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I offer my prostrated obeisances to the lotus feet of Nitya-lila Pravistha Om Vishnupada Rupanuga-Acarya Srila Bhaktivedanta Narayana Goswami Maharaja who has so expertly carried on the mission of Sri Caitanya Mahaprabhu in the line of Srila Rupa Goswami in our modern age. He lived and preached the vani of Rupa and Ragunatha Goswamis in India exclusively for 50 years and in the last 15 years of his life, all over the world. May his glories forever be remembered.
I also offer my heartfelt pushpanjali to the lotus feet of Nitya-lila Pravistha Om Vishnupada Sri Srimad Gour Govinda Swami, my siksa guru, who fulfilled the innermost desire of Srila AC Bhaktivedanta Swami Prabhupada by propagating the path of raganuga-bhakti. Despite the ecclesiastic restrictions he had placed on him by some of his godbrothers and suffering the attacks of institutional misconceptions, he still managed to propound the highest teachings of our Gaudiya line up until his last breath in Sridhama Mayapura. May his glories be known for many generations to come. Both these great acaryas desired that the illuminating path of raganuga-bhakti be taught all over the world.
This short essay will elucidate the essential teachings of Srila Rupa Goswami on Raganuga-bhakti and it hopes to dispel doubts in the minds of those who may have been confused by prevalent misunderstandings of this esoteric subject matter.
The intelligence of the practitioners of vaidhi-bhakti-sadhana is dependent on the logic and reasoning of sastra. Such practice is filled with obligation, fear and duty. Practitioners often have a misunderstanding and fear about raganuga-bhakti and therefore wrongly conclude that it is so esoteric and elevated that it is only meant for the very rare advanced devotees and not for them. Out of ignorance they try to dissuade others from entering the path of raganuga-bhakti, cheating themselves and others of the opportunity of this most precious gift. Although, raganuga-bhakti-sadhana is clearly explained in Srimad-Bhagavatam, Caitanya Caritamrita and especially the writings of Sri Rupa and Ragunatha Goswamis, it is very difficult to grasp until one has the good fortune to hear about it directly from the lips of a pure devotee, especially a high class rasik Vaisnava.
Prema Purusottama, Sri Caitanya Mahaprabhu, the most munificent avatar of the Supreme Lord, incarnated in this age of Kali to relish the highest mellows of devotional service and distribute Vraja-prema to everyone. He did this through the propagation of the pure name of Krsna and the practice of raganuga-bhakti. Devotees coming in His line are meant to be recipients of this special mercy by entering into pure and spontaneous devotional service. In fact only those in succession from Sri Caitanya and his principle followers are allowed entrance into this sublime practice, other sampradayas have little or no access to it. Life after life, we therefore pray and fall down at the lotus feet of the followers of Sri Caitanyadeva, such as Svarupa Damodara Goswami, Sri Rupa, Ragunatha and Sanatan Goswamis and all their successors. They all have revealed this sublime path both by example and precept. By their causeless mercy we may be able to follow in their footsteps and gain entrance into that divine love of Radha and Krsna in Vrindavana that they are relishing.
Under the order of Sri Caitanya Mahaprabhu, Srila Rupa Goswami compiled many bhakti-sastras. One of his most important works is Bhakti Rasamrita Sindhu which gives the devotees a scientific understanding of the process of bhakti from beginning to end. It is referred to as ‘Paribhasa-bhakti sastra’ because of the many definitions it presents in bhakti. The demon of ignorance regarding raganuga-bhakti can be slayed by faithfully hearing the authoritative statements in this book. Following are excerpts that present clear and easy to understand definitions of raganuga-bhakti.
What is raganuga?
virajantim abhivyaktam vraja-vasi-janadisu
ragatmikam anusrta ya sa raganugocyate
Bhakti Rasamrita Sindhu (BRS), 1.2.270 states, “That bhakti which is distinctly present in the eternal inhabitants of Vraja is called ragatmika-bhakti. Bhakti which follows in accordance with that ragatmika-bhakti is called raganuga-bhakti”.
This first verse describes two types of raga-bhakti. One is ragatmika-bhakti, which means the fully perfected bhakti that the eternal residents of Vrindavana possess, like Mother Yasoda, Nanda Maharaja, Krsna’s cowherd boyfriends and the Vraja gopis. The other type of raga-bhakti is raganuga-bhakti, which is practiced by sadhakas in this world who aspire for a particular type of love possessed exclusively by these eternal residents of Vrindavana, and who thus ‘follows in their footsteps’ with the aim of attaining their moods. Such practice includes hearing and chanting about their charming pastimes and meditating on them. There is a common misunderstanding that one has to be perfect before entering into raganuga-bhakti. It is not true. Those who are raganuga-bhaktas have not yet attained perfection but are on the ‘fast-track’ to perfection, by following those who are perfect. One may even be quite fallen, but by the causeless mercy of Sri Guru and Vaisnavas can gain the qualification for raganuga-bhakti. What is that qualification? It is not based on any amount of material piety or good qualities, but – only an intense greed to obtain the moods of the Vrajabasis.
raganuga-vivekartham adau ragatmikocyate BRS (Bhakti-Rasamrita-Sindhu) 1.2.271
“In order to fully understand raganuga-bhakti, ragatmika-bhakti is being described first”.
What is ‘raga’, and what is ‘ragatmika’?
iste svarasiki ragah
paramvistata bhavet
tan-mayi ya bhaved bhaktih
satra ragatmikodita BRS 1.2.272
Raga is defined as the unquenchable loving thirst (prema-mayi trsna) for the object of one’s affection (Sri Krsna) which gives rise to spontaneous and intense absorption (svarasiki paramavisthitah) in that object. These are not ordinary mundane feelings, but transcendental love and affection that Sri Krsna’s eternal associates have for Him in the spiritual world. ‘Perfected’ persons who have this raga are called, ‘ragatmika-janas’ and their bhakti is called ‘ragatmika-bhakti’. Their devotion has ‘raga’ at its heart and soul. All the eternal residents of Vrindavana possess this raga or intense love for Krsna, even the animals, birds, trees and creepers, what to speak of Krsna’s dear friends, family members and confidants, the Vraja-gopis.
