19820304 Navadvīpa-maṇḍala Parikramā

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The following is a lecture on Navadvīpa-maṇḍala Parikramā given by His Holiness Jayapatākā Swami Mahārāja on March 4, 1982 – in Śrī Māyāpur, India.

This place of learning, Vijayanagara in Janudv, the place where Saiva Bhumabaracharya also appeared. I thought it would be appropriate since it was Caitanya Mahabharabhu who destroyed my philosophy and establish pure bhakti. Since we have so many sannyasis here, maybe also one or two other senior Brahmacharis or temple presidents each speak for five to seven minutes, giving one very strong argument, smashing Myavari philosophy and establishing bhakti one after the other. So first we will ask Jayatwaita swami maharaj.

As you all know, everything is one. We hear that praise and defamation are the same, so we’re not concerned if you boo me. Pain and pleasure are the same. Happiness and distress are the same. Fame and infamy are the same. Night and day are the same. Up and down are the same. The Lord and the living entity are the same. So everything is oneness. The Mayavad philosophy says that these dualities of this material world are all illusory. The differences between one living entity and another living entity. The differences between one place and another place, one situation and another situation. These are all illusory. Only the supreme absolute truth exists. And this supreme absolute truth is devoid of varieties. This is the Māyāvādī philosophy. Information. They say that the living entity is a manifestation of illusion.

That even these blood is the sum total manifestation of illusion. This is their idea. But the greatest defect in their philosophy is that they say everything is one. And because of illusion we don’t see that everything is one. Then the immediate question is that if everything is one and we don’t see it because we’re an illusion, immediately there’s two. There’s the oneness and there’s the illusion that’s keeping us from seeing that oneness. So immediately you don’t have oneness, you have twoness. Your philosophy is immediately finished. If everything is one, then why are we an illusion? How can there be illusion if everything is? And why are you trying for self realization? Because there’s no difference between self realization and being in ignorance. And that’s a fact. There’s no difference between being in ignorance and being in the myavadi self realization I can give.

There’s so many arguments we can give. If everything is one and if the myavariya charges are self realized, then everybody should be immediately self realized. Because I am non different from that. My body self realize the charger, I am your own self. They sign their letters sometimes dear such and such and such and such. Everything is one sign. Your own self, thy own self. Then if thy own self is realized, self realized. Why am I not self realized? There should be no need for any process of self realization. Because as soon as you’re self realized, everybody is self realized. If you’re non different from your guru and the guru is self realized, then you’re self realized. What is the necessity of any artificial distinction? So in this way, they’re going on so much bewildered, so that they think everything is illusion except their own nonsense philosophy.

This is their deep fact. Anything you speak is just a product of illusion. Words are illusion. Experience is illusion. Everything is illusion. Only my vaj philosophy is not illusion. This is their illusion.

Hare Kṛṣṇa.

So we can see what is the natural state of the living entity by his natural desires. Just like no one wants to grow old, because actually our natural state is an eternal state. No one wants to die because death is not natural. So eternity is natural. No one wants to suffer because that suffering is not natural. The blissful state in the spiritual kingdom is natural. Similarly, this impersonal concept, although one can put it on paper and one can speak it, actually it is not part of our nature. It is not natural. Just like I can remember, many years ago, I was traveling alone by canoe in the great lakes, and I was.

Thinking, if I get away from everything.

And be alone, then I can go back to my natural state. So after some time, I was just thinking, I was just desiring. When can I see one person?

So although the Mayavaris may speak with.

Great words on this subject of losing one’s personal nature, actually they are very fond of expounding their philosophy in association of others. Although they are impersonal, they are very.

Fond of personal conversion.

So therefore, we can see that actually our desire is to associate personally with others. In Kṛṣṇa, Jeevaira, Swarupa, Nithya, Swadu, this constitutional position, this natural state, is achieved in association of others, glorifying the absolute truth. Śrī Kṛṣṇa, now we have the opportunity to associate with this divine nature of the absolute here in the Dham. Simply by going to these holy places, listening to these great saintly persons, we can become purified of these false concepts and one day perceive our personal nature, a personal relationship with the absolute truth.

