Day 5 – May 27

Location – Sri Rangam (Tamilnadu, India)

(Reading from C.C. ML 9.82 –108)

A Vaishnava known as Venkata Bhatta then invited SriCaitanyaMahaprabhu to his home with great respect. Sri Venkata Bhatta took Sri Caitanya Mahaprabhu to his home. After he washed the Lord’s feet, all the members of his family drank the water.  After offering lunch to the Lord, Venkata Bhatta submitted that the period of Chaturmasya had already arrived. Venkata Bhatta said, “Please be merciful to me and stay at my house during Chaturmasya. Speak about Lord Krishna’s pastimes and kindly deliver me by Your mercy.” Sri Caitanya Mahaprabhu remained at the house of Venkata Bhatta for four continuous months. The Lord passed His days in great happiness, enjoying the transcendental mellow of discussing Lord Krishna’s pastimes. While there, Sri Caitanya Mahaprabhu took His bath in the river Kaveri and visited the temple of SriRaìga. Every day the Lord also danced in ecstasy. (Cc.ml.9.82-87)

The lord would take bath in the same place where we took bath today at Kolidam. And across the bridge is the area where Ramanujacharya would take bath.  Under the bridge is the area where Yamunacharya, the spiritual master of Ramanujacharya would take bath. So Ramanujacharya chose a spot so that he would get the mahaprasad water from Yamunacharya’s bathing. We should also have taken bath much further.

Sri Chaitanya Mahaprabhu would see Lord Ranganath every day. We are also doing so as long as we are her for three days. We were doing twice a day, morning and evening. Today the Lord came out in a beautiful procession accompanied by Sridevi and Bhudevi.

Sri Chaitanya Mahaprabhu would chant and dance and He would not even realise that He is dancing; he would just dance so spontaneously out of prema avesa. Prema or Love would make Him dance.

The beauty of Lord Chaitanya’s body and His ecstatic love of God were witnessed by everyone. Many people used to come and see Him, and as soon as they saw Him, all their unhappiness and distress vanished. (cc.ml.9.88)

During those times in this dham two lords were residing simultaneously. One is lord Ranganatha and the other is Sri Chaitanya Mahaprabhu. So people would take darshan of Sri Chaitanya Mahaprabhu and Ranganath. Those who would see their beauty, their sorrow would go away.

Many hundreds of thousands of people from various countries came to see the Lord, and after seeing Him they all chanted the Hare Krishna maha-mantra. When they would see Sri Chaitanya Mahaprabhu do kirtana they would also do kirtana. Indeed, they did not chant anything but the Hare Krishna maha-mantra, and all of them became Lord Krishna’s devotees. Thus the general populace was astonished. (cc.ml.9.90)

Whenever they would open their mouth it was only for glorifying Krishna. Sevonmukhe hi jivhadau.

All the Vaishnava brahamanas residing in Sri Ranga-ksetra invited the Lord to their homes. Indeed, He had an invitation every day. Each day the Lord was invited by a different brahmana, but some of the brahmanas did not get the opportunity to offer Him lunch because the period of Chaturmasya came to an end. In the holy place of SriRanga-ksetra, a brahmana Vaishnava used to visit the temple daily and recite the entire text of the Bhagavad-gita. (cc.ml.9.94)

Vaishnava is superior to a brahmana.

The brahmana regularly read the eighteen chapters of the Bhagavad-gita in great transcendental ecstasy, but because he could not pronounce the words correctly, people used to joke about him. Due to his incorrect pronunciation, people sometimes criticized him and laughed at him, but he did not care. He was full of ecstasy due to reading the Bhagavad-gita and was personally very happy. (cc.ml.9.95)

He never cared for this. He used to be happy in his study.

While reading the book, the brahmana experienced transcendental bodily transformations. The hairs on his body stood on end, tears welled up in his eyes, and his body trembled and perspired as he read. Seeing this, SriCaitanyaMahaprabhu became very happy. (cc.ml.9.96)

He would sweat not out of heat but due to his ecstasy. Tear pearls from eyes and sweat pearls from the body.

Sri Caitanya Mahaprabhu asked the brahmana, “My dear sir, why are you in such ecstatic love? Which portion of the Bhagavad-Gita gives you such transcendental pleasure?” (cc.ml.9.97)

What do you understand that makes you so ecstatic, the Lord asked.

The brahmana replied, “I am illiterate and therefore do not know the meaning of the words. Sometimes I read the Bhagavad-gita correctly and sometimes incorrectly, but in any case I am doing this in compliance with the orders of my spiritual master.” The brahmana continued, “Actually I only see Lord Krishna sitting on a chariot as Arjuna’s charioteer. Taking the reins in His hands, He appears very beautiful and blackish. (cc.ml.9.98)

The brahmana said, when I read Gita I get transferred to Kurukshetra and Kurukshetra appears in Sri Rangam and I see in front of my eyes the Lord with ropes and whip. I keep seeing Him as long as I read.

“While seeing Lord Krishna sitting in a chariot and instructing Arjuna, I am filled with ecstatic happiness. As long as I read the Bhagavad-gita, I simply see the Lord’s beautiful features. It is for this reason that I am reading the Bhagavad-gita, and my mind cannot be distracted from this.”

(cc.ml.9.101)

Therefore I do not feel like stopping the reading of Bhagvad Gita because I can see the Lord.

Sri Caitanya Mahaprabhu told the brahmana, “Indeed, you are an authority in the reading of the Bhagavad-gita. Whatever you know constitutes the real purport of the Bhagavad-gita.” (cc.ml.9.102)

You are the actual adhikari to understand Gita and this darshan that you get of the Lord is the essence of Bhagvad Gita. Bhagvad Gita study is for bhagvad darshan.

After saying this, Lord Caitanya Mahaprabhu embraced the brahmana, and the brahmana, catching the lotus feet of the Lord, began to cry. (cc.ml.9.103)

He was very humble and was thinking that I am not qualified to be in His embrace. He just fell at His lotus feet and started crying. He was crying out of love.

The brahmana said, “Upon seeing You, my happiness is doubled. I take it that You are the same Lord Krishna.” (cc.ml.9.104)

Every day I used to experience immense bliss during Gita study, but today my bliss has multiplied. You are that same Rajjo dhar (One who holds the reins of horses) and You have come in front of me today.

The mind of the brahmana was purified by the revelation of Lord Krishna, and therefore he could understand the truth of Sri Caitanya Mahaprabhu in all details. (cc.ml.9.105)

His mind had become purified by the recitation of Bhagvad Gita and thus he could understand Sri Chaitanya Mahaprabhu is Krishna Himself.

Sri Caitanya Mahaprabhu then taught the brahmana very thoroughly and requested him not to disclose the fact that He was Lord Krishna Himself. (cc.ml.9.106)

Do not disclose that you have realised me. Do not preach this in Srirangam. Please do not go to Venkat Bhatt’s house and tell them who I am. The Lord is trying to hide his greatness, His supremacy. But those who are not supreme are trying to show that they are supreme. Now days there are many Kalka incarnations. But they do not even know when to appear. They are supposed to take birth at the end of Kali yoga but they are appearing now.

That Brahman became a great devotee of Sri CaitanyaMahaprabhu, and for four continuous months he did not give up the Lord’s company. Sri Caitanya Mahaprabhu remained at the house of Venkata Bhatta and constantly talked with him about Lord Krishna. In this way He was very happy. (cc.ml.9.108)

He not only stayed and ate Prasad, but took pleasure in Krishna katha. And at that time Gopal Bhatt, the son of Venkat Bhatt, was 5- 6years old. Venkat Bhatt’s brother was Tirumal Bhatta.

Then in future he went to Vrndavan from Sri Rangam and became a great Acharya in Gaudiya Vaishnava Sampradaya. Tirumal Bhatta became Prabodhananda Sarasvati

Today we are very fortunate to have with us the 22^nd generation of Venkat Bhatt, Sriman Murli Bhatta. The name of his sons is Sri Rama Bhatt and Harish Bhatt and his wife is Ramaa Bhatt. It is a great glory that he has come amidst us and today he will be giving his association to us.

Day 5 – May 27, 2012
Location – Sri Rangam (Tamilnadu, India)

To chant attentively we must follow yam and niyama. Yam – that which will take you to Yamaraja. We are not ashtanga yogis but these things apply to us as well. Yama, Niyama, Asana – place where we sit and chant, Pranayam, Pratyahara- it is also a very important rule for those who chant. Objects of the senses are like food for the senses. Pratyahara means closing the doors of our senses. Keep a guard so that the sense objects cannot reach inside. Our intelligence will become guard. If we are intelligent then we can chant attentively. Chanting is not the task of a fool. Not that you use your intelligence only to earn money. In relation to yogi, Krishna says – nivatastha – a yogi should meditate internally. If you light a lamp in this room and all the windows are open, due to the wind the dipshikha will keep moving. Yogi has to make his inner chambers of the heart nirvata – free from all disturbances. There are nine gates in the body. Close all the door. Inside it is only you and your lord. Do not allow anyone inside and those who have entered they are also being defeated by shoes and brooms. Like our mind. Srila Bhaktisiddhanta Sarasvati would say every morning you must beat your useless thoughts with brooms and in the evening kick them out with the shoes. So this is pratyahara. No intake of unwanted things.

Chanting has to be done attentively. You have not been asked to do anything else in kaliyuga. Harer naameva kevalam. So this is the teaching of the Lord. These are not our own concoction rather the instructions of our parampara. Kaliyuga kevala naam adhara. There is only one prominent activity we are expected to do – and that activity we must bring to perfection – Mantra siddhi. Forget all other siddhis and miracles. Everything other than this is misleading.

Bhukti mukti siddhi kami sakale ashant Krishna Bhakta Nishkam at eva shant. So people go to siddha baba, no prema for the Lord. Mostly religion means bhukti, mukti. 1/3 karma kanda, 1/ 3 jnana kanda and they are all ashanta- disturbed. But Krishna bhakta is shanta. We have to become free from lust, means we have to establish love in the heart. Kick out mukti dharma, bhukti dharma, siddhi dharma. This is not pure bhagavat dharma, this is kaitava dharma.

In Srimad bhagvatam kaitava dharma is kicked out. No place for it. To save us from this cheating Sri Chaitanya Mahaprabhu has given us harinaam sankirtana- pure love for Krishna. But is we chant faithfully but then also commit offences then we don’t get the result of chanting – attaining Krishna.

Srila Prabodhanand Sarasvati says-Vanchitosmi  vanchitosmi vanchitosmi na samsayah /vishvam gaura rase magnam sprasham api na adbhavat. Venkat Bhatt’s brother- Prabodhanand Sarasvati Thakur says before going to Vrindavan he did all prescribed rituals and duties. But without a doubt he feels cheated by them because they failed to award him any bliss. But Sri Chaitanya Mahaprabhu came to Sri Rangam, and in his association the Gaura rasa that I received, Krishna prema pradayate, I woke up- jiva jago and plunged into the ocean of prema.

The world of Gaudiya Vaishnavas plunges in the rasa given by Sri Chaitanya Mahaprabhu – madhurya rasa- samarpayitum unnata ujjaval rasa. Sri Chaitanya Mahaprabhu came to give that ujjawala rasa, namamrita rasa. While the world of Gaudiya Vaishnavas was bathing in this rasa and becoming snataka snatakottara (graduating in the subject matter of Krishna Prema) that time we were in primary schools and were not moving ahead in life. I did not even get a touch of that rasa, says Prabodhanand Sarasvati.

This is movement is of Sri Chaitanya Mahaprabhu.  This is the Yuga of Sri Chaitanya Mahaprabhu. It started 526 years ago when Sri Chaitanya Mahaprabhu appeared. He came to south India 511 years ago. He took sannyasa. In 2010 we celebrated 500 th anniversary of Sri Chaitanya Mahaprabhu‘s sannyasa. He came to south after accepting sannyasa. He came to Srirangam also. Since then sankirtana movement started.

The paramapara of this dham is in the line of Ramanujacharya. One must always be connected with the sampradaya. Diksha and shiksha has to be from a bonafide sampradaya. Then Vaikuntha prapti (attainment of Vaikuntha) is possible. People outside sampradaya, at the most can reach heaven but, not beyond. Then there are seven layers of covering to the Bramhanda. So they can keep circulating up and down in the bramhanda. Those who are not connected to these paramparas and have not accepted mantras in these schools of bhakti and accepted the dos and the don’ts, for them there is no deliverance. Either they can go to heaven or at the most enter Bramhajyoti. The Karma kandis will go to heaven while jnana kandis will go to Bramhajyoti.

The Mayavadis believe-  Sarva kahlu idam brahma- all that exists is Bramha. Their knowledge is incomplete- there is Bramha, Parmatama and Bhagvan, half knowledge is very dangerous. For example, Abhimanyu knew how to enter the chakravyuh but did not know how to come out of it. Mayavadi and advaitvadi – they have half knowledge of the Absolute.

The tattva jnana of Shankaracharya is very dangerous. In our nation there are many who bend down to advaitavad including our Warkaris, and some saints like Jnaneshwar. But Ramanuja challenged advaitavad by his powerful preaching. Mayavadi Krishna aparadhi. They offend Krishna. Ramanujacharya preached vishishtha advaita.  So our 4 sampradaya acharyas have defeated Mayavad and fifth is Gaudiya Vaishnava Sampradaya.

Sampradaya can be authorised only if you have commentary on Vedanta sutra. So Sripad Ramanujacharya wrote vishishtha advaita. And offered it to Mother Sarasvati.  She in return stamped it that this commentary will be famous as Sri Bhasya. The sum and substance of this was to prove that Vaishnava and Vishnu exist individually and eternally. Vaishnava never becomes Vishnu.

