The Ratha-Yatra Festival at Jagannatha Puri

The Ratha-Yatra Festival at

 Jagannatha Puri

By Stephen Knapp

Jagannatha Puri, a town of 75,000, is one of the most important pilgrimage centers and one of the four holiest cities in India. These four cities are Badrinatha in the north, Dvaraka in the west, Ramesvaram in the south, and Puri in the east. Badrinarayan in Badrinatha was especially worshiped in Satya-yuga, Rama in Ramesvaram in Treta-yuga, Dvarakanatha in Dvaraka was especially worshiped in Dvapara-yuga, but Lord Jagannatha in Puri can be worshiped by everyone in Kali-yuga. In fact, the importance of Jagannatha Puri, sometimes called Purushottama-Ksetra, is explained in chapters 52 through 57 of the Uttarabhaga section of the Narada Purana. There we find it stated that simply by visiting Puri, which is rarely achieved except for those who have performed many pious acts, and by seeing the Deity of Jagannatha (Krishna), one can easily attain freedom from future births and reach the spiritual abode.

In the middle of this city is the large temple dedicated to Lord Krishna as Jagannatha, meaning “Lord of the Universe.” From the Skanda Purana we get information that the original construction of the first Jagannatha temple was in Satya-yuga, millions of years ago. It is related that Lord Jagannatha told Maharaja Indradyumna that He first appeared in the Svayambhuva manvantara of the first part of Satya-yuga, on the full moon day, after being pleased by devotion. This is about 153 million years ago. Then Brahma installed the Deities in the temple. This appearance is celebrated by the Snana Purnima, or Snana-Yatra, which is the public bathing of Lord Jagannatha, His brother Balarama, and His sister Subhadra. The celebrated Ratha-Yatra festival is said to have started in the time of Svarochisha Manu, or the second manvantara period, and is predicted to continue until the end of the second half of Lord Brahma’s lifetime. Even in the Ramayana by Valmiki Muni (Uttara Khanda 108.30) it is related that when Lord Rama was getting ready to leave this world he told Vibhishan, Ravana’s younger brother, that in His absence he should worship Lord Jagannatha, the Lord of the Iksvaku dynasty.

The Skanda Purana also fixes the date of the Ratha-Yatra festival, which should be celebrated on the second day of the bright fortnight if the month of Ashadha, a day called Pushyami Nakshatra by astrological calculations. The Padma Purana describes (as related in Sanatana Goswami’s Dig Darshini Tika to his Brihad-Bhagavatamrita, 2.1.159) that in Purushottama-kshetra, or Jagannatha Puri, the supremely blissful Personality of Godhead pretends to be made of wood. In this way, although the Lord takes on what appears to be a material form, it is completely spiritual by the causeless mercy of the Lord for the conditioned souls who cannot perceive the transcendental domain.

The main temple building, called Sri Mandir, was built in the 12th century by King Chodaganga Deva, though the site goes back much farther as described above. This is a huge complex where buildings house as many as 5,000 priests and assistants. The whole compound is surrounded by a thick stone wall 20 feet tall that encloses an area 665 feet by 640 feet. The wall has four large gates, one on each side. The additional smaller buildings were added after the 16th century. The main temple, which reaches 215 feet in height, is where we find the six foot tall Deities of Jagannatha, Balarama, and the shorter Subhadra. They stand on a five foot high throne facing the pilgrims as they enter the temple room. Outside the main temple hall are over 100 smaller shrines dedicated to the various demigods. There is an arati ceremony six times a day from 4 AM to 9 PM when devotees come in for darshan of the Deities, in which they sing, chant, or worship the Deities in ecstasy. As many as 50,000 people come to the Jagannatha temple in a day. Unfortunately, foreigners are not allowed into the temple grounds, but you can get a look at the temple from the roof of the Raghunandan Library across the street for a donation.

The temple compound also has a huge kitchen, employing over 650 cooks and helpers who make hundreds of vegetarian preparations for the 54 separate offerings that are given to the Deities every day. After the food is given to the Deities it becomes prasada, or the Lord’s mercy. By taking such spiritually powerful food it is said that one becomes more and more spiritually surcharged and free from past karma. Much of the prasada is sold or given to people who depend on the temple. When I had my ricksha driver buy some for me, I got a basket with several clay pots filled with a variety of rice, vegetable, dahl, and sweet preparations. It was absolutely delicious and was enough for breakfast, lunch, and dinner for two days. Taking this prasada at Puri is to partake in a tradition that goes back thousands of years and is considered especially purifying. It is said that only by Krishna’s grace does one get the opportunity to receive the remnants of food offered to Him.

The Appearance of Lord Jagannatha

The significance of Jagannatha Puri and the story of how the Deities first appeared goes back many hundreds of years to the time of King Indradyumna, who was a great devotee of Lord Vishnu. It is related that one time in his court the King heard from a devotee about an incarnation of Lord Vishnu, named Nila-madhava. (Nila-madhava is the Deity form of Lord Vishnu.) The King very much wanted to see this form of the Supreme and sent many Brahmanas to search for Nila-madhava. All came back unsuccessful except for Vidyapati, who did not come back at all. He had wandered to a distant town which was populated by a tribe of people known as Shabaras of non-Aryan heritage. He had stayed in the house of Visvasu, and later, at Visvasu’s request, married his daughter, Lalita.

After some time Vidyapati noticed that Visvasu would leave the house every night and return at noon the next day. Vidyapati asked his wife about this. Though her father had ordered her not to tell anyone, she told Vidyapati that Visvasu would go in secret to worship Nila-madhava. After repeated requests, Vidyapati finally got permission to go see Nila-madhava, only if he went blindfolded. But Vidyapati’s wife had bound some mustard seeds in his cloth so that a trail could be left to follow later. When they reached the shrine, Vidyapati saw the Deity Nila-madhava after the Shabara took off the blindfold, and he felt great ecstasy.

The story continues to relate that while Visvasu was out collecting items for worship, Vidyapati saw a bird fall into the nearby lake and drown. The soul of the bird suddenly took a spiritual form and ascended back to the spiritual world. Vidyapati wanted to do the same and climbed the tree to jump in the lake. Then a voice from the sky declared that before he jumped he should tell Indradyumna that he had found Nila-madhava.

When Visvasu returned to worship the Deity, Nila-madhava spoke and said that He had accepted the simple worship from him for so many days, but now He wanted to accept the opulent worship that would be offered by King Indradyumna. When Vidyapati went back to tell the King, Indradyumna immediately went to find Nila-madhava but could not locate Him. So the King arrested Visvasu, but a voice told him to release the Shabara and that he should build a temple on top of Nila Hill where the King would see the Lord as Daru-brahman, the wooden manifestation of the Absolute.

After great endeavor, King Indradyumna built the temple at Sri Kshetra, now known as Jagannatha Puri, and later prayed to Lord Brahma to consecrate it. However, Lord Brahma said that it was not within his power to consecrate the temple since Sri Kshetra is manifested by the Supreme’s own internal potency and is where the Lord manifests Himself. So Brahma simply put a flag on top of the temple and blessed it, saying that anyone who from a distance saw the flag and offered obeisances would easily be liberated from the material world. Nonetheless, after much waiting the King became anxious since Nila-madhava had not manifested Himself. Thinking his life was useless, the King decided he should end his life by fasting. But in a dream the Lord said that He would appear floating in from the sea in His form as Daru-brahman.

The King went to the shore and found a huge piece of wood that had the markings of a conch, disc, club, and lotus. This was Daru-brahman. But try as they might, the men could not budge the wood. In a dream the Lord spoke to the King and instructed him to get Visvasu and put a golden chariot in front of Daru-brahman. After doing this and forming a kirtana party to chant the holy names, and praying for Daru-brahman to mount the chariot, Daru-brahman was easily moved. Lord Brahma performed a sacrifice where the present temple now stands and installed a Deity of Lord Narasimhadeva, the Deity that is now on the western side of the temple.

From the wooden Daru-brahman, the King requested many expert carvers to carve the form of the Deity, but none could do so for their chisels immediately broke when they touched the wood. Finally the architect of the demigods, Visvakarma, (some say the Lord Himself) arrived as an old artist, Ananta Maharana, and promised that he would carve the Deity form of the Lord inside the temple in three weeks if the King would allow him to work behind closed doors. But after 14 days the King became very anxious because he could no longer hear the sounds of the carving. Finally he could stand it no more. On the advice of the queen he personally opened the doors of the temple to see what was happening. Then he saw the forms of Lord Jagannatha, Lord Balarama, and Lady Subhadra. But because the King had opened the doors sooner than he was supposed to, the Deities were not completed; Their feet and hands had not yet been carved. Thus, the Supreme manifested Himself in this form.

The King felt he had committed a great offense for having opened the doors before the allotted three weeks had passed, so he decided to end his life. But in a dream Lord Jagannatha told the King that though he had broken his promise, this was just a part of the Supreme’s pastimes to display this particular form. The King was told that this form, even though it appeared to be incomplete, was actually the form of the Lord that was meant to be worshiped in this age of Kali-yuga. Occasionally the King could decorate the Deity with golden hands and feet. Yet those devotees filled with love would always see the form of Lord Jagannatha as the threefold bending form of Syamasundara, Krishna, holding a flute. Thus, the Supreme appeared in this form so that people could approach and see Him, especially as He rides through town on the huge carts during the Ratha-Yatra festival.

The Ratha-Yatra Festival

During the Ratha-Yatra festival is the most popular time to go to Jagannatha Puri. This is usually in July when it is very hot. But thousands upon thousands of pilgrims flock to Puri to take part in this auspicious event, which is said to have been celebrated for thousands of years, making it one of the oldest and one of the biggest religious festivals in the world. This is the time when the Deities come out of the temple for all to see. It is also the time when as many as a million people gather in this small city with one purpose: to show their faith and devotion to God in the form of Lord Jagannatha.

As big as this festival is, it can be quite expensive. The only festival in the world that is bigger than this is the Kumbha Mela festival that draws many more millions of people. The Ratha-Yatra festival is financed primarily by the Orissan government with an annual budget of $50,000, which is a very large sum for India. But with the number of pilgrims that come to Puri each year, the temple and surrounding businesses also are benefitted with the extra financial income.

The actual construction of the carts begins two months before the festival day, on the third day of the bright fortnight of Vaisakha (April-May). More than 600 trees, or 400 cubic meters of wood, are needed for the construction, taken from the local forests along the banks of the Mahanadi River. Using the same simple tools and procedures as they have for the past hundreds of years, once the basic elements are made, such as the wheels, then the actual construction begins only a few weeks before the festival. When I saw the carts a few days prior to the festival, I doubted that they would be finished in time. However, the construction crew works on them night and day, and everything was ready the day before the festival.

In the main road in front of the temple huge stacks of wood are used to assemble the three chariots which will reach up to three storeys tall and will roll on wheels, each eight feet high. The chariots are painted with bright colors and the tops are covered with red, black, yellow, or green canopies. The colors signify which chariot is for which Deity. Lord Jagannatha uses red and yellow, Lord Balarama uses red and green, while Subhadra uses red and black. The Deities are also painted with particular colors that mean something. Jagannatha’s blackish color represents faultless qualities; Balarama’s white color signifies enlightenment; and Subhadra’s yellow color signifies goodness.

Each cart is different. The cart of Lord Jagannatha is called Cakradhvaja or Nandigosha, which means tumultuous and blissful sound. Using 16 wheels, it rises 45 feet tall, and weighs 65 tons. It also carries a figure of Garuda on its crest, and is drawn by four white wooden horses. Balarama’s cart is called Taladhvaja, meaning the sound of significantly powerful rhythm. It has 14 wheels, and is drawn by four black wooden horses. It carries Hanuman on its crest. Subhadra’s cart is called Padmadhvaja or Darpadalan, which means destroyer of pride. It has a lotus on its crest, uses 12 wheels, and is drawn by four red wooden horses. After the Ratha-Yatra festival the wood from the carts is used as fuel for the big kitchen in the temple, which can last up to nine months.

About two weeks before the festival, the Deities of Jagannatha, Balarama, and Subhadra are given a ritual bath, which is performed on the front main wall of the temple, which allows everyone to observe it from the street below, or one of the surrounding buildings. This is called the Snana-Yatra. After this They play the pastime of getting a cold. They are then taken to a designated area and given special treatments and offerings. They may also be repainted at this time. About every 12 or 19 years the bodies of the Deities are replaced with new ones carved from a ritualistically selected Daru-Brahman in the form of a nima tree. This is known as the Nava-Kalevarna festival. It occurs when there is a leap (additional) month in the Vedic calendar that appears between Snana-Yatra and Ratha-Yatra. This was last performed in 1996, 1977, and 1969. After such an occurrence, the crowd that attends the Ratha-Yatra in Puri expands from the usual 700,000 or so to as many as two-and-a-half million.

As the Ratha-Yatra festival draws near, thousands of pilgrims come to Jagannatha Puri, but as many as a million or more people may be in town on the day of the festival. Some are top officials in the Indian government or other VIPs. Many people begin arriving in front of the temple near the carts on the morning of the festival. At first it is very interesting to wander about looking at the nicely decorated carts and all the pilgrims who have attended. But then the police begin cordoning off the area around the carts. Then there are only certain areas where people can get between the carts and the buildings. This creates bottlenecks which can be very dangerous when too many people are pushing on each other trying to get through. I saw people begin to panic at times because of the pressure on them, and worried mothers had to hold their babies above the crowd to make sure they did not get crushed.

The Ratha-Yatra festival can be both spiritually ecstatic and physically exhausting. Though July is in the monsoon season, if the rains have not arrived yet, it gets very hot. When it is hot, you will be soaked with sweat a few hours after the sun comes up. In fact, from where I was, I saw dozens of Indian people who had collapsed from the heat and had to be carried away from the crowd on stretchers. The heat can take a lot out of you, especially when in a crowd of many thousands. So it is best to have a source of water with you, like a canteen.

A good place to be during the festival, if you do not want to be on the street amongst the people, is on a rooftop. But you have to make reservations and pay for your seats several days in advance. Even then there may not be any guarantee that you will get the seats you want.

I have been at Jagannatha Puri to attend two Ratha-Yatra festivals, once in 1991, and another in 2001. At each one things happened at different times of the day. In 1991 it was around eleven in the morning when the temple priests came out to sanctify the carts. In 2001, everything got started much earlier, and the priests came out before 9 AM. They walk up the gangplanks to the platform on the cart and sprinkle holy water around while circumambulating it three times and chanting specific mantras for purification. Later, the priests bring out the small Deities that will also ride on the cart.

When the big Deities are brought out, first there is Lord Balarama, then Lady Subhadra, and then Lord Jagannatha. Each time excitement suddenly fills the air and many men blow conch shells and bang on drums and cymbals to announce the arrival of the Deities at the main gate of the temple complex. Then the smiling face of Lord Balarama appears through the doorway and the crowd shouts and chants, “Jai Balarama. Baladeva ki jai!” Generally, however, unless you are situated on a tall building, you cannot see the faces of the Deities because there are so many assistants that help move Them. But you can easily see the huge headdress They wear. Once the Deity is on the cart, the headdress is torn off and distributed amongst the people as prasada.

Daityas, strongly built men who lift the Deity, carry Lord Balarama. It is described that they move Him from one large cotton pillow to another, however, I couldn’t see any. Lord Balarama is five feet and five inches tall and has an arm span of 12 feet. When carried, there are five men on each arm, with up to 50 men pulling in front and 20 offering support in the back. All of these carriers are Daityas, members of the Dayitapati family who are descendants of Visvavasu. Gradually, taking about a half hour or so, Lord Balarama moves from the temple gate to the chariot and is placed on it so everyone in the crowd can see Him. Then Subhadra, who is less than five feet tall, is also carried from the temple to Her chariot. And finally Lord Jagannatha is brought out. He is five feet and seven inches tall with an arm span of 12 feet, and also needs many assistants to be moved.

In 1991 it was around two o’clock, when the King of Puri arrived in a procession, walked up the planks to the platform and swept the cart with a gold handled broom, and then sprinkles sandalwood scented water on them. He circumambulates the platform three times and is assisted by the priests. He does this to each of the carts. In 2001, however, this took place around 10 AM, and everything that year happened in a much more timely manner.

It should be pointed out here that the way the King sweeps the carts is an example of how the festival has changed over the years. If you read accounts of the Ratha-Yatra festival as described in the Caitanya-caritamrta, there are some major differences in the festival we find today compared to 500 years ago. The King used to sweep the street in front of the carts as they paraded down through the town. The reason he no longer does this is related in a story I was told. It seems that at one time years ago a King of Puri, Purusottama Dev, was to marry a princess who was the daughter of a king, Maharaja Sallwo Narasingha, from the district of Kanchi. When the Ratha-Yatra festival was to take place, the father of the princess was invited, but sent his minister Chinnubhatta Godaranga instead. When he attended, the King of Puri performed the devotional tradition of sweeping the road in front of the carts. The visiting minister, however, rather than being impressed with the devotion of the King for Lord Jagannatha, did not approve of him sweeping the road, even if it was for the Lord. When he reported this to King Sallwo Narasingha, the king objected to the idea of his daughter marrying the King of Puri since he was merely a street sweeper. Purusottama Dev was extremely angry that he, as the servant of Lord Jagannatha, would be insulted for his service like that. So he gathered his troupes and went to Kanchi to teach King Sallwo a lesson. Unfortunately, King Purusottama Dev was badly defeated.

On returning to Puri in such a downcast mood, he stopped at the simple cottage of Saikatacharya, a great ascetic, householder devotee of Lord Jagannatha. This devotee pointed out that the King had forgotten to ask permission from Lord Jagannatha before he went to attack King Sallwo. With this realization, the King returned to Puri and visited the temple of the Lord, crying over his defeat, asking why the Lord had let this happen. He spent the night in the temple, and with doors closed, before the night came to an end, the King heard a voice asking why he was so distraught over such a simple thing. The voice said to go gather his troupes again, and that we two brothers, Jagannatha and Balarama, would go along to fight on the King’s behalf. As the news spread, many people, both old and young, joined the King’s forces to fight with Their Lordships. However, as they went, the King was filled with some doubts whether Their Lordships were really going with him.

While the King and his army went onward, far ahead were two soldiers that rode on one black horse and one white horse. They stopped to quench Their thirst at a small village near Chilika Lake by buying some yogurt from a devotee named Manika. She offered Them yogurt, but when she asked for payment, they said They had no money. Instead They gave her a jeweled ring and told her to give it to King Purusottama Dev, who would then give her payment.

After some time, the King caught up to the lady, who flagged him down to give him the ring and asked for payment for the soldiers’ drink. The king was shocked to see the ratnamudrika ring of Lord Jagannatha and then regained his confidence that, indeed, Their Lordships had certainly come with him. In payment for the ring, the king gave her the whole village, which is still named Manikapatna. After this the king and his troupes were victorious over King Sallwo, and he also took King Sallwo’s daughter as well. However, he did not marry her after the insult her father had given him. He instructed his minister to see that she get married to a qualified sweeper. After one year, at the next Ratha-Yatra, the King again performed his sweeping ceremony. At that time, the king’s minister announced that the king was the most qualified sweeper, since he swept for Lord Jagannatha, and that the princess, Padmavati, should marry him. Then Maharaja Purusottama Dev married the princess and she later gave birth to a great devotee of Lord Caitanya, who became known as King Prataparudra. Anyway, at some point after this, the King of Puri discontinued sweeping the streets and now sweeps the carts.

The festival parade also used to start in the morning and then stop at noon near the Jagannatha Vallabha Gardens where the Deities would get offerings of food, worship, etc., from the many devotees. There would also be many groups of people singing devotional songs, and though you will still see some people in kirtana groups, there were very few in 1991, while there were several big kirtana parties in 2001, including a large one consisting of the devotees from the Iskcon temple in Mumbai (Bombay).

After the King has swept the carts, they quickly begin to disassemble the gangplanks that lead up to the cart and begin to fasten the wooden horses that point the direction. Many thousands of devotees surround the carts and the people in the front take up the long, thick ropes to pull the chariots down the main road to the Gundicha temple, where the Deities stay for a week. Then the leaders on the carts that ride near the wooden horses direct those who are pulling the ropes to take up the slack. When everything is ready, a whistle is blown by the chariot driver and a hundred people on each of four ropes begin to pull. Then the numerous priests and assistants on the carts that ride along begin to bang on the gongs and cymbals, and suddenly the cart lurches forward and begins to move.

