śrī śrī guru-gaurāṅgau jayataḥ
15th Phālguna, Tuesday
Mukhabandha |
“Introduction”
By the desire of Nadīyā Prakāśa (the manifestation of Nadiyā), Nadīyā Prakāśa has manifested before the eyes of the world as a newspaper for some time now. I think readers have by now come to know that vastu (transcendental reality).
He who is the causes of all causes, the one and only maintainer of the Earth, He who is without beginning, who is the beginning of all—that saccidānanda-vigraha Nārāyaṇa is Parameśvara Śrī Kṛṣṇa. From the sādhaka’s perspective, he comes to see Śrī Kṛṣṇa’s form after becoming liberated, and after becoming liberated, he sees that same vastu (transcendental reality) of Śrī Kṛṣṇa become manifest in Nadīyā. This Nadīyā manifestation is the definition (paricaya) of His mercy.
The land where the Nadīyā Prakāśa appeared is Nadīyā. The Śrī Dhāma (holy abode) wherein the omnipotent Nārāyaṇa’s very confidential form has roamed is Nadīyā.
He is nitya-vastu (an eternal transcendental reality), but due to our lack of good fortune, His manifest form (prakāśa-mūrti) is not visible to us everywhere. We have heard that those mahā-bhāgavatas who have transcended the sphere of the visible world behold Him forever manifest with the Śrī Dhāma. What we get to hear from them, we strive to realize, and thus we can become somewhat acquainted with that vastu. If one develops a strong desire to behold in a mood of service that sacred land in which He personally performs His manifest pastimes, then one can have darśana of that land’s true form (svarūpa). In the absence of svarūpa-darśana, that vastu is reflected as a bhoga-bhūmi (land of enjoyment) before the valiant doers of karma. The svarūpa of Śrī Nadīyā was concealed from those bereft of good fortune. That Bhakta Rāja (King of Devotees) who reveals the svarūpa of Nadīyā before the eyes of the world is also referred to as “Nadīyā Prakāśa”.
And the periodical that reveals the covered svarūpa of Nadīyā is also entitled Nadīyā Prakāśa. Therefore, by vidvat-rūḍhi-vṛtti (the revelation of the Absolute Truth via a word’s ultimate meaning as understood by perfectly realized personalities), Nadīyā Prakāśa has one meaning, and by ajña-rūḍhi-vṛtti (the revelation of a word’s meaning in the world of general experience that is covered by rajo and tamo-guṇa), it has another. Both purposes will be accomplished by this periodical. So far we were only offering one day per week as arghya (ceremonial oblation) in the service of that Nadīyā Prakāśa. From now on we wish to be present and ready every single day for His daily service. Dear readers, our one prayer to Him is that He kindly grant us His mercy and effect our auspiciousness. If He distribute this mercy to us, we will by Bhagavān’s grace become very reliable [in our service].
Śrī Śrī Navadvīpa
Dhāma Parikramā |
First Day—Antara-dvīpa
The day before yesterday was the first day of Śrī Śrī Navadvīpa Dhāma Parikramā. That day, under the guidance of Śrī Śrī Caitanya Maṭha’s venerable ācārya, thousands and thousands of devotees peformed parikramā of Antara-dvīpa. The collective name of the nine islands within this Śrī Dhāma is Navadvīpa. We see in Pūjyapāda Śrīla Narahari Cakravartī Ṭhākura’s Bhakti-ratnākara:
“athavā śrī navadvīpe navadvīpa nāma |
pṛthak pṛthak kintu haya eka grāma ||
satya tretā dvāpara kalira ārambhete |
nahila se nāmera vyatyaya kona mate |
jaiche kali vṛddha taiche nāmera vyatyaya |
tathāpi se saba nāma anubhava haya ||”
Though Śrī Navadvīpa is called Navadvīpa, it is comprised of individual villages. Throughout Satya, Tretā, and Dvāpara-yugas, and the beginning of Kali, there was no change to their names. As Kali progressed, the names began to change, but still one can detect some trace of all those names.
Thus Navadvīpa is not the name of any particular village or place. On the eastern bank of the Gaṅgā are Antara-dvīpa, Sīmanta-dvīpa, Godruma-dvīpa, and Madhya-dvīpa, and on the Gaṅgā’s western bank are five more islands: Kola-dvīpa, Ṛtu-dvīpa, Jahnu-dvīpa, Modadruma-dvīpa, and Rudra-dvīpa, as stated:
“pūrve antara-dvīpa śrī sīmanta-dvīpa haya |
godruma-dvīpa śrī madhya-dvīpa catuṣṭaya ||
kola-dvīpa, ṛtu, jahnu modadruma āra |
rudra-dvīpa ei pañca paścime prakāra ||”
Śrī Śrī Navadvīpa Dhāma presides in its glory as an eight-petalled lotus upon the Gaṅgā’s breast. Each petal of this eight-petalled lotus is an island. In the middle, Śrī Antara-dvīpa is resplendent as its whorl. This Navadvīpa is thirty-two miles in size. Some say it is five yojanas. For a time, the settlement of Navadvīpa was eight krośas.
