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Vrindavan, 2017.06.10 (VT): Summer in Vrindavan may be excruciatingly hot, but that doesn’t stop devotees from creating the most delightful festivals for Shri Radha and Krishna in the summer season. One such important summer festival, the Jal Yatra, was celebrated yesterday in temples throughout Vrindavan.
Jal Yatra comes every year on the full moon (purnima) of Jyeshtha. During this festival, fountains or showers are installed on the altar to sprinkle Shri Radha and Krishna with cooling water. Some temples have a kund in the courtyard where Thakurji goes for a boat ride, while in other temples, fountains sprinkle the devotees with water.
At the Shri Radharaman Temple, greenery adorned the altar in the form of a Kalpa Vriskh (wish-fulfilling tree), bearing all kinds of different fruits. The temple was completely packed and devotees pressed toward the front trying to get a closeup glimpse at their beloved Radharamanji’s divine Jal Yatra darshan. His dhoti became translucent from to the water, accentuating the elegant lines of his handsome Form. Devotees at the front of the crowd were completely soaked from the water that flowed down the front of the altar, where Radharamanji was enjoying the soft droplets of water from his own personal fountain.
The major temples of Vrindavan celebrated this festival, including Shri Radha-Shyamsundar, Shri Radha-Gokulananda and the rest of the sapta-devalay. The Shahji Mandir displayed its famous multicolored fountains for the pleasure of the Divine Couple.
The Jal Yatra coincides with the Snan Yatra of Lord Jagannath in Puri. The Skandh Puran mentions that King Indradyumna arranged this ceremony for the first time when Jagannath, Baldev and Subhadra were first installed in Puri, Orissa. In this sense, Snan Yatra is considered the birthday of Jagannath Dev. The Lord comes out of His temple on procession and is offered a ritual bath with 108 pots of water, in the presence of His devotees.
After the long bathing ceremony the Lord “falls ill” and retires to his room, where he undergoes Ayurvedic treament by the Raj Vaidya. Some say that Jagannath Dev is only pretending to be ill, in order to spend more time with His wife, the Goddess Lakshmi, to please her before leaving for Vrindavan in the form of Ratha Yatra. Jagannath Temples in Vrindavan, such as the one in Gyan Gudri, attempt to follow the same rituals as the ones followed in Puri to the best of their ability.
Vrindavan 2016.08.06: The fortnight long ‘Swing festival’ has begun with Hariyali Teej in Vrindavan (the third day after Amavasya in Sawan month), when most of the Vrindavan temples bring the ‘Lordships of Vrindavan’ out from the garbha griha or sanctum sanctorum to the Jagmohan and placed the deities on swings made of gold, silver, and the finest most durable wood.
The deities are dressed up in intricately designed clothes and accessories such as garlands, flute, anklets, and crowns and so on. Jhulan Yatra commemorates the romance of Shri Krishna with His Divine Consort Radha Rani, sitting on the swing in the forests of Vrindavan during the monsoon season. Traditional singing of songs and dance escalates the verve of Hariyali Teej celebration in temples of Radha Raman and Radha Ballabh.
The specific occasion of Hariyali Teej attracted thousands of people from around the country to Vrindavan as Thakur Banke Bihari was adorned in brilliance and placed in a golden swing studded with jewels. Thakur Banke Bihari ji Maharaj came out adorned a green dress, studded with diamonds, gold, silver and sapphires. His crown was also made of gold with diamond studded on it.
Temples remained open till late at night to facilitate darshan for the eager devotees.
Thakur Ji’s bed during the Hariyali Teej celebration
Thakur Bankey Bihari Ji came out to ride on his gold and silver swing at around 6 pm to give darshan to his ecstatic devotees who could not stop calling out “Banke Bihari ki jay!” The joyful roar continued almost non stop until midnight when he finally took rest.
Sewayats dressed Thakur Ji in green clothes, adorned with precious stones like diamonds, gold and sapphire. His diamond-studded crown was made of gold. His bed was decorated with flowers and green leaves to give it a natural look.
Sewayat Mayank Goswami said that the temple follows traditions that were started by Swami Haridas Ji centuries ago. He said that Swamiji used to provide a golden swing to Thakur Bankey Bihari while singing bhajan for him. Since then, his followers also follow the same tradition so that Thakur Ji can enjoy the festival and Jhulan Yatra.
Hariyali Teej celebration at Shree ji Temple, Barsana
Hariyali Teej celebration at Shree Ji temple, Barsana
The Shree Ji temple at Barsana celebrated the festival by organising a swing in the temple courtyard. Ladli Ji along with Lord Krishna swung in it for hours while giving darshan to devotees. Ladli Ji came out yesterday evening and gave darshan to her devotees while wearing a green dress decorated with gold and diamonds. Sewayats also organised “chappan bhoga” for visiting devotees, right after which Ladli Ji came out to give darshan in a swing decorated with flowers and green leaves.
Hariyali teej celebrations at Saptdevalay
Hariyali Teej celebration at Radha Raman (Photo: Prawal Saxena)
Saptdevalay viz. Radha Damodar, Radha Shyam Sundar, Radha Raman, Radha Gopinath, Radha Gokulanand, Radha Madan Mohan and Radha Govind Dev celebrated the in the traditional way by organising a gold-silver swing for their respective Thakur Ji. The celebration started at evening when Thakur Ji came to give darshan to devotees who arrived in the city from around the world.
Hariyali Teej celebration at Radha Shyam Sundar (Photo: Prawal Saxena)
A special arati was performed to Thakur Radha Raman and other Sapta Devalaya Temples, accompanied by melodious kitans sung by devotees in the temple. In many temples the devotees patiently waited in a queue to swing their adored. The songs and hymns were sung in the Sapta Devalaya Temples.