Once the carts get going, you mostly hear the spectators simply shout out, “Jayo, Jai Jagannatha,” and raise their hands in the air and watch the cart go by. Many police have to guard the chariot wheels to make sure no one gets too close and is crushed under them. In 1991 it was after five o’clock before Lord Balarama’s cart got started and loudly rumbled down the road and soon reached the Gundicha temple. In 2001 it started by about 10:30 AM or so. Subhadra’s cart began to move a while later.

Lord Jagannatha’s cart did not get started until after six o’clock in 1991, which was quite late, but got started by 11 AM in 2001. However, both times it did not make it to the Gundicha temple until the next day. The people pulled it about two-thirds of the way before it almost ran into some shops on the side of the road. So Lord Jagannatha spent the night wherever the cart had stopped. The following morning the people redirect the cart and continued with the Ratha-Yatra to finish pulling it to the Gundicha temple about two miles down the road from the main temple where the Deities stay for a week before returning to the temple in a similar parade.

Sometimes the chariots mysteriously stop, though everyone is pulling hard. In fact, it is not unusual, as in the case of this festival, that a chariot may stop completely and stay there overnight and then continue the next day. Sometimes if there is difficulty, the local government minister will pray to Lord Jagannatha for forgiveness from whatever offenses the residents of the town may have committed. Then the chariots begin to move again as if they move only by the will of Jagannatha.

The parade is a fascinating event in which to participate and see. But when the chariots get rolling, the crowd gets very intense. You either have to get out of the way to let them by, or struggle, as you get pushed this way and that, to move with the crowd as it goes with the cart. Many people try to pull the ropes and it is not easy, and can be dangerous, to get a place nearby.

The Deities spend the first two nights on the carts outside the Gundicha temple, or wherever else They may be if They do not make it there the first night. During this time, pilgrims can climb up on the carts and see the Deities very closely and even embrace Them. But the priests are quick to charge everyone a certain number of rupees for this opportunity, which makes for a very good business for the priests. When I climbed a cart and was about to give a “donation,” as many as five of the attendants grabbed the money at once before I let go of it. And when I did not let go of it right away, they started to get very angry. This was after I had been assured that I could climb the cart to see the Deity of Lady Subhadra and there would be no charge, and I would also be allowed to take a photograph. I indeed was allowed to see Lady Subhadra and even embrace Her, which is a rare event for any pilgrim, what to speak of a Westerner. But after I had given my donation, I took out my camera to take a photograph and a guard immediately came over and objected and ordered me to get down off the cart. So that brought an abrupt end to the episode. Nonetheless, if one can overcome this businesslike atmosphere, it can still be a very devotional and memorable event. And you can also go up on the carts of Lord Jagannatha and Lord Balarama as well, if you can handle the crowds and the many priests who ask for donations, or who want to direct people, sometimes forcefully with the use of sticks. Some people simply stay on the ground and offer prayers and small ghee lamps from a distance. Others climb all three carts to get the personal darshan of all three Deities.

The Deities are then taken inside the Gundicha temple only on the third night. After the Deities’ stay at the Gundicha temple, They return a week later to the main temple in a similar parade that is attended by fewer people. This can be a time when you can get much closer to the carts and walk more easily with the parade, providing you have time to stay in Puri for this event. Again, the Deities come out of the Gundicha temple as before and are placed on the carts with much fanfare from the devotees. Then again the King of Puri comes to cleanse the carts, and shortly thereafter the carts are ready to be pulled in a most festive parade back to the main temple. The return trip usually happens all in one day. However, again the Deities stay outside on the carts for two nights, allowing everyone who wants to climb up on the cart for a close darshan. Then on the third night there is the Suna Vesa festival in which the Deities are dressed in gold outfits. Again, the city becomes extremely crowded as people want to see the Deities in the golden ornaments. These include gold crowns, hands and feet, golden peacock feather, gold earrings, different golden necklaces, and ornaments such as a silver conch and gold disk for Lord Jagannatha and golden club and plow for Lord Balarama. These are all solid gold, and all together weigh up to one ton.

No one is allowed on the carts for the gold festival except for the intimate servants of the Deities. The way the crowd works for this festival is that they approach the carts from the main road. The closer to the carts you get, the thicker the crowd becomes. You are then directed by numerous police to walk with the crowd around the front of the carts and then down a side street. The police will also not let you stop along the lanes, but make sure everyone keeps moving. As you walk, you can then look toward the Deities to see Them in Their unique gold ornaments. They look especially powerful dressed as They are like this. Your darshan is only as long as it takes for the crowd to move, and then you must continue on, or come back around again, all of which can take an hour to make it through the crowds. Then as you come back around, the street is divided into two lanes, one for those approaching the carts and the other for those leaving. So you have to continue a ways away before you can begin to come back around. Getting directly in front of each of the carts is the only way you can have a direct line of sight toward the Deity during this event.

After this, the Deities stay on the carts one more day and are then taken into the main temple the following evening, as They were when taken into the Gundich temple. Then the Ratha-Yatra festival is completely finished until next year.

The Internal Meaning of the Ratha-Yatra Festival

The meaning of the Ratha-Yatra parade is steeped in religious sentiment. The form that Lord Krishna takes as Jagannatha is the manifestation of His ecstasy that He feels when He leaves the opulence of His palaces in Dwaraka, represented by the Puri temple, to return to the town of Vrindavan and the simple and pure spontaneous love the residents there have for Him. Thus, there is no difference between Lord Krishna and Lord Jagannatha. So in the mood of separation from His loving devotees, Jagannatha mounts His chariot and returns to Vrindavan, which is symbolically represented by the Gundicha temple. In this way, the esoteric meaning of the Ratha-Yatra parade is that we pull the Lord back into our hearts and rekindle the loving relationship we have with Him. Many great poems and songs, such as Jagannatha-astakam, have been composed describing the event and the highly ecstatic devotional mood one can enter while participating. Many verses are also written in the Caitanya-caritamrita that describe the pastimes Sri Caitanya Mahaprabhu had during these Ratha-Yatra festivals 500 years ago.

To explain the internal meaning of Ratha-Yatra further, Lord Jagannatha is the embodiment of Lord Krishna’s love for Srimate Radharani. While Lord Krishna was living in Dwaraka, he felt great separation from Radharani and the residents of Vrindavana. On the day of one solar eclipse, He traveled to Kuruksetra with His brother Balarama and His sister Subhadra on His chariot. There He met Srimate Radharani and other residents of Vrindavana, all of which wanted to take the Lord back to Vrindavana. While traveling and thinking of this meeting, He entered mahabhava, the highest sentiments of loving exchange. In that state, His eyes dilated like fully bloomed lotuses, and His hands and legs retreated into His body. In this way, the form of Lord Jagannatha is called radha-viraha-vidhura, the separation from Radharani, and also mahabhava-prakasha, the manifestation of mahabhava for Radharani. Lord Caitanya was the embodiment of Srimate Radharani’s love for Lord Krishna. So Lord Caitanya taking Lord Jagannatha from the main temple to the Gundicha corresponds to Srimate Radharani’s wanting to take Lord Krishna from Dwaraka back to Vrindavana, the place of spontaneous and ecstatic love of God.

It is also explained that by participating in this festival, chanting and dancing, or helping pull the ropes of the chariots, one becomes free of many lifetimes of karma. One can even become liberated due to the spiritual potency of Lord Jagannatha’s presence. One of the ways this happens is explained as follows: at the very end of one’s life when the memories of his activities pass through the mind, when he remembers the amazing Ratha-Yatra festival his mind stops and focuses on that event. Thus, he dies thinking of Lord Jagannatha and is liberated from material existence and returns to the spiritual world, just like a yogi is transferred to the spiritual strata when his mind is fixed on the Supersoul at the time of death. This is why thousands of pilgrims come to Jagannatha Puri every year for Ratha-Yatra.

Other Places of Spiritual Importance in Jagannatha Puri

While in Jagannatha Puri, there are many other places of interest that pilgrims come to see, so I will describe a few of these. About a quarter mile from the Jagannatha temple, walking toward the beach, is Siddha Bakula. This is where, 500 years ago, the great saint Haridas Thakur used to live and chant the Hare Krishna mantra 300,000 times a day and where Sri Caitanya would visit him. Since Haridas could not enter the Jagannatha Temple, being of a Muslim family, Lord Caitanya took the stick He had used as His toothbrush and stuck it in the ground. It immediately grew into a beautiful shade tree, under which Haridas Thakur lived. Sanatana Gosvami had also stayed here for a time as well.

Haridas attained such an elevated position of ecstasy from chanting the Hare Krishna mantra that even though a beautiful prostitute came to tempt him with sex, he was not interested. Thus, he is called the namacarya: the master of chanting the holy names. In 1991, a small shrine was found here, along with the old and bent tree under which Haridas would chant. However, since then, as found in 2001, there is a nice temple and plenty of walled protection for the tree at this place. The tomb of Haridas Thakur, where you’ll also see beautiful Radha Krishna Deities as well as an image of Haridas, is located next to Purusottama Gaudiya Math near the beach. This is an important place of pilgrimage.

A 15 minute walk from here is the temple of Tota-Gopinatha. The Radha Krishna Deities here are especially beautiful, and it is accepted that Sri Caitanya ended his life by entering into the Deity of Tota-Gopinatha. Also near this area is the old house of Kashi Mishra. It is now used as part of a temple and has nice diorama exhibits of Sri Caitanya’s life. It is here we find the Gambhira room, which is where Sri Caitanya lived for 12 years. Through a small window you can see Sri Caitanya’s original wooden sandals, water pot, and bed.

A short walk to the east of the Jagannatha temple is the Gaudiya Math temple and the place where Srila Bhaktisiddhanta took birth. A little farther east is the Jagannatha Vallabha Garden, which is almost across from the Balagandhi temple which used to be where Lord Jagannatha would stop during His Ratha-Yatra parade to accept food offerings from all the devotees. At this garden, Sri Caitanya had many pastimes and is where He saw Lord Krishna manifest Himself. A little ways away from the garden is Narendra Sarovara, a small lake where many festivals have taken place with Sri Caitanya and his associates. Even now many pilgrims will visit and take a holy bath in this lake. The Govinda Deity from the Jagannatha temple is brought here for festivals where He is given boat rides. There is also a little temple with Lord Jagannatha Deities located here. So if foreigners want to see Lord Jagannatha they can usually come here for darshan, unless it is during the Ratha-Yatra festival.

Farther down the main road of town near the Gundicha Mandir is the very old temple dedicated to Lord Narasimha, which we can enter to view the Deity. This is also where Sri Caitanya engaged in many kirtanas with his close associates. Not far away is Indradyumna Lake where Sri Caitanya once manifested His Mahavishnu form showing His associates His supernatural qualities as an incarnation of God.

About 14 miles from Jagannatha Puri is the Alarnatha temple at Brahmagiri. Lord Alarnatha is a four-handed form of Lord Vishnu. Whenever the Jagannatha Deities in Puri would be removed from the altar before the Ratha-Yatra festival for two weeks, Sri Caitanya would stay here. This is a temple where, at the end of the kirtana hall in front of a Deity of Sadbhuja, there is a large stone slab with the imprint of Sri Caitanya’s body. Once when He fell onto the stone in an ecstatic trance, the stone melted leaving the imprint of Sri Caitanya’s body as we find it today. Across from the Alarnatha temple is another Gaudiya-Math temple that was established by Srila Bhaktisiddhanta. It is also here where we find the small Alarnatha Deity that was uncovered during excavations around the main Alarnatha temple. However, once when Srila Bhaktisiddhanta was staying at his temple, the priest at the Alarnatha shrine had a dream in which the Lord came to him and said that He wanted to accept the worship of Srila Bhaktisiddhanta. Then the priest brought the small Alarnatha Deity to Srila Bhaktisiddhanta who worshiped Him, and where the Deity has remained since then. Also in this town of Bentapur we can see the birthplace of Ramananda Raya, a close associate of Sri Caitanya.

Nineteen miles north of Jagannatha Puri is Konarka, a most interesting temple to Surya, the sun-god. Although it is very old and no longer used for worship, many people come here every day. A Surya temple was here as long ago as the 9th century, but the present temple was built in the 13th century to resemble a huge chariot and has 24 gigantic stone wheels all around it. There are also carvings of seven strong horses who pull the chariot, and the temple is covered with many panels of stone figures depicting many aspects of life, such as scenes with hunters, soldiers, ascetics, maidens, birds, elephants, etc. There are also three green chlorite deities of Surya in niches on the outside of the temple, reached by ascending flights of stairs. The interior has been filled in and blocked up to help support it. Outside the temple grounds are many shops who sell food or the usual gamut of nick-nacks.

About six miles from Puri is the Saksi-gopala temple, located between the Jagannatha Puri and Khurda Road Junction railway stations. A new station called Saksi-gopala is there where people get off to visit the temple. The Saksi-gopala Deity is the Gopala Deity who walked from Vrindavan to Vidyanagara, a town located 20 to 25 miles from Rajahmundry on the banks of the Godavari River. How this happened was that two brahmanas were traveling and visiting the holy places. One was poor and young and was serving the older and richer brahmana. The older one was so satisfied with the charitable service of the younger brahmana that he vowed in front of the Gopala Deity that he would give his daughter to the younger brahmana to be his wife. Later, when they returned home, the older brahmana hesitated to fulfill his promise due to pressure from his family. There was some controversy about this between the two brahmanas and in a meeting with the people of the town it was agreed that if the Deity Gopala would come to testify as a witness, the older brahmana would give his daughter as promised.

The younger brahmana went back to Vrindavan and related the situation to the Gopala Deity who finally agreed to walk. He told the brahmana that He would follow him and that the sound of His ankle bells would indicate He was there, but if the brahmana turned around to look, He would walk no farther. So for 100 days they walked toward Vidyanagara, then the sound of the Deity’s ankle bells ceased to sound. The brahmana looked back and the Deity was standing there smiling. The brahmana went to gather the people of the town who were amazed to see the Deity. Then the older brahmana agreed to give his daughter in marriage as promised and a temple was built for the Deity. Later the King of Orissa, Purusottama, was insulted by the King of Kataka (Cuttack). So Purusottama fought and defeated the King of Kataka and took charge of the city. He then brought the Gopalaji Deity from Vidyanagara to Kataka and built a temple there. The Deity also stayed in the Jagannatha Temple for some time, but then was moved to a village about six miles from Puri, called Satyavadi. Some time after that a new temple was constructed where we find the Saksi-gopala Deity today. Though the temple does not allow foreigners inside, many people visit this temple with the understanding that whether the Supreme is in the spiritual realm or expands Himself in the material realm in the form of a stone Deity, He can change what is spiritual into material and vice versa whenever He wants. This is why a stone Deity can do what is considered miraculous things, like walk, talk, etc. Thus, it is accepted that the bona fide Deity of the Supreme is nondifferent from the Supreme Himself.

These are some of the significant events and places that we can find in and around the town of Jagannatha Puri.

Story of the Appearance of Lord Krishna

The Story of the Appearance of Lord Krishna

 

            Once the world was overburdened by the unnecessary defense force of different kings, who were actually demons but were posing themselves as the royal order. At that time, the whole world became perturbed, and the predominating deity of this earth, known as Bhumi, went to see Lord Brahma to tell of her calamities due to the demoniac kings. Bhumi assumed the shape of a cow and presented herself before Lord Brahma with tears in her eyes. She was bereaved and was weeping just to invoke the lord’s compassion. She related the calamitous position of the earth, and after hearing this, Lord Brahma became much aggrieved, and he at once started for the ocean of milk, where Lord Vishnu resides. Lord Brahma was accompanied by all the demigods headed by Lord Shiva, and Bhumi also followed. Arriving on the shore of the milk ocean, Lord Brahma began to pacify Lord Vishnu, who formerly saved the earthly planet by assuming the transcendental form of a boar [as Lord Varaha].

            In the Vedic mantras, there is a particular type of prayer called Purusha-sukta. Generally, the demigods offer their obeisances unto Vishnu, the Supreme Personality of Godhead, by chanting the Purusha-sukta. It is understood herein that the predominating deity of every planet can see the supreme lord of this universe, Brahma, whenever there is some disturbance on his planet. And Brahma can approach the Supreme Lord Vishnu, not by seeing Him directly but by standing on the shore of the ocean of milk. There is a planet within this universe called Svetadvipa, and on that planet there is an ocean of milk. It is understood from various Vedic scriptures that just as there is the ocean of salt water on this planet, there are various kinds of oceans on other planets. Somewhere there is an ocean of milk, somewhere there is an ocean of oil, and somewhere an ocean of liquor and many other types of oceans. Purusha-sukta is the standard prayer which the demigods recite to appease the Supreme Personality of Godhead, Kshirodakashayi Vishnu. Because He is lying on the ocean of milk, He is called Kshirodakashayi Vishnu. He is the Supreme Personality of Godhead, through whom all the incarnations within this universe appear.

            After all the demigods offered the Purusha-sukta prayer to the Supreme Personality of Godhead, they apparently heard no response. Then Lord Brahma personally sat in meditation, and there was a message-transmission from Lord Vishnu to Brahma. Brahma then broadcast the message to the demigods. That is the system of receiving Vedic knowledge. The Vedic knowledge is received first by Brahma from the Supreme Personality of Godhead, through the medium of the heart. As stated in the beginning of Srimad-Bhagavatam, tene brahma hrida ya adi-kavaye: the transcendental knowledge of the Vedas was transmitted to Lord Brahma through the heart. Here also, in the same way, only Brahma could understand the message transmitted by Lord Vishnu, and he broadcast it to the demigods for their immediate action. The message was this: The Supreme Personality of Godhead would appear on the earth very soon, along with His supreme powerful potencies, and as long as He remained on the earth planet to execute His mission of annihilating the demons and establishing the devotees, the demigods should also remain there to assist Him. They should all immediately take birth in the family of the Yadu dynasty, wherein the Lord would also appear in due course of time. The Supreme Personality of Godhead Himself, Krishna, would personally appear as the son of Vasudeva. Before His appearance, all the demigods, along with their wives, should appear in different pious families in the world just to assist the Lord in executing His mission. The exact word used here is tat-priyartham, which means the demigods should appear on the earth in order to please the Lord. In other words, any living entity who lives only to satisfy the Lord is a demigod. The demigods were further informed that the plenary portion of Lord Krishna, Ananta, who is maintaining the universal planets by extending His millions of hoods, would also appear on earth before Lord Krishna’s appearance. They were also informed that the external potency of Vishnu (Maya), with whom all the conditioned souls are enamored, would also appear by the order of the Supreme Lord, just to execute His purpose.

            After instructing and pacifying all the demigods, as well as Bhumi, with sweet words, Lord Brahma, the father of all prajapatis, or progenitors of universal population, departed for his abode, the highest material planet, called Brahmaloka.         

            The leader of the Yadu dynasty, King Surasena, was ruling over the country known as Mathura, wherein lies the city of Mathura, as well as the district known as Surasena, which was named after him. On account of the rule of King Surasena, Mathura became the capital city of all the kings of the Yadus. Mathura was also made the capital of the kings of the Yadu dynasty because the Yadus were a very pious family and knew that Mathura is the place where Lord Sri Krishna lives eternally, just as He also lives in Dvaraka.

            Once upon a time, Vasudeva, the son of Surasena, just after marrying Devaki, was going home on his chariot with his newly wedded wife. The father of Devaki, known as Devaka, had contributed a sufficient dowry because he was very affectionate toward his daughter. He had contributed hundreds of chariots completely decorated with gold equipment. At that time, Kamsa, the son of Ugrasena, in order to please his sister, Devaki, had voluntarily taken the reins of the horses of Vasudeva’s chariot and was driving. According to the custom of the Vedic civilization, when a girl is married, the brother takes the sister and brother-in-law to their home. Because the newly married girl may feel too much separation from her father’s family, the brother goes with her until she reaches her father-in-law’s house. The full dowry contributed by Devaka was as follows: 400 elephants fully decorated with golden garlands, 15,000 decorated horses, and 1,800 chariots. He also arranged for 200 beautiful girls to follow his daughter. The kshatriya system of marriage, still current in India, dictates that when a kshatriya is married, a few dozen of the bride’s young girlfriends (in addition to the bride) go to the house of the king. The followers of the queen are called maidservants, but actually they act as friends of the queen. This practice is prevalent from time immemorial, traceable at least to the time before the advent of Lord Krishna 5,000 years ago. So Vasudeva brought home another 200 beautiful girls along with his wife Devaki.

