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.
/strong

Venue: Mayapur
When: February 4th, 2004
Verse: Srimad Bhagvatam 1.3.27-28

Reading from Srimad Bhagvatam Canto 1, chapter 3, text no. 27 and 28.

rasayo manavo deva
manu-putra mahaujasah
kalah sarve harer eva
saprajapatayah smritah

Translation and purport by Srila Prabhupad.
Srila Prabhupad ki jai!

All the rishis, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajapatis.

Purport:
Those who are comparatively less powerful are called vibhuti, and those who are comparatively more powerful are called avesha, incarnations.

Text no 28, please repeat:
ete chamsa-kalah pumshah
krishnas tu bhagavan svayam
indrari-vyakulam lokam
mridayanti yuge yuge

Translation and purport by Srila Prabhupad.

All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Shri Krishna is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.

Purport:
In this particular stanza, Lord Shri Krishna, the Personality of Godhead, is distinguished from other incarnations. He is counted amongst the avataras (incarnations) because out of His causeless mercy, the Lord descends from His transcendental abode. Avatara means “one who descends.” All the incarnations of the Lord, including the Lord Himself, descend on the different planets of the material world as also in different species of life to fulfill particular missions. Sometimes He comes Himself, and sometimes His different plenary portions or parts of the plenary portions, or His differentiated portions directly or indirectly empowered by Him, descend on this material world to execute certain specific functions. Originally the Lord is full of all opulences, all prowess, all fame, all beauty, all knowledge and all renunciation. When they are partly manifested through the plenary portions or parts of the plenary portions, it should be noted that certain manifestations of His different powers are required for those particular functions. When in the room small electric bulbs are displayed, it does not mean that the electric powerhouse is limited by the small bulbs. The same powerhouse can supply power to operate large-scale industrial dynamos with greater volts. Similarly, the incarnations of the Lord display limited powers because so much power is needed at that particular time.

For example, Lord Parasuram and Lord Narsimha displayed unusual opulence by killing the disobedient khatriyas twenty-one times and killing the greatly powerful atheist Hiranyakasipu. Hiranyakasipu was so powerful that even the demigods in other planets would tremble simply by the unfavorable raising of his eyebrow. The demigods in the higher level of material existence many, many times excel the most well-to-do human beings, in duration of life, beauty, wealth, paraphernalia, and in all other respects. Still they were afraid of Hiranyakasipu. Thus we can simply imagine how powerful Hiranyakasipu was in this material world. But even Hiranyakasipu was cut into small pieces by the nails of Lord Narsimha. Jai!

This means that anyone materially powerful cannot stand the strength of the Lord’s nails. Similarly, Jamadagnya displayed (as Parsuram), the Lord’s power to kill all the disobedient kings powerfully situated in their respective states. The Lord’s empowered incarnation Narada and plenary incarnation Varaha, as well as indirectly empowered Lord Buddha, created faith in the mass of people. The incarnations of Rama and Dhanvantari displayed His fame, and Balarama, Mohin? and Vamana exhibited His beauty. Dattatreya, Matsya, Kumara and Kapila exhibited His transcendental knowledge. Nara and Narayan? Rishis exhibited His renunciation. So all the different incarnations of the Lord indirectly or directly manifested different features, but Lord Krishna, the primeval Lord, exhibited the complete features of Godhead, and thus it is confirmed that He is the source of all other incarnations. And the most extraordinary feature exhibited by Lord Shri Krishna was His internal energetic manifestation of His pastimes with the cowherd girls. His pastimes with the gopis are all displays of transcendental existence, bliss and knowledge, although these are manifested apparently as sex love. The specific attraction of His pastimes with the gopis should never be misunderstood. The Bhagavatam relates these transcendental pastimes in the Tenth Canto. And in order to reach the position to understand the transcendental nature of Lord Krishna‘s pastimes with the gopis, the Bhagavatam promotes the student gradually in nine other cantos.

According to Srila Jiva Gosvami‘s statement, in accordance with authoritative sources, Lord Krishna is the source of all other incarnations. It is not that Lord Krishna has any source of incarnation. All the symptoms of the Supreme Truth in full are present in the person of Lord Shri Krishna, and in the Bhagavad Gita, Lord emphatically declares that there is no truth greater than or equal to Himself. In this stanza, the word svayam is particularly mentioned to confirm that Lord Krishna has no other source than Himself. Although in other places, the incarnations are described as bhagavan because of their specific functions, nowhere are they declared to be the Supreme Personality.

In this stanza, the word svayam signifies the supremacy as the summum bonum and the purport goes on. The summum bonum Krishna is one without a second. He Himself has expanded Himself in various parts, portions and particles as svayam-rupa, svayam-prakash, tad-ekatma, prabhava, vaibhava, vilasa, avatara, avesha, and jivas, all provided with innumerable energies just suitable to the respective persons and personalities. Learned scholars in transcendental subjects have carefully analyzed the summum bonum Krishna to have sixty-four principal attributes. All the expansions or categories of the Lord possess only some percentages of these attributes. But Shri Krishna is the possessor of the attributes cent percent. And His personal expansions such as svayam-prakash, tad-ekatma up to the categories of the avataras who are all vishnu-tattva, possess up to ninety-three percent of these transcendental attributes.

Lord Shiva, who is neither avatara nor avesha nor in between them, possesses almost eighty-four percent of the attributes. But the jivas, or the individual living beings in different statuses of life, possess up to the limit of seventy-eight percent of the attributes. In the conditioned state of material existence, the living being possesses these attributes in very small quantity, varying in terms of the pious life of the living being. The most perfect of living beings is Brahma, the supreme administrator of one universe. He possesses seventy-eight percent of the attributes in full. All other demigods have the same attributes in less quantity, whereas human beings possess the attributes in very minute quantity.

The standard of perfection for a human being is to develop the attributes up to seventy-eight percent in full. The living being can never possess attributes like Shiva, Vishnu or Lord Krishna. A living being can become godly by developing the seventy-eight-percent transcendental attributes in fullness, but he can never become a God like Shiva, Vishnu or Krishna. He can become a Brahma in due course. The godly living beings who are all residents of the planets in the spiritual sky are eternal associates of God in different spiritual planets called Hari-dhama and Mahesha-dhama. The abode of Lord Krishna above all spiritual planets is called Krishnaloka or Goloka Vrindavan, and the perfected living being, by developing seventy-eight percent of the above attributes in fullness, can enter the planet of Krishnaloka after leaving the present material body.

Haribol! Haribol!

