śrī śrī guru-gaurāṅgau jayataḥ
24nd Phālguna, 1334, Thursday
Śacī-garbha-sindhau Harīnduḥ
In the seventh manvantara of the śveta-varāha-kalpa, during the twenty-eighth catur-yuga, in the first phase of Kali-yuga, in 1407 Śakābda, on the 23rd day of the month of Phālguna—the 28th day of February in the Christian year of 1486—in the evening, the spotless golden moon, Gaurendu, rose from the ocean of Śacī’s womb, which was radiant with śuddha-sattva [the plane of pure existence], and appeared in the sky of Nadīyā. The spotted Phālguna full moon, husband of constellations, rose in the eastern sky as if from the womb of salty seas. His face was marred with embarrassment, and the partial graha, Rāhu-devatā, seeming to sympathize with the moon’s embarrassment, hid him for some time from the eyes of the world. The world filled with the sound of Hari’s holy name. Some, seeing the the fountain of nectar, the pūrṇimā night’s full moon, in the clutches of the sinful Rāhu, thought this boded ill for the inhabitants of the world, so to effect its welfare, they busied themselves with harināma-saṅkīrtana, with blowing conchs, ringing bells, and drumming on mṛdaṅgas. They gave food and garments in charity to the brāhmaṇas and the poor and became preoccupied with bathing in the Gaṅgā or engaging in other such auspicious activities. Others, however, began calling out the name of Hari in jest. In this way, the living entities of the world, though engrossed in their own individual moods, all began chanting the name of Hari. The saintly personalities understood the following:
heno mate prabhura haila avatāra |
āge hari-sāṅkīrtana kariyā pracāra ||
In this way, the Lord has appeared by first propagating hari-saṅkīrtana.
caturdike dhāya loka ‘grahaṇa’ dekhiyā |
gaṅgā-snāna ‘hari’ boli jāyena dhāiyā ||
Everyone ran in all directions upon seeing the eclipse. They went to take bath in the Gaṅgā, chanting, “Hari!”
jā’rā mukhe janme-o na bole harināma |
seho ‘hari’ boli dhāya kari gaṅgā-snāna ||
Even those who had never uttered the name of Hari since their birth ran to the Gaṅgā to bathe while chanting, “Hari!”
daśa-dika pūrṇa haila uṭhe hari-dhvani |
avatīrṇa haiyā hāsena dvija-maṇi ||
The ten directions filled with the sound of Hari. Thus, the gem of the twiceborn incarnated, smiling.
From a more worldly perspective, we come to know that one Madhukara Miśra, a Vedic brāhmaṇa from the western regions of India who was devoted to Nārāyaṇa, came to Śrī Haṭṭa for some reason and lived there. His middle son, Upendra Miśra was a wealthy scholar and possessed many fine virtues. Of his seven sons, Śrī Jagannātha Miśra was one. It was to pursue certain studies that he, Śrī Jagannātha Miśra, left Śrī Haṭṭa and made his auspicious arrival in the seat of all learning, Śrī Navadvīpa. Śrī Jagannātha’s scriptural title was “Purandara.” He accepted the hand of Navadvīpa resident Śrī Nīlāmbara Cakravartī’s eldest daughter, Śrī Śacī Devī. Accompanied by the noble Śacī Devī, the generous Purandara Miśra decided to live within Śrī Navadvīpa, in Antaradvīpa, Śrī Māyāpura, next to the Bhāgīrathī, who rises from the feet of Viṣṇu. One after another, eight of Śrī Śacī Devī’s daughters concluded their earthly sojourns very shortly after their births. Purandara Miśra’s sorrow knew no bounds. He began to worship Viṣṇu to obtain a son, as a result of which, Śrī Viśvarūpa appeared in this world as his ninth child. Thereafter, Svayaṁ Bhagavān [the Supreme Personality of Godhead] appeared in the hearts of Śrī Jagannātha, who was the embodiment of viśuddha-sattva, and Śrī Śacī Devī, who was the personified form of bhakti. After a pastime of dwelling in Śacī Devī’s womb for thirteen months, He manifested before the eyes of the world on the Phālguna full moon day in the Śaka year of 1407, but after first orchestrating the performance of the yuga-dharma, harināma-saṅkīrtana.
“phālguna-pūrṇimā sandhyāya prabhura janmodaya |
sei-kāle daiva-yoge candrera grahaṇa haya ||
The Lord’s birth occurred on the eve of Phālguna Pūrṇimā. At that time, as fate would have it, a lunar eclipse took place.
‘hari’ ‘hari’ bole loka haraṣita hañā |
janmilā caitanya prabhu ‘nāma’ janmāiyā ||”
Chanting, “Hari, Hari,” people became joyous. Thus, Lord Caitanya was born, while first causing the holy name to be born.
The mahājanas have sung:
“Avatāra-sāra—gorā avatāra | –
The incarnation of Gaura is the essence of all incarnations.”
“Vrajendra-nandana jei, śacī-suta haila sei | –
He who was the son of King Nanda has become the son of Śacī.”
