forward to passing this month in devotion to the Lord, because bhakti is the surest means to salvation in this terrible age of Kali-yuga. The days should be devoted to listening to Krishna katha. Those observing extra devotion, bhakti, during this month gain extra blessings from Lord Krishna, and their sins are washed away. -- Gopal dasi

He never compromised .

At a time when the Vietnam War was raging on and the Peace Movement was growing, Srila Prabhupada arrived in America and presented Bhagavad-gita As It Is, a scripture in which Krishna chastises Arjuna for being a pacifist, and tells him to get onto the battlefield and kill.

At the height of the Civil Rights movement and a time when feminism was on the rise, Srila Prabhupada came to teach that spiritually we are all equal, but on the bodily platform it just isn't so.

When an entire generation was turning into bohemian hedonists with slogans like, "If it feels good, do it" and "Turn on, tune in, drop out" and the battle cry, "Sex, drugs and rock n' roll"... Srila Prabhupada introduced bhakti-yoga, a discipline that required followers to give up sex, intoxication, meat eating and gambling.

When growing long hair was so in that the musical "Hair" became a nationwide sensation, Srila Prabhupada instructed his followers to shave their heads.

When other swamis, yogis and gurus were coming from India to the West preaching peace and love and we are all one... Srila Prabhupada called them cheaters, rascals and crows.

When the book "I'm OK, You're OK" came out, Srila Prabhupada remarked, "We say that we are ok, you are not ok."

To say the least, Srila Prabhupada's message was a hard sell given the time, place and circumstances. He was even warned that if he tried to impose such rules and regulations onto Westerners, nobody would listen; no one would take him seriously.

Srila Prabhupada saw through all the superficiality and more than anything else, he saw that we were dissatisfied. We were unhappy. We wanted change. All the experimenting with communes, drugs and sex and all the protesting and rebelling was due to deep feelings of frustration and hopelessness. He told us that we were intelligent to want something better... to want happiness and peace... but we didn't know how to achieve it. He said, "I have come to give you the positive alternative."

Srila Prabhupada never compromised. He was innovative and creative and made some adjustments to accommodate and achieve success in the matter of teaching Krishna consciousness... but he never compromised. He didn't have to. His genuine purity, compassion and love was the force behind the message, which attracted all of us like iron filings to a magnet. We gladly let him turn us hippies into happies... with (as he would describe) shining faces.

Yes, Prabhupada's message was a hard sell and he came alone to a strange, hostile environment to distribute it, as ordered by his guru maharaja. Against all odds he captured our hearts and minds, without ever compromising.

All glories to Sri Sri Guru and Gauranga!

By Svarup das

A lot of Bull

This majestic looking bull circumambulated India from the Himalayas to Kunyakumari (the southern tip) 4 or 5 times.. He pulled a cart with the murtis of Gour Nitai. Oh and by the way , he is now retired living in Vrindaban and goes by the name "Krishna".

That's a rope

"If the guru says, that's a rope, pick it up".....and the disciple says back to Sri guru," gurudev, that is not a rope lying on the ground, it is a snake, and its bite could hurt you or I very much"...truly the guru would be so appreciative . He would be so happy that he had a disciple who understood his heart.....a disciple who was willing to take the risk of not following blindly, to be able to consider, with deepest repsect, what is in my gurus best interest. - Bhaktivedanta Narayan Maharaj

Temple of my heart

Mama Mana Mandire

By Srila Bhaktivinoda Thakura

mama mana mandire raha nisi-din
krishna murari sri krishna murari

O Krishna Murari, day and night You dwell in the temple of my heart, Sri Krishna Murari.

bhakti priti mala candana
tumi nio he nio cita-nandana

Devotion, love, flower garlands, and sandalwood; please accept,
O please accept them, delighter of my heart!

jivana marana tava puja nivedana
sundara he mana-hari

In life or in death I worship You with these offerings, beautiful one,
O enchanter of the heart!

eso nanda-kumar ara nanda-kumar
habe prema-pradipe arati tomar

Come, son of Nanda Baba! O son of Nanda Baba,
I will offer You an arati ceremony with the lamplight of my love.

nayana yamuna jhare anibara
tomara virahe giridhari

In Your separation, the waters of the Yamuna River flow incessantly from my eyes,
O holder of Govardhan Hill!

vandana gane tava bajuka jivana
krishna murari sri krishna murari

May I pass my life absorbed only in singing Your praises,
O Krishna Murari, Sri Krishna Murari!