antar-madhyādi navadhā
dvīpa divyan-manoharaṁ |
tat-pañca-yojanaṁ kecid
vadanti krośa-ṣodaśaṁ ||
māyāpurañca tan-madhye
yatra śrī bhagavad-gṛhaṁ |
“nadīyā vasati aṣṭa-krośa keho kaya |
acintya dhāmera śakti saba satya haya ||
navadvīpa-dhāma padma-puṣpa prāya rīta |
kṣaṇeke saṅkoca kṣaṇe haya vistārita ||”
The nine islands of Antara, Madhya, etc., are divinely enchanting; some say they are five yojanas in size. Others say they are sixteen krośas. Māyāpura is the middle where Śrī Bhagavān has His home. Some say the settlement of Nadīyā is eight krośas. By the Dhāma’s inconceivable potency, all these statements are true. Navadvīpa-dhāma is almost like a lotus flower. At one moment it contracts and at others it expands.
Within Antara-dvīpa, in the place called Māyāpura, at what is the Yogapīṭha, Bhagavān Śrī Gaurasundara appeared in the home of Śrī Śacī and Jagannātha.
“navadvīpe madhye māyāpura nāme sthāna |
yathā janmilena gauracandra bhagavān ||”
Previously, the name of this place was Ātopura. In time, this village disappeared. The original name of this Ātopura was Antara-dvīpa.
“—— ei ātopura sthāna |
bahu-kālāvadhi lupta haila ei grāma ||
pūrve antara-dvīpa nāma āchila ihāra |”
The Purāṇic history of why the name of this piece of land became Antaradvīpa is described in Śrīla Narahari Dāsa Ṭhākura’s Bhakti-ratnākara. Śrī Śacī Mātā’s lifelong servant and Mahāprabhu’s supremely favourite recipient of mercy, Śrī Īśāna Vipra, narrated this story before the three Prabhus: Śuddha-bhaktācārya Śrīpāda Śrīnivāsa Ācārya Prabhu, Śrīla Narottama Ṭhākura, and Śrīpāda Rāmacandra Kavirāja Gosvāmī Prabhu. Therefore, there cannot be the slightest room for doubt regarding the supreme authenticity of this story. The following is said of Śrī Īśāna Ṭhākura in Bhakti-ratnākara:
“vipra kahe ei dekhi āinu īśāne |
ki bolibo kebā nā jhuraye tā̃ra guṇe ||
sarva-tattva-jñātā teñho sarvatra vidita |
śrī śacī-devīre je sevilā yathocita ||
ohe bāpu kahite ki jāni kriyā tāna |
nimāicāñdera ati priya se īśāna ||
īśānera prāṇa śacīnandana nimāi |
īśāna vihane nā jāyena kun ṭā̃i ||
bālya-kāle nimāi cañcala atiśaya |
je ākhuṭi kare tā īśāna samādhaya ||”
The brāhmaṇa said, “See we have come to Īśāna. What shall I say? Who is not charmed by his qualities. He knows all truths; that is well-known everywhere. He served Śrī Śacī Devī so perfectly. Oh dear, I do not know what I can say of his activities. That Īśāna was so dear to Nimāicāñda. The son of Śacī, Nimāi, was Īśāna’s life. Nimāi never went anywhere without Īśāna. Nimāi was very restless as a child and Īśāna saw to all His demands.
The author of Śrī Caitanya-bhāgavata, Ṭhākura Vṛndāvana Dāsa, says:
“sevilena sarva-kāla āire īśāna |
caturdaśa loka madhye mahā-bhāgyavān ||
śacī-devī īśāne jateka sneha kaila |
kahite ki jāni tāhā sākṣāte dekhila ||
‘vaiṣṇava-vandanāya’ dekhite pāi :—
“vandibo īśāna dāsa kara-joḍa kari |
śacī ṭhākurāṇī jā̃re sneha kaila baḍi ||”
Īśāna served Mahāprabhu’s mother her whole life. In all the fourteen worlds, he is most fortunate. What can I say of how much Śacī Devī loved Īśāna. I have seen it myself. In Vaiṣṇava-vandanā, we see: ‘I venerate with folded hands Īśāna, whom Śacī Ṭhākurāṇī adored dearly.’
Śrī Īśāna Ṭhākura, who was the recipient of the mercy of Śrī Śacī and Śacīnandana, narrated the Purāṇic story of Antara-dvīpa as follows:
“ei navadvīpa dhāma atiśaya gūḍha ||
navadvīpa-līlā-sthāna ati manohara |
ānera kā kathā brahmādira agocara ||”
This Navadvīpa Dhāma is very mysterious. The pastimes places in Navadvīpa Dhāma are extremely enchanting. They are infathomable even for Brahmā, what to speak of others?