There are two types of raga, kama-rupa and sambandha-rupa. Kama-rupa pertains to the conjugal attraction of Sri Krsna’s beloved, the gopis. Sambandha-rupa refers to all other relationships including Krsna’s parents and elders in vatsalya-rasa, Krsna’s friends in sakhya-rasa, and Krsna’s servants with a mixture of two, including all other creatures in Vrindavana like the cows, peacocks, birds, trees and plants. There are only 3½ rasas in Vrindavana, conjugal, parental, friendship and servitorship mixed with any of these higher rasas. There is no pure dasya-rasa in Vraja, as it would not please Krsna due to a lack of intimacy. Remember, the word ‘raga’ denotes intense love and affection, which is lacking in pure dasya-rasa.
Outside of Vrindavana, in Mathura, Dvarka, Ayodhya or Vaikuntha, the rasas lack intense affection due to the presence of aisvarya-bhava, the awareness of the Supreme Lord’s majesty and opulence. Reverential moods create a distance between the Lord and the worshipper which limits or ‘shrinks’ the expression of love. The Lord is not as satisfied by such restrained love as He is with the natural, spontaneous and overflowing love in Vrindavana. Vraja-prema is unique. It binds the lover and beloved in a very tight bond of affection. Krsna even becomes controlled by the charming love of the Vrajabasis.
Who is eligible for raganuga-bhakti?
tatra adhikari-ragatmikaika-nistha ye
vraja-vasi-janadayah
tesam bhavaptaye lubdho
bhaved atradhikaranan
BRS 1.2.291, “The qualification for raganuga-bhakti is as follows: Those who have intense greed to obtain the bhava of the Vrajabasis (who are exclusively established in ragatmika-bhakti) are alone eligible for the path of raganuga-bhakti.”
krsna-bhakti-rasa-bhavita mati
kriyatam yadi kuto ’pi labhyate
tatra laulyam api maulyam ekalam
janma-koti-sukrtair na labhyate
In Srila Rupa Goswami’s Padyavali 14, he substantiates this point, “Pure devotional service in Krsna consciousness cannot be had even by pious activities in hundreds and thousands of lives. It can be obtained only by paying one price; that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.”
One may ask then, “Where that greed is available?” Transcendental ‘greed’ is available in the association of rasik Vaisnavas. By the faithful and submissive hearing of their powerful Hari-katha, coupled with their mercy, the moods and sentiments within their hearts are passed on to ours.
The question then arises, “Who is eligible to take the association of such rasik Vaisnavas?” Until one has accumulated sufficient bhakti-sukriti (spiritual credit) one will not be able to properly appreciate or associate with high class Vaisnavas. Bhakti sukriti or spiritual credit is created by performing profuse vaidhi-bhakti sadhana, repeatedly coming into contact with the times, places and persons associated with bhakti (i.e., following holy tithis like Ekadasi, Janmastami, Gaura Purnima, visiting holy places like Vrindavana, Navadvipa, and Puri) and coming in contact with pure Vaisnavas. When such transcendental ‘pious’ credits accumulate to a high degree, the result is that one gets the opportunity for very high class Vaisnava sanga and the ability to properly associate with them. To further qualify Srila Rupa Goswami’s statement, it is true that no amount of ‘material piety’ is required to obtain transcendental greed, but a certain amount of bhakti-sukriti, or transcendental ‘piety’, is required to enter properly into sadhu-sanga.
Vrindavana dhama also holds special significance in the path of raga-marg. Tisthan Vraje tad-anuragi jananugami (Upadesamrita 8), “While residing in Vraja as a follower of the eternal residents of Vraja, who possess inherent spontaneous love for Sri Krsna, one should spend all his time in meticulously hearing, chanting and remembering the names, forms, qualities and pastimes of Sri Krsna. This is the essence of all advice”. Vrindavana dhama also awards the eligibility to enter raga-marg. Its land, dust, moving and non-moving creatures and residents are all cintamani, wish fulfilling gems that grant bhakti to those who come in contact with them. Even those visitors who do not know the glory of the dhama, or are just ‘passing through’ will be benefited unknowingly. This is called ajnata sukriti. Vrindavana dhama is extremely powerful and merciful. It contains so much sakti, because it is the intimate home of Radha-Krsna and is filled everywhere with Their loving associates and pastimes.
What is the symptom that ‘divine greed’ has arisen?
tat-tad-bhavadi-madhurye
srute dhir yad apeksate
natra sastram na yuktim ca
tal-lobhotpatti-laksanam
BRS 1.2.292, “Upon hearing the incomparably sweet lila-katha and realizing the sweetness of the loving moods of the eternal associates of Sri Radha-Krsna in Vraja, one develops an intense desire to obtain those moods and be like them. At that time one’s intelligence will no longer depend on the rules and logic of the scriptures. This is the symptom of the awakening of divine greed.”
How do we practice raganuga-bhakti?
krsnam smaran janam casya prestam nija-samihitam
tat-tat-katha-ratas casau kuryad vasam vraje sada
BRS, 1.2.294, “The devotee should always think of Krsna within himself and should choose a very dear devotee who is a servitor of Krsna in Vrindavana. One should constantly engage in topics about that servitor and their loving relationship with Krsna and one should always live in Vrindavana.”
seva sadhaka-rupena siddha-rupena catra hi
tad-bhava-lipsuna karya vraja-lokanusaratah
BRS, 1.2.295, “The devotee should serve Krsna in his external body as well as his internally conceived spiritual (perfect) body by following in the footsteps of a particular dear servant of Krsna in Vrindavana, desiring to obtain their bhava.”
Outwardly we may follow the example of the followers of Sri Caitanyadev, the Goswamis, and Gurudeva, by performing various activities like hearing and chanting, preaching and serving Vaisnavas. Internally, in our minds and hearts, we will follow the eternal residents of Vraja, particularly those who have the same mood for which we aspire, by rendering service to Radha and Krsna under their guidance. Thus, at different times or even simultaneously, we will perform external and internal seva. Srila Gurudeva would often tell the pujaris, kirtaniyas, and preachers to give prominence to cultivating the proper internal moods while performing their seva instead of perfecting the mechanical or artistic aspect of it. This instruction can be applied to any seva, cooking, book publishing, book distribution, temple management, preaching, gardening, etc.
It is not enough to mentally imagine the eternal associates of Vraja and their transcendental seva. By forcing the mind to remember Krsna’s asta-kaliya-lila it will be material and can never be called ‘siddha rupena catra hi’, internal absorption in seva. The process of raganuga-bhakti sadhana is not an artificial imposition on the mind, but rather, a natural manifestation from the heart. Having acquired transcendental greed, the devotee engages in the process of hearing and chanting with the proper moods and naturally the heart becomes saturated with bhakti-rasa. Internal meditation on Krsna’s lilas will manifest automatically. This is not a figment of the imagination, but a reality.
nitya-siddha krsna-prema ‘sadhya’ kabhu naya
sravanadi-suddha-citte karaye udaya (CC Mad 22.107)
Pure love for Krsna is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.
