Padayatra India is often affectionately referred to as “the mother of all padayatras.”This is because it has provided inspiration for devotees and leaders alike since its inception in 1976, and more especially since the phenomenal 1984 walk from Dwaraka to Mayapur. Padayatra India has nurtured and encouraged many devotees to organize walks in their own countries or to eagerly participate in them, making padayatra a worldwide phenomenon. The use of bullock carts has also served as a motivation, particularly in Western countries, where the idea was initially thought to be impractical and impossible.

“Mother” implies there is a father and children. Could we call Srila Prabhupada the father of ISKCON padayatra? Without a doubt! It was Srila Prabhupada who initially planted the desire seed of bullock cart sankirtana in my heart and subsequently in the hearts and minds of several other devotees. During the decade leading up to the celebration of the Srila Prabhupada Centennial in 1996, more than a hundred padayatra sankirtana babies were born around the planet -and some have lived long lives, some for only a few days or weeks, but all of them glorious in their own special way.

Since Radhastami 2009, when Acarya Dasa took over the leadership, Padayatra India has flourished. To my great satisfaction, this modest brahmacari from Maharashtra has risen to the challenge. He has the ultimate advantage a padayatra needs – he hails from a village and is steeped in village culture. Under his watch, the number of padayatris has almost doubled. He is like a magnet attracting new devotees – predominantly village boys – to the program and empowering them to participate. An increase in numbers means an expansion of every aspect of padayatra, beginning with kirtana. Acarya has breathed new life into the harinama the padayatris take through the villages to attract people to the evening arati, thus rejuvenating the evening program. He also steadily promotes book distribution, and has encouraged Surya Vamsi Dasa to engage in a new service: visiting university campuses along the padayatra route and inviting chancellors and professors to purchase full sets of Srila Prabhupada’s books for their libraries. Acarya’s main assets are his unwavering Krsna consciousness and his expertise in keeping the group unified. He willingly praises the devotees for their efforts, and supports them wholeheartedly. No matter how busy the padayatris are, Acarya makes sure they always set aside at least one and a half hours each day to study. In this way the group is more cohesive and their preaching more powerful. Motivated by a strong desire to give the mercy of Sri Sri Nitai-Gaurasundara even to the most forgotten souls, he has recently taken some serious risks by leading the padayatris through a dangerous area in Jharkhand. But one night the devotees were attacked by a band of dacoits, which resulted in several padayatris being injured and valuables being stolen. Acarya has learned his lesson to be more careful in the future and avoid criminal districts.

Padayatra India has engendered several walks on the subcontinent, and continues to do so. Since 1992, the Bhubaneshwar temple has been holding its annual three-week bullock cart padayatra in Orissa. In 1997, Bhakti Vikas Swami inspired a devotee to organize a team of brahmacaris to do bullock cart padayatra in Gujarat. In 1999, a group of about twelve devotees began a padayatra in Maharashtra and walked for an entire year. At the beginning of May 2004, Revati Ramana Dasa and the Tirupati devotees arranged for a group of about 1500 devotees to walk for two days from Tirumala to Appliaguntha. Since December 2012, a small group of devotees led by Visnuswami Dasa have been walking from village to village with a bullock cart in their native state of Andhra Pradesh, and in May 2013, Rasa Bihari Dasa organized a three-day bullock cart padayatra in Goa. Another walk will soon take place in Kerala, and the Tirupati devotees are once again considering padayatra sankirtana. Kartika 2014 will mark ISKCON’s 28th Vraja-mandala parikrama. It will also be Parasurama Dasa’s 20th Kartika bullock-cart padayatra through the twelve forests of Vrndavana, with a focus on mass distribution of prasada and booklets specifically targeted to the Vrajavasis.

We pray that Padayatra India will continue to give birth to offspring in all the Indian states and beyond. After all, there are so many oxen eager to pull Sri Sri Gaura-Nitai’s cart and attain the perfection of their animal form of life.

Venue: Braja mandala parikrama, Surbhi kunda
In Srimad Bhagvatam there is description of Vrindavan all over, as we seeing here at the banks of Surbhi kunda crystal clear water. Our obeisance’s to the Kunda here, Krishna comes here all the time with His cows and His cowherd boys. We should understand that where ever we see a kunda Krishna has come there with His cows. He comes to water His cows and as cows are drinking the water He also drinks the water, while drinking cows are not using hands they are drinking with their mouth, Krishna also drinks water like the cows with His mouth (laughter) Haribol……………Haribol
So Krishna has done this lila at surbhi kunda and other kundas “ittham sarat svaccha jalam padmakara sugandhina nyavisad vayuna vatam sa gogopalako acyutah” (S.B 10.21.1) Sri Krishna enters the forest He enters Kamavana also where there is svaccha jalam in the kundas like this- crystal clear water. Padmakar they are full of lotuses. In the past we had come and this kunda was also filled with lotuses. Devotees who came to this kunda came back with bunches of lotuses. As Krishna enters the forest “vayuna” from there is a cold breeze ventilation throughout the forest.
Vayu is blowing in one direction not like a whorl wind as during rainy season, the wind is blowing over the kundas which are full of lotuses. As air touches the cooling water the air also becomes cool, the fragrance of the lotuses is also carried by the air. So as this air moves on whole forest becomes like a air conditioned –cool and fragrant. Krishna comes with “sa gogopalako” with cows and cowherd boy friends,
“kusumita vanaraji” (S.B 10.21.2) and on the banks of the lake there are flowering trees, like this (maharaj showing a famous kadam tree at the bank of surbhi kunda) this is most famous kadam tree ki…………….jai. Rupa goswami says “oh! when I would be able to see Krishna” Krishna wearing the garland of kadam flowers, this kind of matches with His golden rope yellow clothing so they also have yellow round flowers “kusumita vanaraji susmi bhrnga” (S.B 10.21.2) there are lot of bumble bees. And as they drink the nectar from the flowers they become maddened intoxicated and they begin singing “hmmm……………hmmmmmm………” whole atmosphere is filled with humming sound. “dvija kula” and there are lots of birds of various kinds ( maharaj asking the devotees do you hear? The sound of the birds?) You cannot hear such sound in Bombay. Birds sing songs (Dinabandhu prabhu tells- its king fisher) Dinabandhu prabhu knows the name of the birds. Maharaj says king fisher airlines (laughter) and the sounds they kind of echo they resound, birds sing and there is echoing the sounds goes to wherever there are other lakes and other ponds.
So Vrindavan is full of lakes kundas like this “ sarah sarin” there are rivers flowing and “mahidram” there many mountains like Govardhana you also have seen Badrikashram mountains , Kedarnath mountains and more mountains are ahead of us. So all these sounds are all over echoing back and forth and whole atmosphere is surcharged. “madhupatir avagahya carayan gah” so then Madhupati enters the forest.
He is master of madhu He is also master of madhu mass which is spring, madhu and madhav are two months of spring and madhu is one of them. As the master of spring season enters the forest everything gets transferred just like spring. Wherever He goes there is spring like season lots of flowers lots of birds chirping, birds singing “carayan gah” and He herds His cows and He does this with “saha pala balas” cowherd boyfriends and Balarama. “cukuja venum” He places His flute on His lower lip and playes His flute.
We have to imagine in this context Krishna playing flute, He is forest and He is playing flute, everything is quite so krishnas flute playing reaches far and wide. “tad vraja striya asrutya venu-gitam smarodayam” (S.B 10 .21.3) the first party to hear venu gitam are the vraja striya – the young ladies of vraja. Krishna is in the forest and gopis are in their respective villages and homes and they are hearing this venu geet. “smarodayam” and the feeling are aroused as they are hearing the venu geet “smara” is also cupid of love- spiritual love- madhurya bhava, the conjugal bhava is aroused in the gopis . ‘kasit paroksam krsnasya sva sakhibhyo anavarnayan” (S.B 10 .21.3) and as gopis hear flute playing of Krishna some of them begin talking about Krishna leaders of different group they begin talking about krishna. Elderly gopis motherly gopis also hear flute of Krishna they have different feeling vatsalya
“tad varnayitum arabdhah smarantyah krsna cestitam” (S.B 10 .21.4) and they are reminded of Krishna oh! Krishna is playing flute first of all they remember the form of Krishna and then what follows is remembering lilas His pastimes then Krishna’s dealing with the gopis when He meet them previously.
“tad varnayitum arabdhah smarantyah krsna cestitam nasakan” Sukhdev Goswami says they become disturbed because they are very much excited as they have heard Krishna’s flute. They feel shy they do not kind of want to reveal their intimate relation with Krishna so they hide all this “nasakan’ they would like to talk although stopping they are only talking to their most confidential associates. As they are also talking they also wouldn’t like to show the connection what they are hearing no …no I am just talking I am not hearing anything. “smara vegena” and this is because of influence of the madhurya bhava within them. You are familiar with “ vaco vegam jiva vegam udaropasta vegam” in case of gopis its smara vegan which is pushing gopis.
“viksipta manaso nrpa” they are kind of disturbed as they hear, they are kind of trying to hide their connection, their conjugal thoughts their voice is also getting choked up, they are trembling, their body trembling as they hear the flute and their eyes are full of tears. As Sukhdev Goswami is describing state of gopis like this he is also having very similar feeling these, he could not hide that so in the middle of his presentation He is addressing “nrpa” oh! king Parikshit. Sukhdev goswami is describinfg all these state of affairs of gopis king Parikshit is also exhibiting some of these symptoms. So Sukhdev goswami “Hye! King what are you doing” don’t exhibit those symptoms. So our acharyas have given deeper meaning why in the middle of the presentation sukhdev goswami is addressing king Parikshit as “nrpa”.
Sukhdev Goswami describes some kind of talks, what kind of talks the gopis are doing.
“barhapidam nata vara vapuh karnayoh karnikaram bibhrad vasah kanaka kapisam vaijayantim ca malam” (S.B 10.21.5)
They have heard the flute of Krishna and immediately Krishna’s form is in front of them like television. ‘barhapidam” first is the peacock feather on His head and this is the most special feature of krishna’s form or beauty. And He is “natavara vapu” and His form is like that of an actor, Krishna dresses himself meticulously as if come press crue is awaiting, some television crue is awaiting for interview.
“karnayoh karnikaram” and gopis are reminded sukhdev goswami is also remembering that Krishna places a flower in His ear karni is a special flower compact yellow color. Sukhdev goswami He has 2 ears but only one flower so He is placing the same flower on each of the ears, so same flower sometimes He keeps it on one ear and then on another. “kanaka kapsam vasah” and He has golden rope “vaijayantim ca malam” and He wear very special mala and there are multiple descriptions of this vaijayanti mala. More commonly known description is that vaijayanti mala is made up of 5 different flowers of different colors. So now He is dressed like that and Krishna is already in the forest and then
“randhran venor adhara sudhayapurayan” He places His flute on His lower lip the flute becomes excited and ecstatic and begins singing and there are more descriptions that whether Krishna playing the flute or venu is playing herself. “gopa-vrndair” and He is surrounded by His friends “vrndaranyam sva pada ramanam” and He is entering Vrindavan, vrndaranyam – vrinda devis aranyam – vrindadevis vana Vrindadevi ki…………………….jai, forest is named after Vrindadevi. As he enters vrindavan He lives His foot prints of the ground Vrindadevi is pleased vrindavan is very very happy to have that touch of Lords lotus feet, those foot prints are like decorations on the body of Vrindavan. “savpada –ramanam” and as Krishna places, vrindadevi makes arrangement that Krishna has as soft feeling when He touches the ground so she places leaves so Krishna has a nice experience of walking on the soft ground. “pravisad gita kirtih” and krishna enters He is surrounded by His cowherd boyfriends and they all talking about Him.
“iti venu raman rajan sarva bhuta manoharam“ so this sound, sound of the flute is sarva bhuta manoharam- attracting minds of all the living entities. “srutva vraja striyahbnsarva” and again the real party audience for the flute playing are those gopis, they are hearing, they are talking, they are stoping they are embracing , they are talking and like that……Krishna is spreading the sound of the flute all this goes on. Then each gopi talks, every gopi is talking and what do they talk is the subject matter of this chapter of the 10th canto 21 chapter of Srimad Bhagvatam, venu geet this is the background the context and then gopis begin talking, you may like to see hear this sometime in future.
Jai Krishna Kanaiya lal ki…………………jai
Sri Sri Radha Kunjabihari ki………………….Jai
Gaur premanande …………………….Hari Haribol