            While the bride and bridegroom were passing along on the chariot, there were different kinds of musical instruments playing to indicate the auspicious moment. There were conchshells, bugles, drums and kettledrums; combined together, they were vibrating a nice concert. The procession was passing very pleasingly, and Kamsa was driving the chariot, when suddenly there was a miraculous sound vibrated from the sky which especially announced to Kamsa: “Kamsa, you are such a fool! You are driving the chariot of your sister and your brother-in-law, but you do not know that the eighth child of this sister will kill you.”

            Kamsa was the son of Ugrasena, of the Bhoja dynasty. It is said that Kamsa was the most demoniac of all the Bhoja dynasty kings. Immediately after hearing the prophecy from the sky, he caught hold of Devaki’s hair and was just about to kill her with his sword. Vasudeva was astonished at Kamsa’s behavior, and in order to pacify the cruel, shameless brother-in-law, he began to speak as follows, with great reason and evidence. He said, “My dear brother-in-law Kamsa, you are the most famous king of the Bhoja dynasty, and people know that you are the greatest warrior and a valiant king. How is it that you are so infuriated that you are prepared to kill a woman who is your own sister at this auspicious time of her marriage? Why should you be so much afraid of death? Death is already born along with your birth. From the very day you took your birth, you began to die. Suppose you are twenty-five years old; that means you have already died twenty-five years. Every moment, every second, you are dying. Why then should you be so much afraid of death? Final death is inevitable. You may die either today or in a hundred years; you cannot avoid death. Why should you be so much afraid? Actually, death means annihilation of the present body. As soon as the present body stops functioning and mixes with the five elements of material nature, the living entity within the body accepts another body, according to his present action and reaction. It is just like when a man walks on the street: he puts forward his foot, and when he is confident that his foot is situated on sound ground, he lifts the other foot. In this way, one after another, the bodies change and the soul transmigrates. See how the plantworms change from one twig to another so carefully! Similarly, the living entity changes his body as soon as the higher authorities decide on his next body. As long as a living entity is conditioned within this material world, he must take material bodies one after another. His next particular body is offered by the laws of nature, according to the actions and reactions of this life.

            “This body is exactly like one of the bodies which we always see in dreams. During our dream of sleep, we create so many bodies according to mental creation. We have seen gold, and we have also seen a mountain, so in a dream we can see a golden mountain by combining the two ideas. Sometimes in dreams we see that we have a body which is flying in the sky, and at that time we completely forget our present body. Similarly, these bodies are changing. When you have one body, you forget the past body. During a dream, we may make contact with so many new kinds of bodies, but when we are awake we forget them all. And actually these material bodies are the creations of our mental activities. But at the present moment we do not recollect our past bodies.                       

            “The nature of the mind is flickering. Sometimes it accepts something, and immediately it rejects the same thing. Accepting and rejecting is the process of the mind in contact with the five objects of sense gratification: form, taste, smell, sound and touch. In its speculative way, the mind comes in touch with the objects of sense gratification, and when the living entity desires a particular type of body, he gets it. Therefore, the body is an offering by the laws of material nature. The living entity accepts a body and comes out again into the material world to enjoy or suffer according to the construction of the body. Unless we have a particular type of body, we cannot enjoy or suffer according to our mental proclivities inherited from the previous life. The particular type of body is actually offered to us according to our mental condition at the time of death.

            “The luminous planets like the sun, moon or stars reflect themselves in different types of reservoirs, like water, oil or ghee. The reflection moves according to the movement of the reservoir. The reflection of the moon is on the water, and the moving water makes the moon also appear to be moving, but actually the moon is not moving. Similarly, by mental concoction the living entity attains different kinds of bodies, although actually he has no connection with such bodies. But on account of illusion, being enchanted by the influence of maya, the living entity thinks that he belongs to a particular type of body. That is the way of conditioned life. Suppose a living entity is now in a human form of body. He thinks that he belongs to the human community, or a particular country or particular place. He identifies himself in that way and unnecessarily prepares for another body, which is not required by him. Such desires and mental concoctions are the cause of different types of body. The covering influence of material nature is so strong that the living entity is satisfied in whatever body he gets, and he identifies with that body with great pleasure. Therefore, I beg to request you not to be overwhelmed by the dictation of your mind and body.”

            Vasudeva thus requested Kamsa not to be envious of his newly married sister. One should not be envious of anyone, because envy is the cause of fear both in this world and in the next, when one is before Yamaraja (the lord of punishment after death). Vasudeva appealed to Kamsa on behalf of Devaki, stating that she was his younger sister. He also appealed at an auspicious moment, at the time of marriage. A younger sister or brother is supposed to be protected as one’s child. “The position is overall so delicate,” Vasudeva reasoned, “that if you kill her, it will go against your high reputation.”

            In this way Vasudeva tried to pacify Kamsa by good instruction as well as by philosophical discrimination, but Kamsa was not to be pacified because his association was demoniac. Because of his demoniac associations, he was a demon, although born in a very high royal family. A demon never cares for any good instruction. He is just like a determined thief: one can give him moral instruction, but it will not be effective. Similarly, those who are demoniac or atheistic by nature can hardly assimilate any good instruction, however authorized it may be. That is the difference between demigod and demon. Those who can accept good instruction and try to live their lives in that way are called demigods, and those who are unable to take such good instruction are called demons. Failing in his attempt to pacify Kamsa, Vasudeva wondered how he would protect his wife, Devaki. When there is imminent danger, an intelligent person should try to avoid the dangerous position as far as possible. But if, in spite of endeavoring by all intelligence, one fails to avoid the dangerous position, there is no fault on his part. One should try his best to execute his duties, but if the attempt fails, he is not at fault.

            Vasudeva thought of his wife as follows: “For the present let me save the life of Devaki; then later on, if there are children, I shall see how to save them.” He further thought, “If in the future I get a child who can kill Kamsa–just as Kamsa is thinking–then both Devaki and the child will be saved because the law of Providence is inconceivable. But now, some way or other, let me save the life of Devaki.”

            There is no certainty how a living entity contacts a certain type of body, just as there is no certainty how a blazing fire comes in contact with a certain type of wood in the forest. When there is a forest fire, it is experienced that the blazing fire sometimes leaps over one tree and catches another by the influence of the wind. Similarly, a living entity may be very careful in the matter of executing his duties, but it is still very difficult for him to know what type of body he is going to get in the next life. Maharaja Bharata was very faithfully executing the duties of self-realization, but by chance he developed temporary affection for a deer, and in his next life he had to accept the body of a deer.

            Vasudeva, after deliberating on how to save his wife, began to speak to Kamsa with great respect, although Kamsa was the most sinful man. Sometimes it happens that a most virtuous person like Vasudeva has to flatter a person like Kamsa, a most vicious person. That is the way of all diplomatic transactions. Although Vasudeva was deeply aggrieved, he smiled outwardly. He addressed the shameless Kamsa in that way because he was so atrocious. Vasudeva said to Kamsa, “My dear brother-in-law, please consider that you have no danger from your sister. You are awaiting some danger because you have heard a prophetic voice in the sky. But the danger is to come from the sons of your sister, who are not present now. And who knows? There may or may not be sons in the future. Considering all this, you are safe for the present. Nor is there cause of fear from your sister. If there are any sons born of her, I promise that I shall present all of them to you for necessary action.”

            Kamsa knew the value of Vasudeva’s word of honor, and he was convinced by his argument. For the time being, he desisted from the heinous killing of his sister. Thus Vasudeva was pleased and praised the decision of Kamsa. In this way, he returned to his home.

            Each year thereafter, in due course of time, Devaki gave birth to a child. Thus she gave birth to eight male children, as well as one daughter. When the first son was born, Vasudeva kept his word of honor and immediately brought the child before Kamsa. It is said that Vasudeva was very much elevated and famous for his word of honor, and he wanted to maintain this fame. Although it was very painful for Vasudeva to hand over the newly born child, Kamsa was very glad to receive him. But he became a little compassionate with the behavior of Vasudeva. This event is very exemplary. For a great soul like Vasudeva, there is nothing considered to be painful in the course of discharging one’s duty. A learned person like Vasudeva carries out his duties without hesitation. On the other hand, a demon like Kamsa never hesitates in committing any abominable action. It is said, therefore, that a saintly person can tolerate all kinds of miserable conditions of life, a learned man can discharge his duties without awaiting favorable circumstances, a heinous person like Kamsa can act in any sinful way, and a devotee can sacrifice everything to satisfy the Supreme Personality of Godhead.

            Kamsa became satisfied by the action of Vasudeva. He was surprised to see Vasudeva keeping his promise, and being compassionate upon him and pleased, he began to speak as follows: “My dear Vasudeva, you need not present this child to me. I am not in danger from this child. I have heard that the eighth child born of you and Devaki will kill me. Why should I accept this child unnecessarily? You can take him back.”

            When Vasudeva was returning home with his firstborn child, although he was pleased by the behavior of Kamsa, he could not believe in him because he knew that Kamsa was uncontrolled. An atheistic person cannot be firm in his word of honor. One who cannot control the senses cannot be steady in his determination. The great politician Chanakya Pandita said, “Never put your trust in a diplomat or in a woman.” Those who are addicted to unrestricted sense gratification can never be truthful, nor can they be trusted with any faith.

            At that time the great sage Narada came to Kamsa. He was informed of Kamsa’s becoming compassionate to Vasudeva and returning his firstborn child. Narada was very anxious to accelerate the descent of Lord Krishna as soon as possible. He therefore informed Kamsa that in Vrindavana personalities like Nanda Maharaja and all the other cowherd men and their wives, and on the other side Vasudeva, his father Surasena and all his relatives born in the family of Vrishni of the Yadu dynasty, along with all their friends and well-wishers, were actually demigods. Narada warned Kamsa to be careful of them, since Kamsa and his friends and advisors were all demons. Demons are always afraid of demigods. After being thus informed by Narada about the appearance of the demigods in different families, Kamsa at once became very much alarmed. He understood that since the demigods had already appeared, Lord Vishnu must be coming soon. He at once arrested both his brother-in-law Vasudeva and Devaki and put them behind prison bars.

            Within the prison, shackled in iron chains, Vasudeva and Devaki gave birth to a male child year after year, and Kamsa, thinking each of the babies to be the incarnation of Vishnu, killed them one after another. He was particularly afraid of the eighth child, but after the visit of Narada, he came to the conclusion that any child might be Krishna. Therefore it was better to kill all the babies who took birth from Devaki and Vasudeva.

            This action of Kamsa is not very difficult to understand. There are many instances in the history of the world of persons in the royal order who have killed father, brother or a whole family and friends for the satisfaction of their ambitions. There is nothing astonishing about this, for members of the demoniac, greedy royal order can kill anyone for their nefarious ambitions.

            Kamsa was made aware of his previous birth by the grace of Narada. He learned that in his previous birth he was a demon of the name Kalanemi and that he was killed by Vishnu. Having taken his birth in the Bhoja family, he decided to become the deadly enemy of the Yadu dynasty; Krishna was going to take birth in that family, and Kamsa was very much afraid that he would be killed by Krishna, just as he had been killed in his last birth.

            He first of all imprisoned his father, Ugrasena, because he was the chief king among the Yadu, Bhoja and Andhaka dynasties, and he also occupied the kingdom of Surasena, Vasudeva’s father. He declared himself the king of all such places.

 

From the writings of Srila A.C. Bhaktivedanta Swami Prabhupada from the first chapter of “Krsna” book, based on the Tenth Canto of the Srimad-Bhagavatam.

Srimati Radharani

Srimati Radharani

By Stephen Knapp

Srimati Radharani is the Supreme Goddess. She is most always seen with Lord Krishna. It is described that She is the Chief Associate and devotee of Lord Krishna, and topmost of all Goddesses. Her name means the She is the most excellent worshiper of Lord Krishna. However, She is also an expansion of the Lord’s energy. Since She is also an extension of Krishna, She is the feminine aspect of God. Thus, in the Gaudiya Vaishnava tradition, God is both male and female. They are One, but Krishna expands into two, Himself and Radharani, for the sake of divine loving pastimes. If They remained as One, then there is no relationship, there are no pastimes, and there can be no dynamic exchange of love. (Caitanya-caritamrita, Adi-lila, 4.55-56) Actually, if we all remained merged or amalgamated into one single force or light, then there is no further need of anything else. There certainly would be no need for the material manifestation to provide the innumerable conditioned souls with the means to seek out the way to satisfy their senses, minds, emotions, desires for self-expression, intellectual pursuits, and on and on.

So, similarly, the spiritual world is the manifestation wherein all souls have the opportunity to engage in a multitude of pastimes in loving relationships in full spiritual variety, without the many hindrances we find in this material world. The only difference is that the spiritual world is centered around the Supreme Being. And that Supreme Personality has expanded Himself into Radharani for exhibiting the supreme loving relationship, in which so many others assist Them.

In the Brihad-Gautamiya Tantra, Radharani is described as follows:

 

devi krishna-mayi prokta

radhika para-devata

sarva-lakshmi-mayi sarva

kantih sammohini para

“The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.”

To explain further, Srimati Radharani is also the source of the other goddesses, who are expansions of Her. Just as Lord Krishna is the source of all other expansions and incarnations of God, Radharani is the source of all other expansions of the energies of God, the shaktis, or other goddesses. Thus, Vishnu, Rama, even Shiva are all expansions of the one Supreme Being, and similarly Lakshmi, Sita, and even Durga are all expansions of this Supreme Feminine form of God, Radharani.

It is explained that the beloved consorts of Lord Krishna are of three kinds, namely the goddesses of fortune or Lakshmis, His queens, and the milkmaids of Vraja called the gopis. All of them proceed from Radharani. The Lakshmis are partial manifestations, or plenary portions, of Srimati Radharani, while the queens in Vaikuntha and in Dvaraka are reflections of Her image. The Vraja-devis or gopis are Her expansions and assist in the increase of rasa, or the divine loving pastimes. Among them there are many groups that have various sentiments and moods, which help Lord Krishna taste the sweetness of the rasa dance and other pastimes. (Cc.Adi-lila. 4. 75-81)

“Among the gopis of Vrindavana, Srimati Radharani and another gopi are considered chief. However, when we compare the gopis, it appears that Srimati Radharani is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopis cannot be compared to that of Srimati Radharani.” (Ujjvala-nilamani 4.3 of Srila Rupa Gosvami)

Radharani has many names according to Her qualities and characteristics. Some of the names that Radharani is known by include Govinda-anandini–She who gives pleasure to Govinda [Krishna]; Govinda-mohini–She who mystifies Govinda; Govinda-sarvasa–the all-in-all of Lord Govinda; Shiromani Sarva-kanta–the crown jewel of all the Lord’s consorts; and Krishnamayi–the one who sees Krishna both within and without. She is also called Radhika in the Puranas because Her worship [aradhana] of the Lord consists of fulfilling His desires. Aradhana is the root of the name Radharani, which indicates one who excels in worshiping the Lord. She is also called Sarva-lakshmi, the original source of all the goddesses of fortune. This also means that She is the supreme energy of Lord Krishna, and represents His six opulences, which include fame, fortune, strength, wealth, knowledge, and detachment. She is also known as Sarva-kanti, which indicates that all beauty and luster rest in Her body, and all the Lakshmis derive their beauty from Her. It also means that all the desires of Lord Krishna rest in Srimati Radharani. As Lord Krishna enchants the world with His beauty and charm, Sri Radha enchants Him. Therefore She is the Supreme Goddess. Sri Radha is the full power, and Lord Krishna is the possessor of full power. (Cc.Adi-lila, 4.82, 84, 87-96) Thus, the two are non-different, as the sunshine is nondifferent from the sun, or as the energy is non-different from the energetic or source of energy.

In this way, without Radha there is no meaning to Krishna and without Krishna there is no meaning to Radha. Because of this, in the Vaishnava tradition we always pay respects first to the Lord’s internal energy in the form of Radha, and then to the Lord. Thus They are referred to as Radha-Krishna, or in other names as Sita-Rama, Lakshmi-Narayana, and so on. In this way, Radha and Krishna are one, but when Lord Krishna wants to enjoy, He manifests Himself as Radharani. Otherwise, there is no energy in which Krishna can attain pleasure outside Himself.

To understand Himself through the agency of Radha, or the hladini-shakti, the Lord manifests Himself as Lord Chaitanya, who is Lord Krishna but with the super-excellent emotions of Radharani’s love toward Lord Krishna. This is because the Lord accepts a position and the emotions of a devotee in order to fully taste His own sweetness.

It is also described that the potency of love of God is called hladini, the Lord’s pleasure potency. Whenever the Lord wants to enjoy pleasure, He exhibits His own spiritual potency known as hladini. And the essence of that love is in the emotion called bhava. The ultimate development of that emotion is mahabhava, or great bhava. Mahabhava is full of the pleasure potency, and it is an exhibition of the highest love for Lord Krishna. Sri Radharani is the embodiment of that transcendental consciousness found in mahabhava. Her mind, senses and body are steeped in that highest sort of love for Krishna. She is as spiritual as the Lord Himself. In fact, being the personification of the hladini-shakti, the pleasure giving energy of the Lord, She is the only source of enjoyment for the Lord. This pleasure potency manifests spiritually as Radharani in a way that attracts even Lord Krishna. He takes no pleasure in anything material. The Lord could never enjoy anything that is less spiritual than Himself. Therefore Radha and Krishna are identical. Then She expands Herself into different forms, known as Lalita, Visakha, and Her other confidential associates that increase the mood of divine love. However, being the Lord’s hladini feature, She is also the ultimate source of all happiness for all the living beings. In other words, everything that gives pleasure and happiness within the spiritual or the material worlds is because of Her and the energy that emanates from Her. (Cc.Adi-lila.4.68-72) That same pleasure potency expands and spreads throughout the spiritual worlds, and then descends into the material creation into the many forms of happiness that is experienced by the conditioned soul, though it may be called by different names and perceived in assorted ways. Since we are all parts and parcels of the Lord, we also have that pleasure potency within us to a minute degree. But we are trying to enjoy it in the material world. Therefore we are like sparks that are dying out because we have left our place which is in the blazing fire of Lord Krishna’s association.

The Hare Krishna mantra also directs one’s attention and devotion to Radha as well as Krishna. Radha is also known as Mother Hara, which is the name Hare in the vocative form within the mantra. So in chanting Hare Krishna, we are first approaching the Lord’s internal potency and asking Radha to please engage us in the service of Lord Krishna. Concentrating on Krishna through His names is one form of that service. In other words, it is through Radha that one more easily attains Krishna and service to Krishna. This is the advantage of approaching Lord Krishna through Radharani.

The descriptions of the beauty of Radharani are wonderfully poetic and descriptive. Actually, the residents of Vrindavana care more for Radharani than they do for Lord Krishna. They know that Krishna can be influenced through Radharani. They know that Radha can bring one to Krishna. She is also the compassionate nature of the Lord, and thus more easily approached than trying to reach Lord Krishna directly. And when we read these descriptions of Radha, it is no wonder why they are devoted to Her. For example, it is explained that Srimati Radharani has unlimited transcendental qualities, of which twenty-five are principal. These include: 1) She is very sweet. 2) She is always freshly youthful. 3) Her eyes are restless. 4) She smiles brightly. 5) She has beautiful, auspicious lines. 6) She makes Krishna happy with Her bodily aroma. 7) She is very expert in singing.  8) Her speech is charming. 9) She is very expert in joking and speaking pleasantly. 10) She is very humble and meek. 11) She is always full of mercy. 12) She is cunning. 13) She is expert in executing Her duties. 14) She is shy. 15) She is always respectful. 16) She is always calm. 17) She is always grave. 18) She is expert in enjoying life. 19) She is situated in the topmost level of ecstatic love. 20) She is the reservoir of loving affairs in Gokula. 21) She is the most famous of submissive devotees. 22) She is very affectionate to elderly people. 23) She is very submissive to the love of Her friends. 24) She is the chief gopi. 25) She always keeps Krishna under Her control. In short, She possesses unlimited transcendental qualities, just as Lord Krishna does. (Ujjvala-nilamani, Sri-radha-prakarana 11-15)

In describing Srimati Radharani, it is also said in the Vidagdha-madhava (1.32) by Rupa Gosvami, “The beauty of Srimati Radharani’s eyes forcibly devours the beauty of newly grown blue lotus flowers, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. Her bodily luster seems to place even gold in a painful situation. Thus the wonderful, unprecedented beauty of Srimati Radharani is awakening Vrindavana.”

