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Time for Lord Nrsimhadev past time

Lord Nrsimhadev shows His mercy even to a non-devotee.
Yasoda Mata's 85 year old foster father passed away two months ago.During his stay in the hospital, Yasoda Mata prepared a tape recorder and played the Hare Krishna Maha Mantra all day long in his ward. Her foster father was actually in semi-coma, but miraculously when he heard the maha-mantra, gradually he awoke and with closed eyes he appeared to be enjoying the music and the sound vibration.
He started to follow the tempo by tapping his hand on the edge of his bed. His finger ring made the sound like "don, don, don" "don don don"..." He looked like he was totally meditating on the Maha mantra. Suddenly he spoke, "Look! There is a huge five-clawed man, and his head looks just like a lion's. He is coming into my ward. Don't you see him? He is coming." The foster father still with eyes closed said. "Oh, yes, I forgot you all cannot see him, but he is really here. I do not know who he is."
At that moment Yasoda Mata and her daughters looked at each other in great surprise and answered, " Father, He is Lord Nrsimhadev,"
"What dev???” he asked. “I don't know Him. But He is nodding His head to tell me that He is." Yasoda Mata felt great ecstasy in hearing this, for in her house she keeps a model of the Nrsimha Deity from Mayapur and had been offering heartfelt prayers to Him so that her father could leave the body without any attachment and that his soul can become Krishna's devotee in his next birth.
Continuously her father said, "Look, He is smiling to me and starting to speak again. Oh, He is telling me that I have to learn to chant what you are chanting now. What exactly are you chanting?" He said.
"It is a mantra to call the holy name of Lord," Yasoda Mata replied.
"I don't know what mantra, but please teach me," he said.
"All right father, please repeat after me and listen carefully--Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare." Yasoda Mata taught her foster father word by word patiently. Without taking a long time, he learned and tried to chant, and chanted so nicely.
The next day he passed away with tranquility.
During that weekend we devotees here congregated together to do the kirtan(chanting) for Yasoda Mata's father at the funeral service. Yasoda Mata prepared the prasadam garland, Ganga water, tulasi and put tilak on her father, which have all been done nicely and properly according to her guru maharaj His Holiness Giridhari Swami's telephone instruction. Her foster father's face looked so peaceful. His cheeks were a little pink and his body was soft. After some customary ceremonies, the body was sent to the incinerator.

A few hours later the people who work in the memorial service came to us and and exclaimed to us in amazement, "We have never seen anyone's ashes look so white and beautiful like jade as your father's! What happened to him? What were you chanting for him? Could you write it down for us? We want to learn and we think we can also chant while doing our service here."
Why the Lord personally appeared before someone who we consider is not a devotee proves the scriptural statement that if one is always engaged in the devotional service of the Lord, all their family members will be benefited as well. From Lin Tulip, Taiwan, 20th March 2006.

Radharani ki jay Maharani ki jay

radharani ki jai, maharani ki jai
bolo barsane vari ki jai jai jai

thakurani ki jai, hari priya ki jai
vrsabhanu-dulari ki jai jai jai

gaurangi ki jai, hemangi ki jai
vrajaraja-kumari ki jai jai jai

vraja-rani ki jai, vraja devi ki jai
gahvara vana vari ki jai jai jai

1. All glories to Radharani! All glories to the greatest of all Queens. Sing the glories of Radharani, who lives in Barsana.

2. All glories to Radha Thakurani (Queen Radha), who is the beloved of Sri Hari. All glories to the beloved daughter of King Vrsabhanu.

3. All glories to Radharani who has a fair complexion and golden limbs.

4. All glories to the Queen of Vraja. All glories to the goddess of Vraja. All glories to Radha who wanders in the Gahvara forest.

gopi gita

Radhe Rani

Venkateshwara Suprabhatam

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welcome to vrindavan Forest

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Seven Temples of Vrindavana Part 2

Seven Temples of Vrindavana Part 1

Watch this video in a new windowRadha Kund & Syama Kund / Radha Kund Bahulastami Braj Dham

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Ganga Aarti - Har Ki Paudi - Haridwar

Ganga aarthi

Ganga Aarti at Haridwar

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Glacier Melting in the Reiver

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Cooperation & Unity among Devotees

quotes from HH Radhanath Swami Maharaj:
It may be true .. that devotees may have their faults .. but so do we.It may be true .. that devotees may have their weaknesses & make mistakes .. but so do we.It may be true .. that sometimes devotees commit some offences .. but so do we.
Devotees, even if they may have weaknesses and faults, we are all fighting the battle together; and sometimes one of us is weak and sometimes one of us is strong; and when you're weak I will pick you up, and when I'm weak you will pick me up; and in this way we will march forward together in this great battle against Maya.
At any given moment Maya could create 100s and 1000s of excuses for us to have conflict and distrust towards one another; and Srila Prabhupada explained that THERE IS NOTHING MAYA CAN DO FROM THE OUTSIDE TO IN ANY WAY IMPEDE THE PROGRESS OF THIS KRISHNA CONSCIOUSNESS MOVEMENT. THE ONLY WAY SHE COULD IMPEDE THE PROGRESS IS FROM INSIDE, BY CREATING ENMITY AMONGST THE DEVOTEES. And we should know that at every step she is trying her very best to create enmity - because she knows that this ISKCON movement of Lord Sri Caitanya Mahaprabhu is the greatest threat to her supreme reign in society and in the world today. It is her greatest challenge to somehow or other disunite the devotees .. as long as there is any impurity in our heart, Kali is going to try to manipulate that impurity to create an excuse for us to quarrel and fight, to sever the unity of our relationships so that we cannot work together to serve Srila Prabhupada and Krishna.

The name of God is powerful like the River Ganges

japa quotes from HH Radhanath Swami:


When we wake up in the morning, the first thing we have to do is immediately start chanting His holy names... very essential.


“My dear Lord, O Krishna, all-attractive supreme object of everyone’s love;

O Rama, the reservoir of all pleasure and happiness;

O Srimati Radharani, the divine pleasure potency and the bestower of devotion-



We should be very determined to take shelter of the holy name – not just to ritualistically casually chant but to take shelter - because Krishna is in His name.


With every syllable of every name we should be aspiring with great efforts to purify our mind by concentrating it on that sound vibration. The name of God is powerful like the River Ganges - it bathes the heart of all sinful inclinations, of all unhealthy attachments.

Krishna is a person and His name is a person…so when we are chanting ..we are directly dealing with a person, not just a vibration… so we should chant with great respect, great attention… to please that person…If we are conscious of this reality, this truth, then how wonderful will our chanting be, how sincere, and how devotional it will be.

….when we’re actually chanting in a pure state of consciousness, then we are directly in the presence, in a mood of reciprocation, with Radha and Krishna and Their whole entourage of all acaryas and everyone else.


By chanting we are cleaning the environment of the mind.


We have to come and sit and really put our attention on Krishna’s name, and let that name purify our hearts.

Nothing else around should in any way disturb us. We should actually chant our japa in such a way that we have nothing else to do during that time - otherwise you cannot chant attentively.

And Krishna reveals Himself according to how you approach Him. If you are doing so many other things while you are chanting your japa, then Krishna’s name will be doing so many other things besides revealing Himself to you…

You should just sit and chant. We should really make a time of day where that is the only priority. That is very important.

“Take this maha-mantra as our life and soul, to chant with great attention and feeling,

with faith that this maha-mantra is the medicine that will cure all the disease of ignorance from within the hearts;

that this HARE KRISHNA MAHA-MANTRA is the vehicle that will transport our consciousness to the eternal spiritual realm of Vrindavan.”

