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Dandavats! All Glories to Sri Guru and Sri Gauranga!

Srimad Bhagavatam class in Mayapur 9.15.26

Sunday, 10 March 2019 / Published in Classes / 677 views

Mayapur 06.03.2019
Speaker: HG Brijabasi Das
Srimad Bhagavatam 9.15.26

havirdhanim rser darpan
naran hartum acodayat
te ca mahismatim ninyuh
sa-vatsam krandatim balat

“Being puffed up by material power, Kartaviryarjuna encouraged his men to steal Jamadagni’s kamadhenu. Thus the men forcibly took away the crying kamadhenu, along with her calf, to Mahismati, Kartaviryarjuna’s capital.”

Invocatory prayers.

HG Vrij Vasi Das speaks:
My name is Brajbasi das. I am from Ukraine and I happen to be a member of the sastric advisory committee to the GBC. So I would like to begin my class by saying that it’s a great honour for me to speak a little something on the Srimad Bhagavatam in this august assembly of senior exalted Vaisnavas in this holiest of all holy places Sridham Mayapur.

And at first glance it may seem that this story of Lord Parasurama and kamadhenu and Jamadagni is not at all related or even connected with the place where we are sitting right now. But actually there are some you could say uddipanas even in this story although Lord Parasurama and Lord Gauranga, Lord Caitanya Mahaprabhu, they seem to be very different avataras, different personalities.

We are reading here about kamadhenu and in the Padma Purana there is a story how Jamadagni, Parasurama’s father got his kamadhenu. It is said there in the Uttara kanda that Jamadagni came to the bank of Ganga river and was doing austerities for one thousand years in order to please Lord Indra and when one thousand years passed Lord Indra came to him and asked him what do you want from me? And Jamadagni said I want only one thing from you. He said,

surabhim dehi me deva sarva kama dugham sada

“O Deva, O Lord! Give me one Surabhi, celestial cow which will always fulfil my desires”

And Lord Indra gave him that boon, he gave him the cow and in that way Jamadagni got this kamadhenu from Lord Indra.

So becaue surabhi or kamadhenu is also very prominent here or at least in one island of Sri Navadvipa dhama in Godruma. And Lord Indra also participated along with surabhi in some pastimes here. We know that surabhi was doing austerity and was worshipping Lord Gauranga Mahaprabhu along with Indra in Godrumadvipa. And in this way you could say this is some kind of uddipana for remembering Navadvipa dhama even in this story of Lord Parasurama.

Besides that it is interesting that although we know that Lord Gauranga Mahaprabhu was Gauranga, He was gaura, He had a golden complexion. According to Rupa Goswami Lord Parasurama also was Gauranga. He also was gaura. His body was like molten gold. He was gauravyaktim. So Indra, Surabhi, Ganga, Parasurama Himself are some kind of uddipanas for this Navadvipa dhama and Lord Caitanya Mahaprabhu.

And then if you take Srila Prabhupada’s purport at its face value and if we take it out of the context of overall teachings of Prabhupada and his instructions in this regard it may seem to us we can come to the conclusion that Prabhupada wants us to perform fire sacrifices on daily basis and this is our dharma. And this is essence of Vedic culture. And he even writes in his purport that ISKCON Krishna consciousness movement is there to revive Vedic culture in which everyone performed fire sacrifices. So perhaps we have to start doing that. We have to perform fire sacrifices everyday morning and evening, different kinds of agnis, all the different ritualistic ceremonies. How many of us perform fire sacrifices on daily basis? Not so many! (laughs)

So then the question comes do we actually follow Srila Prabhupada or not? He wants us at least in this purport to perform fire sacrifices and he says that we need ghee for fire sacrifices and in order to get ghee we need cows and therefore cow protection is essential. Therefore cows are very important for us.

