The qualified brähmaëas
worship the viñëu-tattvas represented by the çälagräma-çilä,
and some of the higher castes like the kñatriyas and vaiçyas
also generally worship the viñëu-tattvas.
Highly qualified brähmaëas
situated in the mode of goodness have no grudges against the mode of worship
of others. They have all respect for other demigods, even though they may
look ghastly, like Käla-bhairava or Mahäkälé. They
know very well that those horrible features of the Supreme Lord are all
different servitors of the Lord under different conditions, yet they reject
the worship of both horrible and attractive features of the demigods, and
they concentrate only on the forms of Viñëu because they are
serious about liberation from the material conditions. The demigods, even
to the stage of Brahmä, the supreme of all the demigods, cannot offer
liberation to anyone. Hiraëyakaçipu underwent a severe type
of penance to become eternal in life, but his worshipful deity, Brahmä,
could not satisfy him with such blessings. Therefore Viñëu,
and none else, is called mukti-päda, or the Personality of Godhead
who can bestow upon us mukti, liberation. The demigods, being like other
living entities in the material world, are all liquidated at the time of
the annihilation of the material structure. They are themselves unable
to get liberation, and what to speak of giving liberation to their devotees.
The demigods can award the worshipers some temporary benefit only, and
not the ultimate one.
It is for this reason only that
candidates for liberation deliberately reject the worship of the demigods,
although they have no disrespect for any one of them.
(Srimad Bhagavatam 1:2:27. purport)
Especially for the householder devotees,
the path of Deity worship is strongly recommended. As far as possible,
every householder, by the direction of the spiritual master, must install
the Deity of Viñëu, forms like Rädhä-Kåñëa,
Lakñmé-Näräyaëa or Sétä-Räma
especially, or any other form of the Lord, like Nåsiàha, Varäha,
Gaura-Nitäi, Matsya, Kürma, çälagräma-çilä
and many other forms of Viñëu, like Trivikrama, Keçava,
Acyuta, Väsudeva, Näräyaëa and Dämodara, as recommended
in the Vaiñëava-tantras or Puräëas, and one’s family
should worship strictly following the directions and regulations of arcana-vidhi.
Any member of the family who is above twelve years of age should be initiated
by a bona fide spiritual master, and all the members of the household should
be engaged in the daily service of the Lord, beginning from morning (4
a.m.) till night (10 p.m.) by performing maìgala-ärätrika,
niraïjana, arcana, püjä, kértana, çåìgära,
bhoga-vaikäli, sandhyä-ärätrika, päöha, bhoga
(at night), çayana-ärätrika, etc. Engagement in such worship
of the Deity, under the direction of a bona fide spiritual master, will
greatly help the householders to purify their very existence and make rapid
progress in spiritual knowledge. Simple theoretical book knowledge is not
sufficient for a neophyte devotee. Book knowledge is theoretical, whereas
the arcana process is practical. Spiritual knowledge must be developed
by a combination of theoretical and practical knowledge, and that is the
guaranteed way for attainment of spiritual perfection. The training of
devotional service for a neophyte devotee completely depends on the expert
spiritual master who knows how to lead his disciple to make gradual progress
towards the path back home, back to Godhead. One should not become a pseudo
spiritual master as a matter of business to meet one’s family expenditures;
one must be an expert spiritual master to deliver the disciple from the
clutches of impending death.
(Srimad Bhagavatam 2:3:22. purport
extract)
In Bhagavad-gétä it is
said that only with the sanction of the Supreme Personality of Godhead
can the demigods offer benedictions. Therefore, whenever any sacrifice
is offered to a demigod, the Supreme Lord in the form of näräyaëa-çilä,
or çälagräma-çilä, is put forward to observe
the sacrifice. Actually, the demigods cannot give any benediction without
the sanction of the Supreme Lord. Närada Muni, therefore, advised
that even for religiosity, economic development, sense gratification or
liberation, one should approach the Supreme Personality of Godhead, offer
prayers and ask for the fulfillment of one’s desire at the lotus feet of
the Lord. That is real intelligence. An intelligent person never goes to
demigods to pray for anything. He goes directly to the Supreme Personality
of Godhead, who is the cause of all benediction.
(Srimad Bhagavatam 4:8:41., purport
extract)
yaträçrama-padäny ubhayato näbhibhir dåñac-cakraiç cakra-nadé näma sarit-pravarä sarvataù pavitré-karoti.
In Pulaha-äçrama is the
Gaëòaké River, which is the best of all rivers. The
çälagräma-çilä, the marble pebbles, purify
all those places. On each and every marble pebble, up and down, circles
like navels are visible.
PURPORT
Çälagräma-çilä
refers to pebbles that appear like stones with circle; marked up and down.
These are available in the river known as Gaëòaké-nadé.
Wherever the waters of this river flow, the place becomes immediately sanctified.
(Srimad Bhagavatam 5:7:10., text
and purport.)
ity evaà nigüòha-nirvedo visåjya mågéà mätaraà punar bhagavat-kñetram upaçama-çéla-muni-gaëa-dayitaà çälagrämaà pulastya-pulahäçramaà kälaïjarät pratyäjagäma.
SYNONYMS
iti—thus; evam—in this way; nigüòha—hidden;
nirvedaù—completely unattached to material activities; visåjya—giving
up; mågém—the deer; mätaram—its mother; punaù—again;
bhagavat-kñetram—the place where the Supreme Lord is worshiped;
upaçama-çéla—completely detached from all material
attachments; muni-gaëa-dayitam—which is dear to the great saintly
residents; çälagrämam—the village known as Çälagräma;
pulastya-pulaha-äçramam—to the äçrama conducted
by such great sages as Pulastya and Pulaha; kälaïjarät—from
the Kälaïjara Mountain, where he had taken his birth in the womb
of a deer; pratyäjagäma—he came back.
TRANSLATION
Although Bharata Mahäräja
received the body of a deer, by constant repentance he became completely
detached from all material things. He did not disclose these things to
anyone, but he left his mother deer in a place known as Kälaïjara
Mountain, where he was born. He again went to the forest of Çälagräma
and to the äçrama of Pulastya and Pulaha.
PURPORT
It is significant that Mahäräja
Bharata, by the grace of Väsudeva, remembered his past life. He did
not waste a moment; he returned to Pulaha-äçrama to the village
known as Çälagräma. Association is very meaningful; therefore
ISKCON tries to perfect one who enters the society. The members of this
society should always remember that the society is not like a free hotel.
All the members should be very careful to execute their spiritual duties
so that whoever comes will automatically become a devotee and will be able
to return back to Godhead in this very life. Although Bharata Mahäräja
acquired the body of a deer, he again left his hearth and home, in this
case the Mountain Kälaïjara. No one should be captivated by his
birthplace and family; one should take shelter of the association of devotees
and cultivate Kåñëa consciousness.
If one commits any of the above offenses,
one must read at least one chapter of Bhagavad-gétä. This is
confirmed in the Skanda-Puräëa, Avanté-khaëòa.
Similarly, there is another injunction, stating that one who reads the
thousand names of Viñëu can be released from all offenses.
In the same Skanda-Puräëa, Revä-khaëòa, it is
said that one who recites prayers to tulasé or sows a tulasé
seed is also freed from all offenses. Similarly, one who worships the çälagräma-çilä
can also be relieved of offenses. In the Brahmaëòa Puräëa
it is said that one who worships Lord Viñëu, whose four hands
bear a conchshell, disc, lotus flower and club, can be relieved from the
above offenses. In the Ädi-varäha Puräëa it is said
that a worshiper who has committed offenses may fast for one day at the
holy place known as Çaukarava and then bathe in the Ganges.
In the process of worshiping the
Deity it is sometimes enjoined that one worship the Deity within the mind.
In the Padma Puräëa, Uttara-khaëòa, it is said, “All
persons can generally worship within the mind.” The Gautaméya Tantra
states, “For a sannyäsé who has no home, worship of the Deity
within the mind is recommended.” In the Närada-païcarätra
it is stated by Lord Näräyaëa that worship of the Deity
within the mind is called mänasa-püjä,
One can become free from the four miseries by this method. Sometimes worship
from the mind can be independently executed. According to the instruction
of Avirhotra Muni, one of the nava-yogendras, as mentioned in Çrémad-Bhägavatam,
one may worship the Deity by chanting all the mantras. Eight kinds of Deities
are mentioned in the çästra, and the mental Deity is one of
them. In this regard, the following description is given in the Brahma-vaivarta
Puräëa.
In the city of Pratiñöhäna-pura,
long ago, there resided a brähmaëa who was poverty-stricken but
innocent and not dissatisfied. One day he heard a discourse in an assembly
of brähmaëas concerning how to worship the Deity in the temple.
In that meeting, he also heard that the Deity may be worshiped within the
mind. After this incident, the brähmaëa, having bathed in the
Godävaré River, began mentally worshiping the Deity. He would
wash the temple within his mind, and then in his imagination he would bring
water from all the sacred rivers in golden and silver waterpots. He collected
all kinds of valuable paraphernalia for worship, and he worshiped the Deity
very gorgeously, beginning from bathing the Deity and ending with offering
ärati. Thus he felt great happiness. After many years had passed in
this way, one day within his mind he cooked nice sweet rice with ghee to
worship the Deity. He placed the sweet rice on a golden dish and offered
it to Lord Kåñëa, but he felt that the sweet rice was
very hot, and therefore he touched it with his finger. He immediately felt
that his finger had been burned by the hot sweet rice, and thus he began
to lament. While the brähmaëa was in pain, Lord Viñëu
in Vaikuëöha began smiling, and the goddess of fortune inquired
from the Lord why He was smiling. Lord Viñëu then ordered His
associates to bring the brähmaëa to Vaikuëöha. Thus
the brähmaëa attained the liberation of sämépya,
the facility of living near the Supreme Personality of Godhead.
(Srimad Bhagavatam 7:5:23-24., purport
extract.)
“A person who is very faithfully
engaged in the worship of the Deity in the temple but does not know how
to behave toward devotees or people in general is called a präkåta-bhakta,
or kaniñöha-adhikäré.” Therefore, in the temple
there must be the Deity of the Lord, and the Lord should be worshiped by
the devotees. This combination of the devotees and the Deity creates a
first-class transcendental place.
Aside from this, if a gåhastha
devotee worships the çälagräma-çilä, or the
form of the Deity at home, his home also becomes a very great place. It
was therefore customary for members of the three higher classes—namely
the brähmaëas, kñatriyas and vaiçyas—to worship
the çälagräma-çilä, or a small Deity of Rädhä-Kåñëa
or Sétä-Räma in each and every home. This made everything
auspicious. But now they have given up the Deity worship. Men have become
modernized and are consequently indulging in all sorts of sinful activities,
and therefore they are extremely unhappy.
(Srimad Bhagavatam. 7:14:30-33.,
purport extract.)
Çréla
Madhväcärya quotes from the Skanda Puräëa as follows:
“Religious persons should reside within an eight-mile radius of rivers,
oceans, mountains, hermitages, forests, spiritual cities or places where
the çälagräma-çélä is found. All other
places should be considered kékaöa, or contaminated. But if
even in such contaminated places black and spotted antelopes are found,
one may reside there as long as sinful persons are not also present. Even
if sinful persons are present, if the civil power rests with respectable
authorities, one may remain. Similarly, one may dwell wherever the Deity
of Viñëu is duly installed and worshiped.”
(Srimad Bhagavatam 11:21:8., purport
of disciples of ACBSP.)
Various classes of devotees worship
the Deity of the Personality of Godhead according to their various stages
of faith in the Lord. An advanced devotee of Lord Kåñëa
understands his eternal loving relationship with the Lord and, seeing the
Deity as the Lord Himself, establishes an eternal relationship with the
Deity based on loving servitude to Him. Understanding Lord Kåñëa
to be the eternal form of bliss and knowledge, a faithful devotee makes
a permanent arrangement for Deity worship, installing the Lord’s form made
of, for example, stone, wood or marble.