Japa workshop

The process, techniques, and methodology
Chanting, while mostly devotional, is also a technical process of meditation. This section will help you to understand more of what is involved and how to improve your japa meditation.
The proper use of beads
Chanting a mantra or hymn softly and slowly is called japa and chanting the same mantra loudly is called kirtana.When japa is practiced it is for the personal benefit of the chanter, but when kirtana is performed it is for the benefit of all who may hear.
Japa chanting is best done on a set of beads. The more attentively and sincerely you chant the names of God, the more spiritual progress, you will make.
Japa beads consist of 108 beads strung together, plus one much larger bead known as the Krishna bead.
Before chanting, we must first take shelter of Lord Caitanya by chanting the panca-tattva-mantra: jaya sri krishna caitanya, prabhu nityananda, sri advaita, gadadhara, srivasadi gaura bhakta vrinda
Start at the first bead and chant one mantra; repeat until you reach the last bead. This is one round.
Before each round, chant the panca-tattva-mantra again.
Don't chant on or cross the larger bead (Krishna bead). Reverse the direction of your chanting at the end of ecah round.
One should note in this connection that chanting involves the activities of the upper and lower lips as well as the tongue. All three must be engaged in chanting the Hare Krishna maha-mantra. The words “Hare Krishna” should be very distinctly pronounced and heard. Sometimes one mechanically produces a hissing sound instead of chanting with the proper pronunciation with the help of the lips and tongue. Chanting is very simple, but one must practice it seriously. (Caitanya-caritamrta, Adi 7.32, purport)
While different tongues pronounce the mantra a little differently and the sastra does state that the holy name is still effective even if improperly pronounced, it is still beneficial to concentrate and practice clear pronunciation.
Typical problems
"H" in Hare: sometimes dropped
"A" in Hare: sometimes sounds like "O" as in Lorry; should be "uh" as in Hurry.
"R" in Hare: sometimes sounds more like "D"
"E" in Hare: sometimes sounds like "I" as in Bit; should be "ay" as in Ray.
"K" in Krishna: sometimes sounds more like "G" in Grip.
"R" in Krishna: sometimes dropped: "Kishna"
"N" in Krishna: sometimes dropped: "Krisha"
"A" in Krishna: is sometimes run together with the next Hare: "Krishna-ray"
Rama: be careful not to call out for Rum!
Sometimes with "Rama Rama Rama," you get the "revving-up-the-motorbike" effect: "manar-manar-manar-manarrrr!" (trying to chant too fast)
Note: Both Ram and Rama are OK
Result of poor pronunciation
Odi gish-odi gisha gisha gish-odiyodiOdi rumma odi rummanar-manar-manar odiyodi !
(hint: try to chant the above quickly and you might recognise it!)
Chanting speed
In the beginning you may be slow (around 10 minutes per round)
It is important to practice proper pronunciation, but in time you should naturally speed up (about 7–7½ min/round)
Ultimately it is individual, but many devotees find that speeding up increases the intensity of their chanting and their concentration level.
If your rounds are taking too long, it could mean that you are distracted.
Try to maintain good, clear pronunciation with a good speed.
Some devotees can chant a round in 5 – 5½ min, but be careful not to lose the clarity of the syllables!
One's mental and physical state is affected by one's bodily posture and can be altered by changing the posture. You can affect the mind's ability to concentrate by remaining peaceful and adopting a good posture.
Perhaps you have already experienced the difference between chanting sitting in a conventional chair (legs down) and sitting cross-legged. Try sitting cross-legged with a little extra support under your bottom. The back and neck should be erect in a straight line, the head up. Breathing should be deep and rhythmic.
Common pitfalls
“Prajalpa-japa”: Unnecessarily talking while chanting.
“Dive-bomb japa”: Falling asleep while chanting (head nodding off).
“Radar japa”: constantly looking around.
“Machine-gun japa”: much too fast while shaking the finger.
“Jibber-japa”: it is just gibberish, no one can understand it.
“Day-dreamy japa”: not concentrating, following the wandering mind.
This is the most essential part of chanting: how attentive are you?
Imagine you are driving a car and you have a passenger sitting next to you. The passenger is continually pointing things out and trying to draw your attention to them: “Oh, look there's a shoe sale on! Look at those nice shoes! Ah, look at that guy with the funny hat! Are those your gloves on the back seat? Look out, no, no, turn left! Oh, I thought we had to go left. Look at the TV shop — is that your favorite football team playing? Uh-oh, check this out: there's a guy getting arrested over there….”
If you keep getting distracted by what your passenger is saying, you're going to crash the car.
The passenger is like your mind, and driving the car is like chanting your rounds. However, if someone keeps talking to you and you continuously ignore them, eventually they are just going to shut up. That is the best way to deal with the mind: just ignore it and keep your attention on “the road”, the distractions will eventually shut up.
An interesting exercise: Keep a list of all the subjects brought up by the mind during your japa and then review it at the end. Usually you can just throw away the whole list because you didn't need to think about any of these things at all. It is a very graphic way of proving to yourself that you don't always need to take the mind so seriously.
Concentration exercises: There are some exercises you can try in order to strengthen your ability to concentrate. The mind is like a muscle that needs exercise. These exercises may give you a more constructive way to engage the mind.
The big picture: Chanting is just not about getting the technique right. It is just as important to not lose sight of the big picture. We are ultimately not independent of Krishna, and we must always humbly pray to Him and seek His shelter and guidance. We must always see that we have to get to the platform of taste in our chanting and ultimately attain love for Krishna.
Your mood, attitude, or mentality is also very important while chanting. Chanting is not just a mechanical process. It must be accompanied with the appropriate feelings, performed for the right purpose, and with proper consciousness.
Enthusiasm: One should realize that love for Krishna is the ultimate goal. He should have total eagerness to attain it, even to the point of crying for it, like a baby. That is the price one must pay.
Prayer: Remember that the maha-mantra is a prayer. Remember the meaning of the prayer, and offer it in a prayerful mood: a communication between you and God — a very personal experience.
Dependence: A devotee feels helpless without the Lord's mercy and dependent on the holy names.
Humility and reverence: When we take darsana of the Deity, we must first take our shoes off, ring a bell, bow down, conch shells blow, the curtains are drawn — we are seeing the form of the Lord. The same respect and reverence should be given to the holy name.
Service: Chanting is a kind of service. It should be performed in a serving mood, serving the holy name by uttering it. Not that we are the master of Krishna, causing Him to manifest.
Gratitude: Be thankful to the Lord for the mercy that He is bestowing upon you and all the fallen souls in the form of His holy name
Tolerance: All difficulties and obstacles of the mind must be tolerated. One may not have any taste for chanting or find the process hard to follow. All discomforts must be tolerated for Krishna's satisfaction.
Patience: It may take a lot of practice before one gets better at chanting. One must patiently continue to endeavor. We are eternal, so there is no need to panic.
Determination: Never become discouraged. Always continue with determination knowing that success is ultimately guaranteed.
Remember the importance of chanting: Be conscious of the importance of this chanting process. Remember that it is essential to our spiritual advancement.
Faithfulness: We must cultivate our faith in the holy name, put our trust in it.
Please let me in: Ask Krishna to allow us to enter into the inner realisations of chanting the holy names.
Further Reading: Japa Reform Notebook by Satsvarupa Dasa Goswami.