At home the Brajwasis women wore green coloured clothes like lehenga, suits and sarees. They wore green bangles and adorn hands with beautiful mehandi patterns. Women both married and unmarried enjoyed the festive spirit by swinging on the adorned swings, singing songs relating to the month of ‘Sawan’. Various delicious food items are cooked which was relished by their family members.
kiṁ brūmo’nyatra kuṇṭhī-kṛtaka-jana-pade dhāmny api śrī-vikuṇṭhe rādhā-mādhurya-vettā madhupatir atha tan-mādhurīṁ vetti rādhā | vṛndāraṇya-sthalīyaṁ parama-rasa-sudhā-mādhurīṇāṁ dhurīṇā tad-dvandva-svādanīyaṁ sakalam api dadau rādhikā-kiṅkarīṇām ||
In this land of Vrindavan, Krishna knows Radha’s sweetness and Radha knows the sweetness of Krishna. But can we say the same of other places, even the Holy Dham of Vaikuntha, which renders insignificant the abodes of Brahma and other gods and men [where no one knows either of them]? This abode of Vrinda’s forest is charged with all the varieties of sweetness of the ambrosia of the highest rasa and it has bestowed everything this Yugala relishes to Radha’s dasis [alone]. (RRSN 175)
Now there is a siddhānta. Prabodhananda is interesting in that he is one of the few personalities who seems to be accepted by all the Vrindavan sampradāyas, thought there may be some differences of detail. In this verse, however, his attitude is the core conclusion accepted by all rasika schools.
Vrindavan is established as above Vaikuntha because it is the place where Radha knows Krishna and Krishna knows Radha. In other words the āśraya and viṣaya of the supreme love (prema) know each other in full in Vrindavan alone. This is the hierarchy of rasa we are already familiar with.
So Vrindavan is the container charged with, or filled up with (dhurīṇā) that essence of the divine ambrosia of the spiritual world where this “knowing” is going on.
And Vrindavan bestows all (sakalam api) of the rasa that this Divine Couple (tad-dvandva) seeks to relish (svādanīyaṁ) on Radha’s dasis.
Is this artha-vāda? In other words, is this statement just someone praising his own mood and not objectively stating the truth about Vrindavan tattva? I don’t think so. Just as it is wrong to think the glories of the Holy Name are exaggeration, it is wrong to think that this verse is an exaggeration.
Nevertheless, when there are such praises of Radha’s dasis, what is their purpose? Again, is it just to encourage those who have this particular mood, or is it to excite those who are interested in relishing the glories of madhura-rasa to take up this approach to experiencing it?
Of course, artha-vāda is one of the six distinguishing features of a text by which its overall purpose is determined. What is praised in a text? Clearly, Rādhā-dāsya is what is being praised here.
But it is not artha-vāda in the sense that an impartial person judges the level of advancement of someone on a lower level of spiritual achievement and praises something with the purpose of helping him to get to another level, calling it the ultimate achievement just to enthuse him when in fact it is only a step on the way. This is a siddhānta verse presenting the objective conclusion of the rasika sampradāyas.
by Shri Sadagopan Iyengar Swami, Coimbatore
The toddler at home is now a year old. His mobility hitherto had been somewhat restricted due to his crawl, but now that he has learned to walk, albeit unsteadily, there is no stopping him. And with the additional mobility appears to have arrived mischievousness too. You are no more able to find things at their allotted places, breakages and spillages are on the increase due to the kid’s constant activity and he keeps trying to get out into the wide world outside, rebelling against the confines of the home. If the main door is kept open for a second, he slips through with ease and is recaptured only after a long and anxious search. He doesn’t allow his mother to cook in peace, picking up and throwing down various ingredients like salt, sugar etc. and insisting on sticking his finger into the fire. What do you do with such an endearing but infuriating Sri Damodharbrat? I have seen several mothers resort to tying up the toddler, with a length of rope that permits him a radius of movement but keeps him out of mischief’s way. Bawl out he might, but he is set free only after the mother has finished her chores and is free to battle with his effervescence once more.
Where do you think the toddler learnt mischief? And where do you think the mother learnt the aforesaid way of keeping him out of monkey business?
There might be any number of tales of the Lord, for He has taken innumerable avatArAs, many times over. Each of His exploits is unique and endearing, conferring upon the listener/reader devotion and merit. However, the Krishnavatara remains the most popular, the one people generally identify with and are able to shower their love and affection upon. For, it is extremely difficult to love or be one with a fish, a boar, a lion or the Perfect Monarch who is fit only to be put on a pedestal and worshipped. The Krishnavatara, on the other hand, is all about a real, flesh and blood person who also appears to be so, who apparently has all the weaknessees and temptations that we ourselves had in childhood and whose exploits still enthrall us, millennia after they were enacted. Krishna is the neighbourhood boy with whom you can swap stories, have fun with, play truant from classes with, love and remonstrate with, in whose daredevil company you can steal neighbours’ jealously-gurarded fruits with impunity and escape retribution by a hair’s breadth. He is the one who can introduce you in full measure to the thrills of childhood, the minor pleasures forbidden by straightlaced parents. It is He who can tell you with precision which neighbour’s tree is ripe with fruit, who has gone out of station, leaving his grounds open for boisterous play and so on.
Among all the endearing exploits of the Krishna sisu, the one most eulogised and chronicled must indeed be the episode of His being tied up to the grindstone. Azhwars and Acharyas wax eloquent while recounting this tale, moved beyond measure by the thought of the Parabrahmam permitting itself to be bound hand and foot by a humble cowherdess. "etthiram uralinOdu iNaindu irundu Engiya eLivE!" marvels Sri Nammazhwar, painting a vivid picture of the tearful ParamAtmA tethered to the grindstone like cattle.
And why was the Lord tied to the stone? As was His wont, Emperuman had stolen all the milk, butter and curds that could possibly be stolen in a day, from all the households of Nandagokulam and consumed them all in the company of fellow urchins. Yasoda, who usually defended Her son vociferously against the constant litany of complaints that almost all the Gopis of Gokulam had against Her darling son, found herself silenced for once by the combined assault of the aggrieved YAdava damsels. Convinced at last of the truth in their complaints, Yasoda, in her desperation, decided to try out a novel punishment which she hoped would make Krishna cease and desist from His nefarious endeavours. She decided to restrict His movement, considering this to be perhaps the greatest penalty she could inflict on the brat, who loved to be on the move always, intent upon all types of mischief.
However, one aspect of the matter is indeed puzzling. Krishna was the darling of all the Gopis and had the run of their kitchens. He could have had all the milk and butter He desired, just for the asking. None in Gokulam could deny the boy his heart’s desire, for everyone was well and truly mesmerised by His looks, conduct and exploits—"MAlE seyyum MaNALaNai" says Sri Kodai Nacchiar, attesting to the infatuation the Gopis had for the Lord. Thus, there was absolutely no need for Sri Krishna to steal anything from anyone. Whoever would take by stealth something that is available for the asking!