“Although the effulgence of the moon is brilliant initially at night, in the daytime it fades away. Similarly, although the lotus is beautiful during the daytime, at night it closes. But, O My friend, the face of My most dear Srimati Radharani is always bright and beautiful, both day and night. Therefore, to what can Her face be compared?” (Vidagdha-madhava 5.20)

“When Srimati Radharani smiles, waves of joy overtake Her cheeks, and Her arched eyebrows dance like the bow of Cupid. Her glance is so enchanting that it is like a dancing bumblebee, moving unsteadily due to intoxication. That bee has bitten the whorl of My heart.” (Vidagdha-madhava 2.51)

There is much more to be known about Srimati Radharani, but this should suffice for now. Thus, the spiritual exchange of divine love between Radha and Krishna is the display of the internal energy of the Lord, and is very confidential and difficult to understand. No materialist can begin to understand this topic of the relationship between Radharani and Lord Krishna. But the more we awaken our dormant love for God, which is natural state of being for a fully awakened soul, then the more we can comprehend and actually enter into such spiritual loving exchanges.

You can read about Her sacred bathing place at: “Radha Kund: The Holy Place of Srimati Radharani.”

Read lovely and descriptive prayers to Srimati Radharani at: Prayers to Srimati Radharani.

Srila Vyasadeva

Srila Vyasadeva

By Stephen Knapp

            It is described in the lists of the main avataras of the Lord as found in the Bhagavata Purana, that the seventeenth incarnation was Srila Vyasadeva who appeared as the son of Parashara Muni and his wife Satyavati. His mission was to divide the one Veda into various branches and sub-branches so the people who are less intelligent can more easily understand them. (Bhag.1.3.21 & 2.7.36)

            It is further explained that because of his tapasya or austerities at Badrinatha, Vyasadeva was also called Badarayana. It is related, “Know, Maitreya, the Vyasa called Krishna Dvaipayana (Vedavyasa) to be the Deity Narayana; for who else on this earth could have composed the Mahabharata. . . That form of Vasudeva. . . composed of the Rig, Sama, and Yajur Vedas, is at the same time their essence, as He is the soul of all embodied spirits. He, distinguished as consisting of the Vedas, creates the Vedas, and divides them by many subdivisions into branches: He is the author of those branches: He is those aggregated branches; for He, the eternal Lord, is the essence of true knowledge.” (Vishnu Purana, Book 3, Chapter 4)

            This is further elaborated that, “In every Dvapara [or third] age, Vishnu, in the person of Vyasa, in order to promote the good of mankind, divides the Vedas, which is properly but one, into many portions: observing the limited perseverance, energy and application of mortals, he makes the Veda four-fold to adopt it to their capacities; and the bodily form which he assumes, in order to effect that classification, is known by the name of Vedavyasa.” (Vishnu Purana, Book Three, Chapter Three)

            To explain further about Srila Vyasadeva, he is not the same person in each incarnation but is usually an empowered individual jiva soul that appears as Vyasadeva to do the service for humanity. Jiva Gosvami quotes the Vishnu Purana (3.4.2-5) in his Tattva-sandarbha (16.2) that a different empowered jiva soul takes the position of Vyasadeva in each incarnation as a shaktyavesha-avatara. This takes place just as each Kali-yuga begins so that He can divide and categorize the Vedic knowledge for the benefit of the masses. Therefore, Vyasadeva is often a position rather than the special name of the person. So Vyasadeva started doing this many thousands of years ago. However, in this particular divya-yuga in which we are in, or cycle of the four ages, Lord Narayana Himself appears as Srila Krishna-Dvaipayana Vyasa to divide the Vedic literature into various branches, which means that in this particular incarnation He is not simply an empowered living entity.

            These verses clearly explain how Srila Vyasadeva is none other than the incarnation of the Supreme Being, Vishnu, Narayana, who appeared in this world to compile and divide the Vedas so that people of all levels of intelligence can understand them. It is explained that no ordinary person can do such a thing. How can people who are limited and finite understand the Unlimited and Infinite unless that Supreme Being descends to explain this knowledge Himself?

            Furthermore, the Vedic knowledge had been an oral tradition throughout the ages. However, in this age of Kali, people can hardly remember what they did a week ago, or sometimes even yesterday. So how would they be able to remember, analyze, comprehend, or follow the Vedic instructions if they were not in a written form? Therefore, Vyasadeva appeared as the person qualified to compile it and form its many branches. Thus, Vyasadeva composed the more important Vedic texts, culminating in his own commentary of the Vedic writing in the form of the Srimad-Bhagavatam. In this way, the one Veda became the four main samhitas, namely the Rig, Yajur, Sama, and Atharva Vedas. Then came the Brahmana texts, the Vedanta Sutras, the Mahabharata, and then the Puranas, of which Vyasadeva considered the Bhagavata Purana (Bhagavatam) the most important and complete. In this way, as stated in the above mentioned verses, the essence of the Absolute Reality is to be found in the Vedic literature, especially within the Srimad-Bhagavatam.

            Why the emphasis on the Srimad-Bhagavatam is that even though Srila Vyasadeva was the original author of the major Vedic texts, He was still not satisfied after writing them. There was a reason for this. In all the literature compiled by Vyasadeva, there are many descriptions of the temporary universe, prayers to the demigods, the process for attaining one’s material necessities, information about the Brahman, the soul, the Supersoul, and the process of yoga for attaining spiritual realizations. There is also information about the Supreme Lord, Bhagavan Krishna. But the detailed descriptions of God, His form, His incarnations, names, activities, potencies and energies, and how He is the source of everything, including the ever-increasing spiritual bliss for which we are always looking, had not yet been fully described. Even though Vyasadeva had worked for the welfare of all by writing the Vedic literature, before he wrote Srimad-Bhagavatam he had still felt dissatisfied because of this incompletion. This is a great lesson.

            Naturally, we all desire freedom from the problems that material life causes us, but only by engaging in direct spiritual activities does the spiritual living entity, the soul, within these temporary material bodies begin to feel any real relief or happiness. How to do this by engaging in service or bhakti-yoga to the Supreme Being is what the Vedas are ultimately meant to establish. Because this had not yet been prominently presented in the literature Vyasadeva had written, he was still feeling dissatisfied. Now he was trying to understand the cause of his discontentment.

            Vyasadeva took the role of accepting a spiritual master to resolve this issue. After explaining this perplexing situation to his spiritual master, Narada Muni, he was advised to write the Srimad-Bhagavatam, also called the Bhagavata Purana. After doing so, Vyasadeva considered it his own commentary on the Vedanta-sutras and the complete explanation and conclusion of all Vedic philosophy. This is why Sri Caitanya never cared for writing a commentary on the Vedanta-sutras, because He considered Srimad-Bhagavatam to be the topmost commentary which had already been written. This Srimad-Bhagavatam is part of the Vedic literature called the Itihasas, or the universal histories.

            The Bhagavatam, being Sri Vyasadeva’s own commentary on all the Vedanta philosophy, brings to light all the different aspects of the Absolute Truth, especially the personal characteristics of Bhagavan Sri Krishna as the final conclusion of all Vedic understanding. This is why those who are impersonalists or monists, believing God has no form and, therefore, performs no activities, never reach the Bhagavatam in their Vedic studies. But if they do read the Bhagavatam, they are likely to interpret it in an impersonalistic way and, thus, deprive themselves of the truth and purity which they could derive from it.

            It is also explained that the Bhagavata Purana is the literary incarnation of God, which is meant for the ultimate good of all people, and is all-blissful and all-perfect. Sri Vyasadeva offered it to his son after extracting the cream of all Vedic literature. This Bhagavata Purana is as brilliant as the sun, and has arisen just after the departure of Lord Krishna to His own abode. Persons who have lost their vision due to the dense darkness of this age of Kali can get light from this Purana. (Bhag.1.3.40-43)

            In this way, the Srimad-Bhagavatam is the most ripened fruit of the tree of Vedic knowledge consisting of the highest realizations and understanding of ultimate reality–the Absolute Truth, as presented by Vyasadeva Himself. Over and above that, it is also considered the incarnation of God in the form of sound vibration as confirmed in the following verse: “This Srimad-Bhagavatam is the literary incarnation of God, and it is compiled by Srila Vyasadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.” (Bhag.1.3.40)

            From this verse it is made clear that Srimad-Bhagavatam is meant for the benefit of everyone, regardless of their background, who is sincerely interested in the highest truth. Furthermore, it is compiled by Srila Vyasadeva who was an incarnation of God who appeared in this world in order to give people this knowledge for the highest good. After all, who can explain the characteristics of the Supreme better than the Supreme Himself? This is also confirmed in Bhagavad-gita (15.5) in which Krishna explains that He is seated in everyone’s heart and from Him come remembrance, knowledge, and forgetfulness. He is the knower and compiler of the Vedas, by which He is to be known. Therefore, although the spiritual truths are presented in different degrees, Vyasa finally compiled and wrote the Srimad-Bhagavatam in order to explain the highest levels of the Absolute Truth.

        More information on how the Vedic literature was formed into its branches is found in the article, The Traditional Source of Vedic Literature.

The Significance of Deities and Deity Worship

The Significance of Deities

and Deity Worship

By Stephen Knapp

 

         Deities play an important part in most temples of Krishna and other Divinities. But what is the significance of Deities and Deity worship? One thing to understand is that all the images or Deities in the Vedic pantheon, as found in the temples, are made according to explicit details and instructions found in the Vedic texts. Then they are installed in the temple in an elaborate ceremony wherein the Divine personalities are called to appear in the form of the Deity. Some of the Deities are demigods, while others, such as Krishna, Vishnu, or Ramachandra, are forms displaying various pastimes of the Supreme Being.

      Some people, however, do not believe that God has a form. But many verses in the Puranas and particularly the Brahma-samhita establish that the Supreme Being does have specific forms according to His pastimes. These texts also describe His variegated features, which include His spiritual shape, characteristics, beauty, strength, intelligence, activities, etc. Therefore, it is considered that the authorized Deities of the Supreme that are shaped according to these descriptions provide a view of the personal form of God.

      Those who have no knowledge of God or His form will certainly consider the temple Deities as idols. But this is because they think that the Deities are simply the products of someone’s imagination. Of course, there are those who say that God has no form, spiritual or material, or that there is no Supreme Being. Others think that since God must be formless, they can imagine or worship any material form as God, or they regard any image as merely an external representations of the Supreme. But images such as those of the demigods are not additional forms of an impersonal God, nor are they equal to God. All such people who think in the above mentioned ways have resorted to their own imagination to reach such conclusions and are, therefore, idolaters. The imaginary images and opinions of God that are formed by those who have not properly learned about, seen, or realized God are indeed idols, and those who accept such images or opinions are certainly idolaters. This is because these images or opinions are based on ignorance and are not a true likeness of the Supreme Being’s personal form.

      Nonetheless, God is described in the Vedic literature, which explains that God is sat-chit-ananda vigraha, or the form of complete spiritual essence, full of eternity, knowledge, and bliss, and is not material in any way. His body, soul, form, qualities, names, pastimes, etc., are all nondifferent and are of the same spiritual quality. This form of God is not an idol designed from someone’s imagination, but is the true form, even if He should descend into this material creation. And since the spiritual nature of God is absolute, He is nondifferent from His name. Thus, the name Krishna is an avatara or incarnation of Krishna in the form of sound. Similarly, His form in the temple is not merely a representation, but is also qualitatively the same as Krishna as the archa-vigraha, or the worshipable form.

      Some people may question that if the Deity is made from material elements, such as stone, marble, metal, wood, or paint, how can it be the spiritual form of God? The answer is given that since God is the source of all material and spiritual energies, material elements are also a form of God. Therefore, God can manifest as the Deity in the temple, though made of stone or other elements, since He can transform what is spiritual into material energy, and material energy back into spiritual energy. Thus, the Deity can easily be accepted as the Supreme since He can appear in any element as He chooses. In this way, even though we may be unqualified to see God, who is beyond the perceptibility of our material senses, the living beings in this material creation are allowed to see and approach the Supreme through His archa-vigraha form as the worshipable Deity in the temple. This is considered His causeless mercy on the materially conditioned living beings.

      In this manner, the Supreme Being gives Himself to His devotees so they can become absorbed in serving, remembering and meditating on Him. Thus, the Supreme comes to dwell in the temple, and the temple becomes the spiritual abode on earth. In time, the body, mind and senses of the devotee become spiritualized by serving the Deity, and the Supreme becomes fully manifest to him or her. Worshiping the Deity of the Supreme and using one’s senses in the process of bhakti-yoga, devotional service to the Supreme, provides a means for one’s true essential spiritual nature to unfold. The devotee becomes spiritually realized and the Deities reveal Their spiritual nature to the sincere souls according to their spiritual development. This can continue up to the level in which the Supreme Being in the form of the Deity engages in a personal relationship and performs reciprocal, loving pastimes with the devotee, as has previously taken place with other advanced individuals.

      At this stage, having darshan or seeing the Deity is not simply a matter of looking at the Deity in the temple, but to one who is spiritually realized it is a matter of experiencing the Deity and entering into a personal, reciprocal relationship with the Supreme Personality in the form of the Deity. At that stage, you may view the Deity, but the Deity also gazes at you, and then there is a spiritual exchange wherein the Deity begins to reveal His personality to you. This is what separates those who are experienced from those who are not, or those who can delve into this spiritual exchange and those who may still be trying to figure it out. For those who have experienced such an exchange with the Supreme or His Deity, at this stage the worship of the Supreme Being in the Deity moves up to a whole different level, with no limits as to the spiritual love that can be shared between the devotee and the Deity.

Shiva Lingam: What is It

Shiva-Lingam: What is It

by Stephen Knapp

      One thing you may be questioning is why Lord Shiva is so often represented as a lingam. Linga basically means a sign or symbol. So the lingam is essentially a symbol of the shapeless universal consciousness of Lord Shiva. “Shiva” also means that in which the creation lies dormant after the annihilation. So, one explanation is that the lingam is a representative of the dormant universal consciousness in which all created things rest after the cosmic annihilation. It also represents the pradhana, the potential but unmanifest ingredients of the material world. Another explanation is that Shiva means auspicious. So the linga is the shapeless symbol for the great god of auspiciousness. It is intended to bring the shapeless unknown into our attention.

       The yoni upon which the lingam often sits represents the manifest universal energy. From the unmanifest comes the manifest energy, through which all other things are created. The yoni, which is a symbol of Shakti, combined with the lingam, is a symbol of the eternal union of the paternal and maternal principles, or the positive and negative, or the static and dynamic energies of the Absolute Reality. It is the communion of the eternal consciousness and dynamic power of the Shakti, the source of all actions and changes. It is also the symbol for the creation of the universe through the combination of the active energy of Lord Shiva and his Shakti. This is how Lord Shiva and Durga are considered the parents of the universe. The symbolism of the lingam and yoni also represents the base of the spine, meaning the Muladhara chakra, upon which the kundalini is resting, waiting for awakening.

       There are a few versions according to the Puranas of why Shiva is worshiped as a lingam and how this happened, of which I will relate one. There was a great sacrificial ceremony that was going to take place many hundreds of years ago. The great sage Narada Muni was invited to it and asked who would receive the effects of the sacrifice. No one could answer, so the sages who were present asked him who should receive it. Narada said that Sri Vishnu, Brahma, and Shiva were all eligible, but they would have to find out which one had the most patience and purity to be the receiver of the sacrifice. So he chose the great sage Brighu to learn the answer.

      Brighu had many mystic powers and was able to travel to the domain of the demigods. So first he went to see Lord Brahma, but Brahma was preoccupied and did not notice Brighu’s presence. Feeling insulted, Brighu cursed Brahma, “You are so proud of your power of creation, you did not notice my arrival. For this you shall have no temples on earth.” Thus, there are very few temples of Brahma on earth. Next, Brighu went to see Shiva in Kailash, but Shiva also did not notice Brighu’s arrival. Brighu, again feeling offended, cursed Shiva to be worshiped only as a lingam on earth. This is the reason why Lord Shiva is primarily represented and worshiped as a lingam on this planet.

       Then, to continue the story, Brighu went to see Lord Vishnu, who also did not recognize Brighu’s presence. Brighu was so angered that he went forward and kicked Vishnu’s chest. Lord Vishnu apologized if He had hurt Brighu’s foot and began praising Brighu. Brighu immediately felt pleased and could understand that Vishnu was actually the most qualified to receive the offerings from the sacrifice. However, Lakshmidevi, the goddess of fortune and Lord Vishnu’s wife, was very displeased by Brighu’s action and, therefore, does not bestow much mercy on the brahmanas who, as a result, are often without much money.

       To explain the shape of the lingam, a Baana linga is egg-shaped and is meant to show that Ishvara has neither beginning nor end. The Lingobhavamurti is said to be the prime manifestation of the form of the formless, which Shiva is said to have manifested exactly at midnight on Shivaratri. This is why everyone stays up until midnight and then worships that form during the Shivaratri festival. A representation of the Lingobhavamurti can often be found in a niche on the outside wall of the sanctum in any important Shiva temple.

       The lingas in the temples are often formed in three parts. The lowest part is the base square called the Brahmabhaga or Brahma-pitha, which represents the creator Brahma. The next part in the middle is the octagonal Vishnubhaga or Vishnu-pitha, which signifies Lord Vishnu the sustainer. Both of these parts form the pedestal. The top cylindrical portion is the Rudrabhaga or Shiva-pitha, which is also called the Pujabhaga since this is the worshipable part. The top portion is also meant to symbolize the projecting flame of fire. This flame also represents the destructive aspects as well as the preserving power of God.

       There are twelve important Jyotirlinga temples scattered across India. They are found in Kedarnatha, Kashi Visvanatha, Somnatha, Baijnath, Ramesvare, Ghrisnesvar, Bhimasankar, Mahakala, Mallikarjuna, Amalesvar, Nagesvar, and Tryambakesvar. The five Pancha Bhuta Lingas in India are located at Kalahastisvar, Jambukesvar, Arunachalesvar, Ekambesvara at Kanchipuram, and Nataraja at Chidambaram. The temple of Lord Mahalinga at Tiruvidaimarudur (Madhyarjuna) is also a great temple in South India.

       The reason Lord Shiva is often worshiped by pouring Ganges water over the lingam is that it represents the Ganges descending from heaven on to Shiva’s head. The legend is that when the Ganges first began to flow to the earthly planet from the heavenly region, the force of it would have destroyed the earth. To prevent this, Lord Shiva agreed to let the river first fall on his head before forming into a river. It is also explained that when worshipers pour milk or Ganga water on the linga, it represents the pouring of ghee on the sacred fire in the fire ceremony, or yajna. It is the symbolic offering of ourselves to God.

       One story in connection with the Shiva linga is found in the Linga Purana. It describes that once Lord Brahma, the god of creation, and Lord Vishnu, the God of protection, engaged in an argument on who was greater. When those two great gods were fighting between themselves, Lord Shiva appeared as a huge pillar of fire that spread across the universe. He told Brahma and Vishnu that whoever finds the head or foot of his form of flame would be considered greater. Then Brahma took the form of a swan and set out to reach the top of the flame. Vishnu took the form of a boar to seek out the foot of the fire. But in spite of their efforts, they could not succeed in finding the limits. They realized their mistake and the peerless greatness of Lord Shiva. This shows how Shiva cannot be approached through ego, but responds with love to those who surrender to him. In this pastime, Lord Shiva appeared in the form of the fiery lingam for their benefit. So they were considered blessed with additional insight for worshiping that oldest form of him. This form of Shiva who appeared from the flame is called Lingodbhava. This story is found in the Shiva Purana and other texts.

       This further helps to show how the lingam is not formless nor really a form, but a symbol for the divinity of Lord Shiva. In Sanskrit, linga means “mark”. It is a symbol of Lord Shiva in the same way that large puddles of water are an indication of heavy rains. It is an inference for something else, like the form of that which is formless and omnipotent.

Sarasvati, The Goddess of Learning

Sarasvati,

The Goddess of Learning

By Stephen Knapp

      The literal meaning of the name Sarasvati is the one who gives the essential knowledge (Sara) of our own Self (Sva). The goddess Sarasvati is also considered the Goddess of Learning, or of education, intelligence, crafts, arts, and skills. As she is the consort of Brahma, who is considered the source of all knowledge, Sarasvati is knowledge itself. Thus, many students or even scholars may worship her for her blessings. She is, therefore, depicted as white in complexion, and quite beautiful and graceful.