Become free

"In this material world someone is enjoying and someone is not enjoying, but actually everyone is suffering, although some people think that they are enjoying, whereas others realize that they are suffering. Actually everyone is suffering.

Who in this material world does not suffer disease?
Who does not suffer from old age?
Who does not die?
No one wants to grow old or suffer from disease, but everyone must do so. Where then is the enjoyment?

This enjoyment is all nonsense because within this material world there is no enjoyment. It is simply our imagination. One should not think, "This is enjoyment, and this is suffering." Everything is suffering! Therefore, it is stated in the Caitanya-caritamrta, The principles of eating, sleeping, mating and defending will always exist, but they will exist in different standards.

For example, the Americans have taken birth in America as a result of pious activities performed in previous lifetimes. In India the people are poverty-stricken and are suffering, but although the Americans are eating very nicely buttered bread and the Indians are eating without butter, they are both eating nevertheless. The fact that India is poverty-stricken has not caused the whole population to die for want of food.

The four principal bodily demands--eating, sleeping, mating and defending--can be satisfied under any circumstances, whether one is born in an impious condition or in a pious condition. The problem, however, is how to become free from the four principles of birth, death, old age and disease.

Excerpt from the book "Easy Journey to other planets" by ACBSP

He will be given samadhi

At about 4:30am today, 27 March 2010, Srila Bhakti Sundar Govinda Dev-Goswami Maharaj passed away from our vision by his own sweet will and surrounded by sannyasis and servitors chanting softly. His holy form was presently taken with a convoy of vehicles from our Dum Dum Park Temple, Kolkata, to Nabadwip where this afternoon he will be given samadhi close to the Samadhi Mandir of his beloved Srila Guru Maharaj, Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj.

2pm Nabadwip: Srila Gurudev's holy body was brought before the Deities here at Sri Chaitanya Saraswat Math. Accompanied by continuous kirttan, devotees garlanded His Divine Grace and offered flowers and prayers. Bathing took place just now on the plinth of the 'Temple of Union in Separation' where chanting continues. SCSM

.................................

All Glory to
Srila Bhakti Sundar Govinda Dev-Goswami Maharaj
.............................................................

Note:

As everyone knows, Srila Govinda Maharaj was very affectionate toward His Divine Grace A.C Bhaktivedanta Swami Maharaj. Prabhupad was also very affection toward him as well. When Govinda Maharaj was young Srila Bhakti Rakshak Sridhar Dev Goswami sent him to A.C Bhaktivedanta to study Bhagavad Gita. Prabhupad would practice giving English classes in front of him. When Prabhupad came to the west he asked Govinda Maharaj to join him but he refused becase of his direct SEVA to Srila Sridhar Maharaj. Prabhupad said he would make him the President of Iskcon but he refused. The relationship between Srila Bhakti Raksak Sridhar Dev Goswami, A.C Bhaktivedanta Swami and Govinda Maharaj was very intimate.

His devotion toward his Guru Maharaj, Sri Caitanya, Sri Radha Krishna and all the devotees was very intense. He nourished all the devotees with sweet Hari Katha. A pure heart regardless of what camp could at once experience his pure devotion.

Let me now fold my hands, bowing my head toward the great stalwart devotee of the lord. Like in the previous post, the attention of a pure hearted soul is immediately drawn toward Krishna when he calls.

..... Radhe Radhe ..... Gaur Hari Bol ...... Hare Krishna

Ajd

Run to Him

Krishna's pet cows

When Sri Krishna herds his cows he will call each and every one by name. Upon hearing Krishna's sweet voice they immediately feel great affection and happily run to him.