But if you look at this purport from the point of view of Srila Prabhupada’s overall teachings and his instructions and the teachings of the previous acharyas we will see that we have to perform sacrifice, we have to perform yajna, but a different kind of yajna. The yajna which is specifically prescribed for this age, for Kaliyuga. In the Eleventh Canto of Srimad Bhagavatam we have that famous verse which says, where Karbhajana Muni, one of Lord Rshabhadeva’s sons, he describes different yugas and prescribed dharmas for different yugas to Maharaja Nimi. He says that in Kaliyuga intelligent people sumedhasa, they worship the Lord by performing sacrifices, yajnaih, but then he modifies that word yajnaih sacrifices by saying sankirtana-prayaih, they worship the Lord by different yajnas in which sankirtana has the prominent place.

And therefore Jiva Goswami in his Bhakti Sandarbha he says that,

ataeva yadyapi anya-bhaktih kalau kartavya,
tada tat-samyogenaivety uktam

Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada would often times quote this statement from Jiva Goswami’s Bhakti Sandarbha. Here Srila Jiva Goswami says even if you perform different kinds of devotional service, bhakti kartavya, even then we have to perform them along with sankirtana yajna. We cannot even perform all different other services, different other methods of devotional service without any connection or without sankirtana yajna at all. We have to perform sankirtana yajna even if we perform different other methods of bhakti.

And then even if we cannot perform other methods of bhakti, even if we can only perform sankirtana yajna that is in itself enough for us. Sankirtana is glorified everywhere as an independent process. And therefore it is said

harer nama harer nama harer namaiva kevalam
kalau nasty-eva nasty-eva nasty-eva gatir anyatha

Holy name is alone, is enough, is sufficient in this Kaliyuga. And actually, we know from Srila Jiva Goswami’s Bhakti Sandarbha that actually hari nama sankirtana was very powerful not only in Kaliyuga but in other yugas also. But it was not a prominent process because people in other yugas they were sophisticated and they just couldn’t believe that such a simple process, that you just move your lips and tongue and you achieve liberation and love of God, love for God. People will not agree or will not accept this in other yugas. They had to perform different ritualistic ceremonies very elaborate sacrifices, yajnas and in that they would engage themselves. But actually sankirtana was working you could say every time in every yuga in all places in all circumstances.

Another thing… actually Srila Prabhupada showed that in his early career of preaching when he was taking sannyas we know that story when he was taking sannyas in Keshavji Gaudiya Math in Mathura, there was this incident when his Godbrother was loudly chanting holy names during the yajna and the priest was a little nervous because it distracted him and therefore the priest wanted the leader of the kirtan to chant silently or to chant softly. But Srila Prabhupada encouraged him, no! no! go on! go on! Go on with your chanting!

Also if you don’t perform fire sacrifices, as we actually do – we don’t perform fire sacrifices on a daily basis – if we don’t do that, does it mean that we don’t need cow protection? Because here in this purport Srila Prabhupada says that cows are needed because we need milk from which we get ghee and we can use that ghee in order to make oblations to the fire, perform fire sacrifices. So, it makes sense if we don’t perform fire sacrifices then we don’t need ghee. And if we don’t need ghee, we don’t need cows. So, cow protection is not essential for us because we are not living in the Vedic age, we don’t have Vedic civilization. Therefore, we don’t need cow protection – we may think like that!

But actually, this reason which is described by Srila Prabhupada in his purport, this is only one of the many reasons why we need cow protection actually. And the main reason for cow protection is because Krishna wants it and Krishna specifically asks for it. Krishna says, krsi go rakshya vanijyam vaishya karma svabhaavajam, vaishyas their duty is to protect cows. And even besides that Krishna is known as ‘go brahmana hita’ He who is acting for the welfare of ‘go’ cows and brahmana’s. ‘go brahmana hitaaya ca’. Therefore, even that is enough for us, even if we don’t perform fire sacrifices, we still need cow protection because Krishna wants it, Krishna loves the cows. Therefore, we have to protect Krishna’s cows in order to please Him. Therefore, this is not the main reason which is stated here by Srila Prabhupada why we need cow protection.

And actually there is that famous purport in the Sixth Canto where Srila Prabhupada describes how he installed the deities in Krishna Balarama temple in Vrindavan. He says there are some people who would not come for some function, for the opening of the temple if there is no elaborate ceremony, fire sacrifice, chanting of the mantras etc. And Srila Prabhupada says that even sankirtana which was performed by the members of the Hare Krishna movement was enough. But because people would not recognize this temple as a genuine temple therefore we had to perform this different ritualistic ceremonies.