      She is often depicted sitting on a lotus, which symbolizes that she is founded in the experience of the Absolute Truth. Thus, she not only has the knowledge but also the experience of the Highest Reality. She holds in her four hands a vina instrument, an akshamala (prayer beads) in the right hand, and a pustaka (book) in the left, which represents the knowledge of all sciences. Holding the book or scriptures in one hand also indicates that this knowledge alone can bring us to the Truth. The vina shows the beauty of learning the fine arts. Playing her vina, she tunes the mind and intellect with her knowledge, and thus the seeker can be in harmony with the universe. The prayer beads represent all spiritual sciences, like meditation and japa (chanting the holy names of God), and, being held in the right hand, that it is more important than the secular knowledge contained in the book in her left hand. Her four arms represent her unrestricted power in the four directions. She also represents creativity, or the combination of power and intelligence, the basis of creativity.

      Her name literally means the one who flows, which can be applied to thoughts, words, or the flow of a river. She is the deity of a river in the Rig-veda. Her other names include Sarada (giver of essence), Brahmi (wife of Brahma), Mahavidya (holder of supreme knowledge), Bharati (eloquence), Maha-vidya (transcendent knowledge), Arya (noble one), Maha-vani (the transcendent word), Kamadhenu (like the wish-fulfilling cow), Dhaneshvari (the divinity of wealth), and Vagishvari (mistress of speech). It is through speech that knowledge manifests in action. It is through her that language and writing is revealed.

      She is also occasionally shown with five faces and eight hands, representing her additional powers. Other objects that she may hold include the pasha (noose), ankusha (goad), chakra (disc), padma (lotus), trishula (trident), and shankha (conch). Sometimes she is also seen riding on a swan, the carrier of her spouse, Brahma. At other times she is seen riding on a peacock or sitting with one nearby. The peacock represents the worldly beauty, which can distract the spiritual aspirant. The swan signifies the acquisition of wisdom and knowledge because of its ability to separate milk from water when eating, and thus acquire only the milk.

      Sarasvati is also the shakti or power and consort of Brahma, the secondary creator of the universe. Thus, she is also considered a mother of the universe. In this way, she is also connected with fertility.

The Ramayana Summarized

THE RAMAYANA SUMMARIZED

 

Telling the story of Rama during Rama-Navami or Navaratri bears a special significance. The present day celebration of Durga worship (puja) and Dasshera are related to Rama’s life. The traditional Durga worship was performed in the spring season now known as Basanti puja. Rama worshiped the divine mother Durga and prayed to her to give him the strength to slay Ravana. Ravana was slain on the day of Dasshera, the tenth day of Navaratri. The coronation of Rama was held on the Diwali day, the following New moon day, that comes about three weeks after Dasshera.

 

As of today, the celebrations of Navaratri, Dasshera and Diwali come sequentially. Navaratri marks the beginning of Rama’s prayer to Goddess Durga to obtain the divine power to kill Ravana. Then Rama received the divine power on the eighth day of Navaratri (Ashthami). Finally, Ravana was killed on the day of Dasshera. Diwali celebrates Rama’s triumphant return to Ayodhya and his coronation.

 

Our story of Rama is divided into four parts:

 

1. Early life of Rama.

 

2. Rama’s exile.

 

3. Abduction of Sita (Rama’s wife) and

 

4. Slaying of Ravana, the abductor of Sita, and Rama’s coronation.

 

 

Dasharatha was the king of Kosala, an ancient kingdom that was located in present day Uttar Pradesh. Ayodhya was its capital. Dasharatha was loved by one and all. His subjects were happy and his kingdom was prosperous. Even though Dasharatha had everything that he desired, he was very sad at heart; he had no children.

 

During the same time, there lived a powerful Rakshasa king in the island of Ceylon, located just south of India. He was called Ravana. His tyranny knew no bounds, his subjects disturbed the prayers of holy men.

 

The childless Dasharatha was advised by his family priest Vashishtha to perform a fire sacrifice ceremony to seek the blessings of God for children. Vishnu, the preserver of the universe, decided to manifest himself as the eldest son of Dasharatha in order to kill Ravana. While performing the fire worship ceremony, a majestic figure rose from the sacrificial fire and handed to Dasharatha a bowl of rice pudding, saying, “God is pleased with you and has asked you to distribute this rice pudding (payasa) to your wives – they will soon bear your children.”

 

The king received the gift joyfully and distributed the payasa to his three queens, Kausalya, Kaikeyi, and Sumitra. Kausalya, the eldest queen, gave birth to the eldest son Rama. Bharata, the second son was born to Kaikeyi and Sumitra gave birth to the twins Lakshmana and Shatrughna. Rama’s birthday is celebrated now as Ramanavami.

 

The four princes grew up to be tall, strong, handsome, and brave. Of the four brothers, Rama was closest to Lakshmana and Bharata to Shatrughna. One day, the revered sage Viswamitra came to Ayodhya. Dasharatha was overjoyed and immediately got down from his throne and received him with great honor.

 

Viswamitra blessed Dasharatha and asked him to send Rama to kill the Rakshasas who were disturbing his fire sacrifice. Rama was then only fifteen years old. Dasharatha was taken aback. Rama was too young for the job. He offered himself, but sage Viswamitra knew better. The sage insisted upon his request and assured the king that Rama would be safe in his hands. Ultimately, Dasharatha agreed to send Rama, along with Lakshmana, to go with Viswamitra. Dasharatha strictly ordered his sons to obey Rishi Viswamitra and fulfill all his wishes. The parents blessed the two young princes. They then departed with the sage (Rishi).

 

The party of Viswamitra, Rama, and Lakshmana soon reached Dandaka forest where the Rakshasi Tadaka lived with her son Maricha. Viswamitra asked Rama to challenge her. Rama strung his bow and twanged the string. The wild animals ran helter-skelter in fear. Tadaka heard the sound and she became incensed. Mad with rage, roaring thunderously, she rushed at Rama. A fierce battle ensued between the huge Rakshasi and Rama. Finally, Rama pierced her heart with a deadly arrow and Tadaka crashed down to the earth. Viswamitra was pleased. He taught Rama several Mantras (divine chants), with which Rama could summon many divine weapons (by meditation) in order to fight against evil

 

Viswamitra then proceeded, with Rama and Lakshmana, towards his ashram. When they started the fire sacrifice, Rama and Lakshmana were guarding the place. Suddenly Maricha, Tadaka’s ferocious son, arrived with his followers. Rama silently prayed and discharged the newly acquired divine weapons at Maricha. Maricha was thrown many, many miles away into the sea. All other demons were slain by Rama and Lakshmana. Viswamitra completed the sacrifice and the sages rejoiced and blessed the princes.

 

The next morning, Viswamitra, Rama, and Lakshmana headed towards the city of Mithila, the capital of the kingdom of Janaka. King Janaka invited Viswamitra to attend the great fire sacrifice ceremony that he had arranged. Viswamitra had something in mind – to get Rama married to the lovely daughter of Janaka.

 

Janaka was a saintly king. He received a bow from Lord Siva. It was strong and heavy.

 

He wanted his beautiful daughter Sita to marry the bravest and strongest prince in the country. So he had vowed that he would give Sita in marriage only to the one who could string that great bow of Siva. Many had tried before. None could even move the bow, let alone string it.

 

When Viswamitra arrived with Rama and Lakshmana at the court, King Janaka received them with great respect. Viswamitra introduced Rama and Lakshmana to Janaka and requested that he show the bow of Siva to Rama so that he could try to string it. Janaka looked at the young prince and assented doubtfully. The bow was stored in an iron box mounted on an eight-wheeled chariot. Janaka ordered his men to bring the bow and place it in the middle of a big hall filled with many dignitaries.

 

Rama then stood up in all humility, picked up the bow with ease, and got ready for the stringing. He placed one end of the bow against his toe, put forth his might, and bent the bow to string it-when to everyone’s surprise the bow snapped in two! Sita was relieved. She had liked Rama right at the first sight.

 

Dasharatha was immediately informed. He gladly gave his consent to the marriage and came to Mithila with his retinue. Janaka arranged for a grand wedding. Rama and Sita were married. At the same time, the three other brothers were also provided with brides. Lakshmana married Sita’s sister Urmila. Bharata and Shatrughna married Sita’s cousins Mandavi and Shrutakirti. After the wedding, Viswamitra blessed them all and left for the Himalayas to meditate. Dasharatha returned to Ayodhya with his sons and their new brides. People celebrated the marriage with great pomp and show.

 

For the next twelve years Rama and Sita lived happily in Ayodhya. Rama was loved by all. He was a joy to his father, Dasharatha, whose heart nearly burst with pride when he beheld his son. As Dasharatha was growing older, he summoned his ministers seeking their opinion about crowning Rama as prince of Ayodhya. They unanimously welcomed the suggestion. Then Dasharatha announced the decision and gave orders for the coronation of Rama. During this time, Bharata and his favorite brother, Shatrughna, had gone to see their maternal grandfather and were absent from Ayodhya.

 

Kaikeyi, Bharata’s mother, was in the palace rejoicing with the other queens, sharing the happy news of Rama’s coronation. She loved Rama as her own son; but her wicked maid, Manthara, was unhappy. Manthara wanted Bharata to be the king so she devised a heinous plan to thwart Ramas coronation. As soon as the plan was set firmly in her mind, she rushed to Kaikeyi to tell her.

 

“What a fool you are!” Manthara said to Kaikeyi, “The king has always loved you more than the other queens. But the moment Rama is crowned, Kausalya will become all powerful and she will make you her slave.”

 

Manthara repeatedly gave her poisoned suggestions, clouding Kaikeyis mind and heart with suspicion and doubt. Kaikeyi, confused and distraught, finally agreed to Mantharas plan.

 

“But what can I do to change it?” asked Kaikeyi with a puzzled mind.

 

Manthara was clever enough to chalk out her plan all the way. She had been waiting for Kaikeyi to ask her advice.

 

“You may recall that long ago when Dasharatha was badly wounded in the battle field, while fighting with the Asuras, you saved Dasraratha’s life by swiftly driving his chariot to safety? At that time Dasharatha offered you two boons. You said you would ask for the boons some other time.” Kaikeyi readily remembered.

 

Manthara continued, “Now the time has come to demand those boons. Ask Dasharatha for your first boon to make Bharat the king of Kosal and for the second boon to banish Rama to the forest for fourteen years.”

 

Kakeyi was a noble-hearted queen, now trapped by Manthara. She agreed to do what Manthara said. Both of them knew that Dasharatha would never fall back on his words.

 

The night before the coronation, Dasharatha came to Kakeyi to share his happiness at seeing Rama the crown prince of Kosala. But Kakeyi was missing from her apartment. She was in her “anger room”. When Dasharatha came to her anger room to inquire, he found his beloved queen lying on the floor with her hair loose and her ornaments cast away.

 

Dasharatha gently took Kakeyi’s head on his lap and asked in a caressing voice, “What is wrong?”

 

But Kakeyi angrily shook herself free and firmly said; “You have promised me two boons. Now please grant me these two boons. Let Bharata be crowned as king and not Rama. Rama should be banished from the kingdom for fourteen years.”

 

Dasharatha could hardly believe his ears. Unable to bear what he had heard, he fell down unconscious. When he returned to his senses, he cried out in helpless anger, “What has come over you? What harm has Rama done to you? Please ask for anything else but these.”

 

Kakeyi stood firm and refused to yield. Dasharatha fainted and lay on the floor the rest of the night. The next morning, Sumantra, the minister, came to inform Dasharatha that all the preparations for the coronation were ready. But Dasharatha was not in a position to speak to anyone. Kakeyi asked Sumantra to call Rama immediately. When Rama arrived, Dasharatha was sobbing uncontrollably and could only utter “Rama! Rama!”

 

Rama was alarmed and looked at Kakeyi with surprise, “Did I do anything wrong, mother? I have never seen my father like this before.”

 

“He has something unpleasant to tell you, Rama,” replied Kakeyi. “Long ago your father had offered me two boons. Now I demand it.” Then Kakeyi told Rama about the boons.

 

“Is that all mother?” asked Rama with a smile. “Please take it that your boons are granted. Call for Bharata. I shall start for the forest today.”

 

Rama did his pranams to his revered father, Dasharatha, and to his stepmother, Kakeyi, and then left the room. Dasharatha was in shock. He painfully asked his attendants to move him to Kaushalya’s apartment. He was waiting for death to ease his pain.

 

The news of Rama’s exile spread like a fire. Lakshmana was furious with his father’s decision. Rama simply replied, “Is it worthwhile to sacrifice your principle for the sake of this small kingdom?”

 

Tears sprang from Lakshmana’s eyes and he said in a low voice, “If you must go to the forest, take me along with you.” Rama agreed.

 

Then Rama proceeded to Sita and asked her to stay behind. “Look after my mother, Kausalya, in my absence.”

 

Sita begged, “Have pity on me. A wife’s position is always beside her husband. Don’t leave me behind. Ill die without you.” At last Rama permitted Sita to follow him.

 

Urmila, Lakshamans wife, also wanted to go with Lakshmana to the forest. But Lakshmana explained to her the life that he plans to lead for the protection of Rama and Sita.

 

“If you accompany me, Urmila,” Lakshmana said, “I may not be able to fulfill my duties. Please take care of our grieved family members.” So Urmila stayed behind on Lakshmana’s request.

 

By that evening Rama, Sita and Lakshmana left Ayodhya on a chariot driven by Sumatra. They were dressed like mendicants (Rishis). The people of Ayodhya ran behind the chariot crying loudly for Rama. By nightfall they all reached the bank of the river, Tamasa. Early the next morning Rama awoke and told Sumantra, “The people of Ayodhya love us very much but we have to be on our own. We must lead the life of a hermit, as I promised. Let us continue our journey before they wake up.”

 

So, Rama, Lakshmana and Sita, driven by Sumantra, continued their journey alone. After travelling the entire day they reached the bank of the Ganges and decided to spend the night under a tree near a village of hunters. The chieftain, Guha, came and offered them all the comforts of his house. But Rama replied, “Thank you Guha, I appreciate your offer as a good friend but by accepting your hospitality I will break my promise. Please allow us to sleep here as the hermits do.”

 

Next morning the three, Rama, Lakshmana and Sita, said goodbye to Sumantra and Guha and got into a boat to cross the river, Ganges. Rama addressed Sumantra, “Return to Ayodhya and console my father.”

 

By the time Sumantra reached Ayodhya Dasharatha was dead, crying until his last breath, “Rama, Rama, Rama!” Vasishtha sent a messenger to Bharata asking him to return to Ayodhya without disclosing the details.

Bharata immediately returned with Shatrughna. As he entered the city of Ayodhya, he realized that something was terribly wrong. The city was strangely silent. He went straight to his mother, Kaikeyi. She looked pale. Bharat impatiently asked, “Where is father?” He was stunned by the news. Slowly he learned about Ramas exile for fourteen years and Dasharathas demise with the departure of Rama.

 

Bharata could not believe that his mother was the cause of the disaster. Kakyei tried to make Bharata understand that she did it all for him. But Bharata turned away from her with disgust and said, “Don’t you know how much I love Rama? This kingdom is worth nothing in his absence. I am ashamed to call you my mother. You are heartless. You killed my father and banished my beloved brother. I will not have anything to do with you for as long as I live.” Then Bharata left for Kaushalyas apartment. Kakyei realized the mistake she made.

 

Kaushalya received Bharata with love and affection. Addressing Bharata she said, “Bharata, the kingdom is waiting for you. No one will oppose you for ascending the throne. Now that your father is gone, I would also like to go to the forest and live with Rama.”

 

Bharata could not contain himself any further. He burst into tears and promised Kaushalya to bring Rama back to Ayodhya as quickly as possible. He understood the throne rightfully belonged to Rama. After completing the funeral rites for Dasharatha, Bharata started for Chitrakut where Rama was staying. Bharata halted the army at a respectful distance and walked alone to meet Rama. Seeing Rama, Bharata fell at his feet begging forgiveness for all the wrong doings.

 

When Rama asked, “How is father?” Bharat began to cry and broke the sad news; “Our father has left for heaven. At the time of his death, he constantly took your name and never recovered from the shock of your departure.” Rama collapsed. When he came to senses he went to river, Mandakini, to offer prayers for his departed father.

 

The next day, Bharata asked Rama to return to Ayodhya and rule the kingdom. But Rama firmly replied, “I cannot possibly disobey my father. You rule the kingdom and I shall carry out my pledge. I will come back home only after fourteen years.”

 

When Bharata realized Ramas firmness in fulfilling his promises, he begged Rama to give him his sandals. Bharata told Rama the sandals will represent Rama and he would carry out the duties of the kingdom only as Ramas representative. Rama gracefully agreed. Bharata carried the sandals to Ayodhya with great reverence. After reaching the capital, he placed the sandals on the throne and ruled the kingdom in Ramas name. He left the palace and lived like a hermit, as Rama did, counting the days of Ramas return.

 

When Bharata left, Rama went to visit Sage Agastha. Agastha asked Rama to move to Panchavati on the bank of Godavari River. It was a beautiful place. Rama planned to stay at Panchavati for some time. So, Lakshamana quickly put up an elegant hut and they all settled down.

 

Surpanakha, the sister of Ravana, lived in Panchavati. Ravana was then the most powerful Asura king who lived in Lanka (today’s Ceylon). One day Surpanakha happened to see Rama and instantly fell in love with him. She requested Rama to be her husband.

 

Rama was amused, and smilingly said, “As you see I am already married. You can request Lakshmana. He is young, handsome and is alone without his wife.”

 

Surpanakha took Rama’s word seriously and approached Lakshmana. Lakshmana said, “I am Rama’s servant. You should marry my master and not me, the servant.”

 

Surpanakha got furious with the rejection and attacked Sita in order to devour her. Lakshmana swiftly intervened, and cut off her nose with his dagger. Surpanakha ran away with her bleeding nose, crying in pain, to seek help from her Asura brothers, Khara and Dushana. Both the brothers got red with anger and marched their army towards Panchavati. Rama and Lakshmana faced the Rakshasas and finally they were all killed.

 

Surpanakha was terror stricken. She immediately flew to Lanka to seek her brother Ravana’s protection. Ravana was outraged to see her sister mutilated. Surpanakha described all that happened. Ravana was interested when he heard that Sita is the most beautiful woman in the world, Ravana decided to abduct Sita. Rama loved Sita very much and could not live without her.

 

Ravana made a plan and went to see Maricha. Maricha had the power of changing himself into any form he wanted along with the appropriate voice imitation. But Maricha was afraid of Rama. He still could not get over the experience he had when Rama shot an arrow that hurled him far into the sea. This happened in Vashishtha’s hermitage. Maricha tried to persuade Ravana to stay away from Rama but Ravana was determined.

 

“Maricha!” shouted Ravana, “You have only two choices, help me to carry out my plan or prepare for death.” Maricha preferred to die in Rama’s hand than be killed by Ravana. So he agreed to help Ravana in the abduction of Sita.

 

Maricha took the form of a beautiful golden deer and began to graze near Rama’s cottage in Panchavati. Sita was attracted towards the golden deer and requested Rama to get the golden deer for her. Lakshmana warned that the golden deer may be a demon in disguise. By then Rama already started to chase the deer. He hurriedly instructed Lakshmana to look after Sita and ran after the deer. Very soon Rama realized that the deer is not a real one. He shot an arrow which hit the deer and Maricha was exposed.

 

Before dying, Maricha imitated Ram’s voice and shouted, “Oh Lakshmana! Oh Sita,! Help! Help!”

 

Sita heard the voice and asked Lakshmana to run and rescue Rama. Lakshmana was hesitant. He was confident that Rama is invincible and the voice was only a fake. He tried to convince Sita but she insisted. Finally Lakshmana agreed. Before his departure, he drew a magic circle, with the tip of his arrow, around the cottage and asked her not to cross the line.

 

“As long as you stay within the circle you will be safe with the grace of God” said Lakshmana and hurriedly left in search of Rama.

 

From his hiding place Ravana was watching all that was happening. He was glad that his trick worked. As soon as he found Sita alone, he disguised himself as a hermit and came near Sita’s cottage. He stood beyond the protection line of Lakshmana, and asked for alms (bhiksha). Sita came out with a bowl full of rice to offer to the holy man, while staying within the protection line drawn by Lakshmana. The hermit asked her to come near and offer. Sita was unwilling to cross the line when Ravana pretended to leave the place without alms. As Sita did not want to annoy the sage, she crossed the line to offer the alms.

 

Ravana did not lose the opportunity. He quickly pounced on Sita and seized her hands, declaring, “I am Ravana, the king of Lanka. Come with me and be my queen.” Very soon Ravana’s chariot left the ground and flew over the clouds on way to Lanka.