The çälagräma-çilä
is considered to be automatically installed even without the formal ceremony,
and so it is forbidden to call the Deity with mantras or ask the Deity
to leave. On the other hand, if one prepares a Deity form by drawing on
sanctified ground or by constructing a sand image, one must call the Deity
with mantras and then ask the Deity to leave the external form, which will
soon be demolished by the natural elements.
The general principle is that a
pure devotee of the Lord understands his relationship with the Deity to
be eternal. The more one surrenders in loving devotion to the Deity, the
more one can understand the Supreme Personality of Godhead. Lord Kåñëa
is a person, but He is the Supreme Person, possessing His own unique feelings.
One can easily please the Lord by devotional service offered to His Deity
form. By pleasing the Lord one can gradually progress in the mission of
human life and eventually go back home, back to Godhead, where the Deity
personally appears before the devotee and welcomes the devotee to His personal
abode, known throughout the world as the kingdom of God.
(Srimad Bhagavatam 11:27:14., purport
of disciples of ACBSP.)
There are many Vaiñëava
families in Bengal whose members, although not actually born brähmaëas,
act as äcäryas by initiating disciples and offering the sacred
thread as enjoined in the Vaiñëava tantras. For example, in
the families of Öhäkura Raghunandana Äcärya, Öhäkura
Kåñëadäsa, Navané Hoòa and Rasikänanda-deva
(a disciple of Çyämänanda Prabhu), the sacred thread ceremony
is performed, as it is for the caste Gosvämés, and this system
has continued for the past three to four hundred years. Accepting disciples
born in brähmaëa families, they are bona fide spiritual masters
who have the facility to worship the çälagräma-çilä,
which is worshiped with the Deity. As
of this writing, çälagräma-çilä worship has
not yet been introduced in our Kåñëa consciousness movement,
but soon it will be introduced in all our temples as an essential function
of arcana-märga (Deity worship).
(Sri Chaitanya Charitamrita Ädi-lila
7.45. purport)
Çré Rämadäsa,
later known as Abhiräma Öhäkura,
was one of the twelve gopälas, or cowherd boyfriends, of Çré
Nityänanda Prabhu. The Gaura-gaëoddeça-dépikä
(126) states that Çré Rämadäsa was formerly Çrédämä.
In the Bhakti-ratnäkara (Fourth Wave), there is a description of Çréla
Abhiräma Öhäkura. By the order of Çré Nityänanda
Prabhu, Abhiräma Öhäkura became a great äcärya
and preacher of the Caitanya cult of devotional service. He was a very
influential personality, and nondevotees were very much afraid of him.
Empowered by Çré Nityänanda Prabhu, he was always in
ecstasy and was extremely kind to all fallen souls. It is said that if
he offered obeisances to any stone other than a çälagräma-çilä,
it would immediately fracture.
(Sri Chaitanya Charitamrita Ädi-lila
11:13. purport)
Çréla Bhaktisiddhänta
Sarasvaté Öhäkura writes in his Anubhäñya,
“The village of Maheça Paëòita, which is known as Pälapäòä,
is situated in the district of Nadia within a forest about one mile south
of the Cäkadaha railway station. The Ganges flows nearby. It is said
that formerly Maheça Paëòita lived on the eastern side
of Jiräö in the village known as Masipura or Yaçépura,
and when Masipura merged into the riverbed of the Ganges, the Deities there
were brought to Pälapäòä, which is situated in the
midst of various villages such as Beleòäìgä, Berigräma,
Sukhasägara, Cänduòe and Manasäpotä. (There
are about fourteen villages, and the entire neighborhood is known as Päïcanagara
Paragaëä.) It is mentioned that Maheça Paëòita
joined the festival performed by Çré Nityänanda Prabhu
at Pänihäöi. Narottama däsa Öhäkura also
joined in the festival, and Maheça Paëòita saw him on
that occasion. In the temple of Maheça Paëòita there
are Deities of Gaura-Nityänanda, Çré Gopénätha,
Çré Madana-mohana and Rädhä-Govinda, as well as
a çälagräma-çilä.”
(Sri Chaitanya Charitamrita Ädi-lila
11:32. purport)
In Saptagräma there is still
a temple with a six-armed Deity of Çré Caitanya Mahäprabhu
that was personally worshiped by Çréla Uddhäraëa
Datta Öhäkura. On the right side of Çré Caitanya
Mahäprabhu is a Deity of Çré Nityänanda Prabhu,
and on the left side is Gadädhara Prabhu. There are also a Rädhä-Govinda
mürti and a çälagräma-çilä, and below
the throne is a picture of Çré Uddhäraëa Datta
Öhäkura. In front of the temple there is now a big hall, and
in front of the hall is a Mädhavé-latä plant. The temple
is in a very shady, cool and nicely situated location. When we returned
from America in 1967, the executive committee members of this temple invited
us to visit it, and thus we had the opportunity to visit this temple with
some American students. Formerly, in our childhood, we visited this temple
with our parents because all the members of the suvarëa-vaëik
community enthusiastically take interest in this temple of Uddhäraëa
Datta Öhäkura.
Çréla Bhaktisiddhänta
Sarasvaté Öhäkura adds in his Anubhäñya: “In
the Bengali year 1283 [A.D. 1876] a bäbäjé of the name
Nitäi däsa arranged for a donation of twelve bighäs of land
(about four acres) for the temple where Uddhäraëa Datta Öhäkura
worshiped. The management of the temple later deteriorated, but then in
1306 (A.D. 1899), through the cooperation of the famous Balaräma Mullik
of Hugli, who was a subjudge, and many rich suvarëa-vaëik community
members, the management of the temple improved greatly. Not more than fifty
years ago, one of the family members of Uddhäraëa Datta Öhäkura
named Jagamohana Datta established a wooden mürti [statue] of Uddhäraëa
Datta Öhäkura in the temple, but that mürti is no longer
there; at present, a picture of Uddhäraëa Datta Öhäkura
is worshiped. It is understood, however, that the wooden mürti of
Uddhäraëa Öhäkura was taken away by Çré
Madana-mohana Datta and is now being worshiped with a çälagräma-çilä
by Çrénätha Datta.
(Sri Chaitanya Charitamrita Ädi-lila
11:41. purport extract)
Among the celebrated disciples of
Maìgala Öhäkura are Präëanätha Adhikäré,
Puruñottama Cakravarté of the village of Käìdaòä,
and Nåsiàha-prasäda Mitra, whose family members are well-known
mådaìga players. Sudhäkåñëa Mitra and
Nikuïjavihäré Mitra are both especially famous mådaìga
players. In the family of Puruñottama Cakravarté there are
famous persons like Kuïjavihäré Cakravarté and
Rädhävallabha Cakravarté, who now live in the district
of Birbhum. They professionally recite songs from Caitanya-maìgala.
It is said that when Maìgala Öhäkura was constructing
a road from Bengal to Jagannätha Puré, he found a Deity of
Rädhävallabha while digging a lake. At that time he was living
in the locality of Käìdaòä, in the village named
Räëépura. The çälagräma-çilä
personally worshiped by Maìgala Öhäkura still exists in
the village of Käìdaòä. A temple has been constructed
there for the worship of Våndävana-candra. Maìgala Öhäkura
had three sons—Rädhikäprasäda, Gopéramaëa and
Çyämakiçora. The descendants of these three sons are
still living.”
(Sri Chaitanya Charitamrita Ädi-lila
12:87. purport extract)
eta bali’ duìhe rahe harañita
haïä
çälagräma sevä
kare viçeña kariyä
SYNONYMS
eta bali’—after this conversation;
duìhe—both of them; rahe—remained; harañita—jubilant; haïä—becoming;
çälagräma—çälagräma-näräyaëa-çilä;
sevä—service; kare—rendered; viçeña—with special attention;
kariyä—giving it.
TRANSLATION
After this conversation, both husband
and wife were very jubilant, and together they rendered service to the
household çälagräma-çilä.
PURPORT
Especially in every brähmaëa’s
house there must be a çälagräma-çilä to be
worshiped by the brähmaëa family. This system is still current.
People who are brähmaëas by caste, who are born in a brähmaëa
family, must worship the çälagräma-çilä. Unfortunately,
with the progress of Kali-yuga, the so-called brähmaëas, although
very proud of taking birth in brähmaëa families, no longer worship
the çälagräma-çilä. But actually it has been
a custom since time immemorial that a person born in a brähmaëa
family must worship the çälagräma-çilä in
all circumstances. In our Kåñëa consciousness society,
some of the members are very anxious to introduce worship of the çälagräma-çilä,
but we have purposely refrained from introducing it because most of the
members of the Kåñëa consciousness movement do not originally
come from families of the brähmaëa caste. After some time, when
we find that they are actually situated strictly in the line of brahminical
behavior, çälagräma-çilä worship will be introduced.
In this age, the worship of the
çälagräma-çilä is not as important as the
chanting of the holy name of the Lord. That is the injunction of the çästra:
harer näma harer näma harer nämaiva kevalaà/ kalau
nästy eva nästy eva nästy eva gatir anyathä [Cc. Ädi
17.21]. Çréla Jéva Gosvämé’s opinion is
that by chanting the holy name offenselessly one becomes completely perfect.
Nevertheless, just to purify the situation of the mind, worship of the
Deity in the temple is also necessary. Therefore when one is advanced in
spiritual consciousness or is perfectly situated on a spiritual platform,
he may take to the worship of the çälagräma-çilä.
(Sri Chaitanya Charitamrita Ädi-lila
13:86. purport extract)
TRANSLATION
Jagannätha Miçra said,
“Certainly child Kåñëa is with the çälagräma-çilä.
Taking His childhood form, He is playing within the room.”
PURPORT
When the form of the Lord is carved
from wood, stone or any other element, it is to be understood that the
Supreme Personality of Godhead is there. Even logically we can understand
that all material elements are expansions of the energy of the Lord. Since
the energy of the Supreme Personality of Godhead is nondifferent from His
personal body, the Lord is always present in His energy, and He manifests
Himself on account of the ardent desire of a devotee. Since the Lord is
supremely powerful, it is logical that He can manifest Himself in His energy.
Deity worship or worship of the çälagräma-çilä
is not idol worship. The Deity of the Lord in the house of a pure devotee
can act exactly as He can in His original transcendental personality.
(Sri Chaitanya Charitamrita Ädi-lila
14:9. purport.)
According to the system of Vedic
society, whenever an unknown sannyäsé comes to a village or
town, someone must invite him to take prasädam in his home. Sannyäsés
generally take prasädam in the house of a brähmaëa because
the brähmaëa worships the Lord Näräyaëa çilä,
or çälagräma-çilä, and therefore there is
prasädam that the sannyäsé may take. Keçava Bhäraté
accepted the invitation of Çré Caitanya Mahäprabhu.
Thus the Lord had a good opportunity to explain His desire to take sannyäsa
from him.
(Sri Chaitanya Charitamrita Ädi-lila
17:269. purport.)
The subject matter of the Hari-bhakti-viläsa,
by Çré Sanätana Gosvämé, was collected by
Çréla Gopäla Bhaööa Gosvämé and
is known as a vaiñëava-småti. This vaiñëava-småti-grantha
was finished in twenty chapters, known as viläsas. In the first viläsa
there is a description of how a relationship is established between the
spiritual master and the disciple, and mantras are explained. In the second
viläsa, the process of initiation is described. In the third viläsa,
the methods of Vaiñëava behavior are given, with emphasis on
cleanliness, constant remembrance of the Supreme Personality of Godhead,
and the chanting of the mantras given by the initiating spiritual master.