Finally it’s a good news for us (laughs) so

ete chamsa-kalah pumshah
krishnas tu bhagavan svayam
indrari-vyakulam lokam
mridayanti yuge yuge

All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Shri Krishna is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists. This is most frequently quoted verse by Srila Prabhuapad. One of the missions of Prabhupad was to establish Krishna, the Supreme Personality of Godhead, he never mentions Krishna in the purport, not only Krishna. No! Krishna, and Supreme Personality of Godhead, Supreme Personality of Godhead, he is never tired, 100s and 1000s of times and amongst other sources to backup that statement that Krishna is Supreme Personality of Godhead, this one is that authoritative statement.

“Krishnas tu bhagavan svayam”

What kind of Krishna? Bhagvan svayam others may be Bhagvan, that’s fine.

“Ete chamsa-kalah,” ete, all these 22 mentioned, so far 2 are not mentioned, there are some 24, only 22 are mentioned and they are referred to here as “ete” “all these,” “ca,” what is this “chamsa-kalah,” amsa and kalah, the ca should be in between but it is not. They are “amsa,” the portions or kalah, the portions of plenary portions and ca pumsah, whose portions are portions of plenary portion, they are “pumash,” Krishna parmesh…, Krishna bhagvata…, these are the words used “sa” means “Krishna sa” of Krishna and what of Krishna, “Krsnas tu bhagvan svayam.” Krishna is svayam bhagvan, fine, you could say Narada Bhagvan, that’s fine, Varaha Bhagvan, Narsimha Bhagvan but there is only one Svayam Bhagvan that is in person, Prabhupad translates in person, svayam means in person, means no one else is Svayam Bhagvan, others are Bhagvan amsa kalah, yes, but Krishna tu but, tu means but stop, ok!

“Ete chamsa-kalah pumshah krishnas tu” but Krishna is Svayam Bhagvan.

“saksad-dharitvena samasta – satrair”

Fine kintu kintu, soon break is applied. Stop! Stop! There is something else you have to know

“kintu prabhor yah priya evatasya”

Then two together goes, goes together Sri Krsnadasa Kvairaj Goswami Maharaj, his desire is of establishing the fact that Sri Krishna Caitanya Mahaprabu is Supreme Personality of Godhead before he would like to talk right about His Lilas, Madhya lilas, Adi, Madhya, Antya, he wants to establish the fact that Caitanya Mahaprabu is Supreme Personality of Godhead and he undertakes that task in the very beginning only 2nd Chapter of Adi lila and how does he accomplish this task? First he establishes that Krishna is Supreme Personality of Godhead then he says that Krishna appeared as Caitanya Mahaprabhu. So Krishna, Supreme Personality of Godhead, then Krishna who appeared as Caitanya Mahaprabhu is Supreme Personality of Godhead, whole chapter, he only gives so many from this puran, that puran, this chapter of Upanishad, here there, Brahma Samhita, so many quotations there and of course he has quoted this verse which is today’s subject matter “ete chamsa-kalah pumshah.”

He starts like that, he quoted the verse nicely, explained I liked it and I am sure you will like it. He says Suta Goswami speaker of this verse and who are the listener? The sages, 88,000 of them, 88,000 sages headed by Shaunaka Muni are sitting in Naimisharanya and are listening this statement “ete chamsa-kalah pumshah.” oh! We want to hear, understand the avatar, katha, shobha. Oh! Please tell us, Suta Goswami that was the 5th question asked by Shaunaka Muni and this answer 3rd chapter of 3rd canto is answer to the 5th question asked by Shaunaka Muni and of course towards the end of 3rd Chapter is the answer to 6th question of Shaunaka Muni.

So he has described shobha, katha, the pastimes, the activities which are auspicious of all the incarnations, of course, he has mentioned these are only few, we read that yesterday, these are just few, Prabhupad pointed out, oh, this is just the limited list, so whatever 22 mentioned and then “ete,” this so Suta Goswami has quoted, that verse and then Krsnadasa Kaviraj writes, “avatar kari samanya lakshan tarmadhye Krishna chandrer karila ganam”. He listed these different avatars and just in the middle he mentioned “krsna chandrer ganam,” he counted Krishna as amongst that list, he put that on the list, Oh! What did I do? “tabe,” at that time, Suta Goswami, “mane paiya bada bhaya.”

Prabhupad translates that as this made Suta Goswami greatly apprehensive, Oh! What did I do? He had some bhaya abhaya, bhaya-abhaya, you know? He had little bhaya, he was apprehensive. Oh! Did I say something or make some correction, make some statement here, I have just included Krishna in that big list of incarnations, “vidheya vastu agyat anuvadan hai gyat.” Oh! I have mentioned the subject but where is the predicant, “anuvadan vidheya”. Predicant of a sentence is what is unknown to the reader where as the subject is what is known to him. When Suta Goswami uttered the list with little little attributes of this incarnations. He has talked of the subject matter but predicant has not been stated, then Krsnadasa Kaviraj says, “aei vipra param pandit,” “aei vipra param pandit,” for example, we may say this vipra is great learned, in this sentence vipra is the subject and the predicant is his erudition, do you get my pronunciation, his panditya, pandit he is that is mentioned but panditya, his scholarship not in this, there are both of course.

So vipra is subject and his panditaya, his erudition is predicant. Man being a vipra is known but his erudition is unknown therefore person is identified first and his erudition later. First make a mention, then talk more his qualificatins, his special position, attributes, “avatar sab hoila gyat,” “kar avatar aei vastu agayat”. He mentioned all the avatars, “ete amsa kalah” but “kar avatar,” whose avatar, they are whose incarnations, they are? This is agyat, this is unknown. Thus far, till yesterday, we did not know or the listener, they also did not know. In Naimasharanya, they heard the avatar but whose avatar they are? This was not known.

In the same way Lord Krishna was first counted amongst incarnations, specific knowledge about him was still unknown, this establishes Lord Krishna is the original Personality of Godhead, the original Personality of Godhead, therefore is necessarily Krishna and he has few more things, this is 2nd chapter of Chaitanya Caritamrita, only Personality of Godhead the source of all other divinities, he is eligible to be designated “svayam bhagvan” or the primeval Lord, he concludes and one more statement is there, when one candle, when from one candle many others are lit, I consider that one original, one that was used to light other candles. Thus original, that is the source of all divinities and thet is “svayam bhagavn” Sri Krishna and that Sri Krishna appeared as Chaitanya Mahaprabhu so Krishna is Supreme Personality of Godhead, then Chaitanya Mahaprabhu is Supreme Personality of Godhead. Who appeared here in this dham and not far from here, only one mile away from here, Lord gave a purport to this verse, Chaitanya Mahaprabhu sat on the altar and Srivas Pandit one day said, “call everyone, call everyone,” and his associates go running, gathering people and Lord displayed his opulence. He was trying to hide, conceal the fact of His Bhagvata or Godhood but that was becoming difficult, knowledge was leaking out, they were getting some indications.