And many people actually don’t have faith in sankirtana as a sacrifice for this age. But actually sankirtana is a yajna. Yajna is in general not simply when you take ghee and you pour ghee into the fire. This is not the only kind of yajna. Yajno vai visnuh it is stated in the Vedas that Visnu is actually the yajna and therefore any activity which is performed for the satisfaction of Lord Visnu is yajna. Therefore Lord Krishna says yajnaarthaat karmana, therefore we have to perform all our activities in this world as a sacrifice to Lord Visnu and that is yajna. That is actually yajna. Not simply when you take ghee and pour it into the fire.

But because sankirtana is also a kind of yajna, one of Lord Caitanya’s biographers Sri Locana dasa Thakura, he very beautifully describes sankirtana as an actual yajna. He says in his Caitanya Mangala –

“The living entities ears are sacrificial openings, yajna kunda, our ears are yajna kunda, the tongue is a sacrificial ladle that you pour the ghee with, sound of Krishna’s glories is charming sacrificial ghee. So the sound of Krishna’s names or glories is actually that ghee that you pour into the fire. When the ladle of the tongue pours that ghee into the opening of the ears, the ghee enters the heart. In the heart the ghee adds fuel to the fire of ecstatic love. It makes that fire burn with great flames. The flames of that fire make the body tremble. They make the body’s hairs stand erect. Freed from sin in this way the living entities dance. Salokya and other kinds of liberation follow behind them. However, the living entities will not cast even a side long glance at liberation. Instead tasting the sweet nectar of Lord Krishna’s glories they joyfully dance. The Vaisnava acharyas all perform this yajna. Please know that the sankirtana yajna is the best of all the yajnas. Hare Krishna!”


This is not the end. (laughs)

Coming back to our story of Kartaviryarjuna. His name was actually Arjuna but because he was the son of Krtavirya he was called Kartaviryaruna. Probably because just to distinguish him from the other Pandava Arjuna that we know.

Its interesting that he came in the Yadu dynasty and he was remotely connected to Lord Krishna therefore. He was also in the Yadu dynasty. And he became such a powerful great mystic yogi, that although Yadu’s descendants were cursed by Yayati that no one of them will become kings in the future, Kartaviryarjuna became the great king because of Lord Dattatreya’s benedictions as we know from the Srimad Bhagavatam. Lord Dattatreya gave him mercy both material and spiritual power and this story is described in more details in other Puranas especially Markandeya Purana.

It is described how Kartavirya came to Lord Dattatreya and he asked for benediction. And Lord Dattatreya wanted to test him and He said how can I give you any benedictions because I cannot control My senses, you can see that I have these different intoxicants here and this beautiful lady My wife is sitting next to Me, and enjoy senses and so I cannot give you any benedictions. But Kartavirya he was warned by Garga Muni and other rishis that Lord Dattatreya will not give you benedictions so easily. He will test you and you have to pass that test. Therefore Kartavirya told Lord Dattatreya that actually You are trying to cheat me with Your illusion. You want to test me. Therefore I know that actually You are a great mystic yogi. So please give me your benedictions. And then Lord Dattatreya was very much pleased with Kartaviryarjuna. He said you have understood My real nature. Therefore I will fulfill your desires! What do you desire? And Kartavirya asked many, actually four different benedictions but basically his desire was to become a righteous king, very powerful but very moral and very dharmic king. And Lord Dattatreya gave him that benediction.

And Kartavirarjuna became a very powerful but very righteous king. He ruled his citizens very properly according to dharma sastra and he had the law in his kingdom that no one could possess any kinds of weapons in his kingdom. Only he with his thousand hands he could hold weapons but not others. And he became such a powerful king that many different authorities including Narada Muni, they would say that no one was equal to him in yajna, in performing sacrifices, in daana, in giving charity in tapas, in performing austerities, in yoga, in mystic powers, sruta, in Vedic education, virya, in power and daya, compassion to other living entities. He was such a great king that he even once he defeated the powerful demon Ravana as we know from the Ninth Canto of Bhagavatam. Ravana was nothing compared to Kartaviryarjuna. It is said there that Kartavirya punished Ravana just like you punish the monkey. You humiliate him and you punish him.