Śrīmad-Bhāgavatam says, “Kṛṣṇas tu bhagavān svayaṁ | – Kṛṣṇa is the Supreme Personality of Godhead.” By hearing all these topics from mouths of saintly persons we can know that although Śrī Gaurasundara unfolded the pastime of His birth as the tenth son of Śrī Śacī and Jagannātha, He did not fall into the category of being an ordinary human being. He was the essence or crest-jewel of all incarnations, the Supreme Personality of Godhead, Goloka-bihārī Hari – that Hari who revels in Goloka. Śrīla Kavirāja Gosvāmī Prabhu explains the meaning and definition of the words ‘Svayaṁ Bhagavān’ as follows:
jā̃ra bhagavattā haite anyera bhagavattā |
‘svayaṁ bhagavān’-śabdera tāhāte-i sattā ||
The words Svayaṁ Bhagavān, or “God Himself,” have their existence in He from whose bhagavattā, or Godhood, others derive their Godhood.
It is by the mercy of Śrīla Gosvāmipāda that we come to know the following:
svayaṁ bhagavān kṛṣṇa, kṛṣṇa sarvāśraya |
parama īśvara kṛṣṇa, sarva-śāstre kaya ||
Kṛṣṇa is God Himself; Kṛṣṇa is the refuge of all. Kṛṣṇa is the Supreme Lord; this is stated in all the scriptures.
sei kṛṣṇa avatārī vrajendra-kumāra |
āpane caitanya-rūpe kaila avatāra ||
That Kṛṣṇa, the source of all incarnations, the son of the king of Vraja, personally incarnated as Caitanya.
In Śrīmad-Bhāgavatam, the crest-jewel of spotless sources of evidence and the natural commentary on Vedānta, it is described as follows:
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadaṁ |
yajñaiḥ saṅkīrtana-prāyair-yajanti hi sumedhasaḥ ||
In other words: His mouth is always occupied with the two syllables of the name Kṛṣṇa. His complexion is akṛṣṇa [not dark], or gaura. Those of the finest intelligence worship Him through the saṅkīrtana-yajña as He is surrounded by His aṅgas (Nityānanda and Advaita), His upāṅgas (Śrīvāsa and the other devotees), His weapons (harināma etc.), and His associates (Gadādhara, Svarūpa Dāmodara, and others).
When we obtain the fortune of hearing the details of bhagavat-tattva [the truth of God] from saints and scripture, then we can come to know something about Śrī Bhagavān; otherwise, He is a divine reality that can only be self-manifest [sva-prakāśa vastu]—when He has mercy on fortunate living entities and personally incarnates before them, revealing Himself. Then and only then can we be blessed with some inkling of Him and become fulfilled. At such a moment, we also realize the identity of our own souls.
The merciful savior of the age of Kali, Śrī Gaurasundara, seeking to increase the bliss of the devotees’ hearts and deceive the non-devotees, assumes a hidden form to incarnate in the age of Kali:
āpanā lukāite kṛṣṇa nānā yatna kare |
tathāpi tā̃hāra bhakta jānaye tā̃hāre ||
Kṛṣṇa tries many tactics to conceal Himself, but nevertheless, the devotees recognize Him.
In the context of describing the reasons for Svayaṁ Bhagavān’s incarnation, Śrīla Kavirāja Gosvāmī Prabhu has said:
hṛdaye dharaye je caitanya-nityānanda |
e saba siddhānte sei pāibe ānanda ||
He who holds Caitanya and Nityānanda in his heart will find bliss in all of these conclusions.
e saba siddhānta haya āmrera pallava |
bhakta-gaṇa-kokilera sarvadā vallabha ||
All these conclusions are like mango blossoms. They are forever beloved by the devotees, who are like cuckoo birds.
abhakta-uṣṭrera ithe nā haya praveśa |
tabe citte haya mora ānanda viśeṣa ||
The non-devotee camels have no access to such topics and this gives my heart a special sort of delight.
je lāgi kahite bhaya, se yadi nā jāne |
ihā bai kibā sukha āche tribhuvane ||
What greater happiness is there in the three worlds if they cannot even fathom the things I fear to say aloud?
The Vyāsa of Śrī Caitanya-līlā and the original poet, Śrīla Ṭhākura Vṛndāvana, has recorded the reasons for Svayaṁ Bhagavān’s reason to incarnate in the age of Kali as follows:
kali-yuge dharma haya hari-saṅkīrtana |
etad-arthe avatīrṇa śrī śacī-nandana ||
In the age of Kali, the dharma is hari-saṅkīrtana. It is for this purpose that the son of Śacī has incarnated.
Śrīla Kavirāja Gosvāmī Prabhu, who is the devout follower of Śrīla Svarūpa, Rūpa, and Raghunātha, has expressed the purpose of Śrī Gaura’s incarnation as follows:
The congregational chanting of the holy names of the Lord is the main dharma in the age of Kali. The propagation of the yuga-dharma is Viṣṇu’s prerogative; that can be accomplished by any yugāvatāra. However, no other form of the Viṣṇu-tattva besides Kṛṣṇacandra Himself can bestow kṛṣṇa-prema. While Viṣṇu incarnates in order to propagate various forms of vaidhi-bhakti, it is to preach rāga-mārga that Kṛṣṇa incarnates as Gaura. Another reason for His descent is to spread the glories of His devotees by showing them His mercy and thus fulfilling their desires. Śrī Advaita Ācārya first incarnated in this world along with the earlier gurus of Śrīman Mahāprabhu’s lineage and saw:
sakala saṁsāra matta-vyavahāra-rase |
kṛṣṇa pūjā viṣṇu-bhakti kāro nāhi vāse ||
The whole of the world is maddened in relishing social merriments. No one wants to engage in worship of Kṛṣṇa or even devotion to Viṣṇu.
keho pāpe keho puṇye kare viṣaya-bhoga |
bhakti-gandha nāhi, jāte jāya bhava-roga ||
Everyone is indulging in the objects of the senses, some sinfully and others piously. There is not a scent of devotion, whereby the disease of material existence goes away.