So did you notice that this killer of Dhenukasur is Balarama and its very appropriate that Balarama killed Dhenukasur. Dhenukasur is an ass (laughter) he is very dull headed. So Balarama He is adiguru, the original spiritual master. So the dull headedness within us, the assess are known for two thing one thing is they are less intelligent because the grass is everywhere they could eat but they think they must carry this big load on their backs then only at the end of the day they will be able to get some grass they think they must work hard that’s one thing. And then they try to enjoy and one of the, besides the grass they try to enjoy also the female association and when they run behind to approach to she ass but what does he ass gets in return? (sound of a kick) (laughter) just a big kick in the face. So they are working hard and wanting to enjoy sense gratification – all sorts specially sex life.
So what happens we want to just quickly say very important subject matter what we going to share it is important that we listen to this Krishna killing demons past times. Usually there is tendency to skip them and run for something more nectarine or even Rasa dance forget this killing part, violence but these past times of Krishna killing different demons they are in there with the purpose also that each of these demons Krishna is killing they represent different anarthas some bad qualities in them. So when we hear Krishna killing demons with whatever bad quality in them if that bad quality was say in us then we also just by hearing that past time that anartha in us gets killed we become free from that anartha by hearing that past time. So spiritual master on behalf of Balarama plays the similar role and brings us to the senses the mentality of wanting to work very hard like ass or they run after the opposite sex, so this anartha in Dhenukasur as we hear that past time we become free from that mentality that anartha, that bad quality in us. So like that there are other each demons represent different different bad quality and as we then like this we become purified then gradually ready for other more nectarine pastimes like rasa dance and then we are thoroughly purified it’s like preparation first thing first. So in few days we will be also reading in sequence the five chapters dealing with the rasa dance in summary form.
So I just wanted to remind you the benefits of hearing such past times and then more things we are going to quickly know about Krishna before we go for Kaliyas subduing Kaliya-kaliya daman leela its very exciting thing. So let’s spend little time, so then that day it was almost evening time and
“ krsnah kamala patraksah punya sravana- kirtanah
stuyamano anugair gopaih sagrajo vrajama avrajat” (S.B 10.15.41)
So Krishna kamal patraksah lotus eyed Krishna lotus eyed blooming lotus eyed His eyes reach almost His ears if ours do not reach what do we do? Do some painting so that we try to make our eyes bigger or kajal we try imitate Krishna
“punya sravana kirtanah” His friends “anugair gopaih” they are singing different glories appreciating Krishna, praising Krishna and all of them together they are now returning to Vraja meaning towards Nandagram in the evening time. Sukhdev goswami describes Krishna and His beauty further he says the cows are also walking the dust of braja is so light as they walk so much go raja go raja go dhuli is raised up in the sky and then that settles Krishna’s hairs are smeared and peacock outfit is also smeared covered with that dust – vraja, He has garland of forest flowers and caru-hasam His eyes are rucireksana- charming eyes and caru-hasam Krishna is known for His very attractive smile, charming eyes and smile on His face. “venum” He is playing His flute and other cowherd boys are also doing that now they are coming closer and closer they are about to enter Nandagram and the gopis are waiting the cowherd girls. There are two kinds of gopis you have to take note of the cowherd girls are also called gopis but the elderly gopis and young gopis they have different bhava towards Krishna different relationship with Krishna one is vatsalya bhava and another ones young ones have madhurya rasa- relationship- mellow with the Lord. And for the first time these young gopis have been mentioned because for first time Krishna is now of the appropriate age to enter experienced yet another rasa, yesterday or day before yesterday we were mentioning in Gokul Krishna experiences vatsalya rasa and little bit of sakhya or friendship then He grows and while He is calf herd boy vatsapal then He is spending more time with His friends sakhya bhava becomes dominant some vatsalya bhava continues but as He grows yet another dimension is added to His pastimes, His life and gopis come into picture and that’s what is going on here now.
As calf herd boys they were also returning evening but the young girls never cared to, they were also too young to think of those matters conjugal relationship only elderly ladies with vatsalya bhava – parenthood they would be waiting to receive Krishna but they would look straight look at Krishna meeting of eyes and everything. And now also that two kinds of gopis were awaiting Krishna’s arrival the elderly gopis are just looking at Krishna as affectionately as child but other gopis young gopis they cannot look at Krishna directly social difficulties are there young boy young girls. So they are looking elsewhere but with the side long glances they are looking Krishna, Krishna is going that way – they are looking there, their face is there but the eyes are that side (laughter) the side long glances only they could look at the Lord. And these gopis with the side long glances as if their eyes are like bee like and they are drinking “mukunda mukha saragham” (S.B 10.15.43) the face of “pitva” they are drinking the face of the Lord is like a flower and gopi eyes are like honey they are trying to drink, the bees always go to the flowers to get the honey and by doing so their tapa- so much separation from the Lord, Lord being away so as they drink that nectar emanating from the lotus face of the Lord that fever goes down they are pacified a bit.
So now they are Krishna and Balarama they are all the way close to Nandabhavan and they entered Nandabhavan. They are greeted by Nanda also Yasoda is there Rohini is there.
“tayor Yasoda rohinyau putrayoh putra-vatsale,
yatha kamam yatha kalam vyadhattam paramasisah” (S.B 10.15.44)
According to the time, place and circumstances they are always expressing their affection by giving different kinds of gifts, sweets or whatever children are in need of Krishna and Balarama, so first thing as they return from the forest
“Gatadhvana- sramau” sram they had been walking all day behind the cows the hot sun so “majjanonmardanadibhih” (S.B 10.15.45) bathing takes place in order to do that “nivim vasitva” Sukdev Goswami says the little boys now wearing only undergarments all other their clothes are off they are wearing undergarments and they been bathed by mothers Yashoda and Rohini while bathing little massaging is being done, putting some oil there and you know all day they are working very very hard “ruciram divya srag – gandha manditau” so then they are offered fresh garlands different other gandhas, chandan and their body decorated that way with fresh clothing.
“janany- upahrtam prasya” (S.B 10.15.46)
The dinner time they are made to sit down and they are feed “svadv annam” svadu svadu sweet dishes all they cook is nectarine, nice nice chappan bhoga offered. “lalito palito” there is lalan and palan both things are done. “samvisya vara-sayyayam” and finally around 10:30 or 26 minutes after 10 they have put to bed on a very special bed Krishna and Balarama they take rest – sukhe nidra gela. So this is one sample, sampling of how He returns how He is greeted at the entrance by two kind of gopis finally into Nandabhavan they are bathing, new clothing, feeding, put into rest and this is everyday. Everyday is exciting no routine, no boringthing and we have to. So like that Krishna’s past time continues and Sukhdev goswami quickly turns our attention to Jamuna river.
Jamuna maiyya ki ……………………………jay so kalindim “ yayau ramam rte rajan kalindim sakhibhir vrtah” (S.B 10.15.47)
Once upon a time that day Balarama was not with them, again Balarama is not with them all cowherd boys and Krishna only going into the forest they are now on the banks of Jamuna “atha gavas gopas ca” (S.B 10.15.48) the cows and the cowherd boys they are very thirsty and they end up drinking jamuna jal thirsty they are so what could they do. But “dustam jalam” the poisonous water they drank jamuna jala has become poisonous ‘visa-dusitam” and the result was they fell lifeless right there in front of Krishna “salilante” just on the bank of jamuna.
“viksya tan vai tatha-bhutan krsno yogesvaresvarah iksayamrta -varsinya” (S.B 10.15.48) He opened His eyes and He glanced over all the friends, the cows and “samajivayat” brought them back to life and now they were playing different games very close to Jamuna and Krishna is only thinking how to He understood what is this due to? Why water of jamuna is so poisonous?
“vilokya dusitam krsnam krsnah krsnahina vibhuh” (S.B 10.16.1)
Such wonderful…(maharaj laughs) Krsnam, “dusitam Krsnam” krsna – means here Jamuna. Krsna – krsnaa… if you say “hare krsnaa.. hare Krsnaa.. Krsnaa.. Krsnaa.. hare hare” you are saying “hare jamuna hare jamuna jamuna jamuna hare hare” different mantra you are chanting. Krsna- krsnaa…. Krsnaa… is jamuna Krsnaa… is also Dropadi, there is subtle difference understand, Krsna –Krsnaa.., suta-sutaa… “dusitam krsnam” so the river jamuna has become polluted this is because “Krsna ahina” ahina means serpant and because he is blackish he is addressed here as is Krishna-ahina the black serpant. And this is all vilokya Krsnah Krishna saw Lord Krishna saw that the river Krishna jamuna was polluted by black Krishna ahina, black serpant that is Sukhdev Goswami and “tasya visuddhim anvicchan” and in order to purify, cleanse the waters of contaminated river “sarpam tam udavasayat” He sent away the kaliya so Sukadev Goswami has summarized the whole chapter just in one verse this will and require attention let’s see how far we go interesting details here. The rivers water was so badly polluted full of poison that would be boiling because of poison heated and boiling the birds are flying above the river with the vapors coming evaporated water full of poison the birds would breath that air and result would be they would be falling dead into the river it was that bad. Also “praninah mriyante” animals were dying, birds were dying so what did Krishna do? He wanted to chastise this kaliya sent him away. So in middle of the game Krishna He climbed up kadamba tree right on the bank of this kaliya rte- this kaliya lake this name was kaliya lake because kaliya was residing in the lake.