The daily schedule
General Daily Programme:
5:00 Rise5:30 Chant7:00 Have arati in the temple room.Chant a round together and/or read together. 7:30 Breakfast8:00 Get ready for work
Beginners Daily Programme:
Rise at least half an hour earlier than at present.Bathe and get yourself ready.Chant japa for 15 – 30 minutes.Read Bhagavad-gita for 15 minutesTake prasadam and prepare yourself for work.
Importance of Regulation
In regulated life only can one understand transcendental knowledge. (Srimad-Bhagavatam 3.25.1purport)
He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system. (Bhagavad-gita 6.17)
Hearing and chanting
Spiritual life begins with hearing and chanting. Together they form the essence of the means of advancement.
By hearing and chanting:
one's heart and mind are purified and elevated,
one gains spiritual strength,
one pleases Krishna.
In the beginning it may be difficult, but with constant practice one gradually develops a taste.
Most people hear and speak about mundane topics.
Their minds become absorbed in mundane thoughts.
Keep the natural tendency to hear and speak, but change the subject to Krishna.
This way, one's mind will become spiritually enlightened.
The Vedanta-Sutra 4.4.22 says anavrtti sabdat, "one is liberated by sound."
Sound is the subtlest element that we can perceive. Therefore transcendental sound can most effectively enter the mind and heart to produce change.
When a man is sleeping, he can be awakened by sound. Similarly, the conditioned souls sleeping in illusion can be awakened to knowledge of God by hearing transcendental sound. (1)
Sri Krishna, the Personality of Godhead, who is the Supersoul in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. (Srimad-Bhagavatam 1.2.17)
People always want to see God, but we cannot see God with our blunt material senses. However, if we please Krishna with our devotional service, He reveals Himself. The sastra states that such devotional service begins with the tongue: through chanting and taking prasadam. Thus seeing God begins with the tongue - a rather unusual principle! (2)
The yuga-dharma (process of religion for this age) consists of chanting the holy name congregationally (3) (nama-sankirtana) and chanting the glories of the Lord and His holy name (nama-pracara). (4)
Two main categories of hearing and chanting
1. Knowledge and glorification
Explanations of Krishna consciousness.
Glorification of the Lord.
Reading or Writing about Krishna.
2. The holy names
Private meditation (japa)
Singing out loud while dancing (kirtana)
Sitting & singing with instruments (bhajanas)
Singing the holy names in public (harinama)
When transcendental knowledge is:
1. Received (heard)
One learns to see things differently.
One's doubts and illusions are destroyed.
2. Given (chanted)
One gains deeper understanding and assimilates the knowledge he has received.
One gains the special mercy of Krishna.
Two conditions for the proper transmission of spiritual knowledge:
1. Must be heard with the right attitude
with humility and respect,
open-minded, not challenging,
with desire to learn and understand.
2. Must come from the right source
from a genuine devotee,
not mayavadi or professional speaker,
from one who has controlled senses and sufficient knowledge.
Both the hearer and the speaker must be qualified.
Further reading
Bhagavad-gita 7.1 purport, (last two paras), Srimad-Bhagavatam 1.1.6 purport; 1.2.14 and purport; 1.2.17–18 and purport; 2.1.11; 1.1.14Chanting the holy names of the Lord
Chanting the holy names of the Lord is the central practice of Lord Caitanya's followers. Sarvabhauma Bhattacarya once asked Lord Caitanya, "Which item is most important in the execution of devotional service?" The Lord replied that the most important item was the chanting of the holy name of the Lord.
harer nama harer namaharer namaiva kevalamkalau nasty eva nasty evanasty eva gatir anyatha
In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other way.(Brhan-naradiya Purana 38.126)
(1) A pure devotee always engages in the service of the Lord, taking shelter of His lotus feet, and therefore he has a direct connection with the saffron mercy-particles that are strewn over the lotus feet of the Lord. Although when a pure devotee speaks the articulation of his voice may resemble the sound of this material sky, the voice is spiritually very powerful because it touches the particles of saffron dust on the lotus feet of the Lord. As soon as a sleeping living entity hears the powerful voice emanating from the mouth of a pure devotee, he immediately remembers his eternal relationship with the Lord, although up until that moment he had forgotten everything.(Srimad-Bhagavatam 4.20.25 purport)
(2) That devotional service begins from jihva, tongue. This tongue means can be utilised in devotional service in two ways, namely by chanting the holy name of God and by tasting prasadam. If one engages his jihva, tongue, in devotional service by chanting the holy name, Hare Krishna maha-mantra, and tasting only Krishna-prasadam, not anything else, then Krishna, being pleased by his devotional service, He will manifest Himself, reveas Himself. (Srimad-Bhagavatam lecture, Los Angeles, 20 January 1969)
(3) I shall personally inaugurate the religion of the age — nama-sankirtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realising the four mellows of loving devotional service. (Sri Caitanya-caritamrta, Adi 3.20)
(4) The religious practice for the Age of Kali is to broadcast the glories of the holy name. Only for this purpose has the Lord, in a yellow color, descended as Lord Caitanya. (Sri Caitanya-caritamrta Adi 3.40)
The Panca-tattva mantra
Jaya Sri Krishna CaitanyaPrabhu NityanandaSri Advaita GadadharaSrivasadi Gaura-bhakta-vrinda
Before chanting the Hare Krishna maha-mantra, one must first take shelter of Gaura-Nitai, and Their principal associartes, by reciting the Panca-tattva mantra. This frees one from the reactions of his offenses while chanting Hare Krishna because Lord Caitanya is the most magnanimous incarnation of the Lord and His mercy is easily achieved.
Panca = Five; Tattva = Truths; "The Absolute Truth in five features".
Hare Krishna Maha-mantra
Srila Prabhupada once announced, "The chanting of Sri Caitanya Mahaprabhu's name is more essential than the chanting of the Hare Krishna maha-mantra." (1) One smart devotee then inquired whether we should therefore chant rounds of the Panca-tattva mantra to which Srila Prabhupada replied, "No — because Lord Caitanya's instruction was to chant Hare Krishna."
Hare Krishna Hare KrishnaKrishna Krishna Hare HareHare Rama Hare RamaRama Rama Hare Hare
The Hare Krishna maha-mantra is a very simple mantra consisting of only three words: Hare, Krishna, and Rama.
Hare means unto Mother Hara (i.e. Lord Krishna's personal pleasure potency, Srimati Radharani).
Krishna means the all-attractive Lord.
Rama means the source of all enjoyment.
When we chant Hare Krishna we are praying: "O energy of the Lord (Hare), O Lord (Krishna and Rama) please engage me in Your service!"
Maha-mantra means it is the Great Mantra Of Deliverance.
Lord Caitanya and the Vedas both recommend this process:
hare krishna hare krishnakrishna krishna hare harehare rama hare ramarama rama hare hareiti sodasakam namnamkali-kalmasa-nasanamnatah parataropayahsarva-vedesu drsyate
The sixteen words of the Hare Krishna mantra are especially meant for counteracting the contaminating influence of the age of Kali. After searching through all the Vedic literature, one cannot find a better method.
(1) There are offenses to be considered in chanting the Hare Krishna maha-mantra, but there are no such considerations in chanting the names of Gaura-Nityananda. Therefore, if one chants the Hare Krishna maha-mantra but his life is still full of sinful activities, it will be very difficult for him to achieve the platform of loving service to the Lord. But if in spite of being an offender one chants the holy names of Gaura-Nityananda, he is very quickly freed from the reactions to his offenses. Therefore, one should first approach Lord Caitanya and Nityananda, or worship Guru-Gauranga, and then come to the stage of worshiping Radha-Krishna.
One should first take shelter of Gaura-Nityananda in order to reach, ultimately, Radha-Krishna. … It should be noted in this connection that the holy names of Lord Krishna and Gaurasundara are both identical with the Supreme Personality of Godhead. Therefore one should not consider one name to be more potent than the other. Considering the position of the people of this age, however, the chanting of Sri Caitanya Mahaprabhu’s name is more essential than the chanting of the Hare Krishna maha-mantra because Sri Caitanya Mahaprabhu is the most magnanimous incarnation and His mercy is very easily achieved. Therefore one must first take shelter of Sri Caitanya Mahaprabhu by chanting Sri-Krishna-Caitanya Prabhu Nityananda Sri Advaita Gadadhara Srivasadi Gaura Bhakta-Vrnda. (Sri Caitanya-caritamrta, Adi 8.31 purport)
The glories of the holy name
Krishna and His name are non-different. (1)
The Lord's name has descended from Goloka. (2)
Krishna's name is iInvested with the Lord's spiritual potency. (3)
Krishna's name purifies the heart and mind. (4)
The chanting process is simple, sublime, and all-auspicious; even a child can take part.
It frees one from sinful reaction and material bondage. (5)
Chanting "Rama" gives the same result as chanting the 1000 names of Visnu. (6)
Chanting "Krishna" once has the same potency as 3,000 names of Visnu.
The Lord's holy names are even effective for someone not even aware of their potency.
Chanting contains the benefits of all other Vedic rites; to chant is the same as having performed all the Vedic processes of purification. (7)
Chanting is the means for attaining pure love of God (Krishna-prema) in this age.
It protects you from maya and falldown.
It purifies the atmosphere.
It yields the same results as the processes of previous yugas.
It elevates one even from a low background.
Chanters are the most attractive to Krishna.
All the Vedic knowledge is contained within the maha-mantra, the essence of the Vedas is to chant, and by chanting one realises the meaning of the Vedas.
Chanting is the ultimate means to attain the ultimate success.
Vedic verses glorifying the holy names
By once chanting the holy name of the Lord, which consists of the two syllables ha-ri, one guarantees his path to liberation. (Skanda Purana)
Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins than he is able to commit. (Brhad-visnu Purana)
If one chants the holy name of the Lord, even in a helpless condition or without desiring to do so, all the reactions of his sinful life depart, just as when a lion roars, all the small animals flee in fear. (Garuda Purana)
Whatever result was obtained in Satya-yuga by meditating on Visnu, in Treta-yuga by performing sacrifices, and in Dvapara-yuga by serving the Lord's lotus feet can be obtained in Kali-yuga simply by chanting the Hare Krishna maha-mantra. (Srimad-Bhagavatam 12.3.52)
To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him. (Srimad-Bhagavatam 3.33.6)
My dear Narada, actually I do not reside in My abode, Vaikuntha, nor do I reside within the hearts of the yogis, but I reside in that place where My pure devotees chant My holy name and discuss My form, pastimes and qualities. (Padma Purana)
O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge. (Srimad-Bhagavatam 2.1.11)
Those who are actually advanced in knowledge are able to appreciate the essential value of this age of Kali. Such enlightened persons worship Kali-yuga because in this fallen age all perfection of life can easily be achieved by the performance of sankirtana. (Srimad-Bhagavatam 11.5.36)
Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Krishna, which is feared by fear personified. (Srimad-Bhagavatam 1.1.14)
One can refer also to the story of Ajamila.
(1) The name of Krishna and Krishna are nondifferent, but we cannot realize this intellectually. We have to practice chanting Hare Krishna to realse it. When we actually advance in devotional service and chant the Hare Krishna maha-mantra offenselessly, we will realise that Krishna and His name are nondifferent. (Teachings of Lord Kapiladeva p. 12)
(2) Golokera prema dhana, harinama sankirtana
(3)O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Krishna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by chanting Your holy names, but I am so unfortunate that I have no attraction for them. (Siksastaka 2)
(4) Glory to the Sri Krishna sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious. (Siksastaka 1)
(5) Although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Krishna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. (Srimad-Bhagavatam 12.3.51)
The chanting of the holy name of the Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting of the sankirtana movement is the most auspicious activity in the entire universe. (Srimad-Bhagavatam 6.3.31)
(6) If a person utters the name Rama only once, he gets the result of chanting one thousand names of Visnu. And if somebody once chants the name Krishna, he achieves the results obtained by chanting the name Rama three times. In other words, uttering the name Krishna once is equal to uttering three thousand other names of Visnu. (Mukunda-mala-stotra 2)
(7) Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required. "Srimad-Bhagavatam 3.33.7)
Three levels of chanting
1. Namaparadha: Conditioned chanting with offences
(aparadha = offence)
This is the level that most people start on when they first take up regular chanting. The ten kinds of offences are covered in the next section. If one's chanting remains on this level, he will never understand Krsna properly, even after thousands of years of such chanting. He remains in the material world.
To attain the next stage one must continue to humbly chant the Hare Krsna maha-mantra regularly and repent, "I have committed offences unnecessarily or unknowingly." Then one will attain the next stage called namabhasa (offenceless chanting).
2. Namabhasa: Liberated chanting without offences
(abhasa = morning twilight ; "the shadow of the holy name")This stage of chanting immediately frees the chanter of all sinful reactions and gives liberation. It has two divisions: namabhasa and sraddha-namabhasa.
Namabhasa: If someone chants the holy name accidentally, or as a joke, in the course of ordinary discussion, or negligently
Sraddha-namabhasa: This is when a completely faithful devotee chants on the liberated platform and avoids all the offences. This is almost on the transcendental platform. Continued chanting on this level leads to the next.
3. Sudhanama: Pure chanting in love of God
(sudha = pure) The perfectional stage: while the devotee fully relishes the nectar of the holy name (nama), he sees Krishna's form (rupa), realises His qualities (guna), and remembers His pastimes (lila).
The ten offenses
Padma PuranaBrahma Khanda 25.15–18Ten offenses to the Holy Name
(1)satam ninda namnah paramam aparadham vitanuteyatah khyatim yatam katham u sahate tad-vigarham
To blaspheme devotees who have dedicated their lives to chanting the holy name of the Lord. The holy name, who is identical with Krsna, will never tolerate such blasphemous activities.
(2)sivasya sri-visnor ya iha guna-namadi-sakalamdhiya bhinnam pasyet sa khalu hari-namahita-karah
To consider the names of Lord Siva or Lord Brahma to be on an equal level with the holy name of Lord Visnu.
(3)guror avajna
To disobey the orders of the spiritual master or to consider him an ordinary person.
To blaspheme the Vedic literatures or literatures in pursuance of the Vedic version.
To give some interpretation on the holy name of the Lord.
(6)hari-namni kalpanam
To consider the glories of the holy name of the Lord as imagination.
(7)namno balad yasya hi papa-buddhirna vidyate tasya yamair hi suddhih
To think that the Hare Krsna mantra can counteract all sinful reactions and one may therefore go on with his sinful activities and at the same time chant the Hare Krsna mantra to neutralize them is the greatest offense at the lotus feet of Hari-nama.
(8)dharma-vrata-tyaga-hutadi-sarva-subha-kriya-samyam api pramadah
To consider the chanting of the Hare Krsna maha-mantra to be one of the auspicious ritualistic mantras mentioned in the Vedas as fruitive activity.
(9)asraddadhane vimukhe ’py asrnvatiyas copadesah siva-namaparadhah
It is an offense to preach the glories of the holy name of the Lord to the faithless.
(10)srute ’pi nama-mahatmyeyah priti-rahito narahaham-mamadi-paramonamni so ’py aparadha-krt
If one has heard the glories of the transcendental holy name of the Lord but nevertheless continues in a materialistic concept of life, thinking “I am this body and everything belonging to this body is mine [aham mameti],” and does not show respect and love for the chanting of the Hare Krsna maha-mantra, that is an offense.
api pramadah
It is also an offense to be inattentive while chanting.
1. Blaspheming devotees (sadhu-ninda)
A sadhu is anyone who is surrendering to Krishna. One who shows gross irreverence or disrespect to those devotees who have dedicated their lives to Krishna is compared to a mad elephant (hati mata), which comes and tramples the creeper of devotion.
Examples are criticising a devotee because:
He has a lower social status.
His manners are not yet so polished.
He eats too much prasadam.
He had previously had very bad habits.
He has been weak and temporarily gave up devotional service.
A devotee should be like the honey bee that always looks for the nectar and not like the fly that always looks for stool or open sores. One associates with whatever qualities he focuses on, and thus he cultivates those qualities.
How to counter-act the offence- Humbly approach that devotee, offer obeisances, and ask forgiveness.
2. Names of demigods
This applies mainly to India, where many people worship demigods.
The demigods are subordinate to and dependent on Krishna. Whatever powers the demigods have and whatever benedictions they can offer are only possible because Krishna empowers them and gives them His sanction.
A devotee must know that the name of Krishna is absolute and non-different from Krishna Himself, whereas the names of the demigods are relative and different from them.
How to counter-act the offence: Study the scriptural statements regarding the nature of the holy name and Krishna; take shelter of the holy name and beg forgiveness
3. Orders of the spiritual master (guror avajna)
Explicit instructions must be followed.
Under certain circumstances the spiritual master may deliver advice or suggestions but leave it up to the disciple to choose what to do.
This offence includes having a material conception of the guru or envying him
How to counter-act the offence: Humbly approach the guru, offer obeisances, and ask forgiveness.
4. Blaspheming the Vedic literature (sruti-sastra-nindanam)
To disbelieve the Vedic statements.
A devotee should accept that his disbelief may be due to his own limited perception. Even if he doesn't understand, he should still have faith in the Vedas.
How to counter-act the offence: Offer flowers to the Srimad-Bhagavatam and Bhagavad-gita.
5. Considering the glories of the holy name imaginary (artha-vadah)
To consider these statements exaggerations just to motivate people.
To think that devotees have given artificial importance to the holy name.
How to counter-act the offence: Study the philosophy; take shelter of the holy name and beg forgiveness.
6. Giving some mundane interpretation (hari-namni kalpanam)
To think that chanting creates a chemical reaction in the brain and simply produces some euphoric effect.
Thinking that Hari means impersonal Brahman, Krishna refers to the mind, and Rama means satisfaction etc.
To define the holy name of the Lord in terms of one's mundane calculation.
How to counter-act the offence: Reveal it to the devotees and beg forgiveness.
7. Committing sinful activities (namno balad yasya hi papa-buddhir)
To commit sins with the expectation of neutralising the reactions by chanting.
Prabhupada often repeated that this is the greatest offense.
After taking shelter of the holy name, one should strictly restrain himself from committing sinful acts.
Accidental sins don't count
How to counter-act the offence: The only thing that can help is to sincerely repent.
8. Auspicious ritualistic activities (karma-kanda)
Karma-kanda: performing religious ceremonies, following austere vows, practicing renunciation, penances and austerities, fire sacrifices in order to gain material benedictions from the demigods.
To equate chanting to other spiritual activities, such as meditation, austerity, penance or sacrifice.
One should not try to utilise the holy name for one's personal service.
Chanting the holy name is meant for attaining love of God.
How to counter-act the offence: Approach the devotees and attain sambandha-jnana from them.
9. Instructing a faithless person
To glorify the importance of the holy name, or elevated information of Krishna to persons who have no interest; who are not ready to hear, or who may as a result of hearing become more antagonistic.
Pseudo-spiritualists selling the holy name to unqualified persons.
When you make this offence, you run the risk of diminishing your own faith.
What about public chanting and preaching?
You can get people to chant; by chanting they will be purified and appreciate the holy name. Srila Prabhupada encouraged everyone to chant, but he didn't immediately tell them all the details.
How to counter-act the offence: No recommendation given for counteracting this offense. Just don't do it.
10. Incomplete faith / material attachments
Material attachments; to be attached to the misconception of possessing something, or to accept the body as one's self, while executing the process of spiritual cultivation.
We must have a service attitude and let go of the attachments.
We may be attached but if we are stubbornly attached, one should intend to get free of attachments. We should mark them with 'X' just as a woodcutter marks trees to be cut down in the future.
Having complete faith in the holy name means that you feel the holy name is all you need (to be happy, etc). Keeping material attachment means that you still need these things.
How to counter-act the offence: In order to develop complete faith and give up attachments, associate with advanced devotees and chant with them.
It is also an offense to not have complete faith in chanting the holy name and to retain material attachments even after understanding so many instructions on this matter.
This is like invitng someone around to visit, and then ignoring them. You are calling out to Krishna, but meanwhile you are distractedd by the mind or by what is going on elsewhere.
Examples: While chanting, reading the noticeboard, having a chat, thinking in the mind about different things.
To have the full effect, the holy name must enter the ear and make an impression on the mind. The mind must be focused on the sound vibration. This is an association with Krishna. We want to associate as fully as possible.
How to counter-act the offence: Pray to the holy name that one may always chant clearly and hear attentively.