Seeing this deplorable condition in the world, the hearts of the devotees began to weep piteously. Realizing that there was no other way to actualize spiritual welfare for the people of the world than to cause Kṛṣṇacandra Himself to incarnate, he began to worship Kṛṣṇa in a very pure manner, offering water and tulasī at Kṛṣṇa’s lotus feet and humbly praying. Hearing the prema-huṅkāra [loving roars] of the best of pure and simplehearted devotees, Śrīmad Advaita Ācārya, Bhagavān could not sit still. Within a very short time, He incarnated within this world and caused the devotees’ bliss to swell.
Propagating the dharma of the age and fulfilling the desires of the devotees are the external reasons for Gaura’s incarnation. Besides these, there are three other reasons, more confidential reasons, for Gaura’s incarnation:
(1) To experience the prema of Śrī Rādhā, who is the greatest āśrayālambana [repository or agent] of prema.
“nā jāni rādhāra preme āche koto bala |
je bale āmāre kare sarvadā vihvala ||
I do not know what power there is in Rādhā’s love. Such strength it has that it always makes Me become overwhelmed.
nija premāsvāde mora haya je āhlāda |
tāhā haite koṭi-guṇa rādhā premāsvāda ||
Whatever Rādhā is relishing in Her love is millions of times greater than the delight I feel while relishing My own love.
kabhu jadi ei premāra haiye āśraya |
tabe ei premānandera anubhava haya ||
If I could simply take shelter of this love, then I could experience that bliss of love.
(2) To relish His own sweetness, that of the one viṣayālambana [object or receiver] of prema.
“adbhuta ananta pūrṇa mora madhurimā |
trijagate ihāra keho nāhi pāya sīmā ||
Wondrous, infinite, and full is My sweetness. No one in the three worlds can find its limit.
ei prema-dvāre nitya rādhikā ekali |
trijagate mādhuryāmṛta āsvāde sakali ||
By Her love, Rādhikā alone relishes all My sweetness throughout the three worlds for all eternity.
vicāra kariye jadi āsvāda-upāya |
rādhikā-svarūpa haite tabe mana dhāya ||”
If I deliberate how to relish that love, then My mind runs to the prospect of assuming Rādhikā’s identity.
(3) To experience the joy that Śrī Rādhā experiences from Him.
“ātmendriya-prīti-vāñchā tāre boli ‘kāma’ |
kṛṣṇendriya-prīti-vāñchā dhare ‘prema’ nāma ||
Hankering to please one’s own senses is called kāma. The desire to please Kṛṣṇa’s senses bears the name prema.
ātma-sukha-duḥkhe gopīra nāhika vicāra |
kṛṣṇa-sukha-hetu kare saba vyavahāra ||
The gopīs have no consideration for their own happiness and distress. Everything they do is for Kṛṣṇa’s pleasure.
sei gopī-gaṇa-madhye uttamā rādhikā |
rūpe, guṇe, saubhāgye, preme sarvādhikā ||
Of all those gopīs, Rādhikā is topmost. In form, qualities, fortune, and love, She excels all.
sei rādhā-bhāva lañā caitanyāvatāra |
yuga-dharma nāma-prema kaila paracāra ||”
Caitanya took the mood of that same Rādhā and incarnated. Thus, He preached the dharma of the age: love for the holy names.
For all of these extraneous and primary reasons, Svayaṁ Bhagavān Kṛṣṇacandra adopted the mood and complexion of Śrī Rādhā and appeared in this world as Śrī Gaurasundara, as the combined form of Śrī Śrī Rādhā-Kṛṣṇa, the manifestation of audārya [magnanimity], and the personification of divine separation [vipralambha-vigraha].
Though Śrī Gaurasundara is the root causal principle behind all incarnations, depending on various qualifications, preferences, realization, and platform of existence, He is perceived in a wide variety of ways.
“avatārīra dehe saba avatārera sthiti |
keho kono mata kahe, jemana jāra mati ||
All the incarnations dwell within the body of He who is the source of all incarnations. Different people express different opinions of His identity depending on their perception.
kṛṣṇake kahaye keho nara-nārāyaṇa |
keho kahe, kṛṣṇa haya sākṣāt vāmana ||
Some refer to Kṛṣṇa as Nara-Nārāyaṇa. Some say Kṛṣṇa is Vāmana Himself.
keho kahe kṛṣṇa kṣīroda-śāyī avatāra |
asambhava nahe satya vacana sabāra ||
Some say Kṛṣṇa is the incarnation of He who sleeps in the Milk Ocean. None of what they say is impossible. All their statements are true.
caitanya prabhura mahimā kahibāra tore |
kṛṣṇera mahimā kahi kariyā vistāre ||”
In order to explain the glories of Lord Caitanya, I will talk about the glories of Kṛṣṇa at length.