Svayaṁ Bhagavān Śrī Kṛṣṇacandra is Goloka-vihārī Mādhurya-prakāśa-vigraha Hari (Hari sporting in Goloka as the embodiment of sweetness). He unfolded His pastime of birth in the household of the gopa Nanda and was performing the pastime of grazing cows in the land of Vraja. Due to the influence of His māyā, which is very difficult to overcome, even Brahmā’s mind became doubtful of Śrī Kṛṣṇa’s supremacy. In order to test this truth, He stole all the cows, calves, and Kṛṣṇa’s sakhās and hid them. When the master [Kṛṣṇa] came to know of His servant’s activities, He decided to pulverize his [Brahmā’s] pride and personally manifested Himself in the form of all those sakhās, cows, and calves and continued to play as He had been before. Brahmā then came forward and accepted that he had made an offense, so he offered many prayers to Śrī Kṛṣṇa and obtained His favor. Nonetheless, the stain of the offense he had committed at the Lord’s feet by showing doubt about to the Lord’s transcendental pastimes remained in his mind. Nothing could pacify him. After contemplating the matter for a long time in solitude, he decided, “At the beginning of Kali-yuga, the Lord will appear in Śrīdhāma Navadvīpa and bless the age of Kali. If I worship the Lord in Navadvīpa, He will surely fulfill my mind’s desires.” Thinking this, Brahmā worshipped the Lord for many years in this Ātopura. The merciful Bhagavān Gauracandra, who is affectionate to His devotees, was pleased with Brahmā’s worship and appeared before Him. Brahmā fell at the Lord’s feet, weeping and weeping, praying to obtain birth during Gaura’s incarnation in an extremely despicable, untouchable, low caste, whereby his formidable ego and thus corrupted attitude could be dispelled. He prayed to develop intense attachment to the Lord’s holy name and spend his whole life in the association of devotees, absorbed in meditation on the Lord’s sacred form. Śrī Gaurasundara blessed him that it would be so and briefly disclosed to Brahmā the reason for His incarnation as Gaura.
“kahi antarera kathā hailā antardhāna |
ei hetu loke vyakta antardvīpa nāma ||”
He spoke of inner (antara), confidential topics and then disappeared (antardhāna). That is why people call this place Antara-dvīpa.
Places to see in Antara-dvīpa and their description in ancient texts:
1 | Śrī Māyāpura Yogapīṭha
Śrīman Mahāprabhu’s birthplace
In this place, Śrī Gaurasundara appeared in the hearts of Śrī Jagannātha Miśra and Śrī Śacī Devī, which were endowed with viśuddha-sattva (pristine, divine existence) and thus expanded His manifest pastimes upon this Earth.
2 | Śrīvāsa Aṅgana:
The ideal gṛhastha devotee—Śrīvāsa Ācārya. He was Śrīman Mahāprabhu’s most prominent companion and aide during the enactment of His pastimes as a householder. After showing His mercy to Śrīpāda Īśvara Purī in Gayā-dhāma and enacting the pastime accepting dīkṣā from him, Mahāprabhu returned to Navadvīpa and first sat upon the throne of Viṣṇu and displayed His majesty as the king of kings in the home of the greatest of devotees, Śrīvāsa. It was in Śrīvāsa’s home that the devotees congregated and performed Śrīman Mahāprabhu’s abhiṣeka (royal bathing) ritual. After forgiving Śacī Devī her mental offense to Śrīmad Advaita Ācārya, He bestowed her with prema there. He showed Advaita Prabhu His universal form and conducted Śrī Vyāsa-pūjā via Nityānanda Prabhu there. He also showed Śrīman Nityānanda Prabhu His Ṣadbhuja form there and went into bhagavad-āveśa (the mood of being God) for seven praharas [approx. twenty-one hours]. Every night for a whole year, Mahāprabhu relished the bliss of saṅkīrtana behind closed doors there. When Cāpāla Gopāla and other inimical persons could not gain entrance to the kīrtana, they committed various offensive acts as a result of which Cāpāla Gopāla’s whole body broke out in oozing leprosy sores. Cāpāla Gopāla repented and dwelt on the banks of the Gaṅgā, praying to be delivered by the Lord. Because of his offenses to Vaiṣṇavas, the Lord refused to deliver him. After a long time, on the Lord’s instruction, Cāpāla Gopāla took shelter at Śrīvāsa’s feet and begged for forgiveness. Various other pastimes, like the Lord becoming absorbed in the mood of Nṛsiṁha, also occurred at the home of the Lord’s supremely fortunate, eternal associate, the foremost of devotees, Śrīvāsa. One day, Mahāprabhu was immersed in the bliss of kīrtana in Śrīvāsa’s courtyard when one of Śrīvāsa Ācārya’s sons died. Fearing the disruption of the kīrtana-rasa, Śrīvāsa forbade everyone from showing their grief, so Mahāprabhu continued to dance and perform kīrtana late into the night. When the kīrtana stopped, Mahāprabhu could understand that some calamity had occurred in Śrīvāsa’s home. Upon learning of Śrīvāsa’s son’s death, the Lord expressed sorrow for not having received the news earlier and had the dead child brought to Him, whereupon He asked the child: “O boy, why did you leave Śrīvāsa?”