Concentration exercises:

You have to chant and hear each mantra. Right here and now.
Focus on this bead you are now holding between your fingers, this mantra that is now being uttered from your lips and now entering into the ear.
And then move onto the next mantra, which you must focus on in the same way… and the next… and the next.
This may work for 10 or 15 mantras, maybe even 30, and the mind will become diverted again. Then you have to pull the mind back and set to it again.
Continue to do this and you will succeed
At the end of each round, take stock of how well you did, and resolve to make the next round even better: “This time I am going to concentrate fully on each and every mantra of this round – all 108.”
The attitude is, “Right now, this is the only round that counts.”
And so it goes on for each and every mantra of each and every round… You will see steady improvement… And if you practice this each and every day, your rounds in general will steadily improve.
Emphasizing individual words – gradually build up:
At the beginning of each round, decide on a particular word or words in your mantra to emphasise, e.g. the first "Hare" of the first half, or every "Krishna", or the two "Ramas" in the last line.
You will see how the words you emphasise start to stand out more
With each round, add to it: the double "Krishna" and the double "Rama".
Again, these words in the mantra will stand out more.
Keep adding to it, never take a step backwards, or allow an emphasis you have already established slip away, until finally you are emphasising every word of the mantra.
Reading it:
If the maha-mantra is written on the wall somewhere, try reading it while you are chanting it.
With each word of the mantra that you are chanting, follow it on the wall with your eyes.
This way, you are engaging one additional sense in helping you to concentrate.
Blank the Mind:
Take a moment to put the mind in "blank" state and try to hold it in that state while you chant.
Chanting in Unison:
Form a group (or pair) and chant a round or two in unison.
The strength in numbers and trying to keep the same pace really helps in conquering the minds failing attention span.
Four Steps:
First of all, make sure you are not tired.
Make sure you have proper pronunciation.
Make sure you are not being distracted by anything. Then fix on your concentration.

On Chanting

By Srila Prabhupada
Chanting the transcendental vibration Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare is the sublime method for reviving our transcendental consciousness, or Krishna consciousness.
As living spiritual souls, we are all originally Krishna conscious entities, but due to our association with matter from time immemorial, our consciousness is now polluted by the material atmosphere, called maya, or illusion. And what is this illusion? The illusion is that we are all trying to be lords of material nature, while actually we are under the grip of her stringent laws. When a servant artificially tries to imitate the all-powerful master, he is said to be in illusion. We are trying to exploit the resources of material nature, but actually we are becoming more and more entangled in her complexities. Therefore, although we are engaged in a hard struggle to conquer nature, we are becoming ever more dependent on her. This illusory struggle against material nature can be stopped at once by revival of our eternal Krishna consciousness.
Krishna consciousness is not an artificial imposition on the mind. This consciousness is the original energy of the living entity. When we hear and chant the transcendental vibration Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, this consciousness is revived.
This simplest method of meditation is recommended by learned authorities for this age. By practical experience also, one can perceive that by chanting this maha-mantra, or the Great Chant for Deliverance, one at once feels transcendental ecstasy coming through from the spiritual stratum.
In the material concept of life we are busy in the matter of sense gratification, as if we were in the lower, animal stage. A little elevated from this status of sense gratification, one engages in mental speculation for the purpose of getting out of the material clutches. A little elevated from this speculative status, when one is intelligent enough, one tries to find out the supreme cause of all causes, within and without. And when one is factually on the plane of spiritual understanding, surpassing the stages of sense, mind, and intelligence, one is situated on the transcendental plane. The chanting of the Hare Krishna mantra is directly enacted from this spiritual platform, and thus this sound vibration surpasses all lower strata of consciousness—namely sensual, mental, and intellectual.
There is no need, therefore, to understand the language of the mantra, nor is there any need of any mental speculation or intellectual adjustment for chanting this maha-mantra. It springs automatically from the spiritual platform, and thus anyone can take part in the chanting without any previous qualification and dance in ecstasy. We have seen this practically. Even a child can take part in the chanting and dancing.
Of course, for one who is too entangled in material life, it takes a little more time to come to the standard point, but even such a materially engrossed person is very quickly raised to the spiritual platform. When the mantra is chanted by a pure devotee of the Lord, it has the greatest effect on hearers, and therefore this chanting should be heard from the lips of a pure devotee of the Lord, so that immediate effects can be achieved. As far as possible, chanting from the lips of nondevotees should be avoided, just as one would avoid milk touched by the lips of a serpent because it has poisonous effects.
The word Hara is a form of addressing the energy of the Lord, and the words Krishna and Rama (which mean "the highest pleasure eternal") are forms of addressing the Lord Himself. Hara is the supreme pleasure energy of the Lord, and when addressed as Hare in the vocative, She helps us to reach the Supreme Lord.
The material energy, called maya, is also one of the multienergies of the Lord, and we, the living entities, are the marginal energy of the Lord. The living entities are described as superior to the material energy. When this superior energy is in contact with the inferior energy, an incompatible situation arises, but when the superior marginal energy is in contact with the spiritual energy, Hara, the living entity is established in his happy, normal condition.
These three words, namely Hare, Krishna, and Rama, are the transcendental seeds of the maha-mantra. The chanting is a spiritual call for the Lord and His internal energy Hara to protect the conditioned soul. This chanting is exactly like the genuine cry of a child for its mother. Mother Hara helps the devotee achieve the grace of the Supreme Father, Hari or Krishna, and the Lord reveals Himself to the devotee who chants this mantra sincerely.
Therefore no other means of spiritual realization is as effective in this age of quarrel and hypocrisy as the chanting of the maha-mantra:
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare.
Hear Srila Prabhupada Chanting Hare Krishna: Japa Kirtana

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Srila Hari Das Thakur - Disappearance

SRI HARIDASA THAKURA Sri Haridas Thakur appeared in this world in the village of Buron, in the
present district of Sat-kira, which was previously a sub-division of Khulna,
Bangladesh. By this great fortune that land has been blessed, in that the
chanting of the Holy Names of Hari-Nam Sankirtan, became revealed there.
After remaining there for some time, he came to the banks of Ganga at Fulia,
near Santipur. Advaita Acarya was overjoyed to get his association and
roared very loudly. The two of them thus began to float in the waves of the
mellows of pastimes of Sri Krsna - Govinda. [C. B. Adi 16.18]

Sri Haridas Thakur is an eternally liberated associate of the Lord. The
associates of the Lord are worshipable wherever they make their appearance.
Just as Garuda appeared as a bird, and Hanuman as a monkey, Haridas Thakur
appeared in a family of Yavanas (Mohammedans). From his very birth he was
very deeply devoted to the Holy Names of Sri Krsna. When he came to live by the banks of the Ganges, Advaita Acarya was very
happy to get his association. The brahmana residents of Fulia were very
pleased to see how he worshipped the Holy Name, and they used to come
everyday to have his darshan. Gradually word began to spread of his glories.
When the Mohammedan administrator came to know of all this he began to burn
with malice and went to the local Mohammedan king to inform him, "Though he
is Mohammedan, he behaves as a Hindu, are therefore he should be brought
here for trial." Hearing the words of that sinful man, the local king who
was also very sinful, had Hari das Thakur brought there immediately. [C. B.
Adi 16.37].