 

Rama felt distressed when he saw Lakshmana. “Why did you leave Sita alone? The golden deer was Maricha in disguise. “

 

Lakshman tried to explain the situation when both the brothers suspected a foul play and ran towards the cottage. The cottage was empty, as they feared. They searched, and called out her name but all in vain. Finally they were exhausted. Lakshmana tried to console Rama as best as he could. Suddenly they heard a cry. They ran towards the source and found a wounded eagle lying at the floor. It was Jatayu, the king of eagles and a friend of Dasharatha.

 

Jatayu narrated with great pain, “I saw Ravana abducting Sita. I attacked him when Ravana cut my wing and made me helpless. Then he flew towards the south.” After saying this, Jatayu died on the lap of Rama. Rama and Lakshmana burried Jatayu and then moved towards the south.

 

On their way, Rama and Lakshmana met a ferocious demon, called Kabandha. Kabandha attacked Rama and Lakshmana. When he was about to devour them, Rama struck Kabandha with a fatal arrow. Before his death, Kabandh disclosed his identity. He had a beautiful form which was changed by a curse to the form of a monster. Kabandha requested Rama and Lakshmana to burn him into ashes and that will bring him back to the old form. He also advised Rama to go to the monkey king Sugrive, who lived in the Rishyamukha mountain, to get help in regaining Sita.

 

On his way to meet Sugriva, Rama visited the hermitage of an old pious woman, Shabari. She was waiting for Rama for a long time before she could give up her body. When Rama and Lakshmana made their appearance, Shabari’s dream was fulfilled. She washed their feet, offered them the best nuts and fruits that she collected for years. Then she took Rama’s blessings and departed for the heaven.

 

After a long walk, Rama and Lakshmana reached the Rishyamukha mountain to meet Sugriva. Sugriva had a brother Vali, the king of Kishkindha. They were once good friends. This changed when they went to fight with a giant. The giant ran into a cave and Vali followed him, asking Sugriva to wait outside. Sugriva waited for a long time and then returned to the palace in grief, thinking that Vali was killed. He then became the king upon the request of the minister. After sometime, Vali suddenly appeared. He was mad with Sugriva and blamed him to be a cheater. Vali was strong. He drove Sugriva out of his kingdom and took away his wife. Ever since, Sugriva had been living in the Rishyamukha mountain, which was out of bound for Vali because of a Rishi’s curse.

 

On seeing Rama and Lakshmana from a distance, and not knowing the purpose of their visit, Sugriva sent his close friend Hanuman to find out their identity. Hanuman, disguised as an ascetic, came to Rama and Lakshmana. The brothers told Hanuman of their intention to meet Sugriva because they wanted his help to find Sita. Hanuman was impressed by their courteous behavior and removed his garb. Then he carried the princes on his shoulder to Sugriva. There Hanuman introduced the brothers and narrated their story. He then told Sugriva of their intention to come to him.

 

In return, Sugriva told his story and sought help from Rama to kill Vali, otherwise, he could not help even if he wanted to. Rama agreed. Hanuman then kindled a fire to bear witness to the alliance made.

 

In due course, Vali was killed and Sugriva became the king of Kishkindha. Soon after Sugriva took over the kingdom of Vali, he ordered his army to proceed in the search of Sita.

 

Rama specially called Hanuman and gave his ring saying, “If any one finds Sita, it will be you Hanuman. Keep this ring to prove your identity as my messenger. Give it to Sita when you meet her.” Hanuman most respectfully tied up the ring to his waist and joined the search party.

 

As Sita flew, she dropped her ornaments on the ground. These were traced by the monkey army and it was concluded that Sita was carried southwards. When the monkey (Vanara) army reached the Mahendra Hill, located on the south shore of India, they met Sampati, the brother of Jatayu. Sampati confirmed that Ravana took Sita to Lanka. The monkeys were perplexed , how to cross the huge sea that stretched in front of them.

 

Angada, the son of Sugriva, asked, “Who can cross the ocean?” silence prevailed, until Hanuman came up to give a try.

 

Hanuman was the son of Pavana, the wind god. He had a secret gift from his father. He could fly. Hanuman enlarged himself to a huge size and took a jump to cross the ocean. After overcoming many obstacles, at last Hanuman reached Lanka. He soon contracted his body and alighted as a tiny insignificant creature. He soon passed through the city unnoticed and managed to enter the palace quietly. He went through every chamber but could not see Sita.

 

Finally, Hanuman located Sita in one of the gardens of Ravana, called Ashoka grove (Vana). She was surrounded by the Rakshashis who were guarding her. Hanuman hid on a tree and watched Sita from a distance. She was in deep distress, crying and praying to God for her relief. Hanuman’s heart melted in pity. He took Sita as his mother.

 

Just then Ravana entered the garden and approached Sita. “I have waited enough. Be sensible and become my queen. Rama can not cross the ocean and come through this impregnable city. You better forget about him.”

 

Sita sternly replied, “I have repeatedly told you to return me to Lord Rama before his wrath falls upon you.”

 

Ravana got furious, “You have gone beyond the limits of my patience. You give me no choice than to kill you unless you change your mind. Within a few days I shall be back.”

 

As soon as Ravana left, other Rakshashis, who were attending Sita, came back and suggested her to marry Ravana and enjoy the enviable wealth of Lanka.” Sita kept quiet.

 

Slowly the Rakshashis wandered away, Hanuman came down from his hiding place and gave Rama’s ring to Sita. Sita was thrilled. She wanted to hear about Rama and Lakshmana. After conversing for a while Hanuman asked Sita to take a ride on her back to return to Rama. Sita did not agree.

 

“I do not want to return home secretly” said Sita, “I want Rama to defeat Ravana and take me back with honor.”

 

Hanuman agreed. Then Sita gave her necklace to Hanuman as an evidence confirming their meeting.

 

Before departing from the Ashoka grove (Vana), Hanuman wanted Ravana to have a lesson for his misconduct. So he began to destroy the Ashoka grove by uprooting the trees. Soon the Rakshasa warriors came running to catch the monkey but were beaten up. The message reached Ravana. He was enraged. He asked Indrajeet, his able son, to capture Hanuman. A fierce battle ensued and Hanuman was finally captured when Indrajeet used the most powerful weapon, the Brahmastra missile. Hanuman was taken to Ravana’s court and the captive stood in front of the king.

 

Hanuman introduced himself as the messenger of Rama. “You have abducted the wife of my all powerful master, Lord Rama. If you want peace, return her with honor to my master or else, you and your kingdom will be destroyed.”

 

Ravana was wild with rage. He ordered to kill Hanuman instantly when his younger brother Vibhishana objected. “You can not kill a king’s envoy” said Vibhishana. Then Ravana ordered Hanuman’s tail to be set on fire.

 

The Rakshasa army took Hanuman outside the hall, while Hanuman increased his size and lengthened his tail. It was wrapped with rags and ropes and soaked in oil. He was then paraded through the streets of Lanka and a big mob followed to have fun. The tail was set on fire but because of his divine blessing Hanuman did not feel the heat. He soon shrank his size and shook off the ropes that bound him and escaped. Then, with the torch of his burning tail, he jumped from roof to roof to set the city of Lanka on fire. People began to run, creating chaos and hideous cries. Finally, Hanuman went to the sea shore and put off the fire in the sea water. The he began his homeward flight.

 

When Hanuman joined the monkey army and narrated his experience, they all laughed. Soon the army returned to Kishkindha.

 

Then Hanuman quickly went to Rama to give his first-hand account. He took out the jewel that Sita gave and placed it in Rama’s hands. Rama burst into tears when he saw the jewel.

 

He addressed Hanuman and said, “Hanuman! You have achieved what none else could. What can I do for you?” Hanuman prostrated before Rama and sought his divine blessing.

 

Sugriva then discussed in detail with Rama their next course of action. On an auspicious hour the entire monkey army set out from Kishkindha towards Mahendra Hill, located on the opposite side of Lanka. Upon reaching Mahendra Hill, Rama faced the same problem, how to cross the ocean with the army. He called for a meeting of all the monkey chiefs, and sought their suggestions for a solution.

 

When Ravana heard from his messengers that Rama had already arrived at Mahendra Hill, and was preparing to cross the ocean to Lanka, he summoned his ministers for advice. They unanimously decided to fight Rama to his death. To them, Ravana was indestructible and they, undefeatable. Only Vibhishana, the younger brother of Ravana, was cautious and opposed to this.

 

Vibhishana said, “Brother Ravana, you must return the chaste woman, Sita, to her husband, Rama, seek his forgiveness and restore peace.”

 

Ravana became upset with Vibhishana and told him to leave the kingdom of Lanka.

 

Vibhishana, through his magical power, reached Mahendra Hill and sought permission to meet Rama. The monkeys were suspicious but took him to Rama as a captive. Vibhishana explained to Rama all that happened in Ravana’s court and sought his asylum. Rama gave him sanctuary and Vibhishana became the closest adviser to Rama in the war against Ravana. Rama promised Vibhishana to make him the future king of Lanka.

 

To reach Lanka, Rama decided to build a bridge with the help of the monkey engineer Nala. He also summoned Varuna, the God of the Ocean, to cooperate by staying calm while the bridge was in the making. Immediately thousands of monkeys set about the task of gathering the materials to build the bridge. When the materials were piled up in heaps, Nala, the great architect, started to build the bridge. It was a stupendous undertaking. But the entire monkey army worked hard and completed the bridge in just five days. The army crossed over to Lanka.

 

After crossing the ocean, Rama sent Angada, the son of Sugrive, to Ravana as a messenger. Angada went to Ravana’s court and delivered Rama’s message, “Return Sita with honor or face destruction.” Ravana became enraged and ordered him out of the court immediately.

 

Angada returned with Ravanas message and preparation for the war began. The next morning Rama ordered the monkey army to attack. The monkeys rushed forward and hurled huge boulders against the city walls and gates. The battle continued for a long time. Thousands were dead on each side and the ground soaked in blood.

 

When Ravana’s army was losing, Indrajeet, Ravana’s son, took the command. He had the ability to fight while staying invisible. His arrows tied up Rama and Lakshmana with serpents. The monkeys began to run with the fall of their leaders. Suddenly, Garuda, the king of the birds, and the sworn enemy of the serpents, came to their rescue. All of the snakes slithered away leaving the two brave brothers, Rama and Lakshmana, free.

 

Hearing this, Ravana himself came forward. He hurled the powerful missile, Shakti, at Lakshmana. It descended like a fierce thunderbolt and hit hard at Lakshmana’s chest. Lakshmana fell down senseless.

 

Rama wasted no time to come forward and challenged Ravana himself. Following a fierce fight Ravana’s chariot was smashed and Ravana was sorely wounded. Ravana stood helpless before Rama whereupon Rama took pity on him and said, “Go and rest now. Return tomorrow to resume our fight.” In the mean time Lakshmana recovered.

 

Ravana was shamed and called upon his brother, Kumbhakarna for assistance. Kumbhakarna had the habit of sleeping for six months at a time. Ravana ordered him to be awakened. Kumbhakarna was in a deep sleep and it took the beating of drums, piercing of sharp instruments and elephants walking on him to awaken him. He was informed of Rama’s invasion and Ravana’s orders. After eating a mountain of food, Kumbhakarna appeared in the battlefield. He was huge and strong. When he approached the monkey army, like a walking tower, the monkeys took to their heels in terror. Hanuman called them back and challenged Kumbhakarna. A great fight ensued until Hanuman was wounded. Kumbhakarna headed towards Rama, ignoring the attack of Lakshmana and others. Even Rama found Kumbhakarna difficult to kill. Rama finally discharged the powerful weapon that he obtained from the wind God, Pavana. Kumbhakarna fell dead.

 

Hearing the news of his brother’s death, Ravana swooned away. After he recovered, he lamented for a long time and then called Indrajeet. Indrajeet consoled him and promised to defeat the enemy quickly.

 

Indrajeet began to engage in the battle safely hidden behind the clouds and invisible to Rama. Rama and Lakshmana seemed to be helpless to kill him, as he could not be located. Arrows came from all directions and finally one of the powerful arrows hit Lakshmana. Everyone thought this time Lakshmana was dead and Sushena, the physician of the Vanara army, was called. He declared that Lakshmana was only in a deep coma and instructed Hanuman to leave immediately for Gandhamadhana Hill, located near the Himalayas. Gandhamadhana Hill grew the special medicine, called Sanjibani, that was needed to revive Lakshmana. Hanuman lifted himself in the air and traveled the entire distance from Lanka to Himalaya and reached the Gandhamadhana Hill. As he was unable to locate the herb, he lifted the entire mountain and carried it to Lanka. Sushena immediately applied the herb and Lakshmana regained consciousness. Rama was relieved and the battle resumed.

 

This time Indrajeet played a trick on Rama and his army. He rushed forward in his chariot and created an image of Sita through his magic. Catching the image of Sita by the hair, Indrajeet beheaded Sita in front of the entire army of the Vanaras. Rama collapsed. Vibhishana came to his rescue. When Rama came to senses Vibhishana explained that it was only a trick played by Indrajeet and that Ravana would never allow Sita to be killed.

 

Vibhishana further explained to Rama that Indrajeet was realizing his limitations to kill Rama. Hence he would soon perform a special sacrificial ceremony in order to acquire that power. If successful, he would become invincible. Vibhishana suggested Lakshmana should go immediately to obstruct that ceremony and slay Indrajeet before he became invisible again.

 

Rama accordingly sent Lakshmana, accompanied by Vibhishana and Hanuman. They soon reached the spot where Indrajeet was engaged in performing the sacrifice. But before the Rakshasa prince could complete it, Lakshmana attacked him. The battle was fierce and finally Lakshmana severed Indrajeet’s head from his body. Indrajeet fell dead.

 

With the fall of Indrajeet, Ravanas spirit was in complete despair. He wailed most piteously but sorrow soon gave way to anger. He furiously rushed to the battlefield to conclude the long drawn fight against Rama and his army. Forcing his way, past Lakshmana, Ravana came face to face with Rama. The fight was intense. Finally Rama used his Brahmastra, repeated the mantras as taught by Vashishtha, and hurled it with all his might towards Ravana. The Brahmastra whizzed through the air emitting scorching flames and then pierced the heart of Ravana. Ravana fell dead from his chariot. The Rakshasas stood silent in amazement. They could scarcely believe their eyes. The end was so sudden and final.

 

After Ravana’s death, Vibhishana was duly crowned as king of Lanka. The message of Rama’s victory was sent to Sita. Happily she bathed and came to Rama in a palanquin. Hanuman and all other monkeys came to pay their respect. Meeting Rama, Sita was overcome by her joyous emotion. Rama, however, seemed to be far away in thought.

 

At length Rama spoke, “I am happy to rescue you from the hands of Ravana but you have lived a year in enemy’s abode. It is not proper that I should take you back now.”

 

Sita could not believe what Rama said. Bursting in tears Sita asked, “Was that my fault? The monster carried me away against my wishes. While in his residence, my mind and my heart were fixed on my Lord, Rama, alone.”

 

Sita felt deeply grieved and decided to end her life in the fire.

 

She turned to Lakshmana and with tearful eyes she implored him to prepare the fire. Lakshmana looked at his elder brother, hoping for some type of reprieve, but there was no sign of emotion on Ramas face and no words came from his mouth. As instructed, Lakshmana built a large fire. Sita reverently walked around her husband and approached the blazing fire. Joining her palms in salutation, she addressed Agni, the God of fire, “If I am pure, O fire, protect me.” With these words Sita stepped into the flames, to the horror of the spectators.

 

Then Agni, whom Sita invoked, arose from the flames and gently lifted Sita unharmed, and presented her to Rama.

 

“Rama!” addressed Agni, “Sita is spotless and pure at heart. Take her to Ayodhya. People are waiting there for you.” Rama delightfully received her. “Don’t I know she is pure? I had to test her for the sake of the world so that the truth may be known to all.”

 

Rama and Sita were now reunited and ascended on a air chariot (Pushpaka Viman), along with Lakshmana to return to Ayodhya. Hanuman went ahead to apprise Bharata of their arrival.

 

When the party reached Ayodhya, the entire city was waiting to receive them. Rama was corronated and he took up the reins of government much to the great joy of his subjects.

 

Nityananda Mahaprabhu: Who is He

Nityananda Mahaprabhu: Who is He

  

Lord Sri Krishna, as the Vedic literature ultimately explains, is the absolute Personality of Godhead, and His first expansion in a form for pastimes is Sri Balarama. In the age of Kali-yuga, Lord Krishna appears in this material world as Lord Caitanya, and Balarama appears as Lord Nityananda. Lord Nityananda, pictured to the right, is the spiritual brother of Lord Caitanya, and is the expansion of Lord Balarama, the brother of Lord Sri Krishna on the spiritual planet of Krishnaloka. He has descended to assist Lord Caitanya in spreading the chanting of the holy names of Lord Krishna in harinama-sankirtana, or the congregational chanting of the Lord’s holy names, and to bring the mercy of Lord Krishna to all the fallen, materially conditioned souls. How Lord Nityananda expands in His various forms is explained as follows:

Beyond the limitation of this material world is the spiritual sky, paravyoma, which has many spiritual planets, the supreme of which is called Krishnaloka. Krishnaloka, the abode of Krishna, has three divisions, which are known as Dvaraka, Mathura, and Gokula. In that abode the Personality of Godhead expands Himself into four plenary portions–Krishna, Balarama, Pradyumna (the transcendental Cupid) and Aniruddha. They are known as the original quadruple forms.

In Krishnaloka is a transcendental place known as Svetadvipa. Below Krishnaloka in the spiritual sky are the Vaikuntha planets. On each Vaikuntha planet a four-handed form of Lord Narayana is present, each one expanded from the first quadruple manifestation, as described above. The Personality of Godhead known as Sri Balarama in Krishnaloka is the original Sankarshan (attracting Deity), and from this Sankarshan expands another Sankarshan, called Maha-sankarshan, who resides in one of the Vaikuntha planets. By His internal potency, Maha-sankarshan maintains the transcendental existence of all the planets in the spiritual sky, where all the living beings are eternally liberated souls. The influence of the material energy is conspicuous there by its absence. On those planets the second quadruple manifestation is present.

Outside of the Vaikuntha planets is the impersonal manifestation of Sri Krishna, which is known as Brahmaloka, or the great Brahman, which is described as the effulgence of the Lord’s supremely spiritual body. On the other side of Brahmaloka is the spiritual karana-samudra, or Causal Ocean. The material energy exists on the other side of that Causal Ocean, without touching it. In the Causal Ocean is Maha-Vishnu, the original purusha expansion from Sankarshan. Maha-Vishnu places His glance over the material energy, and by a reflection of His transcendental body He amalgamates Himself within the material elements.

As the source of the material elements, the material energy is known as pradhana, and as the source of the manifestations of the material energy it is known as maya, the Lord’s external or illusory energy. But material nature is inert in that she has no independent power to do anything. She is empowered to make the cosmic manifestation by the glance of Maha-Vishnu. Therefore, the material energy is not the original cause of the material manifestation. Rather, the transcendental glance of Maha-Vishnu over material nature is what produces that cosmic manifestation.

Maha-Vishnu again enters every universe as the reservoir of all living entities, and becomes Garbhodakashayi Vishnu. From Garbhodakashayi Vishnu comes Kshirodakashayi Vishnu, who is the expansion of the Supersoul of every living entity. Garbhodakashayi Vishnu also has His own Vaikuntha planet (spiritual residence) in every universe, where He lives as the Supersoul (Kshirodakashayi Vishnu) or supreme controller of the universe. Garbhodakashayi Vishnu reclines in the midst of the watery portion of the universe and generates the first living creature of the universe, Brahma. The imaginary universal form is a partial manifestation of Garbhodakashayi Vishnu.

On the Vaikuntha planet in every universe is an ocean of milk, and within that ocean is an island called Svetadvepa, where Lord Vishnu lives. In this way, there are two Svetadvepas (spiritual abodes of Lord Vishnu)–one in the abode of Krishna on Krishnaloka in the spiritual realm, and the other in the ocean of milk on the Vaikuntha or spiritual planet in every universe. The Svetadvepa in the abode of Krishna is identical with Vrindavana-dhama, which is the sacred place where Krishna Himself appears to display His loving pastimes. In the Svetadvepa within every universe is a Sesha form of Godhead, which is another aspect of Lord Balarama, who expands in numerous ways to serve as the Lord’s support, and serves Lord Vishnu by assuming the form of His umbrella, slippers, couch, pillows, garments, residence, sacred thread, throne, and so on.

Nityananda Prabhu is an expansion of the same Lord Baladeva in Krishnaloka. Therefore, Nityananda Prabhu is the original Sankarshan, and Maha-sankarshan and His expansions as the purushas in the universes are plenary expansions of Nityananda Prabhu.