Mayavad was spread as per the Lord’s desire. Kalau brahmana rupina –Lord Shankar himself became Shankaracharya, because he wanted to defeat Buddhism which is even more dangerous- Voidism. Shankaracharya’s village is in Kerala.

Vaishnava siddhant teaches that we and Krishna exist individually and eternally. To be in Bramhajyoti means to just exist, no variety, no eating, no smelling, no talking to anyone. The way Ramanujacharya defeated Mayavad, all the Vaishnava acharyas had to fight with advaitavad.

Lord Buddha preached ultimately you have to attain zero. Shankaracharya said well not 0 but 1, we are all 1. If we are different then we are in Maya. We have to be 1.  When we will be free from Maya we will become bramha that’s all. Vaishnava’s kick out this liberation. They place their feet on the head of mukti and move ahead. With mukti, bhakti begins. Not that it is the conclusion of anything. Mayavadis oppose deity worship. Rupa or form of the Lord means Maya to them. Mayavadis do not know about Vaikuntha, Sachet, and Krishna’s abode. Goloka namni nija dhamni.

Beyond Kailas is Viraja River, beyond that is Bramhajyoti, it is nothing but the effulgence of the body of the lord. Some advaitavadi see the light and become Bramhaleena, emerged in the light.  But vaishnav go beyond heaven as well as Bramhajyoti.

So complete knowledge is in Gita and Bhagavatam, of course mayavadis also read Bhagvad Gita and Srimad Bhagvatam but they add their personal interpretations. Had there not been Sripad Ramanujacharya, how would have the deity worship started.

Gaudiya Vaishnava Parampara has taken lots of teachings from Sripad Ramanujacharya. There is lot of preaching of Mayavad. Nirguna. No qualities mayavadi do not know about the qualities of Srimati Radharani, Laxmi Devi. They do not know that the Lord is full of 6 opulences. Srila Rupa Goswami mentions 64 qualities of the Lord.

Sri Chaitanya Mahaprabhu has said mayavadi  bhasya sunile haila sarvanash. Your bhakti will be destroyed if you hear the commentaries of the Mayavadis because they oppose bhakti and want to become god themselves. This is a limitless false ego and envy, envy towards the Lord. All over there the world there is mayavad. The whole Islam is this Mayavad philosophy. Even within our Hindu dharma there are Mayavadis.  Chaitanya Mahaprabhu also said karmakanda janankanda kevala visera bhanda.

Tuka mhane advaitachi vani naka majha kani–  Tukaram Maharaj says I don’t want to hear the advaita philosophy. We must understand who is who in this world.

Sri Chaitanya Mahaprabhu became acharya himself and spread the Vaishnava siddhant. Then Srila Prabhupada came to spread Gauravani. He saved the western world from voidism and impersonlism. So Sri Chaitanya Mahaprabhu movement is spreading all over and all – Ramanujacharya, Madhvacharya and Vishnuswami are very happy to see this philosophy spreading.

One time on padayatra, we met Shankaracharya who was very old and his speciality was he had never been on a vehicle. We were also padayatris and they also. He welcomed us very nicely, and although he was meeting so many people, as soon as he came to know that the Hare Krishna padaytaris have come he gave us preference. He spoke of New Vrindavan, about the goshala, the temple, etc. He asked us what you do during padayatra? We said we chant Hare Krishna maha mantra. Then he said ‘Let the holy name shine all over the world.’ Nowadays there is neither pure Mayavad nor pure Vaishnavism. In kumbha mela the Mayavadi tents show Rasa Lila dance from Vrindavana.

Sripad Ramanujacharya lived for 120 years. Out of those 80 years he stayed in Srirangam. Rest of the time in Kanchipuram, sometime in Tirupti and sometime in Melkote. He was not preaching alone. He had 700 sannyasi disciples. In our Hare Krishna movement we have 100 sannyasis all over the world. He had 12000 bramhacaries. He had many grihastha disciples also. We saw the pastime if Dhanurdasa in the drama performed the other day. He had many kings and aristocratic people as his disciples.

One time he was going to Tirupati and he sent message to one of his rich disciples about his arrival. As soon as he got the message he started preparations – stage loudspeaker, etc. But the one who had brought the message of Ramanujacharya, he did not even talk to him much. When this messenger returned Ramanujacharya asked were you welcomed nicely. The disciple replied that I was not even given a seat to sit nor was I offered water and food. Upon hearing this Sripad Ramanujacharya said I will not go there he cancelled that visit. Servant of the servants – this is the higher position. Our bhakti should reach Krishna’s servant.

Ramanujacharya, when he reached Sheshadri, he did not keep his foot on him. This is not Ordinary Mountain, this is Anantashesha himself. So he was not ready to climb the hill. So the devotees said if you will not come no one will come to Tirupati and we will have to close the worship and come down. Then who will serve the lord. Ramanujacharya went walking not by feet but crawling. Supported by his elbows and knees he climbed. Not just respecting balaji but respecting the mountain as well. All the process of worship in Tirupati, Kanchi, Srirangam and the 74 mathas is from Sri Vaishnava sampradaya. All this was established by Sripad Ramanujacharya. He was head priest for 20 years, settling the standards and process of deity worship.

One time a disciple in Tirupati said I have so many questions and we do not stay close to you, so who will answer my questions. Sripad Ramanujacharya made a deity of him, embraced it and gave it to him and said this deity will answer the questions. This deity is still in Tirupati.

One time there was a devotees named Shailapurna under whom Sripad Ramanujacharya studied Ramayan, he accepted him also as his spiritual master. He had many shikha gurus. One time Shailpurna, sent some prasadam for Ramanujacharya. Ramanujacharya became very humble, why you are bringing, you could have sent through someone junior. Yes I thought of doing so but, I did not find a person lower than me, so I thought let me deliver it myself.  Please accept this. Our consciousness is opposite. Being a devotee of the devotee. Vaishnava seva.

There was one Kanchipurna Acharya, who was such an exalted devotee that Varadaraj would talk to him. If someone would ask him for some advice or guidance, he would go to Varadaraj Swami and get the reply from Him. One devotee asked Kanchipurna Acharya please ask Varadaraj Swami, when will I attain the Lords’s lots feet. Kanchipurna said, I will ask and let you know. When he asked to Varadaraja Swami he asked who he is. He replied, he is my assistant. Varadaraja Swami said, and then he will attain me at the end of this life itself. Then he thought when I will get Vaikuntha prapti. Then kanchipurna asked about his own future so lord began to think and he side – not sure. So Kanchipurna thought to the devotee of devotee  he is ready to give place in Vaikuntha. But to me he is not sure.

We cannot have direct connection with the lord. Kanchipurna thought that I will have to serve a servant of Varadaraj. He relaxed his service  of Vardaraj and  went to Mahapurna  disguided as an ordinary person and asked if he can get some service in goshala. He started serving in the goshala and he could also get association of Mahapurna. One time it rained heavily and all his clothes got wet so he had to wear his sannyasa dress and he was caught.

So this mood of servant of the servant – trnad api sunicena give respect to the others. We may not get respect but give all respect to others. The contribution of Sripad Ramanujacharya we cannot even understand. We are not even aware of his activities, pastimes and mood.

Day 4 – May 26, 2012
Location – Sri Rangam(Tamilnadu, India)

(Maharaja began the lecture by the recitation of Madhurashtakam by Vallabhacharya.)
The lords’ gait is very sweet. During the procession of Lord Ranganath sometimes he walks like a swan, sometimes like an elephant, sometimes like a lion and eighteen such forms. It looks like Lord Ranganath Himself is making his palanquin carriers walk in His desired sweet way. It is said that Lord Rama also learnt to walk from Ranganath when Ranganath was in Ayodhya.  Onetime I saw a Rama Lila in Delhi organised by Sri Rama Kala Kendra they were walking just like Rama used to walk. 10 years ago I saw this Ram Lila and I can still remember because I never saw any human being walk in this way.

Lord’s sleeping is also sweet. Therefore, we have all come from far and wide to see the lord who is lying down on the bed of Ananta Shesh  as Sri Ranganath. His form is sweet and His heart is sweet as well.

Vallabhacharya is giving a unique realisation of his experience of Krishna. His flute is sweet as well as the dust of His lotus feet is sweet. His hands that are holding Venu (flute) are also sweet. The beautiful feet of the lord are also beautiful. Everything is sweet about the Emperor of sweetness.

Yesterday as our vehicle stopped in Sri Rangam, the first thing that we saw was a sign board that read ‘the footprints of Lord Chaitanya Mahaprabhu’. Sri Chaitanya Mahaprabhu stayed in Sri Rangam for four days. This most pure dham – Sri Rangam is very rarely achieved. To reach here is not an ordinary achievement. We cannot reach here simply by buying a bus or train ticket. It’s not that cheap. This is a special favour of the Lord on all of us. This deity is here since the beginning of creation. Varadaraj also is the first deity in the creation, of course he is in sitting posture and Sri Ranganath is lying. This Dham is in the centre of river Kaveri that envelops the Dham from all sides.

So we are in Vaikuntha. Yad gatva na nivartante. One, who reaches my abode, does not return back to the material world. So please cancel all your bookings and your return tickets and you can manage to survive for a few days with that refund money. The lord has descended here from his Dham and this river is compared to Viraja River. Actually Viraja River flows between Vaikuntha and the covering of this material universe. One who reaches here, gets freed from reactions of sinful as well as pious activities. But Vaikuntha is beyond heavenly planets and earthly planet. This heaven and hell are duality. Vaikuntha is beyond duality. Some sample experience of heaven and hell is present on earth also. If someone goes to America he thinks he has reached heaven, thus there is always a long queue in front of American embassy. There are people with this mood – mor ei abhilasa America dese diyo vaas.

Most of the rituals of Hindu religion are processes to uplift ourselves to heavenly abodes. Devan deva yajo yanti. But we have come to that abode where the Lord resides. We have come to Vaikuntha. It is beyond earth and heaven. Here the lord reached in Treta Yuga. Before coming here He was in Ayodhya. He was brought to Sri Rangam from Ayodhya while Sri Rama was present in Ayodhya. This was some 10 lakh years ago. Since that time this town is here and the deity is here as well. Such exalted towns are present in this country.

One time I was in LA and they were celebrating the anniversary of LA. It was a very huge celebration. So I asked some assembled guests, how old LA is? They said it is very old city – 200 years old. Like a frog in a well. Can you compare a well and sea. Thus there can never be comparison between LA and Sri Rangam. Since thousands of years daily pilgrims are coming here and are getting benefitted by this Vaikuntha Dham and the glory and importance of this Dham.

Lord Brahma who is also our guru and Acharya wanted that lord may appear in his abode Brahmaloka or Satyaloka. Such lord if He comes to my abode it will be so nice. Lord agreed to his prayers and resided as a deity in Satyaloka and worship began. He is not only chief engineer of this creation but also a great Acharya. We belong to the parampara which begins with bramha- bramha madhva gaudiya sampradaya.

We are going to south Indian temples and we are seeing such huge temples, these are remnants of Dvapara Yuga. Such temples were also in north India but they were all destroyed by the Muslims. The Muslims were stopped from coming to south India, thus there is more culture, rituals, elaborate worship that have been protected. Those who have protected this culture, we are very grateful to them.

Ramanujacharya made 74 such places to establish dharma. Religion is established by Krishna as well as Acharyas like Ramanujacharya. One time Ramanujacharya was begging to the Lord you are the sarnagat vatsal, please accept me. The Lord said, alright I accept you. The Ramanujacharya said, can you also please accept all the living beings.  Earlier the Lord had immediately replied, but later he thoughtfully spoke thus – whoever Oh Ramanujacharya will be grateful for all the work you have done to establish religion, if they will understand your work and admire it, to such people I will accept. Not directly.

So lord came to Bramhaloka from Kshirsagar in the form of Sri Ranganath. Lord Brahma worshipped Him. Also Suryadeva – Vivaswan did the worship of Sri Ranganath in Satyaloka. King Ikshvaku while ruling Ayodhya also wanted to worship Sri Ranganath in his kingdom of Ayodhya. He did austerities, so severe that Indra thought that he might take away my position and kingdom of heaven. Indra became worried and sent bramhastra. But Ikshvaku was meditating on Sri Ranganath, so Lord’s Sudarshan Chakra came and defeated the bramhastra. The lord became please with King Ikshvaku and agreed to descend to Ayodhya. After Ikshvaku many great kings appeared in his dynasty. King Dashratha was one of them. He did many Yajna’s including putreshthi Yajna. At the conclusion of the Yajna king Dasharath gave darshan of Sri Ranganath to all the assembled dignitaries.

King Dharma Varma, who was also present at the yajna, saw the opulent worship of Sri Ranganath by Dasharath. He also became inspired to serve the Lord and thought, ‘could the lord also come to my kingdom and accept my worship’. So the lord noted this desire of the king. The deity form is not just stone. He is lying down but he eats, sleeps, and accepts worships. Every day there is some festival going on and the lord participates in these festivals.  This archa vigraha is incarnation of Krishna, He is Krishna Himself. So the Lord has noted that you have come to see him.

When we do dhyana – the senses are accepting food in the form of sense objects. Eyes drink the various forms of this world; ears keep drinking the words of this world. We keep feeding sabda, rupa, sparsha, rasa, gandha (sound, form, touch, smell, taste) to our senses.

Aashtanga yoga’s one limb is pratyahara – means not to see the form, hear the sound, touch the objects, take the smell and taste of this samsara. After pratyahara starts dhyana, and then dharana – retention of that dhyana of naam, rupa, guna, Lila of Krishna.  Then Samadhi when this mediation becomes solidified. If we have done pratyahara, the yatra is best time to do it. Of course a sadhaka who has made attaining God his goal, without praytahara you cannot move ahead in life.  Naam kirtana, rupa kirtana, Lila Kirtana, guna kirtana is possible only when we do pratyahara.