In the fourth viläsa are descriptions of saàskära, the
reformatory method; tilaka, the application of twelve tilakas on twelve
places of the body; mudrä, marks on the body; mälä, chanting
with beads; and guru-püjä, worship of the spiritual master. In
the fifth viläsa, one is instructed on how to make a place to sit
for meditation, and there are descriptions of breathing exercises, meditation
and worship of the çälagräma-çilä representation
of Lord Viñëu. In the sixth viläsa, the required practices
for inviting the transcendental form of the Lord and bathing Him are given.
In the seventh viläsa, one is instructed on how to collect flowers
used for the worship of Lord Viñëu. In the eighth viläsa,
there is a description of the Deity and instructions on how to set up incense,
light lamps, make offerings, dance, play music, beat drums, garland the
Deity, offer prayers and obeisances and counteract offenses. In the ninth
viläsa, there are descriptions about collecting tulasé leaves,
offering oblations to forefathers according to Vaiñëava rituals,
and offering food. In the tenth viläsa there are descriptions of the
devotees of the Lord (Vaiñëavas, or saintly persons). In the
eleventh viläsa, there are elaborate descriptions of Deity worship
and the glories of the holy name of the Lord. One is instructed on how
to chant the holy name of the Deity, and there are discussions about offenses
committed while chanting the holy name, along with methods for getting
relief from such offenses. There are also descriptions of the glories of
devotional service and the surrendering process. In the twelfth viläsa,
Ekädaçé is described. In the thirteenth viläsa,
fasting is discussed, as well as observance of the Mahä-dvädaçé
ceremony. In the fourteenth viläsa, different duties for different
months are outlined. In the fifteenth viläsa, there are instructions
on how to observe Ekädaçé fasting without even drinking
water. There are also descriptions of branding the body with the symbols
of Viñëu, discussions of Cäturmäsya observations
during the rainy season, and discussions of Janmäñöamé,
Pärçvaikädaçé, Çravaëä-dvädaçé,
Räma-navamé and Vijayä-daçamé. The sixteenth
viläsa discusses duties to be observed in the month of Kärttika
(October-November), or the Dämodara month, or Ürja, when lamps
are offered in the Deity room or above the temple. There are also descriptions
of the Govardhana-püjä and Ratha-yäträ. The seventeenth
viläsa discusses preparations for Deity worship, mahä-mantra
chanting and the process of japa. In the eighteenth viläsa the different
forms of Çré Viñëu are described. The nineteenth
viläsa discusses the establishment of the Deity and the rituals observed
in bathing the Deity before installation. The twentieth viläsa discusses
the construction of temples, referring to those constructed by the great
devotees. The details of the Hari-bhakti-viläsa-grantha are given
by Çré Kaviräja Gosvämé in the Madhya-lélä
(24.329–345). The descriptions given in those verses by Kåñëadäsa
Kaviräja Gosvämé are actually a description of those portions
compiled by Gopäla Bhaööa Gosvämé. According
to Çréla Bhaktisiddhänta Sarasvaté Öhäkura,
the regulative principles of devotional service compiled by Gopäla
Bhaööa Gosvämé do not strictly follow our Vaiñëava
principles. Actually, Gopäla Bhaööa Gosvämé
collected only a summary of the elaborate descriptions of Vaiñëava
regulative principles from the Hari-bhakti-viläsa. It is Çréla
Bhaktisiddhänta Sarasvaté Gosvämé’s opinion, however,
that to follow the Hari-bhakti-viläsa strictly is to actually follow
the Vaiñëava rituals in perfect order. He claims that the smärta-samäja,
which is strictly followed by caste brähmaëas, has influenced
portions that Gopäla Bhaööa Gosvämé collected
from the original Hari-bhakti-viläsa. It is therefore very difficult
to find out Vaiñëava directions from the book of Gopäla
Bhaööa Gosvämé. It is better to consult the commentary
made by Sanätana Gosvämé himself for the Hari-bhakti-viläsa
under the name of Dig-darçiné-öékä. Some
say that the same commentary was compiled by Gopénätha-püjä
Adhikäré, who was engaged in the service of Çré
Rädhä-ramaëajé and who happened to be one of the
disciples of Gopäla Bhaööa Gosvämé.
(Sri Chaitanya Charitamrita Madhya
lila 1:35. purport extract.)
We have two elaboration on this
section of HariBhakti Vilas here 1 - 2.
Often in the province of Gäìga-pradeça
there were fights between Hindus and Muslims. The Hindus were on one bank
of the river, and the Muslims on the other. Due to the community tension,
no boat was available for crossing the river. The Muslim soldiers were
always stopping passengers on the other side, but Madhväcärya
did not care for these soldiers. He crossed the river anyway, and when
he met the soldiers on the other side, he was brought before the king.
The Muslim king was so pleased with him that he wanted to give him a kingdom
and some money, but Madhväcärya refused. While walking on the
road, he was attacked by some dacoits, but by his bodily strength he killed
them all. When his companion Satya Tértha was attacked by a tiger,
Madhväcärya separated them by virtue
of his great strength. When he met Vyäsadeva, he received from him
the çälagräma-çilä known as Añöamürti.
After this, he summarized the Mahäbhärata.
(Sri Chaitanya Charitamrita Madhya
lila 9:245. purport extract.) (Madhwacharya
- Udupi)
eka-dina çäly-anna, vyaïjana
päìca-säta
çäka, mocä-ghaëöa,
bhåñöa-paöola-nimba-päta
lembu-ädä-khaëòa,
dadhi, dugdha, khaëòa-sära
çälagräme samarpilena
bahu upahära
SYNONYMS
eka-dina—one day; çäli-anna—cooked
rice made of çäli paddy; vyaïjana—vegetables; päìca-säta—five
to seven different kinds; çäka—spinach; mocä-ghaëöa—curry
made from banana flowers; bhåñöa—fried; paöola—paöola
vegetables; nimba-päta—with leaves of the nimba tree; lembu—lemon;
ädä-khaëòa—pieces of ginger; dadhi—yogurt; dugdha—milk;
khaëòa-sära—sugar candy; çälagräme—unto
Lord Viñëu in the form of the çälagräma; samarpilena—offered;
bahu upahära—many other varieties of food.
“One day My mother, Çacé,
offered food to Çälagräma Viñëu. She offered
rice cooked from çäli paddies, various kinds of vegetables,
spinach, curry made of banana flowers, fried paöola with nimba leaves,
pieces of ginger with lemon, and also yogurt, milk, sugar candy and many
other foods.
(Sri Chaitanya Charitamrita Madhya
lila 15:54-55. text.)
päka-çälära
dakñiëe——dui bhogälaya
eka-ghare çälagrämera
bhoga-sevä haya
SYNONYMS
päka-çälära
dakñiëe—on the southern side of the kitchen; dui bhoga-älaya—two
rooms for offering food; eka-ghare—in one room; çälagrämera—of
Lord Çälagräma; bhoga-sevä—offering of food; haya—there
is.
TRANSLATION
On the southern side of the kitchen
were two rooms for offering food, and in one of them the food was offered
to Çälagräma Näräyaëa.
PURPORT
Among the followers of the Vedic
way, the çälagräma-çilä, the vigraha of Näräyaëa,
is worshiped in the form of a stone ball. In India, every brähmaëa
still worships the çälagräma-çilä in his home.
The vaiçyas and kñatriyas may also engage in this worship,
but it is compulsory in the house of a brähmaëa.
(Sri Chaitanya Charitamrita Madhya
lila 15:204. text and purport.)
prätaù-käle akrüre
äsi’ randhana kariyä
prabhure bhikñä dena
çälagräme samarpiyä
SYNONYMS
prätaù-käle—in
the morning; akrüre—to Akrüra-tértha; äsi’—coming;
randhana kariyä—cooking; prabhure—unto Çré Caitanya
Mahäprabhu; bhikñä dena—offer lunch; çälagräme
samarpiyä—after offering to the çälagräma-çilä.
TRANSLATION
In the morning they would come to
Akrüra-tértha and cook food. After offering it to the çälagräma-çilä,
they offered it to Çré Caitanya Mahäprabhu.
(Sri Chaitanya Charitamrita Madhya
lila 18:134. text.)
çré-mürti-lakñaëa,
ära çälagräma-lakñaëa
kåñëa-kñetra-yäträ,
kåñëa-mürti-daraçana
SYNONYMS
çré-mürti-lakñaëa—characteristics
of the Deity; ära—and; çälagräma-lakñaëa—characteristics
of the çälagräma-çilä; kåñëa-kñetra-yäträ—visiting
places like Våndävana, Dvärakä and Mathurä; kåñëa-mürti-daraçana—visiting
the Deity in the temple.
TRANSLATION
“The characteristics of the Deities
should be discussed, as well as the characteristics of the çälagräma-çilä.
You should also discuss visiting the Deities in the temple and touring
holy places like Våndävana, Mathurä and Dvärakä.
(Sri Chaitanya Charitamrita Madhya
lila 24:335. text.)
The
çälagräma-çilä should be worshiped with tulasé
where a sufficient quantity of tulasé leaves are available. Worship
of çälagräma-çilä should be introduced in
all ISKCON temples. Çälagräma-çilä is the
form of the Lord’s mercy. To worship the Deity with the sixty-four items
mentioned may be a difficult job, but the Lord has become so small that
anyone in any temple can carefully handle Deity worship simply by performing
the same activities with the çälagräma-çilä.
(Sri Chaitanya Charitamrita Madhya
lila 24:336. purport extract.)
In the days of Haridäsa Öhäkura,
all the brähmaëas worshiped Näräyaëa in the form
of the çälagräma-çilä. Therefore begging from
a brähmaëa’s house meant taking kåñëa-prasädam,
which is transcendental (nirguëa). If we take food from the houses
of others, such as karmés, we shall have to share the qualities
of those from whom we take alms. Therefore Çré Caitanya Mahäprabhu
took prasädam in the houses of Vaiñëavas. This is the
general process. The members of the Kåñëa consciousness
movement are advised not to take food from anywhere but a Vaiñëava’s
or brähmaëa’s house where Deity worship is performed. Çré
Caitanya Mahäprabhu has said, viñayéra anna khäile
duñöa haya mana: if a devotee takes alms or food from the house
of a karmé who is simply interested in money, his mind will become
unclean. We must always remember that a devotee’s life is one of vairägya-vidyä,
or renunciation and knowledge. Therefore all devotees are warned not to
live unnecessarily luxurious lives at the cost of others. Gåhasthas
living within the jurisdiction of the temple must be especially careful
not to imitate karmés by acquiring opulent clothing, food and conveyances.
As far as possible, these should be avoided. A member of the temple, whether
gåhastha, brahmacäré or sannyäsé, must practice
a life of renunciation, following in the footsteps of Haridäsa Öhäkura
and the six Gosvämés. Otherwise, because mäyä is
very strong, at any time one may become a victim of mäyä and
fall down from spiritual life.
(Sri Chaitanya Charitamrita Antya
lila 3:101. purport.)
Çré Caitanya Mahäprabhu
instructed Raghunätha däsa, “This stone is the transcendental
form of Lord Kåñëa. Worship the stone with great eagerness.”
PURPORT
Çréla Bhaktisiddhänta
Sarasvaté Öhäkura writes in his Anubhäñya
that in the opinion of Çré Caitanya Mahäprabhu, the
govardhana-çilä, the stone from Govardhana Hill, was directly
the form of Kåñëa, the son of Mahäräja Nanda.
The Lord used the stone for three years, and then in the heart of Raghunätha
däsa the Lord awakened devotional service to the stone. The Lord then
gave the stone to Raghunätha däsa, accepting him as one of His
most confidential servants. However, some envious people conclude that
because Raghunätha däsa had not taken birth in the family of
a brähmaëa, Çré Caitanya Mahäprabhu did not
give him the right to worship the Deity directly but instead gave him a
stone from Govardhana. This kind of thought is näraké, or hellish.