He would say, No! No! He would plug his ears, shut up! Don’t say that! All his attempts were failing, ok, ok, got everyone and one day, one day, all the devotees were there and one by one, or simultaneously, infact they were all seeing, realizing that Chaitanya Mahaprabhu is Supreme Personality of Godhead. In Chaitanya Bhagvat He says, “Advaitacharya, ask for a boon? Advaitacharya ask for a boon?” No! no! My desire has already been fulfilled, ok. Who is next? “Murari Gupta, Murari Gupta come come. Look at me and as he was looking at Lord he wasnt Guaranga, he was Shri Ram, there with greenish complexion and he was in his veer ashan holding bow and arrow and as he kept looking, there was Laxman, there was Sita and there were chiefs of different monkey groups offering prayers to Shri Rama and soon he looked at himself, Murari Gupta, and he was a monkey himself. Oh! What is going on here? He fainted and Chaitnaya Mahaprabhu, who was Ram now, “aae…….….rise! rise!” And then as he rose, I am Shri Ram and you are Hanuman, look Laxman is here and Sita and wonderful description is there.

This was no more Navadvipa or Mayapur, this was Ayodhya and then another one and then another one, then another one, according to each devotee, personal relationship with the Lord, someone devotee of Ram, someone devotee of Varaha, someone devotee of Narsimha, someone of whoever, that is what Chaitanaya Mahaprabhu exhibited and as that particular devotee witnessing that particular display and the pastime, not only he was seeing the Lord but the whole world was different, world all together different, different times all together and this went on as you know, this is Mahaprakash Lila of Chaitanaya Mahaprabhu, how many hours? 21 good hours, just went on and on and on and Lord was dealing with each one of them, there was not only dharshan but there was bhashan, there was a dialogue within that devotee and the Lord and as they were both talking, Lord Ram and Murari Gupta and another incarnation and another devotee, they were not even bothered that others were there, they were not even thinking, each one was simultaneously talking with Sri Krishna Caitnaya Mahaprabhu, so that particular lila of Sri Guaranga Mahaprabhu explains it all “ete chamsa-kalah pumshah”

Also before the Lord Krishna was about to appear there were some developments in the Goloka, in the whole spritual sky, this is Jiva Goswami, I have to stop now. (laughs) I am trembling! One minute, two minutes, so what was happening, Jiva Gosawmi explains these different incarnations were rushing to Goloka, they were all merging with Krishna, Ram coming, Varaha coming, Narsimha coming, all coming and entering the Supreme Personality of Sri Krishna and finally Krishna appeared on the planet. But those devotees of respective inacarnations, Varaha, Narsimha, etc, they were thinking, Oh! that our Lord, that one you see, that’s our Lord, they were all feeling like that,thinking like this thats Varaha, thats Narsimha. So that another little connection how svayam bhagvan and within him are all amsa and kalah are included. So let us understand Krishna is Supreme Personality of Godhead, Chaitanya Mahaprabhu is Supreme Personality of Godhead and tell the whole world, as we have come to this festival, lets sit down, understand, study, talk, argue Krsnadasa Kaviraj‘s some arguments, logic should be used to tell the whole world that Sri Krishna Chaitanya Mahaprabhu is Supreme Personality of Godhead and he is appearing Pancha Bhagavan, Pancha Tattva in few days, so we welcome all the devotees, so sit back, relax, understand, realize that Chaitanya Mahaprabhu is Supreme Personality of Godhead.

Nitai Guar Premanande, Hari Haribol! Haribol!
Followed by applause.

Venue: Mayapur 2006

Hare Krishna!!! Everybody say Hare Krishna.Thank You. Thank you also for joining us once again. As we continue to narrate the pastimes of Guaranga, pastimes in connection with his visit to Vrindavan.

Yesterday! Was that yesterday?? Ok. Yes, it was yesterday. We did talk of how soon after taking sanayasa, first place he wanted to go to was Vrindavan.

“Where is Vrindavan??? Where is Vrindavan??? And as he inquired, he was misdirected. Even Supreme Lord could be misdirected, this was the job of those cowherd boys, you remember them. Haribol!!! They were all chanting ‘Hari Bol.’ Mahaprabhu was pleased with them, so they misdirected, misguided and ofcourse, our Lord Nityananda Prabhu, he had a role to play, gave the dictation; you tell Him if he asks, you tell him which way to Vrindavan. Tell Him where to go, just follow the path to the banks of Ganga and following that path as we heard Chaitanya Mahaprabhu ended up in Shantipur Dham. Shantipur Dham ki jay! That is where we also went. We were directed there today, not misdirected; we were directed to go to Shantipur. After spending some days in Shantipur, ofcourse Lord does not waste his time, He was using every minute, every second of his time.

Always, where ever He is, He does that and He did the samething in Shantipur. How did he spend his time? Chanting, dancing and feasting, meeting devotees and meeting Sachi Mata and ofcourse I am yours, this body is mine. You just order me, ofcourse; I cannot ask you to come back to Mayapur. “Dear son, could you please stay at Jaggannath Puri?” So it was settled that way and Caitnaya Mahaprabhu proceeded to Jaggannath Puri and on the way, as we were talking at Shantipur today, Chaitanya Mahaprabhu, He did stop at many places and one of those places was Remuna. As the name, we should be remembering today, if not everyday or all the times. Today is the day, Madhavendra Puri’s disappearance day and he disappeared at Remuna at Shirchor Gopinath temple.

As Lord spent one night, what did He do? He spent all night talking about Madhavendra Puri, the glories of Madhavendra Puri. Chaitanya spent all night talking about Madhavendra puri to the assemble devotees. Madhavendra Puri was Lord’s grand spiritual master also. Ishwar puri the spiritual master and his spiritual master Madhavendra puri so he was his grand spiritual master, then Lord proceeded to Puri and well, we were talking how, where else Chaitanya Mahyaprabhu could be or could have stayed, this was the best location, best destination for Chaitanya Mahaprabhu.

Chaitanya Mahaprabhu and Lord Jaggannath is the match. They go well together, we spent yesterday sometime describing how, our Guar Govind Maharaj talks, these were the two Lords, two crying Lords.Two lords were crying in Jaggannath Puri. Chaitanya Mahaprabhu crying. He is in the mood of Radharani and he’s crying for Krishna and other Lord, Lord Jaggannath, crying for his devotees and specially Radharani. One is looking for Krishna, and the other is looking for Radharani and they meet, the great meeting took place in Jaggannath Puri, they spent time together, 24 years. Out of which, ofcourse, 6 years Lord Chaitanya Mahaprabhu spent traveling and finally 18 years, He was there with Jaggannath. Also taking part in ‘Rathyatra’ festivals and playing the role of Radharani. Jaggannath Krishna in the cart and Radharani right in the front, in the form of Chaitanya Mahaprabhu.