And he enjoyed his senses for almost 100000 years, he was enjoying his senses. But then at one point he became very proud because of his power, he became very proud. And although he had everything in his hands, you could say, when he saw that kamadhenu, that surabhi that Parasurama’s father had, he wanted it. He thought that this is the only thing that I lack, that I am missing. I want this kamadhenu! Therefore he instigated, he encouraged his men to steal that kamadhenu from Jamadagni, from Parasurama’s father. And this was the end of Kartaviryarjuna, the beginning of his end. Because of that Lord Parasurama killed Kartaviryarjuna, he cut off his thousand hands and then he cut off his head also.

Actually Kartaviryarjuna was cursed before that by Vasistha before that when Kartaviryarjuna was travelling all over the place and once he burnt one forest which belonged to Vasistha Muni. And Vasistha cursed him by saying that just as you have destroyed my forest which very dear to me, you will be also destroyed by a more powerful personality, by a powerful brahmana. Therefore Parasurama killed him.

Its interesting that Lord Parasurama is also a very interesting personality you could say. He still lives somewhere in India on Mahendra mountain and we know that Lord Balarama, Lord Nityananda, Lord Caitanya Mahaprabhu, they all met him there. They went to South India and on their way there they met Parasurama on Mahendra mountain. And Parasurama is one of those avataras that come during Vaivasvata Manus reign during his manvantara and Parasurama is one of those few ciranjivas who stay on the earth till the end of that manvantara. We know that Parasurama, Asvatthama, Bali Maharaja, Vamanadeva, Vyasa, Hanuman, Krpacharya, Vibhishana, they all will remain on this earth till the end of the manvantara. And then they will go to their respective sacred spiritual abodes. But Parasurama will still remain here. Parasurama, in the next manvantara he will become one of the seven sages, sapta rishis. So Parasurama his life here on this earth, although he came any million years ago, he still is here and his life is very very long.

And actually Parasurama came many millions of years ago. Rupa Goswami says that, in his Laghu Bhagavatamrta, that some people say that he came in 17th cycle of yugas. Some say that he came in the 22nd cycle of yugas. That will make him come at least 6 or 7 million years ago. Oh I am sorry at least 22 or 45 million years ago and after 7 millions of years after his coming to this earth he participated in Lord Rama’s pastimes. And then after another 18 million years he again participated in Lord Krishna’s pastimes.

We know that He met Lord Rama,, He was at first angry with Him because Lord Rama broke his guru’s bow, Lord Siva’s bow but then when He saw Lord Rama, and this is actually the incarnation of the Supreme Lord. Parasurama is by the way not the full manifestation of the Supreme Lord. He is saktyavesha avatara. He is a jiva who has such a power that he is a sasktyavesha avatara. Lord invested him so many powers. But then he also met Krishna and Balarama. Actually before the very first battle that Krishna and Balarama had with Jarasandha they didn’t have their weapons there. And they met Parasurama on the top of Pravarshana mountain or in Harivamsa its called Gomanta mountain. Parasurama gave them advise how to engage Jarasandha in their first battle. Parasurama said that before this battle you will receive all your weapons and therefore Lord Krishna received His Sudharshana cakra from the sky as it is stated in Harivamsa, He received His club and also His bow Sarnga, and Lord Balarama received His plough at that place and time, because of Lord Parasurama.

Actually when we read the following verses, in one of the next verses, verse 28 it is stated that when Parasurama was chasing Kartavirtyarjuna he took with him many kinds of weapons. He took his axe, his arrows, his bow and his shield. So that is four kinds of weapons. And if you think about it you will probably see that its not actually possible to take all those weapons in two hands. So this is the kind of hint that Parasurama some times manifested four hands. And it is confirmed in Hari Bhakti vilasa where it is stated that deity of Parasurama should have four hands, he holds these four types of weapons in his four hands and sometimes can manifest two hands in which he holds his axe, his main weapon.