Like a stunted ignorant

Katham alakshitah pouroih sampraptah kurujangalan
unmatta muka jada bat vicharan gojasahvaye

Translation

His (Vyasdev's) son was a great devotee equi-balanced monist and was always fixed up by his mind in monism. He was transcendental to the mundane activities without being exposed like a stunted ignorant.

Commentary by A.C Bhaktivedanta Swami

Shrila Sukadeva Goswami was a liberated soul and as such he remained always alert not to be trapped by the illusory energy. In the Bhagwat Geeta this alertness of the liberated soul is very lucidly explained. The liberated soul and the conditioned souls have different engagements. The liberated soul is always engaged in the progressive path of spiritual attainment which is something like a dream for the condition soul. The conditioned soul cannot imagine what may be actually the engagement of the liberated soul. While the condition soul thus dreams about spiritual engagements the liberated soul is awake. Similarly the engagement of a conditioned soul appears to be a dream for the liberated soul. Apparently a conditioned soul and a liberated soul may seem to be on the same platform but factually they are differently engaged and their attention is always alert either in the matter of sense enjoyment or in the matter of self realization respectfully. The conditioned soul is completely indifferent in the details of the matter. How they are so different is explained as follows.

Srimad Bhawatam 1.4.4

Daughter of the Sun God

Sri Yamuna Devi

The rivers Ganga and Yamuna along with the now dried Saraswati, are the most sacred rivers in all of India. The Yamuna, according to the legends, is the daughter of the Sun God, Surya and the sister of Yama, the God of Death. The Goddess is believed to have come down from the heavens to sanctify the world. As she first came to rest on the peaks of the mountain Kalinda (in the Himalayas), she is also referred to as Kalindini. According to ancient beliefs it is said that those who take a dip in the holy waters of the river will not fear death.

A bath in Yamuna river is said to be one hundred times more purifying than a bath in the Ganges, because the Ganges was once touched by the feet of Lord Vishnu, it was the Yamuna where Lord Krishna Himself played and swam with His cowherd boyfriends and with the beautiful gopi damsels of Vraja.

Post and Personality

Lord Shiva and Parvati
traveling on the back of Nandi.

Srila Bhakti Rakshak Sridhar dev Goswami .... seated far left
Srila A.C Bhativedanta Swami Maharaj ... seated far right
This conversation that took place at the Sree Caitanya Sarasvat Math and was in relation to the Identity
of Lord Shiva i.e the post and personality.Following are one thousand names of Lord Shiva
from the Shiva purana.