So Krishna climbed up hey! Where are you going? He was just playing, and now He stopped the play and He just very swiftly He climbs up the tree and He is now standing at the top of the tree, top of the tree tallest branch and He is standing there (maharaj is asking the audience – you could see Him?) yes you have to see Him, you have to visualize this pastime kadamba tree on the bank of jamuna kaliya lake is part of connected with jamuna little extended lake. So He goes up there and He is doing (maharaj slapping his arms) He is slapping “asphotya” slapping arms – challenging that kaliya are you ready? come come lets have a fight wrestlers in India do that come come so this is what Krishna also did and “gadha – rasano” (S.B 10.16.6) Krishna is tightening his belt and the next thing is “nyapatad visode” He fell in the lake, then from there He is into the lake. So big splash all the water has been agitated, waves, water causing flood and the water is spreading now going beyond the lake and the kaliya he heard the splash and he noticed. Oh! There is someone has encroached my territory “asrutya niriksya .” (S.B 10.16.8) the snakes they hear with their eyes they don’t have ears. caksuh-sravah kaliya heard with the eyes the big splash and noticed also, saw also he was deep into, he has his home family also, palace there, children also came out in the direction someone had fallen into that water.
“tam preksaniya sukumara-ghanavadatam” (S.B 10.16.9) and so Krishna is swimming at the top and from underneath kaliya comes he is looking up at Krishna and this beautiful young boy he sees and he has a bluish complexion sri vatsa, he is noticing, He has a srivatsa mark on His chest Laxmi resides on the chest of Sri Krishna in the form of a golden line – suvarna rekha or srivatsa “pita vasanam” He has golden yellow clothing “smita-sundarasyam” His smiling face “kridamtam apratibhayam” and fearlessly He is playing there not scared He is fearless. “kamalodaranghrim sandasya” so kaliya comes he is furious and he starts biting Krishna and next thing he has done he has enveloped Krishna in its coils.
And so the cowherd boys and cows they were watching this scene. Krishna is their lives and it was too much for them to handle this situation for cowherd boys and the cows so they were going unconscious, they were falling there unconscious just on the bank of kaliya lake. “krandamanah su-duhkhitah” (S.B 10.16.11) they are crying they are very very distressed not knowing what to do they eyes are fixed on Krishna and they are standing still, motionless only looking with great anxiety and so while this was the scene on the bank of kaliya now all over Braja mandal there were bad omens. Lighting and this and that signs giving indication that something dangerous has happened in Braja somewhere so many indication.
Whenever such thing happen everyone of course Nanada Yasoda they immediately think of where is Krishna? Where is He? Is He difficulty? Hey! and another thing that they noticed “vina ramena gah krsnam jnatva carayitum gatam” (S.B 10.16.13) oh! Today Balarama has not gone with Krishna so oh! For sure there is some trouble. That other day also He did not go so Brahma had stole again Balarama had stole the cows and cow herd boys and again Balarama hasn’t gone look at all these difficulties all around bad omens everywhere. So they were expecting the worst and they were also thinking is Krishna alive does this mean He is no more, these thoughts were also coming to their mind. “duhkha –soka-bhayaturah” (S.B 10.16.14) full of lamentation have taken over.
“a-bala-vrddha-vanitah sarve anga pasu-vrttayah nirjagmurbgokulad” (S.B 10.16.15) so like that cow going looking for calf, all the men elderly men, gopis they left home, left Gokul, left Braja, left Nanadagram and they are searching “krsna darsana lalasah” (S.B 10.16.15) they are very very eager to find and see identify, locate their Krishna. While everyone is in total anxiety Balarama He isn’t because He knows extraordinary power of His brother Krishna, nothing to worry. But He could not share; He couldn’t say anything because of this emotion of everybody. But He was “prahasya” smiling, trying to conceal His smile and laugh as He is seeing everyone else in total anxiety and so they all go they want to find Krishna. So on the way they see some foot prints hey! come come everyone they all gather around the footprints and they see that these are the footprints of Krishna there are different signs – the flag, thunderbolt and immediately they understand these are foot prints of Krishna see see everyone confirms. And then they follow the foot prints they keep going following those foot prints and they end up on the bank of …………..Jamuna “jamuna jalasayante”
And what do they see there? Some animals died, cowherd boys unconscious, some are struggling to stay alive, those who are alive they are looking, where are they looking? They are looking inside so immediately everyone’s attention has gone towards that scene there ghastly scene. And so as these persons have come towards kaliya lake and as they see Krishna they are all trying to go in there to protect their Krishna they don’t care whether they will get drowned they just want to protect Him but Balarama forbid them stopped them, kept them away from entering the lake. So Krishna stays for few moments for a little while in that state but then seeing the condition of everyone else all around Vrajawasis everywhere, elderly ladies, gentlemen, Gopis very very anxious, crying, screaming wanting to get closer to Krishna but they can’t get there. So Krishna manages to get out of the coil of kaliya and kaliya and Krishna they are facing each other like two wrestlers, trying to overpower the other one.
And kaliya is trying to get closer to bite or again catch Krishna in his coils and Krishna is trying to avoid that so that kind of battling lasted for a while and this was little relief for those who were watching because atleast he was not in the tight grip of kaliya. But He was still there in the middle of the lake in front of kaliya, so next thing Krishna does is He is pushing some of the hoods of kaliya and he jumps up and Krishna is standing on the hoods of kaliya Haribol…………………Haribol.
And He has His flute and he begins His “akhila- kaladi gurur nanarta” (S.B 10.16.26) He is the adiguru of all the artist, all the dancers and the flute players, musicians He is the original guru – the master of everybody and He begins his dance. Krishna begins His dance on the hoods of kaliya, kaliya has one hundred and one hoods so that becomes His platform Krishna’s platform and as soon as Krishna desire to dance on the hoods of kaliya immediately just that minute the Gandharvas, the Siddhas, the caranas they all begin the orcastra party, they all play the best music and nice drumming is going on helping Krishna to, the dancer comes in good mood when there is nice music. So there are different scenes here Krishna kaliya in the middle of lake, Krishna in the middle all the Brajavasis – the audience on the bank of the lake water they don’t know what to expect, they are still in anxiety and up there in the sky it is all filled with the Demigods and gandharva and Apasaras and they are providing all the necessary music and Krishna is dancing on the hoods of kaliya, He is Nataraja – the best of all the dancers, amitabh bachchan is nobody why even remember him before Krishna. Krishna is best dancer and He is dancing, playing his flute also and he has ankle bells – jingling, tinkling around his ankle they are also playing and his attempt is He is trying to express anger and poisonous flame are emanating from different hoods, so which ever hood is most active trying to find Krishna, bite Krishna, Krishna puts his foot right there and “anghri pataih” he hits He dances, His dancing is working like hitting the hoods ok this one is out of 100, He has 100 to work with so as he is dancing he is watching also, playing now which hood where, which one now. So some times he is here middle hood, then this hood then that hood like that he is going all over and hitting this hoods now he has 50% taken over, 50% are just life less vomiting blood and then He is working on more hoods, some more dance and music goes on and on…….
Pushpas are being showered on Krishna and He is enjoying and now all his hoods, all 101 hoods have been totally subdued, kicked and brought under control by Lord who appears to do this “vinasayaca duskritam”. So at this point the Nagapatnis – wives of Kaliya they come they are addressing the Lord who is still standing on the hoods, head of their husband “nyayyo hi dandah” Krishna whatever you have done is very fair we have no complaints, this is the purpose you appear “tavavatarah khala nigrahaya ”.
“anugraho ayam bhavatah” infact benediction of yours upon our husband and ourself “tapah sutaptam kim anena purvam” we don’t know what kind of austerities our husband has performed as a result you have blessed him touched his head left lot of dust of you lotus feet on the heads of our husband they are reminded even that Laxmi she has performed so much austerities hoping to get closer to Krishna, getting the dust of lotus feet but she did not become successful but look our husband has become successful getting that sacred dust on his head and they say “vanchanti yat-pada rajah prapannah” (S.B10.16.37) this is the only desire of devotees of the lord just to get the dust –surrender into the dust of krishna’s lotus feet. They did not desire “na naka prstam” they don’t desire to go to heaven they don’t want to be emperors “paramesthyam” they dnt want post of Brahma they dn’t want to be any kind of rulers “na yoga –siddir” they don’t want bhukti-siddhi-kami no nothing………………..