Śrī Gaurasundara appeared in this world and preached divine love for Śrī Kṛṣṇa’s holy name in order to deliver all the living entities, and to make that fact easily understandable for all those jīvas, He infused His own names with all of His potencies. Thus, when one chants or remembers śrī nāma, there are no considerations of rules, of whether it is a good or bad time or of whether one is clean or dirty.
“eka kṛṣṇa-nāme kare sarva pāpa nāśa |
premera kāraṇa bhakti karena prakāśa ||
With one name of Kṛṣṇa, all sinful reactions are destroyed. It thus manifests bhakti, which is the cause of prema.
hena kṛṣṇa-nāma jadi laya bahu-bāra |
tabu jadi prema nahe, nahe aśrudhāra ||
If one chants the name of Kṛṣṇa profusely but still does not experience prema, does not have a stream of tears running down one’s face…
tabe jāni aparādha tāhāte pracura |
kṛṣṇa-nāma-bīja tāhe nā kare aṅkura ||
…then know that one’s chanting is filled with offenses. The seed of Kṛṣṇa’s name cannot sprout within that environment.
However, Gaura and Nitāi do not take into consideration any offenses regarding Their names.
caitanya-nityānande nāhi e saba vicāra |
nāma laite prema dena, bahe aśrudhāra ||
Caitanya and Nityānanda do not have all these considerations. As soon as you chant Their names, They bestow prema and tears flow from the eyes.
Come today in remembrance of the narration of Śrī Gaura’s appearance day. Let us all join together in loudly calling out, “Jaya Śrī Gaura-Nityānandera jaya!”
Svādhīnatāra Mūlya | The Value of Independence
During my childhood, with the aid of textbooks, I eagerly learnt the following:
“svādhīnatā-hīnatāya ke-bā̃cite cāya re?
dāsatva-śṛṅkhala bolo ke paribe pāya re?”
Who wants to live in the absence of independence?
Tell me, who will wear the shackle of servitude around their ankle?
In those days, between the teacher at school brandishing his stick and the withering winds of parents’ admonishments and grumblings, the seed of independence I had in me had no chance of sprouting. When somehow or other I made it out of the confines of school, I came to know that we had unfortunately ended up—
“………..parādhīna [subjugated]
pradīpatā jvālite khete śute jete
From lighting their candles, to eating, sleeping, walking…
kichute loka naya svādhīna
there is no area in which people are independent.
For five hundred years, “we have been this way, all of us sleeping.” Besides however many sleepy, lethargic natives there are of our country—
“pārasya, cīna, asabhya jāpāna,
tārā-o svādhīna tārā-o pradhāna |”
The Parisians, Chinese, and barbaric Japanese—even they are independent; they too are dominant.
So what is the point of us carrying on like this, just surviving? I was instructed by elders:
“āmarā bhaya karabo nā—bhaya karabo nā |
vipada jadi ese paḍe gharera koṇe sarabo nā ||
We will not succumb to fear; we will not succumb to fear. If calamity befalls us, we will not hide in the corner of the room.
Then I became determined in my resolve: “We must obtain independence,” I thought. In that vein:
“jāya jābe jīvana ca’le |
odera, vetrāghāte kārāgāre
phā̃si-kāṭhe jhulile |
āmi, habo dhanya ei janya
lāñchanādi sahile ||
viśārada kaya vinā-kaṣṭa
sukha habe nā bhū-tale ||”
“Life goes on and will go as it goes…
Or hanging from the noose stand
I will be blessed for this
If I can endure their abuse
As the experts say, without struggle,
There is no happiness on Earth.”
Our supreme wellwishers, our special friends who had taken the position of leaders, declared in voices as loud and deep as thunder: “Independence is the birthright of every human being.” In every direction, this was echoed: “Independence is the birthright of every human being.” We began incessantly chanting: “Independence is the birthright of every human being.” In our bodies, minds, in the way we dressed and adorned ourselves, in how we ate and played, in our sleep and dreams, we tried to convey: “Independence is the birthright of every human being.” Independence became our meditation; independence was our knowledge; independence was our mantra; independence ended up becoming our lives. We went mad for the message of independence. Thirty-three million of us natives joined hands, beat drums, raised banners, and proceeded to charge down the path of independence. All the inhabitants of the world, full of sympathy for us, began watching the movement of our victory march with unblinking eyes. There was no end to our enthusiasm, no lack of courage. We began singing in unison:
“āge cal āge cal bhāi |
pa’ḍe thākā piche—beche thākā miche
—ityādi |”
“Move forward, move forward, brothers.
—etc.