Lord knows our thoughts as well. He just doesn’t note that we have come and visited him with folded hands. He also notices the thoughts of your mind.

So Dharma Varma king‘s desire was noted by the Lord and the lord said so be it. The Lord made up His mind; I will come to your kingdom. After Yajna, king Dasharath gave sweet rice to his wives and eventually four sons were born. When Rama grew and was about to be coroneted as the King of Ayodhya, by Kaikeyi’s request he was sent to 14 years of exile.  After returning from exile, Rama reached Ayodhya. Before that He also went to Rameshvaram, Lanka, when he returned in Pushpaka Viman with Sita, Laxman, Hanuma, and Vibhishan. His coronation ceremony was performed. Then Lord Rama asked Vibhishana to return to Lanka to rule over and take care for the kingdom as it was now his responsibility.

But Vibhishan said, I do not want anything else, but you alone. Rama thought, I have to stay here in Ayodhya, I cannot go. But he wants me, so let me give him Ranganath. You take Sri Ranganath. There is no difference between me and Sri Ranganath. You may carry Him to Lanka. The only thing you must bear in mind is that the annual festival for Sri Ranganath will occur at the time while you will be taking Him along. So you must stop on the way when the appropriate time for that festival arrives and organize it with great enthusiasm.Vibhishan agreed and left for Lanka. While he was passing by Sri Rangam, it was time for the festival.

King Dharma Varma was ruling Sri Rangam at that time and he came to know that Lord Ranganath has arrived. He was very happy to receive and to help in organising the festival. So there was a huge celebration for 7 to 9 days. After the festival was over, King Visbhishan thought I should proceed towards Lanka. When Vibhishan tried to lift the Lord, he did not even move an inch. After lots of endeavours, he realised that the lord wants to stay here. King Dharma Varma became overjoyed at this.  Sri Ranganath told Vibhishan, I will not come ahead of this place but from here I will keep looking South, towards Lanka. Usually the deity should face east; but here Sri Ranganath is lying with his face towards south. From here he kept giving blessings and mercy to Vibhishan.

This temple of Sri Ranganath is spread over 156 acres. This is a thousand year old construction and there are thousands of pillars all over, which are monolithic structures.

Ramanujacharya –

Ramanujacharya is not ordinary human being. He is Ram Anuja or Laxman. Laxman appeared, or we can say, Balaram appeared. Balaram represents guru tattva. In sastra it is said- sesa, laxman, balaram will appear. Someone will appear in some form kaschit- that kaschit is Ramanuja. He appeared again asVaravarm muni. His speciality was that when he would recite the Katha of the lord, people would forget the samsara completely as if it does not exist. The soul would hear his katha in dhayna avashta (deep meditation).  One time he was doing katha which went on for a year. Sri Ranganath himself would come to hear his katha. Katha is Sri Ranganath himself.  So for 1 year the archana stopped and all would just hear katha. Everyone was experiencing the presence of Sri Ranganath in the Katha so no one was missing the darshan.

On Tula sankranti, once a year all the holy rivers appear in Sri Rangam. If you take bath in Kaveri that day, there is no need for taking bath anywhere else. Yamuna also came and one time there was a conversation between Yamuna and kaveri. Kaveri questioned Yamuna that in your waters the Lord played the wonderful pastime of dancing on the hoods of Kaliya, but he never performed any such pastime in my waters.

So Sri Ranganath thought I will also do the Lila in Viraja or Kaveri. So lord danced on Anantashesha. The river water rose very high and entire town was flooded with water and sand. After the flood, people forgot that here was ever a pilgrim place here. After many years, a king came hunting in this area. He was tired and was sitting under a tree. All of a sudden he heard a parrot- named Killi. This parrot told the king, right in this place Sri Ranganath is residing underneath.  Then they unearthed the deity and began the worship.

One time one Muslim king became attracted by Sri Ranganath. He took Him to Delhi  and installed Him in Lal Quila. The daughter of king started worshipping the Lord very nicely. So here in the memory of that Muslim king and his daughter, Lord Ranganath is worshipped in the morning in Muslim style. He also stayed in Tirupati for 40 years in Sri Ranga Mandapa.

One time one king came to attack the temple. All the Vaishnavas stood up to protect the deity, but that Muslim king beheaded thousands of devotes. Then a well-dressed woman said I can tell you where Sri Ranganath is please come behind me.  Captured by the beauty and words of the woman he climbed the white Gopurama following the lady and she showed him the golden Vimana (golden tower made of 25 tonne gold). That tower contains 4 kalash (water pots). They are the 4 Veda. There is a lotus made of 18 petals which represent the puranas. There are 108 circular symbols which represent the Upanishads. If someone circumambulates the vimana twice, he gets the result of 1000 horse sacrifices.

So the lady brought the Muslim king on the top of a Gopuram and pushed him from the top and the king died. The woman started thinking I have done a great offence so I must also commit suicide. But as she jumped, Ranganath caught her and protected her. There are many such incidences in the history of this Dham.

Day 3 – May 25, 2012
Location – Kanchipuram (Tamilnadu, India)
Venue – Varadharaja Temple

The places which we are visiting in Kanchipuram, Sri Chaitanya Mahaprabhu also visited. Whether it is Shiva Kanchi or Vishnu Kanchi, Chaitanya Mahaprabhu would visit both the temples. Lord Shiva also likes the Hare Krishna Maha Mantra. Parvati came here from Varanasi in search of Lord Shiva, who at that time was meditating beneath a mango tree. It was a huge and special tree whose branches reached out of the city limits. Thus one name of Lord Shiva is Ekambeshvar.

Few days ago in Mayapur we installed a deity of Simantinidevi – a deity of Parvati holding beads in her hand and chanting. One time when both Lord Shiva and Parvati were in Mount Kailasha, Lord Shiva started his Tandava dance and simultaneously chanting Gaura, Gaura, Gaura! At that time Parvati inquired, who is this Gaura? Shiva said let me take you to Gaura Dham. Both of them reached Navadvipa. Particularly they came to Simantdvipa (Before this pastime this island was known by some other name). Here they did kirtana and Gauranga Mahaprabhu appeared. Parvati took the dust of Lord Gaurangas’ lotus feet and decorated her hair parting. Therefore this place is called Simantadvipa.

In Vrindavan and Navadvipa, all over you will get darshan of Lord Shiva as Kshetrapal or Digpal. Srimad Bhagvatam also describes Lord Shiva as the topmost Vaishnava- Vaishnavanam Yatha Shambho. When Lord Gauranga’s arati is performed, Lord Shiva also appears along with Bramha and other demigods.
During Navadvipa Mandala Parikrama we also visit Hari Hara Kshetra. The deity with half Vishnu form and half Shiva. From one perspective both Hari and Hara are same tattva, but still they are not the same. Shiva is not jiva tattva. There is jiva tattva – the living entities and then there is Vishnu tattva – the incarnations of the Lord. Shiva is neither Jiva tattva nor Vishnu tattva. Kshiram yatha dadhi vikara vishesh yogat. Milk is transformed into curd, but curd cannot be transformed into milk. The Lord becomes Shiva tattva. Sometimes there is fight between Vaishnavas and Shaivas. But there is no such competition between Vishnu and Shiva.
Kanchipuram is moksha puri. Shiva tells Parvati that Lord Vishnu is the giver of liberation, there is no doubt about it. He also says aradhananam sarvesham Vishnu aradhyate param. Here in Kanchi both Shiva and Vishnu are worshipped. From sastras we understand who the Supreme is.

In Vrindavan there is temple of Gopishvara Mahadeva. Lord Shiva is such an exalted devotee that he gets entry in the Raasa Dance pastime. In Krishna’s Rasa Lila, entry is very rarely achieved. One time Shiva wanted to enter Raasa Krida. He was entering with garland of skulls around his neck and snakes & scorpions all over him. Thus he was denied entry and was asked to take a dip is Manasarovar lake. Then he appeared in Gopi form and was allowed to enter the Raasa dance arena.
In Nanda gram, Nandishwar Mahadeva resides eternally and he is the first personality to honour Prasadam which was offered to Krishna. We all know the pastime, when lord Shiva came to see Kanhaiya and seeing his scary form, mother Yasoda did not let him see Krishna. As soon as Lord Shiva left with great reluctance, Krishna started crying and would just not stop. He was inconsolable. Lord Shiva was sitting with a strong hope that he will get the darshan of Krishna one day. There is a temple in this place where Shiva was hopefully waiting. This deity is called Aseshvar mahadev. There in Nandabhavan no one could understand why Krishna was crying so much. Everyone started asking mother Yasoda if something happened, someone came. Then she told them about a Baba who desired to see Krishna and she denied him darshan. Kanhaiyaa was crying since the Baba left. SO they all went in search of Lord Shiva and he was brought back to Nandabhavan. Krishna saw Shiva and Shiva saw Krishna and Krishna immediately stopped crying. These are very confidential pastimes that display the Bhava and Bhakti of Lord Shiva.
Lord Shiva is also Ashutosh – he fulfils the desires of his devotees. You must have seen picture of Lord Shiva holding chanting beads in his hands. Bramha bole chatur mukhe Krishna Krishna hare hare Mahadeva Pancha mukhe Rama Rama hare hare. This is the glory of the holy name. Bramha with his four heads and Shiva with his five heads chant Hare Krishna Maha Mantra. Lord Shiva’s followers are very rich. He himself is Avadhoot- very detached. He is personification of detachment. On the contrary the devotees of Lord Vishnu are sometimes poverty stricken although Lord Vishnu is always very opulent. His lifestyle, his dressing, and his house – everything is very opulent and lavish. But Krishna’s devotees like Sudama are very poor. Shiva’s devotees like Ravan are very opulent. Sometimes it is discussed why is it so. Reason is clear – for material opulence people go to Shiva and other demigods. They give them the desired benedictions so that they may spare them to chant and meditate on the lord.

Varadharaja Swami –
This is the first deity of the universe installed by Lord Brahma. With a desire to get darshan of Lord Vishnu, Lord Bramha did yajna in Pushkar but was not successful. Then he did yajna in naimisharanya and still remained unsuccessful. Then he was asked to perform 100 horse sacrifices, but because he was too eager to see the Lord, he did not want to wait for the time that will be spent in 100 sacrifices. So he was told to go to Kanchipuram and perform one horse sacrifice and he would get the benefit of 100 sacrifices. Then from the agnikunda Lord Varadraja’s utsav deity appeared and is still being worshipped here. A thousand years ago, Ramanujacharya worshipped Varadaraja Bhagvan. Varadaraja is giver of benedictions to all devotees. There is also Nrsimhadeva deity in this temple.

The shrine of lizards in Varadharaja temple –
One time the King of this place was visited by a Shamik Muni. The king and his wife offered him a pot of water with two lizards in it. This was very offensive on their part and the Muni did get offended. He cursed them to become lizards. The King became a golden lizard and the queen became a silver lizard. They became very anxious and asked how would they get liberated? The Muni said, the devotees of Vradaraj swami who will come to see the Lord will touch your forms as well and by their touch you will become purified and get liberated. Offences against Vaishnavas, criticism of Sadhus are very severe offences. One must be very careful.

Vedantadeshika Acharya-
Vedantadeshika, who is also a very famous and prominent acharya in the line of Ramanujacharya, was born in this kshetra. The parents of Vedantadeshika had one time gone to Tirupati and after darshan of Balaji they spent night in Tirumala. His mother dreamt of the Bell used in the service of Balaji. She saw the bell and she swallowed it in her dream. It entered her stomach and she conceived. This bell of Balaji appeared in the form of Vedantadeshika. Even now in balaji temple they do not use a bell during deity worship. Vedantadeshika was a great Acharya and wrote many literatures and commentaries.

Kanchipuram is one of the seven moksha puris or places that award liberation. The other six being Ayodhya, Naimisharanya, Mathura, Haridwar, Dwarka and Ujjain. The number seven has some prominence. The number of sages, the holy rivers, the swaras in music, the colours in rainbow, days in week, the horses of sun god, the coverings of universe, number of gates in Vaikuntha and Srirangam, etc. are all seven in number!

Ramanujacharya-
Between Kanchipuram and Chennai, there is a place where Ramanujacharya was born. He got married at the age of 15 and took sannyasa at 30 years of age. His mother had expired and wife was little unpleasant. Sastra says, such a person should renounce. Yasya mata grihe nasty bharya ca apriya vadini.
There was one Kanchipurna acharya under whom Ramanujacharya studied many sastras and considered him his shikhsa guru. One time he wanted to invite him for lunch and he wished to honour his remnants. He asked his wife to cook for Kanchipurna Acharya while he went out briefly for some service. Kanchipurna Acharya somehow came earlier than the expected time and insisted her to serve him as he was in a hurry. When Ramanujacharya returned he saw that Kanchipurna had already left and his wife fed his remnants to the shudras considering them to be unfit to be honoured by Ramanujacharya. She did not understand the exalted glories of Kanchipurna Acharya. This angered Ramanujacharya very much.

In yet another incidence one brahmana came to beg alms but Ramahujacharya’s wife refused to offer him anything and he was returning empty handed. Ramanujacharya was returning from the temple and saw the Brahmana on the way. He found out that he was denied any offering from his house and this was enough for him to tolerate. Ramanujacharya asked the Brahman to visit his house again, but this time disguised as a messenger of Ramanuja’s father in law. Ramanujacharya wrote the letter himself, addressed to himself inviting him and his wife to the marriage of his sister in law. He also wrote that if Ramanujacharya cannot come, he must at least send his wife. When the brahmana reached with the letter and introduced him, he was received with great kindness. He handed over the letter, accepted the offerings and left. After sometime Ramanujacharya came home and when he came to know that a letter has come from his father in law he showed great eagerness to read it. He was happy to read but apologised to his wife that he will not be able to accompany her to the marriage, but he would arrange for her to go. Once his wife left, Ramanujacharya took sannyasa and thus he got liberated from the bonds of samsara in Kanchipuram.