Narottama Das Thakuravirbhava mahotsava ki jay!! All glories to the appearance day celebration of Srila Narottama Das Thakur.

Out of the many songs that Narottama Das Thakurhas written, there is a collection of songs called ‘lalasamayi prarthana’. Following is the song from this collection:

gauranga’ balite habe pulaka-sharira

‘hari hari’ balite nayane ba’he nira

ara kabe nitai-candera karuna haibe

samsara-vasana mora kabe tuccha ha’be

vishaya chadiya kabe shuddha ha’be mana

kabe hama heraba shri vrindavana

rupa-raghunatha-pade haibe akuti

kabe hama bujhaba se jugala piriti

rupa-raghunatha-pade rahu mora asha

prarthana karaye sada narottama dasa

H H Lokanath swami Maharaja reads and comments upon the purport by His Divine Grace Srila Prabhupada:

“This is a song sung by Narottama dasa Thakura, a great devotee and Acharya in the Gaudiya Vaishnava Sampradaya, the disciplic succession coming down from Lord Caitanya. Narottama dasa Thakura has written many songs, which are recognized as authoritative by all the Vaishnavas. He has sung these songs in simple Bengali language, but the purport—the deep meaning of his songs—is very significant.”

In this song, he says, “Gauraga balite habe pulaka sarira” – when does one attain the perfection of chanting? – as soon as he chants the name of Gauranga, who inaugurated the sankirtana movement and at once there is shivering in his body. Of course it is not shivering due to cold, unlike us. (laughter). There was no external bodily cause for his shivering but Narottama das was shivering from within because his soul was trembling in ecstasy. This is not to be imitated. NAROTTAMA DAS THAKUR is asking “When will that fortunate day come that I shall simply sing Lord Caitanya’s name and there will be shivering on my body as soon as I chant Lord Gauranga’s name?”

Then he says, “As soon as I shall chant ‘Hari Hari,’ or ‘Hare Krishna,’ there will be pouring down of tears from my eyes.” hari hari balite nayane bahe nira. That is the sequence. First there is shivering and then there will be tears in the eyes.

Then NAROTTAMA DAS THAKUR is asking, “ara kabe nitai-candera karuna haibe”. We are all asking for the mercy of Lord Nityananda. Lord Nityananda is supposed to be the original spiritual master. So we have to approach Lord Gaurnaga through the mercy of Lord Nityananda. What is the symptom of the person who has achieved the mercy of Lord Nityananda? NAROTTAMA DAS THAKUR says that the symptom of one who has actually received the mercy of Lord Nityananda that he has no more material desire. “samsara-vasana mora kabe tuccha ha’be”. Tuccha word is derived from the word ‘spit’. Tuccha means as insignificant as spitting. Srila Prabhupada once literally spat while giving a class in Calcutta. He was speaking the verse from Srimad Bhagavatam, 7.9.45 “yan maithunadi-grihamedhi-sukham hi tuccham” and then he spat. (Sex life is compared to the rubbing of two hands to relieve an itch. Grihamedhis, so-called grihasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress.)

‘Sansar vasana’ means desire for material enjoyment. NAROTTAMA DAS THAKUR wonders “When my desire for material enjoyment will be insignificant, non-important – tuccha.’’ Of course, as long as we have material bodies, there are so many material needs. We do not fulfill our needs in the spirit of enjoyment, but only to keep body and soul together.

NAROTTAMA DAS THAKUR says further, “rupa-raghunatha-pade haibe akuti”, “Beginning from Rupa Gosvami down to Raghunatha dasa Gosvami,” pade, “at their lotus feet. When I shall be eager to be attached at their lotus feet;” Akuti means eagerness. Srila Rupa gosvami is the father of devotional service. He has written a book called Bhakti Rasamrita Sindhu in which he has given directions on devotional service. These topics are also dealt with in Caitanya Caritamrita and other books. We have summary of those directions in our book, ‘teachings of Lord Caitanya’.

One has to learn the conjugal loving affairs of Radha and Krishna through the teachings of these six gosvamis. NAROTTAMA DAS THAKUR directs us not to try to understand the conjugal love affair of Radha and Krishna by our own efforts. We should try to understand this jugal priti under the direction of the gosvamis. As long as the mind is too much absorbed in materialistic thoughts, one cannot enter the kingdom of Vrindavana. But NAROTTAMA DAS THAKUR says, “vishaya chadiya kabe shuddha ha’be mana, kabe hama heraba shri vrindavana” “When my mind will be completely purified, uncontaminated from the material contamination, at that time it will be possible for me to see what Vrindavana is.” When my mind will be completely purified, free from material anxieties and desires, I will be able to understand Vrindavana. Then I will understand the conjugal love of Radha and Krishna and then my spiritual life will be successful.

So this song is a glimpse of the life and teachings of NAROTTAMA DAS THAKUR– It reveals the thoughts of Narottama, his emotions, feelings – in summary this song is a glimpse into the consciousness of NAROTTAMA DAS THAKUR. “gauranga balite kabe..” His heart is full of thoughts like this, always. They are revealed to us through his writing. Thus we could read his thoughts in black and white. Hearing them we get to know NAROTTAMA DAS THAKUR. Vaishnavera kriya mudra.. very difficult to understand. (CC Madhya 23.39 – Even the most learned man cannot understand the words, activities and symptoms of a person situated in love of Godhead.). Just by looking at a Vaishnava you may not understand him and his exhibition of activities like trembling of his body, rolling on the ground and other ashta-vikaras. His exhibition of these activities is not with a purpose that others will take note of it or take his photographs or video etc. He does not care for these things. The vaishnava may try to contain his emotions and yet some of his emotions may spill out. They come out in the form of the ashta vikaras. His soul is in contact with Supreme soul and what transpires through this communication or linking (yoga) with the Supreme (yoga) is the symptoms like trembling etc. The result is Hari Hari balite nayane babe nira. The love of Godhead overflowing within the heart of the vaishnava starts to drip out of the eyes in the form of tears. Tears of love of Godhead.

Thus through such songs, we get to know personalities like NAROTTAMA DAS THAKUR. I don’t know how much we really get to know because it is not easy to know a vaishnava. Just as it is difficult to know the Supreme Lord, it is equally difficult to know the devotee of the Lord. In fact, the more we understand a devotee of the Lord, the more we can understand Krishna. The more we understand devotee and our spiritual master, the more we understand Krishna. If we fully understand the devotee, we can also fully understand Krishna, as much as a human being could possibly know. Prabhupada says, even Krishna does not fully know Himself fully. He is ever changing, ever growing, and ever expanding. So how much could we, living entities can know Krishna? We can know Krishna to the degree we know pure devotees, to the degree we know vaishnavas, and to the degree we know our spiritual master. “Saksat Haritvena samasta sastrair..” Krishna is sanatana Hari, Gaura Hari, and the spiritual master is saksat Hari.

Knowing Krishna is also possible by knowing dham, being able to see dham, or being able to reside in the dham. In the words of Narrotatma das Thakur in this song, “vishaya chadiya kabe shuddha ha’be mana, kabe hama heraba shri vrindavana” . One who is able to see Vridavana or Mayapur as it is and is able to finally stay at these places; not just as visitor but resident of these places can really know Krishna. However in spite of being resident, if one’s mind goes to various other places from Mayapur to Calcutta, from Mayapur to London, then it is of no use. Hence, NAROTTAMA DAS THAKUR says, “When my mind will be freed from the contamination of this material enjoyment and I shall be purified, then it will be possible for me to see Vrindavana as it is.” When my mind will be suddha or pure, then my chanting of the holy names will also be pure – without offence. It will lead to shuddha bhakti, purified devotion.

Devotional service could be performed when my mind will pure (shuddha). This is all for us, and not for NAROTTAMA DAS THAKUR. This song are his instructions to us. You do not even have to refer to scriptures. His songs ARE scriptures!

Jagannatha Das Babaji used to say, spiritual realizations are very cheap nowadays. How much cheap? Oh, you just give 50 paise and buy the books of Narottama das Thakur’s songs. Just read and sing those songs and you will have realizations, you will get all clarity and you will be on your way back home, back to Godhead.

All the teachings of the Vedas are there in the songs of NAROTTAMA DAS THAKUR. He made it easier. Sanskrit is difficult to understand. You can just sing the songs that deal with all spiritual topics. He writes the songs dedicated to vaishnavas, to his spiritual master who is like his life and soul, to Gauanga, and to Radha and Krishna. These songs are famous everywhere – Orissa, Bengal.. and Prabhupada made them famous all over the world. In every town and village, they are known as Narottama dasa’s songs. Even if they may not know the Vedas or Upanisadas, they know Narottama dasa Thakura’s songs! Thus they have access to the Vedas, to the sastras when they read and sing songs of Narottama Das.

Everything is there in the songs. We get a glimpse of that knowledge depending upon how much surrendered and purified our minds and souls are. To the degree of purity of our minds, we can understand the songs of Narottama das. Even one song is enough to realize and go back to Krishna. Through his songs, we can understand his emotions, his devotional mood and deep purport of his songs can help us understand Radha Krishna.. “Radha-Krishna prana mor yugal kisor”

Srila Prabhupada gave us these gifts of songs of Narottama Das Thakur and Srila Bhaktivinod thakur. Now those songs are all over the planet. Soon the songs of NAROTTAMA DAS THAKUR in coming 5000 years will reach every town and village. Not just the mahamantra. Maha mantra will reach every town and village along with these songs. By then news will be out about NAROTTAMA DAS THAKUR and his songs. He was not just another devotee. Just to be a devotee is not a small thing. But he is not just another devotee or another associate but direct contemporary of Caitanya maharpabhu.

Narottama Das Thakur’s transcendental life:

He appeared in 1531, three years prior to disappearance of Sri Caitanya mahaprabhu on a full moon day. Today is that full moon day of Magh purnima. Caitanya mahaprabhu appeared on Phalgun purnima and Narottama Thakur appeared on Magh purnima which is one month prior to Gaura purnima. Once, Caitanya Mahaprabhu was in the kirtan and the kirtan stopped in the middle. CAITANYA MAHAPRABHU was in full ecstasy, His body trembling and tears gliding down His cheeks, He pointed to the village Kheturi gram and shouted “Narottama, Narottama..”. these were the words of CAITANYA MAHAPRABHU. All the devotees were wondering what happened. So they concluded that the Lord is indicating the appearance of some personality called Narottama. When CAITANYA MAHAPRABHU uttered the name of Narottama on His lips, it appeared very auspicious to the devotees. This also gives another glimpse of Narottama’s personality to see how CAITANYA MAHAPRABHU was attached to Narottama.

CAITANYA MAHAPRABHU entered the river called Padmavati (now in Bangla desh). The Lord filled Padmavati with love of Godhead. He instructed Padmavati, “I am leaving this prema with you. This is meant to be given to a very special person. Only to that person, you deliver this prema. She asked, How would I know who is that person? Mahaprabhu assured her, you would know. When this person enters your waters, it will flood, not because of rainy season or something but you will just rise and expand by the entrance of that person. So to that person you give this prema. That is what happened. When Narottama entered the waters of Padmavati, the river swelled and flooded and she remembered the instructions and gave the Krishna prema to Narottama. The Lord personally invested His preme into Padmavati’s waters until this personality of Narottama could come.

Narottama Das Thakurappeared as a prince, Krishnananda Datta. The king and his wife Naraynai gave birth to this very special child, very beautiful. We may end up thinking he might have been more beautiful than I am! (laughter). But no one had ever seen a beautiful child like Narottama. He had different features. His body was golden, his naval was deep. His eyes were wide like blooming lotus. Not a word jugglery but literally. His arms were long, reaching his knees. Certainly there was no match to his beauty. Upon his anna-prasan ceremony (feeding grains for the first time), he refused to accept. Soon the parents realized that those grains were not offered to the Lord. As they offered it to the Lord and brought him the maha-prasad, he gobbled it up. Even as a child he was teaching what to eat and what not to eat. He was sent to school. He was a brilliant student – shrutidhar – with a photographic memory. He soon became a very learned pandit in Sanskrit grammar and poetry.