As stated in the Padma Puräëa, arcye viñëau çilä-dhér
guruñu nara-matir vaiñëave jäti-buddhiù
. . . yasya vä näraké saù. If one thinks that the
worshipable çälagräma-çilä is a mere stone,
that the spiritual master is an ordinary human being or that a pure Vaiñëava
preaching the bhakti cult all over the world is a member of a particular
caste or material division of society, he is considered a näraké,
a candidate for hellish life. When Çré Caitanya Mahäprabhu
instructed that the govardhana-çilä, the stone taken from Govardhana,
is nondifferent from the body of Çré Kåñëa,
the Supreme Personality of Godhead, He indirectly advised such foolish
persons that one should not be envious of a Vaiñëava who belongs
to a different caste or sect. One should accept a Vaiñëava
as transcendental. In this way one can be saved; otherwise, one is surely
awaiting a hellish life.
(Sri Chaitanya Charitamrita Antya
lila 6:294. text and purport.)
More on Govardhan shilas;
HERE
It has been a custom since time immemorial
that a person born in a brähmaëa family must.worship the çälagräma-çilä
in all circumstances. In our Kåñëa consciousness society,
some of the members are very anxious to introduce the çälagräma-çilä,
but we have purposely refrained from introducing it because most of the
members of the Kåñëa consciousness movement do not originally
come from families of the brähmaëa caste. After some time, when
we find that they are actually situated strictly in the line of brahminical
behavior, this çälagräma-çilä will be introduced.
In this age, the worship of the
çälagräma-çilä is not as important as the
chanting of the holy name of the Lord. That is the injunction of the çästra.
harer näma harer näma
harer nämaiva kevalam
kalau nästy eva nästy
eva
nästy eva gatir anyathä
[Cc. Ädi 17.21]
Çréla Jéva Gosvämé’s
opinion is that by chanting the holy name offenselessly one becomes completely
perfect. Nevertheless, just to purify the situation of the mind, worship
of the Deity in the temple is also necessary. Therefore when one is advanced
in spiritual consciousness or is perfectly situated on a spiritual platform
he may take to the worship of the çälagräma-çilä.
(Sri Chaitanya-charitämrita
Ädi-lilä 13.86. purport.)
In the Vedas there are prescription
of sacrifice, so many different types of sacrifices, yajïa. So yajïa
is the name of Viñëu. Another name of Viñëu is
Yajïa. In the Bhagavad-gétä it is said, yajïärthe
karma. Karma-käëòéya, rituals, religious rituals,
this is meant for yajïärthe, sacrifice, or Viñëu.
In every sacrifice there must be Viñëu. Those who are Hindus,
following the Vedic principles, any yajïa, any sacrifice, any religious
ceremony you perform, there must be yajïe vara(?), çälagräma-çilä.
Without çälagräma-çilä, no yajïa sacrifice
can be performed.
(Srimad Bhagavatam lecture 1:2:28-29.
8th November 1972, Vrindavan.)
Therefore one who is very charitable
and munificent, he’s compared with the cloud. If you want to sprinkle water
even a few yards, you have to take so much trouble. But you see the cloud
distributes rain like anything. More than sufficient. Even on the hill,
even on the sea. So we are indebted to the demigods. Just like water department.
You have to pay tax. Or the light department, you have to pay tax. If you
don’t pay the bill of the electrical department, it will be cut off, will
be discontinued. But we are not paying any bill to the sun-god. Just see.
We are taking advantage of the sunshine, but what payment we are paying?
Nothing. Therefore this yajïa is recommended. Saha-yajïäù
prajäù såñövä, in the Bhagavad-gétä
it is said. Saha-yajïäù prajäù såñövä.
You are born with the responsibility of performing yajïa. If you perform
yajïa or if you perform sacrifice in the name of Sürya, in the
name of Candra, in the name of Indra, Väyu, then they will be pleased
and will give you regular sunshine, regular moonshine, regular rain. Then
you’ll be happy. Therefore in the Vedas this deva-yajïa is recommended.
But this yajïa is performed
not for satisfying the particular demigod. Even if you perform any yajïa
for satisfying the demigod, the Näräyaëa is situated there.
The näräyaëa-çilä, çälagräma-çilä
is there whenever there is some yajïa. Because He is the yajïa-puruña.
Actually, when you pay tax to the light department or water department,
it is not that the director or the in-charge of the light department and
water department takes that money. He does not take money. It goes to the
government treasury. Similarly... Therefore it is said in the Bhagavad-gétä,
ye ’py anya-devatä-bhaktä
yajante çraddhayänvitäù
te ’pi mäm eva kaunteya
yajanty avidhi-pürvakam
Avidhi-pürvakam. The tax department...
There are different tax department, but if you pay the whole amount, government
treasure making a bill for this department, this, this department, this,
then automatically it will be distributed. Similarly the deva-yajïa,
to perform yajïa in the name of the demigods, can all be performed
in one yajïa when you become Kåñëa conscious.
(Srimad Bhagavatam lecture 1:8:49.
29th October 1974. Mayapur.)
Pradyumna: “Especially for the householder-devotees,
the path of Deity worship is strongly recommended. As far as possible,
every householder, by the direction of the spiritual master, must install
the Deity of Viñëu, forms like Rädhä-Kåñëa,
Lakñmé-Näräyaëa, or Sétä-Räma
especially, or any other form of the Lord, like Nåsiàha, Varäha,
Gaura-Nitäi, Matsya, Kürma, çälagräma-çilä
and many other forms of Viñëu, like Trivikrama, Keçava,
Acyuta, Väsudeva, Näräyaëa, Dämodara, etc., as
they are recommended in the Vaiñëava tantras or puräëas,
and one’s family should worship strictly, following the directions and
regulation of arcanä-vidhi.”
Prabhupäda: Hm. Now, this is
the important point. I understand that some of our householder devotees
are ordering for Deities in India. But here is the point. The point is
that they “worship strictly, following the direction and regulation of
arcanä-vidhi.” Don’t make a play. If you follow strictly the Deity
worship method, then you establish; otherwise, don’t establish. It will
be offense. One who is able to manage... Just like we are showing the example,
how to worship Deity in the temple.
In the same way, if one can... The
idea is, as here, our devotees are engaged in the worship of the Deity,
similarly, a householder, when all the family members are trained up how
to worship the Deity, then they can establish. Not that make a farce. Cleanliness,
and the rules and regulation, that must be... That is the duty of every...
Actually, the higher castes in India still, everyone—brähmaëa,
kñatriya, vaiçya—they must have Deity worship at home. Therefore,
in the Bhagavad-gétä it is said, çucénäà
çrématäà gehe yoga-bhrañöo ’bhijäyate
[Bg. 6.41].
Anyone who is rich in India still,
they have got Deity worship at home. Very nicely. A separate house, a small
house attached to their big buildings, and there is Deity worship, and
the all the members should go there, offer prayers. Just like we are doing,
the similar, same thing there. In Kanpur there is one temple, Dvärakädhéça.
The temple belongs to a very rich man, Singhania. The, all the members...
It is order of the lady, the mother of Mr. Singhania, that “You all of
you, you must visit the Deity...” Very rich men, always busy in business.
But still, they have to come to the temple and offer respect, take caraëämåta
and prasädam. Then go to office. If one misses one day, then he will
be fined. Still. The head man will be fined ten dollars, and the next man
five dollars, like that, according to position. So if one day somebody
misses, immediately the priest will go with the bill of fine: “Sir, you
have to pay this fine.” “Yes. You take immediately.”
Still there are such rules and regulations.
So Deity worship, it is the duty of all householders, Deity worship. That
means automatically all the members become devotees. But it must be done
according... there are sixty-four kinds of offenses. In The Nectar of Devotion
you’ll find. Deity worship... For chanting Hare Kåñëa
mantra, there are ten kinds of offenses. But Deity worship, there are so
many offenses. These are described. “You cannot sit down before the Deity
like this, you cannot yawn before the Deity, you cannot talk nonsense before
the Deity.” So many things are there. So therefore it is said that “strictly
following the direction and regulation of arcanä-vidhi.” So you are
being trained up. In India they are trained up since centuries. Their culture
is different. They automatically can adopt, immediately.
They’re trained up. You are not
trained up as yet. You are being trained. So unless you are fully trained,
don’t establish Deity to make a farce. Better learn it perfectly in the
temple, and when you think that the members of the household are also now
as good as the devotees in the temple, then you must establish the Deity.
That is required. Next.
Pradyumna: “Any member of the family
who is above twelve years of age should be initiated by a bona fide spiritual
master, and all the members of the household should be engaged in the daily
service of the Lord, beginning from morning, 4 a.m., till night, 10 p.m.
...”
Prabhupäda: Hm. This is Deity
worship. Not that sleeping up to 9:00 and Deity worship. This is farce.
That is not allowed. That will be offense. All the members must rise early
in the morning, just we are doing in the temple. At 4 a.m. take bath, cleanse,
and offer ärätrika. That is the beginning of Deity worship. And
all the members should be so trained up... Suppose one is absent for some
business, the other members should take it. There will be so many assistants,
but the Deity worship must go on very nicely. Then?
Pradyumna: by performing maìgala-ärätrika,
niraïjana, arcana, püjä, kértana, çåìgära,
bhoga-vaikäli, sandhyä-ärätrika, päöha, bhoga
(at night), çayana-ärätrika, etc. Engagement in such worship
of the Deity, under the direction of a bona fide spiritual master, will
greatly help the householders to purify their very existence and make rapid
progress in spiritual knowledge. Simple theoretical book knowledge is not
sufficient for a neophyte devotee. Book knowledge is theoretical, whereas
the arcana process is practical. Spiritual knowledge must be developed
by a combination of theoretical and practical knowledge, and that is the
guaranteed way for attainment of spiritual perfection. The training of
devotional service for a neophyte devotee completely depends on the expert
spiritual master who knows how to lead his disciple to make gradual progress
towards the path back home, back to Godhead.
One should not become a pseudo spiritual
master as a matter of business to meet one’s family expenditures; one must
be an expert spiritual master to deliver the disciple from the clutches
of impending death. Çréla Viçvanätha Cakravarté
Öhäkura has defined the bona fide qualities of a spiritual master,
and one of the verses in that description reads:
çré-vigrahärädhana-nitya-nänä-
çåìgära-tan-mandira-märjanädau
yuktasya bhaktäàç
ca niyuïjato ’pi
vande guroù çré-caraëäravindam
**
Çré-vigraha is the
arcä, or suitable worshipable form of the Lord, and the disciple should
be engaged in worshiping the Deity regularly by çåìgära,
by proper decoration and dressing, as also by mandira-märjana, the
matter of cleansing the temple. The spiritual master teaches the neophyte
devotee all these kindly and personally to help him gradually in the realization
of the transcendental name, quality, form, etc., of the Lord.
Only attention engaged in the service
of the Lord, especially in dressing and decorating the temple, accompanied
by musical kértana and spiritual instructions from scriptures, can
save the common man from the hellish cinema attractions and rubbish sex-songs
broadcast everywhere by radios. If one is unable to maintain a temple at
home, he should go to another’s temple where all the above performances
are regularly executed. Visiting the temple of a devotee and looking at
the profusely decorated forms of the Lord well dressed in a well-decorated,
sanctified temple naturally infuse the mundane mind with spiritual inspiration.
People should visit holy places like Våndävana where such temples
and worship of the Deity are specifically maintained. Formerly all rich
men like kings and rich merchants constructed such temples under the direction
of expert devotees of the Lord, like the six Gosvämés, and
it is the duty of the common man to take advantage of these temples and
festivals observed in the holy places of pilgrimage by following in the
footsteps of great devotees (anuvraja). One should not visit all these
sanctified pilgrimage places and temples with sightseeing in mind, but
one must go to such temples and sanctified places immortalized by the transcendental
pastimes of the Lord and be guided by proper men who know the science.