In the Krama Sandarbha (7.5.18), Srila Jiva Goswami’s commentary on the 10th canto of Srimad Bhagavatam, he writes, “Aural contact with the sound vibrations describing the name, form, qualities, and pastimes of Vrajendra-nandana Syamasundara Sri Krsna and His devotees is called sravana. At first, hearing of sri-nama is necessary to purify the mind from the contamination of sense gratification. When the mind has been purified by means of hearing about His beautiful rupa (form) then eligibility (to realize that rupa) arises within ones heart. When such eligibility has fully manifested there, the revelation of the 64 qualities of Sri Krsna which exist within His transcendental form takes place. Thereafter, through the revelation of the various unique and special qualities of His associates, as well as paraphernalia, abode etc., Sri Krsna’s own excellences become more clearly manifest. Thus through the full manifestation of His name, form, qualities, and associates the revelation of His lila or pastimes becomes beautifully manifest in the heart of the sadhaka. In regard to sravana, the hearing of Srimad-Bhagavatam is supremely exalted.
To illustrate this point, once Srinivasa Acarya was doing bhajan in Vrindavana and meditating on Radha and Krsna’s Holi pastime, and was experiencing internally the incomparable beauty of the aprakrta (unmanifest) Sri Vrindavana-dhama. Vrnda devi was gathering all the paraphernalia for the festival with the help of other gopis who were collecting colored powders and tuning musical instruments like vinas. When everything was ready, Srimati Radharani and Krsna, along with Their sakhis, began playing Holi, throwing colored powders on each other’s bodies and squirting each other with tinted water scented with musk and saffron. As Srinivasa watched the fun, the sakhis winked at him, and by their mercy he assumed the form of a maidservant, and stood by the side of Radharani, supplying Her with colored powders and dyes. The scene was so beautiful that hundreds of Cupids would have fainted if they had seen it. The sky was filled with so much colored powder that the sum was almost blocked out, and the air was filled with the deafening sounds of the musical instruments. Krsna showered the gopis with color and then offered various excuses so He could embrace and kiss them.
Lalita and Visakha then placed Srimati Radharani and Krsna on a throne, and Srinivasa in his manjari form fanned Them both with a camara, removing Their exhaustion after the vigorous game, and fulfilling his own spiritual desires. When the pastime came to an end, Srinivasa returned to external consciousness and saw that his regular body was covered with colored powders that he was unable to conceal from the other devotees. The colors glittered and were so fragrant that they drove everyone mad. (Excerpt from ‘Vrindavana the Playground of God’ by Bhakti Caitanya Swami).
sravanotkirtanadini vaidhi-bhakty-uditani tu
yany angani ca tahny atra viheyani manisibhi
BRS, 1.2.296, “The angas of bhakti such as sravana, kirtana, sri-guru-padasraya, and others, which have already been described in regard to vaidhi-bhakti, are recognized to be also useful and necessary in raganuga-bhakti by intelligent persons. It is not that one who is practicing raganuga-bhakti sadhana will only meditate of Sri Krsna’s pastimes, rejecting all the other angas of bhakti. Indeed, they may be even more careful in executing the angas of vaidhi-bhakti, particularly the most important ones like hearing, chanting and remembering under the shelter of Sri Guru, and may elect to disregard the less important angas that do not nourish their particular bhava. Thus the rules and regulations of scriptures serve to increase one’s love and affection, not that one becomes a slave to blindly following sastra and losing sight of the final objective, Krsna-prema.
Raganuga-bhakti is superior to vaidhi-bhakti from many perspectives. It awards the highest level of perfection in Krsna-prema, which can even control Krsna. It is a sublime path full of nectar even from the very beginning. Because it is so rare, it may take many lifetimes to achieve, unlike vaidhi-bhakti which can be perfected relatively quickly. Being thoroughly convinced of the superiority of raganuga-bhakti, and more importantly, developing an intense greed to enter into it, a sincere sadhaka will persevere on the path until his goal is reached. He will not be dissuaded by any other sadhana (practice) or sadhya (goal). This rare gift that Sri Caitanya Mahaprabhu came to give the world is so precious.
prema-rasa-niryasa karite asvadana
raga-marga bhakti loke karite pracarana
rasika-sekhara krsna parama-karuna
ei dui hetu haite icchara udgama
(Caitanya Caritamrita Adi. 4.15-16)
The Lord’s desire to appear was born from two reasons: the Lord wanted to taste the sweet essence of the mellows of love of God, and He wanted to propagate devotional service in the world on the platform of spontaneous attraction (raga-marga). Thus He is known as supremely jubilant and as the most merciful of all.
In conclusion, although the practice of raganuga-bhakti-sadhana is very rare, it is obtainable and understandable by those who follow the process. By accumulating bhakti-sukriti one comes to properly associate with high class rasik Vaisnavas and thus becomes permeated with greed to obtain the mood of the Vrajabasis, enabling one to enter into raganuga-bhakti.
Srila Rupa and Ragunatha das Goswamis are expert guides on this path and have given many jewels in the form of their literatures. Their successors, Srila Krsna das Kaviraja Goswami, Srila Visvanatha Cakravarti Thakur, and our Rupanuga-guru-varga have all contributed by writing their literatures describing Radha and Krsna’s Vrindavana pastimes and the process of raganuga-bhakti.
In Narottama das Thakur’s Prathana song one, Lalasamayi (Longing for the service of the Lord), ‘Gauranga’ Balite Ha’be, he sings:
rupa-ragunatha-pade ha-ibe akuti
kabe hama bujhaba sri-yugala-piriti (1)
“When will I eagerly follow the path of Sri Rupa Goswami and Sri Raghunatha das Goswami? By their instructions I will be able to understand the divine love of Sri Radha and Krsna.”
By the mercy of Rupa and Raghunatha we may be able to enter into this elevated path of raganuga-bhakti and reach the highest goal of life, service to the divine youthful couple of Vraja, Sri Sri Radha-Krsna in loving ecstasy.
PLEASE CHANT HARE KRISHNA & BE HAPPY FOREVER!