And Lord Parasurama appeared as a brahmana, but he acted as a kshatriya which was quite interesting. We all know that story when Parasurama’s father Jamadagni, his father… actually Ricika muni he wanted to marry one girl Satyavati and her father didn’t want to give his daughter into marriage to him. He didn’t see Ricika muni as suitable match for his daughter. So therefore he put this condition that you please bring me one thousand horses with black ear, each having black ear. And Ricika muni said ok and he went to Lord Varuna, he begged him for these one thousand horses each having a black ear. Varuna gave him those horses and Ricika brought those horses to Gadha and Gadha said ok I will give you my daughter and they were married.

Once when Ricika muni was performing a putresti-yajna, sacrifice which was meant for producing a child for both his wife and his mother-in-law, his wife’s mother. So he prepares sacrificial rice which both those ladies had to eat and he went to take bath. And when he went away his mother-in-law somehow or other she saw that her daughter’s rice is better than her own. And she wanted that rice. Therefore she asked for that rice and they kind of changed the sacrificial rice but when Ricika muni came back and understood what happened, he said to his wife, he told her that you have committed a terrible thing. Because of this your son will become a fierce kshatriya. And your brother, which means your mother’s son will become a powerful brahmana. And when his wife heard that she begged forgiveness and she said that no, I don’t want a fierce kshatriya as my son! I want a brahmana as my son because you are a brahmana and my mother is a wife of a kshatriya. Therefore please do something and make my son a great brahmana. Ricika muni said ok your son will be a powerful brahmana but your grandson will be a fierce kshatriya. Therefore Jamadagni was one of most powerful most important brahmanas in this manvantara because he is one of the seven rishis right now and his son Parasurama became a great kshatriya, fierce kshatriya.

Then we know that Parasurama acted like kshatriya for some time but then he gave up his kshatriya dharma you could say and he just acted like a peaceful intelligent brahmana. He didn’t kill kshatriyas anymore at some point he stopped when his purpose of coming to this earth was fulfilled.

And then we know Parasurama’s idea basically was better not to have any kshatriyas at all than to have bad kshatriyas. Better not to have any kshatriyas at all. Therefore he annihilated all the kshatriyas on earth twenty one times. But even that is not to be taken literally because we know there were some kshatriyas who were saved from the anger of Parasurama. We know this story from the Bhagavatam that there was one Balika who was later called Naarikavaca. He was protected from Parasurama’s anger by women. Women surrounded him and they protected him. Therefore Parasurama did not kill him, he couldn’t kill him. Therefore he was called Naarikavaca., protected by women. He was also called Mulaka, the root of further of kshatriya race.

And also we know that Balika was actually a good kshatriya. Because in his line came Maharaja Khatvanga and Khatvanga is quite a famous personality. We know that he was taking part, participating in the battles on the side of the demigods and when they gave him some blessings, he asked how long will I live? They told him you will live only for one moment, one muhurta. Therefore Khatvanga came down to the earth planet and he concentrated on the Lord. And Khatvanga was such a great kshatriya that actually he was not killed by Parasurama, not accidentally, he was not spared accidentally. Actually he was purposefully not killed because Khatvanga was a very great kshatriya. He was very much devoted to brahmanas. And the very reason why Parasurama was killing different kshatriyas because they disrespected the brahmanas. But Khatvanga was very respectful to the brahmanas. He once said,

na me brahma-kulat pranah
kula-daivan na catmajah
na sriyo na mahi rajyam
na daras cativallabhah

“My life is not as dear to me as the brahmanas who are worshipped by my family. My kingdom, land, wife, children and wealth are not dear to me.”

And later on in Khatvanga’s dynasty came Maharaja Raghu, Maharaja Dasaratha whose son was Lord Rama, of course.

And then we now, there was another line of kshatriyas who were not annihilated by Parasurama. And they were actually the sons of Kartaviryarjuna. Besides having one thousand hands, Kartavirya also had one thousand sons and amongst those one thousand sons only five were saved from the anger of Parasurama. And one of them was called Madhu and his son was Vrsni. And we all know that the Lord is called Madhava and Varshneya. Therefore in the line of Kartaviryarjuna Lord Krishna later came in his line, therefore his line wasn’t totally bad. Some sons of Kartaviryarjuna were good kshatriyas and they were saved from the anger of Parasurama.