He came in contact with Gauranga bhaktas and he started listening to Gauranga lilas. He got attracted to the personality of Sri Gauranga and Nityananda prabhu. He began chanting Their names and was very eager to find them and meet them. Lord Gauranga gave him darshan in dream in sankirtana as Pancha tattva. Soon Narottama lost all attraction for anything worldly. The family members became afraid about his leaving home and going away. So they decided to get him married. Surely, they thought, if he is married he will be bound. Bound by kama-pash – by the ropes of lust.

However Narottama was thinking of only going to Vrindavana. Family members kept guards to keep a strict watch on him so that he may not run away to Vrindavana. One day the king of Bengal sent a message to Narottama’s father. His father along with his brother left for Navadvipa to see the king. Narottama thought it as a good opportunity to run away and he did. He went to Vrindavana dham. On the way all the pilgrims were treating him nicely. However the guards searched for him and found him. Narottama fed them nice Prasad and told them Gaura katha so well that they forgot their job of grabbing him and bringing him home. They did not do that assignment and Narottama was able to head toward Mathura.

Then he reached Mathura. Upon reaching there, he heard the news! Rupa Gosvami and Sanatana gosvami were no more! He was so anxious. “Rupa Raghunatha pade hoibe akuti” he wrote. He was dreaming and thinking day and night, when that day would appear when I get to meet with Rupa and Raghunatha and so many other devotees in Vrindavana. We could imagine about Narottama’s reaction to that news. As if a thunderbolt had struck him. He lamented and fell unconsciousness. Knowing his thoughts, Rupa and Raghunatha and others appeared before him and gave him darshan even though they were not physically present.

Then he moved on to Vrindavana. In fact there was a prediction that Narottama would arrive on one of these days and Jiva Gosvami was expecting him. As he arrived, Jiva gosvami was one of first personalities to welcome Narottama and bring him to Radha Govinda temple. Then he saw some of remaining associates of Gauranga Mahaprabhu.

Narottama was searching for his guru. By this time, Narottama was studying under Srila Jiva gosvami. Jiva gosvami is Narottama’s shiksha guru, the instructing spiritual master. He was also serving Lokanath gosvami incognito. When Lokanath gosvami would take care of his daily bodily cleaning, Narottama would secretly go to that place and would clean that area thoroughly well. Days and months had passed like this. Finally Lokanath swami noticed it and found out who was secretly cleaning the area after he took care of his body? He came to know that it was none other than Narottama. Finally that connection was made. Narottama was initiated by Lokanath gosvami. Initially Lokanath gosvami had a vow of not making any single disciple of his own. However Narottama was insisting that he must have Lokanath gosvami as his spiritual master. They were both determined. Finally Lokanath gosvami gave up his vow. Narottama found his spiritual master.

Narottama wrote a song about the guru, “sri guru charan padma kevala bhakti sadma vando mui savadan mate”. (maharaja asks everyone to read the purport to this song). Srila Prabhupada selected this song for the daily ‘Guru pooja’. Every word, every line is so much important.

The lotus feet of our spiritual master are the only way by which we can attain pure devotional service. I bow to his lotus feet with great awe and reverence. By his grace one can cross the ocean of material suffering and obtain the mercy of Krishna.

My only wish is to have my consciousness purified by the words emanating from his lotus mouth. Attachment to his lotus feet is the perfection that fulfills all desires.

He opens my darkened eyes and fills my heart with transcendental knowledge. He is my Lord birth after birth. From him ecstatic prema emanates; by him ignorance is destroyed. The Vedic scriptures sing of his character.

ur spiritual master is the ocean of mercy, the friend of the poor, and the lord and master of the devotees. O master! Be merciful unto me. Give me the shade of your lotus feet. Your fame is spread all over the three worlds.

My spiritual master is the final destination for me. My destination is his lotus feet, uttama gati. When I reach the lotus feet of my spiritual master, I will also reach the lotus feet of Krishna. His lotus feet will bring me to the lotus feet of Krishna. By the mercy of my guru, I will achieve Krishna.

One day in Vrindavana, one Gopi like beautiful lady approached Narottama and told him, “your service in Vrindavana is to boil milk”. Narottama approached his guru and mentioned to him that such and such lady told me that my service in Vrindavana was to boil milk. He asked his guru what was the meaning of that. Lokanath gosvami said, first of all, that lady is not just an ordinary lady. It is Radha rani. She has revealed your eternal service in Vrindavana. Narottama is actually “chamak-manjari” from the spiritual world of Goloka Vrindavana and the particular service of this manjari is to boil milk!

One day he was in his transcendental service of boiling milk for Radha rani. He was in trance and the milk started overflowing due to his meditation. He tried to put off the fire to stop overflowing of milk and his fingers got burnt. Soon he was out of that trance or absorption in service. Suddenly he came back to his external consciousness. He tried to hide his burnt finger as he did not want others to know about this transcendental service. But the news spread and others came to know the position of Narottama.

He kept studying there under srila Jiva gosvami. By this time, Shyamananda and Srinivas acharya were also studying. Jiva gosvami was thinking that his disciples should go on Vraja mandal parikrama. Soon after he had this thought, he saw Raghav gosvami of Vrindavana. He stayed near Vrindavana in a cave, which is still there. Raghav gosvami was also preparing to go on this parikrama. Srila Jiva gosvami requested him to take along Shyamananda, Srinivas acharaya and Narottama das with him on Vraja mandal parikrama. There is a description of this parikrama in Bhakti Ratnakar. It describes of their experiences; every few steps they would roll on the ground, their bodies trembling and tears flowing from their eyes. They went around Vraja like this hearing about Radha and Krishna, different pastimes, and wetting all the dust of Vraja with their tears which they were constantly shedding.

Jiva gosvami instructed them to go on the preaching mission with the books. Narottama also visited Mayapur, Shantipur, Puri, and then his hometown. By this time his father was no more. The area was being ruled by another king, named Santosh. The king greeted Narottama with great reverence. This king had association of Narottama Das Thakurfor some time and he became initiated disciple of Narottama das along with so many other prominent persons. However Narottama was not born in brahmana family. The then existing smarta brahmanas took objection to this initiation process saying how could Narottama do this. They decided to visit him for a debate. When they came to his village, there were so many learned disciples of Narottama, having taken up various occupations of vaishya category. When Smarta brahmanas entered the town, they happened to meet with all these disciples of Narottama Das Thakurat in various market places. All the disciples were speaking in Sanskrit! They had dialogs with the brahmanas and defeated the brahmanas in debate. The smarta brahmanas thought that these are just the disciples of Narottama; they are doing all sorts of occupations, and yet they are so learned. Thus they realized the position of Narottama das and did not go to debate with him.

First ever Gaura Purnima festival: Then Narottama das decided to celebrate the first ever Gaura purnima festival with great pomp. There were many temple opening events, deity installation was going on. This was the first ever gaura purnima festival and devotees from all over arrived. The whole festival lifted everyone’s consciousness. The main objective of festival was to raise consciousness of the devotees who were present in the festival. Narottama led an ecstatic kirtan. Vaishnavas were playing musical instrument, touching each other’s feet, they all were singing in the kirtan with right raga and right bhava. How can we describe that kirtan? It was practically out of this world! Pancha tattva Personalities from another world descended and joined Narottama’s kirtan. Meeting of the two worlds took place without any barriers. Even though Caitanya mahaprabhu, Nityananda prabhu and other members of Pancha tattva had already left this mortal world, everyone assembled there saw all these personalities joining the kirtan. Jahnava mata, Nityananda prabhu’s consort also saw Him. Advaita acharaya’s sons saw Advaita acharya. Finally kirtan stopped and everyone was back in their normal worldly position. They felt the absence of all these divine persoanalities and they fell unconscious as if having lost their lives, not being able to see again Mahaprabhu and Nityananda prabhu.

Jahnava mataji cooked feast and served everyone in the Gaura purnima festival. She was the acharya of gaudiya vaishnavas. That time there were many differences of opinion, many interpretations in understanding of the vaishnava philosophy after Mahaprabhu’s disappearance. During this festival, Jahnava mata, through ista gosti, reconciled everything, establishing the final conclusions and thus unified all the vaishanvas present at this festival at Kheturi dham. Then they played holi, throwing colors with the Deities. In this way Narottama Das Thakurorganized the first ever, grand Gaura purnima festival.

Our Gaura purnima festival is beginning now, ending after one month on Gaura purnima day. So please meditate upon this first ever Gaura purnima festival and on the life of Srila Narottama das thakur!!

Hari bol!

“putrams ca sisyams ca nrpo gurur va

mal – loka – kamo mad  anugraharthah

ittham vimnyur anusisyad ataj-janam

nayojayet – karmasu karma- mudhan

kam yojayan manujo rtham labeha

nipatayan nasta-drsam hi garte”

Venue: Los Angeles, Date – 2009 June 07, S.B 5.5.15

This morning we will read from S.B canto 5th, chapter 5th, and text no.15

TRANSLATION: If one is serious about going back home, back to Godhead, he must consider the mercy of the Supreme Personality of Godhead the summum bonum and chief aim of life. If he is a father instructing his sons, a spiritual master instructing his disciples, or a king instructing his citizens, he must instruct them as I have advised. Without being angry, he should continue giving instructions, even if his disciple, son or citizen is sometimes unable to follow his order. Ignorant people who engage in pious and impious activities should be engaged in devotional service by all means. They should always avoid fruitive activity. If one puts into the bondage of karmic activity his disciple, son or citizen who is bereft of transcendental vision, how will one profit? It is like leading a blind man to a dark well and causing him to fall in.

PURPORT: It is stated in Bhagavad-gita (3.26): “na buddhi –bhedam janayed ajnanam karma-sanginam, josayet sarva-karmani vidvan yuktah samacaran”

“Let not the wise disrupt the minds of the ignorant who are attached to fruitive action. They should be encouraged not to refrain from work, but to work in the spirit of devotion.”