 

ABOUT EKACHAKRA THE BIRTH PLACE OF LORD NITYANANDA

AND SOME OF HIS EARTHLY PASTIMES

    Sri Nityananda is the personification of the love that originated in Lord Sri Caitanya. He was among the foremost of the league of illustrious men who had deepest sympathy and love for humanity. He helped people cross the barrier of color, creed, caste privilege, and united them with the knowledge that all are the children of the Divine. He had spontaneous love for each and everybody. He never discriminated while providing benevolence, even to thieves and dacoits. He never did demand from others, but inspired them through His generosity. The world will become a better place when we imbibe the spirit of Nityananda.

    Sri Nityananda was born to a pious brahmana family. His father was Hadai Ojha and mother Padmavati. He also had a brother named Banka Raya. He appeared here in the second half of the 15^th century, around 20 years before the appearance of Sri Caitanya Mahaprabhu. Sri Nityananda was born on Shukia Trayodashi, in the month of Magha, in the year 1473, 12^th of February (Shakabda Era – 1395).

    Just before the advent of Sri Nityananda a sage came to the home of Padmavati, mother of Nityananda. Upon seeing her, he started dancing and saying repeatedly “This is the womb”. The stranger was Garga Muni in disguise. He predicted the arrival of Balarama on earth as Sri Nityananda. He emphasized that Padmavati was the reincarnation of Rohini (mother of Balarama), and that she cradled in her womb Balarama, the other self of Nityananda. He predicted the descent of Nityananda in the month of Magh, on Sukia Trayodashi. Saying this, Garga Muni disappeared. In this connection, one can remember that it was this Garga Muni who revealed the name of Balarama and Krishna in the Court of Nanda so many years before, as described in the Srimad-Bhagavatam.

    Ekachakra is the birth place of Sri Sri Nityananda Mahaprabhu. Ekachakra, combined with Birchandrapur, has a population of only about 4,000. It is an obscure village of Bengal, tucked away in a remote corner. It is located about 4 hours (165 km, or 100 miles) north of Mayapur, reached by bus or taxi. It is 11 miles north of the town of Rampur Hat, and 8 miles east of Mallarapura railway station. The village is about ten minutes walk from the Birchandrapur bus stop if you take a government bus. You can arrange the best means of going there with the help of the Mayapur temple offices.

    Such people as Ishan Nagar in his book Adwaita Prakasha, Narahari Chakravarty in Bhakti Ratnakara, Nityananda Das in Prema Vilasa, Vrindavana Das in Sri Chaitanya Bhagavata, and others have glorified the place in their writings. But the significance of it is not widely known. It is a very simple town with few amenities to offer. There is hardly any place to buy even such things as cold drinks or bottled water. Of course, that could change in the future.

          To see the sites of Ekachakra, as you reach the central part of the village, or the road that divides Ekachakra and Birchandrapur, you will see an arch. This indicates the entrance to the road that leads to Nityananda Janmasthan, or the birthplace of Sri Nityananda, also called Garbhavasa. The village is very simple and has no facilities for travelers and pilgrims. That will change soon as the Iskcon temple is constructing a nice new temple and guesthouse. This will help support more pilgrims who do want to come for a visit, and allow them to stay in this peaceful village and absorb the spiritual atmosphere.

    As we walk under the arch and down the road, we can see the simplicity of the homes and people here. We soon come to the small temple of Kadam Khandi on the left. This marks the place where Lord Nityananda recovered the Bankim Raya deity from the Yamuna River. The temple presently has a nice image of Sadbhuja, the form of the Lord in a combination of Rama, Krishna, and Sri Caitanya. Further back is an altar that has small deities of Krishna and Balarama, and larger deities of Sri Nityananda and Sri Caitanya (Gaura Nitai). Behind the temple is the Yamuna River, also called the Maudesvara River. This used to be much bigger, but is now like a little creek. On the bank is the Kadam Khandi Ghat where the Krishna deity of Bankim Raya was found.

    As we make our way farther down the road, we come to the Iskcon temple, set in a very nice location. In front is the small and temporary temple with Gaura Nitai deities. Behind that is the guest house, and in the open field nearby is the place where the new and larger temple will be. The devotees here are working hard to make the new temple a reality. One of the devotees can also take you around the town to see the most important places.

    As we take the road farther along, on the right we soon come to the Kundu Kund, a nice pond where Sri Nityananda used to bathe.

    A little farther down the road we come to the Garbhavasa, or the Sri Nityananda Janmasthan, His birthplace. In front is the temple building with some offices. Then we see the kirtana hall in front of the main altars. The central and main altar has the middle deity of Sri Nityananda with Lord Caitanya on the right with a raised arm, and Sri Advaita on the left. The altar on the right side has deities of Sri Sri Radha-Radhakanta and Radha-Srikanta, a larger dancing Gauranga in the center, and ten brass sakhis, girl servants, on the bottom step. It is wonderful to sit and engage in chanting japa or singing kirtanas in the hall. Behind the main temple you can see the new temple that they are building here, which should be done in a few years after the time of this writing. It will be several floors high and hold a beautiful temple and large kirtana hall for groups to engage in the congregational chanting of the holy names. 

    As we leave the hall, across from it we see the Hadai Pandita Bhavan which marks the place where the house once stood of Nityananda’s father, who is also called Mukunda Bandyopadhyaya as well as Hadai Pandit. Nityananda was the first of six other sons of Hadai Pandit.

    As we go to our left from the Hadai Pandita Bhavan, we see a very small white temple, which is the exact spot where Lord Nityananda was born. Inside is a deity of Lord Nityananda. This is also called a maternity temple, or “Sutika Mandir.” Janhava Devi, wife of Lord Nityananda, Herself selected Madhab Bandyopadhyay and Raghav Pandit as the first and second custodian to look after the holy place. Close by on the left are two banyan trees that date back to the time of Lord Nityananda. Pilgrims always circumambulate the temple and trees. On the other side of the small temple is Nitai Kund, a pool where such things as the clothes, plates, etc., of Lord Nityananda were washed, and where He had also bathed. Embedded in its core and not visible to the naked eye is another tank named Ananga Kund. A beautiful Shiva linga and a lot of utensils were found while digging the tank.

    Next to this kund is an old pippala tree surrounded by a cement platform. This is called Mala Tala (beads tree) for a number of reasons. First, just before Nityananda left home with the sannyasi who had requested His father that he let Nityananda travel with him, Hadai Pandita chanted there, but then also left his beads under the tree due to forgetfulness caused by anxiety when Nityananda was leaving. Many years later Sri Caitanya also visited Ekachakra and left His flower garland on a branch of this tree. He was then in a transcendental stage of consciousness, quite oblivious of the mundane condition of the world. He came here with the earnest longing to meet Krishna. He removed His own garland and deposited it with the tree. This place is also called Sanyasitala. This is because Sri Ishwarapuri, who initiated Sri Caitanya, once took rest under the same tree. According to Prema Vilas, Ishwarapuri begged to Nityananda’s father to hand over his son to him. Then the place was named after the Sannyasi Ishwarapuri as Sanyasitala.

    Behind the complex of the Garbhavasa is Padmavati Kund, also called Padamavati Pushkarini. This was dug by Sri Nityananda’s grandfather for his daughter, Padmavati. 

    A little ways farther down the road we find a small deteriorated platform of bricks with a Bakula tree over it. The red blossoms fall all around it. This is where the original bakula tree once stood and where Nityananda and his friends would come to play, perform episodes of the Ramayana, or even have philosophical discussions. The original tree had branches that took the shape of cobra hoods due to the touch of Sri Nityananda. This area was once the estate of Hadai Pandita, and under the original tree was where Nityananda’s umbilical cord was buried.

    As we walk farther, on the right we see the place known as Hantugada, or Jahnu Kund. It is a small kund with a lone tree hanging over it. This is where Sri Nityananda would perform the Dadhi-cida festival and distribute chipped rice and yogurt. He would also kneel down while taking His own prasada. For the benefit of the residents, He also called all the sacred rivers into this kund so that they could all bathe here without the need to travel to all of the holy places, like the Ganga River, to get a sacred bath.

    Farther in the fields, about 400 meters out, there is the place known as Pandava Tala. Keli-kadamba trees are around it. This is where the Pandavas once lived with their mother, Kunti, while they were exiled in the forest. This is in connection with another place called Sikhandabi, which was the residence of the Bakasura demon who terrorized the local residents by eating one person every day. This went on until Queen Kunti asked super strong Bhima to kill the demon, which he did after a fierce fight.

    The Birchandrapur side of town can now be seen after seeing all of the above places. We make our way back down the road to the arch where we originally started. From there we go to the left and then make a quick right, and straight down the street through the houses we shortly arrive at the Bankim Raya temple. This temple was established by Nityananda’s son, Virabhadra Gosai, to house Bankim Raya, the deity that Sri Nityananda had found when He  returned to Ekachakra after being absent for 30 years. When you get up to the altar you will see the small Krishna deity in the center with Srimati Radharani on His left and Jahnava Devi on His right. It is said that Lord Nityananda left this world by entering into this Krishna deity. There is also a deity of Yogamaya on a separate throne to the right. The Radharani deity was also found in Bhaddhapur about ½ mile to the west in the region of Birchandrapur. After that She was installed with Bankim Raya and called Bhaddhapurera, the mistress of Bhaddhapura.

    Outside the temple gate is another little temple for Lord Krishna as Madana Mohana, with Radha on His left and Chandravali on His right. Farther right are the deities of Sri Sri Radha-Vrindavana Chandra. The priest of this temple, who says his family has been worshiping these deities for 450 years, says he is a descendant of Nityananda.

    Next is a nice little temple dedicated to Lord Jagannatha, Lord Balarama and Lady Subhadra along with Sakshi Gopal. After that we come to a small Shiva shrine for Ekachakra Mahadeva, Shiva or Bhandisvara, who was worshiped by Hadai Pandita.

    The Sveta Ganga is a small kund near the Bankim Raya temple, and right across from the Jagannatha temple. This is said to have been dug by 1200 shaktas (worshipers of the Divine Mother) of the Nedadi sect who had approached the wife of Lord Nityananda, Jahnava Mata, to check her power.

    A few other noted places include the Radha Kund (Raya Pukur) and Syama Kund (Syama Pukur) in the fields west of Birchandrapur, and a small mound known as Govardhana Hill some distance south of the Bankim Raya temple. As you are walking around you will also see the occasional vendor of Nityananda and Caitanya deities that are made from nima wood in the typical local fashion.

    You can dive deeper into the history of Ekachakra and the pastimes that took place here by reading more about them. Another book that can help guide you around the village and elaborate its history can be purchased at the Garbhavasa temple.

To find out more about Lord Nityananda’s pastimes, you can read some of His biography and stories of His life in the short biography Nityananda Prabhu.  And to read the descriptions of His glories in the prayers composed about Him in the Prayers to Lord Caitanya and Lord Nityananda.

Lord Vishnu

Lord Vishnu

By Stephen Knapp

 

      Lord Vishnu is the all-pervasive Lord who expands into everything. He is the maintainer of the universe and the complete cosmic creation. He is called Vishnu because He overcomes all.¹ He represents sattva-guna, or the mode of goodness by which everything is sustained. He is also called Narayana, which means the shelter, resting place or ultimate goal of all living entities. It also means the one whose abode is the causal waters (Karana Ocean), and one who lives in the hearts of all living beings. It is this sattva nature which gives the living beings the tendency to grow toward a higher truth, the light, a more cohesive and intense reality. In this sense, Lord Vishnu is also called Hari, or one who removes the darkness of illusion. This illusion ultimately means the idea that the living beings live separate from, or without connection to, the Lord.

       References to the glories of Lord Vishnu are found in such early books as the Rig-veda. Many of them are in relation to His form as Vamanadeva, the dwarf incarnation who begged for only three steps of land from Bali Maharaja and with those three steps covered the whole universe. A few of these verses are as follows:

       “The gods be gracious unto us even from the place whence Vishnu strode, through the seven regions of the earth. Through all this strode Vishnu; thrice His foot He planted, and the whole was gathered in His footstep’s dust. Vishnu, the Guardian, He whom none deceiveth, made three steps; thenceforth establishing His high decrees. Look ye on Vishnu’s works, whereby the Friend of Indra, close-allied, hath let His holy ways be seen. The princes evermore behold that loftiest place where Vishnu is, laid as it were an eye in heaven. This, Vishnu’s station most sublime, the singers ever vigilant, lovers of holy song, light up.” (Rig-veda, 1.22.16-21)

       A similar reference to Lord Vishnu’s abode and His pastime as Vamanadeva is found in the Rig-veda (1.154.1-5). A few of the verses read as follows: “Him whose three places that are filled with sweetness, imperishable joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. May I attain to His well-loved mansion where men devoted to the Gods are happy. For there springs, close akin to the Wide-Strider, the well of meath in Vishnu’s highest footstep.”

       Another quote that shows Lord Vishnu’s superiority over the demigods reads like so: “Far-shining, widely famed, going Thy wonted way, fed with the oil, be helpful, Mitra-like, to us. So, Vishnu, even the wise must swell Thy song of praise, and he who hath oblations must pay thee solemn rites. He who brings gifts to Him, the Ancient and the Last, to Vishnu who ordains, together with His spouse [Lakshmi], who tells the lofty birth of Him, the Lofty One, shall verily surpass in glory even his peer… The Sovran Varuna and both the Asvins wait on this the will of Him who guides the Marut host. Vishnu hath power supreme and might that finds the day… ”²

       Lord Vishnu is often portrayed resting on the huge serpent of Sesha. We see that the thousand heads of Sesha are all turned inward, representing a tranquil mind, and looking toward the Absolute Truth of Lord Vishnu. Lord Vishnu is also seen in the yogic sleep called yoga-nidra. The yoga-nidra (yoga or the root yuj meaning to connect or join) is a cosmic sleep wherein the Lord is focused on the Infinite Reality of His own identity.

       Lord Vishnu is also seen standing on the whirl of a lotus flower with four hands, which represent the four directions and indicates His absolute power in the four corners of the universe. Each hand holds an item, such as a disc, lotus, conch, and mace. Of the four items, the conch represents the five universal elements. When the conch is blown, it is said to produce a sound related to the original vibration of universal creation. The Lord also blows His conch in calling everyone to turn to the higher reality rather than remaining in the darkness of material existence. This calling is the inner voice which nudges all beings of conscience to seek the Absolute Truth. If man does not heed the call, then the Lord may still use His conch to cut asunder the ego and material attachments of those who do not turn toward the spiritual path.

       The disc or chakra signifies the universal mind or awareness.³ It rids all darkness wherever it appears, and thus shows the path to higher awareness. The disc is called Sudarshan, the limitless power and light that destroys all forms of ignorance. Thus, Lord Vishnu allows it to cut off the heads of envious demons. It has six spokes and shows the revolving nature of the universe (maya) around an unmoving and changeless center. The Sudarshana Chakra, when shown alone, is often viewed as a person with four, eight, or sixteen arms, holding such items as a bow, arrow, trident, noose, and a poker. These are said to represent the will and power of the Lord to not only create but to also destroy the universe.

       The mace represents the cosmic intellect or knowledge. It is called Kaumodaki, meaning that which captivates the mind. It is also associated with time, which destroys all, and is thus also related to Kali, the power of time.⁴ When pictured as a deity, it is viewed as a female with two hands, positioned in respect. The lotus being twirled in His hand shows the revolving or changing nature of the universe.⁵ It also indicates the real purpose of human existence, which the Lord invites all to follow.

       The Vaijayanti garland (garland of victory) with five rows of flowers that the Lord wears indicates the five senses and the Lord’s illusory power which affect the senses.⁶ Its fragrance represents the subtle elements found within the material manifestation. All this reflects the Lord’s mastery of the whole universe, which is created out of the mixing or revolving of the five elements and the universal mind and intellect. The Srivatsa or lock of hair on the Lord’s chest, which indicates the Goddess of Fortune, represents the products of the material creation, or the objects of enjoyment for which all living beings seek.⁷ And the gem, called Kaustubha (Treasure of the Ocean) represents the one who enjoys these products. Thus, this world of the enjoyer and the enjoyed is but a piece of decoration for the Lord, a spark of His energy.

       Lord Vishnu is also sometimes seen with additional items, such as a bow, called Sharnga. This represents the darker form of false-ego that makes one think he is nothing but the material body, not connected to the Lord. The arrows are the activities of the intellect, which can cut through false-ego when used properly. His fish shaped earrings represent the two processes of knowledge, such as through the sankhya (intellectual) and yoga (intuitive) methods. His armlets represent the three goals of worldly life, namely dharma (righteousness), artha (economic success) and kama (pleasure). Lord Vishnu’s crown represents the highest and incomprehensible reality. The yellow cloth that He wears (Pitambara) is said to indicate the Vedas. Through the Vedic hymns the divine reality is revealed, just as the Lord’s dark color can be seen through the cloth that He wears. And His sacred string, made of three threads, is said to indicate the three letters of the hallowed word AUM.

       The various forms of Lord Vishnu are composed of the different arrangements of the four symbols He holds in His four hands. For example, in one form He holds the conch in His lower right hand, the disc in His upper right, the mace in His upper left, and lotus in the lower left. In this form He has the name of Keshava, meaning the Lord with long hair, according to the Padma Purana (Book Four, Chapter 79). In other forms, in which case He holds the items in different hands, He has the names that include, Narayana (the universal shelter), Govinda (saver of the Earth and protector of cows), Madhava (Lord of knowledge), Madhusudana (the destroyer of the demon Madhu), Trivikrama (the one who conquered the three planetary systems), Vamana (the dwarf incarnation), Shridhara (the possessor of fortune), Hrishikesha (Lord of the senses), Padmanabha (whose navel produced the universal lotus), Damodara (who is self-restrained), Sankarshana (who reabsorbs), Vasudeva (one who dwells within), Pradyumna (who has the most wealth), Aniruddha (who no one can oppose), Purushottama (best of all men), Adhoksaja (the expanse of the universe), Nrisimha (the half-man and half-lion form), Achyuta (the inconceivable), Krishna (the dark and all-attractive one), Hari (He who removes obstacles or sorrow), Janardana (He who gives rewards), and Upendra (the brother of Indra). Many other names of Lord Vishnu are found in the Vishnu-sahasranam, the Thousand Names of Vishnu, located in the Anushasan Parva (149.14-120) of the Mahabharata.

       Lord Vishnu is also called Nilameghashyama for having a dark blue complexion. This represents a number of things, including pure consciousness, the infinite, and the all-pervading power.

       At other times Lord Vishnu is seen resting on the coils of the serpent Shesha, also called Ananta. Sheshanaga is the expansion of Lord Balarama, Lord Krishna’s brother, and serves the Lord in this way as the Lord’s support and paraphernalia. Shesha has a thousand heads swinging to and fro over the form of Lord Vishnu, creating a shelter and couch for the Lord. Ananta means endless, and Ananta is endlessly singing the praises and glories of the Lord from His thousand hoods without ever reaching the end. His hoods are also supporting the many planetary systems in the cosmic creation that are orbiting throughout the universe above His heads. Ananta also means endless in terms of the endlessness of cosmic time. This is also represented by His thousand hoods as divisions of time. The material worlds are created within the element of time, and are thus sustained by time. During the process of the universal annihilation, time ceases to exist, in which case the material planets are also forced into obliteration.

       Lord Shesha is often seen floating on the causal waters of the Garbhodaka Ocean, which exists on the bottom of the universe. Lord Vishnu is thus resting on Sheshanaga as They float on the ocean. At other times, They are viewed floating on the Kshiramudra, or an ocean of white milk. This represents the Prakriti or the ingredients of the unmanifest material nature in its purest form.

       Sometimes, Lord Vishnu is also seen riding on his carrier bird, Garuda. This is a half-man and half-eagle bird, whose name means “Wings of Speech.” It is described that he is huge and has a fierce expression. His color is that of molten gold. He has the head of an eagle with a red beak and feathered wings, and two arms like a man.⁸ Different divisions of the Vedas are parts of the body of Garuda. The sound of his wings reflect the utterances of the Vedic hymns, which can carry a person to another world with the speed of light and power of lightning. Thus, it is also the sound of the Veda that carries Lord Vishnu, and which can also transport Him into the hearts and minds of people.

       According to the Puranas, Garuda is a son of Kashyapa and Vinata, who was a daughter of Daksha.⁹ He is also the younger brother of Aruna. Garuda is known for his dislike of snakes, which he will eat. One reason for this is explained in the Mahabharata (1.20-35). Vinata once quarreled with her co-wife, Kadru, who was the mother of the serpent species known as nagas. It was from her that he inherited this hostility toward snakes. Then Garuda, with his wife Unnati, produced six sons, from whom descended all the bird species that eat snakes.