Yet, if Sri Krishna did steal dairy products, it was only out of His desire to display the trump card with which He ensnares everyone, viz., His Soulabhyam and Souseelyam. It was out of a desire to subject Himself to the mock chastisement meted out by unlettered cowherdesses, whose hearts were full of love, affection and devotion for Him. It was indeed out of a desire to be tied-up hand and foot and even be beaten by these simple but loving souls—"Ayar kozhundAi avarAl pudayuNNum en MAya pirAn" enthuses Sri Nammazhwar, marvelling at the endless accessibility and Souseelyam of the mighty Parabrahmam, normally beyond the grasp of the most powerful of men ("agrAhya:" says Sri Vishnu Sahasranamam), which consented to be immobilised by a mere rope wielded by a simple cowherdess. Finding such traits impossible of display in Paramapadam (where none would even dream of tying up the Lord, leave alone of beating Him), Emperuman decided to make the most of His sojourn on earth by indulging in all sort of horseplay, moving as one with cows and their masters. Tired of the constant paeons of praise showered upon Him by the nitya sooris of Sri Vaikuntam, the Lord made up His mind to listen to choice words of abuse, for a change—"VeNnai unNdAn ivan endru Esa nindra Emperuman". And tired of meting out punishment to all according to their misdeeds, He decided to undergo some of it Himself, for a change. It was all this that was behind the Lord’s constant theiving expeditions—"Muhu: pravrittam navaneeta chouryE" says Swami Desikan in YadavAbhyudayam.
It was not as if the brat could be tied up at will. Many were the occasions when the infuriated Yasoda failed miserably to catch Him, even after chasing Him across half of Gokulam, sweat pouring from her brow and breasts heaving with the exertion of running after the spirited brat. "ThAi eduttha siru kOlukku uLaindu Odi" says Azhwar, recounting with glee the ease with which kutti Krishnan gave the slip to His mother, pursuing Him with a small stick, in the fond hope of spanking Him.
At His playful best, Sri Krishna would allow Himself at times to be caught by Yasoda and dragged back home, for being tied up to the grindstone. And when the victorious Yasoda tried to truss Him up, He would make it impossible for her to do so by cutting all the ropes at home into small pieces, in advance. As a result, Yasoda would search in vain for something to bind Him with and would have to release Him, admitting failure. At other times, not to be defeated by His machinations, Yasoda would tie together various pieces of rope and manufacture one long enough to go round Krishna’s slender waist. However, Krishna would make Himself suddenly and incredibly fat, making the rope length extremely inadequate to tie Him with.
Yasoda thus found it impossible to bind the brat, whatever strategy she adopted. And in desperation, as is the wont of simple women, she sat down to have a good cry. When Krishna saw tears streaming out of his mother’s eyes, He couldn’t bear the sight for even a second and contracted His waist, so that even the smallest of ropes could pass several times around His midriff. It was thus that Yasoda was able tie Him up. Though several Azhwars recount this episode with relish, it was left to Sri Madhurakavi to reveal the secret that it was not Yasoda who tied the Lord up, but the Emperuman who permitted Himself to be bound by the smallest of ropes which would normally be inadequate to tie even a little hand—"kaNNi nuN siru thAmbinAl kattuNNa paNNiya peru MAyan". The Lord, whom the Upanishad credits with a mammoth figure, larger than the largest imaginable ("mahatO maheeyAn") made Himself smaller than the smallest, permitting His perspiring mother to tie Him up with ease, affording her victory which had eluded her for long.
Here is the beautiful sloka from YAdavAbhyudayam, with a bewitching pen- portrait of this endearing episode -
"Aneetam agrE nija bandanArttham dAmAkhilam samhitamapi apoorNam
vilOkya nirviNna dhiyO jananyA: sankOcha shaktyA sa babhoova badhya"
The last two words, "babhoova badhya:" are extremely significant– Rather than giving Yasoda the credit for tying Him up, Swami Desikan highlights His soulabhyam, with the indication that He permitted Himself to be tied-up. It was Emperuman’s idea in the first place to get tied up and thereby display His susceptibility to the Bonds of Love, says Sri Madhurakavi—"KattuNNa PaNNiya Peru MAyan".
It is from this episode that Emperuman derived the tirunAmam "DAmOdara:" and it is said that the Lord wears with relish the marks of the rope which passed around His midriff, as indelible evidence of His Bhakta parAdheenatvam. The irrepressible Parabrahmam could be tied and trussed up like a hen, because the bonds were made not out of mere cord, but of the stronger-than-steel strings of love and devotion. Sri Nammazhwar has a special fascination for DAmOdaran and calls Him the Primordial Cause—"DAmOdaranai tani mudalvanai". Azhwar marvels at the size of the rope that must have been required to tie up the Lord’s belly, swollen with accomodating all the worlds—"DAmOdaranai tani mudalvanai gyAlam uNdavanai". And yet because the rope was fashioned out of pure maternal love, despite being very small ("nuN thAmbu"), it acquired the required degree of elasticity to go round His monstrous midriff.
Scriptures tell us that blissful contemplation of this episode, of the Lord willingly accepting bondage, can unfailingly lead to our own release from the eternal bondage of Karma. This is akin to Swami Desikan’s assertion that one who delights in the Lord’s exploit in sucking PoothanA’s breast, would never have occasion to feed on a mother’s breast again, having been released from the interminable cycle of births and deaths.
Vrindavan, 2014.11.23 (VT): Yesterday, I went to visit the Madan Mohan Temple with my daughter. After having darshan of Radha Madan Mohan, we went to meet Shri Sanatan Kishor Goswami (Panchu ji), the present Mahant of the temple.
We discussed the role of the Archaeological Survey of India in conserving the temples of Vrindavan. Goswamiji was sitting in his office. While discussing various issues related to Vrindavan, Goswamiji’s younger son Shri Ajay Kishor Goswami gave us two kulias with kheersa bhog. I thanked him for the kulia, and asked him if it was from Radha Raman temple. He said no, adding that it was from the temple we had been to visit.
We were so pleased to find the kulias and praised him for maintaining Vrindavan’s typical culture to give the khirsa prasad in this kind of container. We all agreed that this promotes the brand Vrindavan. Then I asked him if this were a recent tradition. At this point, Paanchuji interrupted and told us that there was a story behind this bhog.