When Lord arrived for first time to Jaggannath Puri. Jag….Jag….. he couldn’t even utter the full name Jaggannath. Jag…. Jag…. Is all that he could say or utter. His voice was chocked up and next minute He was rolling on the ground right there in the Darshan mandap of Lord Jaggannath. And Lord taking part in Jaggannath Rath Yatra, yesterday also we spoke about this, that way, He brings Krishna Jaggannath to Vrindavan that is Gundicha temple. Chaitanya Mahaprabhu stayed in Vrindavan. Gundicha is replica of Vrindavan. All those gardens around are non different from the forests of Vrindavan. Chaitanya Mahaprabhu thus proclaimed and he was introducing all surroundings and they were simply talking about Radha and Krishna for seven days and seven night. That is how much time Jaggannath spent in Gundicha temple, and there another Rath Yatra back to the main temple called Ulta Rath. Chaitanya Mahaprabhu as they were proceeding towards Gundicha, His mood was,

“Mora Mann Vrindavan”

All the devotees were pulling the cart of Jaggannath. Trying to bring him to Vrindavan in the mood of Braj vasis.

Chaitanya Mahaprabhu, his mood, my mind, my mind is Vrindavan, ‘Mora Mann is Vrindavan’; Mora Mann, ‘My Mind is Vrindavan’. “O Krishna, please enter my mind, reside in my mind, reside in my heart, please make my heart your residence, O Lord.”

And ofcourse by doing all this, as He is playing a role of a devotee,‘Bhaktavatar’ as he is known. He is teaching by example, it’s for all of us to take note of, watch him and understand Him, His mood, try to cultivate that kind of consciousness. So Chaitanya Mahaprabhu was there in Jaggannath Puri for some time. Then he does take his tour of South India. Travels extensively throughout South India and returns to Jaggannath Puri, we will not be talking details of that.

We could only take one drop of the ocean of pastimes of Guaranga. We are not very big, right!!! Even one drop good enough for us to get drowned. Kind of size that we understand, what we are one, 10,000th and that is also tips of the hair. I have a hair, tip of hair, you see, break that into 10,000, then take one, that’s our size. So that size we are, just one drop of the ocean of pastimes is just enough for us to get drowned. So He returned to Jaggannath Puri. Great to read and understand how he traveled, how he was spreading and chanting the holy name of the Lord everywhere. His purpose that time was to, he was looking for his brother Viswaroopa that was given as a reason. “I must go find my brother”. That was kind of a private, personal reason but than,

“Dharmasanthapanarthaya sambhavami yuge yuge” (4.8)

His purpose is also, different purposes to establish the chanting of the holy name as yuga dharma for this age of Kali. So he did that, and finally in Pandharpur, finally He comes to Pandhapur, Pandhapur dham ki jai! Which is one of the very dear dhams for us. He found out that Viswaroop, he was there in Pandhapur and that is where he departed from, he had taken Sanayasa. So he found out that his brother was no more and so then he comes back to Jaggannath Puri, then he had desire to go to Vrindavan.

King Pratap Rudra, the great devotee of the Lord. He found out Chaitanya Mahaprabhu contemplating on going to Vrindavan. King Pratap Rudra made a special request to Sarvabhom Bhatthacharya and Ramanand Rai, “please, please make sure that Lord Chaitanya doesn’t leave Jaggannath Puri” and not only King Pratap Rudra but no one wanted Guaranga, Chaitanya Mahaprabhu to leave Jaggannath Puri. So as now Chaitanya Mahaprabhu, he was appealing to the devotees, Ramanand Rai and Swaroop Damodhar, “please make arrangements for me to go to Vrindavan.” But devotees where, when he proposed for the first time, the devotees said, “Oh! This is not the proper time, this is rainy season, not good time for traveling.” Ok, rainy season was over. “So could you now make arrangement for me to go?” “No, no! It is too cold in Vrindavan now”. Then again he wanted to go.

“No, no! It’s time for Ratha Yatra. Soon the devotees would be coming from Bengal, looking for you also, besides taking part in Jaggannath Puri. Please stay. Please stay on”.
And like that, two years, they came up with this excuse and that reason, “No not now”. This time, that time. And two years passed that way. But finally Lord said, “No, I must go! Please make arrangements. Oh! Please let me go, please permit me to go, please happily give me permission to go. Then I’ll be happy on my way; on the way to Vrindavan.” So finally Mahaprabhu was ready to go and whole Jaggannath Puri was also ready to go with him, all devotees were there. As he started leaving Jaggannath Puri, all devotees were right behind him like an ocean. There is also an ocean, the Bay of Bengal, like that the ocean of devotee following Chaitanya Mahaprabhu. He forbade them. He had to do so many things to keep them behind and it was very very difficult for those devotees to see Lord Chaitanya Mahaprabhu leaving right in front of them. And some devotees traveled with him up to Cuttack, some more devotee’s upto some more points, and finally Lord practically by himself, Ok, we mentioned.

He wanted to go to Vrindavan but his idea was, “I’ll visit the devotees in Bengal first.” Especially he was thinking, “I should visit mother Ganga and mother Sachi.” He was thinking of these two mothers, I will go to Bengal and visit my mother Sachi Mata and Ganga Mata and also meet devotees there. And then via Bengal through Bengal then, I’ll head towards Vrindavan.” So with that idea, Mahaprabhu comes to Bengal side. One of the first places Mahaprabhu comes is Vidyanagar, you know Vidyanagar. Those who went on ‘Parikrama’, one day padayatra, parikrama stops at Vidyanagar, so just before Vidyanagar, there is a residence of Vidyavachaspati, the brother of Sarvabhom Bhattacharya and Chaitanya Mahaprabhu was staying there. And as news leaked, “Mahaprabhu is back.” “Chaitanya Mahaprabhu is here. “Guaranga! Guaranga! Guaranga is here”

The wave, the news was reaching; the news was reaching and the wave of people also coming back towards Vidyavachaspati’s home. There’s a description in Chaitanya Bhagavat, the kind of crowds came out and they were leaving for Vidyavachaspati home. Normally there are some paths for bullock carts or footpaths. But only few people could walk on those paths. When people came, they saw their path is blocked by the trees and bushes because there is only a little path. And they don’t want to go one after the other. They all wanted to go simultaneously like a wave. So it is described that people started cutting the trees and bushes and clearing the whole forest. And then they were walking on the trees, the bushes and crawling and proceeding towards Vidyavachaspati’s home. People just clearing the path, another wave came from the eastern side and then they have to stop.