Siva, Hara, Mrida, Rudra, Pushkara, Pushpalochana, Arthigamya, Sadachara, Sharva, Shambhu, Maheshvara, Chandrapida, Chandramouli, Vishva, Vishvamareshvara, Vedantasarasandoha, Kapali, Nilalohita, Dhyanadhara, Aparicchedya, Gauribharata, Ganeshvara, Ashtamurti, Vishvamurti, Trivargasvargasadhana, Jnanagamya, Dridaprajna, Devadeva, Trilochana, Vamadeva, Mahadeva, Patu, Parivrida, Drida, Vishvarupa, Virupaksha, Vagisha, Shuchisattama, Sarvapramanasamvadi, Vrishanka, Vrishavahana, Isha, Pinaki, Khatvanga, Chitravesha, Chirantana, Tamohara, Mahayogi, Gupta, Brahma, Dhurjati, Kalakala, Krittivasah, Subhaga, Pranavatmaka, Unnadhra, Purusha, Jushya, Durvasa, Purashasana, Divyayudha, Skandaguru, Parameshthi, Paratpara, Anadimadhyanidhana, Girisha, Girijadhava, Kuverabandhu, Shrikantha, Lokavarnottama, Mridu, Samadhivedya, Kodandi, Nilakantha, Parashvadhi, Vishalaksha, Mrigavyadha, Suresha, Suryatapana, Dharmadhama, Kshamakshetra, Bhagavana, Bhaganetrabhida, Ugra, Pashupati, Tarkshya, Priyabhakta, Parantapa, Datta, Dayakara, Daksha, Karmandi, Kamashasana, Shmashananilaya, Suksha, Shmashanastha, Maheshvara, Lokakarta, Mrigapati, Mahakarta, Mahaushadhi, Uttara, Gopati, Gopta, Jnanagamya, Puratana, Niti, Suniti, Shuddhatma, Soma, Somarata, Sukhi, Somapa, Amritapa, Sunya, Mahatejah, Mahadyuti, Tejomaya, Amritamaya, Annamaya, Sudhapati, Ajatashatru, Aloka, Sambhavya, Havyavahana, Lokakara, Vedakara, Sutrakara, Sanatana, Maharishi, Kapilacharya, Vishvadipti, Vilochana, Pinakapani, Bhudeva, Svastida, Svastikrita, Sudhi, Dhatridhama, Dhamakara, Sarvaga, Sarvagochara, Brahmasrika, Vishvasrika, Sarga, Karnikara, Priya, Kavi, Shakha, Vishakha, Goshakha, Siva, Bhishaka, Anuttama, Gangaplavodaka, Bhavya, Pushkala, Sthapati, Sthira, Vijitatma, Vishayatma, Bhutavahana, Sarathi, Sagana, Ganakaya, Sukirti, Chinnasamshaya, Kamadeva, Kamapala, Bhasmoddhulita-vigraha, Bhasmapriya, Bhasmashayi, Kami, Kanta, Kritagama, Samavarta, Nivritatma, Dharmapunja, Sadashiva, Akalmasha, Chaturvahu, Durvasa, Durasada, Durlabha, Durgama, Durga, Sarvayudhavisharada, Adhyatmayoganilaya, Sutantu, Tantuvardhana, Shubhanga, Lokasaranga, Jagadisha, Janardana, Bhasmashuddhikara, Meru, Ojasvi, Shuddhavigraha, Asadhya, Sadhusadhya, Bhrityamarkatarupadhrika, Hiranyareta, Purana, Ripujivahara, Bala, Mahahrada, Mahagarta, Vyali, Siddhavrindaravandita, Vyaghracharmambara, Mahabhuta, Mahanidhi, Amritasha, Amritavapu, Panchajanya, Prabhanjana, Panchavimshatitattvastha, Parijata, Paravara, Sulabha, Suvrata, Shura, Brahmavedanidhi, Nidhi, Varnashramaguru, Varni, Shatrujita, Shatrutapana, Ashrama, Kshapana, Kshama, Jnanavana, Achaleshvara, Pramanabhuta, Durjneya, Suparna, Vayuvahana, Dhanurdhara, Dhanurveda, Gunarishi, Gunakara, Satyasatyapara, Dina, Dharmaga, Ananda, Dharmasadhana, Anantadrishti, Danda, Damayita, Dama, Abhivadya, Mahamaya, Vishvakarma, Visharada, Vitaraga, Vinitatma, Tapasvi, Bhutabhavana, Unmattavesha, Pracchanna, Jitakama, Ajitapriya, Kalyanaprakriti, Kalpa, Sarvalokaprajapati, Tarasvi, Tavaka, Dhimana, Pradhanaprabhu, Avyaya, Lokapala, Antarhitatma, Kalpadi, Kamalakshana, Vedashastrarthatattvajna, Aniyama, Niyatashraya, Chandra, Surya, Shani, Ketu, Varanga, Vidrumacchavi, Bhaktivashya, Anagha, Parabrahmamrigavanarpana, Adri, Adryalaya, Kanta, Paramatma, Jagadguru, Sarvakarmalaya, Tushta, Mangalya, Mangalavrita, Mahatapa, Drighatapa, Sthavishtha, Sthavira, Dhruva, Aha, Samvatsara, Vyapti, Pramana, Paramatapa, Samvatsarakara, Mantrapratyayakara, Sarvadarshana, Aja, Sarveshvara, Siddha, Mahareta, Mahabala, Yogi, Yogya, Siddhi, Mahateja, Sarvadi, Agraha, Vasu, Vasumana, Satya, Sarvapapahara, Sukirti, Shobhana, Shrimana, Avanmanasagochara, Amritashashvata, Shanta, Vanahasta, Pratapavana, Kamandalundhara, Dhanvi, Vedanga, Vedavita, Muni, Bhrajishnu, Bhojana, Bhokta, Lokanatha, Duradhara, Atindriya, Mahamaya, Sarvavasa, Chatushpatha, Kalayogi, Mahanada, Mahatsaha, Mahabala, Mahabuddhi, Mahavirya, Bhutachari, Purandara, Nishachara, Pretachari, Mahashakti, Mahadyuti, Ahirdeshyavapu, Shrimana, Sarvacharyamanogati, Vahushruta, Niyatatma, Dhruva, Adhruva, Sarvashaska, Ojastejodyutidhara, Nartaka, Nrityapriya, Nrityanitya, Prakashatma, Prakashaka, Spashtakshara, Budha, Mantra, Samana, Sarasamplava, Yugadikrida, Yugavarta, Gambhira, Vrishavahana, Ishta, Vishishta, Shishteshta, Shalabha, Sharabha, Dhanu, Tirtharupa, Tirthanama, Tirthadrishya, Stuta, Arthada, Apamnidhi, Adhishthana, Vijaya, Jayakalavita, Pratishthita, Pramanajna, Hiranyakavacha, Hari, Vimlochana, Suragana, Vidyesha, Vindusamshraya, Balarupa, Vikarta, Balaunmatta, Gahana, Guha, Karana, Karta, Sarvabandhavimochana, Vyavasaya, Vyavasthana, Sthanada, Jagadadija, Garuda, Lalita, Abheda, Bhavatmatmasamsthita, Vireshvara, Virabhadra, Virasanavidhi, Virata, Virachudamani, Vetta, Tivrananda, Nadidhara, Ajnadhara, Trishuli, Shipivishta, Sivalaya, Balakhilya, Mahachapa, Tigmamshu, Badhira, Khaga, Adhirama, Susharana, Subrahmanya, Sudhapati, Maghavana, Kushika, Gaumana, Virama, Sarvasadhana, Lalataksha, Vishvadeha, Sara, Samsarachakrabhrita, Amoghadanda, Madhyastha, Hiranya, Brahmavarchasi, Paramartha, Para, Mayi, Shambara, Vyaghralochana, Ruchi, Virinchi, Svarbandhu, Vachaspati, Aharpati, Ravi, Virochana, Skanda, Shasta, Vaivasvata, Yama, Yukti, Unnatakirti, Sanuraga, Paranjaya, Kailashadhipati, Kanta, Savita, Ravilochana, Vidvattama, Vitabhaya, Vishvabharata, Anivarita, Nitya, Niyatakalyana, Punyashravanakirtana, Durashrava, Vishvasaha, Dhyeya, Duhsvapnanashana, Uttarana, Dushkritiha, Vijneya, Duhsaha, Bhava, Anadi, Bhurbhuvakshi, Kiriti, Ruchirangada, Janana, Janajanmadi, Pritimana, Nitimana, Dhava, Vasishtha, Kashyapa, Bhanu, Bhima, Bhimaparakrama, Pranava, Satpatchachara, Mahakasha, Mahaghana, Janmadhipa