So Sanit Camara explains that if the living entity were all in awe, that there is no scope for him coming under the control of the superior power. So this is another point that immediately nullifies Mayava’s philosophy. Somehow or other, we’re under the sway of illusion. We’re being controlled? How can God be control? So basically, we can understand the perfect conclusion. Yes, we are God, but only in quality, not in quantity. So because of our very tiny position, and because of the illusory energy, being under the control of the supreme Lord, we have fallen under its sway. So the māyā body is being very proud, cannot understand this point. So they struggle like anything, and they feel, by virtue of their own philosophical conviction in realization of the nature of truth, that they will be able to overcome illusion.

But this is simply another illusion, actually, as described by Rla Prabhupda as being the last snare of illusion. So being Vaishnav is, we can learn this quality of humility, understand our very tiny position, understand how we’re controlled in every respect, and choose to be controlled by that internal potency of Kṛṣṇa which awards us with eternal life, full knowledge and full bliss. So if one wants to be free from illusion, then he has to give up this impersonal conception, this very puffed up attitude that somehow or other we can overcome the influence of Māyā and take full shelter of Kṛṣṇa. In this philosophy of accents.

Everybody was talking again. So one of the things the MyAVadis have to do in order to establish their philosophy is that they have to establish a contradiction in the visible world and thus establish illusion as a factory and a fact that does not contradict their philosophy. So one of the points they use is when the Vedānta, the first aphorism, is the Tatto BrAHMaN to Gyasa. At that point, one has to establish what is BrahMan. So in the VEdas and the Upanishads, there are so many descriptions about BrAHMan. Brahman, which is known as the Nirva sheikh, the one Brahman is supposed to be immutable. That is one of the natures of BraHMan. It is immutable. That means it cannot transform, it cannot change, it must be of the same nature constantly. Otherwise, what is the meaning of Brahman?

So they establish BraHman from vedic verses which say Brahman is unchangeable, it is immutable, therefore, because it is immutable, unchangeable. We now see here MitHya falsity, because we see here variety. BrAHMan is of the singular nature, therefore, the variety cannot exist in Brahman. But Savam called Vidanta BrahMan, everything is Brahman, therefore, this cannot exist. So this has no existence, it is illusory, and illusion has no existence. Therefore, Zaidwara Maharaj’s argument falls, that which has no existence cannot come into the duality. That which has existence can be understood to be in duality, but that which has no existence has no duality. Therefore, we are back at one again. Loy TeiTanya Mahāprabhu, I also disagree, explained this, that just like the myavadis want to explain the transformation principle, it is just like you have a tree and the tree.

You can take wood from the tree and turn it into a chair. This chair is still tree in essence, but now it has a different function. That function is you can make it, you can sit on it, you can rock in it, you can knock it over somebody’s head. It has a different function than tree, which stands there, gives you shade, but it is of the same nature, because both are wood. So this is a state of change, not a state of unique transformation. It is not that the energy of tree has transformed itself into chair, rather that energy is a constant, namely the wood, the essence of tree, and it has simply changed its outward appearance into chair.

Similarly, Brahman, which is called Nirgun Brahman, that which has no quality of the material existence, can transform itself into what is called sagun Brahmande or the Brahman, which we realize here in this material world in very various forms and variety. In a similar way, the essence is still Brahman. Therefore, the vedic verse is not defeated because it is simply a state of change, not a transformation of energy. Since we can understand, a transformation of energy is not possible. Everything is Brahman in essence, but it is Brahman acting in a different feature under the direction of the supreme personality of Godhead, who is utilizing this Brahman for his enjoyment. So the supreme Lord is enjoying in the spiritual world, and he is also enjoying his pastimes here in the material world.

And the living entities, his parts and parcels, they both make up that infinite and infinitesimal feature. Both make up the complete whole. Poorna Kṛṣṇa is described as Porna, the complete whole. That is because you have the infinite absolute truth and the infinitesimal living entities simultaneously existing. Thus the completeness is there. So Kṛṣṇa, as the parts and parcels is enjoying here in this material world. But unfortunately, because the parts and parcels are infinitesimal, they lose their understanding of their spiritual nature. When they come here, they fall down, and thus they become entangled in this material world and implicated in illusion, in ignorance, and they suffer. Therefore, this material world acts as a place by which we can understand.

It is not a place for gentlemen, and we can understand to get out of this place as fast as possible and go back home, back to God. So the Māyāvādī wish to circumvent the necessity to go to the higher nature by saying the higher nature is already there, it is simply illusion. Here, all you have to do is free yourself from that illusion by the vedantic philosophy and austerity, and then you are already in the spiritual world. There is no need for activity. One simply meditates, one simply sits in one spot, reads, bathes certain times of day, follows all kinds of regulative principles. And thus, gradually, his illusion has disappeared and his whole material body dissipates, emerges into the oneness. Everything’s finished.