Verse: Srimad Bhagavatam 2.3.21

“Bharah param patta-kirita-justam
Apy uttamangam na namen mukundam
Savau karau no kurute saparyam
Harer lasat-kancana-kankanau va”

Translation:
The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead, who can award mukti [freedom]. And the hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead, Hari.

Purport:
As stated herein before, there are three kinds of devotees of the Lord. The first-class devotee does not at all see anyone who is not in the service of the Lord, but the second-class devotee makes distinctions between devotees and nondevotees. The second-class devotees are therefore meant for preaching work, and as referred to in the above verse, they must loudly preach the glories of the Lord. The second-class devotee accepts disciples from the section of third-class devotees or nondevotees. Sometimes the first-class devotee also comes down to the category of the second-class devotee for preaching work. But the common man, who is expected to become at least a third-class devotee, is advised herein to visit the temple of the Lord and bow down before the Deity, even though he may be a very rich man or even a king with a silk turban or crown.

The Lord is the Lord of everyone, including the great kings and emperors, and men who are rich in the estimation of mundane people must therefore make it a point to visit the temple of Lord ?r? K???a and regularly bow down before the Deity. The Lord in the temple in the worshipable form is never to be considered to be made of stone or wood, for the Lord in His arca incarnation as the Deity in the temple shows immense favor to the fallen souls by His auspicious presence. By the hearing process, as mentioned herein before, this realization of the presence of the Lord in the temple is made possible. As such, the first process in the routine work of devotional service—hearing—is the essential point. Hearing by all classes of devotees from the authentic sources like Bhagavad Gita and Srimad Bhagavatam is essential.

The common man who is puffed up with his material position and does not bow down before the Deity of the Lord in the temple, or who defies temple worship without any knowledge of the science, must know that his so-called turban or crown will only succeed in further drowning him in the water of the ocean of material existence. A drowning man with a heavy weight on his head is sure to go down more swiftly than those who have no heavy weight. A foolish, puffed-up man defies the science of God and says that God has no meaning for him, but when he is in the grip of God’s law and is caught by some disease like cerebral thrombosis, that godless man sinks into the ocean of nascence by the weight of his material acquisition. Advancement of material science without God consciousness is a heavy load on the head of human society, and so one must take heed of this great warning.

The common man, if he has no time to worship the Lord, may at least engage his hands for a few seconds in washing or sweeping the Lord’s temple. Maharaj Prataprudra, the greatly powerful king of Orissa, was always very busy with heavy state responsibilities, yet he made it a point to sweep the temple of Lord Jaganatha at Pur? once a year during the festival of the Lord. The idea is that however important a man one may be he must accept the supremacy of the Supreme Lord. This God consciousness will help a man even in his material prosperity. Maharaj Prataprudra‘s subordination before Lord Jaganatha made him a powerful king, so much so that even the great Pathan in his time could not enter into Orissa on account of the powerful Maharaj Prataprudra. And at last Maharaj Prataprudra was graced by Lord Sri Chaitanya on the very grounds of his acceptance of subordination to the Lord of the universe. So even though a rich man’s wife has glittering bangles made of gold on her hands, she must engage herself in rendering service to the Lord.

Pure devotional service is the chapter. Shukadev Goswami, himself is the speaker. Now he is encouraging everybody to serve the supreme personality of Godhead. With everything, kayen, manasa, vaca, indriyerapi budhya. Using intelligence, using different parts of the body. Everything! Manasa, deha, geha jo kichu mor, arpilu tua pade Nandakisore. Everything to be offered, to be engaged in the service of the Lord. As Srila Bhaktivinod Thakur is also pointing out. And yat karosi yad asnasi yaj juhosi dadasi yat yat tapasyasi kaunteya tat kurusva mad-arpanam is also; has been strongly recommended by the Lord in the 9th chapter of Bhagavad-gita.

Everything is to be, everything is Lord’s. Tvadiya vastu Govindam Tubhyameva samarpaye. Everything! Everything is Yours my Lord. Twadiya vastu, everything. Vastu. Even body. Different parts of this body. Deha, apatya, kalatra adisu. Myself, my family, my children, my friends, my property, everything everything. Tubhyam. It is, it is Yours. Twadiya. Hence, I am offering also all of that in your service. So, keeping that spirit, that philosophy, those statements in mind Sukadev Goswami is pointing out in phase manner. One, two items at a time. This should be engaged, that should be engaged. The tongue should be engaged. The eyes should be engaged. The feet should be engaged. And today is the turn of, the head should be engaged and the hands should be engaged. Today is the turn of head and hands. The head has been described here as uttamangam, api uttamangam. So what?

Your head may be the best of your body. Api uttamangam. Angam is body. Uttam, the best. Of course, the best is for the Lord. The best for the Lord. He is the best. So, this anga , the head is uttam, the topmost. It is also at the top, right? In the body, the head is at the top and not just by the physical position but the head is in, it gives direction, thinks, tells you, do this, don’t do this. It gives direction to the hands, to the belly, to the legs. So, hence, certainly the head is uttamangam, uttamangam.

Second line, second word, uttamangam. So, it is uttamangam and it has been decorated, patta-kirita-justam, by crown. It has decorated with the crown. And before the crown is used, some cloth is also used. Those who use crown then, then they use cloth, not just cotton or khadi, but they use silk cloth. Pattam mentioned here is the silk cloth used. And then at the top goes, kirita, goes the crown. So the top part of the body and is the crown there. So there, preparing next thing such decorated head should be doing is, you are only getting ready to bow down. This is next step, one should be doing with such a topmost part of the body and decorated with the crown. Silk is there, crown also, made up of some gold or some rubies. Another thing happen for a neck studded with gems. Such a decorated head should be surrendering should be bowing down before the Lord. Of course they don’t do. The talk here is, they do not do this. Sukadev Goswami is pointing they should be, such a crown head should be bow down before the Lord. And of course they don’t do this. Then it’s only a bharah param. It’s only a heavy burden. That person, that King is carrying a heavy load on his, on his head. That’s one point. Na namet, na namet Mukundam. The person doesn’t bow down, namah, na namet. And na namet unto Mukundam, Mukund, Mukundam, the liberator, the deliverer, you are carrying heavy burden. Lord could give you relief. Why don’t you bow down before the Lord? Ambarish Maharaja did that. Karau no kurute saparyam harer lasat-kancana-kankanau va.

Another turn of hands, karau, both the hands, not just one hand. Karau, what kinds of hands, lasat-kancana-kankanau, karau, the hands which are decorated with Kankan. This is just a cloth! Made up of gold. Lasat, they are glittering. It’s pure gold. The pure gold bangles, both hands have and they are glittering. But if such hands do not do, saparyam ,the service of Hari. Harersaparyam, service unto the Supreme Personality of Godhead, such hands not engaged in, then these hands with gold bangles are compared with savah, sava. Sava means dead body. Savasobhanah, decoration of the dead body only, Prabhupad says. In Christianity, there is a special decoration. When the person is dead, before he is put into his tomb. From womb to tomb![laughs]. Before he is put into the tomb, special bedding is done. His body is nicely cleansed. Three piece suit with the boot also.

They buy new boot? I was told they buy new boot and some, like that, all these decorations. They decorate him and the next thing they do is they dump him in a big hole.[laughs]. If he is dead what value, what value is there of this all decoration. If body is dead, sava, dead body. What good are they hands? Fine, they may be glittering with the gold bangles. But they are like dead body’s hands, if they are not used in the service of supreme personality of Godhead. And gradually, gradually conclusion is, everything is just meaningless, useless if it is not engaged in the service of the Lord. It is only meaning when they are engaged in the service of the Lord. Then everything comes back to life, comes to live.

Prananti. Akrur, while going to Vrindavan from Mathura. That’s the way! Prabhupad says. That’s the way. We all have come to Vrindavan. Prabhupad says example of Akrur. Are you ready to go Vrindavan? Please read that chapter, how Akrur went to Vrindavan. So while Akrur is on the way to Vrindavan, he talks. Yah! Only when we engage in the service of the Lord, hear about the Lord. He is talking, is making the point about, hearing about the Lord and remembering the Lord, then only Prananti. That person gets his prana back. Then, is a life in him. Prananti, punanti, subhanti, is using. Three adjectives. Then that person has life. That person is with the life. And that person punanti, that person is purified. And subhanti, that person’s life is auspicious. Then is the decoration, the real decoration. Subhanti is then.

When one’s existence is used in the service of the Lord or when one is engaged in hearing of the Lord. All body is beautiful decoration right now. The body is beautiful. The body is a lively, full of life, full of meaningfulness. One body is right now in a sleeping bag and another body is sitting in a temple. I mean, you could sleep at midnight but not at 9 o’clock. But somebody is sleeping even at a 9 o’clock. After hard labor all day, then we deserve some sleep and that sleep is also devotional service. Getting ready for next day is devotional service. That’s ok! 9 o’clock in the morning, that’s like a dead body. But you, all of us sitting here and hearing about Krishna, Bhagavatam, then all the bodies are beautiful bodies. The glittering bodies, shining bodies, bodies full of life. Bodies with all different parts come to life. Prananti, punanti, subhanti. And they are engaged in the service of the Lord.

Sukadev Goswami is recommending that the head should be used in bowing down before the Lord. Na namet, his complain is na namet Mukunda. They do not bow down before the Mukunda. This is that trouble part but the right thing to do is they should be bow down, bowing down before the personality of Godhead. And Srila Prabhupada is pointing out in many things. Such a wonderful purport! That by hearing process, are you hearing? Yes. By hearing process as mentioned here in before, the realization of the presence of the Lord in the temple is made possible. The Lord is here. We realize more and more the presence of the Lord in the temple. We could begin with that realization. Lord in the temple. Lord with the deity. Then by hearing more we could gradually expand that. Lord here, Lord there, Lord everywhere.

Pandith samadarsinah. We could start with the deity in the temple. Here is the Lord. So one becomes conscious. One becomes aware of the presence of Lord in the temple, in the deity form. How does this realization come about? By hearing, Prabhupada says, by hearing. So Srila Prabhupada not only gave us Krsna and Balarama but he also gave us Bhagavatam. And of course, they are both, they are both personalities of Godhead. They are both forms of the Lord. Not only the deity is the Lord, Bhagavatam is also Lord. And one Lord is helping us to understand the another Lord. Bhagavatam is incarnation of the Lord.

Vanmay, vanmaymurti, some places we read vanmurti, vanmaymurti. Lord is personified in the form of Bhagavatam as incarnation of the Lord. One travelling party leader is saying, “Prabhupada, Prabhupada, Our van you know is full with the books.” I don’t know why he was saying this or something. The point is there. That travelling party, “as we have no space in our van for a deity, carry the deity or we have no time to worship the deity. We are busy in distributing books. So what about we doing the worship?” And Prabhupada recommended, “we could worship the books! Worship the books.” Bhagavatam is non different from the Lord. So as one hears Bhagavatam and Bhagvad-gita, Prabhupada is pointing out here.

The authentic sources like Bhagavad-gita and Bhagavatam. This is essential point. Hearing is essential point. And as one hears, one becomes the aware of presence of the supreme personality of Godhead. And then, then the next thing is, whenever you are entering the temple, you do what? The Lord is here, the Lord is here. Hey! Look, look! Look, he is here! One bows down before the deity. So beautiful they are! Krsna Balarama is so beautiful! I just have this thought, this morning we took darsana, why, why, why not people surrender, bow down before such a beautiful Krsna and Balarama? Such a beautiful! When the person is ugly, we run away. Beautiful, bow down. Krsna, Balarama, such a beautiful! As one hears the greatness of the Lord and then that great Lord is here, in the temple, in the form of deities. One becomes aware of his presence and bows down.

Srila Prabhupada taught us this process of bowing down. Not so much bowing down goes on in lot of other temples in India. But the way, Prabhupada taught us to bow down before the deity. And every time you go into the temple, bow down. People, ok! I already did it once, how many times? Other temples, one time, they have done it. Quota is finished. How many one time dandavat? But not every time. But Prabhupada taught us bowing down before the Lord. And Prabhupada bow down, full dandavat! Prabhupada taught. Even in his old age, he would stand with folded hands with his stick in his hand. Then he would put his stick, cane, cane, ok! next to him and then he bow down. Full dandavat to Gaura Nitai, unto Krsna-Balarama, unto Radha-Shyamasundara, unto Radha- Rasabihari. He would, Govindam adipurusam, he would do this. Tam aham bhajami. He would stand and bow down. As we have seen him bowing down, we have learnt this bowing down before the deity, with hair or no hair to bow down before the supreme personality of Godhead.

Mam namskuru, manmana bhava mad bhakto madyaji mam, what? Namskuru, say namaskuru, namaskuru. Lord says, you just do these four things. Remember me, become my devotee, worship me and pay obeisances unto me. And reward for this? Reward for offering obeisances unto Lord is What? You come to me. Mameva esyasi. Mameva esyasi. Lord says. Such a big reward! You bow down before me, you will come to me. Mameva, unto me only because you are offering obeisances unto me. Mam, mam, mam, mam, four times, Lord says. Manmana, matmana bhava madbhakto, madyaji, mam every time. He asks us to four things every time. He says, unto who? Manmana. Remember who? Remember me. Madbhakta, become who’s devotee? My devotee. Madyaji, aaji means worship. Who’s worship? Madyaji. Namaskuru, unto Who? Mam namaskuru. Just see. So that you will not confused. You could have put everything in a bouquet or something, is one time, unto me only. Do this for no. He is asking us to do four things. Mat, mat, mat, mam namaskuru, do unto me. And then because you have done, you have become my devotee. You have worshiped me. You have remembered me, offered obeisances unto me. Then what happened? Of course mam, mameva esyasi, second line also and the third line, mam again. Mameva, certainly mameva esyasi. You will come to me.