The Mohammedan King told Haridas, "Just give up this chanting and say the
Kalma (prayer of the Mohammedans)."

Haridasa Thakura replied, "The Supreme Lord is one, though His names might
be different. The Hindu shastras are the Puranas and the Muslim sastra is
the Koran. Everyone acts as he is inspired by the Lord, as also do I. Some
yavanas become Hindus and some Hindus become yavanas, to worship the Lord. O
Maharaja, you can now judge me."

Hearing these words the Kazi replied that it would be necessary to punish
him. Hearing the decree of the Kazi, the Muluk pati addressed Haridasa, "My
brother, just follow your own religion. Then you will have nothing to worry
about. Otherwise you will have to be punished."

In reply to this Haridasa Thakura exclaimed, "Even if you cut my body into
pieces, I will never give up the chanting of Hari nama." [C. B. Adi 6.94]

After hearing these words of Haridasa spoken with great determination, the
Kazi declared, "He should be beaten in twenty two market places. If he
doesn't die after this, then I will know that the learned gentleman speaks
the truth."

Thus having heard the words of the Kazi, the sinful Muluk pati then ordered
that Haridasa Thakura be beaten in twenty two market places. Haridasa
remembered the Lord by chanting "Krsna Krsna",
and in the happiness of that remembrance, he didn't feel any bodily
inconvenience. [C. B. Adi 16.102].

As the demoniac associates of Hiranyakasipu tried in so many ways to kill
Sri Prahlada Maharaja, but were unsuccessful, similarly the demoniac
Mohammedans, though they tried to harm Haridasa
Thakura, were unable to do so. Haridasa Thakur was immersed in the nectar of
the Name and thus gradually the Mohammedans could understand that he wasn't
an ordinary person.

Thus they humbly submitted to the Thakura, "Haridasa! We can understand that
you are a genuine saintly person. No one can do anything to you. But the
Mulukpati won't understand any of this. Rather he will have our heads."
Hearing their frightened please Haridasa's external consciousness ceased and
he entered into deep meditation on the Lord's Holy Name.

Then the Mohammedans carried his body on their shoulders to the Mulukpati,
who surmised that he was dead. Thinking as such he ordered that his body be
thrown in the Ganga. Haridasa's body floated down the Ganga until he reached
Fulia ghat, where he got out of the water and began to loudly chant Hari
Nama. Seeing the greatness of Haridasa Thakura, the Mulukpati became
fearful. Along with the other Mohammedans he came there and begged Haridas
Thakur to forgive him for his offence.

Considering him to be a holy man, they all offered their salutations and
thus were delivered from their offences. Having witnessed the pastimes of
the Thakura the devotees were in ecstasy.

Haridasa Thakur used to chant Hari Nama in a hollowed out cave like hole at
the base of a tree. This "cave" still exists near Fulia, on the banks of the
Ganga. One can get there by train from Santipura. Within the roots of this
tree also lived a poisonous snake. Being fearful of this snake the devotees
couldn't remain there for very long and one day they mentioned to the
Thakura about this snake which was worrying them. Seeing the distress of the
devotees Haridasa Thakur called to that snake and spoke to him, "My dear
sir, if in fact you are residing here, then I am requesting that you please
leave by tomorrow, otherwise I myself will definitely leave here."

Hearing these words of the Thakura, that snake immediately came out of its
hole and after offering namaskar to the Thakura, it went elsewhere. Seeing
this pastime, the devotees were struck with wonder and they developed
profound and deep devotion for Haridasa Thakura.

One time Haridasa Thakura came to a village within Jessore district named
Harinodegram, which was predominantly inhabited by brahmanas. One day during
a religious discussion one puffed brahmana approached Haridasa Thakura and
remarked, "O Haridasa! Why do you chant the holy name loudly? In the
scriptures it is recommended to chant within the mind." In reply Haridasa
Thakura told him, "The birds, beasts and insects cannot chant themselves,
but if they get to hear Hari Nama then they also become delivered. If one
chants only to himself then he delivers only himself, but if one chants
loudly, the benefit is a hundred times greater. This is the conclusion of
the scriptures." [C. B. Adi 16.180]

Hearing this objective statement of Haridasa Thakura that sinful brahmana
couldn't tolerate it and exclaimed, "In Kali yuga sudras will recite the
shastras, now I am seeing this with my own eyes." In answer to this personal
insult delivered by that miscreant brahmana, Haridasa Thakura simply
silently walked out of that assembly. Within a few days that brahmana
contracted ulcerous leprosy. The result of Vaishnava aparadha became
immediately manifest. In Kali yuga, Raksasas take birth in brahmana families
in order to give trouble to the honest, virtuous people. [C.B. Adi 16.300]

Another time, Haridasa desired to have darshan of the Vaishnavas of
Navadwipa. Everyone there became overwhelmed with ecstasy, to see Haridasa.
Adwaita Acarya loved Haridasa as much as His own life and he would offer the
first prasadam to Haridasa Thakura (which is to be offered only to high
class brahmanas) after performing Pitr-sraddha (worship of his forefathers).

Haridasa Thakura lived for some time at Benapol, which was within Jessore
district. Every day and night he would chant three hundred thousand Holy
Names. At the time, when Sri Caitanya Mahaprabhu displayed His divine
opulences by manifesting Himself as the Supreme Personality of Godhead in
the courtyard at Srivasa Pandita's house, He was calling his dear devotees:
"Haridasa! when those Mohammedans were beating you I was ready to destroy
them with My Sudarsana Cakra, but as you were praying for their welfare I
was unable to do anything." [C. B. Madhya 10.42]

Therefore I accepted their blows on My own body. Just see, the scars are
still here on My body." Seeing those marks Haridasa fainted in ecstatic
love. Regaining his consciousness he began to praise the Lord of his life,
"O Lord Viswambhara, master of the universe, please have mercy on this
sinner, who has fallen at Your feet. I have no good qualities and am a vile
wretch, rejected by all classes of men. How can I describe Your divine
character?" [C. B. Mad 20.58]

Thakura Haridasa was present during most of the Lord's pastimes in Nadia,
and when the Lord went to Jagannatha Puri, Haridasa also went and took up
residence there. Everyday, after attending Lord Jagannath's mangal arati,
Lord Caitanya would come to see Haridasa Thakura and would bring him some of
Lord Jagannath's prasadam. When Sri Sanatana Goswami and Sri Rupa Goswami
would come from Vrindavana to Puri they used to stay with Haridasa Thakura.
Haridasa, in order to maintain the etiquette, would not go near Lord
Jagannatha's temple but would offer his obeisances to the Cakra on top of
the temple, from a distance.
As he was considered to be a Mohammedan by birth, his presence in the temple
would be objectionable to those who were caste conscious.

Mahamaya devi took initiation in the maha-mantra from Haridasa Thakura and
Caitanya Mahaprabhu appointed him as the acarya of the Holy Name. His
departure from this world, in the presence of Caitanya Mahaprabhu, is fully
described by Sri Krsna dasa Kaviraja Gosvami in the Antya-lila of Sri
Caitanya Caritamrta.

Sri Vamana Dvadasi - appearance of Lord Vamandeva - SRILA JIVA GOSVAMI

Sri Vamana Dvadasi - Appearance of Lord Vamandeva
(The fast is observed till noon on the Ekadasi.)