Ganga was in the middle, there were few boats, but who wants to stand in a queue, ten people at a time and one boat coming back and another one going. It is also described that Vidyavachaspati personally arranged some additional boats for devotees. But they were not sufficient, they were not waiting for the boats to go and return, they were just jumping into the river, diving and trying to cross. There was a time, Ganga was filled with people, you could only see the heads of the people moving , not water, heads of people everywhere moving …moving…they did not care what would be the result, whether they could cross or whether would get drowned. All that they were thinking, “We want to see ‘Guaranga’.” “Where is Chaitanya Mahaprabhu? Where is He? Where is He? This is all they are thinking, just thinking, there spirit is just moving and the bodies are just following. Finally as people arrived, Chaitanya Mahaprabhu had realized that there is too much stamped could be too much to handle this crowd. So he had gone to kulingram. Devotees were disappointed and Vidyavachaspati was kind enough to bring all of them to bring to kulingram which is present in Navadvipa. And all the devotees met Chaitanya Mahaprabhu.

Chaitanya Mahaprabhu ki jay!

They met and they saw and they were just drinking the beauty of the personality of Guaranga. Full dandavats and ofcourse big kirtans. Chaitanya Mahaprabhu just sits and he gives darshan to everybody. He begins dancing and because he is very tall, everyone could take his ‘Darshan’. Bengalis are usually shorter people and Chaitanya Mahaprabhu is seven feet tall. Easy for darshan right! And to make it yet easier what would Guaranga do? He would jump, the golden, the real gold in this world everyone is mad after gold and Guaranga…. ‘Go’ for Guaranga is real gold. So they had a great time and they were following Chaitanya Mahaprabhu everywhere, wherever he would go, they would go with him. One devotee Narsingh Bramhachari, Narsinghanand Narsinghanand Bramhachari, he found out that Mahaprabhu is planning to go to Vrindavan ofcourse he is going to be walking. “Oh! What could I do? What could I do? What service could I render?” And he had great idea of fixing the road. Starting from Navadvipa, kulingram, all the way to Vrindavan, he wanted to fix the road. But how did he do that? He did that in the mind, easy Job! No, that was his devotion. Lord is ‘Bhavgrahi Janardan’. Even your ‘bhava’ counts, you get credit for that.

So he sat down he started constructing the road and not with the stones it was with flowers, stemless translation is no stem, stemless. The stems were cut and the flowers being spread on the road, a bed of roses. There were bakuls, special bakul flower, they are very rare, but he had so many of them on either side, he had bakul flowers at intervals, there were lakes. If you need to go into the lake, you need a ghat or steps. They were made up of jewels and then he was filling up those lakes with the waters. The lake is there the water is there, what else is required??? Lotuses have to be there, lotuses were there. There were bushes and there were beautiful trees on the banks of those lakes. And he had birds’ chirping and singing. He was trying to do the best, road for Chaitanya Mahaprabhu to walk on building and building and building, and making that bridge, I mean, the road, he went up to Kanhai Natshala.

It is the place in Bengal-Bihar border, up to there he built the road and from there onwards he had difficulty continuing the construction of the road, He had lots of flowers and more lakes, the idea, more trees, more birds everything was waiting, big stalk he had but he was not able to. He was struggling to go forward with the road construction but not possible. He was not even able to put one step forward and as he contemplated, he came to conclusion that this time Chaitanya Mahaprabhu will not go to Vrindavan, He will only go up to Kanhai Natshala. Upto that Kanhai Natshala he had built the road and he said only upto there, He will go and he will not go forward, he told the devotees, “You will see! You will see!” he was fully convinced; you will see it was like a prediction and he was convinced.

So Chaitanya Mahaprabhu from kulingram, he goes to Ramkeli and he met Rupa Goswami and Sanatan, the Dabir Khash and Sakar Malik, the two brothers, they were ministers. First time ever they were meeting, great meeting! These two brothers were holding a straw in between their teeth, “Dante Trina Dhari” and full obeisances at the feet of the Lord, full humility, folded hands and trembling voice and faltering of the voices, and they are speaking, Lord did not want to even hear so much. We are worst than Jagai and Madhai and we are this and we are that. It’s too much, the humility. He said leave it. No, I can’t hear. Enough…enough. Stop! Stop! And Chaitanya Mahaprabhu said, “You are my eternal associates.”

Rupa Manjiri and Vilas Manjiri, they are meeting in Ramkeli for first time, so there was a nice dialogue, everything is wonderful. Sanatan Goswami says one thing and all those devotees were following the Lord. Ramkeli is in Bangladesh. The present day Bangladesh, that time ofcourse, there was no Bangladesh, that’s new creation, new country. Sanatan Goswami said this is not the way to go to Vrindavan, going with hundreads and thousands of devotees. No, don’t do this. Sanatan Goswami is giving a kind of good advice. Srila Prabhupad writes in the purport there that in those days, one of the thing mentioned that people use to take big tours to Vrindavan on some kind of commercial basis and charge people pandas giving tour and take money, what they would think of you?, you are no better as one thing that comes up and it’s a disturbance. So Chaitanya Mahaprabhu now even after he had not taken it seriously and then he was traveling, he was on the way to Vrindavan and he was in Kanai Natsala spending night there and during the night, he was thinking what did Sanatan Goswami say?. No, No, dont go with hundreds and thousands of devotees to Vrindavan, then yes, that’s it. Mahaprabu decided I will not go to Vrindavan.

Narsinghananda Brahmacahri ki jai… Remember he had said he will not go. Mahaprabhu said I will return to Jagganath Puri. I will return to Nilachal, ofcourse yet he has not visited Sachimata, so Chaitanya Mahaprabu once again, he comes to Shantipur. Remember he had come after taking sanayasa and again he is in Shantipur and he meets Sachimata in Shantipur. First time also that meeting took place in Shantipur, second time also that meeting Sachimata in Shantipur. Spending time in Shantipur festival chanting, dancing, feasting and Lord proceeds to Jagannath Puri. Again every one wants to go with him and Lord had hard time keeping everyone behind in Bengal, only two devotees went with him, one is Balabhadra Bhattacharya and other is Damodhar Pandit, two devotees followed Mahaprabhu back to Jagannath Puri. Jagannath Puri dham ki jai! and he is in Jagannath Puri now.

He hadn’t forgotten his Vrindavan business, he wants to go to Vrindavan again, he calls Ramananda Rai and Swarupa Damodhar, “Please make arrangement for me to go to Vrindavan, but I dont want anybody, nobody will go with me to Vrindavan. I want to go by myself and then the whole dialogue.” No! No! No! (laughs) atleast take two and finally it was settled. Ok. Just one but make sure that devotee is peaceful in his mind, besides few other qualifications. Mahaprabhu said he has to be peaceful. You don’t know last time that Kaliya Krishna Das right, he was there but then he got into trouble, mind agitated. So make sure servant that goes with me, he has to be peaceful.