“Lord Rsabhadeva’s teaching to His sons” is the chapter and he has taught lot of things so for, beginning form the very 1st verse of this chapter  “nayam deho deha-bhajam nrloke” (S.B 5.5.1) very 1st statement of Rsabhadev someone said this was most quoted verse by Srila Prabhupada. “janma karma cha me divyam” this is one of the most quoted verse, no this one but where the teaching of Rsabhadev begins, Rsabhadev uvaca, Srila Prabhupada quotes this verse again and again and again to his disciple. This is what Rsabhadev was expecting that spiritual masters would do such things, or whether they are spiritual masters “gurur va” not only guru but “gurur va” and someone else and guru or this why is or “narpo gurur va”. Whether nrpa the king is instructing putrans citizen are like his putras children, so nrpa is giving instructions “manyor sisyat”.

So Rsabhadev is giving a guideline here “etham” all that I have spoken thus far,  all the teaching that I have shared with you my dear sons, he is addressing his sons infact 100 of them but could Lord be limited to just 100 sons. He could have unlimited sons or we could say in fact everyone is his son in that setting or in that context as history goes he had 100 sons. But we are all his sons whether we are disciple whether we are citizen whether are we children whatever, fathers, mothers, daughters, neighbors, friends everybody, everybody is son of the Lord.

But all the sons, all those entities are not sitting there only 100 of them are sitting. But he says but these teaching are for everybody. So in future when spiritual masters would get on the mike they had to teach like this, I have just taught you my dear sons. So they should be teaching and that way let Krishna speak for himself you shut up, you don’t talk let Krishna speak let Rsabhadev speak for himself. So he had already spoken and but he was addressing 100 sons only what about his rest of the sons they should also get the message the instructions and that job is done not by spiritual master only, it is also duty of  the king, will be instructing his citizens. And the fathers would instruct their children and that way everyone in the audience everyone is covered, you know someone is suppose to be instructing them and at different level of their elevation in their age as they grow they go through phases or ashrams. There is someone “gurur na sasyat, svajano na sasyat pita mata na sasyat”you should not become guru “guru na sasyat” or that person is not a guru or that person is not svajan, Oh! These are my people svajana. You are claiming them to be yours but then you have obligations toward them. Pita Oh! I am a father Oh! That’s fine but you should be doing something as a father. Oh! I am a mother that’s good so you have to something as father, mother, Svajana and the guru. Also they have to do?  “na mocha yet sampat mrutyum’”.

Your disciple, your citizen, your child and you have to make sure he doesn’t take birth again. You be last father and mother of your child. He had so many fathers and mothers he had enough of it, so you be the last father, last mother and to do that you have to repeat these instruction of Rsabhadev to your children, to your disciples, to your neighbors, to your friends, you repeat say these teachings of Rsabhadev share with them, so that ‘na mocha yet sampat mrutyum’ mrtyum “ mrtyu you have to save them from mrtyu, you have to save them from death, birth and death if you don’t do then what kind of spiritual master are you, what kind of svajan  or what kind of mata , pita you are not that you may be clever I am it’s my role I am father, mother you are not unless you stop  the cycle that person dependent upon you cycle is not stopped. So Rsabhadev says “etham” thus for etham I have given some teachings and they should be shared, repeated, explained “pari prasnena sevaya” (B.G.4.34) could be there “tad viddhi pranipatena pari prasnena sevaya”. So “asisyat” this should be instructed, this should be shared, this teaching of mine should be shared. “vemanur”  Srila Prabhupada is translating “your disciples, your sons may take little extra time or something, don’t get angry “vemanyur” have some patience without getting angry you should share these instructions of mine with putran with  the children, if you are father or for someone like Sri Rama all the citizen were like His children. He looked after all the citizen as if they were part of his family; they were his children that are Raja and Praja. Praja is that of Raja, Praja you are born of, you are child of Raja, the King, all the citizens they are children of the king, he is the father, father figure. So he looks after, he takes care materially; spiritually of all the citizens this is how he manages his kingdom. So whether you are father, mother or whether you are ‘nrpa’ king then putran all your citizen, all your children or “gurur va” or if you are spiritual master, then you have sisyan disciples, they all should be instructed, etham the way I have done Rsabhadev says.

And “mal lok kamat mat anugrahat”, so instructions should benefit the children’s, sons or citizens or disciples in what way? They should be taught about arouse the desire of “mat loka” my loka,  goloka, my loka that’s my lok mat loka, Goloka “Goloka eva nevasate akhelat ma bhuta” you tell them about my loka and they should have desire “kama” mat loka kama. They should be making “going back to home” Back to Godhead as a goal of their lives. “mad anugrahata” and to give my anugraha, my benediction, my blessing- anugraha, anugrahitosmi – I am great to you sir, anugraha – benediction, special blessings vara, vara varadane, varadraj- Lord is known as Varadraj. In South India there is a deity called Varadraj not only vara, varada one who gives the benediction, special anugraha – varada. But that deity is called as Varadraj; like rajvidya – raja king of all the deities, those who give benediction. And I was there during Padayatra I was praying for benediction “Give me some service my dear Lord” my God brother, God sister are doing so much I am not doing enough give me benediction. I asked for little more knowing that He is Varadraj and offered prayers like that and Lord gave me so much service that I had to go back and enough (laughter). I had this realization it’s not a story telling I remember one time I was praying to the deity and then thing changed, so he proved I am Varadraj. I am varadraj, king of benedictory anugraha. “anugraharthah”

So whatever instruction the gurus are giving, the king gives or parents are giving the goal is “mat lok kama” “going back to home” we are going some devotees sing also, they don’t only say “going back to godhead” but they sing we are going back to home back to godhead …………..ting ting ting (Maharaja Singing) (laughter).

There is a big boat and Srila Prabhupada is the captain, join in inviting everyone please come (Maharaj laughs). So that is one part that “anusishyat” instructions should be given the way, I have given the instruction or teachings. And who gives instruction? And unto whom they are given? That is one part and the goal of those instructions is going back to home and my “mad  anugraharthah” and that is Rsabhadev, that is Supreme Personality of Godhead in that advent, incarnation mat-mat-mat “man-mana bhava mat bhakto mad-yaji mam namaskuru” (B.G.9.34) four times Lord says – remember, He does not only say remember, become devotee, worship, offer obeisance’s. He doesn’t say only that much but every time He is asking us to do 4 things but every time He says do this for me. “man – mana mat-bhakto”, you are mine give it to me, remember me, mat bhakto – become my devotee, mad –yaji you want to worship, worship me,  mam namaskuru and if you are thinking of offering obeisance’s, unto me you offer obeisance’s. not living any scope any room for any speculation or any, that could be anybody, everybody I am worshiping, I am offering obeisance’s, I am remembering, but Lord says it’s me, it’s me, it’s me four times it’s me remember me – the speaker of Bhagvat gita. And here the speaker of these teachings Rsabhadev is the Supreme Personality of Godhead. So room for no interpretation is required, you do this for me. “mat loka” there were so many lokas; this world is full of lokas, swarga loka and this loka, 14 planetary systems filled with loka.

“mal – loka – kamo mad  anugraharthah” Lord is asking two things should be done, in nut shell two things and He has put himself there “my abode” and “my anugraha” mad  anugraha, artha the goal should be mad  anugraha- my benediction, it’s me, without no false ego, it’s He, it’s Him. “atat jnana mudham” that is the second part. So this party is “atat jnana” or “atat jya” and it’s the plural of that, tat means that, there are 3 words small small 3 words here, atat, jya, a means no, tat-that, jya means knowledge. Those who do not have knowledge of that who is that? That is Lord, someone brought the harmonium here that said “hare om tat sat”. So that “om tat sat” is Krishna one who has written this instead of writing “Hare Krishna” he has written “Hare om tat sat”. So that Krishna is tat. Tat-that when you say that, it’s understood that means, who is that this refers to always throughout the scriptures when it comes tat, tat is that end that is Supreme Personality of Godhead. And mayavadi would like to say oh! tattvam asi, tattvam asi, this is not I am but you are.

Instruction in the Upanisads to the disciples are like that its dialogue between Guru and disciple. So one Guru says in one of the Upanisads “tattvam asi”, tat-that, tvam-you, asi-are, you are that, you are that, you are that, tattvam asi. So that is Sankaracharya and he, it is in sastras in Upanishads and he thrives of this “tattvam asi” “aham brahmasmi”. The 4 Upanisads have 4 maha vakyas and he makes that as basis of his misleading statements for which purpose he had appeared it was empowered.

“kalu brahman rupina” I will appear oh! My Devi Parvarti in kaliyug I will appear as brahman rupina, and mayavad asat sastram, I will promote this mayavad which is asat sastram. Asat -no sat, it is sastram but asat sastram, before even his advent he is declaring what I am going to be talking is all asat sastram, mayavadam asat sastram and this will be cover up for Buddhism, this is part of the statement, cover up for Buddhism, only distance little bit from Buddhism; not go all the way.

So Buddha said zero and Sankaracharya, said not zero, one and then followed by Sankaracharya all the 4 vaishnav acharya appeared and they say specially Madhvacharya Aye! Two not zero, not one- two, then appeared Caitanya Mahaprabhu “you have given to much stress on this two-two… …no no they are two but they are one simultaneously. This two was stressed so much that relationship between the two loving dealings, affections, they were kind of minimized because they wanted to get rid of this, so much emphasize, communism, then capitalism, then the other extreme, they had to bring the other extreme then the communism, that also does not work. So again zero, our vaishnav acharya are fighting against, well  Sankaracharya already fought against zero and he published one. The vaishnav acharyas had to fight now against that one, establish two because they stressed too much on this two, two. The Caitanya Mahaprabhu had to come and do little refinement, little adjustment no, no not only two but they are also one “Achintyabhedabhed tatva” and that’s it no one else is going to come now to do any evolution or innovations or adjustments all done now this is set for next forever. So this tat is ‘attaya’ those who do not know tat that, that is Lord, “nayojayet – karmasu karma- mudhan”

So do not engage them in “na yojayat” do not engage them “karmasu” in karma, this is karma, karma jnana karmakand, jnankand. So do not engage them in ………….activities the karmas. He is karmi we say he is karmi means he is a fruitive worker, he does karma and when there is fruit of that karma, he likes to gobble it up, he likes to enjoy fruit of his own labor. “karmany evadhi karaste ma phalesu kadacana” (B.G.2.47) Krishna said in Bhagvad gita another famous verse if any verse they know it’s this one “karmanu evadhikarasta” in fact the first part not even the second part “karmany evadhikaras te” yes we have right to do our duty the whole Hinduism is based on this. Oh! What is that, Krishna says “karmany evadhikaras te” and they become jubilant and they run. Whole impetus, it gives them boast all the activities “Krishna has stamped” “karmany evadhikaras te”. But they forget “ma phalesu kadacana” hye! Hands off you do activity but when there is a fruit don’t touch it.  “ma phalesu” “karmany evadhikarste ma phalesu” you have right to do your duty so that adhikar is also part of second part of Krishnas statement “ma phalesu kadachana” “ma adikaraha phalesu kadachana”  you have no adhikar, you have no right to go for the fruit of that oh! That’s for me “ma phalesu” do not “ma phalesu kadachana” “ma karma –phala hetur bhur” there are 3 ma’s there. One, two and three don’t s in the verse. You do this, you do your duty ok first thing is the fruit, it’s not for you “ma phalesu kadachana”  “ma karma –phala hetur bhur” do not think you are the cause of the duty do not think I am the doer.