Sri Gaura-dhama Parikrama and Janmotsava 2012 SCHEDULE Friday, 2 March 2012 Arrival in Navadvipa-dhama and Adhivasa Festival of Sri Navadvipa-dhama Parikrama (Festival that marks the beginning of the annual seven-day parikrama). Sankalpa (taking of vows) at the Ganga. Saturday, 3 March 2012 (1) Sri Antardvipa ("atmanivedanakhya") – Sri Gaura Janmabhita in Sridhama Mayapura, Srivasa Angan, Sri Advaita Bhavan, Sri Caitanya Gaudiya Matha (Sri Candrasekhar Bhavan), Samadhi Mardha of Jagad-guru Srila Bhaktisiddhanta Saraswati Prabhupada, Sridhara Angan, Sri Murari Gupta pata, and Chand Kazi's Samadhi. Lunch prasadam Sri Candrasekhar Bhavan. Sunday, 4 March 2012 Fasting for Sri Ekadasi (2) Sri Rudradvipa ("sakhyakhya") – Rudrapada, Sankapura, Idrakapura and Gangeradariga. (3) Sri Simantadvipa ("sravanakhya") – Simuliya, Saradanga, Meghara Cada, Belapukura, Samadhi darsana of Srila Jagannatha dasa Babaji Maharaja in the town of Navadvipa, Paudamatala (Praudha-maya-sthana). Ekadasi lunch prasadam at Sri Kesavji Gaudiya Matha, Navadvipa. Monday, 5 March 2012 Break fast for Ekadasi from 5:55 am till 9:51 am. (4) Sri Godrumadvipa ("kirtanakhya") – After touching the Ganga and offering obeisances to Sri Gaura-Yogapitha in Sridhama Mayapura, there will be a procession to Swarupaganja, Gadigacha, Surabhi-kunja, Svananda-sukhada-kunja, Suvarna-vihara, Harihara-ksetra and Narasimha Palli. Prasadam and rest. (5) On the way back: Sri Madhyadvipa ("smaranakhya"), Majida, Hatdanga, Anandavasa, Vamanapura and Hansvahana. Tuesday, 6 March 2012 (6) Sri Koladvipa ("padasevanakhya") – Gadakhalir Kola, Tegharira Kola, Koleramada, Kolera Ganga, Kolera Daha, Samudra Gadha and Campahati. (7) Sri Ritudvipa ("arcanakhya") – Ratupura. Wednesday, 7 March 2012 (8) Sri Jahnudvipa ("vandanakhya") – Jannagara (Jahnumimisthan) and Vidyanagara (Sarvabhauma Bhattacarya pata). (9) Sri Modrumadvipa ("dasyakhya") – Mamagachi (Sri Vrindavana dasa Thakura pata). Noon prasadam and rest. On the way back – Arkatila and Ekadala and Matapura (Panca-pandavera-ajnatvasa). Thursday, 8 March 2012 Fasting for SRI GAURA-PURNIMA. Sri Gaura-jayanti and sankirtana festival. Fasting till moonrise, then Ekadasi preparations only. Holi. Friday 9 March 2012 Break fast for Sri Sri Gaura-jayanti from 5:25am-09:22am. Festival of Sri Jagannatha Misra. Prasadam distribution and Vaisnava-homa yajna (Fire sacrifice and honoring the Vaisnavas). Departure
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Srila Prabhupada comments of Shiva Ratri and its observance:
Demon Sankhacuda Killed – taken from Krsna Book
Once upon a time, the cowherd men of Vrindavana, headed by Nanda Maharaja, desired to go to Ambikavana to observe the Siva-ratri ceremony. The rasa-lila was performed during the autumn, and after that the next big ceremony is Holi, or the Dolayatra ceremony. Between the Dolayatra ceremony and the rasa-lila ceremony there is one important ceremony called Siva-ratri, which is especially observed by the Saivites, or devotees of Lord Siva. Sometimes the Vaishnavas also observe this ceremony because they accept Lord Siva as the foremost Vaishnava. But the function of Siva-ratri is not observed very regularly by the bhaktas, or devotees of Krishna. Under the circumstances, it is stated in Srimad-Bhagavatam that Nanda Maharaja and the other cowherd men “once upon a time desired.” This means that they were not regularly observing the Siva-ratri function but that once upon a time they wanted to go to Ambikavana out of curiosity. Ambikavana is somewhere in the Gujarat province, and it is said to be situated on the river Sarasvati. Yet we do not find any Sarasvati River in the Gujarat province, although there is a river named Savarmati. In India, all the big places of pilgrimage are situated on nice rivers like the Ganges, Yamuna, Sarasvati, Narmada, Godavari and Kaveri. Ambikavana was situated on the bank of Sarasvati, and Nanda Maharaja and all the other cowherd men went there.
They very devotedly began to worship the deity of Lord Siva and Ambika. It is the general practice that wherever there is a temple of Lord Siva, there must be another temple, of Ambika (or Durga), because Ambika is the wife of Lord Siva and is the most exalted of chaste women. She doesn’t live outside the association of her husband. After reaching Ambikavana, the cowherd men of Vrindavana first bathed themselves in the river Sarasvati. If one goes to any place of pilgrimage, his first duty is to take a bath and sometimes to shave his head. That is the first business. After taking a bath, they worshiped the deities and then distributed charity in the holy places.
(SP – Krsna Book. Ch 34.)
Srila Prabhupada: …observing Siva-ratri, Nanda Maharaja and all the cowherds men, they increased their attachment for Krishna. That is wanted.
(A.C.Bhaktivedanta Swami Prabhupada. 1st May 1974, Morning Walk excerpt, Bombay, India.)
“In this verse Lord Siva is described as midhushtama, the best of the benedictors. He is also known as Asutosha, which indicates that he is very quickly satisfied and very quickly angered. It is said in Bhagavad-gita that less intelligent persons go to the demigods for material benedictions. In this connection, people generally go to Lord Siva, and because he is always quickly satisfied and gives benedictions to his devotees without consideration, he is called midhushtama, or the best of the benedictors. Materialistic persons are always anxious to get material profit, but they are not serious about spiritual profit.