Sri Vamana Dwadasi Vamana-dwadasi being celebrated in Mayapur
Vamana Dvadasi:(appearance at noon - fast until noon)
After the ekadasi occurs the appearance day of Vamana deva, which is usually a fasting day, being also mahadvadasi. In the case of mahadvadasi fasting on the ekadasi is omitted.
One may perform the puja on the ekadasi night or on dvavasi morning. Lord Vamana appeared at noon.
Sankalpa (ceremonial vow):
ekadasyam niraharah sthitva caivapare'hani bhoksye sri vamanananta saranagata vatsala
One may perform the puja over a kumbha, install a murti or worship Vamana in a salagram, offering sixteen upacaras, a bamboo danda, jala mala, upavita, paduka and umbrella, the articles held by the brahmacari, Vamana deva.
Asana, padyam, arghyam, acamaniyam, madhuparka, bath, cloth, sacred thread, ornaments, gandha, flowers, incense, lamps, naivedyam, betel nut and pranamas may also be offered.
Special arghya (barley, kusa, tulasi, yoghurt, flowers, etc.) prayer is as follows:
vamanaya namas tubhyam kranta tribhuvanaya ca grhanarghyam maya dattvam vamanaya namo'stu te
The next day one may feed the brahmanas, give gifts and break the fast.
Conerning this festival Srila Prabhupada has said:
Decorate a (little boy), give him a special raised seat, offer him the best prasada. Everyone should offer their respects by touching his feet.
Lord Vämanadeva, the Dwarf Incarnation Srimad Bhagavatam 8the Canto 18th Chapter Summary
This chapter describes how Lord Vämanadeva appeared and how He went to the sacrificial arena of Mahäräja Bali, who received Him well and fulfilled His desire by offering Him benedictions.
Lord Vämanadeva appeared in this world from the womb of Aditi completely equipped with conchshell, disc, club and lotus. His bodily hue was blackish, and He was dressed in yellow garments. Lord Viñëu appeared at an auspicious moment on Çravaëa-dvädaçé when the Abhijit star had arisen. At that time, in all the three worlds (including the higher planetary system, outer space and this earth), all the demigods, the cows, the brähmaëas and even the seasons were happy because of God’s appearance. Therefore this auspicious day is called Vijayä. When the Supreme Personality of Godhead, who has a sac-cid-änanda body, appeared as the son of Kaçyapa and Aditi, both of His parents were very astonished. After His appearance, the Lord assumed the form of a dwarf (Vämana). All the great sages expressed their jubilation, and with Kaçyapa Muni before them they performed the birthday ceremony of Lord Vämana. At the time of Lord Vämanadeva’s sacred thread ceremony, He was honored by the sun-god, Båhaspati, the goddess presiding over the planet earth, the deity of the heavenly planets, His mother, Lord Brahmä, Kuvera, the seven åñis and others. Lord Vämanadeva then visited the sacrificial arena on the northern side of the Narmadä River, at the field known as Bhågukaccha, where brähmaëas of the Bhågu dynasty were performing yajïas. Wearing a belt made of muïja straw, an upper garment of deerskin and a sacred thread and carrying in His hands a daëòa, an umbrella and a waterpot (kamaëòalu), Lord Vämanadeva appeared in the sacrificial arena of Mahäräja Bali. Because of His transcendentally effulgent presence, all the priests were diminished in their prowess, and thus they all stood from their seats and offered prayers to Lord Vämanadeva. Even Lord Çiva accepts on his head the Ganges water generated from the toe of Lord Vämanadeva. Therefore, after washing the Lord’s feet, Bali Mahäräja immediately accepted the water from the Lord’s feet on his head and felt that he and his predecessors had certainly been glorified. Then Bali Mahäräja inquired of Lord Vämanadeva’s welfare and requested the Lord to ask him for money, jewels or anything He might desire.
Lord Vämanadeva Begs Charity from Bali Mahäräja Srimad Bhagavatam 8th Canto 19th Chapter Summary
This Nineteenth Chapter describes how Lord Vämanadeva asked for three paces of land in charity, how Bali Mahäräja agreed to His proposal, and how Çukräcärya forbade Bali Mahäräja to fulfill Lord Vämanadeva’s request. When Bali Mahäräja, thinking Vämanadeva to be the son of a brähmaëa, told Him to ask for anything He liked, Lord Vämanadeva praised Hiraëyakaçipu and Hiraëyäkña for their heroic activities, and after thus praising the family in which Bali Mahäräja had been born, He begged the King for three paces of land. Bali Mahäräja agreed to give this land in charity, since this was very insignificant, but Çukräcärya, who could understand that Vämanadeva was Viñëu, the friend of the demigods, forbade Bali Mahäräja to give this land. Çukräcärya advised Bali Mahäräja to withdraw his promise. He explained that in subduing others, in joking, in responding to danger, in acting for the welfare of others, and so on, one could refuse to fulfill one’s promise, and there would be no fault. By this philosophy, Çukräcärya tried to dissuade Bali Mahäräja from giving land to Lord Vämanadeva.
Bali Mahäräja Surrenders the Universe Srimad Bhagavatam 8th Canto 20th Chapter Summary
The summary of this Twentieth Chapter is as follows. Despite his knowledge that Lord Vämanadeva was cheating him, Bali Mahäräja gave everything to the Lord in charity, and thus the Lord extended His body and assumed a gigantic form as Lord Viñëu. After hearing the instructive advice of Çukräcärya, Bali Mahäräja became contemplative. Because it is the duty of a householder to maintain the principles of religion, economic development and sense gratification, Bali Mahäräja thought it improper to withdraw his promise to the brahmacäré. To lie or fail to honor a promise given to a brahmacäré is never proper, for lying is the most sinful activity. Everyone should be afraid of the sinful reactions to lying, for mother earth cannot even bear the weight of a sinful liar. The spreading of a kingdom or empire is temporary; if there is no benefit for the general public, such expansion has no value. Previously, all the great kings and emperors expanded their kingdoms with a regard for the welfare of the people in general. Indeed, while engaged in such activities for the benefit of the general public, eminent men sometimes even sacrificed their lives. It is said that one who is glorious in his activities is always living and never dies. Therefore, fame should be the aim of life, and even if one becomes poverty-stricken for the sake of a good reputation, that is not a loss. Bali Mahäräja thought that even if this brahmacäré, Vämanadeva, were Lord Viñëu, if the Lord accepted his charity and then again arrested him, Bali Mahäräja would not envy Him. Considering all these points, Bali Mahäräja finally gave in charity everything he possessed. Lord Vämanadeva then immediately extended Himself into a universal body. By the mercy of Lord Vämanadeva, Bali Mahäräja could see that the Lord is all-pervading and that everything rests in His body. Bali Mahäräja could see Lord Vämanadeva as the supreme Viñëu, wearing a helmet, yellow garments, the mark of Çrévatsa, the Kaustubha jewel, a flower garland, and ornaments decorating His entire body. The Lord gradually covered the entire surface of the world, and by extending His body He covered the entire sky. With His hands He covered all directions, and with His second footstep He covered the entire upper planetary system. Therefore there was no vacant place where He could take His third footstep.
Bali Mahäräja Arrested by the Lord Srimad Bhagavatam 8th Canto 21st Chapter Summary
This chapter describes how Lord Viñëu, desiring to advertise the glories of Bali Mahäräja, arrested him for not fulfilling his promise in regard to the Lord’s third step. With the second step the Supreme Personality of Godhead reached the topmost planet of the universe, Brahmaloka, which He diminished in beauty by the effulgence of His toenails. Thus Lord Brahmä, accompanied by great sages like Maréci and the predominating deities of all the higher planets, offered humble prayers and worship to the Lord. They washed the Lord’s feet and worshiped Him with all paraphernalia. Åkñaräja, Jämbavän, played his bugle to vibrate the glories of the Lord. When Bali Mahäräja was deprived of all his possessions, the demons were very angry. Although Bali Mahäräja warned them not to do so, they took up weapons against Lord Viñëu. All of them were defeated, however, by Lord Viñëu’s eternal associates, and, in accordance with Bali Mahäräja’s order, they all entered the lower planets of the universe. Understanding Lord Viñëu’s purpose, Garuòa, the carrier of Lord Viñëu, immediately arrested Bali Mahäräja with the ropes of Varuëa. When Bali Mahäräja was thus reduced to a helpless position, Lord Viñëu asked him for the third step of land. Because Lord Viñëu appreciated Bali Mahäräja’s determination and integrity, when Bali Mahäräja was unable to fulfill his promise, Lord Viñëu ascertained that the place for him would be the planet Sutala, which is better than the planets of heaven.
Bali Mahäräja Surrenders His Life Srimad Bhagavatam 8th Canto 22nd Chapter Summary
The summary of this Twenty-second Chapter is as follows. The Supreme Personality of Godhead was pleased by the behavior of Bali Mahäräja. Thus the Lord placed him on the planet Sutala, and there, after bestowing benedictions upon him, the Lord agreed to become his doorman. Bali Mahäräja was extremely truthful. Being unable to keep his promise, he was very much afraid, for he knew that one who has deviated from truthfulness is insignificant in the eyes of society. An exalted person can suffer the consequences of hellish life, but he is very much afraid of being defamed for deviation from the truth. Bali Mahäräja agreed with great pleasure to accept the punishment awarded him by the Supreme Personality of Godhead. In Bali Mahäräja’s dynasty there were many asuras who because of their enmity toward Viñëu had achieved a destination more exalted than that of many mystic yogés. Bali Mahäräja specifically remembered the determination of Prahläda Mahäräja in devotional service. Considering all these points, he decided to give his head in charity as the place for Viñëu’s third step. Bali Mahäräja also considered how great personalities give up their family relationships and material possessions to satisfy the Supreme Personality of Godhead. Indeed, they sometimes even sacrifice their lives for the satisfaction of the Lord, just to become His personal servants. Accordingly, by following in the footsteps of previous äcäryas and devotees, Bali Mahäräja perceived himself successful. While Bali Mahäräja, having been arrested by the ropes of Varuëa, was offering prayers to the Lord, his grandfather Prahläda Mahäräja appeared there and described how the Supreme Personality of Godhead had delivered Bali Mahäräja by taking his possessions in a tricky way. While Prahläda Mahäräja was present, Lord Brahmä and Bali’s wife, Vindhyävali, described the supremacy of the Supreme Lord. Since Bali Mahäräja had given everything to the Lord, they prayed for his release. The Lord then described how a nondevotee’s possession of wealth is a danger whereas a devotee’s opulence is a benediction from the Lord. Then, being pleased with Bali Mahäräja, the Supreme Lord offered His disc to protect Bali Mahäräja and promised to remain with him.
The Demigods Regain the Heavenly Planets Srimad Bhagavatam 8th Canto 23rd Chapter Summary