The dead child responded, “My alloted time in his home has passed and therefore, as per Your will, I am going elsewhere. I am Your eternal servant. I am not an independent being. I cannot do anything outside of Your will.” Hearing these words from the mouth of the dead boy, Śrīvāsa’s family attained divine knowledge.
The Lord said to Śrīvāsa, “The son you had has gone and left. I and Nityānanda are your eternal sons. We will never be able to leave you.” Mahāprabhu gave His remnants to Śrīvāsa’s niece Nārāyaṇī and blessed her. There was a tailor who used to sow Śrīvāsa’s clothes and Mahāprabhu became compelled by compassion for him and showed him His true form. The tailor became maddened with divine love and began to dance a most extraordinary dance. One day, absorbed in divine ecstacy, Mahāprabhu heard the narrations of Śrī Kṛṣṇa’s madhura-līlā-rasa with the Vraja gopīs from Śrīvāsa’s mouth and embraced him. Another day, Mahāprabhu was absorbed in the mood of being Bhagavān and orderd Śrīvāsa to recite hymns. The great scholar Śrīvāsa folded his hands and offered prayers with utmost devotion. Satisfied with Śrīvāsa’s prayers, Mahāprabhu showed His divine form to all the members of Śrīvāsa’s household, including the maids and servants. After Mahāprabhu accepted sannyāsa, he returned to Navadvīpa from Nīlācala at one point and stayed for several days in Śrīvāsa’s house. At that time, the Lord once took Śrīvāsa aside and asked him about the state of his worldly affairs, and upon understanding how Śrīvāsa was managing, granted Śrīvāsa Paṇḍita the blessing that he and his family members would never have to suffer the difficulties of poverty. The Lord said:
“yadi kadācit vā lakṣmī-o bhikṣā kare |
tathāpiha dāridrya nahibo tora ghare ||
āpane je gītā-śāstre baliyāchoñ muiñ |
tāho ki śrīvāsa ebe pāsarili tuiñ ||
Even if Lakṣmī has to beg at some point, there will never be poverty in your home. That verse of Gītā you have spoken to Me, have you now forgotten it?”
‘ananyāś-cintayanto
māṁ ye janāḥ paryupāsate |
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy-aham ||’
ye ye jane cinte more ananya haiyā |
tāre bhakṣya deṅ muiñ māthāya bahiyā ||
yei more cinte nāhi jāya kāro dvāre |
āpane āsiyā sarva-siddhi mile tāre ||
ye mohāra dāsere-o karaye smaraṇa |
tāhāre-o karoñ muiñ poṣaṇa pālana ||
kon cintā mora sevakera bhakṣya kari |
muiñ jāra poṣṭā āchoñ sakala upari ||
sukhe śrīnivāsa tumi basi thāko ghare |
āpani āsiba saba tomāra duyāre ||
advaitere tomāre āmara ei vara |
jarā-grasta nahibo doñhāra kalevara ||”
“Whosoever thinks of Me exclusively, I carry their meals to them atop My head. Those who think of Me do not go to anyone’s door. All they need comes to them automatically. I even take care of those who think of My servants. What worry do My servants have for eating when I am their maintainer above all others. Sit happily at home, Śrīnivāsa. Everything will come automatically to your door. To you and Advaita My boon is this: neither of you will be subjected to old age.”
Pleased with Śrīvāsa’s younger brother, Śrīrāma Paṇḍita, the Lord said:
“jyeṣṭha-bhāi śrīvāsere tumi sarvathāya |
sevibe īśvara-buddhye āmāra ājñāya ||
prāṇa-sama tumi mora, śrīrāma paṇḍita |
śrīvāsera sevā nā chāḍibā kadācita ||”
On My order you should serve your elder brother Śrīvāsa at all times like he is God. You are like My life force, Śrīrāma Paṇḍita. Never leave the service of Śrīvāsa.
This Śrīvāsa Aṅgana is the eternal object of service for every jīva who desires to attain pure bhakti.
3 | Kholabhāṅgāra Ḍāṅgā:
When, on Śrīman Mahāprabhu’s order, the people of the town started performing harināma-saṅkīrtana in every house, the Yavanas [Muslims] living in Nadīyā became furious and complained to Navadvīpa’s śānti-rakṣaka (keeper of the peace), Cāñda Kājī. The Kājī brought his men and, upon hearing kīrtana in one house, assaulted the kīrtana performers and broke their khola (drum); he went on to decree that if they did kīrtana again, he would have the government confiscate all their wealth and would thus destroy their family. When Mahāprabhu heard this, He went mad with fury and spread word all over the town that the inhabitants should light torches at dusk and join in saṅkīrtana with khola and karatāla. Mahāprabhu was to take a huge saṅkīrtana on procession to the door of Cāñda Kājī and deliver due to punishment to the Kājī. On the Lord’s order, thousands and thousands of people took part of a huge nagara-kīrtana procession with blazing torches in their hands. Kājī was terrified and showed submission at the Lord’s feet.