“ma karma –phala hetur bhur” and then “ma te sango stv karmani” so person may say ok I have no fruit for me ok,  I can go for it, but at least some name, fame you know, I did it could I at least get the name. No fruit but at least I should get the credit for doing it. No, No “ma karma –phala hetur bhur” but then why should I work, no fruit, not even name then I will not do the duty. Lord says do not get attached to not doing the duty. “ma sangastu akarmani” ma=do not, sangas=attachment,  akarmani. So that means Lord is making the circle complete by saying “karmany evadhi karaste” you just do you part ok, you just do your part and others 3 don’t do this, don’t do this, don’t do this, do not become oh! Why should I do, I would become renounced.

No you don’t do that keep doing “karmany evadhi karaste”” so that other parts missing links are there everything one goes for just “karmany evadhi karaste” they just hear the half truth and they run. Distribute books I was told and Prabhupada said distribute books, he also wanted to say something more How to distribute? And the devotees ran out of the door, distribute books. But you read my books also read my books; I have complain the only complain about my disciple what is the complaint? They do not read my books. So distribute books yes that part we were into it, but then read my books that is also there. So we kind of hear half truth and go for it. So have patience and hear the whole thing hear the truth and then act. So Rsabhadev is talking ‘ataj-janam’. So those who don’t have knowledge of that, that is Supreme Lord meaning all this ‘matlok kama’ all this kind of jnana – knowledge, direction, instructions. “na yojayati” please don’t engage them in karmasu, karma mudhan. They are already karma mudha, they are bewildered, they are illusioned so do not engage, do not talk of the karma kand sections of karma, fruitive activities. And third part is benefit and what is the lost? If you engage them then there would be big loss, they would be lost in fact “garte” in a hole in a well.

“kam yojayan manujo rtham labeha” The manujas  born from Manu manujas – the human beings and if they are engaged yojayat, they are engaged in that karma furtive activities then artham what is the benefit “artham labeha kam” what benefit is there? In fact there is no benefit its only loss, what is the loss? “nipatayan nasta – drsam hi garte” fall down go deeper “nasta-drsam” they will be destroyed, finished and “gate” as they will go deeper into material existence. So we have become human being very fortunate but if you get into dark regions. So the solution is already there. Srila Prabhupada is quoting yet another statement of the Lord from Bhagavad-Gita. “josayet” this verse of Bhagavatam says “yojayet” Bhagavad-Gita.    “josayet” – dovetail, engage-dovetail, “Josayet sarva – karmani vidvan yuktah samacaran” (BG 3.26)

“ataj-janam” those who are ignorant of this ultimate reality or absolute truth that Supreme Personality of Godhead those who do not know “ajnanam karma- sanginam” same parties, karmis mentioned here. So Krishna says in Bhagavat –gita “ajnanam” here He says “ataj-janam” “ajnanam karma – sanginam”  “na buddhi bhudam janayed”. The wise do not disrupt the minds of ignorant who are attached to the fruitive actions. Then what are they supposed to be doing? Or what do they do? They should encourage not to refrain from work but work in spirit of devotion and that is devotional service. And that is this mal-loka-kamo” going back to home. “ mad- anugra- harthah” the benediction of the Supreme Personality of Godhead not just benediction of  some Demigods that is result of karma may be elevation to the higher planetary System or not just getting into merging into Brahamanda. But go forward, more forward, upward, so to be action less is not possible.

Krishna says that not even for a movement one could be free from action. “na sanam api” So active you must remain, one may be engaged now in some fruitive activities. So let them be active but somehow engage them in activity of devotional service. So that is what Srila Prabhupada has done by giving us this International society for Krishna Consciousness which is full of devotional activities, all varieties wide spectrum. So you may not be fully and quickly understand everything but just do it. If you are into just doing it, just do the devotional service (Laughs) and that’s the mantra just do it, do not even think just do it. If that is your philosophy just do it, just take Prasad doesn’t hurt just eat, the cookies, just raise your hands, oh! What for! Just raise the hand. Say Hare Krishna. What is this Hare Krishna? Doesn’t matter say Hare Krishna (laughs) Devotee laughing?

So with this karma kanda, jnana kanda goal is “vedais ca sarvair aham eva vedyo” (B.G.15.15) I am to be known. But then this karma kanda this is very slow taking stair case, gradually who knows when, you are going to be going higher, when reaching destination. But if you perform some devotional service you go throw the lift. So knowingly unknowingly you perform devotional service, devotional activity. That person in New York in the early days he came with a toilet paper (laughs) he couldn’t think of anything else to go to swamiji, so he bought it on the way toilet paper and swami ji accepted happily. So that was his participation in International Society for Krishna Consciousness (laughs). He contributed toilet paper.

So in any way I could be hooked, just the touch with the Holy Name or sankirtan party. Do we not hear, I saw a sankirtan party down town, I did not understand but I stood there. And as they stand and hear passing by the Holy name is touching their heart and soul and something clicks and it sits there for some time. It seems nothing happened but them one fine morning there is a push go this way, so that way and then one would join that boat; we are going back to home.

People taking part in ratha yatra, there is only a core group that has come to take part in ratha yatra but so many others, they were not there for ratha yatra. They just turn around and there is Jagganath, they turn around and there is cookie in their hand. What answer? Eat it, eat Prasad, hears the Holy name on the Venis beach he did not go to Vrindavan, Mayapur, he did not come to temple here but temple goes, Lord goes to them. When you are little sick you go to the doctor but when you are too much sick then doctor goes to the patient isn’t it? When you are little sick you personally go to the doctor but it you are more sick then doctor has to come to the patient. There is so much sickness, sick people so they don’t come they can’t come to the temple which is like a hospital and Lord and there devotees are like the doctors. Sometimes these doctors go to the patients, go to the patients go door to door knocking is anyone sick here (laughs) or they just go to those coming in contact and then ratha yatra like festival, people are exposed, devotees go, out and distribute books in the middle of the crowed they stand and they are making it available, here are the tablets, here is the dose “gita” “Bhagavatam” here is prasadam – govindas, here is music.

Devotees in Paris they have a metro yoga, our devotee program in Paris they have a metro yoga. The metro the trains that goes round and round, devotees jump on that metro and began chanting. And then they stop and they talk of this is a “relief program” for stress and strain this is relief program. How did you feel? How did you feel? I felt great then they more chant more, stop and talk, they hand out some invitations. In once a year the people are invited for the music festival, attractive music festival. So they handout thousand invitations, some 100 people, 150 people come and there is a music festival “Hare Krishna music”, they will talk and Prasad. So this yoga works, metro yoga is working, they are in business it’s going on. So devotes so many outlets or inlets are there through which they could come in and they don’t have to stop doing what they are doing but add Krishna and whole devotional service and carry on move on and on. Ok I will stop here.

Hare Krishna!

Question 1 : – When we are coming to the temple we take are shop forward but there is always danger of two step backward if you are associating with karmis. So I wanted if you could give some encouragement devotee are working the outside world how to avoid the two steps backward?

Answer: – But they could also step forward and be right there, others may be little slower. So whenever they thinking of going forward they will not take one, then two steps small small steps they will jump right in also. And some those who go away, not active sometime then they come back and when do they begin, here they  had left off, in few days they are on the microphone giving Bhagavatam class (laughs) they are talking Bhagvad geeta and you know it’s all there. We should certainly not like to see setbacks, we used to be worried about this Prabhupada was still with us and those day we talk of gloop, we don’t use that word so much now may be there is less glooping (laughs) or there are less to gloop, we don’t use that word so much now may be there is less glooping (laughs) or there are less to gloop, there were so many there, so there was morning glooping, some were glooping in the afternoon (laughs) during the night (laughs) numbers were bigger  so the frequency of glooping was may be. So approach in Prabhupada and his point encouraging point was “they will come back” then he would add “in this life or the next” “they will come back”.

So that was kind of relief to hear from Srila Prabhupada that they are lost forever but they would be ours very soon one of these days one of these months or as they get older they will have second thoughts and they will reveal situation and this one going that one leaving departing this makes also one think of one’s situation. So again as it is advised here in this verse and that particular Bhagavad –gita verse quoting from 3rd chapter. Not to disturb somehow engage them encourage them in devotional activities, keep them linked, this program I think its reaching setbacks can’t come to the temple. Ok so you could use your internet open your computer and take darshan of Rukmini Dwarkadhish or see the greetings, great the Lord and meet the speakers of Bhagavatam at your home. But then one should not get attached. Oh! God is everywhere or at home also I am taking darshan and that like. But it’s some kind of means provided to you to make easier that is not the standard practice, its meant for you to step forward go forward, go to the Lord come take darshan and chant and dance in association of devotees, physical association, personal association, face to face. There is some kind of impersonal could they ask questions? We should have program to reach out those prabhus, just now again there is a talk going on reuniting Prabhupada family, reaching out Prabhupads disciples where ever they may be and encourage them; remind them, so like that.

Question 2:- Arjuna is a military man and we know military man means that he kills, Prabhupada gives example of a soldier on battle field, but when you come back and kill you go to jail. I am just kind of wondering if you could say something about in reference to how Arjuna could think like this that I am killing for Krishna, I seems to be a pretty happy kind of thing to do. And other thing is what is our duty as a devotee in Krishna consciousness, what are we our be Brahmans, vaisyas or kshtriyas or sudras in order to understand how to give everything to Krishna you need to be satisfied, properly, satisfied in your life and if you know that then it seems you could give that fruit to Krishna. But if there is some confusion what you are? You don’t know how to properly act so these are confusing kind of things for a conditional soul?