This chapter describes how Bali Mahäräja, along with his grandfather Prahläda Mahäräja, entered the planet Sutala and how the Supreme Personality of Godhead allowed Indra to reenter the heavenly planet. The great soul Bali Mahäräja experienced that the highest gain in life is to attain devotional service under the shelter of the Lord’s lotus feet in full surrender. Being fixed in this conclusion, his heart full of ecstatic devotion and his eyes full of tears, he offered obeisances to the Personality of Godhead and then, with his associates, entered the planet known as Sutala. Thus the Supreme Personality of Godhead satisfied the desire of Aditi and reinstalled Lord Indra. Prahläda Mahäräja, being aware of Bali’s release from arrest, then described the transcendental pastimes of the Supreme Personality of Godhead in this material world. Prahläda Mahäräja praised the Supreme Lord for creating the material world, for being equal to everyone and for being extremely liberal to the devotees, just like a desire tree. Indeed, Prahläda Mahäräja said that the Lord is kind not only to His devotees but also to the demons. In this way he described the unlimited causeless mercy of the Supreme Personality of Godhead. Then, with folded hands, he offered his respectful obeisances unto the Lord, and after circumambulating the Lord he also entered the planet Sutala in accordance with the Lord’s order. The Lord then ordered Çukräcärya to describe Bali Mahäräja’s faults and discrepancies in executing the sacrificial ceremony. Çukräcärya became free from fruitive actions by chanting the holy name of the Lord, and he explained how chanting can diminish all the faults of the conditioned soul. He then completed Bali Mahäräja’s sacrificial ceremony. All the great saintly persons accepted Lord Vämanadeva as the benefactor of Lord Indra because He had returned Indra to his heavenly planet. They accepted the Supreme personality of Godhead as the maintainer of all the affairs of the universe. Being very happy, Indra, along with his associates, placed Vämanadeva before him and reentered the heavenly planet in their airplane. Having seen the wonderful activities of Lord Viñëu in the sacrificial arena of Bali Mahäräja, all the demigods, saintly persons, Pitäs, Bhütas and Siddhas glorified the Lord again and again. The chapter concludes by saying that the most auspicious function of the conditioned soul is to chant and hear about the glorious activities of Lord Viñëu.
SB 8.23.1 çré-çuka uväca ity uktavantaà puruñaà purätanaà mahänubhävo ’khila-sädhu-sammataù baddhäïjalir bäñpa-kaläkulekñaëo bhakty-utkalo gadgadayä giräbravét
TRANSLATION Çukadeva Gosvämé said: When the supreme, ancient, eternal Personality of Godhead had thus spoken to Bali Mahäräja, who is universally accepted as a pure devotee of the Lord and therefore a great soul, Bali Mahäräja, his eyes filled with tears, his hands folded and his voice faltering in devotional ecstasy, responded as follows.
SB 8.23.2 çré-balir uväca aho praëämäya kåtaù samudyamaù prapanna-bhaktärtha-vidhau samähitaù yal loka-pälais tvad-anugraho ’marair alabdha-pürvo ’pasade ’sure ’rpitaù
TRANSLATION Bali Mahäräja said: What a wonderful effect there is in even attempting to offer respectful obeisances to You! I merely endeavored to offer You obeisances, but nonetheless the attempt was as successful as those of pure devotees. The causeless mercy You have shown to me, a fallen demon, was never achieved even by the demigods or the leaders of the various planets. PURPORT When Vämanadeva appeared before Bali Mahäräja, Bali Mahäräja immediately wanted to offer Him respectful obeisances, but he was unable to do so because of the presence of Çukräcärya and other demoniac associates. The Lord is so merciful, however, that although Bali Mahäräja did not actually offer obeisances but only endeavored to do so within his mind, the Supreme Personality of Godhead blessed him with more mercy than even the demigods could ever expect. As confirmed in Bhagavad-gétä (2.40), svalpam apy asya dharmasya träyate mahato bhayät: “Even a little advancement on this path can protect one from the most dangerous type of fear.” The Supreme Personality of Godhead is known as bhäva-grähé janärdana because He takes only the essence of a devotee’s attitude. If a devotee sincerely surrenders, the Lord, as the Supersoul in everyone’s heart, immediately understands this. Thus even though, externally, a devotee may not render full service, if he is internally sincere and serious the Lord welcomes his service nonetheless. Thus the Lord is known as bhäva-grähé janärdana because He takes the essence of one’s devotional mentality.
SB 8.23.15 çré-çukra uväca kutas tat-karma-vaiñamyaà yasya karmeçvaro bhavän yajïeço yajïa-puruñaù sarva-bhävena püjitaù
TRANSLATION Çukräcärya said: My Lord, You are the enjoyer and lawgiver in all performances of sacrifice, and You are the yajïa-puruña, the person to whom all sacrifices are offered. If one has fully satisfied You, where is the chance of discrepancies or faults in his performances of sacrifice? PURPORT In Bhagavad-gétä (5.29) the Lord says, bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram: the Lord, the supreme proprietor, is the actual person to he satisfied by the performance of yajïas. The Viñëu puräëa (3.8.9) says:
varëäçramäcäravatä puruñeëa paraù pumän viñëur ärädhyate panthä nanyat tat-toña-käraëam
All the Vedic ritualistic sacrifices are performed for the purpose of satisfying Lord Viñëu, the yajïa-puruña. The divisions of society—brähmaëa, kñatriya, vaiçya, çüdra, brahmacarya, gåhastha, vänaprastha and sannyäsa—are all meant to satisfy the Supreme Lord, Viñëu. To act according to this principle of the varëäçrama institution is called varëäçramäcaraëa. In Çrémad-Bhägavatam (1.2.13), Süta Gosvämé says:
ataù pumbhir dvija-çreñöhä varëäçrama-vibhägaçaù svanuñöhitasya dharmasya saàsiddhir hari-toñaëam
“O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging his prescribed duties according to caste divisions and orders of life is to please the Personality of Godhead.” Everything is meant to satisfy the Supreme Personality of Godhead. Therefore, since Bali Mahäräja had satisfied the Lord, he had no faults, and Çukräcärya admitted that cursing him was not good.
SB 8.23.16 mantratas tantrataç chidraà deça-kälärha-vastutaù sarvaà karoti niçchidram anusaìkértanaà tava
TRANSLATION There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, moreover, there may be discrepancies in regard to time, place, person and paraphernalia. But when Your Lordship’s holy name is chanted, everything becomes faultless. PURPORT Çré Caitanya Mahäprabhu has recommended:
harer näma harer näma harer nämaiva kevalam kalau nästy eva nästy eva nästy eva gatir anyathä
“In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.” (Båhan-näradéya Puräëa 38.126) In this age of Kali, it is extremely difficult to perform Vedic ritualistic ceremonies or sacrifices perfectly. Hardly anyone can chant the Vedic mantras with perfect pronunciation or accumulate the paraphernalia for Vedic performances. Therefore the sacrifice recommended in this age is saìkértana, constant chanting of the holy name of the Lord. Yajïaiù saìkértana-präyair yajanti hi sumedhasaù (Bhäg. 11.5.29). Instead of wasting time performing Vedic sacrifices, those who are intelligent, those who possess good brain substance, should take to the chanting of the Lord’s holy name and thus perform sacrifice perfectly. I have seen that many religious leaders are addicted to performing yajïas and spending hundreds and thousands of rupees for imperfect sacrificial performances. This is a lesson for those who unnecessarily execute such imperfect sacrifices. We should take the advice of Çré Caitanya Mahäprabhu (yajïaiù saìkértana-präyair yajanti hi sumedhasaù). Although Çukräcärya was a strict brähmaëa addicted to ritualistic activities, he also admitted, niçchidram anusaìkértanaà tava: “My Lord, constant chanting of the holy name of Your Lordship makes everything perfect.” In Kali-yuga the Vedic ritualistic ceremonies cannot be performed as perfectly as before. Therefore Çréla Jéva Gosvämé has recommended that although one should take care to follow all the principles in every kind of spiritual activity, especially in worship of the Deity, there is still a chance of discrepancies, and one should compensate for this by chanting the holy name of the Supreme Personality of Godhead. In our Kåñëa consciousness movement we therefore give special stress to the chanting of the Hare Kåñëa mantra in all activities.
SB 8.23.27. brahmä çarvaù kumäraç ca bhågv-ädyä munayo nåpa pitaraù sarva-bhütäni siddhä vaimänikäç ca ye sumahat karma tad viñëor gäyantaù param adbhutam dhiñëyäni sväni te jagmur aditià ca çaçaàsire
TRANSLATION Lord Brahmä, Lord Çiva, Lord Kärttikeya, the great sage Bhågu, other saintly persons, the inhabitants of Pitåloka and all other living entities present, including the inhabitants of Siddhaloka and living entities who travel in outer space by airplane, all glorified the uncommon activities of Lord Vämanadeva. O King, while chanting about and glorifying the Lord, they returned to their respective heavenly planets. They also praised the position of Aditi.
SB 8.23.28 sarvam etan mayäkhyätaà bhavataù kula-nandana urukramasya caritaà çrotèëäm agha-mocanam
TRANSLATION O Mahäräja Parékñit, pleasure of your dynasty, I have now described to you everything about the wonderful activities of the Supreme Personality of Godhead Vämanadeva. Those who hear about this are certainly freed from all the results of sinful activities.
SB 8.23.29 päraà mahimna uruvikramato gåëäno yaù pärthiväni vimame sa rajäàsi martyaù kià jäyamäna uta jäta upaiti martya ity äha mantra-dåg åñiù puruñasya yasya
TRANSLATION One who is subject to death cannot measure the glories of the Supreme Personality of Godhead, Trivikrama, Lord Viñëu, any more than he can count the number of atoms on the entire planet earth. No one, whether born already or destined to take birth, is able to do this. This has been sung by the great sage Vasiñöha. PURPORT Vasiñöha Muni has given a mantra about Lord Viñëu: na te viñëor jäyamäno na jäto mahimnaù päram anantam äpa. No one can estimate the extent of the uncommonly glorious activities of Lord Viñëu. Unfortunately, there are so-called scientists who are subject to death at every moment but are trying to understand by speculation the wonderful creation of the cosmos. This is a foolish attempt. Long, long ago, Vasiñöha Muni said that no one in the past could measure the glories of the Lord and that no one can do so in the future. One must simply be satisfied with seeing the glorious activities of the Supreme Lord’s creation. The Lord therefore says in Bhagavad-gétä (10.42), viñöabhyäham idaà kåtsnam ekäàçena sthito jagat: “With a single fragment of Myself, I pervade and support this entire universe.” The material world consists of innumerable universes, each one full of innumerable planets, which are all considered to be products of the Supreme Personality of Godhead’s material energy. Yet this is only one fourth of God’s creation. The other three fourths of creation constitute the spiritual world. Among the innumerable planets in only one universe, the so-called scientists cannot understand even the moon and Mars, but they try to defy the creation of the Supreme Lord and His uncommon energy. Such men have been described as crazy. Nünaà pramattaù kurute vikarma (Bhäg. 5.5.4). Such crazy men unnecessarily waste time, energy and money in attempting to defy the glorious activities of Urukrama, the Supreme Personality of Godhead. . SB 8.23.30 TRANSLATION If one hears about the uncommon activities of the Supreme Personality of Godhead in His various incarnations, he is certainly elevated to the higher planetary system or even brought back home, back to Godhead. . SB 8.23.31 TRANSLATION Whenever the activities of Vämanadeva are described in the course of a ritualistic ceremony, whether the ceremony be performed to please the demigods, to please one’s forefathers in Pitåloka, or to celebrate a social event like a marriage, that ceremony should be understood to be extremely auspicious. PURPORT There are three kinds of ceremonies—specifically, ceremonies to please the Supreme Personality of Godhead or the demigods, those performed for social celebrations like marriages and birthdays, and those meant to please the forefathers, like the çräddha ceremony. In all these ceremonies, large amounts of money are spent for various activities, but here it is suggested that if along with this there is recitation of the wonderful activities of Vämanadeva, certainly the ceremony will be carried out successfully and will be free of all discrepancies.
Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-third Chapter, of the Çrémad-Bhägavatam, entitled “The Demigods Regain the Heavenly planets.”