Satyam, this is the fact, satyam pratijanihi. I promise you. In how many words he has to say. Come to me only. Satyam, you know, I’m speaking the truth. He doesn’t have to say this. Does Krsna have to say that he is speaking the truth? Because all that he speaks is only the truth and nothing else. Or that we speak is, lot of times, lies only.[laughs] All that Lord says, sarvam etatritamanye yanmam vadasi Kesava.[B.G. 10.14] Arjuna is already declared. My dear Lord, all that you speak is only truth. So this Lord is saying, you will come to me. You are offering obeisances you will come to me. This is a true statement and I promise you. This is my promise to you, come to me. Just for offering obeisances unto the Lord, such a big, big reward! Why not? It’s a good deal, right? Nice deal! All that you have to do is to bow down. And all that he does is, he does everything. You don’t even have to book a flight, to go back to Godhead. The captain will come knocking at the door. He has boarded the plain on the rooftop of your room or your garden and he brings you, please! He has call you, he has a seat, sir! And he starts engine and you don’t have to do anything. No flight booking, nothing. All this is if one does just simple, simple things as bowing down before the Lord. As one bow down which we call as a Saastang. Saastang dandavat, dandavat, dandavat. Dand-vat means just like danda, danda-vat, just like danda. One throws himself, ladies do it differently, before the Lord and his asta-angas. Uttamanga is mentioned here. The best anga, part of the body, mentioned in this verse and while offering obeisances, the seven more angas are also involved. Asta-anga, saastanga, sa-with, asta-eight, anga-parts.

Obeisances with eight parts, saastanga dandavat. Out of these six are physical parts of your body, two feet, two hands, chest and head. That is, how many? Six. Two feet, two hands, chest and the head. And two other parts are, your prayer, your words. Word is the part of saastang. If words are not used, Nectar of Devotion says, it is one of the offenses in worshiping the deity. If you do not say the prayer while offering, right? It is one of the 32. Remember? Yes, do you remember? Right there! So your body’s six parts are there flat on the ground in the front of the deity, say the prayer. We do namah om visnupaday. And the 8th, 8th part is your mind. Be there with the mind also. Think what you are doing right here. The deity is there. The prayer, think what the prayer is, with full understanding. You are offering your dandavat, namaskara, namaskuru. So namaskuru, mam namaskuru. It is not a physical activity but also vocal and mental. A voice, sabda. Or your tongue, ok, lets move to the tongue. Tongue is the part of the body. So all the parts are body’s parts. Six physical, the tongue is also physical. Ok, it’s mental or physical? Physical. Tongue and the mind. When we all those put together there is complete dandavat. Complete namaskuru, namet. And then the namaskar is complete and when one offers namaskara unto the Lord, obeisances unto the Lord, dukhasamanastama.

The last verse of Srimad- bhagavatam. How many verses are there in the Srimad- Bhagavatam? 18000. 18000th verse, which is what? The 12nd canto, 13th chapter, 23rd verse ends with again, this business mentioned here. The obeisances, says pranam, the verse is pranam dukha samanma stam param harim. Yah! Namami, namami harim param. Twice is, namami and pranam. When you offer your pranam unto param hari, the personality of Godhead, then what does Lord do again? Dukha samanastam. Your dukha, suffering will be subdued, subdued, kicked by the Lord. Eradicated, dukhasamanam, like samah, damah, sama, the subdued, dukhasamanam. So who does this? The param hari. He does this for one who does pranam unto the Lord. So we, we come, we offer obeisances, prayer, obeisances and we have gone. But that is where the homework of the Lord begins. Lord remembers, Lord remembers that person who had just now come, offered obeisances and gone.Lord is thinking what could I do for him? I need to give him relief, I need to reward this person.

So externally speaking, or looking through the camera, nothing! Offered obeisances, the person went away. But Lord has already taken notice. The person coming, offering obeisances and Lord is thinking and thinking and thinking. Mamekam saranam vraja and aham tvam sarva papebhyo moksa esyami ma suchah. Lord is, Lord has to minimize that person’s reactions, suffering. This also occurs, results by the fact, it is explained that as one offer obeisances unto the lotus, lotus feet of the Lord or deity Lord. On the feet of the Lord, the soles of the feet of the Lord, that different signs. In ISKCON market, there is a book with the footprints and handprints of different, different deities, Krsna, Radharani, Caitanya, Advait like that. So it explains there that the different signs on the, specially on the feet of the Lord. They are responding, they are reciprocating to the person who has offered Lord his obeisances. Those these signs on the soles of the feet the Lord are not just a paint and just sticking there and nothing happening and just a decoration. No! All those signs are very very active. Those signs are very very active and for each sign on Krsna’s feet there are 11 in one foot and 9 in another, correct? So beach sign does something something. Each cinha does something for the devotee. For instance, this is the disc. Shhoooooooo! Lord has a disc in his hand. So when person offers his obeisances, then that disc gets active. Hey! Who are the enemies of my devotee? This devotee. Where is that kama? All the 6 enemies. And then this disc gets behind all the 6 enemies of that devotee and chases them after. And like that. The Lotus is cooling effect. Oh! When I went temple I feel so good, so peaceful, you know! It’s so peaceful! Why? That, that Lotus in the lotus feet of the Lord. There is the lotus on the lotus feet of the Lord, it’s rays. I will reach to the person who have just now offered his obeisances unto the deity. And there is also, this is different thing. One of that is the when we take deity around, in south India, Tirupati, they carry that umbrella. It’s special, not a kind of umbrella we carry. It’s a special umbrella. It’s Lord’s umbrella. They say that Lord holds umbrella over that person. Umbrella is not to only just to give shade or protection from the rain, but it is a honor, honorary. This person is being honored that’s why this umbrella is above him. This is honorable. This is honorable person. So that umbrella on the feet of the Lord becomes, the devotee is honored. That devotee who just offered his obeisances, he becomes honorable. So, like that offering obeisances unto the Lord, sounds, looks like such a ordinary or simple activity, but it’s not all that needs our eyes as they see. So much more going on happening there which we did not take notice of. Something of the immense benefit. Then this is all said to encourage everyone to bow down before the Lord.

Even person is wearing the crown, the person is wearing the turbans. Prime minister of the country, this country also wears some turban. We have new Prime Minister, he always wears a turban. He never steps out of his palace if he has no turban on his head. What he should be doing this? On the way to the parliament he should be offering his obeisances. We are not sure whether he does it. Is it right thing to do? Is it right thing to do? Not to offer obeisances? No, it’s wrong. And not offered obeisances then what happens? The heavier the turban is, the swifter you are sick. Prabhupada is pointing out in the purport. And there is also warning out. The advancement in the material science without God consciousness is a heavy load on the head of human society. So one must take hid of this great warning. So that’s also a big trouble. Show me your God. Where is God? And yes! India being secular is also big problem. India is a secular country. Secular means without God. State is one thing, religion is, religion is private thing, your own thing. You are not offering obeisances, not as your business. We are only concerned with roti, kapada, makan. We are only concerned with administration and eating, sleeping, mating, defending. You are nothing to do with your soul. We don’t care whether we go to hell or heaven. That is your private affair. We only make sure our bellies are full. And he gets nice cars, electricity. We make the highways. We don’t care whether the person is coming from the Delhi by this highway, whether he stop in Vrndavan or Mathura or they go on the way to Agra to see Tajmahal. It is up to them. This is secular state, we can’t insist. Then all, this is not our. So this nonsense secular, secularism is also a big curse on India, and on the other countries of the world, a heavy load on the head of human society.

Prabhupada is reminding. A quick reminder. One sentence reminder is here. And then, that is about the obeisances. There are two parts, other one is? We have just covered the head division. The other division is, the part is the hands. So another 45 minutes. The head is more important. So we spent more time on head. On hands we can spend less time, so hands also should be engaged in service of the Lord. Mandirmarjanadau. Especially as one come to Vrndavan. Let’s render lots of service with all the parts of our body, including the hands. This Kartik is a very special, very very special month time of the year. Wherever and what to speak of coming to Vrndavan during such time. So, let’s serve Vrndavan without thinking what Vrndavan could do for us. As one American President had said, “Instead of you citizens thinking what America could do for you, you should be thinking what you could do for America.”[laughs] So, likewise, we always think, what are my rights? I am a member of ISKCON. What, what has ISKCON done for me? What has been Vrndavan done for me? But first we should be thinking of what is my obligation? What is my, let me fulfill my obligation and then fight for the right. Using the might. You don’t have to use might. Then use might for the first part. First thing is first, our part serving,serving Vrndavan, serving ISKCON, Prabhupada’s mission. Specially here in Vrndavan. It’s nice time, wonderful time. Weatherwise and otherwise. So, let’s take full advantage.

And thus we, Devamrta Prabhu and Devakinandan Prabhu, we find out,what we could do? Something practical. Serve Vrndavan. If you don’t find, you always pick up a broom and sweep the temple of the Lord, pick up some books and distribute books to pilgrims. Talk about these Lords, Krsna and Balarama.As pilgrims stands here looking at Prabhupada tell them who he is. Insist with Food for Life program. Go on Vrajamandal parikrama. Use your feet, it become healthy. Too much comfort is the cause of all the diseases that is there in the world. So like that and always chant ‘Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare’. And think always about Krsna. Even in the bathroom. Everywhere, everywhere, who is going to stop you from thstrong is pointing out in phase manner. One, two items at a time. This should be engaged, that should be engaged. The tongue should be engaged. The eyes should be engaged. The feet should be engaged. And today is the turn of, the head should be engaged and the hands should be engaged. Today is the turn of head and hands. The head has been described here as /empranam dukha samanma stam param hariminking of Krsna, thinking about Krsna? People say I don’t have time to do or serve, but always thinking, think about Krsna. On the way to the office offer some prayer. So let’s find or it is VIHEs so many nice nice wonderful courses. Listen, learn, time for learning. Students, for forever, students for all life long, we are students. Till our last breadth we want to learn. Not that I’m 30 year old devotee now. I’ve learnt everything. I will only now teach or speak, not hear. Everyday we could hear and learn, not teach. So this is not time to spaced out. Or this is not the place where we come and sleep. Go to Hawai and sleep there, you can take rest, but this is not a sleeping place. This is not a gossiping place for sure. This is not the place, Vrndavan. Go to Delhi, go to Agra and gossip there, not here in Vrndavan. No! Talk about Krsna, hear about Krsna. Then we become, by hearing, chanting, we become aware of the presence of Krsna in Vrndavan. If we can’t feel Krsna’s presence here in Vrndavan, then where else? Moscow, or London, where? Durban? Let’s go deeper. Not stay at surface level, just floating. Serve people into Krsna Consciousness and serve the Lord, serve the devotees also. Just serving the Lord is third class thing to do. Higher class. Serve the Lord and devotees is higher class. Prabhupada expects we come to higher class, that is second class level and eventually the topmost class. I am not here to give lots of advice.

“Tatah sudamno bhavanam mala-karasya jagmatuh” (SB 10.41.43)

“tau drishtva sa samutthaya nanama shirasam” (SB 10.41.43)

So immediately he threw himself at the lotus feet of Krishna and Balarama, did whole padapuja and the prayers.

“Bhavantau kila vishvasya jagatah karanam param” (SB 10.41.46)

You are the cause of this entire creation.

“Avatirna avihamshena kshemaya ca bhavaya ca” (SB 10.41.46)

For the benefit of this whole world, you have appeared in this material existence. So he had full understanding of who these two prabhus are. He wasn’t like that washer man, who was dull headed, he had no clue saying, “Who do you think you are?” But this Sudama already knows who they were. “Oh! I know who you are, please accept my obeisance’s first of all.” Such a difference.

Ity abhipretya rajendra
sudama prita-manasah
shastaih su-gandhaih kusumair
mala viracita dadau (SB 10.41.49)

Sudama took two best flower garlands with fresh flowers, “shastaih su-gandhaih,” they were very very fragrant, “kusumair,” with nice flowers and offered them around the necks of Krishna and Balarama, Krishna and Balarama were highly pleased. They said, “Ask for a benediction, we are very pleased. Whatever boon you wish to have, just ask.” And this Sudama, he asked, “acalam bhaktim,” I want devotional service, what kind, steady, “acalam,” fixed up, I want to be fixed up in my devotional service. And two more things, and of course, bhakti unto whom,

“Tasminn evakhilatmani,” “tasminn evakhilatmani.”
That Supreme Personality of Godhead that is two of you are unto you. I want bhakti that is fixed, steady up.

Tad-bhaktesau ca sau hardam
bhutesau ca dayam param (SB 10.41.51)

And two more things, I want friendly relationship with the devotees of Krishna. I want to be friendly. What else? “Bhutesau ca dayam param,” I want to be kind, courteous with all living entities. If you wish, you may grant this boon. And both Lords were pleased, so they said, “tathastu.” We bless you.