In other words, he wants to take the path of simplicity, but instead of taking a simple path, he takes a very complex path, because his philosophy being wrong doesn’t get him to the right place. He gets frustrated and falls back down here in the material world to open hospitals and schools in the name of Māyāvādī philosophy. Thus, the whole philosophy practically is seen to be a joke, because nobody gets where they want to go, and philosophically is filled with many defects. Therefore, Caitanya Mahāprabhu listened very patiently to Sarva Bhmabhadacharya for seven days, hearing the Vedānta slokas, twisted and cracked and thwarted and smashed very patiently. Sara Wama was asking him, well, why are you just sitting there and you’re not complaining or asking questions or anything? Is it that you don’t understand anything at all?

Lord Titania said, no, I understand the Vedānta Sutra very well, but your explanations bewilder me. I cannot understand them at all. Therefore, I have not been able to make any comments. And Saravoi, amazed, asked him to please give his own commentary. Whereupon Caitanya Mahāprabhu, so convincingly, on the basis of these arguments, smashed him and established the proper vedic conclusion that the Vedānta sutra is aiming for, that we are living entities, parts and parcel of the supreme. Our business is to go back home, back to Godhead, in service to the supreme Lord Hare Kṛṣṇa.

Kabakta nishka, Mataevasanta bhukti mukti siddhi, kami, Sakali ashanta. So the nature of the living entity is to desire. Everyone is desiring something we see in the material world. Even in the lower species of life, desires exist. The ant is desiring to have a grain of sugar. All species of life resolve around, revolve around, eating, sleeping, mating and defending. There is desire for sustenance. There is desire for sex life. There is desire for protection. There are so many different desires. But right now, all those desires are being exhibited through this material body. So therefore, they are contaminated. But the state of desiring is not unnatural. We can see, for instance, that the living entity is not without activities. They say that the activities come from this material body.

The myavadis say this, but you can see that idea is completely false because the living entity is a spiritual particle. And when that soul is Present within the body, there are activities. But when the soul leaves the body, all the activities of the body stop. So if the activities came from the body itself, why the activities are stopping? Actually, the activities and desires are coming from the presence of the soul. Now, Bhukti kami means that the karmis, they have so many desires that we’re explaining. Actually, in the Bhagavad Gītā, it says Brahma Buddha, PrasyaN, Atmanaochatina KamshatI, that due to the modes of material Nature, the living entity is being controlled. He thinks he’s independent, but actually the control is there. So under the mode of ignorance, he’s lamenting for everything that he’s lost and under the mode of passion, he’s desiring.

So it’s like this. I want, I want. And I lost, I lost. This is the state always thinking that our condition is going to improve. If we can have something to satisfy our burning desires. They burn like fire. We’re thinking, if I can just get a new automobile, or if I can just get a new rickshaw, then I will be completely happy. Or if I can just get a new skyscraper penthouse, or if I can get. Just get a new hut, then I will be happy. And like this one is working hard. But actually, as soon as one gets the object which he desires, immediately he becomes again dissatisfied and he wants something new. So also the myavadis, they come to the point of complete frustration. And they come to the conclusion that this material world is false. I don’t want anything.

But actually they do want something. And we can see that because they become very desirous for liberation. They hanker after liberation. They execute so many austerities for liberation. They all the time are saying, ahumbra masmi, then I am spirit. They want this very much to have this liberation. But actually, that’s another material desire. Because if one is liberated, then he doesn’t desire it. Just like this was explained by Bila Mangal Takur. He said that liberation is waiting outside my door with folded hands, waiting to see. This is the attitude of the Vaishnava. He’s Nishkam. He doesn’t desire liberation. Lord Caitani mah prabhu nadanam najanam nasundareem gavitamba jagaresha kamaya mama janmani jan manishware haitukitvai. Normally the Vedas teach the karmakanda section of the Vedas and the Upanishads, they teach these different stages of advancement through Dharma Arthak.

And when one ultimately becomes frustrated, he looks for moksha, liberation. So this is also material desire. I remember one time I was in Amsterdam and I spoke with one big myavadi sannyāsī. I think his name was Satchidananda. He came there. So I said that Lord Caitanya argues like this, that I do not want anything. Even Mama Chanmani Channmanishvare birth after birth. The only thing I am desiring is your devotional service. So I said to him, now, isn’t it this desire for liberation? Isn’t that also a desire? So he stuck his two hands together and he closed his eyes and he.