And when Parasurama killed all those kshatriyas we know that he filled some ponds, some lakes, he created some lakes in Kurukshetra, Syamanta-pancaka with blood of all those kshatiryas. And this is actually the very interesting and important connection between Parasurama-lila and Krishna-lila. Because Lord Parasurama created those lakes and later on many millions years ago, 18 million years later Lord Krishna came to that place and on that place happened one of the most esoteric and most important things in Krishna-lila for us, for Gaudiya Vaisnavas. The meeting between Vrajavasis, specifically Srimati Radharani and Lord Krishna. And in that place was performed the first Rath Yatra in history because Srimati Radharani and other gopis they wanted to take Krishna back to Vrindavan. They wanted to take Him back from all those elephants, horses, tumultuous sounds of conch shells etc.

So Lord Parasurama created a cause you could say for Lord Krishna to come later to that place. And because Lord Parasurama was such a powerful personality he transformed those lakes of blood, blood is an impure thing, right, its contaminating. But Parasurama by his power could transform that blood into something very pure! It is stated in many Puranas, Parasurama is a prominent figure in many Puranas. In Skanda Purana it is said that one who takes bath in that lake, Syamanta-pancaka, he becomes free from all sins and all sufferings. Therefore Lord Parasurama could transform impure thing into a purifying sacred place which could remove sins and suffering.

Its interesting that when the Dwarakavasis, those who came with Lord Krishna to syamanta-pancaka on the pretext of solar eclipse, they were bathing in those five lakes and they were praying not to become free from sins, not to become free from sufferings. They said – May we all have Krishna bhakti! We want Krishna bhakti! This is the attitude with which a Vaisnava approaches different holy places.

And this also shows how powerful Krishna bhakti is because we all know that there were two sages who were rivals you could say, who had some kind of quarrels between themselves – Vishwamitra and Vasistha. And Jamadagni was very close to Vishwamitra because he was related to him, family relation. And because of that Vasistha was somewhat also, you could say had little contention with Jamadagni also. This story is also very similar to that story with Vishwamitra and Vasistha having a quarrel because of kamadhenu. But I will not touch that right now.

And because of this friendship of Jamadagni with Vishwamitra, Vasistha was a little angry on both of them. Then we see from the Bhagavatam that because of Krishna-katha, all of them several times, number of times they came together in one assembly to hear Krishna katha. So in this way Krishna katha is uniting even those people who are enemies or rivals or adversaries.

Parasurama and Vasistha and sometimes even Vishwamitra for instance they were present when Parasurama’s disciple Bhishmadeva was leaving this planet earth and was giving his instructions to Pandavas. Also all of them, all three of them were present when Yudhisthira performed fire sacrifice, Rajasuya sacrifice. All of them, all three of them were present when Sukadeva Goswami narrated Srimad Bhagavatam to Maharaja Pariksit in Sukratala. Therefore Krishna bhakti is a powerful thing. Even those who have inimical feelings they can come together and hear Krishna katha in one place.

I would like to conclude with a little quote from Srila Bhaktisiddhant Sarasvati Thakura which is directly related to our topic of sankirtana being the yajna of this age. In the Vedas, especially Rg Veda and some Upanishads it is stated that sacrificial fire has seven flames and they are named differently. In Mundaka Upanishad they are described and then Mundaka Upanishad criticizes those people who think that performing yajnas or ritualistic ceremonies of the karma-kanda is the goal of life and they think that Svarga which is attained by those sacrifices is the highest destination. And they don’t know that when your punya is exhausted they will have to return to the earth.

And then the Upanishad speaks that well known verse that Srila Prabhupada would often times quote,

parīkṣya lokānkarmacitānbrāhmaṇo
nirvedamāyānnāstyakṛtaḥ kṛtena
tad-vijnartham sa gurum evabhigacchet
samit-panih srotriyam brahma-nistham,

“Seeing the true nature of the higher worlds attained by pious karma, a brahmana does not desire them. To learn transcendental subject matter one must approach a spiritual master. In doing so he should carry fuel to burn in sacrifice. A symptom of such a spiritual master is that he is an expert in understanding Vedic conclusion and therefore he constantly engages in the service of the Lord.”

brahma nistham.