, Mahadeva, Sakalagamaparaga, Tattva, Tattavit, Ekatma, Vibhu, Vishvavibhushana, Rishi, Brahmana, Aishvaryajanmamrityujaratiga, Panchayajnasamutpatti, Vishvesha, Vimalodaya, Atmayoni, Anadyanta, Vatsala, Bhaktalokadhrika, Gayatrivallabha, Pramshu, Vishvavasa, Prabhakara, Shishu, Girirata, Samrata, Sushena, Surashatruha, Amogha, Arishtanemi, Kumuda, Vigatajvara, Svayamjyoti, Tanujyoti, Achanchala, Atmajyoti, Pingala, Kapilashmashru, Bhalanetra, Trayitanu, Jnanaskandamahaniti, Vishvutpatti, Upaplava, Bhaga, Vivasvana, Aditya, Yogapara, Divaspati, Kalyanagunanama, Papaha, Punyadarshana, Udarakirti, Udyogi, Sadyogi, Sadasanmaya, Nakshatramali, Nakesha, Svadhishthanapadashraya, Pavitra, Papahari, Manipura, Nabhogati, Hrit, Pundarikasina, Shatru, Shranta, Vrishakapi, Ushna, Grihapati, Krishna, Paramartha, Anarthanashana, Adharmashatru, Ajneya, Purohita, Purushrita, Brahmagarbha, Vrihadgarbha, Dharmadhenu, Dhanagama, Jagaddhitaishi, Sugata, Kumara, Kushalagama, Hiranyavarna, Jyotishmana, Nanabhutarata, Dhvani, Araga, Niyamadhyaksha, Vishvamitra, Dhaneshvara, Brahmajyoti, Vasudhama, Mahajyotianuttama, Matamaha, Matarishva, Nabhasvana, Nagaharadhrika, Pulastya, Pulaha, Agastya, Jatukarnya, Parashara, Niravarananirvara, Vairanchya, Vishtarashrava, Atmabhu, Aniruddha, Atri, Jnanamurti, Mahayasha, Lokaviragrani, Vira, Chanda, Satyaparakrama, Vyalakalpa, Mahakalpa, Kalpavriksha, Kaladhara, Alankarishnu, Achala, Ruchishnu, Vikramonnata, Ayuhshabdapati, Vegi, Plavana, Shikhisarathi, Asamsrishta, Atithi, Shatrupreamathi, Padapashana, Vasushrava, Pratapa, Havyavaha, Vishvabhojana, Japaya, Jaradishamana, Lohitatma, Tanunapata, Vrihadashva, Nabhoyoni, Supratika, Tamasraha, Nidagha, Tapana, Megha, Svaksha, Parapuranjaya, Sukhanila, Sunishpanna, Surabhi, Shishiratmaka, Vasanta, Madhava, Grishma, Nabhasya, Vijavahana, Angira, Guru, Atreya, Vimala, Vishvavahana, Pavana, Sumati, Vidvana, Travidya, Naravahana, Manobuddhi, Ahamkara, Kshetrajna, Kshetrapalaka, Jamadagni, Balanidhi, Vigala, Vishvagalava, Aghora, Anuttara, Yajna, Shreya, Nihshreyahpatha, Shaila, Gaganakundabha, Danavari, Arindama, Rajanijanaka, Charuvishaiya, Lokakalpadhrika, Chaturveda, Chaturbhava, Chatura, Chaturapriya, Amlaya, Samamlaya, Tirthavedashivalaya, Vahurupa, Maharupa, Sarvarupa, Charachara, Nyayanirmayaka, Nyayi, Nyayagamya, Nirantara, Sahasramariddha, Devendra, Sarvashastraprabhanjana, Munda, Virupa, Vikranta, Dandi, Danta, Gunottama, Pingalaksha, Janadhyaksha, Nilagriva, Niramaya, Sahasravahu, Sarvesha, Sharanya, Sarvalokadhrika, Padmasana, Paramjyoti, Parampara, Paramsala, Padmagarbha, Mahagarbha, Vishvagarbha, Vichakshana, Characharajna, Varada, Varesha, Mahabala, Devasuraguru, Deva, Devasuramahashraya, Devadideva, Devagni, Devagnisukhada, Prabhu, Devasureshvara, Divya, Devasuramaheshvara, Devadevamaya, Achintya, Devadevatmasambhava, Sadyoni, Asuravyaghra, Devasimha, Divakara, Vibudhagravara, Shreshtha, Sarvadevottamottama, Sivajnanarata, Shrimana, Shikhi-shriparvatapriya, Vajrahasta, Siddhakhadgi, Narasimhanipatana, Brahmachari, Lokachari, Dharmachari, Dhanadhipa, Nandi, Nandishvara, Ananta, Nagnavratadhara, Shuchi, Lingadhyaksha, Suradhyaksha, Yogadhyaksha, Yugavaha, Svadharma, Svargata, Svargakhara, Svaramayasvana, Vanadhyaksha, Vijakarta, Dharmakrita, Dharmasambhava, Dambha, Alobha, Arthavita, Shambhu, Sarvabhutamaheshvara, Shmashananilaya, Tryksha, Setu, Apratimakriti, Lokottaras-putaloka, Trymbaka, Nagabhushana, Andhakari, Makhadveshi, Vishnukandharapatana, Hinadosha, Akshayaguna, Dakshari, Pushadantabhit, Dhurjati, Khandaparashu, Sakala, Nishkala, Anagha, Akala, Sakaladhara, Pandurabha, Mrida, Nata, Purna, Purayita, Punya, Sukumara, Sulochana, Samagayapriya, Akrura, Punyakirti, Anamaya, Manojava, Tirthakara, Jatila, Jiviteshvara, Jivitantakara, Nitya, Vasureta, Vasuprada, Sadgati, Satkriti, Siddhi, Sajjati, Kalakantaka, Kaladhara, Mahakala, Bhutasatyaparayana, Lokalavanyakarta, Lokottarasukhalaya, Chandrasanjivana, Shasta, Lokaguda, Mahadhipa, Lokabandhu, Lokanatha, Kritajna, Krittibhushana, Anapaya, Akshara, Kantha, Sarvashastrabhudvara, Tejomaya, Dyutidhara, Lokagrani, Anu, Shuchismita, Prasamnyatma, Durjjeya, Duratikrama, Jyotirmaya, Jagannatha, Nirakara, Jaleshvara, Tumbavina, Mahakopa, Vishoka, Shokanashana, Trilokapa, Trilokesha, Sarvashuddhi, Adhokshaja, Avyaktalakshana, Deva, Vyaktavyakta, Vishampati, Varashila, Varaguna, Saramanadhana, Maya, Brahma, Vishnu, Prajapati, Hamsa, Hamsagati, Vaya, Vedha, Vidhata, Dhata, Srashta, Harta, Chaturmukha, Kailasashikharavasi, Sarvavasi, Sadagati, Hiranyagarbha, Druhina, Bhutapala, Bhupati, Sadyogi, Yogavit, Yogi, Varada, Brahmanapriya, Devapriya, Devanatha, Devajna, Devachintaka, Vishamaksha, Vishalaksha, Vrishada, Vrishavardhana, Nirmama, Nirahamkara, Nirmoha, Nirupadrava, Darpaha, Darpada, Dripta, Sarvabhutaparivartaka, Sahasrajit, Sahasrarchi, Prabhava, Snigddhaprakritidakshina, Bhutabhavyabhavannatha, Bhutinashana, Artha, Anartha, Mahakosha, Parakaiyaikapandita, Nishkantaka, Kritananda, Nirvyaja, Vyajamardana, Sattvavana, Sattvika, Satyakirti, Snehakritagama, Akampita, Gunagrahi, Naikatma, Naikakarmakrita, Suprita, Sumukha, Suksha, Sukara, Dakshinanila, Nandiskandhadhara, Dhurya, Prakata, Pritivardhana, Aparajita, Sarvasattva, Govinda, Adhrita, Sattvavahana, Svadhrita, Siddha, Putamurti, Yashodhana, Varahabhringadhrika, Bhringi, Balavana, Ekanayaka, Shrutiprakasha, Shrutimana, Ekabandhu, Anekakrita, Shrivatsalashivarambha, Shantabhadra, Sama, Yasha, Bhushaya, Bhushana, Bhuti, Bhutakrita, Bhutabhavana, Akampa, Bhaktikaya, Kalaha, Nilalohita, Satyavrata, Mahatyagi, Nityashantiparayana, Pararthavritti, Vibikshu, Visharada, Shubhada, Shubhakarta, Shubhanama, Shubha, Anarthita, Aguna, Sakshi, Akarta.