As the last bit of our singing race disappeared into the directions, suddenly a radiant personality began singing in a heart-piercing, pathetic and sweet melody, causing our hearts to tremble:
kāmādīnāṁ kati na katidhā pālitā durnideśās
teṣāṁ jātā mayi na karuṇā na trapā nopaśāntiḥ
utsṛjyaitān atha yadu-pate sāmprataṁ labdha-buddhis
tvām āyātaḥ śaraṇam abhayaṁ māṁ niyuṅkṣvātma-dāsye
The gist of this is: Having submitted to the servitude of lust, anger, and other such enemies, just how many varieties of difficult orders issued by them have I promptly followed with bowed head? Still, they have had no mercy upon me. I have neither the slightest bit of shame about that in my mind, nor has the desire to relinquish them arisen in my mind. Whatever the case, after all this time, I have acquired some intelligence, so now I give them up, O Lord, and I have surrendered at Your fearless feet; engage me in your service.
Even though this sounded contrary to my beliefs, I could not shake it. I became stunned and contemplated it again and again. Seeing my condition, the radiant personality came near and, without waiting for me to ask any questions, began speaking in heart-melting, sweet language:
“jīvera svarūpa haya kṛṣṇera nitya-dāsa |
kṛṣṇera taṭastha-śakti bhedābheda-prakāśa ||
The living entity’s constitutional position is as an eternal servant of Kṛṣṇa. He is Kṛṣṇa’s marginal potency, a manifestation of Him that is both one and different from Him.
kṛṣṇa nitya-dāsa jīva tāhā bhuli gela |
ei doṣe māyā tāra galāya bāndhila ||
The living entity, Kṛṣṇa’s eternal servant, having forgotten this fact, succumbs to being bound around the neck for this mistake by Māyā.
sei doṣe māyā piśācī daṇḍa kare tāre |
ādhyātmikādi tāpa-traya tāre jāri’ māre ||
For that mistake, the witch Māyā punishes him. She tortures and kills him with the threefold miseries.
Where is the root of this agitation of ours? I began to understand something of what our sorrow is, and what the root cause of that sorrow is. And I understood that servitude to Kṛṣṇa is our svarūpa-dharma, or constitutional function. All the independence we have in our svadharma, or constitutional nature, we have misused. As a result of that, we are being burnt in threefold miseries for millions and millions of births. If we want respite from all the sorrow and suffering, then it is our duty to sincerely engage in Kṛṣṇa’s service. But who is Kṛṣṇa? I found the answer:
“eka kṛṣṇa sarva-sevya jagat īśvara |
āra jata saba tā̃ra sevakānucara ||
Kṛṣṇa alone is the Lord of the universe, the master of all. Everyone else is His servant and attendant to Him.
sei kṛṣṇa avatīrṇa caitanya īśvara |
ataeva āra saba tā̃hāra kiṅkara ||
That Kṛṣṇa appeared as Lord Caitanya. Therefore, all are His servants.
keho māne keho nā māne sabe tā̃ra dāsa |
je nā māne tāra haya sei pāpe nāśa ||
Some accept this, some do not. Regardless, they are all His servants. Those who do not accept this find ruin for that sin.
If that is so, then we will have to offer our souls for all eternity into the service of one object of service. There is no recourse other than this. But this ‘servant’ thing is very demeaning! I found the answer to that:
“alpa kari nā māniha ‘dāsa’ hena nāma |
alpa-bhāgya ‘dāsa’ nāhi kare bhagavān ||
Do not look down on the title of ‘servant.’ Bhagavān does not make those of little fortune His servants.
āge haya mukta, tabe sarva-bandha-nāśa |
tabe sei haite pāre ‘śrī kṛṣṇera dāsa’ ||
First one becomes liberated, then all bondage is destroyed. Then one can become the servant of Śrī Kṛṣṇa.
We knew that independence alone was the final cause of happiness. This day I was receiving the instruction to become a servant. What is the joy of this servitude like? What is attainable in that? The answer was:
“je vibhava nimitta jagate kāmya kare |
pāiyā-o kṛṣṇadāsa tāhā parihare ||
Even when the servant of Kṛṣṇa obtains the opulence the world hankers after, he gives it up.
rājyādi sukhera kathā se thākuka dūre |
mokṣa-sukha alpa māne kṛṣṇa anucare ||
What to speak of the joys of possessing a grand kingdom, Kṛṣṇa’s servants consider even the bliss of salvation to be trivial.
‘kṛṣṇadāsa’ abhimāne je ānanda sindhu |
koṭi brahma-sukha nahe tāra eka bindu ||”
The bliss of infinite brahma is not one drop in the ocean of bliss that exists in the ego of being Kṛṣṇa’s servant.
And I came to know that even though Bhagavān’s ultimate beloved, Viśvambharī Lakṣmī Devī, has found Her place in the kingdom of Nārāyaṇa’s heart, She longs for the joy of service. Bhagavān’s associates, like Brahmā, Śiva, Nārada, Śuka, Sanātana, and others also take supreme delight in the mood of service. In the sakhya-bhāva of Subala and other sakhās of Vraja, there is servitude to Kṛṣṇa. The Queens of Dvārakā also engage in service to Kṛṣṇa. Even in the madhura-rasa of the Gopīs of Vraja, there is servitude to Kṛṣṇa. Even Śrī Rādhā Herself has Her servitude to Kṛṣṇa. Even Balarāma, who is Svayaṁ Bhagavān Kṛṣṇacandra’s svayaṁ-prakāśa [self-manifestation] and thinks of Himself as Kṛṣṇa’s elder brother, engages in service to Kṛṣṇa. In the form of Ananta Śeṣa, He dons ten forms as umbrella, shoes, bed, pillow, clothes, ornaments, amenities, residence, sacred thread, and throne, and thus He serves Kṛṣṇa for all eternity.