LORD VISHNU IS AN EXPANSION OF LORD KRISHNA

       Many people think that Lord Vishnu is the source of all other incarnations of God. This is true, but not in the case of Lord Krishna. Lord Krishna is actually the source of Lord Vishnu. When Lord Krishna descends into this world, He appears as Himself and not as an expansion of Lord Vishnu. To verify this, let me present the following details.

       It is explained that for the maintenance of the universe Lord Krishna descends in the form of Lord Vishnu, who is His personal plenary expansion and the director of the mode of goodness. Thus, Lord Vishnu is above the influence of the material energy. However, being in the category of svamsha (another form of God with unlimited potencies), Vishnu’s opulences are almost equal to Lord Krishna’s. Yet Krishna is the original person and Vishnu is His personal expansion. This can be compared to one candle lighting the flame of another. The second burns separately in a different position, but its illumination is equal to the original candle. In the same way, Lord Krishna, the Supreme Personality, expands Himself into the different forms of Vishnu, who are equally bright and powerful.¹⁰

       Furthermore, it is described that outside the boundaries of the unlimited spiritual Vaikuntha planets is the transcendental sky known as the Brahman effulgence. Beyond that is the :

 Karana or Causal Ocean, which is also spiritual.¹¹ This is what surrounds the innumerable material universes. Lord Vishnu in His form as Karanadakashayi Vishnu, or Maha-Vishnu, : lies on the Causal Ocean and creates the universes merely by glancing upon the material nature. Thus, Lord Krishna personally has nothing to do with the material creation, nor does He ever come in touch with the material energy. He remains absorbed and unaffected in Goloka Vrindavan, the highest planet in the spiritual sky. The material energy never comes in contact with the spiritual world, nor even the Causal Ocean, as explained in the Srimad-Bhagavatam (11.22.17):

       “In the beginning of creation nature assumes, by the modes of goodness, passion and ignorance, its form as the embodiment of all subtle causes and gross manifestations within the universe. The Supreme Personality of Godhead does not enter the interaction of material manifestation but merely glances upon nature. As the material elements, headed by the mahat-tattva, are transformed, they receive their specific potencies from the glance of the Supreme Lord, and being amalgamated by the power of nature, they create the universal egg.”

       Before the mahat-tattva, however, there is the pradhana, which is the sum total of all material energy in its subtle and undifferentiated stage. Material nature is always existing in its subtle form as the energy of the Lord. Sometimes, under the direction of the Supreme, it manifests its temporary existence in the form of the material cosmos.

       In spite of the fact that everything comes from the Supreme Being, He is still aloof from it all. He does not disengage Himself from His eternal pleasure pastimes with His devotees in the spiritual realm. So in the process of creating the material worlds, the Supreme expands Himself into various forms, which are His plenary parts. Krishna is the primeval Lord, the original Personality of Godhead, so He can expand Himself into unlimited forms with all potencies. They are no different from Him, but may exhibit differences in form.

       It is explained that Lord Krishna first expands Himself into Baladeva, or Balarama, who is considered Krishna’s second body and brother. Balarama assists in Lord Krishna’s innumerable spiritual pastimes in both the spiritual and material realms.

       Lord Balarama is also Lord Sankarshana, the predominator of the creative energy. He creates and is the shelter of the material and spiritual worlds. By the will of Krishna and the power of the spiritual energy, Lord Balarama creates the spiritual world, which consists of the planet Goloka Vrindavana and the Vaikuntha planets.¹² Lord Balarama especially assists Lord Krishna in the creation of the material worlds. After Balarama has expanded Himself into Lord Maha-Sankarshana, He expands Himself into four different forms, including: 1) Karanadakashayi Vishnu [Maha-Vishnu], 2) Garbhodakashayi Vishnu [the expansion in each universe], 3) Kshirodakashayi Vishnu [the Supersoul in each individual], and 4) Sesha, also called Seshanaga. These first four plenary portions assist in the material cosmic manifestation. Sesha is Balarama’s form who assists in the Lord’s personal service. He is also called Ananta, meaning unlimited, because He assists the Lord in His unlimited variety of pastimes.¹³

       All expansions of the Lord begin with Sri Krishna. For His pastimes in one of the highest levels of the spiritual realm, called Dvaraka, Sri Krishna expands Himself into Balarama, who then expands Himself into Pradyumna and Aniruddha. These four (Krishna, Balarama, Pradyumna and Aniruddha) expand into a second quadruple which is present in the unlimited Vaikuntha planets of the spiritual sky. The second quadruple is known as Vasudeva, Sankarshana, Pradyumna and Aniruddha. They are changeless, transcendental expansions of the Supreme Lord, Krishna. In this second quadruple, Vasudeva is an expansion of Krishna, and Sankarshana is a representation of Balarama.

       In the Vaikuntha sky there is the pure, spiritual creative energy called Shuddha-sattva that sustains all of the spiritual planets with the full opulences of knowledge, wealth, power, beauty, etc., all of which pervade the entire spiritual kingdom and are fully enjoyed by the residents there. This energy is but a display of the creative potencies of Balarama, Maha-Sankarshana. It is also this Sankarshana who is the original cause of the Causal Ocean where Karanodakashayi Vishnu (Maha-Vishnu) sleeps, while breathing out the seeds of innumerable universes. When the cosmic creation is annihilated, all of the materially conditioned, although indestructible, living entities merge back into the body of Maha-Vishnu where they rest until the time of the next creation. So Balarama as Sankarshana is the origin of Maha-Vishnu, from who originates all of the potencies of the material manifestation.¹⁴

       So to summarize, for His spiritual pastimes in the Vaikuntha realm, Lord Krishna has four original expansions, namely Vasudeva, Sankarshana, Pradyumna and Aniruddha. Maha-Vishnu is an expansion of Sankarshana; Garbhodakashayi Vishnu is an expansion of Pradyumna; and Kshirodakashayi Vishnu is an expansion of Aniruddha.¹⁵

THE FUNCTIONS OF LORD VISHNU

       To begin explaining the purpose and function of these Vishnu expansions, the Srimad-Bhagavatam (2.6.42) describes that, “Maha-Vishnu (Karanadakashayi Vishnu) is the first incarnation of the Supreme Lord in the process of creating the material worlds. He is the master of eternal time, space, cause and effects, mind, elements, material ego, the modes of nature, senses, the universal form of the Lord (Garbhodakashayi Vishnu) and the sum total of all living beings, both moving and nonmoving.”

       It is further explained that Maha-Vishnu, who appears in the Karana Ocean and is an incarnation of Lord Sankarshana, becomes the resting place of the jiva-shakti.¹⁶ This is the collective energy of the individual spirit souls, the jivatmas. “There is one marginal potency, known as the jiva. Maha-Sankarshana is the shelter of all jivas.”¹⁷ It is this Sankarshana who is the original source of all living entities because they are expansions of His marginal potency. Some become conditioned by the material energy while others are under the protection of the spiritual nature.¹⁸

       Lord Maha-Vishnu is the source of thousands of avataras in His thousands and thousands of subjective portions. He is the creator of countless individual souls. He is also known by the name of Narayana, meaning the shelter of all the individual jiva souls. From Him springs forth the vast expanse of water known as the spiritual Causal Ocean wherein the material creation takes place. Maha-Vishnu then reclines in the waters of the Causal Ocean in a state of divine sleep, called yoga-nidra. Thus, it is said that the universal creation is but the dream of Maha-Vishnu.¹⁹

       Then Maha-Vishnu lies down in the Causal Ocean, also called the Viraja River, which is the border between the spiritual and material worlds.²⁰

       Since the water of the Causal Ocean, known as the Karana Ocean, come from the body of Maha-Vishnu, it is completely spiritual. The sacred Ganga (Ganges River) is but a drop from that ocean, which has entered this universe and can purify the fallen souls.²¹

       It is Lord Balarama who expands into the great serpent known as Ananta, or Seshanaga. He reposes on the Causal Ocean and serves as the couch upon whom Lord Maha-Vishnu reclines.²² That Ananta-Sesha : is the devotee incarnation of God who knows nothing but service to Lord Krishna. With His thousands of mouths He always sings the endless glories of Lord Krishna. He also expands Himself to serve as Lord Krishna’s paraphernalia, including such items as the umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred gayatri thread, and His throne in the pastimes of Lord Krishna. Thus, He has attained and exhibits the ultimate end of servitude to Lord Krishna.²³

       At the time of creation, after the Supreme has been sleeping for some time, the first emanations from the breathing of Lord Maha-Vishnu are the personified Vedas who serve Him by waking Him from His mystic sleep. They begin to enthusiastically sing His glories, pastimes, and praises, just as a King is awoken in the morning by poets who recite his heroic deeds.²⁴ This shows the eternal nature of the Vedic literature. They are not merely the writings of men, but they are spiritual vibrations that exist before and after the material creation, and which emanate from the Supreme Lord.

       In the Srimad-Bhagavatam (10.87.50) when the personified Vedas are offering their prayers to Lord Narayana [Maha-Vishnu], they relate His all-powerful position. “He is the Lord who eternally watches over this universe, who exists before, during and after its manifestation. He is the master of both the unmanifest material energy and the spirit soul. After sending forth the creation He enters within it, accompanying each living entity. There He creates the material bodies and then remains as their regulator. By surrendering to Him one can escape the embrace of illusion, just as a dreaming person forgets his own body. One who wants liberation from fear should constantly meditate upon Him, Lord Hari, who is always on the platform of perfection and thus never subject to material birth.”

       Once the Lord is awoken, He : casts His glance upon the material energy of maya. This glance is how the Supreme impregnates material nature with all the original seeds of the living beings. Thus, the Lord does not personally touch the material energy, but by His functional expansion He places the living entities into the material nature by His glance. Then maya, the material nature, becomes agitated.²⁵ This functional expansion of the Lord takes the form as Shiva, known in this activity as Shambhu. It is Shambhu who carries the living entities in the glance of the Lord into the material energy.

       So the Supreme Being in His feature as Maha-Vishnu impregnates the material nature by His glance. Through this glance, which is the impregnation of consciousness, and by the influence of the time element, the innumerable living beings appear.²⁶ The Supreme Being then, out of His own body, sowed the seeds of universal manifestation within the mahat-tattva.²⁷ In this way, the Lord, who is the controller of all energies, by His own potency creates eternal time, the fate of all living entities, and their particular nature. At the end of the cosmic creation He again merges them back into Him.²⁸

       The Srimad-Bhagavatam (11.9.16-18) relates that the Lord of the universe, Narayana, Maha-Vishnu, is the worshipable Lord of all beings. With no other assistance, the Lord creates the universe by His own potency, and at the time of annihilation He destroys the universe through His expansion of time. He withdraws the complete universe and all materially conditioned living beings into Himself. In this way, His unlimited Self is the shelter and reservoir of all potencies. The Lord stands alone after the universal annihilation. He is the supreme worshipable object for all beings, such as liberated souls, demigods, and ordinary conditioned souls. He is eternally free from the material energy and constitutes the totality of spiritual bliss, which one can experience by seeing the Lord’s spiritual form. Thus the Lord exhibits the full meaning of liberation.

       The countless souls that appear within the material energy in the variegated species of life are all spiritual in nature, they are all spiritual beings. However, they can also become deluded by material energy. When they are thus deluded, they hanker for material activities and attractions. In order to accommodate this, the Supreme provides this material world as a playground in which they can work out their material desires. This means that regardless of species, whether it is Lord Brahma, or humans, animals, birds, or even tiny insects, material nature is the mother and the Supreme Lord is the seed-giving, universal Father.

       After agitating material nature into three qualities, which are the modes of nature in the form of passion, goodness and ignorance, they become active and material nature begins to give birth to the total material energy known as the hiranya-mahat-tattva. This is the sum total of cosmic intelligence. Thus, material nature becomes agitated by the destinations of the conditioned souls as determined by the influence of the modes of nature.²⁹ Simply by the glance of Maha-Vishnu consciousness is created, which is known as the mahat-tattva. The predominating Deity of the mahat-tattva is Lord Vasudeva, another expansion of Lord Krishna. This explains how the material energy is like the mother of the living beings while the Lord is the Supreme Father of everyone. Just as a woman cannot give birth without the contact of a man, or at least his seed, so material nature cannot create without the contact of the Supreme Being.

       So first the total material energy is manifest, and from this arises the three types of egotism, which are the original sources of all the demigods [the minor controlling deities], the senses, and material elements. By combining the different elements, the Supreme Lord creates all of the unlimited universes. Once the material elements have been manifested, and the full potential for creating the universes has been established, the innumerable universes begin to emanate from the pores of the body of Maha-Vishnu, and from His exhalations. They appear just like atomic particles that float in sunshine and pass through a screen. When Maha-Vishnu inhales at the time of the universal annihilation, they return to His body. In this way, Maha-Vishnu is the Supersoul of all the universes.³⁰

       Brahma, the demigods, and each universe remain alive for the duration of one of His exhalations.³¹ However, there is no limit to the exhalations of Maha-Vishnu.³²

       Garbhodakashayi Vishnu, who is known within the universe as Hiranyagarbha and Antaryami, the Supersoul, is glorified in the Vedic hymns. He is the master of each and every universe and shelter of the external or material energy. However, being transcendental, He is completely beyond the touch of the external energy.

       Next is the third expansion of Vishnu, called Kshirodakashayi Vishnu, who is the incarnation of the quality of goodness. He is the universal form of the Lord and expands Himself as the Supersoul within every living entity. He is known as Kshirodakashayi Vishnu because He lies on the ocean of milk (kshira) on the island of Svetadvipa. These are the three expansions of Lord Vishnu who oversee and make the creation of the material worlds possible.³³

       Before the creation within the universe takes place and after the Lord enters the universe, there is a period of non-activity for one thousand celestial years. All of the living entities that have been injected into the mahat-tattva are divided among all the universes with each incarnation of Garbhodakashayi Vishnu, and all of them are as if dormant in the Lord until the birth of Lord Brahma. From Brahma all other demigods and living entities are born.³⁴

       Once all of the universes are created, which are unlimited, Maha-Vishnu expands Himself into unlimited forms and enters each universe as Garbhodakashayi Vishnu. Once He is in each universe, He sees that there is no place to reside. Then, after some consideration, He fills half of the universe with water from His own perspiration.³⁵

       On that water He creates his own residence as an expansion of Vaikuntha and rests in the waters on the bed of the great serpent, Lord Ananta, Seshanaga.³⁶ Although He appears to be in slumber, enjoying transcendental bliss in his internal potency, His eyes are slightly open. When He is ready to begin the act of creation, a golden lotus springs from his navel that becomes the birthplace of Lord Brahma. Within the stem of that lotus are the fourteen planetary systems.³⁷ Then Lord Brahma is manifested as described in the previous chapter.

       Not only do the creations and annihilations of the cosmos go on continually, but the maintenance of the universe also takes constant supervision. It is explained that as long as the Supreme Being as Maha-Vishnu continues to glance upon nature, the material world continues to exist. Thus, the variegated flow of universal creation perpetually manifests through procreation.³⁸ So, we can see that time and nature have no power to act independently, but are under the supervision of the Supreme.

       However, it is also described that it is not only the material nature that is maintained, everyone in it is also given the ability to act and function through the power of the Supreme in His form as the Supersoul. He creates the entire variegated universe and then enters into it as the Supersoul. Through this means He provides the life force and consciousness of everyone, and, thus, maintains the creation. As Sri Krishna further explains, “As the mighty wind, blowing everywhere, always rests in ethereal space, know that in the same manner all beings rest in Me.”³⁹ As the Supersoul, He also enters into each planet, and by His energy they maintain their orbits.⁴⁰ Thus, the Lord’s energy enters each planet, every living being, and : even each atom, by which everything is appropriately manifested and maintained. Without this, everything would revert back to chaos and deterioration.

       Another way that the Lord maintains the universe is by personally appearing within it, or by manifesting His plenary expansions. The scriptures proclaim that Lord Krishna descends to take away the burden of the earth. However, it is Krishna’s expansion as Lord Vishnu who primarily engages in maintaining this universe. It is Lord Vishnu who makes the adjustments for the proper administration of the cosmic creation. When Lord Krishna personally appears, His primary mission is to simply display His transcendental pastimes and attract the conditioned souls for going back to the spiritual domain. However, since Lord Krishna is the source of all incarnations of the Supreme, all other incarnations and expansions combine together within Him when He descends. In this way, all other lila or pastime incarnations, the yuga-avataras, the manvantara incarnations, and as many other incarnations as there are, even Lord Vishnu, all descend in the body of Sri Krishna when He appears. Thus, He is the complete Supreme Personality and can do whatever He likes to exhibit His power and maintain the universe when He descends.⁴¹

       The Supreme Being also sets up the universal demigods to continue overseeing the maintenance of the universe. For example, it is explained that Indra, after receiving benediction from the Supreme Lord, maintains the living beings by pouring sufficient rains all over the planets. Furthermore, in every yuga, the Supreme Lord assumes the form of Siddhas, such as Sanaka-kumara, to preach transcendental knowledge. He assumes the form of great saintly persons such as Yajnavalkya to teach the way of karma. He assumes the form of great souls, such as Dattatreya, to teach the system of mystic yoga. In the form of Prajapati Marici, the Supreme creates progeny; becoming the king, He kills rogues and thieves; and in the form of time, He annihilates everything. All of the different qualities of material existence are aspects and a display of the energy of the Supreme Absolute Truth.⁴²

       So because of the benediction and power given by the Supreme to the demigods, they can provide the living beings with all necessities. However, Lord Krishna explains in the Bhagavad-gita (3.14-15) that all living entities subsist on food grains, which are produced from rains, which is manifest through the performance of spiritual activities prescribed in the spiritual writings of the Vedic scripture and the teachings of the Lord and great sages. Consequently, the all-pervading Transcendence is eternally situated in acts of sacrifice.

       This is all a part of the process of how the Lord and His expansions of Vishnu maintain the world. As mankind engages in acts of sacrifice or spirituality, which simply means the worship of the Supreme, the Lord and the demigods are automatically satisfied to supply everyone with all necessities of life. In this way, there can be proper cooperation between man, nature and God so that everyone can be peaceful and content with the facilities for living in this world.

CHAPTER NOTES

1. Mahabharata, 5.70.13

2. Rig-veda 1.156.1,2-4

3. Vishnu Purana 1.22.68

4. Krishna Upanishad 23

5. Gopala-uttaratapini Upanishad 55-57

6. Vishnu Purana 1.22.72

7. Ibid., 1.22.69

8. Parameshvara Samhita 6.269. 276-77

9. Mahabharata 1.32

10. Caitanya-caritamrita, Madhya-lila, 20.314-15 & Brahma-samhita 5.46

11. Caitanya-caritamrita, Adi-lila, 5.51

12. Ibid., Madhya-lila, 20.255-6

13. Ibid., Adi-lila, 5.4-6, 8-11

14. Ibid., Adi-lila, 5.41 & pur.

15. Ibid., Adi-lila, 2.56, pur.

16. Jaiva Dharma, Chapter 15, page 74

17. Caitanya-caritamrita, Adi-lila, 5.45

18. Ibid., Adi-lila, 2.36, pur.

19. Brahma-samhita 5.11-12

20. Caitanya-caritamrita, Madhya-lila, 20.268-271

21. Ibid., Adi-lila, 5.54

22. Brahma-samhita 5.47

23. Caitanya-caritamrita, Madhya-lila, 5.120-124

24. Srimad-Bhagavatam 10.87.12-13

25. Caitanya-caritamrita, Madhya-lila, 20.272

26. Srimad-Bhagavatam 3.5.26

27. Ibid., 3.5.27

28. Ibid., 2.5.21

29. Ibid., 3.26.19

30. Caitanya-caritamrita, Madhya-lila, 20.275-282

31. Brahma-samhita 5.48

32. Caitanya-caritamrita, Madhya-lila, 20.324

33. Ibid., Madhya-lila, 20.292, 294-5

34. Srimad-Bhagavatam, 3.6.6, pur.

35. Caitanya-caritamrita, Madhya-lila, 20.284-6

36. Ibid., Adi-lila, 5.95-101

37. Ibid., Adi-lila, 5.102-3

38. Srimad-Bhagavatam 11.24.20

39. Bhagavad-gita 9.6

40. Ibid., 15.13

41. Caitanya-caritamrita, Adi-lila, 4.8-11, 13

42. Srimad-Bhagavatam 8.14.7-9