Sometimes, of course, it so happens that Lord Siva becomes the best benedictor in spiritual life. It is said that once a poor brahmana worshiped Lord Siva for a benediction, and Lord Siva advised the devotee to go to see Sanatana Gosvami. The devotee went to Sanatana Gosvami and informed him that Lord Siva had advised him to seek out the best benediction from him (Sanatana). Sanatana had a touchstone with him, which he kept with the garbage. On the request of the poor brahmana, Sanatana Gosvami gave him the touchstone, and the brahmana was very happy to have it. He now could get as much gold as he desired simply by touching the touchstone to iron. But after he left Sanatana, he thought, “If a touchstone is the best benediction, why has Sanatana Gosvami kept it with the garbage?” He therefore returned and asked Sanatana Gosvami, “Sir, if this is the best benediction, why did you keep it with the garbage?” Sanatana Gosvami then informed him, “Actually, this is not the best benediction. But are you prepared to take the best benediction from me?” The brahmana said, “Yes, sir. Lord Siva has sent me to you for the best benediction.” Then Sanatana Gosvami asked him to throw the touchstone in the water nearby and then come back. The poor brahmana did so, and when he returned, Sanatana Gosvami initiated him with the Hare Krishna mantra. Thus by the benediction of Lord Siva the brahmana got the association of the best devotee of Lord Krishna and was thus initiated in the maha-mantra, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
(Sria A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatm 4:7:7. purport.)
—
Vaishnavanams yatha Shambu – Lord Shiva is the greatest devotee of Lord Vishnu.
Lord Krishna (Vishnu) is in this analogy considered to be likened to Milk. Milk is the origin of so many dairy products – Krishna tu bhagavan swayam, and so Krishna or Vishnu is the origin of everything. When Krishna wants activity overseen of the modes of Tamo guna He expands Himself transforming His supreme powers to act in that way, as no-one else could, and in that state He is Shambu – Shiva. So it may be seen that milk that is transformed becomes yogurt, but that yoghurt can never again become milk, this is presented in Brahma samhita 5:45.
Brahma Samhita chapter 5 TEXT 45
ksiram yatha dadhi vikara-visesa-yogat
sanjayate na hi tatah prthag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusam tam aham bhajami
SYNONYMS
ksiram–milk; yatha–as; dadhi–yogurt; vikara-visesa–of a special transformation; yogat–by the application; sanjayate–is transformed into; na–not; hi–indeed; tatah–from the milk; prthak–separated; asti–is; hetoh–which is the cause; yah–who; sambhutam–the nature of Lord Siva; api–also; tatha–thus; samupaiti–accepts; karyat–for the matter of some particular business; govindam–Govinda; adi-purusam–the original person; tam–Him; aham–I; bhajami–worship.
TRANSLATION
Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambhu is a transformation for the performance of the work of destruction.
PURPORT
(The real nature of Sambhu, the presiding deity of Mahesa-dhama, is described.) Sambhu is not a second Godhead other than Krsna. Those, who entertain such discriminating sentiment, commit a great offense against the Supreme Lord. The supremacy of Sambhu is subservient to that of Govinda; hence they are not really different from each other. The nondistinction is established by the fact that just as milk treated with acid turns into curd so Godhead becomes a subservient when He Himself attains a distinct personality by the addition of a particular element of adulteration. This personality has no independent initiative. The said adulterating principle is constituted of a combination of the stupefying quality of the deluding energy, the quality of nonplenitude of the marginal potency and a slight degree of the ecstatic-cum-cognitive principle of the plenary spiritual potency. This specifically adulterated reflection of the principle of the subjective portion of the Divinity is Sadasiva, in the form of the effulgent masculine-symbol-god Sambhu from whom Rudradeva is manifested. In the work of mundane creation as the material cause, in the work of preservation by the destruction of sundry asuras and in the work of destruction to conduct the whole operation, Govinda manifests Himself as guna-avatara in the form of Sambhu who is the separated portion of Govinda imbued with the principle of His subjective plenary portion. The personality of the destructive principle in the form of time has been identified with that of Sambhu by scriptural evidences that have been adduced in the commentary. The purport of the Bhagavata slokas, viz., vaisnavanam yatha sambhuh, etc., is that Sambhu, in pursuance of the will of Govinda, works in union with his consort Durgadevi by his own time energy. He teaches pious duties (dharma) as stepping-stones to the attainment of spiritual service in the various tantra-sastras, etc., suitable for jivas in different grades of the conditional existence. In obedience to the will of Govinda, Sambhu maintains and fosters the religion of pure devotion by preaching the cult of illusionism (Mayavada) and the speculative agama-sastras. The fifty attributes of individual souls are manifest in a far vaster measure in Sambhu and five additional attributes not attainable by jivas are also partly found in him. So Sambhu cannot be called a jiva. He is the lord of jiva but yet partakes of the nature of a separated portion of Govinda.
(Sri Brahma Samhita, translation by Srila Bhaktisiddhanta Saraswati Thakur Prabhupad.)
vrndavanavani-pate! Jaya soma soma maule
sanaka-sanandana-sanatana-naradedya
gopisvara! Vraja-vilasi-yugangri-padme
prema prayaccha nirupadhi namo namaste
“O gatekeeper of Vrndavana! O Soma, all glories to you! O you whose forehead is decorated with the moon, and who is worshipable by the sages headed by Sanaka, Sanandana, Sanatana and Narada! O Gopisvara (Shiva), desiring that you bestow upon me that prema for the lotus feet of Sri Sri Radha-Madhava who perform joyous pastimes in Vraja-dhama, I offer obeisances unto you time and again.”
last updated 16th February 2007
Shiva (Lord Shiva) and ratri (night), so Shivaratri means the night of Lord Shiva. Every lunar month on the 13th or 14th day of the dark half of the moon phase there is a Shivaratri but in the Vedic month of Phalgun (February-March) there is a Maha Shivaratri. This year it falls on the 16th or 17th February depending where you are on the planet. The ceremony takes place mainly at night. This festival observed in the honour of Lord Shiva, who was married to Parvati (Mother Durga/Mother Gauri) on this day.
Some dvevotees observe a strict fast on this day. Some really strict devotees perform a nirjal fast i.e. they do not even have a sip of water. They keep virgil the entire night. The Shiva lingam is worshipped throughout the night by washing it every three hours with milk, yogurt, ghee, honey and so forth, whilst chanting of the mantra “Om namah shivaya”, continues. Offering of bael leaves are made to the Lingam. Bael leaves are very sacred (as Tulsi to Lord Vishnu and dhar to Mother Durga are very pleasing to Them) and Lord Shiva becomes pleased with that offering. Many different hymns glorifying Lord Shiva are sung with intense fervour and devotion. Aspirants perform japa of the Panchakshara mantra “ Om namah Shivaya” (At the end of this article there is a very detail explanation of each syllable of this mantra.)
He who utters the names of Lord Shiva during Shivaratri with perfect devotion and concentration is freed from all sins that he/she have committed. He/she reaches the abode of Lord Shiva and resides very happily there.