It was here that the Kājī first broke the khola of the kīrtana, which is why this place is called Khola-bhāṅgār Ḍāñgā.
4 | Advaita Bhavana or Śrīmad Advaita Ācārya’s School:
In this place, Śrīmad Advaita Ācārya had his school. Here, Śrīla Viśvarūpa, Ṭhākura Haridāsa, Śrīvāsa, Gaṅgādāsa, Śuklāmbara, Candraśekhara, Murāri, and other Vaiṣṇavas would congregate and remain immersed in the rasa of kṛṣṇa-kathā.
5 | Candraśekhara Ācārya’s Home:
One day, Śrīman Mahāprabhu expressed the desire to put on a wondrous drama with all of His associates at the home of Ācārya Candraśekhara in order to relish the sweetness of Śrī Kṛṣṇa’s pastimes. To Sadāśiva and Buddhimanta Khāna, He entrusted the responsibility of arranging the sets and costumes. Gadādhara was to play the part of Rukmiṇī, Nityānanda the messenger Vṛndā, Ṭhākura Haridāsa was to be the constable, Śrīvāsa was to be Nārada, Śrīrāma a young householder, etc. Sadāśiva and Buddhimanta were delighted and quickly arranged for all the decorations and costumes. The Lord said, “I Myself will play Lakṣmī Devī and enact a supremely wondrous pastime of dance. Only those who have conquered their senses are worthy of seeing this dance. Only these kinds of persons should be permitted to enter the home to see the dance. Hearing this, all the Vaiṣṇavas became dejected.
Advaita Ācārya Prabhu was the first to say, “I will not be able to go to see the dance today because I am not a self-controlled person.” Śrīvāsa Paṇḍita expressed the same sentiments.
When Śrīman Mahāprabhu heard all these objections, He laughed somewhat and said, “If you do not go, then with whom will I perform and dance? Today you will all become mahā-yogeśvara (great mystic masters). No one will be bewildered upon seeing My extraordinary dance. I tell all of you not to worry for this.”
Hearing these assurances from the mouth of Śrī Gaurasundara, Advaita Prabhu, Śrīvāsa, and all the other devotees became overjoyed and set off gleefully together towards Candraśekhara’s house. Śācī Ṭhākurāṇī came too, to what was her sister’s house, with her daughter-in-law [Viṣṇupriyā Devī] to see the dance and drama. All the family members of Mahāprabhu’s close associates also received permission to come to Candraśekhara Ācārya’s home to see the drama performance. In due time, the bhaktas and Bhagavān were decorated as per their roles and enacted a most wondrous drama. The supremely fortunate men and women who obtained the opportunity to see that drama were immersed in an ocean of bliss that is beyond description. In this way, night became morning. As the bliss the devotees had been experiencing all that time came to an end, they began lamenting in great sadness. Mahāprabhu Viśvambhara, the ocean of mercy, made all the devotees feel like His children while He Himself assumed the form of the Mother of the Universe and nursed them at His breast. Śrīla Vṛndāvana Dāsa Ṭhākura sings:
ānande vaiṣṇava saba kare stana-pāne |
koṭi koṭi janma jārā mahā-bhāgyavāna ||
stana-pāne sabhāra viraha gela dūra |
prema-rase sabhe matta hailā pracura ||
All the Vaiṣṇavas, who were most fortunate after millions and millions of births, blissfully drank of His breastmilk. Drinking His breastmilk dispelled their pangs of separation and everyone became thoroughly maddened in prema-rasa.
When Śrīman Mahāprabhu was dancing as Lakṣmī, Candraśekhara’s house became illuminated with the extraordinary effulgence of His limbs, which seemed like the sun, moon, and flashes of lightning combined. This radiance remained in the home of Candraśekhara for a whole week. The astounding news spread all over the town and many people came to see it. It was so bright that no one could look at it directly. And no one could determine why Candraśekhara’s home had become so brightly illuminated.
It is at this same Candraśekhara Bhavana, the site of Śrīman Mahāprabhu’s wondrous pastimes, that at present Śrī Caitanya Maṭha has been established. In a tall śrī mandīra most enchanting to the eyes with twinty-nine spires, Śrī Śrī Guru-Gaurāṅga Gāndharvikā Giridharī’s beautiful figures, which churn the heart and mind, are being served daily. In front of the temple, a vast nāṭa-mandira known as the Avidya-haraṇa Parā-vidyā-pīṭha [“the ignorance-stealing seat of divine knowledge”] has been established by the great efforts of Śrī Caitanya Māṭha’s foremost preceptor, in order to reestablish the former glory of Navadvīpa. Arrangements have been made for many students to live in the śrī maṭha free of charge and, as was the way in the āśramas of the ṛṣis of old, receive training in spiritual knowledge and bhagavat-prasāda.
6 | Cāñda Kājī’s Samādhi:
Not too far from Śrī Caitanya Maṭha, in the village of Vāmana-pukura, is the ancient samādhi of Bhakta Cāñda Kājī. This Cāñda Kājī had appeared previously in Śrī Kṛṣṇa’s pastimes as Kṛṣṇa’s inimical uncle Kaṁsa. That is why the Lord referred to the Kājī as His maternal uncle. Cāñda Kājī appeared in a Muslim family during this yuga and first was opposed to kīrtana and went into the town and broke one devotee’s mṛdaṅga. Śrīman Mahāprabhu was so angered by this that He organized a huge nagara-saṅkīrtana procession and arrived at the Kājī’s doorstep to teach him a lesson. When the Kājī heard what was happening, he became afraid and hid. Mahāprabhu sat down at the Kājī’s doorstep and sent some good-natured people to bring the Kājī. The Kājī bowed his head to the Lord from afar, showing Him respect. Mahāprabhu also greeted him with affectionate words and sat him close by. The Lord said, “I have come to your house as an uninvited guest and you hid? What is this?”
The Kājī said, “You came here in anger, so I hid in order to pacify You. Now You have calmed down and I have come out to meet with You. It is my fortune that I have received you as a guest. By grāma-sambandha (village relationship), you are my nephew, and I am your uncle. This grāma-sambandha is purer than actual bodily relationship. The uncle surely tolerates his nephew’s anger, and the nephew does not take offense at the uncle’s behavior.”
The Lord said, “I have come to get an answer to a question from you. The question is: You drink cow’s milk, so the cow is your mother. And the bull helps grow grains and maintain you, so the bull is like your father. How is killing your mother and father in accordance with religious tenets?”
The Kājī said, “Our Koran is like your Vedas and Purāṇas. In the Koran, there are two paths: one is pravṛtti (pursuing sense objects) and the other is nivṛtti (refraining from sense objects). Those who are practitioners of the nivṛtti path do not kill other living entities. And those like us, who are on the pravṛtti path, kill the cow with the permission of scripture, so we do not incur sin. There are injunctions for the slaughter of cows in your Vedic scriptures also. Various great, exalted sages have also slain cows.”
Mahāprabhu said, “There are no injunctions for the slaughter of cows in the Vedic scriptures. The statements that are seen about performing yajñas by killing cows pertains to extremely aged cows. The sages would slaughter the aged cow and rejuvenate it into a younger body via Vedic mantra. That kind of killing is not slaughter, but a way of aiding the aged cow. As the brāhmaṇas during the age of Kali do not have that kind of potency anymore, there cannot be any more killing of cows. You cannot save the cow; it is just killing. Therefore, you have no more escape from sin. You will have to suffer a thousand years for every hair on the body of the cow. You cannot understand the intention of the authors of your scriptures.”
The Kājī said, “Paṇḍita, what you have said is true. I know this, but due to the demands of my culture, I follow these beliefs.”
Mahāprabhu said, “I have one more question. There is saṅkīrtana going on all over your town all the time. You are the Kājī. You can prohibit the practices of Hindu religion, but still you do not make any such prohibitions. I do not understand why.”
The Kājī said, “Everyone addresses you as Gaurahari and I too will call you by this name. Gaurahari! Hear why I do not prohibit saṅkīrtana. The day I entered the home of one Hindu in the town and broke his drum, that night while I slept, a terrifying lion roaring and snarling jumped unto my chest and scratched it terribly, saying, ‘Your broke My mṛdaṅga! I will tear your chest apart. You forbade my kīrtana! Today I will kill you.’ (to be continued…)
Nānā Kathā |
“Various Topics”
Sevā Kalpanā |
This Sunday, the 12th of February, at 3 o’clock in the afternoon at No. 161 Harrison Road there was an assembly of the Vaiṣṇava Sevā Samiti. Nine gentlemen were in attendance. Of these nine, Śrīyukta Satyendranātha Bose was engaged as the Samiti’s director. This committee has been formed to serve the glory of Vaiṣṇava tīrthas and mahājanas and protect their memory, protect the authenticity of scriptural translations, and protect the karmī-sevakas [working servants?] of Vaiṣṇava society. The most industrious members are Śrī Haṭṭa Sāroṭiyā’s Vairāgī-jī, Pānīhāṭī’s Rāya Bhaṭṭa, Amūlya Bābu, Dhaka district’s Śrīyukta Kṣīrodacandra Gāñgulī and others. If there is no ulterior motive in this initiative, then some service can happen, otherwise it will turn out to be nothing but a conflict zone, like the unveiling of Śrī Gaura’s birthplace. Of the gentlemen, Kṣīroda Bābu and Satyendra Bābu do not have tulasī-mālās, they have mana-mālās (garlands of the mind). Till now we have not been able to understand what a karmī of Vaiṣṇava society is. Bhāgavatam states that karma-tyāga (giving up fruitive actions) and naiṣkarma (doing everything as an offering of devotional service) is bhakti; so, if the efforts of these new Bhāgavatas can arouse the nirmatsaratā (non-enviousness) spoken of in Bhāgavatam, then good. Our only fear is that in attempting to serve, Kṣīroda Bābu may lose consciousness in sentimentality like in Champahati.