Who goes with Mahaprabhu? If someone wants to go with Mahaprabhu, then that is one of the requirements he has to be what? (Devotees saying) peaceful, not peaceful, then you will stay behind, you lag behind. So finally and then Oh! That Bhatacharya, Balabhadra Batacharaya, he is the one, he travelled with you from Bengal to Jagannath Puri, we are proposing his name, yes, yes, he could go and it was settled. So when Lord proposed that was kind of evening time and he said, “Tonight before sunrise, I will be out of here. Dont spread the news of my departure and I will go.”

So Lord, in the middle of the night, got up and took that one devotee with him and started his journey for Vrindavan. Next morning as devotees got up. Who are they thinking of? As soon as they got who are they thinking of, first who are they thinking?

“Guaranga” “Guaranga” “Guaranga”

First thing they think is of “Guaranga,” so morning, specially morning should be reserved for remembering the Lord and his devotees. Mornings are very very special, the best time of the day should be reserved for the best person best Lord and his devotees, so Jagannath Puri devotees were doing that. So Chaitanya Mahaprabhu is incognito, incognito, he is not going on the highways, he is taking some side ways, he is going through the forest, this is how he ends up in Jharkhand, forests of Jharkhand. Now just few years ago in India, there is a new state like our Maharashtra or U.P or Bengal, Rajasthan, Gujarat, one more state has been added Jharkhand, that’s part of Bihar, right, that’s part of Bihar, north India, that’s part of Bihar and so Bihar divided into two, Bihar state and Jharkhand, just to have some idea where is Jharkhand. So now He is going through Jharkhand forest, is He carrying gun with him? He has no gun, bombs, swords, stones (laughs). Nothing, He is empty handed and He is going through the forest and that forest, 500 years, that forest was full of tigers and lions and elephants and like that, it’s a real forest, forest like forest, thick forest, and Mahaprabhu is traveling through and ofcourse singing all the time.

“Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Ram Hare Ram, Ram Ram Hare (kirtan).

So we have little more time, Chaitanya Mahaprabhu has not today, he will just reach outskirts of Vrindavan, Mathura, going through the forest quickly he took ofcourse many many days. He was in the forest many months, he was in the forest and just Him and
Balabhadra Bhattacharya. Balabhadra Bhattacharya had hard time.(laughs) And he was traveling (makes sound of tiger), Chaitanya Mahaprabhu, he was walking and dancing and his feet touched sleeping tiger.

Tiger is on the ground, Mahaprabhu standing next and tiger looked and Chaitanya Mahaprabhu says Hare Krishna (laughter) and tiger says (devotees saying), Hare Krishna. Get up, get up, he makes the tiger to get up and there is more chanting and dancing and that the tiger is singing, just like human beings, like you say Hare Krishna, tiger is saying Hare Krishna, not acting like a tiger any more. And another time, Chaitanya Mahaprabhu, he was on the lake taking his bath and now was chanting his gayatri. So he was murmuring his gayatri mantra and then comes the elephants, big herd, so many elephants comes to drink water and as they are drinking water, Chaitanya Mahaprabhu splashes some water and as water touches their bodies, they say Hare Krishna, Hare Krishna, Hare Krishna, elephants (devotees saying). Hare Krishna Hare Krishna to you and elephants are not only chanting but their four legs are up in the air and they are dancing and singing. I wish some one had taken their video, you would have purchased one copy, right?

But as it is described in Chaitanya Caritamrita if you could hear or read and visualize in your mind, three dimensional, that’s the scriptures are like windows, through that you see the pastimes of Mahaprabhu, Krishna, Guaranga.. Then another time, he is walking through the forest and he has tigers and the deers they are walking side by side, is that ever possible? We can’t even imagine the deer, even if they see a human being, they run away, what to speak of tiger. They are walking next to each other, they are walking next to each other, not one, so many deers, so many tigers walking next to each other and next scene was, this was too much!

Well it’s difficult for us to understand this is all doing of Chaitanya Mahaprabhu. But he is not giving credit to himself or he is not thinking, he is not thinking I am playing double role here, let me fix the tiger’s consciousness and the deers consciousness and this and that, let me revolutionize, fix them, and then I will be there again to witness, to watch how they act, how they behave, how they demonstrate, how they perform. He doesn’t have to fix them first and then put them on the stage and see their performance, it’s kind of simultaneously happening. As if Lord has nothing, nothing to do with it, how is this happening? What is this? This is going against nature, against the nature. The deer and the tiger next to each other and not next to each other but Mahaprabhu saw as he looked behind to the next scene. The deer and tiger, they were embracing each other like what, one tiger, one deer standup, who is the tiger? (Laughter) He is the deer (devotee who acted tiger and deer embracing each other) and Haribol and applause.

Embracing was the first act, next was they were kissing each other. Haribol! (Laughter). Even difficult to get human beings to (laughter). So when Mahaprabhu saw that he was reminded of Vrindavan, there is a verse here, now we are not giving scriptures in the front but its right there. He is reciting the verse which is from 10th canto of Bhagvatam describing the spirit of Vrindavan, where animals don’t act like ferocious animals although they have animal body, they have no enmity, no anger, no hatred they are friendly even animals are friendly with each other. So although Mahaprabhu was far from Vrindavan he was just there in the Jharkhand forest but their he experienced Vrindavan, this is Vrindavan for him, that was Vrindavan, that experience was Vrindavan experience, that spirit was Vrindavan spirit.

So as he was eager to go to Vrindavan, kind of Vrindavan was running towards him. Vrindavan was coming also in his direction, he was experiencing Vrindavan on the way to Vrindavan and again ofcourse as he was out of thick forest of Jharkhand, more villages and towns on the way to Varanasi and his chanting and dancing continues. His assistant is arranging some prasadam, cooking spinach from forest vegetables and simple meal, sometimes some brahmans are inviting. It is described that some low class people also forest people, uncivilized, so then his servant has to cook which he is doing, the people are coming to chant and dance with him. its amazing there is no, there is no advertisement, no banner, no poster, no one is doing campaign for Mahaprabhu’s travel, “Tonight he is in this village and next day in that town” but somehow people are finding out and coming in a big number. Where ever he goes, that was happening in south India, some more people are coming as he is going through, this Jharkhand in North India, on the way to Vrindavan.

Ofcourse Lord is the heart and it is easy for Him just to make announcement in the heart of each person quickly and they come, they all found out, He is coming, He is here, so they are coming in big numbers and he is getting them to chant and dance. Inspiring, inspiring them to chant and dance (saying loudly).

Haribol! Haribol! Chaitanya Mahaprabhu is lifting all of them and let them go. Haribol! Haribol!

Kind of Mahaprabhu does that lifting everybody. Haribol! And then, those people go return to their towns, villages and then preach to everybody “jare dako tare kaho” those people meet other people and they meet other people like that. Chanting and dancing holy name was spreading everywhere in Mahaprabhu’s time. Then he passed through Prayag and as heading towards Vrindavan, Mathura, Mathura dham ki jai!