Therefore, what greater attainment can there be for us? How much value does our insignificant idea of independence have now?
The Festival of Śrī Śrī Gaura-janmotsava
in Śrīdhāma Māyāpura
Yesterday, on the 22nd of Phālguna, a Tuesday, at Śrīman Mahāprabhu’s birthplace in Prācīna Navadvīpa, Māyāpura Yogapīṭha, Śrī Śrī Gaurasundara’s 422nd janma-mahā-mahotsava was held with great pomp and celebration. After performing parikramā of the nine islands of Navadvīpa for nine days, one and a half thousand devotee men and women returned to Yogapīṭha Māyāpura and participated in Śrīman Mahāprabhu’s birth festival. Besides this, the District Police Superintendent of Nadīyā, several professors from Calcutta and Cuttack colleges, a high-ranking employee of the C.I.D. division of Barisole, and many other influential, highly educated gentry attended the celebration.
The enthusiasm, the joy, the pure waterfall of pure devotion that was flowing during this enormous and grand celebration cannot be expressed in the fallible language of men. During the last four daṇḍas of the night, thousands and thousands of bhajana-keen men and
women left their beds calling out “Jaya Śrī Śrī Guru-Gaurāṅga” and participated in Śrī Śrī Gāndharvikā Giridhārī-Gaurasundara’s maṅgalāratrika. The air resonated with the sounds of conchs, bells, mṛdaṅgas, and gongs. The devotees sang Śrīla Cakravartī Ṭhākura’s Gurvaṣṭaka in unison, in the proper tune, to the proper beat. After that, the morning kīrtanas were sung very enthusiastically up until sunrise. Śabda-brahma Śrī Nāma, uttered by mouths of pure devotees, incarnated with all His opulence and destroyed the darkness of sin. The bliss in the hearts of saintly persons increased a thousand-fold. The witch Māyā became very fearful and fled a thousand yojanas away. After that, musicians struck up the traditional and very sweet instrumental music [like shehnai and kettledrums] that serves to announce in all directions that a grand celebration is on. Group after group of excited men and women began arriving from the surrounding eight islands and from even further off as well. It became a forest of people. Again and again, people shouted, “Hari!” or loudly cheered, “Jaya Guru-Gaurāṅga-Gāndharvikā-Giridhārī!” This sent unprecedented shivers through the hearts of all, devotees and non-devotees alike. Everyone forgot all about the mundane kingdom of Māyā. The devotees fasted from water all day long, observing the vrata of Śrī Gaura Pūrṇimā just like Śrī Kṛṣṇa-janmāṣṭamī. In the morning and afternoon, the devotees read Śrī Caitanya-caritāmṛta and beautiful, pure nāma-saṅkīrtana was performed by pure devotees. After sandhyā-āratrika, Tridaṇḍisvāmī Śrīmad Bhakti Pradīpa Tīrtha Mahārāja delivered a talk in sweet Bengali language, and the acclaimed scholar of Madhva scripture who had come from Śrīman Madhva’s place in Uḍupī, Śrīmad Admār Viṭṭhalācārya Dvaita-vedānta-vidvāna Mahodaya, gave a speech in Sanskrit in his mellifluous voice amid profuse excitement and cries of “Jaya!” After that, the worshipful Tridaṇḍipāda Śrīmad Bhakti Viveka Bhāratī Mahārāja melted the hearts and minds of the assembled men and women by performing a kīrtana that was perfectly suited to the moment. After that, everyone honored mahāprasāda. That itself was such a huge and wondrous affair. As they obtained the fortune of honoring so many types of wondrous mahā-prasāda of the four different rasas, the devotees filled the air so thickly with profuse cries of delight!
Such are the mass gatherings of pure devotees: there is constant discussion of bhagavat-kathā, pure nāma-saṅkīrtana, honoring of wondrous mahāprasāda all together without separation of classes or races. This is a sight for the world to see, an event to be talked about. Participation in such grand celebration peels open the eyes of even the blind. Those who have no faith develop firm faith. Stone hearts melt and get washed away in the flood of divine love. Misfortune simply disappears. Jaya Śrī Māyāpura-candra Gauraharira jaya! All glories to His servants, the assembled devotees!
Nānā Kathā | Assorted News
(Local)
Death by Hanging
Seventy-five-year-old Jagabandhu Sāhā, the wealthy merchant and landlord of Jagati, Kushtia, has committed suicide by hanging this past 2nd of March. The reason for him doing so is still unknown.
(Indian)
Ghastly Blaze in Dvarbhanga
On the day of Śiva-rātri, in Pidarganj village, which falls under the jurisdiction of Thanjharpur Station in the district of Dvarbhanga, a huge fire broke out. Reports state that several Hindus set fire to the village’s Muslim neighborhood. As a result, almost 125 homes were burnt to ashes with everything inside. It is still not known what prompted this unspeakable crime. The police superintendent has gone to the scene. Reports are that several individuals have been arrested. An intense police investigation is underway.
Matriculation Exam
The times to take the annual matriculation exam of 1928 have been set to be from this upcoming 27th of March till the 30th, and from the 2nd to the 4th of April.