Around two hundred years back, when Gopal Das Mukherjee was the temple pujari. One morning when he was doing Madan Mohan’s shringar, he found it difficult to put the deity’s turban on him. He couldn’t put the turban even in after several attempts. Annoyed by the difficulty, the pujari slapped Madan Mohan with his left hand and did not bother trying to put the turban on afterward.
That night Madan Mohan himself appeared to the then Mahant, Shri Chandra Das Goswami, and told him what had happened. He complained, “When Yashoda Maa dressed me up before I went off to gocharan (cow grazing), she would give me kheer or butter to eat. I was thinking of my mother’s love while the pujari was putting the turban. While remembering the mother I shook my head, which made it difficult for the pujari to put the turban.”
The next day, the mahant went to the temple to see if the turban had been put on the deity. He found that it was missing from Madan Mohan’s head. When interrogated about the missing pagri, the pujari said that the bhandari (the storehouse manager) had not been able to get a good turban from the market, and this one was too small. Then the Mahant asked him if he had slapped Madan Mohan and the pujari shamefully admitted his misdeed. So the Mahant immediately sacked the pujari after paying him off.
The pujari was so disappointed that he went to the Pushpanandan Ghat and began a hunger strike to the death, as he could not bear to live without serving Madan Mohan. With each passing day his condition deteriorated. All this was too much for Madan Mohan, who could not bear to see his devotee in trouble. He appeared again to the mahant in a dream and pleaded with him to re-employ the pujari. Madan Mohan excused the pujari’s offense as he had been in haste to perform his father’s shraddh ceremony that day.
When the pujari was asked about it, he admitted that he had been late for the shraddh and was in hurry and that is why he had been frustrated. Pujari was finally given his job back and the tradition to offer kulia after shringar was established in the temple.
The samadhi of the Pujari Shri Gopal Mukherjee is still there in the temple grounds.
Many similar stories are told about the deities of each of the Sapta Devalayas and the temples of the contemporary times. When narrated by the Acharyas, these stories seem to be as real as if happening just in front of us.
On, 10 November 2014, Jaya Varusham Aippasi Mirughashirsham; Vanabhojana Utsavam was celebrated in a grand manner at Sri Lakshmi Narasimha Swamy Temple, Lower ahobilam. On this occasion in the morning Sri Prahaladavardan along with ubhya nachiyars had purappadu to Lakshmi Vanam where Thirumanjanam took place. And in the evening Sahasara Deepotsavam took place. Several astikas took part in the Vanabhojana Utsavam and had the blessings of Divya Dampathis.
The following are some of the photographs are taken on the occasion…
Yesterday, 27 October 2014; was the second day of Veda Parayanam and Prabhandha Parayanam being done at the Brindavan of 41st Srimadh Azhagiasingar whose aradhanam will be done on 28.10.2014. Aippasi Shukla Panchami is when SriLakshmi Nrisimha Sathakopa Yatheendra Mahadesikan(41stJeer) known as Karakurichi Azhagiasingar attained SriVaikuntaprapthi.
Thiruvaymozhi parayanam was continued and the 4th-6th Centums were recited alonside with Veda Parayanam. Swami Desikan’s Amrutha Swadhinee was recited followed by Adhivan Sathakopan swami’s Adaikalapathu. This was done between 8.00A.M. -11.00 A.M.
The evening session started at 3.00P.M. Thiruvaymozhi and Vedic chanting took place and the recital of Swami Desikan’s Mumani kovai and Navamani malai was the highlight of the evening. It was almost 5.30P.M. when the theertha-shatari and Prasada distribution was over. Morning prasadam was dadhiannam and evening was kadambam.Tommorrow Tirumanjanam for Azhagiasingar is scheduled for 8.00 A.M. followed by Purapadu, Veda, Prabhandha parayana satrumurai. After this aradhanam and Thadeearadhanai will take place.
The following are some of the photos taken during the occasion…
The meanings of Dīpāvali, its symbols and rituals, and the reasons for celebration are innumerable. Dīpāvali celebrates Lord Rama’s glorious and long-awaited return to his kingdom of Ayodhya after fourteen long years of exile in the forests.
It also commemorates Lord Krishna’s victory over the demon Narakasura who had kidnapped and terrorized the gopīs of Vrindavan. When the evil Narakā was finally killed by Bhagavān Kṛṣṇa in the presence of Satyabhāmā, he begged pitifully for mercy; thus, upon his entreaties, it was declared that this day of his death would be celebrated with great joy and festivity. It is also celebrated as the day Bhagavān Viṣṇu married Maha Lakṣmī.
Dīpāvali is also associated with the story of the fall of Bali – a demon king who was conquered by Lord Viṣṇu. Lord Viṣṇu appeared to the demon king Bali in the form of a dwarf and requested only three steps of land. Bali granted the dwarf’s meager request for only three feet. Suddenly, Lord Vishnu took on His grand size and placed one foot on the Earth, another on the Heavens and His third on the head of Bali.
In general, Dīpāvali signifies the triumph of good over evil, of righteousness over treachery, of truth over falsehood, and of light over darkness.
Last night at Radha Kund, a multi-step lamp offering was made, many pilgrims offered individual lamps from the banks; a maha arotik was also performed.
As the Rādhārāṇī Braja Yatra celebrates in Vṛndāvana may this Diwalli day(where ever you are), more importantly than personal gain, bring new unprecedented victories in the protection and preservation of Braja Dhāma.
The following are some of the photos taken during the occasion…
Vrindavan, 2014.10.22 (TOI): Giving the usual traditions a miss, several hundred Vrindavan widows on Tuesday began their three-day Diwali celebration on the banks of River Yamuna. Marching in a procession carrying lighted diyas (earthen lamps) in their hand, they went to the ghats of the river this evening to raise awareness about its pollution.
The widows of Vrindavan, who have continued to defy the age-old customs by celebrating not only Diwali but in the past also celebrated Holi and Raksha Bandhan, besides taking part in Durga Puja in West Bengal. Besides lighting the colorful earthen lamps, they sang bhajans.