NOTE: the Vaishnava/ aspiring Vaishnava however, worships Lord Shiva on this day in order to receive His blessings to become a better devotee of Lord Krishna (Vishnu) and not to attain residence in the abode of Shiva.
Quotes from Vaishnava smriti compilation Hari Bhakti Vilas of Srila Gopal Bhattar Goswami, and the Dikdarshini Tika of Srila Sanatan Goswami Prabhupada.
SIVA RATRI VRTAM KRSNA CATUR-DASYANTU PHALGUNE
VAISNAVER API TAT KARYAM SRI KRSNA PRITAYE SADA
(HARI BHAKTI VILASA 14/187 from GAUTAMIYA TANTRA)
On the fourteenth day of the dark fortnight of the month of Phalguna (February-March), for the pleasure of Lord Sri Krsna, a Vaisnava should always take a vow to fast. (It is called Siva Ratri, or the night of Lord Siva.)
PARAT PARATARAM YANTI NARAYANA PARAYANAH
NATE TATRA GAMISYANTI YE DVISANTI MAHESVARAM
(HARI BHAKTI VILASA 14/189 from KURMA PURANA the Supreme Lord speaks to Bhrgu
Muni)
(One who avoids fasting on Siva Ratri or the “night of Lord Siva”, he becomes very offensive. Whatever offenses one accumulates by not fasting on Siva Ratri day is explained here.) The destination of the Supreme Personality of Godhead, Lord Narayana, is certainly in the spiritual world. But if one is envious of Lord Sri Siva, he does not attain the spiritual world.
YANI KANY ATRA LINGANI STHAVARANI CARANI CA
TESU SANKRAMATE DEVAS TASYAM RATRAU YATO HARAH
SIVARATRIS TATAH PROKTA TENA SA HARI VALLABHAH
(HARI BHAKTI VILASA 14/200 from SKANDA PURANA, NAGARA KHANDA)
Whatever genital deities of Lord Siva that can be found on this earthly planet, on the night of this fourteenth day of the dark fortnight of the month of Phalguna, Lord Siva, who is a leading demigod, enters into them. For this reason, this day is called Siva Ratri. For this reason, this day is very dear to Lord Sri Hari.
SRI KRSNE VAISNAVANANTU PREMA BHAKTI VIVARDHATE
KRSNA BHAKTI RASA SARA VARSI RUDRA ANUKAMPAYA
(HARI BHAKTI VILASA 14/221 from SKANDA PURANA)
Being a Vaisnava, if somebody fasts on Lord Siva’s night (Siva Ratri day), by the mercy of him (Lord Siva) who is diving in the ocean of the mellow of devotion to Krsna, one’s devotion to Krsna increases rapidly.
The Story of King Chitrabhanu
In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on a bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows.
Once, King Chitrabhanu was observing a fast with his wife, and it was the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the king’s court. The sage asked, “ O king why are you observing a fast today?” King Chitrabhanu explained the reason, as he had the gift of remembering the incidents of his previous birth. The king said to the sage, “in my past birth I was a hunter in Varanasi (Kashi). My name was Suswara. My livelihood was to kill and sell birds and animals. One day, I was overtaken by the darkness of night. Unable to return home, I climbed a tree for shelter. It happened to be a bael tree. I had shot a deer that day, but I did not have time to take it home. I bundled it up and tied it to a branch on the tree. As I was tormented by hunger and thirst, I kept awake throughout the night. I shed profuse tears when I thought of my poor wife and children who were starving and anxiously awaiting my return. To pass away time that night I engaged myself in plucking bael leaves and dropping them down onto the ground. “The day dawned and I returned home and sold the deer. I bought some food for myself and for my family. I was about to break my fast when a stranger came to me, begging for food. I served him first and then took my food.”
“ At the time of death, I saw two messengers of Lord Shiva, they were sent down to take me to his abode. I then learnt for the first time of the great merit I had earned but the unconscious worship of Lord Shiva during the night of Shivaratri. They told me that there was a lingam under that tree and that I had dropped the leaves on that Lingam. My tears, which I had shed out of pure sorrow for my family, fell onto the Lingam and washed it. And I had fasted all day and all night. Thus, I unconsciously worshipped Lord Shiva on that most auspicious day.” “I lived in the abode of the Lord and enjoyed divine bliss for long ages. And now I am reborn as Chitrabhanu.”
Lord Shiva’s assurance
When creation was completed Lord Shiva and Parvati Mata went to live on the top of Mount Kailash. Parvati asked, “O adorable lord, which of the many rituals observed in your honour pleases you the most.” The Lord replied, “the fourteenth night of the new moon in the dark fortnight during the month of Phalgun, is my favorite day. It is called Maha Shivaratri. My devotees give me great joy and happiness by mere fasting than by ceremonial baths and offerings of flower, sweets and incense.”
“The devotee observes strict spiritual discipline in the day and worships me in four different forms during each of the four successive three hour periods of the night. The offering of a few bael leaves is more precious to me than precious jewels and flowers. My devotee should bath me in milk in the first period, in yogurt in the second period, in ghee in the third, and in honey in the fourth and the last. In the morning he should feed Brahmins (that is if this is possible), and after doing that he/she breaks his/her fast. No ritual can compare with this simple routine in sanctity.”
Parvati was deeply impressed by the words of her husband. She repeated this to her friends, who in turn passed it on to everyone else. Thus the sanctity of Maha Shivaratri was broadcast all over the world.
The Shivaratri fast is aimed at controlling a persons two great vices (rajas – the quality of passionate activity) and (tamas – that of inertia).
The entire day is spent on worshipping Lord Shiva. Continuous worship of the Lord necessitates the devotee’s constant presence in the place of worship. Ones motion is controlled and evils like lust, anger and jealousy, born of Rajas, are ignored and subdued. The devotee observes virgil throughout the night and thus conquers tamas also. Constant control is exercised over the mind. Every three hours a round of worship of the Shiva lingam is conducted and thus Shivaratri is the perfect vrat.
At many ashrams around the world Shivaratri is celebrated in the following manner.
Aspirants fast the whole day, many of them without taking a single drop of water. Some ashrams perform a grand havan (fire yajnas) to Lord Shiva for peace and welfare of all. The whole day is spent in chantinge of the mantra “Om namah Shivaya” and in meditation upon the Lord. At night all assemble in the temple and chant this mantra and during the four quarters of the night the Shiva lingam is worshipped with intense devotion.
Note: Special thanks to Jaya Tirtha Caran prabhu from NZ for allowing us to use some of the content from his site to compile these pages.