Sri Sanatana, Sri Rupa and Sri Vallabha were three brothers, all
employed in the service of the Badsa Hussain Shah. Amongst the three, there
was only one descendent, Sri Jiva. Having been rewarded richly by the Badsa
for their sevices, their household life was very opulent. There was nothing
lacking in whatever was necessary for the upbringing of the only son. The
house was illuminated by the effulgence of the child's golden complexion;
his eyes were like the expanded petals of the lotus; every part of his body
was graced with a lusterous, radiant splendor.

When Sri Gaurasundara came to Ramakeli, Sri Jiva was blessed by
having darsana of His worshippable Lord, though he was just a baby at the
time. Placing the dust of His lotus feet on the child's head, Mahaprabhu
indicated him to be the future sovereign preceptor of the Gaudiya
sampradaya. Though he was only a child, Sri Jiva kept the form of the Lord,
which fascinates all the world, within his heart. As he grew up, while
eating, lying down, in his dreams, while he was awake, at all times, he
would meditate on that form.

Later on, when his father and uncles renounced their family life in
order to be with Mahaprabhu, the only child, Sri Jiva, was left with his
mother in the family palace at Fateyabad. Lying in her lap, which was wet
with tears of separation, he gradually began to grow as the waxing moon.
Seeing that the mother and the child's face were always wet with tears,
their friends also fell under the shadow of sadness and only with great
difficulty managed to assuage their grief. Whenever Sri Jiva would remember
his father and uncles, or the lotus feet of Sri Gaura Hari, he would lose
consiousness and fall to the ground.

As he got a little older, Sri Jiva took up the worship of the
Deities of Sri-Sri Rama-Krsna. He would carefully decorate Them and offer
bhoga and aroti, serving Them with his full attention. Even in his play,
whatever games he played were connected with Sri Krsna's pastimes.

While studying under the local panditas he became proficent in
grammar, poetry and rhetoric. Noting his great intellect, his teachers
commented, "Such brilliance is not often found in a child so young as this.
No doubt he will be a very high-souled, saintly person."

Even while engaged in his studies Jiva always thought of Sri Sri
Nitai-Gauranga. Once he saw in a dream that Sri Rama-Krsna had taken the
forms of Nitai-Gauranga and were dancing. [B.R.1.732] Giving him the dust of
Their lotus feet, the Two Lords then disappeared. Having seen such a
wonderful dream, Sri Jiva was consoled somewhat. Then he began to think,
"When will I be able to crawl out of this well of family life and devote my
full time and energy, my very self, to serving these two most magnanimous
Lords?" But he was the only son of the family. Only in his company could his
mother forget somewhat the pangs of separation in her heart. When Sri Jiva
learned that his father had given up his life on the banks of the Ganga, he
was compeletely unsettled. After that his eyes were never dry. The family
members and friends tried to console him but to little avail. Family life
had become the source of his utter sadness.

Someone suggested to Jiva to go to Navadwipa and bathe himself in
the coolness emanating from the lotus feet of Lord Nityananda Prabhu so that
his mind and body, burning with with grief, could be refreshed. Thus Sri
Jiva set our for Navadwipa with a group of pilgrims.
[Bhakti Ratnakara 1/741]

Nityananda Prabhu, the omniscient Lord, could understand that Sri
Jiva was on his way to Navadwipa. Therefore He also left for there from
Khardaha. After a few days, Jiva arrived at Navadwipa. Seeing the beauty of
that place he was charmed. Falling down on the ground, he offered his
dandavats to Mother Ganges. Inquiring from the villagers the directions to
Mayapura, he learned that Nityananda Prabhu was residing at Srivasa
Pandita's house. At last arriving there, he fell down at the door to offer
his dandavats. Nityananda Prabhu came out with Srivasa Pandita and picked
him up and embraced him, asking, "Are you the nephew of Sri Rupa and Sri

As an answer, Jiva again fell down on the ground at the lotus feet
of Nityananda Prabhu. This time Nityananda Prabhu brought him in the house
and began to inquire after the welfare of his family at Fateyabad. Then Sri
Jiva was introduced to the devotees present in Navadwipa; he offered his
salutations at their lotus feet. Everyone was very happy to meet the nephew
of Sri Rupa and Sanatana. That day Sri Jiva received the remnants of
Nityananda Prabhu's prasadam.

The next day, the two of them came to Saci Mata'a house. Seeing the
birthplace of Sri Gaurasundara, which was filled with such splendor, Sri
Jiva was greatly pacified and fell down on the ground to roll in the dust.
In the large courtyard the devotees were singing songs praising the glories
of Sri Krsna Caitanya Mahaprabhu. Seeing Nityananda Prabhu, everyone stood
up and then fell down, offering their dandavats at His lotus feet. Then Jiva
saw Saci Mata sitting on the veranda.

Dressed in white with silk chadder around her shoulders she looked
radiant, the white of her hair blending with her white sari. Though her body
trembled with old age and was very thin, still the courtyard was illuminated
by her divine effulgence. Forgetting herself in remembrance of Sri
Gaurasundara, she was sitting with her eyes closed. Becoming aware that
Nityananda Prabhu had arrived, she covered her head with her sari and called
her servant. "Isana! Sripada has arrived. Please wash His feet."

After this was done, Nityananda offered namaskar to the mother of
the Supreme Lord and took His seat. He then introduced Sri Jiva to her. Saci
Mata placed her hand on his head to bless him, and Sri Jiva floated in the
ocean of happiness. Saci Mata then requested the two of them to honor the
Lord's prasada. "Take prasada here at your mother's house today, my
children. I offered there preparations in secret to Sri Gauracandra."

Sri Jiva spent some days with Nityananda Prabhu, touring the nine
islands of Navadwipa, in order to have darsana of the holy places of the
Lord's pastimes there. Then, as ordered by Nityananda Prabhu, he set out for
Kasi (Varanasi). At Kasi he studied Vedanta under Sri Madhusudana Vacaspati,
a disciple of Sarvabhauma Bhattacarya. The conclusions of Vedanta contained
in Srimad-Bhagavatam that were expounded by Sri Caitanya Mahaprabhu to
Sarvabhauma Bhattacarya in Puri had been in turn taught by the Bhattacarya
to Madhusudana Vacaspati, who established a tol at Kasi. From him, Sri Jiva
mastered the same conclusions.

From here Sri Jiva set out for Sri Vrindavana where he received
shelter at the lotus feet of his two uncles, Sri Rupa and Sanatana. They
were very pleased to see him and received from him all the news. Jiva stayed
with Sri Rupa, who began to teach him Srimad-Bhagavatam. After initiating
him with the divine mantra, Rupa engaged him in the service of Sri Sri
Radha-Damodara. According to Sadhana-dipika, this Deity of Damodara was
fashioned by Rupa Gosvami's own hand for his dear disciple Sri Jiva. Sri Sri
Radha-Damodara are presently being worshipped in Jaipur, Rajasthan.

Seeing that Jiva had quickly become conversant with the conclusion
of the Srimad-Bhagavatam, Sri Rupa engaged him in proofreading his
Bhakti-rasamrta-sindhu. At this time Sri Jiva compiled a commentary on
Bhakti-rasamrta-sindhu called Durgama-sangamani. In the year 1476 (Sakabda)
Sri Sanatana Gosvami compiled Sri Vaisnava-tosani, a commentary on the tenth
canto of Srimad-Bhagavatam, which he gave to Sri Jiva for proofreading.
Under the order of Sri Sanatana, Sri Jiva compiled a commentary on that,
named Laghu Vaisnava-tosani, in the year 1500 (Sakabda). His writings, along
with those of Sri Rupa and Sri Sanatana, Sri Gopal Bhatta, Sri Raghunatha
Bhatta, Sri Raghunath das, Sri Krsna das, Sri Kasisvar Pandit, and Sri Madhu
Pandit, completely captivated the learned men of that time. It was the
beginning of a golden age at Sri Vraja-dhama.

Sri Jiva regularly brought water for Sri Rupa and Sanatana's bath.He
massaged their heads with oil, cleaned their ashram, worship the Deity,
cooked and corrected manuscripts.

After the disappearance of Sri Rupa and Sanatana, Sri Jiva continued
the tradition that they had inaugurated. Once Sri Jiva travelled to Agra to
debate with the Rajputs concerning the glories of Jamuna and Ganga rivers.
He established that the Jamuna is more glorious than the Ganga as the Ganga
emananates from Krsna's lotus feet whereas the Jamuna is His own consort. At
this the Moghul emperor was very much satisfied and wanted to present him
something. Sri Jiva replied that he would accept some blank papers. So the
emperor presented Jiva some stained paper. (At that time paper was very rare
and most manuscripts were usually composed on leaves.)

There is also a legend that once, when a Moghul emperor (possibly
Akbar) wanted to confer something on the Gosvamis of Vrindavana, they
requested a ferman (emperor's order) that no living beings would be killed
within Vraja. As a result of this no king would come to hunt there anymore.
The disciple of Lokanatha Gosvami, Narottama dasa Thakura Mahasaya, Sri
Gopala Bhatta Gosvami's disciple Srinivasa Acarya Prabhu, and the disciple
of Hrdaya Caitanya Prabhu, Sri Syamananda Prabhu, were greatly favored by
Srila Jiva Goswami. Under his tutelage they studied all the literatures of
the Gosvamis. Later he sent them to preach this knowledge in Bengal.

Srila Jiva Gosvami composed many literatures, amongst them:

1. Harinamamrta-vyakarana
2. Sutra-malika
3. Rasamrta-sesa
4. Gopala-virudavali
5. Sri-Madhava-mahotsava
6. Sri-Sankalpa-kalpavrksa
7. Brahma-Samhita-tika
8. Bhakti-rasamrta-sindhu-tika (Durgama-sangamani)
9. Ujjvala-nilamani-tika (Locana-rocani)
10. Gopala-campu
11. Sat-sandharbha (Tattva-sandarbha, Bhagavata-sandarbha,
Paramatma-sandarbha, Krsna-sandarbha, Bhakti-sandharbha, Priti-sandarbha)
12. Srimad-Bhagavata-tika (Krama-sandarbha)
13. Laghu-vaisnava-tosani (Tenth Canto Bhagavatam commentary)
14. Sarva-sambadina (commentary on Sat-sandarbha)
15. Gopala-tapani-tika (Sri-Suhkha-bodhini)
16. Padma-puranastha-yogasara-stotra-tika
17. Gayatri-vyakhya-vivrti (a commentary on the Gayatri mantra as described
in the Agni Purana, chapters 216-217)
18. Radha-Krsnarcana-candrika
19. Dhatu-sangraha
20. Bhavartha-sucaka-campu.

Birth: 1533 (Christian calendar), 1455 (Sakabda), 12th day of the bright
fortnight in the month of Bhadra.

Disappearance: 1540 (Sakabda), 3rd day of bright fortnight, Pausa.

Age: 85 years

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