Then they proceed with those blessings. As they continue, they come across another scene.
“Raja-pathena vrajan madhavah” ( SB 10.42.1)

Madhava, the husband of Lakshmi, Krishna is going by Rajapath. Getting closer to Kamsa’s palaces, there is some distance but much closer now. So, they see some lady, kind of bent, hunchbacked, kubja there. She has a plate and some sandalwood and other different pastes are there and she is kind of hurrying on that big wide road leading to Kamsa’s palace. By seeing her, Lord is first of all smiling, looking at her smiling, wants to establish some friendship, He wants some favour from this lady. And he is opening dialogue, breaking the ice, “ka tvam,” who are you, hey who are you?

“Anulepanam kashyam” (SB 10.42.2)
For whom are you carrying this chandan, pastes, all this, who is it meant for? We were thinking, if you could offer this to us, look we have nice clothes, right? Garland is also there, what is missing is chandan. Then we will go to the photographer, (laughs), so chandan was missing, so you have lots of chandan, is it possible that you apply some and if you did so then.

“Shreyas tatas te na cirad bhavishyati”
You know all good fortune will descend upon you quickly, you will see the result, reciprocation, if you offer this chandan.

“sairandhry uvaca.” Then the kubja says,
“dasy asmy aham sundara kamsa-sammat” (SB 10.42.3)
I am Kamsa’s maidservant, of king Kamsa, “trivikra-nama,” my name is Trivikra, naturally, they call me that way because I am bent in three places, not straight, tri– three, bent in three places. Oh! This chandan is meant, of course, for the Bhojapati, for the master of Bhoja dynasty, Kamsa but in fact I am thinking that, this would be nice offering for you, this sandalwood paste. You are most deserving candidates for this sandalwood. Saying so, she started applying the chandan all over the bodies, on face, on feet of the Lord. She had different colors of sandalwood. She offered, Krishna gets yellow colored chandan and Balarama gets blue, its a contrast, not matching their complexion but just contrast. So Krishna has yellow chandan and Balaram has blue one.

“Prasanno bhagavan kubjam trivakram rucirananam” ( SB 10.42.6)
So Lord being served was highly pleased with this Trivikra and is their turn now. She did her part and now it was their turn to do. Because they had mentioned, you just give us chandan and you will see what we do for you. And now they wanted to do that for her. And what did they do? (Maharaj instructs two devotees to do a drama related to the story, “stand up, its easy if we demonstrate it. This is Krishna, where is Kubja? Trivikra is bent in three places (laughter)).

So what Krishna did, the way it is described here, after playing his flute for a second or two, He placed His feet on her feet, okay, and He held her hair ( Maharaj laughs) with both the hands. (Hey down down down) and just gave her a lift up and she became very straight and she remained straight. (All devotees clap together). So that was the benediction of the Lord, and then she is also requesting as follows,

“ehi vara graham yamo
na tvam tyaktum ihotsahe prasida” (SB 10.42.10)
Let us go visit my home, she is proposing, and Lord has a mission to be accomplished. Doesn’t want to get distracted, said,

“eshyami te graham su-bhru” (SB 10.42.12)
Oh! For sure, Oh! Lady with su-bhru, nice eyebrows you have, certianly I would like to come, but not now, I would like to visit your home. And then their journey, their parikrama, their tour of Mathura continues.

“Tatah pauran pracchamano” (SB 10.42.15)
Krishna and Balarama enquired, aaee…sir, sir, you know, we are looking for that fire sacrifice, a dhanur yajna, is going on somewhere. Could you please tell us which way to go? This is a big town and they had heard its going to be a fire sacrifice, dhanur yajna. Dhanu, a bow, special bow of Kamsa. So they were given the direction, yes, yes, this way, not that way, Vrindavan is not this way.

“Karena vamena sa-lila uddhratam” (SB 10.42.17)
So they reached, where, Swaha!… Swaha!… Swaha!…, big yajna is going on. So many priests chanting Vedic mantras, fires, smoke, the mantras, a mystical experience going on, so many people have assembled because Kamsa wanted to give an impression that this is a festival time, a sacrifice time, so everyone is assembled around there and Krishna and Balarama, they are very very curious, so they go all the way, they are little children, so they are making their way through, pushing the people around. They wanted to go to the centre of the attraction, where does this end? What are they into? Where is this bow? Parshuram had given this bow, this was Indra’s bow given to Kamsa by Parshuram, when Kamsa was going all over the planet, universe also battling, fighting, defeating, conquering opposing elements and parties. He had pleased Parshuram who said, “Here, take this bow, I am pleased with you, and worship this,” so that bow was being worshiped by Kamsa’s men.

Kamsa was looking, preparations of the wrestling match, awaiting Lord’s arrival there. So what did this Krishna do? He picked up, he picked up the bow and tried to string the bow, for that you have to lift, so while stringing the bow, it was supposed to be very heavy, required hundreds of people to lift the bow. But this little 10 year, 11 year old boy, he rushed forward, he picked up the bow and he was stringing the bow, and in that process, the bow broke into two pieces. It is described like an elephant breaks the sugarcane, the long sugarcane, elephant likes to eat sugarcane, so with its trunk lifts and breaks sometimes, so as elephant does it so very easily, no big endeavor, on the part of elephant to break the sugarcane, so likewise Krishna also broke that heavy, very heavy bow just by lifting and attempting to string it.

“Dhanusao bhajyamanasya
shabdah khama rodasi dishah” (S.B 10.42.18)
So breaking of that bow, the sound of that spread all over, filling up the sky.

“Khama rodasi dishah”
And it was heard by Kamsa, “Shrutva Kamsa,” and as a result he became scared, because he was told, when Parshuram gave this bow to Kamsa, he was informed, although it is very heavy bow to handle and to pick it up and string it, but if it is ever done to the extent of breaking this bow, then Kamsa, you should understand that breaker of that bow will break your bones. (Devotees clap). You should understand that the same person would kill you. So Kamsa heard wherever he was, Oh! This is the sound of the breaking bow. Then he could see his death is getting closer, nearer. Although he was planning to kill Krishna and Balarama, on the contrary he was now smelling the presence of the death personified, very very much afraid. Already there were some guards there, at the place of sacrificial arena, at the same time, Kamsa sent some little army.

“Balam ca kamsa-prahitam” (S.B 10.42.21)
As bow was broken into two pieces, Krishna kept one and gave other to Balarama, Balarama, you take this. And those guards and everyone was coming, they are the culprits. This boy, he broke the bow, so they are trying to reach him, trying to kill him. As they were approaching, coming towards Krishna and Balarama, they were just smashing them with bows, breaking their heads, (Maharaj laughs), it was very heavy but not for Krishna and Balarama. Hitting and all the soldiers crushed to death. So everyone was just lying flat there, anyone coming in their direction was being dispatched to Yamapuri, it was going straight to abode of Yamaraj. Lord is kind also, so all this ended and Lords are continuing their trip of Mathura and more people are watching their beauty, appreciating, praying, worshipping and wondering, possibly, these are two Demigods. They have appeared on the earth and they are visiting this earth now, our town Mathura.

“Menire vibudhottamau” (S.B 10.42.22)
These are the thoughts of some of the residents of Mathura, so what happens at this juncture, it was getting late afternoon, towards the evening, so Krishna and Balarama, cowherd boys, they returned to the camp where all the carts were parked and the elderly men were looking after their belongings and milk products and taking care of bulls. Krishna and Balarama go to the camp and spent the night there.

“Ushatus tama sukham ratrim
gyatva kamsa-cikarshitam” (S.B 10.42.25)
It was night, pitch dark, furious Krishna and Balarama, very well know the whole evil plan of Kamsa, still inspite of all the information that they had received from Akrura and now they were experiencing that their lives were in danger, they were the target of Kamsa, but “sukham ratrim,” they had good night, good rest, they were not disturbed by what Kamsa was planning.
And its the next day, the day of wrestling match now,

“ranga-dvaram samasadya”
They go straight to wrestling match arena, grounds, it was on a hill top, so as they wanted to enter, were very close to the main gate, hundreds and thousands of the residents of Mathura town and Vrajamadal, whole district of Mathura had assembled to watch the wrestling match. They were waiting for Krishna and Balarama and some more wrestlers to come, some last minute preparations were going on. As Krishna and Balarama came, they are still outside, towards the entrance and the Kuvalayapida, they see huge, monstrous elephant, big size (sound of elephant in background), his name was Kuvalayapida. He was not one of those, we know, we have elephants everywhere in circus, in South Africa elephants everywhere on planet but this elephant was just very extraordinary.

This elephant was captured by who is that Kamsa’s father in law? Jarasandha, Jarasandha sent one hundred thousand other elephants with one hundred thousand of elephant riders riding on their back to corner and catch this Kuvalayapida in Vindhyachal, central India and with lots of endevour, they were able to, one hundred thousand elephants were used to catch this, bring under control this Kuvalayapida. When Jarasandha married his two daughters, Asthi and Prapti to Kamsa, he gave this elephant as a dowry, Kanyadaan and some more daan, Kamsa knew power of this elephant, and was confident enough that it would kill Krishna and Balarama. So strategically this Kuvalayapida was planted before the entrance of arena. So Krishna and Balarama came there and they say,

“Uvaca hastipam vacha
megha-nada-gabhiraya” (SB 10.43.3)
Krishna spoke immediately and his speech is described as megha-nada-gabhiraya, thundering,thundering, rumbling of the clouds. With deep voice Krishna addressed the hastipam, the elephant rider.

“Ambastah ambastah margam nau
dehya apakrama ma ciram
no cet kunjaram tvadya
nayami yama-sadanam” (SB 10.43.4)

They say ambastah, ambastah. Oh! Elephant keeper, Oh! Elephant keeper,
“margam nau dehya apakrama ma ciram,” please put elephant on side, we want to go, don’t block our path.

“No cet kunjaram tvadya
nay?mi yama-sadanam”
And if you delay in following our instructions or orders, then, ma ciram, immediately, we will send you to abode of Yamaraj. Hurry up.

“Evam nirbhartsito ambasthah
kupitah kopitam gajam
codayam asa krishanaya
kalantaka-yamopamam” (SB 10.43.5)
When that elephant keeper heard these two boy ordering and challenging, hey, get elephant out of way. It was not a little dog (maharaj laughs), it was an elephant, elephant does not get out people’s way, people have to get out of the way, not that you get elephant out of the way, elephant stays were elephant is and people go. So these two prabus, no, no, why on the way, on the side, clear the path, if you don’t, we have informed you the destination. So elephant rider became very very angry and not only had he become angry, he made the elephant angry, he enraged the elephant. And so elephant rushed forward in the direction of these two boys standing there, the elephant is hastily, speedily running, the elephant is like a big mountain there, and two boys are standing there, elephant is rushing and as elephant moved forward, elephant got hold of Krishna in his trunk, but Krishna quickly managed to slip away from the grip of elephant, Krishna hid himself underneath the elephant.

Krishna and Balarama, they hid the 4 legs, the big body, the elephant has small eyes and Krishna and Balarama, they were underneath, right underneath and elephant is kind of figure it out, where are the boys, they were in front of me, but where are they now, he is trying to identify. So quickly Krishna goes behind the elephant, catches hold of the tail of elephant and he is trying to pull behind and immediately elephant realized. Oh! These boys are at the back there, Krishna has held the tail and he is trying to pull and he managed pulling elephant.

“Dhanushah panca-vimshatim”
This is way of measuring the dhanus, the bow, whatever the length of the bow is so 25 lengths of the bow length that much they pulled him behind and,

“nagam suparna iva lilaya” (SB 10.43.8)
Like a Garuda, he plays with the snake, pulls the snake by the tail by back any way, so as Garuda could paly with the snakes, likewise Krishna was playing with this elephant, pulling and pushing, anything he wishes to do he was able to do, so much strength. And then from the back Krishna comes in front. Krishna and Kuvalayapida are face to face with,

“tato abhimukham abhyetya
paninahatya varanam” (SB 10.43.10)

Krishna gave a big, big slap to the elephant, He slapped the elephant.
“Sa dhavan kridaya bhumau
patitva sahasotthitah” (SB 10.43.11)
So the elephant collapsed on ground and Krishna manage to climb up on the body of the elephant and he pulled the tusks of elephant and uprooted them, again gave one to Balarama and they both started beating the elephant with his own tusks. They were beating and beating till elephant was no more. Hari Bol! Hari Bol!

This is even more detail, they not only killed the elephant but the elephant rider sent him to his destination.
“Tenebham hastipam cahanad dharih” (SB 10.43.14)
Hari killed hastipa, care taker of elephant and with this now Krishna and Balarama having lots of fun all around the town, day before, that town they entered, arena they come to the wrestling match. Kamsa has a big throne, he is seated, he is the king, the whole audience sitting there, thousands of them and Krishna and Balarama walk in, they walk in with tusks. So Kamsa got the news, what happened to the Kuvalayapida, hey look! Look! Those are the tusks of my elephant (laughs), he was hoping nothing else worked that, Kesi and Yomasura, there were so many attempts before attempting to kill Krishna, mala lilaya while wrestling, the wrestling match.

So all other attempts failed and finally Krishna and Balarama is there walking in with the tusks and wrestling begins, (drama was arranged by devotees on the lila, so Maharaj said he would not go in details of it). People were looking. Its unfair, look, size so many persons in the audience. No! No! This is not fair. No ! No! This is not a match, this is not fair, stop this, these little children and the giant size of other wrestlers.
So Chanura and Mustika and Shala and Toshala and Kuta, they are five of them, the five brothers, they were all wrestlers. And Kamsa had on time gone to their capital, he challenged all the five wrestlers, lets wrestle, let’s have a fight, if you defeat me, I will be your slave but in case I become victorious, you come to my capital I will engage you. So Kamsa, he was very powerful person, powerful demon, so he defeated all these 5 brothers, one by one. Chanura and Mustika and Shala and Toshala, Kuta. So they all had come to Mathura, and they were acting as ministers also. Kamsa had given them post and now he was using them to fight with Krishna and Balarama. So that also did not work. Wrestlers were not only defeated but killed and the next thing Krishna’s target was. Kamsa was on a big throne there, so Krishna climbs up, goes there drags him down and not much effort He had to do, he was able to kill him, big blows where there. So after Kamsa was killed, he had eight brothers, they came running to take revenge and Balarama killed all of them, all the brothers of Kamsa killed by Balarama.