Srila Prabhupada comments of Shiva Ratri and its observance:
Demon Sankhacuda Killed – taken from Krsna Book
Once upon a time, the cowherd men of Vrindavana, headed by Nanda Maharaja, desired to go to Ambikavana to observe the Siva-ratri ceremony. The rasa-lila was performed during the autumn, and after that the next big ceremony is Holi, or the Dolayatra ceremony. Between the Dolayatra ceremony and the rasa-lila ceremony there is one important ceremony called Siva-ratri, which is especially observed by the Saivites, or devotees of Lord Siva. Sometimes the Vaishnavas also observe this ceremony because they accept Lord Siva as the foremost Vaishnava. But the function of Siva-ratri is not observed very regularly by the bhaktas, or devotees of Krishna. Under the circumstances, it is stated in Srimad-Bhagavatam that Nanda Maharaja and the other cowherd men “once upon a time desired.” This means that they were not regularly observing the Siva-ratri function but that once upon a time they wanted to go to Ambikavana out of curiosity. Ambikavana is somewhere in the Gujarat province, and it is said to be situated on the river Sarasvati. Yet we do not find any Sarasvati River in the Gujarat province, although there is a river named Savarmati. In India, all the big places of pilgrimage are situated on nice rivers like the Ganges, Yamuna, Sarasvati, Narmada, Godavari and Kaveri. Ambikavana was situated on the bank of Sarasvati, and Nanda Maharaja and all the other cowherd men went there.
They very devotedly began to worship the deity of Lord Siva and Ambika. It is the general practice that wherever there is a temple of Lord Siva, there must be another temple, of Ambika (or Durga), because Ambika is the wife of Lord Siva and is the most exalted of chaste women. She doesn’t live outside the association of her husband. After reaching Ambikavana, the cowherd men of Vrindavana first bathed themselves in the river Sarasvati. If one goes to any place of pilgrimage, his first duty is to take a bath and sometimes to shave his head. That is the first business. After taking a bath, they worshiped the deities and then distributed charity in the holy places.
(SP – Krsna Book. Ch 34.)
Srila Prabhupada: …observing Siva-ratri, Nanda Maharaja and all the cowherds men, they increased their attachment for Krishna. That is wanted.
(A.C.Bhaktivedanta Swami Prabhupada. 1st May 1974, Morning Walk excerpt, Bombay, India.)
“In this verse Lord Siva is described as midhushtama, the best of the benedictors. He is also known as Asutosha, which indicates that he is very quickly satisfied and very quickly angered. It is said in Bhagavad-gita that less intelligent persons go to the demigods for material benedictions. In this connection, people generally go to Lord Siva, and because he is always quickly satisfied and gives benedictions to his devotees without consideration, he is called midhushtama, or the best of the benedictors. Materialistic persons are always anxious to get material profit, but they are not serious about spiritual profit.
Sometimes, of course, it so happens that Lord Siva becomes the best benedictor in spiritual life. It is said that once a poor brahmana worshiped Lord Siva for a benediction, and Lord Siva advised the devotee to go to see Sanatana Gosvami. The devotee went to Sanatana Gosvami and informed him that Lord Siva had advised him to seek out the best benediction from him (Sanatana). Sanatana had a touchstone with him, which he kept with the garbage. On the request of the poor brahmana, Sanatana Gosvami gave him the touchstone, and the brahmana was very happy to have it. He now could get as much gold as he desired simply by touching the touchstone to iron. But after he left Sanatana, he thought, “If a touchstone is the best benediction, why has Sanatana Gosvami kept it with the garbage?” He therefore returned and asked Sanatana Gosvami, “Sir, if this is the best benediction, why did you keep it with the garbage?” Sanatana Gosvami then informed him, “Actually, this is not the best benediction. But are you prepared to take the best benediction from me?” The brahmana said, “Yes, sir. Lord Siva has sent me to you for the best benediction.” Then Sanatana Gosvami asked him to throw the touchstone in the water nearby and then come back. The poor brahmana did so, and when he returned, Sanatana Gosvami initiated him with the Hare Krishna mantra. Thus by the benediction of Lord Siva the brahmana got the association of the best devotee of Lord Krishna and was thus initiated in the maha-mantra, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
(Sria A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatm 4:7:7. purport.)
—
Vaishnavanams yatha Shambu – Lord Shiva is the greatest devotee of Lord Vishnu.
Lord Krishna (Vishnu) is in this analogy considered to be likened to Milk. Milk is the origin of so many dairy products – Krishna tu bhagavan swayam, and so Krishna or Vishnu is the origin of everything. When Krishna wants activity overseen of the modes of Tamo guna He expands Himself transforming His supreme powers to act in that way, as no-one else could, and in that state He is Shambu – Shiva. So it may be seen that milk that is transformed becomes yogurt, but that yoghurt can never again become milk, this is presented in Brahma samhita 5:45.
Brahma Samhita chapter 5 TEXT 45
ksiram yatha dadhi vikara-visesa-yogat
sanjayate na hi tatah prthag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusam tam aham bhajami
SYNONYMS
ksiram–milk; yatha–as; dadhi–yogurt; vikara-visesa–of a special transformation; yogat–by the application; sanjayate–is transformed into; na–not; hi–indeed; tatah–from the milk; prthak–separated; asti–is; hetoh–which is the cause; yah–who; sambhutam–the nature of Lord Siva; api–also; tatha–thus; samupaiti–accepts; karyat–for the matter of some particular business; govindam–Govinda; adi-purusam–the original person; tam–Him; aham–I; bhajami–worship.
TRANSLATION
Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambhu is a transformation for the performance of the work of destruction.