Said, yes, like that.

But practically speaking, their whole philosophy is here, that there they speak aham Brahmasmi, but they do not know what are the activities of Brahman. They cannot explain what are Brahman activities. When it comes to actually knowing what are the constitutional desires of the living entity. What are his activities that they can explain that Śrīla Harikesha has explained. They say Brahman Satya Jagat Mithya, that this material world is false. But that argument is as sound as saying that the tree is real but the apples are false. If the tree is real, the apples also have to be real. And in the same way, if the living entity is Brahman, what are the activities of Brahman that they can say? They denounce the world as false, but all their activities are engaged in this platform of falsehood.

So anyway, in this way also, sometimes we argue that the constitutional position of the living entity is Jivar Jeevar Swaroop oi kṛṣṇa nijida jeevas. The constitutional position of the living entity is he’s eternal servant. So when I was also arguing one time that this is constitutional position of the living entity and you are desiring to be to merge into the Brahman. So that is also desire. Desire is there. You say everything is desireless, formless, etcetera. But that desire is there to become one with the Brahman. Therefore, you are not liberated. He said, well, you also have desire because you are desiring to become too. You want to maintain individuality from the Brahman. So that is also desire. But Shaitanimah Prabhu explained that there is a difference between false desire and real desire. They want to say, no more ego.

But when you say, aham Brahmasmi, that means ego. You’re saying, I am Brahman, but who is this I am? So there has to be something there. There has to be ego. Ego means desire. But we are not interested in these false desires of this material world. We are interested in finding what is actual, real desire of the living entity. So anyway, that is Chaitanya Mahāprabhu’s philosophy. The desire is there. So anyway, that is constitutional desire. That the living entity has an eternal relationship with Kṛṣṇa. But the difference is, in this material world, your desire becomes satiated. If I give you one thumbs up, you will drink it. Two thumbs up and three thumbs up. Then I give you another one. You will say, no more. I don’t want any more. Like that.

That’s a soda.

Or if I. Or if we listen to one song on the radio, some. Somebody is singing about his rakshasa girlfriend. She sucked all his blood and left him. So he’s singing. So he’s singing like that. Now, if you hear that song one time, you may. If you’re in Māyā, become attractive. Or two times, three times, four times. But after five times, it doesn’t matter how much Māyā you’re in, you won’t want to hear. You will say, let me hear some other Māyā. But the chami of hare Kṛṣṇa is not like that. If you have a nice Kiritan chanting Hare Kṛṣṇa, actually you will become enlivened. And then if there’s another nice Kiritan again, enlivened. And like that. We go on every day chanting Hare Kṛṣṇa. Continually, continually. We don’t stop. But nobody is saying, change the melody. Change. Nobody is saying, we want some other song.

Let us try. Chant some other mantra like that. No, there’s one. One Māyā body. He says, actually chanting Hare Kṛṣṇa.

This is.

This is just. You are becoming hypnotized by the sound vibration. That it’s the same as chanting Coca Cola. You could chant Coca Cola and it would be the same. But nobody is chanting Coca Cola. Even this. Even this ridiculous fool. He is not chanting hare. He is not chanting. He is nothing. Chatting Hare Kṛṣṇa also. But he is not chatting Coca Cola. He says that it. Nobody has become liberated. Rather, they become addicted. All of India is addicted to China. That’s tea. Many people, they will come to our ashram and they will say, I can follow the four regulator principles.

Yes.

You give up meeting. I have never eaten meat. All right, give up eating fish. That is all right. Give up intoxic, give up gambling. I have never gambled. And then you say give up also illicit sex life. No, I am falling this all the time.

Cigarettes.

Yes, I can give up anything. All intoxication. I have never drink a wine. Then give up tea. Never. That they won’t give up many persons. They will not join our movement because of giving up tea. So anyway. But they are not becoming liberated by chanting all the time. Chai, chai. But we see that those who are chanting Hare Kṛṣṇa, this must be real to desire of the living entity. Because as you chant Hare Kṛṣṇa more and more you find that you are getting completely blissful. You don’t care about the material world. Your family is complaining. You don’t care what they say. So this is what Lord Caitanya explained. Kṛṣṇa, Bhakti, Nishkam at the Eva Shanta. In this way we become very blissful, very peaceful. Even everyone is complaining. Stop that chanting. It’s four in the morning, we can’t sleep.