Woman Killed by Robbers
A woman named Kāminī Bai was living in the Worli Cement area of Bombay with her brother. This past 27th of February, she took her brother to a Marwari shop to rent pawned jewellery. When they were returning to their residence, four Muslims attacked them on Worli Road. The lady was killed with a single blow. Her brother was severely beaten.
This death was investigated on the morning of February 28th in the court of the city coroner.
Fearsome Riot
4 people killed, 16 injured.
A deadly riot is reported to have broken out in Montgomery District, near a place called Harappa, between two groups of Muslim Rajput farmers. As a result, 4 people have been killed and 16 are gravely injured. Police arrested several individuals and are investigating the incident. Reports suggest that the gang of a man named Noor Samand Jaildar had an ongoing dispute with the gang of another man named Saranga Jaildar, and on that pretext, the gangs started fighting. Further information about the incident has not yet been received.
Presidency College News
The principal of Presidency College and Secretary Mr. Stapleton have given each of the student supervisors a letter on the matter addressed below:
The mahāśaya is aware of the disturbance in this college. The college’s management has come to understand that the disturbance has been orchestrated by several students. They have also come to understand that the primary objective of these students was to destroy the school’s worth and undermine its management. In such a situation, the government has been compelled to dismiss the students on vacation for a time. It is very true that the college cannot function without the cooperation and good intentions of the students and their supervisors. The students have a responsibility to want the development of the college and must abide by the rules. Therefore, please get the students in your dormitories to understand that they must maintain the rules and system of the college. This is our request.
The students in your dormitories were complicit in the aforementioned disturbance. Do not think we have made a mistake in sending you this letter. We request you to do your best to ensure that when the school re-opens, the love and good intentions return.
Cholera in Bengal
This past week ending with the 25th of February, the number of death from cholera in 14 districts of Bengal has risen: in Calcutta, from 35 to 42; in Barddhaman, from 123 to 211; in Birbhum, from 21 to 33; in Bankura, from 6 to 10; in Hooghly, from 20 to 26; in 24 Pargana, from 152 to 190; in Nadīyā, from 85 to 101; in Murshidabad, from 49 to 63; in Rajshahi, from 35 to 37; in Dinajpur, from 20 to 21; in Raṁpur, from 2 to 9; in Dhaka, from 17 to 35; in Bakharganj, from 9 to 35; in Tripura, from 32 to 51; and in Noyakhali, from 34 to 53. In the Chattogram hill district, the number of deaths from cholera is the same as the previous week: 8. In the following districts, the number of deaths from cholera has decreased: Medinipur 64 to 44; Howrah 60 to 50; Jessore 40 to 14; Mymensingh 26 to 25; and Chattogram 29 to 16. In the same week, smallpox deaths were 72 in Mymensingh, 66 in Nadiyā, 26 in Dinajpur, 15 in Medinipur, 14 in Barddhamn, 11 in Calcutta, 10 in Birbhum, 9 in each district of Murshidabad and Dhaka, 7 in Nadīyā [error?], 6 in Raṁpur, 5 in each district of Hooghly, 24 Paragana, and Chattogram, 4 in every district of Rajshahi, Kochbihar, and Bakharganj, 3 in Bagura, and 1 in every district of Howrah, Jessore, Darjeeling, and Pawna. 13 people died of influenza in Calcutta.
Lord Siṁha Passes On
Last 4th of March, Sunday, at 2 o’clock in the night, the previous governor of Bihar and Orissa, Śrīyuta Lord Satyendra Prasanna Siṁha, the Baron of Raypur, died suddenly of a heart attack. Last Saturday, he went to Behrampore with his wife to see their son, the temporary district and sessions judge of Murshidabad, the honorable Śrīyuta Suśīlacandra Siṁha. The whole day of Sunday, he met with and talked to many bhadralok who wanted to meet him. Afterwards, in the evening, he attended a party at the palace of the Kasimbazar Maharaja. At 10 o’clock at night he went to bed in full health. The next day when his son saw that he was not up at his usual time, his son thought he was sleeping. Afterwards, when his son had some doubt, he immediately summoned the civil surgeon. The civil surgeon ran some tests and concluded that his heart must have suddenly stopped working while he slept and thus he expired.
This past Tuesday, Lord Siṁha’s body was brought to Calcutta and honored. Many influential and distinguished personalities followed behind his coffin in his funeral procession.
To honor Lord Siṁha, all court offices under the Bengal government were closed this past Monday. The Calcutta High Court was closed too. The Calcutta Corporation Office was closed. There was a plan to hold a conference of the Calcutta Corporation that day, but it was suspended on the order of Mayor Śrīyuta Senagupta. Lord Siṁha leaves behind four sons and three daughters. His eldest, Aruṇa Kumāra, has become heir to his father’s position.