Srila Bhaktisiddhant Sarasvati Thakura once gave a wonderful comparison between seven flames of yajna which is described here in Mundaka Upanishad and the mission of Lord Caitanya Mahaprabhu. By the way he lamented that there are no commentaries on the Upanishads written in the school of Rupa Goswami. He said there are many commentaries on the Upanishads, some of them are written by the Mayavadis, Advaitavadis, some of them are written by Dvaitavadis, but both of them are not really up to point, they are not perfect. And most of the Vaisnava commentary on the Upanishads are written by the Narayana-upasakas, by those who worship Lord Narayana. But alas there is no, even a single commentary on the Upanishads written in the line of Rupa Goswami, the rasa acharya.

And he said, this is taken from the Bengali magazine, Gaudiya, the main mouthpiece of the Gaudiya math. This was said in 1931.

“At the portal of the Sri Caitanya Math which is situated in the birthplace of Sri Caitanya Mahaprabhu, at Mayapur, shall be written bhaktir vijayate, bhakti is ever glorious. In the center near the avidyaharana sarasvat natya mandir should be written sankirtanam vijayate taram – sankirtana is always superlatively glorious. There at every step ceto darpana marjanam, at every step bhava mahadaavaagni nirvapana, at every step sreyah kairava candrika vitarana, at every step vidya vadhu jivana, at every step anandaam buddhi vardhana, at every step purnamrtasvaadana, at every step sarvatma snaapana. There will be a fire pit constantly blazing with the seven-tongue flame of Sri Krishna sankirtana so that even at the time of universal destruction the fire of Sri Krishna sankirtana will not be extinguished at Sri Caitanya Math. It will remain always burning. From this fire pit of sankirtana people will all become purified by accepting the name and mantra of Sri Krishna through initiation and thereby householders will accomplish all their samskaaraas. When that happens instead of mundane brahmanis absorbed In householder life there will be a revival of absorption in sankirtana and activities of the math. Next to Radha kundha in Sri Caitanya math should be prema vijayate tamaam – the highest degree of glory reposes in pure love of Krishna. There will be no trace of lust or desire for individual sense gratification. Here will reign supreme the wholesale gratification of Sri Sri Radha Govinda’s senses. If the flame of ceto Darpana marjanam does not shine properly then the spotless mirror of heart will be covered by the dust and detritus of anarthas such as mutual bad feelings, fault finding, envy, duplicity and hatred. With the spread of various weeds many forests of anarthas will be created by which bhava mahaadavagni will simply increase. Whoever is intelligent now or will be in the future can realise the victorious nature of Lord Caitanya’s sankritana movement. Those of little brain will accept other processes and goals while those who are intelligent will worship by sankirtan the great personality who is golden in complexion. May this seven-tongue fire of sankirtana which is fired up by the intelligent remain burning constantly at Sri Caitanya math. The meditation of Satya yuga, the elaborate fire sacrifices of Treta yuga and the grand temple worship of Dvapara yuga will all be accomplished simply by Sri Krishna Caitanya’s sankirtana. Because all four legs of dharma were intact in Satya yuga everyone could perform meditation. With three legs of dharma intact in Treta yuga people could perform sacrifices. With two legs remaining in Dvapara yuga people could perform temple worship. But in Kaliyuga Lord Caitanya comes as the deliverer of the fallen and introduces sankirtana giving the easy opportunity to simultaneously accomplish the goals attainable through meditation, sacrifice and temple worship.”

Sri Krishna sankirtanam ki jaya!
Srila Bhaktisiddhant Sarasvati Thakura Prabhupada ki jaya!
Srila Prabhupada ki jaya!
Sri Sri Radha Madhava ashta sakhi vrnda ki jaya!
Nitai Gaurapremanande Hari Hari bol!

Transcribed by Suvilasi Madhavi dd, Singapore

Srimad Bhagavatam class in Mayapur 9.15. 16-24
Book distribution weeks ending March 3, 2019

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