The world would indeed be a dull place, if everything were to be in black and white. It is colours that add spice to our lives- we feel elated when we see a rainbow, a garden alight with bright blooms, a meadow of green grass topped with sparkling dew, a bright blue sky with the Sun shining as a yellow ball of fire, and so on. The rising and setting Sun is indeed beautiful to watch, for its sheer colourfulness. Can you imagine a world bereft of cheerful colours? It would be as dull and dreary as ditchwater, and make our lives mere drudgery.
It is interesting to find from our scriptures that the Creator of all colours is Himself extremely colourful. Let's see some of the hues that He is said to sport on various occasions. To start our colourful journey with the Vedas, the Purusha SUkta describes the Lord as being the colour of the Sun- “Aditya varNam tamasa: parastAt”. The reference to Sun-colour is significant. Just as the Sun is the antithesis of all darkness or evil, so too the Paramatma is verily the abode of all good qualities, and the antithesis of all that is inauspicious (akhila hEya pratyanIka, kalyAnaikatAna).
The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel (3 km) to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is approximately 45 feet high and 35 feet square and takes about 2 months to construct. The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne. The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut. The Ratha-Yatra is also termed as the Shri Gundicha yatra.
The Divine Appearance Day of Srila Bhaktivedanta Svami Maharaja (Srila Prabhupada)
[This year, 2013, the Appearance of our Srila Prabhupada, Srila Bhaktivedanta Svami Maharaja, is August 29th. We pray that you will derive spiritual nourishment from this discourse given in his honor by Srila Gurudeva, Bhaktivedanta Narayana Gosvami Maharaja on this sacred day in Mathura, India, on August 25, 2008:]
I am very, very fortunate that, as early as 1946, in Navadvipa and Calcutta, I met Srila Bhaktivedanta Svami Maharaja, at that time known as Abhaya Caranaravinda. My Guru Maharaja told me to serve him as soon as I met him, and I have been doing so ever since. At that time ISKCON had not yet been born. I was with him and serving him then, and still I am with him and serving.
Without power from Krsna, no one can preach all over the world in a couple of years as he did. The power and inspiration of Krsna and the power of Sri Caitanya Mahaprabhu were with him, and that is why his Gurudeva told him to write articles in English and to preach in Western countries.
Thus he went to America, without a cent in his pocket; nothing at all. He had karatalas, and with those he began to sing Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare; and Sri Krsna Caitanya Prabhu Nityananda, Sri Advaita Gadadhara Srivasadi Gaura-bhakta-vrinda. He was so internally absorbed that he was not aware of who was hearing him or not hearing.
Attracted to what they heard and saw, the people coming to the parks in which he chanted, especially the hippies, would dance and sing with him. Sometimes, out of affection but not knowing what an exalted personality he was, they would offer him alcohol and other things like that.
By his love and his mercy spiritual impressions very quickly entered their hearts, and practically all those hippies who came to that Tompkins Square Park became happy. One of these hippies was Syamarani, another Vrndavana Vilasini, another was Tamal Krsna, and another was Krsna Vilasini.
srila-gurudeva-at-iskcon-vrindavanEngaging these hippies, he preached over the entire world, establishing preaching centers in the mountains, in the forests, in the midst of the ocean (on islands) – everywhere – in almost all of the counties of the world. His preaching was especially very solid due to his books, by his translations of Srimad Bhagavad-Gita As It Is, Srimad-Bhagavatam, Sri Caitanya-caritamrta, Sri Isopanisad, Easy Journey to Other Planets, and also the books of the Gosvamis. In a very few years, he preached everywhere.
He gave sannyasa to young devotees, who were not qualified for sannyasa. If one has a thorn (splinter) in his foot, he takes it out by the medium of another thorn (or a needle or pin or another sharp object), and then throws away both thorns. Sri Krsna did something like this in His pastimes as well. Similarly, his disciples were actually not qualified for sannyasa, but as a sannyasi he gave them sannyasa – because he wanted to preach the glories of the holy name and Sri Krsna everywhere. Engaging his disciples, he preached throughout the world and distributed his books.
I think that my disciples are not doing as well as his. During his manifest stay in this world, young ladies used to go to airports, schools, colleges, and practically everywhere else.
Somehow my book distribution is going on, but not like it was during his time. At that time, his disciples were not at all shy – they would go anywhere. I think that my disciples – lady and male devotees – should also preach like this. Still, I am happy that the mission of Sri Caitanya Mahaprabhu, the mission of Srila Rupa Gosvami, is now developing very quickly.
At that time, Srila Bhaktivedanta Svami Maharaja saw that his followers were not qualified for raganuga-bhakti, so he mostly kept this secret in his books. For the most part, he did not speak about it in his general classes. Many of the ISKCON leaders have not carefully read his books, and therefore they do not know what is raganuga-bhakti and what is proper siddhanta (philosophical conclusions). They could not even understand his teaching that the soul can never fall from Goloka Vrndavana. He has never written that the soul falls from there. He has only written, and told, the words of Srila Krsnadasa Kaviraja Gosvami:
krsna bhuli’ sei jiva anadi-bahirmukha
ataeva maya tare deya samsara-duhkha
[“Forgetting Krsna, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy gives him all kinds of misery in his material existence.” (Madhya-lila, 20.117)]
It seems that many of his disciples somehow think that the jivas were first remembering Krsna and serving Him in Goloka Vrndavana and after that they fell down, but this is not the truth. All of our acaryas, such as Srila Jiva Gosvami, Srila Baladeva Vidyabhusana, and Srila Bhaktivinoda Thakura, have written that the jivas came from tatastha-sakti. When Sri Krsna is alone, with only His tatastha sakti, then the vibhinnamsa jivas (the infinitesimal separated parts and parcel living entities) manifest. The jiva soul here in this world has never gone to, or come from, Goloka Vrndavana. He has never fallen down from there.
Many disciples could not understand the mood of their Gurudeva, and that is why they call Krsna ‘Radha-Parthasarathi.’ This is quite wrong. In recent history, since the divine departure of Srila Bhaktivedanta Svami Maharaja from the vision of this world, I see that too many wrong ideas have been introduced, and so many of his disciples and followers are not progressing towards pure suddha-bhakti. They have no guidance in this regard, and that is why Srila Svami Maharaja told them just before his departure, “You should take guidance from Narayana Maharaja.” He also told them about Srila Sridhara Maharaja.