This is called anuvraja. Anu means to follow. It is therefore best to follow
the instruction of the bona fide spiritual master, even in visiting temples
and the holy places of pilgrimage. One who does not move in that way is
as good as a standing tree condemned by the Lord not to move. The moving
tendency of the human being is misused by visiting places for sightseeing.
The best purpose of such traveling tendencies could be fulfilled by visiting
the holy places established by great äcäryas and thereby not
being misled by the atheistic propaganda of moneymaking men who have no
knowledge of spiritual matters.
Prabhupäda: So you can keep
(indistinct) (devotees offer obeisances—end)
(Srimad Bhagavatam lecture excerpt
2:3:22. 19th June 1972. Los Angeles.)
So that yoga system, ädhyätmika,
is being explained by Kapiladeva, that you’ll never fall down. Permanent,
fixed-up position. Once begun, it will continue. Even if you fall down,
then you are given chance again. What is that? Çucénäà
çrématäà gehe yoga-bhrañöo ’bhijäyate.
Very nice family, brähmaëa family. Brähmaëa family
means Vaiñëava family. Brähmaëa-vaiñëava,
brähmaëa-paëòita. Brähmaëa means he must
be learned and he must be a Vaiñëava. Oà tad viñëoù
paramaà padaà sadä paçyanti sürayaù.
Viñëu. Therefore in every brähmaëa house there is
viñëu-püjä, Viñëu-çälagräma.
Still. From descent, I mean to say, generation, it is coming down. Brähmaëa,
kñatriya, vaiçya, they are supposed to worship Lord Viñëu.
Not only brähmaëa, kñatriya, vaiçya, çüdra...
Çüdra also. Varëäçramäcäravatä
puruñeëa paraù pumän viñëur ärädhyate.
This is statement of Viñëu Puräëa. Varëäçrama,
the execution of duty in the institution of varëa and äçrama,
four varëas and four äçramas, what is the meaning? The
meaning is viñëur ärädhyate, Viñëu becomes
very pleased. That is varëäçrama-dharma. If you execute
as a pakka brähmaëa, that means Viñëu will be pleased.
If you execute your duties as a perfect kñatriya, then Viñëu
will be pleased. If you execute your duty as a perfect vaiçya, then
Viñëu will be pleased. And if you execute your duties as a
perfect çüdra, Viñëu will be pleased. The purpose
is to please Viñëu. Therefore na te viduù... The purpose
they do not know. They have forgotten. Not now. This is the nature of this
material world: na te viduù svärtha-gatià hi..., to
please Viñëu. Viñëu means Kåñëa.
Kåñëa means Viñëu. Viñëu is expansion
of Kåñëa. So Kåñëa has millions of
forms, as Viñëu, Näräyaëa and other also. Advaitam
acyutam anädim ananta-rüpam [Bs. 5.33]. Ananta-rüpam. Ädyaà
puräëa-puruñaà nava-yauvanaà ca. So viñëur
ärädhyate panthä nänyat tat-toña-käraëam.
There is no other alternative to please Him. Therefore varëäçrama-dharma
is very important. That is the beginning of perfect human civilization.
(Srimad Bhagavatam 3:25:14 lecture
excerpt. 14th November 1974. Bombay.)
Unless Kåñëa becomes
available to your service, then how you can serve? We have, at the present
moment, no eyes to see Kåñëa. Therefore Kåñëa,
out of His causeless mercy, He has appeared in His original form just to
receive or accept service from you. You cannot serve Kåñëa
in His viräò-rüpa. Therefore Kåñëa has
come to you to accept your service in this metal or stone form. But He
is not metal or stone. This is called kåñëa-tattva-jïäna.
Arcye viñëau çilä-dhér
guruñu nara-matir vaiñëave jäti-buddhiù.
These things are forbidden. You cannot... Arcye viñëau çilä-dhéù.
Kåñëa or Viñëu, the same thing—if you think
that this mürti is made of stone, çilä-dhéù,
or Çälagräma-çilä, if you think it is çilä
or stone, this is näraké-buddhiù. This is not recommended.
It is... Don’t think. Arcye viñëau çilä-dhér
guruñu nara-matiù. And those who are guru, spiritual master,
Vaiñëava, if you think of them that he is ordinary human being,
that is forbidden. Gäìga-jala or caraëämåta,
if you think ordinary water, that is forbidden. Vaiñëave jäti-buddhiù.
Vaiñëava, who has become devotee of Kåñëa,
if you think that he belongs to this caste, he belongs to that caste, that
is also forbidden. Näraké-buddhiù. These things are
näraké-buddhiù. At least, those who do not know how
Kåñëa can be transcendental in all His features... Therefore
we are forbidden, “Don’t take like that.” It is a fact that this Kåñëa
in this temple is the same origin Kåñëa who is in the
Vaikuëöha, but because we have no eyes to see, because we are
not mature to see Kåñëa, therefore we should accept this,
I mean to say, negation, that “Don’t think like that.” Then we will be
able to understand.
(Srimad Bhagavatam 3:26:4 lecture
excerpt. 16th December 1974. Bombay.)
Therefore the safety principle is
to accept luncheon in a pious family, where there is Vaiñëava
family or brähmaëa family. Not that anywhere we can accept cooked
food. Sometimes we have to do it, but that is against principle. We should
not accept food anywhere and everywhere, unless he is pious. The brähmaëas
are supposed to be pious; therefore, a sannyäsé is advised
to accept food, luncheon in the brähmaëa family. And brähmaëa
family, still, not all, a few families still in India, they worship regularly
Näräyaëa-çilä, çalagräma-çilä.
(Srimad Bhagavatam lecture excerpt
5:5:1-2. 7th September 1973. Stockholm, Sweden.)
So
this Ajämila became çuci, brähmaëa. Then guru, agni.
Guru, the spiritual master; agni, the fire; and atithi. Atithi means uninvited
guest, hospitality. If somebody comes at your home without your invitation,
he is called atithi. Tithi means particular time and date. But a person
arrives at your home without any invitation on particular time and date,
he is called atithi. Atithi-satkära. This is also one of the items
of Vedic culture. Atithi-satkära. So the sannyäsés especially,
they are begging from door to door. So they have no fixed up program in
which door he will go on which date. No. Anywhere they approach. Therefore
atithi means generally the brahmacäré and the sannyäsa.
Brahmacäré is also begging alms from door to door, and a sannyäsé
also allowed, but door to door does not mean that he would collect more
than is necessity. But he does not cook. A sannyäsé goes to
a pure householder’s life, er, home, because generally in a brähmaëa’s
house or kñatriya or vaiçya... But not to a çüdra.
This is restriction. Why? Because the three upper classes, brähmaëa,
kñatriya, vaiçya, especially the brähmaëa—they
are considered the topmost—they have got Viñëu worship at home.
Still in all brähmaëa’s family, ancestral çälagräma-çilä
is worshiped in a brähmaëa family. So also in kñatriya
family also. So these sannyäsés go to a brähmaëa
family because it is known fact the brähmaëas are engaged in
worshiping Viñëu.
Brähmaëa means Vaiñëava.
Brähmaëa means paëòita. Therefore two words are used
along with the word brähmaëa: brähmaëa-vaiñëava,
brähmaëa-paëòita. Çruta-sampannaù.
The first qualification is çruta-sampannaù. He must be learned
scholar in Vedic... Vedic knowledge means çruti. So that is the
first qualification. Ayaà hi çruta-sampannaù. So therefore
brähmaëa is paëòita. Without becoming a paëòita,
how one can become brähmaëa? Çruta-sampannaù. Çruta-sampannaù,
then guru, agni, very respectful to spiritual master, agni, the fire...
Because a brähmaëa has to make fire sacrifice every day. Guru,
agni, and atithi. Atithi is a sannyäsés. They are coming to
a brähmaëa’s house for one capäté. They don’t want
more. They are called mädhu-karé. Mädhu-karé means
mädhu... Mädhu is collected by drops, not in lump. The, what
is called, bees? Honey bees? What is called? No, honey, and bees, what
is called? Mädhumakñi? Bumblebees. Yes. So they collect a drop—from
this flower, drop; that flower, drop; that flower, drop. In this way they
make a big honeycomb. So a brähmaëas and kñatriya, er,
sannyäsés, although they are meant for collecting, they do
not collect heavy at a place. Little. Because they are collecting not for
his sense gratification. He is collecting for satisfying Kåñëa.
So everyone is given chance, that “You give little. You give little. You
give little,” and whole thing is engaged in Kåñëa’s service.
And just like here we have got the container of flour and container of
rice. So although we are feeding two hundred men daily, still, it can be
collected by muñöi. Everyone, gåhastha, can come and
place one muñöi attar. That is not difficult for him. He has
got children, family. He is consuming five kilos of attar daily. Out of
that, little, if it is put into the temple, he does not feel any burden.
Therefore the collection... Sannyäsé, brahmacäré
collects little, little, little from everywhere. That is called mädhukäri,
exactly following the footsteps of mädhukära, bumblebees.
So they are very... Householder,
this is meant for the householder especially. This is ideal householder,
that guru, agni, atithi, våddhänäm. Old man also should
be taken care of. Nowadays the philosophy is coming: “mercy-killing.” “Old
men should be killed to show him mercy.” Because he is burden in the society,
the communistic theory “Old man does not do anything and simply eats; therefore
to show him mercy he should be killed.” “Mercy-killing.” Just see the philosophy:
“Killing is mercy.” But this is going on. “Mercy-killing.” Is that? “Mercy-killing”?
What is that?
Brahmänanda: They kill someone
for that person’s benefit.
Prabhupäda: Benefit. So the
man killer, will he take that benefit? If somebody comes that “I shall
kill you for your benefit,” that he will be afraid of. But he is philosophizing,
“mercy-killing.” This is going on. So one should be respectful also to
the old men. According to Vedic knowledge, brähmaëa, old men,
child, woman, and cow—they have no fault. They are free. They are not within
this jurisdiction of law. So therefore cow-killing, brähmaëa-killing,
woman-killing, and elderly-person-killing, they are accepted as the great
sinful activities. So gurv-agny-atithi-våddhänäà
çüçrüñur anahaìkåtaù.
Anahaìkåtaù, not with any pride or puffedness, anahaìkåtaù,
very humbly. Sarva-bhüta-suhåtam. This is the most exalted qualification,
to become well-wisher of all living entities, not that we open hospitals
for the human being and we send the cows to the slaughterhouse or poor
animals should be slaughtered. That is not suhåt sarva-bhütänäm.
That is partiality and it has no meaning. If you become envious to other
living entities and if you become friend of particular living entity, that
is not good qualification. Suhådaù sarva-bhütänäà.
Sarva-bhütaù-suhåt sädhu. He is sädhu. Sädhavaù
sädhu-bhüñaëäù. These are the qualification
of a sädhu. Suhådaù sarva-bhütänäm. Sädhavaù
sädhu-bhüñaëäù. Everything is described
in the Vedic literature, all description.
(Srimad Bhagavatam lecture 6:1:56-57.
14th August 1975. Bombay.)
One should not consider the Deity
as made of stone, arcye çilä-dhér. Çälagräma-çilä.
If somebody says, “What is this, a stone chip, or stone ball?” No. These
are warned in the çästra. Vaiñëave... Ja... Similarly,
to consider a Vaiñëava as belonging to certain caste is as
abominable as to think that the Deity is made of stone. Everyone knows
it is made of stone. But are we worshiping the stone? We are spending so
much money for decorating stone? No. Because we have no eyes to see, we
see stone. Kåñëa is not stone. Kåñëa
is Kåñëa. Kåñëa is absolute. He can
appear in any way, any form, as He likes. That is His mercy. Because we
cannot see except stone. Similarly, therefore He appears as stone. But
He’s not stone. If we think that it is stone, then we are gone to hell.