Tomorrow will be, we will deal with some of the chapters of Chaitanya Caritamrita according to my estimation or my liking, Chaitanya Mahaprabhu’s another word Vraj Mandal Parikrama of Vrindavan. Starting with his bath, holy dip at Vishram Ghat, going for darshan of Keshavdev at janmasthan, birth place of Krishna. Then going from forest to forest and how the whole vraj, Mahaprabhu is kind of dealing, reciprocating, whole vraj mandal, wholw vraj mandal is also dealing with Mahaprabhu. Char-achar, there is something non living in vraj, char-achar, everything is welcoming Chaitanaya Mahaprabhu. And it’s their experience, they are all thinking, although Guarsundar has come to Vrindavan but they are all thinking Oh! Shyamsundar is here, although Guarsundar is there but they are thinking Oh! Shyamsundar is . strong, he goes to Hare Krishnahere, Shyamsundar is here and cows and trees, the birds, male parrot, female parrot talking, peacocks dancing and Mahaprabhu’s ecstasy, his emotions, its a whole flood. So we will be dealing with that tomorrow.

Verse: Srimad Bhagavatam 10.16.39-40, 10.16.44-45.

These Nagpatnis are praying:-

“Namas tubhyam bhagavate
purushaya mahatmane
bhutavasaya bhutaya
paraya paramatmane

namah krishnnaya ramaya
vasudeva-sutaya cha
pradyumnayaniruddhaya
satvatam pataye namah”

Like that they keep praying beautiful meaningful prayers, appropriate, befitting prayers they offer, I just said few, they are many more, again homework for you and they said towards the end of those prayers “apradhah,” certainly are husband has committed big big offense but you are “bharta,” you are the master, creator, you are purusa, we are your prakriti, my dear Lord, please tolerate and forgive this “mudha” (laughs), addressing the husband, he is mudha, you know he is mudha, that’s what he is , he has no brain, he is first class fool and he has committed this aparadha, but “anugrahi,” “anugrahnisva” please benedict him and he is about to lose his life, my dear Lord but being the wives, we are only begging Oh! Lord “sadhu sochanam,” have pity, pity upon us, our only request is:

“patih pranah pradiyatam.”

Please keep our husband alive, he is about to lose his prana, keep him alive.

“vidhehi kinkarinam”

We are your kinkari, we are your servants, please order us, we are ready to render service and please make us free from all anxieties.

“sarvato bhayat muchyate”

And Viswanath Chakrawarti Thakur comments that as Krishna heard these prayers, Krishna jumped, He was on the top of the hill, He came down, He was in front of Kaliya and the Nagapatnis. That means He released that Kaliya.

“pratilabdhendriya-pranah”

gave his life back or gave him strength, “shanakair harim krichrat,”and gradually he was getting his strength back and “dinah,” poor Kaliya was struggling, doing proper breathing, so gradually, gradually, he attained normal state and he has his hands folded(laughs). I don’t know what kind of hands he had? But this is:

“kritanjalih,” “kritanjalih”

Hands folded and he is also offering prayers, begging for pardon and Kaliya uvacha, Kaliya speaks yes, yes, my dear Lord, we are, you know, this is what we are, serpent species, we are always envious, we are always angry, this is our svabhava, I wish to become free from this anger but this kind of moha, this kind of conditioning is not very katham, how to get rid of this illusion and bondage and this kind of conditioning, anger, envy? We don’t know but:

“bhavam he karnanam tatra sarvagyo jagdishwara”

But you are cause of all causes, if you wish to make me free from all this lower natures, Lord, you are free
“anugraham nigrahamva,” either favour me, love me or leave me. “Anugraham nigrahamva,” anugraha, you may favour me, nigraha punish me, “manyase tat vidhi” whatever, whatever, whatever you do, “yada ecchasi tatha kuru” you do as you wish, so with this words he is fully surrendered unto the Lord:

“iti aakarnaya vacha”

Sukhdev uvacha. Sukhadev Goswami says by hearing these words He had heard the Nagapatnis, the wives of Kaliya, the Lord has just now heard Kaliya also.

Lord said: “natra stheyam tvaya sarpa samudram yahi ma chiram”

You don’t stay here, go to the ocean, “go nrabhir bhujyatam nadi.”

“I want water of this Yamuna river for my cows and my friends Braja vasis. That’s brief. Lord’s response was very brief but very clear, firm and Sukhdev Goswami is making few comments here, anyone who listens to this pastime of Krishna subduing Kaliya, one benefit, are you scared of snakes? Some of you. You will not be, fear of snakes will not brother you any more. Haribol! You may have to read this pastimes few more times, (laughter) so that’s one, other benediction is any one who takes bath in that lake, it is no more poisonous lake, you don’t have to worry and he does fasting and takes bath, where Krishna says “mad-krida” Lord’s krida had been performed and remembers this pastime:

“smarann sarva-papaih pramuchyate”

He becomes free from all the reactions of the sin, remembering this pastime, fasting, taking bath in that Kaliya, great Kaliya lake and Krishna said to Kaliya, yes, I know you had left that “ramnika dvipa” because you were afraid of Garuda but now your head has been marked with my lotus feet, so wherever you go you are safe, Garud will not bother you, the reason, its another very mysterious history why Kaliya chose to be in that particular lake? And why he had come to Vrindavan side? So Krishna knew all this, now you don’t have to worry. There is a trade mark on your head, my lotus feet and you are safe.

“evam mukto bhagavata
krishnenadbhuta-karmana
tam pujayam asa muda
naga-patnyas cha sadaram”

Then the whole family got together, headed by Kaliya, the wives and the children and they begin worshipping the Lord, “jai jagadish hare.” (laughter)

“pujayitva jagan-natha
prasadya garuda-dhvajam”

They are praying Jaganatha, puja and they are giving gifts.

“divyambara-sran-manibhih”

Different garments, jewels, specially snakes have jewels on their hoods, they are supposed to be very very valuable, hard to get there, we can’t reach, we can’t slap a snake and snatch them. Its not that easy but so their “abhushanayi,” so many other ornaments, they are offering to Krishna and finally the family did parikrama around Krishna and they left for the ocean as they were instructed.

“tadaiva samrita-jala
yamuna nirvisha abhavat”

At that moment, immediately as Krishna had also touched, done some swimming there, Yamuna jala became no more poison, became nectarian.

“anugrahad bhagavatah
krida-manusha-rupinah”

And this was benediction of Bhagvataha, of Supreme Personality of Godhead who was playing role of some kind of manushah, human like form but He is original Supreme Personality of Godhead and with that Sukhadev Goswami ends that chapter.