He instructed his disciples and followers in this way, but many of them are not following. Nowadays so many persons throughout the world are engaged in ritvik discussions. Those who fell down, those who are without knowledge of spiritual truths – they are now ritviks. Actually ritviks have no relation with Krsna-bhakti. The actual meaning of the word ‘ritvik’ is only in relation to performers of fire sacrifices. The ‘ritviks’ of today do not even know what is a proper fire sacrifice, or how to do the offering of oblations in the yajna, or how to correctly utter mantras, what to say about knowing anything of guru-tattva. Nowadays, so many wrong things are going on.
Download this article: Appearance Day of Srila Bhaktivedanta Svami Maharaja.pdf
День божественного явления Шрила Бхактиведанта Свами Махараджа (Шрила Прабхупады)
[В этом 2013 году день явления нашего Шрила Прабхупады - Шрила Бхактиведанта Свами Махараджа, - пришёлся на 29 августа. Мы возносим молитвы, чтобы вы обрели духовное благо из этой речи, произнесённой в его честь Шрила Гурудевом - Шрила Бхактиведанта Нараяна Госвами Махараджем, - в этот священный день в Матхуре, Индия, 25 августа 2008 г.:]
Я считая себя очень удачливым, что ещё в 1946 году встретил в Навадвипе и в Калькутте Шрила Бхактиведанта Свами Махараджа, тогда известного как Абхая Чаранаравинда. Мой Гуру Махарадж сказал мне оказывать служение ему, что я и делаю с тех пор. В те времена ИСККОНа ещё не существовало. Я был с ним в то временя и служил ему, и до сих пор я с ним и служу.
Без особой силы, данной Кришной, никто не в состоянии проповедовать по всему миру в течение двух лет, как это делал он. Сила вдохновения от Кришны и сила Шри Чайтанья Махарабху пребывали в нём, и поэтому его Гурудева дал ему наставление писать статьи на английском языке и проповедовать в странах Запада.
Так он отправился в Америку, без цента в кармане, у него не было практически ничего. У него были караталы, с которыми он начал воспевать Харе Кришна Харе Кришна Кришна Кришна Харе Харе, Харе Рама Харе Рама Рама Рама Харе Харе; и Шри Кришна Чайтанья Прабху Нитьянанда Шри Адвайта Гададхара Шривасади Гаура-бхакта-вринда. Он был настолько внутренне погружен, что не замечал, что кто-либо слушает или не слушает его.
Привлечённые тем, что они слышат и видят, люди приходили в парк, где он воспевал, особенно хиппи танцевали и пели вместе с ним. Иногда, из чувства любви, но не зная его возвышенный уровень, они предлагали ему алкоголь и другие подобные вещи.
Благодаря его любви и его милости, духовные впечатления очень быстро вошли в их сердца, и практически все эти хиппи, приходившие в Томпкинс-сквер-парк, стали счатливы (англ. игра слов: hippy - happy. прим. пер.). Одной из тех хиппи была Шьямарани, другой Вриндавана Виласини, другим был Тамал Кришна, и ещё одной была Кришна Виласини.
Занимая этих хиппи, он проповедовал по всему миру, организуя проповеднические центры в горах, лесах, посреди океана (на островах), - везде, практически во всех странах мира. Его проповедь была очень сильна, особенно благодаря его книгам, его переводам Шримад Бхагават-Гиты как она есть, Шримад Бхагаватам, Шри Чайтанья Чаритамриты, Шри Ишопанишад, книге Лёгкое путешествие на другие планеты, а также переводам книг Госвами. Всего за несколько лет он проповедовал практически везде.
Он давал санньясу молодым преданным, которые не были квалифицированы для санньясы. Если у кого-то в стопе заноза, он вынимает её с помощью другого острого предмета, например, иголки или булавки, и затем выбрасывает оба этих предмета. Шри Кришна также делал что-то подобное в Своих играх. Подобно этому, его ученики, фактически, не были квалифицированы для санньясы, но он, будучи санньяси, давал им санньясу, потому что хотел проповедовать славу святого имени и Шри Кришны везде. Занимая в этом своих учеников, он проповедовал по всему миру и распространял свои книги.
Я думаю, что мои ученики не такие продвинутые, как его. Во время его проявленных лил в этом мире, молодые девушки отправлялись в аэропорты, школы, колледжи, практически во все места.
Так или иначе, распространение моих книг продолжается, но не так хорошо, как это было в его время. В те времена его ученики были совсем не застенчивы, - они отправлялись во все места. Я думаю, что мои ученики - женщины и мужчины преданные, - должны проповедовать также. Тем не менее, я очень счастлив, что миссия Шри Чайтаньи Махапрабху, миссия Шрила Рупа Госвами сейчас развивается очень быстро.
В то время Шрила Бхактиведанта Свами Махараджа видел, что его последователи были неквалифицированы для рагануга-бхакти, поэтому он большей частью хранил этот секрет в своих книгах. Обычно, он не говорил об этом во время своих лекций. Многие лидеры ИСККОН не читали внимательно эти книги, и поэтому они не знают, что такое рагануга-бхакти и что такое правильная сиддханта (философские заключения). Они даже не могут понять его учение о том, что душа никогда не может упасть с Голока Вринаваны. Он никогда не писал, что душа падает оттуда. Он только писал, и говорил слова Шрила Кришнадаса Кавираджа Госвами:
кришна бхули' сеи джива анади-бахирмукха
атаэва майа таре дейа самсара-духкха
"Живое существо, забывшее о Кришне, с незапамятных времен притягивается внешней стороной бытия. Поэтому иллюзорная энергия причиняет живому существу всевозможные страдания в его материальном бытии." (Мадхья-лила, 20.117)
Кажется, что многие его ученики так или иначе считают, что дживы сначала помнили Кришну и служили Ему на Голока Вриндаване, а затем они упали, но это неправда. Все наши ачарньи, такие как Шрила Джива Госвами, Шрила Баладева Видьябхушана, Шрила Бхактивинода Тхакура писали, что дживы пришли из татастха-шакти. Когда Кришна один, только с Его татастха-шакти, тогда вибхинамша дживы (бесконечно малые неотделимые живые существа) проявляются. Джива, душа, этого мира никогда не отправлялась и никогда не приходила с Голока Вриндаваны. Она никогда не падала оттуда.