There was nice music, cowherd boys were dancing to the tune of the music and everyone was being entertained, also became a big celebration for the devotees of the Lord. The demigods were again, the biggest demon ever killed, they did praising, praying, glorifying the Lord, singing, dancing and it was a great jubilation, a big celebration. Of course, the close family members, they got together, they were all lamenting and crying, so Krishna also goes, Krishna is also a family member, so he also joins the family members.Aasti, Prapti, the wives and others, Krishna was also crying.(Maharaj make crying sound, oh! Uncle) (laughter). You know I am doing drama but Krishna was not doing drama, he was seriously, his lamentation over the loss of his uncle. Krishna plays all roles perfectly, so as a family member, he was joining the family members, then we also understand here that, Krishna dragged body of Kamsa, took it all the way to Jamuna, to the Vishram Ghat and took some rest there.

What we understand from the commentaries, explanations of acharyas is that where the chariot had now reached, this was kind of border of Mathura – Vrindavan border and Krishna and Balarama, they are going to enter. But the Vrindavan Krishna, Vrindavan Balarama, they are not going to enter.

“padam ekam na gacchati vrindavanam parityajam”

Leaving Vrindavan behind, they don’t keep even one step outside Vrindavan, that’s Krishna. So Krishna is transforming himself, He is becoming Vasudev Krishna, Balarama is also kind of step down from their status, which they hold in Vrindavan, sastras describe Lord is “purna,” complete in Dwarka, he is “purnatar,” more complete in Mathura and He is “purnatam,” most complete in Vrindavan, “purna, purnatar, purnatam.” So that purnatam, the most complete Lord is now going to become purnatar, the befitting Mathura. So what Akrur had seen was that Lord is getting ready to enter. So Krishna is going to stay behind, Vrindavan Krishna and Mathura Krishna, Vasudev Krishna. So this is the confidential aspect, otherwise, yes, Krishna and Balaram came, the chariot journey continues but something is going on here.

So this, we get this hint from this pastime of the Lord at Akrur Ghat. So now beyond Akrur Ghat, it is already “aparanha,” its beyond “madhayana,” its afternoon time and the journey now continues beyond this Akrur Ghat towards Mathura, which is not far now. So as chariot draws even closer to Mathura, “grahitwa panina panim,” Lord held the hands of Akrur in his hands and he proposes, Oh! You may go ahead with your chariot. We will get down here, we will walk, we would like to see the town. You may return to your home and Akrur heard that proposal now, it was fine with him. However, he was expecting,

“punihi pada-rajasa
gruhan no griha-medhinam” (S.B 10.41.13)

I was expecting that you both prabhus could visit my humble dwelling and we are griha-medhis, we are conditioned, attached, so I was expecting you would come. “pada-rajasa” and by the dust of your lotus feet, “punihi,” you could have purified my home. So upon hearing that request, Lord says, “ayasye,” I will come not now, and not just myself,

“ayasye bhavato geham” (S.B 10.41.17)
To your home I will visit, I will come

“arya-samanvitah”
Balarama, I will come along with Balarama, we will both come but prior to our visit of your home, we have some mission to accomplish.

“yadu-cakra-druham hatva”
Only after we have killed that Kamsa. We can’t, we have to be focused. The hospitality and all those things, lunches and home visits, this could wait, I will definitely come.

“suhrit-priyam,” yes, to do good of a well wisher, a friend of my devotees, I will come, I will come, I will come. So promising thus to parties, Akrur continued and these two prabhus are now going to take a good look of the Mathura town. They have never ever seen such a town, they were amazed, so many people first of all, the market place, things are bit different and little complex here.

“Prasaada,” the tall buildings are there. So much opulence, by this time, the cowherd boys and the party, they caught up, now they are around Krishna and Balarama. So there is very detailed description of the town of Mathura, city of Mathura given by Shukadev Goswami. Description as it is and where to be found beautiful, clean, well planned city like Mathura, Mathura is one of the seven celebrated cities called “sapta puris,” Avantika, Kanchi, Dwarka, Ayodhya, Banaras, Haridwar, so there are 7 cities celebrated, So Mathura is one of them. When you read the descriptions of this city, Dwaraka, there is nothing like it on the planet, certainly not in America, no where closer.

Such towns existed 5000 years ago, they just did some discoveries in Dwarka, now they are convinced, yes, yes, 5000 years ago, city existed here. But we have been reading, devotees have been reading the description of Dwarka for past 5000 years, they were always convinced and they were seeing that city as they read the description of either Dwarka or Mathura and after spending millons of rupees, then they find this and they find that and they try to put the whole picture together. Why? Study Bhagavatam and if you have money you could print Bhagvatam with your funds and popularize the facts as they are, as they were. So there are lakes in the middle of the town and the swans, the blooming lotuses, fragrant flowers and that filled the air with fragrance,

“sansiktya-rathyapana-marga-catvaram” (S.B 10.41.22)
They would sprinkle the streets with rose waters, sanctify them, the flags everywhere. Mantras are being cahnted everywhere, all auspicious signs, there are welcome gates, there are arches, there are pleasure gardens and on and on and on. Such a description and everything is being closely observed, seen and enjoyed by Krishna and Balarama, after all this is their home town, this is their birthplace, they were born here, atleast Krishna was and Balarama also was in Mathura, just for appearance he goes to Gokul and He appears there and technically that becomes his birth place, Gokul, Balarama’s birth place but He was there as a child of Devaki, of course not mundane thing that Krishna and Balarama were in the womb and then gradually developed, we have to be also careful about that.

“prasada-shikhararudhah
praty-utphulla-mukhambujah
abhivarsan saumanasyaih
pramad bala-keshavau” (S.B 10.41.29)
So many ladies and other devotees, on the top of their roof tops, they are showering flowers, “pramada,” the women are seeing the beauty of Krishna and Balarama, they are amazed and showering flowers, offering prayers. The Brahmans are there doing puja, offering garlands, chandan, and whole thing, throwing rice mixed with turmeric, like that and what do they say, Oh! Look this is Krishna and Balarama. How fortunate are those Gopis of Vrindavan, what kind of “tapah,” austerities, they must have performed that they get to see,

“pashyanti etopashyanti”
They always get to see these two prabhus.

“nara-loka-mahotsavau”
And seeing them is a festival, they always enjoy, their eyes are always feasting on the beauty of this Krishna and Balarama, how fortunate are those,

“gopyas tapah kim acaran mahat” (S.B 10.41.31)
And like that Krishna and Balarama are continuing their tour of Mathura town and then they come across a person carrying big load, he was carrying clothes, he is a washer man,

“rajakam ranga-karam” (S.B 10.41.32)
Also “ranga-karam,” they dye clothes also, they wash clothes, they do all those laundry, washing, pressing and dyeing.

“drishtvayacata vasamsi” (S.B 10.41.32)
(Laughs) When they saw washer man with lots of clothes, Krishna and Balarama, they requested, could you please give us some clothes? They thought it’s not a big deal, so many clothes he has, he could give a few clothes, very innocent, they did not know buying is required or whose clothes these are, they saw the clothes and give us some clothes, they were also thinking now, normally our clothes are good for going into the forest, herding cows and, but now we are in the town, we should be dressing like people of this country, this town. So this is their idea, so they have requested but they did not work, instead that person who was washer man. Aaeee! You village boys, you should be happy with what kind of clothes you are wearing. Do you know these are the clothes of the king,

“raja-dravyanay” (S.B 10.41.35)
These are the clothes of King Kamsa, how you dare to ask for the clothes of the king? Who do you think you are and now Krishna will show who He is? (Laughter) What do you think you are? Ok, wait a minute, (laughs). You don’t know who I am? Ok, I will show you. (Laughter).

“evam vikatthamanasya kupito devaki-sutah” (S.B 10.41.37)
“devaki-sutah,” Krishna kupito, became very angry when he heard this remark of this washer man. Krishna, He became very angry and He was not carrying any weapon so,

“rajakasya karagrena shirah kayad apatayat” (S.B 10.41.37)
He just used his hand and fingers, hit, and he was beheaded, his head was on one place and body was on another place and all the clothes were on third place. So Krishna and Balarama, they rushed to there where the clothes were and He picked up the best outfit and they put on these clothes. And “sesany,” so he had clothes, sankarshan, Balarama had clothes,

“sheshanay adatta gopebhyo” (S.B 10.41.39)
Gopa balakas were there, the balance clothes, they gave to their friends and still there was balance, they just left them around and they walked away and they continued their Mathura darshan.

“pada-samvahanam” is called “pada-samvahanam,” massaging the feet.

Kecit tasya mahatmanah
apare hata-papmano
vyajanaih samavajayan (S.B 10.15.17)

They make fanning, “vyajanaih,” take some leaves, make little fan, (Maharaj is asking the audience looking at the painting of Krishna, Balaram and cowherd boys is someone fanning there? Must be, otherwise, this painting is incomplete). They fan Krishna.

anye tad-anurapanih
manojnani mahatmanah
gayanti sma maha-raja (S.B 10.15.18)

Some sing, glorifying, yes, some singing is going on, chanting the glories of Krishna, so this is one scene, there are different, different scenes. Taking a look of different scenes from the spiritual sky, looking through different windows from different angles and then we get to see, we are seeing, looking at the spiritual sky, this is out of this world. What we are seeing is, is this in this world? This is out of the World; this is in the spiritual sky.

Shukadev Goswami

evam nigghunatma-gatih sva-mayaya
gopatmajatvam caritair vidambayan (S.B 10.15.19)

He is Supreme Personality of Godhead, “rama-lalita-pada-pallavo.” That rama-laxmi.

“laxmi sahastra sata sambhrama sevya manan”

100’s and 1000’ of Laxmis are so anxious to serve the lotus feet of this Lord, but now He has taken the position of just a cowherd boy and He is just playing with them. But sometimes, Krishna also exhibits His, He is not one of them, He is someone extraordinary, Supreme, most powerful, so that exhibition is also there, He is different from them. By making that point, now Shukadev Goswami is going to describe that particular past time where Krishna and Balarama exhibited there extraordinary power by battling with Dhenukasur. Hari…

“Sridama nama gopalo
rama-kesavayoh sakha” (S.B 10.15.20)

So, Sridhama was one of the cowherd boys, Gopal and he was a sakha and introduction is he is sakha of Krishna and Keshav. What an introduction?

Jai! Sri Sri Guar Nitai Ki Jai!

They are the friends of Krishna and Balarama, this Sridama is.

“subala-stokakrishanadya
gopah premnedam abruvan” (S.B 10.15.20)

So, Sridama is addressing all the assembled friends there, especially he is addressing Krishna and Balarama, says,

“My dear Balarama… Balarama… Balarama Maha-baahu”

You are very powerful, your baahu, you are very strong. And Krishna

“krishna dushta-nibarhana” (S.B 10.15.21)

You are expert in killing the demons, he says, not far from here, there is a forest where there are Tala trees, it’s a Talavana, very close to here is the Talavana.

“phalani tatra bhurini” (S.B 10.15.22)

There are lots of fruits there, so while this presentation and the appeal is being made to Krishna and Balarama, they were in, what is that forest? Madhubana, near to Talabana, they were in Madhubana and they were proposing, not far from here, near here, there is a forest, Tala trees are there, “bhurini,” so many fruits, and the fruits are falling, ripe fruits, “phalam,” “galitam phalam,” galitam, they are just falling and there is no one to eat them, there is no one to eat those fruits. And how could they eat, there is this Dhenuka.

“dhenukena duratmanah”

He is dusta, this demon, rascal and he is “avaruddhani,” always stopping people, a big stumbling block and he is a

“khara-rupa-dhrik” (S.B 10.15.23)

He has the form of ass, he is in the form of a big ass and he is not alone there,

“atma-tulya-balair anyair” (S.B 10.15.23)

There are so many other friends also he has, they are also equally powerful, they always surround him. And if someone goes there, you know there was a news that, some people found out that some human beings were also eaten up by this Dhenukasur and since then no one dares to go that side and even no one can eat those fruits, no animals go there, even the birds are not flying over that forest, they are so scared of this demon.

“vidyante abhukta-purvanih
phalani surabhani ca” (S.B 10.15.25)

The fruits are so fragrant, you could smell, Krishna and Balarama, “Don’t you smell, smell them.” As the wind is blowing from that Talabana and carrying the aroma, that’s how Sridama is reminded of those fruits.

“prayaccha tani nah krishna
gandha-lobhita-cetasam” (S.B 10.15.26)

Could you please offer those fruits to us. Oh! Krishna and Balarama, is it possible?

“vanchasti mahati rama
gamyatam yadi rocate” (S.B 10.15.26)

We love those fruits, we are strongly willing, wanting those fruits, well it’s up to you. Finally it is up to you, if you like, you could take us there, we could take those fruits.

“evam suhrud-vacah shrutva” (S.B 10.15.27)

When these words of his dear friend, which were on behalf of other friends, were heard by Krishna, Krishna, who is always anxious to do good to his friends.