Nitai Guar Premanande Hari Hari bol!

em

Krishna lifted Govardhan hill for seven days and seven nights, this is very very pleasing pastime to the residents of Vrindavan because this is one time, that they had opportunity to be with Krishna day and night, for seven days and seven nights. This is very rare. Normally, only for few hours, you get to be with Krishna and Krishna gets up and He is with his parents, Nanda, Yashoda and Rohini, only for few hours. He gets up, bathing, dressing and breakfast and He goes and then He is with the cowherd boys and the cows for few hours, then He kind of takes off. He goes to Radhakund to be with the Gopis.

Is Radhakund here? Probably you noticed. No, Radhakund can’t be in the middle, that’s not Radhakund, there should be Mansi Ganga in the middle. Radhakund and Shyamkund are like eyes of the peacock, Govardhan hill is in the shape of a peacock and this Shyamkund and Radhakund are eyes of the peacock and there is also tongue, Goswamis (continuous sounds of peacocks in the background, Maharaj says ok, bas-bas). (laughter) Too many peacocks.

They did not want to use, the Goswamis residing on the banks of Radhakund, Shyamkund they didn’t want to use the water of these kunds for washing their bodies or specially they had to go, they would go to take care of their bodies in the morning, so they didn’t want to carry that, so they had idea of digging well near Shyamkund and Radhakund and as they started digging, there was bleeding and then they realized that was the tongue of Giriraj, so the tongue and then eyes and as we start parikrama from Radhakund, Shyamkund, you begin to wonder where is Giriraj, you didn’t se him because the neck of the peacock, you know how it is goes than comes up again, it goes down and comes up again, so for miles you don’t see Giriraj, so he is underneath. Then after Kusum Sarovar, you begin to see Govardhan hill, goes higher and higher, the highest point is 88 feet tall and then there is the tail of Giriraj and there is one Baba there which is one of the cowherd boys, a friend of Krishna called Lotta Baba, so those who do parikrama, so those who do parikrama, this Lotta Baba takes note and then informs Krishna, ok, he also was here, give him some benefits, benedictions.

So Govardhan also received curse from one Muni Pulasya, Pulasya Muni if I am remembering correctly, Pulasya Muni. So that’s another story, so because of that curse he is sinking and sinking, so you better hurry up before he sinks, you should go take darshan and do parikrama before he goes all the away underneath into the ground. It is said of course it will take some more time that the Govardhan hill is keeping check on the progress of age of Kali. So when Giriraj will be fully into the ground, fully sunk, then the kaliyuga which seems like after nine and a half thousand years’ period then Kali would really be in full blown action, already its bad, right!

Then its going to be worse, of course, next 10,000 yrs is the golden period, the holy name of the Lord will spread in every town, every village during this period and devotees will go and do parikrama of Giriraj during these next 9-10,000 yrs, ok. One point I was about to mention, I got distracted was that this lifting Govardhan hill pastime is very pleasing to residents because each party gets only some time to be with Krishna. So I was mentioning Nanda Maharaj, Yashoda in the morning, then cowherd boys, midday reserved for Gopis, some more time for the cowherd boys and the cows need also Krishna’s attention, time, and association. Then they return and again Lord is with the parents up until he goes to the bed. Everyone goes to bed and Krishna also kind of goes to bed but as everyone is fast sleep, he gets up and goes into the forest playing a flute and inviting Gopis to that particular forest to come and again the midnight is allocated for Gopis, vanvihar and jalavihar, rasakrida, these are the pastimes, every night these pastimes, then again Krishna has to rush to return to, Radharani also returns, Gopis also return, so like that, only few hours each party gets, however each parties preference is to be with Krishna 24 hours if that was possible but it doesn’t become possible because everyone wants Krishna , so this was very special time this Govardhan time, lifting of Govardhan.

All the residents, all the cowherd boys, cowherd girls, Gopis, elderly parents, Nanda, Yashoda, cows and peacocks and other animals, monkeys, everyone is there with Krishna 24 hours a day and they are all, as Krishna has lifted Govardhan hill, as the description, He lifted that with his left hand you could see left hand and not he hasn’t used the whole hand, he hasn’t used both hands, he is only using the left hand, which is suppose to be weaker than the right “baye hat ka khel,” we say “baye hat ka khel,” if you want to do something easily, then you just use your left hand but Krishna is not even using the whole hand.

Govardhan hill is not resting on the palm like that or he is not holding it on all the fingers. He has chosen the weakest of all the five fingers and that is this little finger and if you take close look at that scene, you will see that the Govardhan is only resting on the top of the nail, not even resting fully on the finger, so that is power and strength of the Lord, just on the top of the nail, not little finger, he kept holding and of course, some cowherd boys were doubting, you know, may be He is tired and we better help him out (laughter), so they held their sticks, they are also, who knows, just in case (laughter), Govardhan could be Samadhi for all of us right here, we will take (laughter). He was the one and nothing to worry and they were all just drinking the beauty of His lotus moon like face and again, although they had 7 days and 7 nights, they were not tired, they were not bored, they were even ready for another 7 days or even 21 days if possible.

But then unfortunately that time had come, the rains had stopped and so there are many pastimes, some pastimes while Krishna had kept Govardhan hill in lifted position. One brief thing that comes to my mind is Krishna was looking at Radharani while holding, at one point, he was looking at Radharani and Balaram caught him red handed (laughter) and Krishna felt embarrassed. Oh! My brother. So they are all not just standing, of course looking and enjoying the beauty but also, they were all singing and dancing and talking about the Lord. So they had a great time for 7 days and 7 nights. I hope you also had a great time tonight. Haribol. Followed by applause.

So then you could only imagine, how much greater, may be hundred thousand times greater, better time those residents of Vrindavan had with Krishna. But then again we also we also have right, we could also make a claim and Krishna is inviting us to come and join, what are you doing there in Los Angeles? Come join Me. He is awaiting our arrival and there in no, our spot is vacant infact, no one else could take that place. So Krishna is more anxious to have us than we are anxious to go there or have him. So He is doing His best. So this ISKCON, he has founded using Bhaktivedanta Swami Srila Prabhupad, making him nimittamataram and then Krishna is the one who is behind this Bhagvat festival and He is behind this Govardhan lila. Pastimes that we were experiencing. So he is making all the time endevour, to get us, win us over. So I am confident Krishna has dragged us little more closer, dragged us closer to Him.

So let us take those steps, doesn’t matter may be baby steps, but soon we will keep walking and running and as we take one step, Krishna takes how many steps? Ya, he is ready for 100 steps and His steps are bigger, if he wishes, he could be there, in two steps he had covered the entire universe, big steps he could take. So like that we have few more evenings with Krishna, with His pastimes means being with Him. So on behalf of Krishna we welcome you, invite you to continue to be with us and all of us together will be with Krishna.