Nīlamaṇi Chaudhurī Passes On
Last Saturday night, at 9 o’clock, Nīlamaṇī Chaudhurī, resident of Haripal, Hooghly, departed this world. He was one of the most accomplished and industrious Bengalis. He studied until the F.A. [Faculty of Arts degree] level and was employed on an ordinary salary. Later, on the strength of his brilliance, he earned many lakhs in the coal business. After the last World War, the price of coal dropped so much he was compelled to sell off his coal and lost up to 70 or 80 lakhs in the process. No one saw him express lamentation or regret over that for even a single day. By worldly standards, he was a generous, well-spoken, and ever-cheerful person. His three sons married into extremely poor families and he did not accept any dowry for them. He cleared his debts by selling off invaluable assets that were in his wife’s name. He let the contracts on money he had loaned many neighbors and close friends lapse and made no effort to collect on the loans. In the social arena, he was a very distinguished and qualified person. Everyone who knew him is lamenting his absence.
The Simon Commission
This past 4th of March, in the morning, the commission travelled from Tanjore to inspect a village named Tirubhedi, some seven miles away. On the way, the inhabitants of Kandipur village stood to either side of the road with black banners that read “Go back Simon!” After visiting a primary school and Sanskrit tola in Tirubhedi village, they returned to Tanjore. Several white-skinned individuals and Indians gathered to hold a farewell dinner and bonfire for the commission. The members of the commission were very pleased with the send-off.
As the commission arrived in Madurai on the 5th of March, the citizens of Madurai went on strike. The members of the commission inspected the district board and municipal offices.
Garbage Collectors Strike
In Calcutta, this past Sunday, the garbage collectors went on strike, shutting down all work. As a result, the roads and ghats are full of garbage and are foul-smelling. Under the leadership of Kumari Prabhavati Das Gupta, there were two huge assemblies: one held on Sunday at Deshbandhu Park and the other on Monday near the monument in Gorer Math. The strikers’ statement is that as long as their complaints are not addressed, they will not work.
Corpse of a White Man
The corpse of a European was seen floating in the Rangoon royal lake. There was a bullet hole in the left temple. The body had no clothes on it, so this is thought to be an instance of suicide.
Death in Fire
Last Saturday night, in Bombay, a Sutradhar’s wife and three children died in a fire in their home. Reports suggest that the Sutradhar’s wife left a candle burning and fell asleep. Fatefully, some fabric caught fire. The Sutradhar woke at about 4 o’clock in the morning to see his wife and children’s clothes were on fire. He screamed and the villagers came and helped put out the fire. Two of the burn victims died in hospital.
Water Supply System
After spending almost ten million rupees, the work to set up water supply in Jharia has been resolved. A report by the superintending engineering of the Bihar and Orissa government reveals that there are holes in the pipes of the water supply system. Pipes are being installed under the supervision of Mr. Edward. At present, it said he interested in the recommendation of the engineer Mr. Yadu-gopāla Mukhopādhyāya and is trying to have him appointed to the post of engineer for the project.
Women’s Protection Society
Last Saturday, in the afternoon, an assembly was convened at Amherst Street’s Hrishikesh Square on the initiative of the Nāri-rakṣā Samiti [Women’s Protection Society]. Śrīyukta Kṛṣṇa Kumāra Mitra assumed the seat of chairman. Many speakers related heartbreaking stories of women getting kidnapped across Bengal and invited people to dedicate their attention to safeguarding the honor of Bengal’s mothers and sisters by donating money and labour. Sixteen youths have volunteered to work for the Samiti. Assistance can be sent to the Nārī-rakṣā Samiti’s secretary, Śrīyukta Kāminī Kumāra Mitra, at 208–2 Cornwallis Street, Calcutta.
Fundraiser Dinner to Aid Political Prisoners
The accounting of the recent fundraiser held in Calcutta at the University Institute has been published. Ticket sales brought in 2,290 rupees revenue, program sales were 31৸10; on this occasion donations = 300; net revenue = 262115⁄16; expenses: tickets, handbills and program printing = 9; University Institute = 25; equipment = 125; misc. = 42 11⁄16 ; stock = 2329/0.
Discovery of Ancient Manuscripts Underground
It now seems that the history of Asia is in the process of being rewritten. For some days now, several sites in Middle Asia, in Chinese-occupied Turkestan, that are being excavated are yielding many ancient artefacts, so the hope is they will reveal many lost stories of Asia and India. Professor Ludars [?] has been dedicated to this excavation. Many ancient manuscripts have been found in the earth. The manuscripts have been beautifully preserved in the dry desert sand. They have not been destroyed at all. Now if the manuscripts can be deciphered, many things can be learnt.
Minister’s Salary Denied
Proposal of the Bihar Legislative Assembly
From this upcoming 9th of March, the Bihar Legislative Assembly will be discussing claim allowance proposals. Members of the Swaraj Party have submitted notices to reject many claims. Among them is a proposal to completely deny minister salaries. One of the proposals suggested that ministers’ salaries should be decreased. After that one of the members gave notice of a proposal to decrease the ministers’ salaries by 200 rupees.
(foreign)
Diamond Mine in Africa
Today, in a discussion over expense allowance in the systems council, it was revealed that a huge diamond deposit has been discovered in an estuary of the Orange River. The government proposes that work in the newly discovered diamond mine will be conducted under government supervision. The opposition party led by General Khata opposes this proposal. On behalf of the government, Mr. Beyas says that there is such a huge quantity of diamonds in this area that he personally recovered £ 600 worth of diamonds in just one hour. Therefore, he insisted, it is necessary for the work to be regulated and supervised.