You see. No. Arcye çilä-dhér.
(Nectar of Devotion lecture excerpt
28th January 1973, Calcutta.)
Prabhupäda: So I’ll offer one
day sweet rice to Kåñëa in this pot. I have asked already
Govinda dasi to make little sweet rice and offer to Kåñëa.
Then the pot will be used. Yes. [break] ...India still, amongst the Hindu
family, whenever they use some new thing, household, they’ll offer first
of all to the Deity. Every family has got Deity. Every Hindu family, especially
the high class, brähmaëas, kñatriyas, they must have Näräyaëa-çilä.
You know Näräyaëa-çilä? Çälagräma.
Janärdana: Stone.
Prabhupäda: Yes. That is worshiped
in every family. Arcye çilä-dhéù. Çilä
means stone. So arcye, the worshipable... I think this is correct.
Janärdana: Yeah, it’s correct.
(Room Conversation 27th October
1968. Montreal.)
Acyutänanda: They have rewritten
the Bible, “Thou shalt not murder.”
Prabhupäda: [break] ...can
be used as paper weight. (laughter) [break] ...use anything for Kåñëa.
Yaçodänandana: ...temples
they are worshiping this Dvärakä-çilä with the çalagräma-çilä.
Prabhupäda: That’s all right,
but we have no such instruction. (end)
(Morning Walk 8th January 1976,
Nellore.)
More on Dwarka shilas HERE
Sudämä: But on this one
time should we bathe directly?
Prabhupäda: No, you can bathe
çälagräma.
Sudämä: Bathe çälagräma.
Prabhupäda: Bathe the çälagräma-çilä.
Sudämä: Place Him... Place
the Deity there and çälagräma in front of Them and then
bathe çälagräma.
(Morning Walk 3rd February 1976,
Mayapura)
Saurabha: For the abhiñeka
ceremony, that lasted about an hour, up till one o’clock, and everyone
remained. There were thousands of people. They were just everywhere around.
Prabhupäda: I will give you
one çälagräma-çilä. So as it is being worshiped
in Mäyäpura, it should be worshiped in Bombay also.
Gopäla Kåñëa:
You want to start it now or in the new temple?
Prabhupäda: No, now. Çälagräma-çilä.
It is not difficult. You have seen çälagräma-çilä?
Saurabha: I have seen.
Prabhupäda: So you’ll take
it and...
Saurabha: I’m going back tomorrow
night.
(Room Conversation. 20th August
1976. Hyderabad, AP.)
Prabhupäda: So go and pick up
and make arrangement immediately show them. One thing, that we have got
this çälagräma-çilä. So if you like to personally
worship, we can keep it. Otherwise I am sending to Bombay. Do you like
to worship?
Pradyumna: We can take with us?
Yes.
Gopäla Kåñëa:
That is good to take with you.
Prabhupäda: Yes.
Pradyumna: We can make small thing
like you used to have, small Deities? We can do that.
Prabhupäda: Yes. Make a small
box.
Gopäla Kåñëa:
Here there are carpenters. We can get it made before you leave.
Prabhupäda: So we can carry
and every morning just put in a siàhäsana and tulasé
and water and flower and little fruit. That’s all. He has got tendency
to worship.
Gargamuni: He is brähmaëa.
Paëòita.
Prabhupäda: Paëòitjé.
Gopäla Kåñëa:
He and Nitäi are both considered the paëòitjés.
Prabhupäda: Yes, they are paëòita.
Gargamuni: He is training his son
also.
Prabhupäda: Yes, his son will
be great paëòita. Both of them are devotees, husband and wife.
Therefore nice son is born. Yathä béjaà yathä yoni.
Yathä béjaà yathä yoni. Yoni is the mother. Béjam
is the father. Yathä béjaà yathä yoni. So I’ll
not send it to Bombay.
Gopäla Kåñëa:
No. Okay. Good. It’s better to...
Prabhupäda: My father used
to carry çälagräma-çilä if he was going out
in the...
Gopäla Kåñëa:
In the neck?
Prabhupäda: His Guru Mahäräja
advised him.
Gopäla Kåñëa:
It’s auspicious.
Prabhupäda: No, it is the safest
place. In a linen handkerchief, bound up. Yes. So it is safe always, kaëöha.
My father used to carry. Wherever he would stay, gaìga-jala, tulasé,
decoration. Say, half an hour business. My father was a great devotee.
Yes.
Gopäla Kåñëa:
You dedicated the Kåñëa book to him.
Prabhupäda: Yes. Because he
was a pure Vaiñëava. And he wanted me to become like this.
He was praying Rädhäräëé. He was praying to
Rädhäräëé. And any saintly person would come,
he would simply say, “Give blessings to my son that he may become a Rädhäräëé’s
servant.” That was my father’s prayer. He never prayed that “My son may
become very rich man.” He never prayed like that. Actually, his ardent
desire that his son may become a Vaiñëava. And my Guru Mahäräja’s
training has put me this position. That I have admitted. Later on. What
is that word I have given? Hmm? Find out.
Gargamuni: “The eternal father?”
Gopäla Kåñëa:
“Which was later on solidified...”
Prabhupäda: Ahh!
Gopäla Kåñëa:
“...by my eternal father.”
Prabhupäda: “The ideas given
by my father were solidified by...”
Gopäla Kåñëa:
That’s what you said.
Prabhupäda: Read it.
Gargamuni: “To my father, Gour Mohan
De, 1849-1930, pure devotee of Kåñëa, who raised me as
a Kåñëa conscious child from the beginning of my life.
In my boyhood ages he instructed me how to play the mådaìga.
He gave me Rädhä-Kåñëa vigraha to worship and
he gave me Jagannätha Ratha to duly observe the festival as my childhood
play. He was kind to me, and I imbibed from him the ideas later on solidified
by my spiritual master, the eternal father.”
Gopäla Kåñëa:
Very beautifully written.
Gargamuni: Yes, very poetic.
Prabhupäda: That is a fact.
I got good father and good spiritual master. That’s all.
Gargamuni: We have gotten bad father,
but now we have spiritual father.
Prabhupäda: No bad father.
Unless good father, son cannot be good. Yathä yoni yathä béjam.
Hari-çauri: They must be
just fallen.
Gargamuni: They have not accepted
your mercy.
Gopäla Kåñëa:
They’ll all benefit by the son’s devotional service. It doesn’t matter
how fallen they are, you know.
Prabhupäda: My father never
chastised me.
Hari-çauri: I think you said
your mother was always very strict.
Prabhupäda: Because he was
very lenient. So mother had to be little strict for my education...............
(Room Conversation 21st August 1976.
Hyderabad. AP.)
(By the mercy of Guru and Krishna
this Shalagram is with Jaya Tirtha Charan dasa now - Gopinath.)
Prabhupäda: So first of all
finish your construction. Then you go to (indistinct).
Saurabha: (indistinct), they carving
the wood and everything, the shape of the...
Prabhupäda: Now, we shall bring
priests from Hyderabad.
Saurabha: Aha. That is the technical
thing. But I was speaking regarding the construction because I want to
know whether you want to have the bathing ceremony only taking place on
the opening day, or also later on the facility can...
Prabhupäda: No, no.
Saurabha: Only that day.
Prabhupäda: Only that day.
Saurabha: Then is it necessary to
make this special arrangement that this...
Prabhupäda: No, no. The small
deities, çälagräma, they are worshiped. And big Deity,
they are decorated nicely. No need of worshiping.
Saurabha: So only the opening ceremony.
Prabhupäda: Yes.
Harikeça: Nitäi had
them bathe the big Deities here, Rädhä and Kåñëa,
on Janmäñöamé.
Dhanaïjaya: And on Balaräma’s
appearance day, the big Deities were bathed. Kåñëa-Balaräma.
Harikeça: Terrible speculation.
Dhanaïjaya: Actually Janmäñöamé
celebrations were very bad and it’s very...
Prabhupäda: Therefore the color
has faded? He is a rascal.
Harikeça: I remember that
when these Deities... They’re never to be washed. Never water was to touch.
Supposed to put a plastic bag over the Deity. That was... If you have to
use the big Deities, you’re supposed to cover them with plastic.
Prabhupäda: Why did you allow?
Just see, this is the disease. Rascals they do not know. And although I
was...
Dhanaïjaya: No, but everyone
was listening to him. He was posing himself as the most learned in Deity
worship.
Prabhupäda: That he’s fond
of.
Dhanaïjaya: He was introducing
Hari-bhakti-viläsa.
Harikeça: But it doesn’t
say in Hari-bhakti-viläsa that you bathe in water marble Deities.
It says you’re supposed to have a smaller set for bathing. That’s in Hari-bhakti-viläsa.
Dhanaïjaya: His idea was that
we would become the most famous temple for bathing big Deities in Våndävana.
This was his idea.
Prabhupäda: That bathing is
not done on the siàhäsana. The Deity is taken out. Then it
is done. But that is very risky. You cannot do it.
Dhanaïjaya: And besides that,
the bathing was done by devotees who are not experienced in Deity worship.
Prabhupäda: Don’t allow him.
This botheration he has gone. He is simply posing himself very learned
Sanskrit scholar, above everything. That is his ambition.
Saurabha: And on the opening day
the Deities will be on the altar or they will be in front when they’re
bathed? When the bathing is taking place in Bombay for the opening...
Prabhupäda: That the priest
will arrange who will come from...
Saurabha: Yes. But they will be
on the altar or they will be in front?
Prabhupäda: No. In the front
they are left.
Saurabha: So not on the altar.
Prabhupäda: No. But if it is
risky, you should not do. Big Deity, we have got big Deity, huh?
Harikeça: Yes, very heavy.
They are very heavy, Rädhä-Räsabihäré.
Prabhupäda: What they do in
Hyderabad?
Harikeça: Hyderabad the Deity
was already installed. There was no need for bathing so they didn’t do
it.
Prabhupäda: Other Deities?
Dhanaïjaya: Here, just like
here for the opening on pratiñöhä.
Harikeça: Yes, they bathed
the small Rädhä and Kåñëa.
Prabhupäda: Anyway, we should
not take risk at any rate.
Harikeça: Rädhä-Räsabihäré,
also, when They came from Akash-Ganga there was a disturbance with Them
also. Rädhä has a tendency to crack on the arm. Her left arm
cracks.
Prabhupäda: Where?
Harikeça: Slightly. There
was a very weak, it was very weak. Very weak. I remember ’cause they had
to move three times. I was there all the times when They were moved.
Prabhupäda: In Bombay.
Harikeça: In Bombay. And
every time they were very upset because of this left arm.
Prabhupäda: This risk should
not be taken at any gain. Never mind Hari-bhakti-viläsa, this-viläsa—no
risk. You must always know. No risk. That is the first point. Then we consult
Hari-bhakti-viläsa. Nobody can give reference to Hari-bhakti-viläsa
at risk. No. Not at all. Do? Anything more?
Dhanaïjaya: Can I ask one question?
You were mentioning that you wanted to start local industries, casting
Deities.
Prabhupäda: Yes, we can purchase...
We can...
Dhanaïjaya: Purchase raw materials?
Prabhupäda: So, everything
is all right now?
Dhanaïjaya: So I was wondering...
Prabhupäda: Can you come, there...
[break] There are, what is called, Deity makers here?
Dhanaïjaya: Well, most of the
Deities, they are cast in Aligarh.
Prabhupäda: Aligarh? Oh.
Dhanaïjaya: Yes. Then they’re
brought here and there is, craftsmen, they finish. They polish then they
add...
(Room Conversation 11th September
1976, Vrindavan.)
Kapiladeva was a young man, say 15
or 16 years. He appeared as a baby. Salagrama sila is a black stone ball,
round, with eyes and nose painted with gopicandana with a golden crown
on and placed on one small srngasana. Advaita Acarya was worshiping this
way.