But still we go unchanted, all glory.

So.

Actually, as far as philosophy goes, a little difficult at this time of day. But I do remember a few personal experiences that I had with Māyā bodies india which could give you a little personal understanding. The first year I was india, somehow I was sent to try to get the devotees into the Jagannath Purī temple by Śrīdhar Prabhupāda. And after spending about I don’t know how many walking miles around Purī, trying to while they passed the buck, who I should see to give the final permission. Finally they told me that you just get permission from the Shankaracharya purihe. If he gives permission, then you can go in. So I was determined anyway to do everything. So I went. And then I saw that the Shankaracharya purī was sitting and he had very nice deities of Raha Kṛṣṇa.

(Side B of the Cassette)

I am Rādhā Kṛṣṇa. So I said, but you don’t look like Raha Kṛṣṇa.

You’re growing old and some of your teeth have fallen out. You are a little chubby. But Rahakṛṣṇa, they’re always looking naval mana.

He said, no, this is my Leela. So I knew that it was quite hopeless.

So that Leela, of course, every living entity is going through.

It’s called birth, death, old age, disease. But that’s the one, Leela, that Kṛṣṇa doesn’t have to play because he is the supreme personality of God. Him, then, in our preaching, actually, the.

Hare Kṛṣṇa Mahamantra to this Hare Kshta.

Movement has become so popular, so well known, that even the Mayawari philosophers, they’re feeling a bit challenged by the Hare Kṛṣṇa movement. So they had some meaning. And they were discussing that what was the real impersonal potency of the Hare Kṛṣṇa mantra. And so one famous Mayalla, he came up with the real secret of the power of the Hare Kṛṣṇa Mahal. He said that it’s not the name Kṛṣṇa, Hari and Ram, it’s the little gaps in between the voice plates. That’s what I realized. In this way, they are cheating themselves and others. Every Vedic Shastra confirms the power of Kṛṣṇa’s name and that Kṛṣṇa’s name are non different. But those Sahendrists, they will not give any credit to Kṛṣṇa. They will say it, just avoid gaps between Kṛṣṇa, any way they can. Juggle whatever way they like.

I remember one time, I believe it.

Was a on the side of the Ganges, and he was arguing that it’s all one. You are God, I am God, we are God, it’s all one. And Chitananda became so disgusted, Sutana’s swami, that he said, it’s all one. So then he took off, he had a big turban on. He took off the turban and threw it in the Ganges. What did you do? You deserve turban in the Ganges. He said, it’s all one. Whether it’s any heterozyme Ganges, it’s all one. So he was not able to maintain his shanti oom shanti ba, then when he lost his hundred rupee turban. So it’s all simply theory. But Mahavati philosophy and Sahaji are these two things. We have to be very careful. Again, they are the most dangerous things. True. Sasia is more dangerous because then a person thinks he’s very advanced Vaishnava.

So sometimes, even in the name of Kṛṣṇa consciousness, or in the name of Bhakti Yoga, Vaishnavism. In a subtle way, impersonal philosophy is preached. Just like sometimes someone says that my guru Maharaj had a shiksha guru, and he is also my shiksha guru. Then they are putting themselves on the same level as their own guru, which is Māyā. Sometimes people say that Śrīla Bhagar is the Sikhs guru for all of the disciples of the present day acharyas in Iskan, because he wrote all the books, he survived the Acharya. But they don’t realize that by saying like that, what they’re doing is they are preaching ma’at, because then they elevate the grand disciples of Sinai Prabhupāda to be Sikh Shagad brothers with their own gurus. With their gurus or Prabhupāda’s disciples. So when using terminology and when preaching, one has to be very careful.

Actually, Prabhupāda is boundary Acharya. He’s the basis. He’s written the book, he’s everything. He’s much more than Siksha guru. But to understand or connect with Shirab, all goddess, a new basta has to connect with one of his authorized representatives for initiation, and he becomes Śrīla Bahupa’s grand disciple. And he’s mercy for advancing that. That mercy is received is evident because everyone is making advancement in this Kṛṣṇa conscious movement. They’re becoming detached. When the link gets loosened, the attachment increases. So, Allah agony. Bahu Deshi. Look.

Tamara.