Многие его ученики не могли понять настроение своего Гурудева, и потому они назвали Кришну 'Радха-Партхасаратхи'. Это неправильно. После божественного ухода Шрила Бхактиведанта Свами Махараджа из этого мира, я вижу, что появилось очень много ложных концепций, и так много его учеников и последователей не прогрессируют к шуддха-бхакти. У них нет должного руководства для этого, и вот почему Шрила Свами Махараджа сказал им прямо перед своим уходом: "Вы должны принять руководство Нараяна Махараджа." Он также говорил им о Шрила Шридхара Махарадже.
Он давал такие наставления своим ученикам и последователям, но многие из них не следуют им. В наши дни по всему миру участились разговоры о ритвиках. Те, кто упал, кто лишён знания о духовных истинах, - все они стали ритвиками. На самом деле, ритвики не имеют отношения к Кришна-бхакти. Фактически, значение слова 'ритвик' - это исполнитель огненного обряда. 'Ритвики' наших дней даже не знают, что такое правильный огненный обряд, как правильно предлагать подношения во время ягьи или как правильно произносить мантры, что уж говорить о каком-либо знании гуру-таттвы. В наши дни происходит так много неправильных вещей.
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Shyamdas on the Yamuna river
On the early morning of January 20th,2013, a rare and special Vaishnava was taken from this world. Shyamdas, world-renowned scholar, author and translator, kirtan leader and dear devotee of Krishna was killed in a motorcycle accident while in Goa, India. He was there with a group of friends, students, god-brothers and sisters teaching Sanskrit, leading kirtans and sharing his deep love for Radha and Krishna. The following note is posted on his website about his final days in Goa.
"Hari OM...Our priceless friend Shyamdasji left this world last night. He spent his remaining hours, as usual, in satsang and bliss with a group of dear friends. On this night in particular they were reading Shri Vallabhacarya's teaching "Krsnashraya" and reflecting deeply on and repeating the refrain, "Krsna eva gatir mama…Krishna is my refuge and destination." He has arrived at his final refuge and destination now."
Shyamdas is known by most as kind of divine madman whose kirtans were filled with spontaneity and humor. He was an incredible raconteur and extemporized during his kirtans about everything from current events to stories of Radha and Krishna. He could speak 5 languages and translated many of the songs and writings of saints from the Pushti Marg tradition, including those of Vallabhacharya, Govinda Svami, Raskhan, Surdas and others. He was always distributing prasad that he'd cooked for his deities and magically always had enough for any last minute guests. He played tennis in a dhoti. He always wore bundi style kurtas that seemed like a throwback to a bygone era in Indian devotional fashion. He was a do it yourself-er and had no problems doing any seva, whether it was humble or grand.
He was taken to a psychologist as a young child because he would often tell his family about a beautiful, "blackish boy" who would sometimes follow him. He remembers having visions of this boy throughout his childhood, which were accompanied by a mystical and transcendent feeling. Only later did he come to the conclusion that this boy was actually Krishna.
Shyamdas was introduced to spirituality in the 60’s and began reading books on Buddhism and yoga. Somehow from his reading, a very specific question arose clearly in his mind that fueled his search for a guru and led him to India and ultimately to his life’s work of Krishna bhakti and kirtan. He wanted to know whether God was formless and devoid of qualities or whether he was the possessor of all diversity and all qualities. This search brought him with a group of other young seekers to the ashram of his first guru Neem Karoli Baba in Vrindavan. Shyamdas stayed and studied with Vaishnava saints in Vrindavan, eventually meeting his second guru Sri Prathameshji, who he studied with for 20 years. Shyamdas began to carry these teachings with him when he would visit the West and was one of the first (if not the first) to begin chanting in yoga studios in America in the 1980s, beginning with the Jivamukti Yoga Center run by Sharon Gannon and David Life in New York City.
Jai Uttal, the influential kirtan artist, is a longtime friend of Shyamdas and told me a funny story about their time together in those days. Jai was living in Berkeley, California, and was a well-known and busy musician with a host of responsibilities. Shyamdas would often drop by unannounced (sometimes more than once a day) and just want to hang out and chat and share stories and do kirtan and Jai would be trying to politely get him to leave. But Shyamdas would say, "I’m not leaving until we sing Hari’s name together." And he would practically force Jai to drop whatever plans he had and sit and sing with him or he would refuse to leave. Once they finished chanting, Shyam would leave happily.
Below are some specifics about Shyamdas’ death, written by his friend Mohan Baba:
"Farewell Shyam Das Ji
In the early hours of January 20, 2013, we lost our dearest Shri Shyamdas-ji. Born Stephen Schaffer in Connecticut, USA, Shyamdas-ji passed away at the Vrindavan Hospital in Mapusa, North Goa, India following a tragic motorcycle accident on a winding, hilly road near the Goa-Maharashtra border. He was 21 days shy of his 60th birthday. [...] Shyamdas Ji was a shining light for all of us, and we deeply mourn his passing. We mourn because we have lost one of the greatest Western scholar-practitioners of Sri Vallabhacharya’s Pushti Marg (Path of Grace). We mourn because he authored and translated so many beautiful and profound books, making available to the English-speaking world the sublime teachings of Shuddha Advaita in which Krishna himself is seen as everything, everywhere, and in everyone! We mourn because Shyamdas Ji was a master and lover of the divine language of Sanskrit, as well as Vrajbhasha, Hindi, and other regional languages. We mourn because of the many books that most certainly would have continued to come from the pen of his bhakti-filled hands. We mourn because Shyamdas Ji was a gifted kirtan singer, whose performances and recordings were so filled with love and joy. We mourn because of the ecstatic music he would have continued to make to uplift and inspire so many people, bringing them closer to the divine. But perhaps most of all, we mourn his loss because of what he taught us about bhakti — what it really means to love God with unswerving devotion every day, every week, every year, every decade. Writing about God, talking about God, singing about God, reveling in God, and doing God’s seva (devotional service) was the joy and the calling of Shyamdas Ji’s life. He was what is known as an ananya bhakta, "one who has exclusive devotion to God alone." He was a powerhouse reveling in the divine play that is Krishna’s Lila. He could not be pried away. On the very day that Shyamdas Ji left behind his mortal form (at the Vrindavan Hospital, of course), he was teaching a Sanskrit text to a small group, repeating the refrain over and over again as it appears in the text: Krishna eva gatir mama-Krishna alone is where I am going; he is my only support, my only refuge. In the Bhagavad Gita Krishna says, "My bhakta comes to me." There can be no doubt that our sweet Shyam Ji is now with his support, his refuge, his Beloved Krishna. We will miss him dearly."