(excerpt of letter to Jadurani dasi
8th November 1973, New Delhi.)
Read More about Advaita
Acharya worshipping the Salagram
My dear Palika dasi,
Please accept my blessings. I am
in due receipt of your letters of 17th and 25th March, 1972, and shall
answer as follows: 1. There is no question of bathing Caitanya deity. Of
course He is bathed many times daily by Hare Krishna Mantra, but for bathing
of such deities requires Salagrama Sila, and I have not introduced yet,
but I shall do so later. Of course you should always cleanse Him with dry
or damp cloth from time to time, but no daily bathing process is recommended
by me for the time being. 2. You may dress Him in the same manner as Lord
Krishna. 3. Deities should be changed in early morning, after mangala arati,
before noon offering, and before Sundara arati They should be put on Their
fine dress. 4. The Govardhana rock should be returned to Mt.
Govardhana as soon as possible. I am very glad that you are doing such
a nice service by worshiping Radharani and Krishna so nicely and giving
Them so many nice clothes and ornaments and taking such nice care, so now
I am very much relieved to know everything is going well in Calcutta during
my absence. Now you make Mayapur into a gorgeous palace for Radha and Krishna,
and I shall come there immediately and sit down there permanently to stay
by Them.
Hoping this meets you in good health,
Your ever well-wisher.
A.C. Bhaktivedanta Swami
(letter to Palika dasi - unknown
date June 1976.)
Prabhupäda: Very good advancement.
What is this?
Tamäla Kåñëa:
It says, “Äçrama Stems.” It’s describing the construction of
your palace. And here’s a picture of the two çälagrämas
which they now worship. Look how elaborate!
Prabhupäda: Very good.
Tamäla Kåñëa:
Çré Hiraëyagarbha and Çré Sudarçana
in jeweled thrones. This is making the top of the domes. On your Palace
there’s... The top domes have lotus petals coming under them. So over that
will go the domes. This is very big. The devotees are making the whole
thing themselves. This shows devotees. See, this is a form, and into this
form they’ll pour concrete and other things and make shapes like these
lotus petals. It’s all hand done. “The Hare Kåñëa Movement.”
This is pictures of saìkértana in Pittsburgh and Wheeling,
West Virginia. “Iñöagoñöhi: Questions and answers
discussed between His Holiness Kértanänanda Swami and members
and guests of New Vrindaban.” “Cow-Kathä.” (laughter) Like kåñëa-kathä,
cow-kathä.
(Room Conversation 8th July 1977.)
The
specific “solitary place” where Indra approached Çré Kåñëa
is mentioned by the sage Çré Vaiçampäyana in
the Hari-vaàça (Viñëu-parva 19.3): sa dadarçopaviñöaà
vai govardhana-çilä-tale. “He saw Him [Kåñëa]
sitting at the base of Govardhana Hill.”
From the commentaries of the äcäryas
we understand that Lord Kåñëa wanted to provide a solitary
meeting for Indra so that he would not be further humiliated. Indra came
to surrender and beg forgiveness, and the Lord allowed him to do so privately.
(Srimad Bhagavatam 10:27:2. purport)
govardhana
dekhi’ prabhu ha-ilä daëòavat
‘eka çilä’ äliìgiyä
ha-ilä unmatta
SYNONYMS
govardhana dekhi’—seeing Govardhana
Hill; prabhu—Çré Caitanya Mahäprabhu; ha-ilä daëòavat—offered
obeisances like a straight rod; eka çilä—one piece of stone;
äliìgiyä—embracing; ha-ilä—became; unmatta—maddened.
TRANSLATION
When the Lord saw Govardhana Hill,
He immediately offered obeisances, falling down on the ground like a rod.
He embraced one piece of rock from Govardhana Hill and became mad.
(Sri Chaitanya Charitamrita Madhya
lila 18:16. text)
preme matta cali’ äilä
govardhana-gräma
‘harideva’ dekhi’ tähäì
ha-ilä praëäma
SYNONYMS
preme—in ecstatic love; matta—maddened;
cali’—proceeding; äilä—came; govardhana-gräma—to the village
known as Govardhana; harideva—the Deity named Harideva installed there;
dekhi’—seeing; tähäì—there; ha-ilä praëäma—offered
obeisances.
TRANSLATION
Mad with ecstatic love, the Lord
came to the village known as Govardhana. There He saw the Deity named Harideva
and offered His obeisances unto Him.
(Sri Chaitanya Charitamrita Madhya
lila 18:17. text)
eta bali’ täìre punaù
prasäda karilä
‘govardhanera çilä’,
‘guïjä-mälä’ täìre dilä
SYNONYMS
eta bali’—saying this; täìre—unto
him; punaù—again; prasäda karilä—gave something in mercy;
govardhanera çilä—a stone from Govardhana Hill; guïjä-mälä—a
garland of small conchshells; täìre dilä—delivered to
him.
TRANSLATION
After saying this, Çré
Caitanya Mahäprabhu again bestowed His mercy upon Raghunätha
däsa by giving him a stone from Govardhana Hill and a garland of small
conchshells.
Sri Chaitanya Charitamrita Antya
lila 6:288
çaìkaränanda-sarasvaté
våndävana haite äilä
teìha sei çilä-guïjä-mälä
laïä gelä
SYNONYMS
çaìkaränanda-sarasvaté—one
of the devotees of Çré Caitanya Mahäprabhu; våndävana
haite—from Våndävana; äilä—came; teìha—he;
sei—that; çilä-guïjä-mälä—stone and the
garland of small conchshells; laïä—taking; gelä—went.
TRANSLATION
Previously, when Çaìkaränanda
Sarasvaté had returned from Våndävana, he had brought
the stone from Govardhana Hill and also the garland of conchshells.
Sri Chaitanya Charitamrita Antya
lila 6:289
pärçve gäìthä
guïjä-mälä, govardhana-çilä
dui vastu mahäprabhura äge
äni’ dilä
SYNONYMS
pärçve—on one side;
gäìthä—strung together; guïjä-mälä—the
garland of small conchshells; govardhana-çilä—the stone from
Govardhana; dui vastu—two things; mahäprabhura äge—in front of
Çré Caitanya Mahäprabhu; äni’ dilä—presented.
TRANSLATION
He presented Çré Caitanya
Mahäprabhu with these two items—the garland of conchshells and the
stone from Govardhana Hill.
Sri Chaitanya Charitamrita Antya
lila 6:290
dui apürva-vastu päïä
prabhu tuñöa hailä
smaraëera käle gale pare
guïjä-mälä
SYNONYMS
dui—two; apürva-vastu—uncommon
things; päïä—getting; prabhu—Lord Çré Caitanya
Mahäprabhu; tuñöa hailä—became very happy; smaraëera
käle—at the time of remembering (when He was chanting Hare Kåñëa);
gale—on the neck; pare—wears; guïjä-mälä—the garland
of small conchshells.
TRANSLATION
Upon receiving these two uncommon
items, Çré Caitanya Mahäprabhu was extremely happy.
While chanting, He would put the garland around His neck.
Sri Chaitanya Charitamrita Antya
lila 6:291
govardhana-çilä prabhu
hådaye-netre dhare
kabhu näsäya ghräëa
laya, kabhu çire kare
SYNONYMS
govardhana-çilä—the
stone from Govardhana Hill; prabhu—Çré Caitanya Mahäprabhu;
hådaye—on the heart; netre—on the eyes; dhare—puts; kabhu—sometimes;
näsäya—with the nose; ghräëa laya—smells; kabhu—sometimes;
çire kare—He puts on His head.
TRANSLATION
The Lord would put the stone to
His heart or sometimes to His eyes. Sometimes He would smell it with His
nose and sometimes place it on His head.
Sri Chaitanya Charitamrita Antya
lila 6:292
netra-jale sei çilä bhije
nirantara
çiläre kahena prabhu——‘kåñëa-kalevara’
SYNONYMS
netra-jale—by the tears of His eyes;
sei—that; çilä—stone; bhije—remains wet; nirantara—always;
çiläre—the stone; kahena—says; prabhu—Çré Caitanya
Mahäprabhu; kåñëa-kalevara—the body of Lord Kåñëa.
TRANSLATION
The stone from Govardhana was always
moist with tears from His eyes. Çré Caitanya Mahäprabhu
would say, “This stone is directly the body of Lord Kåñëa.”
Sri Chaitanya Charitamrita Antya
lila 6:292
ei-mata tina-vatsara çilä-mälä
dharilä
tuñöa haïä
çilä-mälä raghunäthe dilä
SYNONYMS
ei-mata—in this way; tina-vatsara—for
three years; çilä-mälä—the stone and the garland
of conchshells; dharilä—He kept; tuñöa haïä—when
He became very happy; çilä-mälä—the stone and the
garland; raghunäthe—to Raghunätha däsa; dilä—He delivered.
TRANSLATION
For three years He kept the stone
and garland. Then, greatly satisfied by the behavior of Raghunätha
däsa, the Lord delivered both of them to him.
Sri Chaitanya Charitamrita Antya
lila 6:293
prabhu kahe,——“ei çilä
kåñëera vigraha
iìhära sevä kara
tumi kariyä ägraha
SYNONYMS
prabhu kahe—Çré Caitanya
Mahäprabhu said; ei çilä—this stone; kåñëera
vigraha—the form of Lord Kåñëa; iìhära—of
this; sevä—worship; kara—do; tumi—you; kariyä ägraha—with
great eagerness.
TRANSLATION
Çré Caitanya Mahäprabhu
instructed Raghunätha däsa, “This stone is the transcendental
form of Lord Kåñëa. Worship the stone with great eagerness.”
PURPORT
Çréla Bhaktisiddhänta
Sarasvaté Öhäkura writes in his Anubhäñya
that in the opinion of Çré Caitanya Mahäprabhu, the
govardhana-çilä, the stone from Govardhana Hill, was directly
the form of Kåñëa, the son of Mahäräja Nanda.
The Lord used the stone for three years, and then in the heart of Raghunätha
däsa the Lord awakened devotional service to the stone. The Lord then
gave the stone to Raghunätha däsa, accepting him as one of His
most confidential servants. However, some envious people conclude that
because Raghunätha däsa had not taken birth in the family of
a brähmaëa, Çré Caitanya Mahäprabhu did not
give him the right to worship the Deity directly but instead gave him a
stone from Govardhana. This kind of thought is näraké, or hellish.
As stated in the Padma Puräëa, arcye viñëau çilä-dhér
guruñu nara-matir vaiñëave jäti-buddhiù
. . . yasya vä näraké saù. If one thinks that the
worshipable çälagräma-çilä is a mere stone,
that the spiritual master is an ordinary human being or that a pure Vaiñëava
preaching the bhakti cult all over the world is a member of a particular
caste or material division of society, he is considered a näraké,
a candidate for hellish life. When Çré Caitanya Mahäprabhu
instructed that the govardhana-çilä, the stone taken from Govardhana,
is nondifferent from the body of Çré Kåñëa,
the Supreme Personality of Godhead, He indirectly advised such foolish
persons that one should not be envious of a Vaiñëava who belongs
to a different caste or sect. One should accept a Vaiñëava
as transcendental. In this way one can be saved; otherwise, one is surely
awaiting a hellish life.
Sri Chaitanya Charitamrita Antya
lila 6:294
ei çilära kara tumi sättvika
püjana
acirät päbe tumi kåñëa-prema-dhana
SYNONYMS
ei çilära—of this stone;
kara—do; tumi—you; sättvika püjana—worshiping like a perfect
brähmaëa, or in the mode of goodness; acirät—very soon;
päbe tumi—you will get; kåñëa-prema—ecstatic love
of Kåñëa; dhana—wealth.