Avaidha Ābadāra
(Illegal Occupation) | In describing the coronation of the king of Tripura, a certain periodical looking to find fault saw some mistakes made by the royal employees during the coronation. It seems the writer did not receive an invitation to the coronation and felt himself insulted. In most of this periodical’s articles, a lack of neutrality is seen. Apparently, the royal employees made a grave error by not inviting a certain Mahā–mahopādhyāya Gosvāmī. The dispute has become rather drawn out, because the previous royalty of Tripura were disciples of the late Rāsa Bihārī Gosvāmī, therefore Puruniyā’s Gosvāmī was invited instead of Mahā-mahopādhyāya Gosvāmī, whose name was excluded. The people doing the inviting know who they need to invite. Everyone can understand who is complaining that the grapes are sour at the party. This sort of criticism would not have been allowed during Candrodaya Bābu’s time as the paid court jester. Vidyābhuṣaṇa Ghoṣa Mahāśaya also did a stint of a few terrible days as court jester at the edge of a sword. The readers can find out if this article has anything to do with the two of them or not.
Prayoga Bhrānti
(Errors in Usage) | In covering the Denduḍa Festival, one periodical wrote that there was a Ciḍā Mahotsava in the brahmacārī residence of Denduḍa-grāma on the day of Bhaimī Ekādaśī, and on the day of Dvādaśī the kuñja-bhaṅga [“conclusion of intimate pastimes in the grove”] songs were sung. A Ciḍā Mahotsava (Chipped Rice Festival) on Ekādaśī. Could they not do it the next day? That very day they alleviated their hunger with prasāda? The Smartas do say that it’s fine if you follow one out of every two Ekādaśīs. A certain sub-judge has written in the foreword to an edition of the Gītā that Keśava Bhāratī was known as Keśava Kāśmirī. The research these days has started in Katwa and ended up in Jammu! Who sang the kuñja-bhaṅga songs, by the way? And who heard them? Because, according to the Bhāgavata tradition, it is forbidden for unqualified persons to sing or hear such songs. Or else a whole lot of qualified people have somehow been detained there.
The Vṛndāvana Case
Devotees of Śrī Kṛṣṇa Caitanya Maṭha in Śrī Vṛndāvana, which is a branch of the Śrī Caitanya Maṭha Śrī Māyāpura, were anguished by the poor state of affairs and sevāparādha going on at Nṛsiṁhadāsa Kuñja, so they took on responsibility for the service there, to save the worship. But the previous caretaker, Kupa Rāma Śarma, changed his mind and filed a complaint in court. The former mahānta’s case was being handled by the famous lawyer Paṇḍita Jagannātha-prasāda MA, BL. The day before yesterday a telegram came that mentioned the aforementioned lawyer has presented his evidence. Many facts have come to light by his testimony.
Today, parikramā is under way in Gādigāchā, the island of kīrtana. The main area on this island is Svarūpa Gañja. The parikramā pilgrims are staying at Svānanda-sukhada Kuñja, Bhuṣaṇa Kuñja, and other places. Places to see are Suvarṇa-vihāra and Nṛsiṁhadeva-pallī. Tomorrow there will be parikramā of Madhya-dvīpa. There is a small rail line established in Godruma-dvīpa. There are three stations: Navadvīpa Ghāṭa, Maheśa Gañja, and Āmaghāṭā.
Nadīyā’s Crossing Ghat
The town of Navadvīpa has a ferry ghat that goes over to Svarūpa Gañja’s Navadvīpa Ghāṭa. Here the Khaḍiyā, or Sarasvatī, river meets the Gaṅgā. Nadīyā District’s headquarters and the headquarters subdivision are located in Kṛṣṇanagara. If you need to go to Navadvīpa from Kṛṣṇanagara, you have to cross the Gaṅgā from Svarūpa Gañja, or Navadvīpa Ghāṭa, to get to Nadīyā. If you want to get from Svarūpa Gañja, or Navadvīpa Ghāṭa, to Śrī Māyāpura, you have to cross the Sarasvatī. If you want to go from Navadvīpa town to Prācīna Navadvīpa, you have to cross [the Gaṅgā]. There is only one government ferryboat for all these crossings. The lessee of these ferryghats has been rather inattentive of travellers’ river-crossing requirements. We have already received many complaints about this. Between Svarūpa Gañja, or Navadvīpa Ghāṭa, and Śrī Māyāpura, Old Navadvīpa, is where it takes the longest to bring the ferryboat to the Khaḍiyā river. The lessee pays no heed to the fact that pilgrims might have to catch a train. As a result, pilgrims have often missed their trains. If the local subdivisional magistrate directed some attention toward this, the ferryboat lessee would not be so haphazard with its crossings. At the moment, the villagers on the northern bank of the Khaḍiyā and those who visit there have appealed to the ferryboat company’s management regarding this behavior. One appeal was sent to the District Magistrate Saheb Bāhādura, another to the Presidency Comissioner Bāhādura, and another to the District Board Chairman. We hope management will look favorably upon this matter.