“suhrut-priya-cikirshaya
prahasya jagmatur gopair
vritau talavanam prabhu” (S.B 10.15.27)

He smiled, He laughed, He heard of this demon and they like challenges, Krishna and Balarama, so they smilingly, they want to face the challenge. So Krishna and Balarama are now proceeding to Talabana and all the cowherd boys are saying,

“Let’s go, lets go. Haribol… Haribol… Haribol…” (Devotees responding Haribol… Haribol… Haribol…) They are all exicited. Come along, come along. (Devotees saying chalo… chalo… haribol… haribol…) Everyone has entered these pastimes.

“balah pravishya bahubhyam
talan samparikampayan” (S.B 10.15.28)

So they now reach the forest of Talabana and as soon as they entered, Balarama is the first one, he has held a big tree with both of his strong arms and he started shaking the tree.

“phalani patayam masa
matam-gaja ivaujasa” (S.B 10.15.28)

As if he is a big elephant, strong elephant, power like that, elephant could just break the branches and tress, they could uproot the trees. In Padyatra India, we had (laughs) elephant with us many times and he would do such things. One time he picked me up (laughs) (devotees laughing), I could, first time I could imagine (laughs) the strength (laughs), firsthand experience I had as he held my hand. So Balarama’s strength, so strong, Balarama, like that he started shaking the tree and the fruits are falling down and the cowherd boys are, they were about to pick them up and eat them but this demon came running.

“nishamyasura-sabhah
abhyadhavat kshiti-talam
sa-nagam parikampayan” (S.B 10.15.29)

This Dhenukasur, he was very heavy, like a small mountain, and he came running, the whole, as if there was earthquake, the whole earth was trembling and everything was moving and shaking and he was not alone, so many of his friends were around and accompanying, so this demon came running. And first thing this Dhenukasur did was, right in the chest of Balarama, he just hit and well that happened once.

“dvabhyam padbhyam balam bali” (S.B 10.15.29)

Dhenukasur means he is ass, he is donkey, so their weapon is what? Especially the hind legs, since the face of the donkey was away from Balarama and his feet was towards Balarama, went closer to Balarama and with his hind legs, he hit Balarama in his chest. But Balarama is so strong, he did not budge an inch, he just stood there.

“punar asadya”

It became very furious, this demon and with more strength now, this time he hurled his hind feet and one more time, he hits the chest of Balarama. Now Balarama wants to do something, so now He is going to use the same technique as Krishna had used, the technique for killing Vatsasur. So Balarama held the hind legs of the demon Dhenukasur and “bhramayan,” he is whirling round more and more, faster and faster and shoooo! Jai! (Loud applause). It fell on the top of a tree there and he is still there, he lost his life.

“Chikshepa trana-rajagre” (S.B 10.15.32)

The tall Tala tree, on the top of the tree, he fell but because he was very heavy demon, the tree is shaking and that tree fell on the nearby tree, and then that fall on nearby tree and like that the whole Tala forest was flat, all tress fell everywhere. Then the friends had come. (Laughs) The demon friends, they were also taken care off, they were also picked up and thrown. And “tatha,” this always happens, the Demigods, they always come to appreciate and glorify the Lord, they throw flowers, showers of flowers.

Here it goes this heavenly flowers are Californian flowers. (Devotes laugh) Just check out, lots of Demigods are up there.

/strong, we had (laughs) elephant with us many times and he would do such things. One time he picked me up (laughs) (devotees laughing), I could, first time I could imagine (laughs) the strength (laughs), firsthand experience I had as he held my hand. So /strong

Venue: Los Angeles

So, we welcome you one more time on my behalf also, on the occasion of the concluding session of Srimad Bhagvat Katha Mohotsava here at Los Angeles temple at the lotus feet of the Lordships Shri Shri Rukmini Dwarkadish and in presence of His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupad ki jai!

So, we will continue from where we had left off yesterday. So Gopis did try their best to stop the Lord from going to Mathura. However, Lord had his duty to perform
“vinasayaca duskrtam dharmasansthapanarthaya sambhavami yuge yuge” (4.8)

Now, he had taken care of quite a few of the dushtas, asuras, the demoniac personalities. However, the leader of them was still hanging around, he was around. Right there in his capital and he was the one, who had invited, He had his whole idea of just do cover up, make sound like festival, big festival in Mathura. Please come! We will have a fire sacrifice also and lot’s of prasadam distribution, you bring (laugh). You bring the milk products, you distribute, you share. Lots of fun, big town! Please come! See Mathura town!

And he had sent chariot for Krishna and Balarama, so as he had his plan, “Man proposes and God…” So God had His plan, and everything was working out as per His plan. So they were seated in the chariot, Krishna and Balarama and Akrur was “rathena vayu-vegena,” the ratha, the chariot of this Krishna and Balarama was moving speedily, what was the speed? “vayu-vegena” like a wind, very fast. The bullock carts loaded with the milk products, these carts being drawn by the bullocks and even some products were loaded on the back of elephants. They were kind of left way behind, are they catching up? (Recording of Akrur taking Krishna Balaram to Mathura is being played, so there is sound of chariot in the background). Walking and the journey has started, they started together but the horses go speedily, right. The oxens and the bulls, steady but slow but steady.

They are going slowly, steadily, still there (laughter). So the chariot, soon they go by two different paths, carts of Nanda Maharaj‘s carts and other carts with some so many milk products. Cow herd boys also anticipating yes, we are going to Mathura and fun. I remember also, me going to big town, when I was 13 years old. I was going to visit the closest town, which was 10 kilometers away. I visited, I was only able to visit when I was 13 years and that to I had walked there (laughs). I walked (laughs) for some Ganesh festival. The chariot, but for Ganesh, we went. So we were very excited (laughs) to go to the town. So we could imagine this children, Krishna and Balarama, their excitement, little more, much more, they are much more excited. So carts are going, by standard path but Akrur doesn’t bring his chariot, where in Krishna and Balarama are seated by the same path. He takes some interior path through the forest, because he is worried, may be someone will try to stop. I am on the mission, I had to bring Krishna and Balarama to Mathura, may be, this cowherd men they will change their mind, may be, by then they will have found out the evil plan of this Kamsa, and they would not let Krishna and Balarama go. So just kind of taking hidingly, he is making his progress, his chariot progress towards Mathura. So,

“rathena vayu-vegena kalindim agha-manashinim” (10.39.38)

Finally, travelling almost all day long, the chariot arrives on the bank of Kalindi, which is described as “agha-nashinim,” destroyer, destroyer of all the sins.
“kalindim agha-nashinim”
“kalindya hradam agatya snanam vidhi-vad acharat” (10.39.40)
So Akrur, parked the chariot on the road side, this is that Akrur Ghat now, ok, this is Akrur Ghat. He is entering the water of Jamuna and he is taking holy dip because he has been travelling, perspiring, hot sun all day. So vidhi-vat, following all the process of chanting mantras, he is taking holy dips, chanting mantras.

“nimajjya tasmin salile japan brahma sanatanam” (10.39.41)
He is now part of that vidhi, part of that process, he is Brahman, he is chanting Gayatri, he is into the water upto here, and he is chanting Gayatri, murmuring his Gayatri. And while he was doing that, suddenly he was meditating, he saw in the front of him, in the waters of Jamuna. Some amazing scene, is that Krishna transformed into four handed Personality of Godhead, holding all the padma, sankha, gada, chakra symbols. And Balarama transformed into Sahastravadan Anant-sesa providing a bed for that Vishnu, that Vasudeva to lie upon.

“siddha-charana-gandharvair surair” (10.39.44-45)
So Siddhas, Chranas, Gandharvas, other Devatas are there, chanting prayers.
“Yam brahma varunendra Rudra marutas sunvanti divyai stavai”
“sunvanti divyai stavai”
They are glorifying that four handed Personality, now resting on this bed of Anant-sesa. And this whole description of that beautiful form of the Lord and his pitambar and Lotus eyes and charukarnam and on and on. Well, that was fine to have this darshan like this, but he also was scared. So what did I, all day I was careful not to loose Krishna and Balarama, that’s why I took this path, inside path, the forest path but Krishna has transformed Himself into Vishnu and Balarama has become Anant-sesa.

Oh! I lost him, I lost them. Did I? Or didn’t, I didn’t, so he was wondering, what does this really mean? So he quickly goes to where the chariot was parked and he was relieved to find. Oh! Thank God (laughter). Gods are sitting. They were there in the chariot, now he could see Narada Muni is there, offering prayers, Shiva, Brahma, everybody is offering prayers. And that’s Akrur, ok, things are very clear and then the chariot at the back, he did not know. So he offers prayers, there are lots of prayers that Akrur has offered to the Lord, full chapter.

“Yani yaniha rupani kridanartham bibharshi hi” (10.40.16)
He is also praying to the Lord. Oh! You have so many forms.

“Namaste adbhut singhaya
namo bhrugunan pataye
drapta-kshatra-vana-cchide
namas te raghu-varyaya
ravananta-karaya ca” (10.40.20)

“Namaste vasudevaya
namah shankarshanaya ca
pradyumnayaniruddhaya
satvatam? pataye namah” (10.40.21)
And he goes on and on, so these are the prayers of Akrur offered at the Lotus feet of the Lord at Akrur Ghat.

Verse: S.B 5.19.1
Where: Los Angeles, June 5, 2010

“om namo bhagavate vasudevaya”

“om namo bhagavate vasudevaya”

So we are reading from Srimad Bhagvatam , canto 5th, chapter 19th. Description of the Island of Jambudvipa. This chapter describes the glories of Bharatvarsha and it also describes how Lord Ramchandra is being worshiped in the tract of land known as “Kimpurusavarsa,” the inhabitants of “Kimpurusa-varsa” are fortunate because they worship Lord Ramchandra with his faithful servant Hanuman. Lord Ramchandra exemplifies an incarnation of Godhead, who descends for the mission of

“paritranaya sadhunam vinasayaca duskrtam” (4.8)

Protecting the devotees and destroying the miscreants. Lord Ramchandra exhibits the actual purpose of incarnation of Supreme Personality of Godhead and the devotees take opportunities to offer loving transcendental service to him. One should surrender fully to the Lord, forgetting one’s so called material happiness, opulence and education, which are not at all useful for pleasing the Lord. The Lord is pleased only by the process of surrender unto Him.

When Devarishi Narda descended to instruct Savarni Manu, Savarni Manu, he described the opulence of Bharatvarsha, India. The Savarni Manu and inhabitants of Bharatvarsha engaged in devotional service to the Supreme Personality of Godhead, who is the origin of creation, maintenance and annihilation and who is always worshipped by self realized souls. In the planet known as Bharatvarsa, there are many rivers and mountains, as there are in other tracts of land, yet Bharatvarsa has special significance because in this tract of land, there exists the Vedic principles of varnasharam dharma which divides society into for varnas and four ashramas.

Furthermore, Narad Muni opinion is that even if there is some temporary disturbance in the execution of varnasharam dharma principles, they can be revived at any moment. The effect of adhering to the institution of varnasharm is gradual elevation to spiritual platform and liberation from material bondage. By following the principles of Varnashram dharma, one gets opportunity to associate with devotees. Such association gradually awakens one’s dormant propensity to serve Supreme Personality of Godhead and frees one from all the basic principles of sinful life. One then, gets opportunity to offer unalloyed devotional service to the supreme Lord Vasudev. Because of this opportunity, the inhabitants of Bharatvarsha are praised even in the heavenly planets, even in the topmost planet of this universe, Brahmalok, the position of Bharatvarsha is discussed with great relish, all the conditioned living entities are evolving within the universe in different planets and different species of life, thus one may be elevated to Bharamalok. But then one must again descend to Earth as confirmed in Srimad Bhagavatam

“abrahma-bhuvanal lokah punar avartino arjuna” (8.16)

If those who live in Bharatvarsha, rigidly follow the principles of Varnashram dharma and develop their dormant Krishna consciousness, they need not return to this material world after death. Any place where one can’t hear about the Supreme Personality of Godhead from realized souls, even if it be Bharamaloka, is not very congenial to the living entity. If one who has taken birth on land of Bharatvarsha as a human being and he doesn’t take advantage of the opportunity for spiritual elevation, his position is certainly the most miserable. In the land known as Bharatvarsha, even if one is “sarva kama bhakta,” that’s a new bhakta. (Laughs). New kind of bhakta, “sarva kama bhakta” is described as a devotee seeking the fulfillment of some material desires, he is freed from all material desires by his association with devotees and ultimately, he becomes a pure devotee and returns home back to Godhead without difficulty.

At the end of this chapter, Sri Shukadev Goswami describes to Maharaj Parikshit, the 8 subislands within the Island of Jambudvipa and text no.1, “sri shuka uvacha,” I still remember that place where Shukadev Goswami spoke Bhagvatam, it helps in your meditation. If you visit those places, then things are more into the context. I am seeing Shukadev Goswami seated there, on the banks of Ganga,right outside, just outside Hastinapur and he is speaking “sri shuka uvacha”. He was totally misunderstood, this Shukadev Goswami as he was going through Hastinapur town. It’s a little description how the children and ladies and others, they were making fun of him, throwing rocks, this and that. He was a young man, age 16 yrs, he had no clothes on, that was something they thought was not proper, strange mad man. He didn’t put any clothes on. Shukadev Goswami said, “How many clothes do I have to put on? I already have one cloth on.”

“vasamsi jirnani yatha vihaya” (2.22)

This body is already one cloth, isn’t that enough? So, so called, no clothes but he has full big body as a cloth on and then that cloth that he wears is “digamabar,” dig means direction, and ambar means cloth, he is wearing the cloth of the directions and he was going through Hastinapur. Walking and walking and walking, he was going towards the spot were King Parikshit was sitting, he did not know that Shukadev Goswami was coming in his direction, but Shukadev Goswami certainly heading towards that spot and as he arrived, Shukadev Goswami arrived on the scene, everyone quickly stood up to honour Shukadev Goswami.
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