TRANSLATION
Çré Caitanya Mahäprabhu
continued, “Worship this stone in the mode of goodness like a perfect brähmaëa,
for by such worship you will surely attain ecstatic love of Kåñëa
without delay.
Sri Chaitanya Charitamrita Antya
lila 6:295
eka kuìjä jala ära
tulasé-maïjaré
sättvika-sevä ei——çuddha-bhäve
kari
SYNONYMS
eka—one; kuìjä—jug;
jala—water; ära—and; tulasé-maïjaré—flowers of
the tulasé tree; sättvika-sevä—worship in goodness; ei—this;
çuddha-bhäve—in complete purity; kari—performing.
TRANSLATION
“For such worship, one needs a jug
of water and a few flowers from a tulasé tree. This is worship in
complete goodness when performed in complete purity.
Sri Chaitanya Charitamrita Antya
lila 6:296
dui-dike dui-patra madhye komala
maïjaré
ei-mata añöa-maïjaré
dibe çraddhä kari’”
SYNONYMS
dui-dike—on two sides; dui-patra—two
tulasé leaves; madhye—within; komala maïjaré—very soft
tulasé flowers; ei-mata—in this way; añöa-maïjaré—eight
tulasé flowers; dibe—you should offer; çraddhä kari’—with
faith and love.
TRANSLATION
“With faith and love, you should
offer eight soft tulasé flowers, each with two tulasé leaves,
one on each side of each flower.”
Sri Chaitanya Charitamrita Antya
lila 6:297
çré-haste çilä
diyä ei äjïä dilä
änande raghunätha sevä
karite lägilä
SYNONYMS
çré-haste—by His own
transcendental hand; çilä—the stone from Govardhana Hill; diyä—delivering;
ei äjïä—this order; dilä—He gave; änande—in great
happiness; raghunätha—Raghunätha däsa; sevä karite
lägilä—began to worship.
TRANSLATION
After thus advising him how to worship,
Lord Çré Caitanya Mahäprabhu personally offered Raghunätha
däsa the govardhana-çilä with His transcendental hand.
As advised by the Lord, Raghunätha däsa worshiped the çilä
in great transcendental jubilation.
Sri Chaitanya Charitamrita Antya
lila 6:298
eka-vitasti dui-vastra, piìòä
eka-khäni
svarüpa dilena kuìjä
änibäre päni
SYNONYMS
eka-vitasti—about six inches long;
dui-vastra—two cloths; piìòä eka-khäni—one wooden
platform; svarüpa dilena—Svarüpa Dämodara Gosvämé
delivered; kuìjä—a jug; änibäre päni—for bringing
water.
TRANSLATION
Svarüpa Dämodara gave
Raghunätha däsa two cloths, each about six inches long, a wooden
platform and a jug in which to keep water.
Sri Chaitanya Charitamrita Antya
lila 6:299
ei-mata raghunätha karena püjana
püjä-käle dekhe çiläya
‘vrajendra-nandana’
SYNONYMS
ei-mata—in this way; raghunätha—Raghunätha
däsa Gosvämé; karena püjana—worships; püjä-käle—while
worshiping; dekhe—he sees; çiläya—in the stone from Govardhana;
vrajendra-nandana—the son of Nanda Mahäräja.
TRANSLATION
Thus Raghunätha däsa began
worshiping the stone from Govardhana, and as he worshiped he saw the Supreme
Personality of Godhead, Kåñëa, the son of Nanda Mahäräja,
directly in the stone.
Sri Chaitanya Charitamrita Antya
lila 6:300.
‘prabhura svahasta-datta govardhana-çilä’
ei cinti’ raghunätha preme
bhäsi’ gelä
SYNONYMS
prabhura—of Çré Caitanya
Mahäprabhu; sva-hasta—own hand; datta—handed over by; govardhana-çilä—the
stone from Govardhana Hill; ei cinti’—thinking this; raghunätha—Raghunätha
däsa; preme—in ecstatic love; bhäsi’ gelä—became overflooded.
TRANSLATION
Thinking of how he had received
the govardhana-çilä directly from the hands of Çré
Caitanya Mahäprabhu, Raghunätha däsa was always overflooded
with ecstatic love.
Sri Chaitanya Charitamrita Antya
lila 6:301.
jala-tulaséra seväya
täìra yata sukhodaya
ñoòaçopacära-püjäya
tata sukha naya
SYNONYMS
jala-tulaséra seväya—by
worshiping with water and tulasé; täìra—his; yata—as
much as; sukha-udaya—rise of transcendental happiness; ñoòaça-upacära-püjäya—by
worshiping with sixteen kinds of paraphernalia; tata—so much; sukha—happiness;
naya—is not.
TRANSLATION
The amount of transcendental bliss
that Raghunätha däsa enjoyed simply by offering water and tulasé
is impossible to achieve even if one worships the Deity with sixteen kinds
of paraphernalia.
Sri Chaitanya Charitamrita Antya
lila 6:302
ei-mata kata dina karena püjana
tabe svarüpa-gosäïi
täìre kahilä vacana
SYNONYMS
ei-mata—in this way; kata dina—for
some days; karena püjana—he worshiped; tabe—at that time; svarüpa-gosäïi—Svarüpa
Dämodara Gosvämé; täìre—to him; kahilä
vacana—said some words.
TRANSLATION
After Raghunätha däsa
had thus worshiped the govardhana-çilä for some time, Svarüpa
Dämodara one day spoke to him as follows.
Sri Chaitanya Charitamrita Antya
lila 6:303.
“añöa-kauòira
khäjä-sandeça kara samarpaëa
çraddhä kari’ dile,
sei amåtera sama”
SYNONYMS
añöa-kauòira—costing
eight kauòis; khäjä-sandeça—khäjä and
sandeça sweetmeats; kara samarpaëa—offer; çraddhä
kari’—with love and faith; dile—if you offer; sei—that; amåtera sama—just
like nectar.
TRANSLATION
“Offer the Govardhana stone eight
kauòis worth of the first-class sweetmeats known as khäjä
and sandeça. If you offer them with faith and love, they will be
just like nectar.”
Sri Chaitanya Charitamrita Antya
lila 6:304.
tabe añöa-kauòira
khäjä kare samarpaëa
svarüpa-äjïäya
govinda tähä kare samädhäna
SYNONYMS
tabe—then; añöa-kauòira—costing
eight kauòis; khäjä—the sweetmeat named khäjä;
kare samarpaëa—offers; svarüpa-äjïäya—by the order
of Svarüpa Dämodara; govinda—the personal servant of Çré
Caitanya Mahäprabhu; tähä—that; kare samädhäna—arranges.
TRANSLATION
Raghunätha däsa then began
offering the costly sweetmeats known as khäjä, which Govinda,
following the order of Svarüpa Dämodara, would supply.
Sri Chaitanya Charitamrita Antya
lila 6:305
raghunätha sei çilä-mälä
yabe päilä
gosäïira abhipräya
ei bhävanä karilä
SYNONYMS
raghunätha—Raghunätha
däsa Gosvämé; sei çilä—that stone; mälä—garland;
yabe—when; päilä—he got; gosäïira—of Çré
Caitanya Mahäprabhu; abhipräya—intention; ei—this; bhävanä
karilä—he thought.
TRANSLATION
When Raghunätha däsa received
from Çré Caitanya Mahäprabhu the stone and the garland
of conchshells, he could understand the Lord’s intention. Thus he thought
as follows.
Sri Chaitanya Charitamrita Antya
lila 6:306.
“çilä diyä gosäïi
samarpilä ‘govardhane’
guïjä-mälä diyä
dilä ‘rädhikä-caraëe’”
SYNONYMS
çilä diyä—by offering
this stone; gosäïi—Çré Caitanya Mahäprabhu;
samarpilä—offered; govardhane—a place near Govardhana Hill; guïjä-mälä
diyä—by offering the garland of small conchshells; dilä—offered;
rädhikä-caraëe—shelter at the lotus feet of Çrématé
Rädhäräëé.
TRANSLATION
“By offering me the govardhana-çilä,
Çré Caitanya Mahäprabhu has offered me a place near
Govardhana Hill, and by offering me the garland of conchshells, He has
offered me shelter at the lotus feet of Çrématé Rädhäräëé.”
Sri Chaitanya Charitamrita Antya
lila 6:307.
änande raghunäthera bähya
vismaraëa
käya-mane sevilena gauräìga-caraëa
SYNONYMS
änande—in transcendental bliss;
raghunäthera—of Raghunätha däsa; bähya vismaraëa—forgetting
everything external; käya-mane—by mind and body; sevilena—served;
gauräìga-caraëa—the lotus feet of Çré Caitanya
Mahäprabhu.
TRANSLATION
Raghunätha däsa’s transcendental
bliss was boundless. Forgetting everything external, he served the lotus
feet of Çré Caitanya Mahäprabhu with his body and mind.
Sri Chaitanya Charitamrita Antya
lila 6:308.
ananta guëa raghunäthera
ke karibe lekhä?
raghunäthera niyama,——yena
päñäëera rekhä
SYNONYMS
ananta guëa—unlimited transcendental
attributes; raghunäthera—of Raghunätha däsa; ke—who; karibe
lekhä—can write; raghunäthera—of Raghunätha däsa; niyama—the
strict regulative principles; yena—like; päñäëera
rekhä—lines on a stone.
TRANSLATION
Who could list the unlimited transcendental
attributes of Raghunätha däsa? His strict regulative principles
were exactly like lines on a stone.
Sri Chaitanya Charitamrita Antya
lila 6:309.
räsa-sthaléra välu
ära govardhanera çilä
çuñka pakka pélu-phala
ära guïjä-mälä
SYNONYMS
räsa-sthaléra välu—sand
from the place where Lord Kåñëa held His räsa dance;
ära—and; govardhanera çilä—a stone from Govardhana Hill;
çuñka—dry; pakka—mature; pélu-phala—pélu fruit;
ära—also; guïjä-mälä—a garland of small conchshells.
TRANSLATION
The gifts consisted of some sand
from the site of the räsa-lélä, a stone from Govardhana
Hill, dry ripened pélu fruits and a garland of small conchshells.
Sri Chaitanya Charitamrita Antya
lila 13:67.
dämodara-svarüpa-öhäïi
täìre samarpila
‘govardhana-çilä’, ‘guïjä-mälä’
täìre dila
SYNONYMS
dämodara-svarüpa-öhäïi—to
the care of Svarüpa Dämodara Gosvämé; täìre
samarpila—the Lord entrusted him; govardhana-çilä—the stone
from Govardhana Hill; guïjä-mälä—the garland of small
conchshells; täìre dila—delivered to him.
TRANSLATION
That chapter also tells how the
Lord entrusted Raghunätha däsa Gosvämé to the care
of Svarüpa Dämodara Gosvämé and gave Raghunätha
däsa the gift of a stone from Govardhana Hill and a garland of small
conchshells.
Sri Chaitanya Charitamrita Antya
lila 20:113.
My dear Batu Gopala dasa,
Please accept my blessings. I am in due receipt of your letter dated June 9, 1975 and have noted the contents. Thank you very much for selling so many books there. This is very much wanted. Try to sell again more and more each day. Regarding naming your Cleveland center, New Govardhana Hill is a very nice name. But as far as worshiping a Govardhana Sila from Govardhana hill, that we shall see later on.
I hope this meets you in good health.
Your ever well-wisher,
A. C. Bhaktivedanta Swami
ACBS/ps
(Letter to Batu Gopal dasa. 12th
June 1975. Honolulu, Hawaii, USA)
76-06-07
Bombay
My dear Saurabha,
<cut>
Concerning the Govardhana hill sila
(stones), keep them there with you and when I come I shall see.
<cut>
I hope that this meets you in good
health.
Your ever well-wisher,
A. C. Bhaktivedanta Swami
ACBS/pks
(Letter to Saurabha, 7th June 1976.
Los Angeles.)