News
The Tripurā Princess’s wedding:
Tripurā Grand Princess Vibhāsa Devī’s marital relations have been established with the crown prince of Jhariyā State in Madhya Pradeśa. This past 23rd of February, the tilaka-pradāna [exchange of ritual forehead markings] was completed. The king’s chief secretary, private secretary, undersecretary and numerous distinguished paṇḍitas were sent from Agartalā to complete this task. Besides various other items to be given as gifts, a two thousand ṭākā dowry has been arranged. We are delighted that the Tripurā royal family’s marital arrangements have been made with the Rajaputas.
Labourer’s Strike in Jamshedpur:
Approximately five hundred people from the electrical department of the Tata company have ceased all work and gone on strike since 10 p.m. on February 18. For the past four to six years, the salaries for workers in this department have not been increased, and they have publicly stated that instead there have been many inconveniences created for them. Though the workers have informed upper management and the Bombay office, there has been no result. The company, having suffered additional losses, is attempting to operate partially while trying to compel the abovementioned workers to get back to work. The workers have been prevented from releasing any information or reports to newspapers. All the workers have decided that if conditions continue like this for a few more days, they will all go on strike.
One Minute Senate Assembly:
This past Friday there was a conference of the senate assembly of Calcutta University. There has not been an assembly like this in the past twenty-five years. The assembly’s functions were completed within a single minute. With Śrīyukta Cārucandra Biśvāsa’s proposal and Dr. Hīrālāla Hāladāra’s support, the senate’s annual report proposal was received. No other members had any comment on the matter, so after this, the assembly concluded.
Bhārata’s Foreign Trade:
Last January, roughly 22 crore 28 lakh rupees worth of foreign goods were imported, while 29 crore and 5 lakh rupees were exported from Bhārata. Imports and exports have increased since December. It is needless to say that most of the exports are raw goods.
The Simon Commission in Gaṅṭure:
The members of the royal commission arrived at Gaṅṭura station by special train this past 23rd of February, in the afternoon. A full strike has been observed across Gaṇṭura. “Go back Commission” was written in all prominent places and black flags flown.
There will be no strike at Madras:
In response to the imposition of Section 144 in Madras, the All India National Congress, under the direction of its acting committee, decided that on the 26th of February, when the Simon Commission arrives in Madras, there will be no need for a strike. On that day, a committee was formed in protest against the Simon Commission and it has undertaken necessary efforts to put a boycott on British goods into action.
Miss Miller’s Initiation:
Miss Miller, the white-bodied soon-to-be wife of the former Maharaja of Indore, Sir Tukojī Rao, will be initiated into Hindu religion by the Śaṅkarācārya of Kurtkoti.
Wellington Square:
Last Friday, under the chairmanship of Mr. Sachindra Nath Mukherjee, this vast meeting was held at Wellington Square. The chairman urged the public to boycott British goods in protest against the Simon Commission. The grievances of 1905 are no longer present. If the campaign for the complete boycott of British goods, especially British articles, continues to spread, it could lead to success. Several speakers, including Maulvi Asadullah Siraji and Babu Purushottam Ray, addressed the gathering.
Foreign News
Resolution of a Young Man to Marry an Elderly Woman:
The 65-year-old sister of the late German Emperor, who gained fame by marrying a 26-year-old young man, has resolved to fly across the Atlantic Ocean with her young husband in an airplane.
South Pole Expedition:
When Captain Pride, an American aviator who crossed the Atlantic, completes his new boat, he will embark on a journey to the South Pole in the upcoming month of March.
Sympathy for the Families of the Deceased:
In the New York representatives’ council, a bill has been received stating that all the widows or mothers of American soldiers who sacrificed their lives in the recent war in Europe and are buried in Europe can visit their graves in Europe at any time within the next three years at government expense.
Volcanic Eruption at Mount Asama in Japan:
On the afternoon of February 23rd, a tremendous volcanic eruption started with a terrifying noise from Mount Asamajama, the largest volcano in Japan, located 85 miles from Tokyo. The extent of casualties or the amount of damage is still unknown.
Afghan King in Berlin:
Afghan King Amanullah has been greeted in Germany with great honor. President Hindenburg organized a huge feast in honor of the Afghan royal couple. The German government has gifted King Amanullah an airplane that can carry up to ten passengers. At the moment, these sorts of planes are being used for air travel in Afghanistan. The royal couple visited the famous Tempelhof Airport.