Akonikoli jugi. Stop it. Mohammedanida amadeural house Obama prapsi satakoy agar Akbar Amari sangayam. I am requesting that we all together chant Hare Kṛṣṇa very loudly. Everyone again. Hari Hare. Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa.

Kishnakri hari Ramo. Hari.

Hari. Hari. Hari Kṛṣṇa. Hari Kishana Kishana.

Hare.

Hare Kṛṣṇa.

Hari.

Rāma, Rāma Kissama. Hari Kissamaki. Hari.

Hari Kṛṣṇa Kṛṣṇam.

Rāma, Rāma.

Rāma, hare. Hare hare.

Hare Ramadan.

Hama. Rāma Ramayama. Rāma Ramadan. Satisfye Harry Radhe jenna.

Morning, everybody. Raise your hand. Bye bye.

Hatulun. Hatulun. I will hat.

All the bengali women. Go up. Western women. The western women will learn how to make this song. That was a free lesson. So actually, we have to go to the next place, which is we have one or two mirages still lost, but we will give them scope the next place we want to. We want to tell you a little bit of advanced information. We’re going to next place. Actually this place is known as Jan Udweep. So just let me tell you what Jan Udweep is. First. John Udweek comes from the name Johnny Janamuni somehow is connected with Sandra Bani Muni. I am not Sandra bunny, but connected with Santana. In any case, Janamodi or Ganges. She wanted to marry this muni but he wouldn’t agree. So when Bhagirathi was taking the Ganges down then she splashed him and he became angry.

So he swallowed the mother Ganges up by his mystic powers. Elo Mara’s baggy was coming down to save his forefathers. He had done so much to Pasia, he got the blessing. Finally the Ganges had agreed to come down from the heavenly kingdom to the earthly planet. He was going furiously with his chariot. Right look, right? Making this curving course for the Ganges to come. So it wouldn’t just splash everywhere and just destroy everything. But he kept it within the river course. As he came down to Navajweep. All of a sudden the Ganges was gone. He looked. He was. He was stunned. Where’s the Ganges? Where’s the Ganges? He couldn’t understand where possibly that tremendous unlimited expanse of water could have suddenly disappeared. So he went into meditation and he was doing sepacha. Finally it was revealed to him that it’s Janul Muni in all.

So he went to Janu, prayed and he requested him where is the ganges? And he said, the Ganges is here in my stomach. You please cough it out so that I can save my forefathers. This is my prayer to you. He said, I have already digested. How can I take it out? But then he again prayed that there’s no other hope for me. I have to deliver my previous. My ancestors who had offended Kapila Mooney. Their ashes are all there. I have to get the guarantees. Water on their ashes. Then only they will be safe. So Jammu Mooney, he agreed. The maharaj bhaki said, if you can swallow the Ganges, even you have digested or not, you can also reproduce it. I have that faith in you.

They said if you take the Ganges a little bit far away from my ashram so I don’t get wet, so I won’t flood here, then I will take it out.

So he agreed.

And he changed the course of the guarantees to go by the steam. I put you on the rail. And Maharashtra took the Ganges down to the ocean. So we are in Dhyana dweeb we’re going now on the border of Janudweep to Jannagar, which is also named after Dhanu Dweeb, to the place where a dead devotee came to life by hearing the holy name, your spiritual master.

Hare Kṛṣṇa. Hare Kṛṣṇa. Kṛṣṇa. Hari.

Hari.

Hari Rāma. Hari Rāma. Rāma. Rāma. Rāma.

Ramadan.

Is everybody inside?

So.

This is.

Now the island of Mamu of Madhui. It has different parts here, Madudram deep. Now ayena is eternally residing with Bu and c? Nir Devī. And here many transcendental pastimes have taken place. Actually, even when Ramachandra came to Navadipram when he was in his 14 years of exile in the Dandakarnya forest, first they came to Nabudi down and then they went to the Dandakarnya forest.

So.

Sisi, Nadha, Gopīna, Jews are the worshipable deities of Śrī Saranga Thakur. Śrī Saranga Thakur is one of our Chetanya Mahabhar’s branches. Actually, Saranga Thakur was told many times by Caitanya Mahabhar that he should initiate a disciple and praying that disciple in Kṛṣṇa consciousness. But he felt himself unqualified to deliver that disciple out of this material world, back home, back to Godhead. Even though he was ordered to do so by Lord Caitanya Mahabharata. Somehow, even after a long time, he had never initiated anyone. He was crying that I am not following Lord Chetanya’s order. So one day he vowed that when I get up in the next morning after rest, the first person I see, I will initiate him to fulfill the order of Lord Chaitani Mahabrabhu. So naturally, he walked down to the Ganges to take his morning bath.