Nanda Gaon, 2014.10.05 (VT): As reported on Oct. 1, the deities stolen from Sanket Sthali were recovered by the police. After going through the bureaucratic procedures, the deities were returned to the sevaits in Sanket. Yesterday, entire village celebrated the return.
Srila Bhakti Pramod Puri Maharaja passed away in Jagannatha Puri last November 22. Puri Maharaja had been the oldest living disciple of Srila Bhaktisiddhanta Sarasvati Thakura, the spiritual master of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.
Srila Bhakti Pramod Puri Maharaj
Born in 1898 in East Bengal (now Bangladesh), in his youth he encountered the teachings of Srila Bhaktivinoda Thakura (Bhaktisiddhanta Sarasvati's father) and took up Krsna consciousness in the line of Sri Caitanya Mahaprabhu. He met Srila Bhaktisiddhanta Sarasvati in 1915 and received initiation from him in 1923, receiving the name Pranavananda Brahmacari.
A college graduate, Pranavananda Brahmacari worked at the Port Commission in Calcutta while living in the ashram of his spiritual master's temple on Ultadanga Junction Road. In 1925 he gave up his job to dedicate himself to his spiritual master's mission. A year later, Srila Bhaktisiddhanta Sarasvati made him co-editor of the Krsna conscious daily paper Nadiya Prakash. After four years he became an editor of Gaudiya magazine. Recognizing his literary talent and knowledge of scriptures, Srila Bhaktisiddhanta Sarasvati awarded him the title Pratna Vidyalankara ("decorated with traditional knowledge"). Pranavananda Brahmacari edited many books published by his spiritual master, including Srimad-Bhagavatam, Sri Caitanya Bhaga-vata, Sri Brahma-samhita, and Sri Caitanya-caritamrta. His service allowed him close and regular association with Srila Bhaktisiddhanta Sarasvati for a number of years. Pranavananda Brahmacari was known for his diligent note-taking, and in later years wrote many articles from the notes he had taken during his spiritual master's lectures.
From 1941 to 1947, Pranavananda Brahmacari spread Krsna consciousness throughout Bengal and other parts of India. In 1947 he accepted sannyasa, the renounced order of life, and received the name Bhakti Pramod Puri Goswami.
In 1954 the royal family of Burdwan (Bengal) gave the temple of Ananta Vasudeva (a form of Krsna) in Kalna to Puri Maharaja, who installed his own Deities, Radha-Gopinatha, alongside Ananta Vasudeva. Puri Maharaja was well known among his godbrothers for his dedication and expertise in Deity worship and would often be called upon to install Deities in his godbrothers' temples.
Puri Maharaja took seriously Bhaktisiddhanta Sarasvati's instruction that he never "give up the service of the pen." For most of his life he wrote, edited, and published Krsna conscious literature. His disciples have published more than a dozen of his books (written in Bengali), two of which have been translated into English.
Puri Maharaja opened temples in Mayapur, Calcutta, Medinipur (Bengal), and Puri. He was given an old temple of Dauji (Lord Balarama) in Vrndavana. His institution is known as Sri Gopinath Gaudiya Math. In recent years, branches have opened in Holland, Panama, Costa Rica, and the United States.
Puri Maharaja visited His Divine Grace A.C. Bhaktivedanta Swami Prabhupada shortly before Srila Prabhupada's passing in 1977. When Prabhupada asked Puri Maharaja to sing, he sang Jaya Radhe, Jaya Krsna, Jaya Vrndavana for Prabhupada's pleasure. Puri Maharaja greatly appreciated Srila Prabhupada service. "His preaching in the West is simply amazing," he once said. When he saw a photo of the Deities at ISKCON's Los Angeles temple, in great emotion he said, "How happy Srila Prabhupada [bhaktisiddhanta Sarasvati] must be!"
In 1998 the king of Orissa attended Srila Puri Maharaja's Vyasa Puja (appearance-day celebrations), commemorating Maharaja's one-hundredth birthday. India's prime minister, Sri Atal Bihari Vajpayee, sent a letter of praise and congratulations.
Srila Puri Maharaja dedicated his life to Lord Krsna's service. He passed away in the holy land of Jagannatha Puri, surrounded by devotees chanting the holy names of the Lord. His purified body was placed in samadhi (entombed) in Sridham
Бхакти Прамод Пури Госвами (в миру Прамода Бхушан Чакравартти) — основатель и руководитель (ачарья) гаудия-вайшнавской религиозной организации «Шри Гопинатх Гаудия Матх». Старший духовный брат Бхактиведанты Свами Прабхупады, основателя Международного общества сознания Кришны (ИСККОН). Имеет несколько сотен учеников вне Индии и много в самой Индии.
Родился в октябре 1898 года в деревне Ганганандапур в округе Джессор (Бангладеш), умер 22 ноября 1999 года. После смерти его организацию Гопинатх Гаудия Матх возглавил Бхакти Бибудха Бодхаян Махараджа — его ученик и последователь, который принимает учеников по всему миру.
Om Vishnupada Paramahamsa Parivrajakacharya Astotara Sata Sri Srimad Bhakti Pramode Puri Goswami Maharaj (Srila Gurudeva, Sri Gopinath Gaudiya Math) at Sri Krishna Balaram Mandir on the disappearance day of Om Vishnupada Paramahamsa Parivrajakacharya Astotara Sata Sri Srimad A.C. Bhaktivedanta Swami Maharaj (Founder International Society of Krishna Consciousness).
Ом Вишнупада Парамахамса Паривраджакачарья Аштотара Шата Шри Шримад Бхакти Прамод Пури Госвами Махарадж (Шрила Гурудева, Шри Гопинатх Гаудия Матх) в Шри Кришна Баларам Мандире (ИСККОН, Вриндаван, Индия) в день ухода Ом Вишнупада Парамахамса Паривраджакачарья Аштотара Шата Шри Шримад А.Ч. Бхактиведанта Свами Махараджа, основателя Международного общества сознания Кришны.