Answer: – I am not Arjuna (laugh) only Arjuna could do even Arjuna was not ready; Arjuna had thoughts like you have in the beginning. He was concerned about so many things what about this drama? What about? Arjuna has come up with a small list in the 1st chapter of Bhagavad-gita, all his concerns to which Krishna address in the 18th chapter  “sarva darman parityajya” (S.B 18.66) Arjuna asking what about this dharma?  and Krishna says don’t worry “mam ekam saranam vraja aham tvam sarva papebhyo moksayis yami ma sucah” I will take care of the rest.

So all those were very extra ordinary circumstance where these instructions are given to Arjuna and he is instructed to get up fight.  And well if they are killed grandfather has to say from his experience in the Bhagavatam that all those who were killed went back home they were all liberated. Because the killing took place in the presence of the Lord, in fact Arjuna was only seeing the back of the Lord while others were seeing the face of the Lord; they were even more fortunate position then Arjuna. So as they were face to face with the Lord. Lord killed this is the time. When Sri Rama hides behind the tree and killed Bali. So that Sugriva could join, Sugriva and  Sri Rama together. Sugriva was also in trouble his wife also was in cuscody of Bali. Lord Ram and Sugriva were in similar situation. Ones wife with Ravana and ones wife with Bali . So when Rama killed get rid of this Bali. So Bali first of all thought this is not fair you are hiding you wanted to kill me or fight, you could have come face to face, what is this act? Then Lord proposed oh! I could save you, you could take your arrow, and then Bali was thinking no! no! don’t do this don’t do this opportunity like this to be killed by you, as I see you face to face, I may not get this opportunity again. Do not take that arrow out let be in there, let me die in your presence.

So some may or may not know benefits of being killed by the Lord or being killed in the presence of the Lord. So it was very extra ordinary situation in which context Arjuna was asked to do killing. The society is like a body, when the body is sick doctors comes and he does the operation for which he is not punished, there is no penalty in fact we say thank you doctor, for tearing in body apart and stiching again we thank him.

So Lord had to do that kind of operation, “paritranaya sadhunam vinasaya ca duskrutam” (BG4.8) He has made his vision very clear by this statement “I come to kill the miscreants or anyone who takes part or becomes party to the miscreants I kill them”.  But at the same time He does something “aho bakiyam” Lord is known for that, Uddhav was amazed that magnanimity of the Lord oh! That baki putra had come with intension “jigansaya api” she had intension of killing the Lord but see Lord elevated her and gave her the position of mother in this own abode. So something’s are kind of inconceivable. But we couldn’t do it you know, the army officer order shot, kill then it is done and you get award, reward for doing that but privately if you pick your gun and begin then you will be hanged or you will be punished. This is one part and the other part is who are we? And we should be situated properly before we could do something or perform devotional service. Which Varna, which ashram do we belong to; things are not very clear in this age of Kali (laughs).

It’s not a normal time again because we said that was extra ordinary time, that battle field was very extra ordinary situation,  same time this age of kali is also pretty extra ordinary it’s not a normal time. And Prabhupada says each age like a one season, four ages – four seasons. So this season is age of Kali is pretty dark and gloomy. We can’t even see who is who, it’s dark. And this darkness is because of mode of ignorance “aham ajana jam tamaha” tama the darkness is because ajnana – ignorance, mode of ignorance. So who is who? Who are you? Who am I? It’s very difficult. “Kalau nasta drasham esham” Bhagvatam in the very beginning says, people have lost the eye sight they are not able to see. Ok then I will shade some light; I will provide the light of Bhagavatam. “adhuna purana arka uditaha” Lord says “I will as Bhagavatam”, so that people could again see things as they are.

So it’s kind of we don’t know, there is whole mix up, you know. It’s kind of more distinct in the past this person is governed by ignorance, ok put him in this box called sudra box. This person is predominant in mode of goodness, ok he is Brahman. And between these two there is Ksatriya, he still has goodness but passion also. Then you go to sudra very little goodness, lots of passion but ignorance also.

So Lord says in Bhagavad-Gita there is rivalry these 3 modes of material nature kind of battling and fighting and one who comes victorious defeating the other two. Then after sometimes other two are there every dog has its day (laughs). So other modes of material nature they come at the top and sometimes you are in goodness, lot of time you are in passion and lot of time you are in ignorance.

So it’s very difficult to say if goodness then you have to be always in goodness. But that’s not the case ignorance is dominating in this age of kali.

So Bhagvatam says “kalau sattvam haram pumsam” sattavam – goodness is stolen by this age of kali. So goodness is gone and what is left is little bit of passion and lot of ignorance. And so we come from that stock, we walk out of that dark regions and then we try to find out who am I? So we are just told “jiver swarupa hoya Krishner nitya das” you are servant of Krishna.  We kind of start there and the goal is to become vaishnav. Whether we are Brahmans or sudras this that there is not much time life is short and there is “miles to go before you sleep” “miles to go before you sleep woods are lovely, dark and sleep” you heard that before.

So so many things are attracting,  distracting. So this not the time exactly to go step by step, this varna that ashram. “Hye! You disciples are in early twenties and you have given them sannyasa order of life”. One press reported questioned how come at the age of 75 onwards, he had studied somewhere at the age of 75 you take sannyasa. He was objecting young people, young disciples you have already made them into sannayasi so they are young reporter is saying not old. So who dies? Those who are old they die. They are young, old people die so Srila was questioning oh! They are young and I am old, but if there any guaranty of them not dying before I do. You say that they are young, old people die, but they could also die, there is no guaranty this is not Ramraja. In kingdom of Ram there was no such a thing that the parents, father performing the funeral ceremony of his sons. If this happened they would run to ring the bell and the king has to answer. Hey! What is my son had to die. Could any one complaint like this these days? People teenage and in twenties and thirties they are dying.

So anyways so Prabhupada was trying to impress upon, there is no time for going systematically from this to that to that Varna, ashram. So we just make the best use of the bad bargain. Get out of here, come out clean vaishnavas. So as much as possible try to follow Varna, ashram Prabhupada did talk of forming economy based on land and the cow administration. Ya! You are all ksatriya but you are also Brahmin and you are also Vaisya so like that as vaishnavas we play different roles. And sometime we act in this capacity or that capacity. But do it again ‘the goal is to work for the pleasure of the Lord. And so this is done as aradhana unto the Lord; for the pleasure of the Lord this varnashram it’s linked with the Lord.

So that aim in mind we Ksatriya or Brahamin or Vaisya or Sudra for the pleasure of Lord we act.

Haribol…………!

His Holiness Loknath Maharaj Ki Jai…………………!

 

 

Date: 6^th July 2011, Venue: Pune (On  occasion of 25^thanniversary of 24 hours sankirtan in Krishna Balarama temple His Holiness Lokanath Maharaj ji talking to the 24 hours sankirtan team in Krishna Balarama and glorifying Aindra Prabhu on phone)

Aindra prabhu ki……………jai, we miss him on this day such a wonderful association, so much inspiration especially in the kirtan, sankirtan movement. I also like little bit kirtan, so we were colleagues and I remember from the kirtan we did together during Kartik in front of Krishna and Balarama or in Mayapur in front of Pancha tattva, he is sitting next to me. The sad part
is he is not with us; the good part is he is gone back to Krishna and joined our Shyamsundar in Vrindavan.

I think this is 25^th year, 25^th anniversary of the kirtan that he inaugurated, it started in 86 we arrived in Mayapur for the 500^th anniversary Caitanya Mahaprabhu appearances, so hard work. So I wish he was with us this year also in celebration of completion of 25^th year of “akhanda” –Non stop kirtan in Krishna Balarama Temple.  World famous Krishna Balarama temple is known for its “Non Stop” kirtan probably it’s the only temple. Srila Prabhupada wanted this and Aindra Prabhu he fulfilled
Prabhupada,s desire of having “Non Stop” kirtan in Krishna Balarama temple, all glories to him.

Besides the Holy Name he was attached to the Radha Shyamasundar he would do kirtan in front of them and then he would also go on the altar, so many days, every week and dress Radha Shyamasundar we remember him as pujari of Radha Shyamasundar . And I also remember when ever gave class he just stand in front of Radha Shyamasundar,s  altar and listen to class from there and sometimes he would also ask questions or make some comments. He had very deep
philosophical insight for the realm of Radha, Krishna and Manjaries and Gopis, he was into that bhava.

And then his personal Deities number of Silas that he had collected, biggest collection on the planet. He has Guara Nitai and Vrindadevi. Last month I was there and I was given tour of his quarter we spend quiet sometime with the Deities and all the devotees who were team members of his 24 hours Sankirtan party and then I was also pointed out at a clock at the wall it had no hands it was stand still and one devotee said purposely Aindra Prabhu put that clock which did not move – meant in Vrindavan there is no influence of time transcendental. I kind of became emotional and speechless on the occasion like this. So we miss him, we take inspiration and we have responsibility of pushing
on the 24 hour kirtan at the Krishna Balarama temple. I understand some more devotees have joined and there is quite a steady team and kirtans are going on and on and on………that way keep Aindra Prabhu alive. And last time I was with the kirtan team in Aindra Prabhu,s quarters I asked devotees would you like to see Aindra Prabhu dead or alive? And the y said of course we want to see him alive, we want to see him alive. Then I proposed them to do kirtan and Aindra Prabhu
would be there, wherever there is kirtan Aindra Parbhu must be there where else he would go.

Almost conditioned by the kirtan he can’t be away from kirtan or without kirtan. Keep performing kirtan, chanting 24 hours push on his service, his project and that would be the best attribute on occasion like this to Aindra Prabhu. (Maharaj asking the 24 hours kirtan team devotees in the
Krishna Balarama temple) is Krishna Balaram temple full? Reply- yes ok now I would let you carry on. Aindra Prabhu was offered Raj Bhoga –remnants of Krishna Balarama, Radha Shyamsundar, Guara Nitai, I was trying to watch on Iskcon Vrindavan.com I missed and I was kind of wondering where then I found out you all were not in the temple but in the Balarama Hall. Ok so my obeisance
at the lotus feet of Aindra Prabhu and my obeisance to all assembled vaishnavas
there.

Srila Prabhupada ki ……….jai

Aindra Prabhu ki…………………jai

“vancha kalpatarubhyas ca krpa- sindhubhya eva ca pattitanam pavanebhyo vaisnavebhyo namo namah”

Harinaam Sankirtan ki………jai

24 hours kirtan in front of Krishna Balarama ki………….jai.

Guara premanande ……………………..Hari Hari bol