And there he saw someone swimming or someone appeared. Actually, he grabbed the person, it was a corpse. Many of you have been traveling on a traveling boat party up and down the Ganges. You may have seen sometimes a body bloated out with crows chewing on it, floating down the ganges. It is quite a eye opener. Not something you see in the west very much, because sometimes people are very poor. And when they hire somebody to take the body down to the river, burn it, so they buy about rs100 worth of firewood, take it down the river, they look to their left, they look to their right, they don’t see anyone from me owner’s house who gave the money, they just throw in the body and sell the firewood. So then after about two weeks of floating down the Ganges, you see the bodies.

So like that, there was the body floating in the Ganges and Śrī Lanka saw that body. He said to the first person I have seen today, he grabbed the body, pulled it over, and in the left ear he gave the diksha mantra, hare Kṛṣṇa mahavancha.

Karen.

The corpse came to life.

He jumped up.

Wow.

He said that, how did I come here? I was just in a wedding party somewhere some distance up the Ganges. And I went to take a bath and I drowned. I was dead, I was gone. Now I am back. So of course, we know that time of initiation one gets his new life. But Saranga Thakur gave the practical demonstration of complete rejuvenation. So that was the power of Sarangya Thapur’s manga. Of course, he was one of the eternal parshas, one of the eternally liberated devotees that came down from the spiritual sky to associate with Caitanya Mahāprabhu. To show you some of the qualities of great devotees that Mulari. After initiation, he gave the name Mulwari to the court and he became very wonderful devotee. Naturally, he was also empowered and he preached widely the message of Caitanya Mahabharata.

Actually, we in the west, at least those of us who have come from the west, we feel that were dead before we met our spiritual masters. And when Śrīla Prabhupāda for us gave us Kṛṣṇa consciousness, that was the beginning of our life. And I am sure every Kansas devotee reflects what was life before Kṛṣṇa consciousness. We must agree that it is simply death, because there is no understanding, no goal and no relation with Kṛṣṇa. So to reestablish our lost relationship with Kṛṣṇa, that is the prime purpose of human life. I would like to request Sheela Harike Swami to instruct us how in this moment, the last day of our Navaj Prikama, third to the last day of our Māyāpur festival, how we can use that time to reestablish our relationship with Kṛṣṇa and Caitanya Mahāprabhu on the firmest basis.

Thursday verse.

Which says.

That the living entity is eternally the servant of Kṛṣṇa, that is this constitutional position, and that by engaging in the hearing process. When you say shravanadi means beginning with the hearing and all the other processes that follow, then Sudha chitta, Korea, pure consciousness rises again within the heart, the consciousness is contaminated and the eternal constitutional position of the living entity is covered. So we understand that it begins with the hearing process, chanting process, remembering process. This is as described in the Bhāgavatam Kalaya Doshna Doshana dera Jan although this age of Kali is an ocean of golf, still, simply by chanting the holy name of the Lord Shri Kṛṣṇa, one can become fully liberated from all of these faults, from all of the contaminations of this material world, and gradually attain one’s constitutional position again. So Lord Caitanya also explained this in his Shriekshashtika prayer.

This consciousness, although contaminated, although it is like so much dust on a mirror, which is limiting the ability of that mirror to. But similarly, we have so much dust in our heart, limiting our ability to reflect the qualities of Kṛṣṇa, and therefore we become dull, covered by ignorance. But by the sankhyatan movement that consciousness becomes cleansed. It is only by the Sankat movements that the consciousness becomes cleansed. And therefore, on this final day of Pardha Krame, we should be meditating on, now that we have a few days left to take the shelter of these holy places, the pastimes of Caitanya Mahāprabhu and his eternal associates, how to fix the mind on the Sanketan mission, which is the prime benediction for humanity at large, because it spreads the nectarian cooling rays of the benedictine moon. This is Lord Caitanya’s mercy.

But immediately, Lord Caitanya, the next verse he says, although I am supposed to be engaged in the Sankhyatan movement, the chanting of the holy name and spreading of the glories of Śrī Kṛṣṇa, and.

Although the holy name of the Lord.

Is in power, is encompassing all of the energies. NIetzsche, Sara, Shakti, all that energy is there. The spiritual potency in the.