PURPORT
(The real nature of Sambhu, the presiding deity of Mahesa-dhama, is described.) Sambhu is not a second Godhead other than Krsna. Those, who entertain such discriminating sentiment, commit a great offense against the Supreme Lord. The supremacy of Sambhu is subservient to that of Govinda; hence they are not really different from each other. The nondistinction is established by the fact that just as milk treated with acid turns into curd so Godhead becomes a subservient when He Himself attains a distinct personality by the addition of a particular element of adulteration. This personality has no independent initiative. The said adulterating principle is constituted of a combination of the stupefying quality of the deluding energy, the quality of nonplenitude of the marginal potency and a slight degree of the ecstatic-cum-cognitive principle of the plenary spiritual potency. This specifically adulterated reflection of the principle of the subjective portion of the Divinity is Sadasiva, in the form of the effulgent masculine-symbol-god Sambhu from whom Rudradeva is manifested. In the work of mundane creation as the material cause, in the work of preservation by the destruction of sundry asuras and in the work of destruction to conduct the whole operation, Govinda manifests Himself as guna-avatara in the form of Sambhu who is the separated portion of Govinda imbued with the principle of His subjective plenary portion. The personality of the destructive principle in the form of time has been identified with that of Sambhu by scriptural evidences that have been adduced in the commentary. The purport of the Bhagavata slokas, viz., vaisnavanam yatha sambhuh, etc., is that Sambhu, in pursuance of the will of Govinda, works in union with his consort Durgadevi by his own time energy. He teaches pious duties (dharma) as stepping-stones to the attainment of spiritual service in the various tantra-sastras, etc., suitable for jivas in different grades of the conditional existence. In obedience to the will of Govinda, Sambhu maintains and fosters the religion of pure devotion by preaching the cult of illusionism (Mayavada) and the speculative agama-sastras. The fifty attributes of individual souls are manifest in a far vaster measure in Sambhu and five additional attributes not attainable by jivas are also partly found in him. So Sambhu cannot be called a jiva. He is the lord of jiva but yet partakes of the nature of a separated portion of Govinda.
(Sri Brahma Samhita, translation by Srila Bhaktisiddhanta Saraswati Thakur Prabhupad.)
vrndavanavani-pate! Jaya soma soma maule
sanaka-sanandana-sanatana-naradedya
gopisvara! Vraja-vilasi-yugangri-padme
prema prayaccha nirupadhi namo namaste
“O gatekeeper of Vrndavana! O Soma, all glories to you! O you whose forehead is decorated with the moon, and who is worshipable by the sages headed by Sanaka, Sanandana, Sanatana and Narada! O Gopisvara (Shiva), desiring that you bestow upon me that prema for the lotus feet of Sri Sri Radha-Madhava who perform joyous pastimes in Vraja-dhama, I offer obeisances unto you time and again.”
last updated 16th February 2007
Shiva (Lord Shiva) and ratri (night), so Shivaratri means the night of Lord Shiva. Every lunar month on the 13th or 14th day of the dark half of the moon phase there is a Shivaratri but in the Vedic month of Phalgun (February-March) there is a Maha Shivaratri. This year it falls on the 16th or 17th February depending where you are on the planet. The ceremony takes place mainly at night. This festival observed in the honour of Lord Shiva, who was married to Parvati (Mother Durga/Mother Gauri) on this day.
Some dvevotees observe a strict fast on this day. Some really strict devotees perform a nirjal fast i.e. they do not even have a sip of water. They keep virgil the entire night. The Shiva lingam is worshipped throughout the night by washing it every three hours with milk, yogurt, ghee, honey and so forth, whilst chanting of the mantra “Om namah shivaya”, continues. Offering of bael leaves are made to the Lingam. Bael leaves are very sacred (as Tulsi to Lord Vishnu and dhar to Mother Durga are very pleasing to Them) and Lord Shiva becomes pleased with that offering. Many different hymns glorifying Lord Shiva are sung with intense fervour and devotion. Aspirants perform japa of the Panchakshara mantra “ Om namah Shivaya” (At the end of this article there is a very detail explanation of each syllable of this mantra.)
He who utters the names of Lord Shiva during Shivaratri with perfect devotion and concentration is freed from all sins that he/she have committed. He/she reaches the abode of Lord Shiva and resides very happily there.
NOTE: the Vaishnava/ aspiring Vaishnava however, worships Lord Shiva on this day in order to receive His blessings to become a better devotee of Lord Krishna (Vishnu) and not to attain residence in the abode of Shiva.
Quotes from Vaishnava smriti compilation Hari Bhakti Vilas of Srila Gopal Bhattar Goswami, and the Dikdarshini Tika of Srila Sanatan Goswami Prabhupada.
SIVA RATRI VRTAM KRSNA CATUR-DASYANTU PHALGUNE
VAISNAVER API TAT KARYAM SRI KRSNA PRITAYE SADA
(HARI BHAKTI VILASA 14/187 from GAUTAMIYA TANTRA)
On the fourteenth day of the dark fortnight of the month of Phalguna (February-March), for the pleasure of Lord Sri Krsna, a Vaisnava should always take a vow to fast. (It is called Siva Ratri, or the night of Lord Siva.)
PARAT PARATARAM YANTI NARAYANA PARAYANAH
NATE TATRA GAMISYANTI YE DVISANTI MAHESVARAM
(HARI BHAKTI VILASA 14/189 from KURMA PURANA the Supreme Lord speaks to Bhrgu
Muni)
(One who avoids fasting on Siva Ratri or the “night of Lord Siva”, he becomes very offensive. Whatever offenses one accumulates by not fasting on Siva Ratri day is explained here.) The destination of the Supreme Personality of Godhead, Lord Narayana, is certainly in the spiritual world. But if one is envious of Lord Sri Siva, he does not attain the spiritual world.
YANI KANY ATRA LINGANI STHAVARANI CARANI CA
TESU SANKRAMATE DEVAS TASYAM RATRAU YATO HARAH
SIVARATRIS TATAH PROKTA TENA SA HARI VALLABHAH
(HARI BHAKTI VILASA 14/200 from SKANDA PURANA, NAGARA KHANDA)
Whatever genital deities of Lord Siva that can be found on this earthly planet, on the night of this fourteenth day of the dark fortnight of the month of Phalguna, Lord Siva, who is a leading demigod, enters into them. For this reason, this day is called Siva Ratri. For this reason, this day is very dear to Lord Sri Hari.
SRI KRSNE VAISNAVANANTU PREMA BHAKTI VIVARDHATE
KRSNA BHAKTI RASA SARA VARSI RUDRA ANUKAMPAYA
(HARI BHAKTI VILASA 14/221 from SKANDA PURANA)
Being a Vaisnava, if somebody fasts on Lord Siva’s night (Siva Ratri day), by the mercy of him (Lord Siva) who is diving in the ocean of the mellow of devotion to Krsna, one’s devotion to Krsna increases rapidly.
The Story of King Chitrabhanu
In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on a bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows.
Once, King Chitrabhanu was observing a fast with his wife, and it was the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the king’s court. The sage asked, “ O king why are you observing a fast today?” King Chitrabhanu explained the reason, as he had the gift of remembering the incidents of his previous birth. The king said to the sage, “in my past birth I was a hunter in Varanasi (Kashi). My name was Suswara. My livelihood was to kill and sell birds and animals. One day, I was overtaken by the darkness of night. Unable to return home, I climbed a tree for shelter. It happened to be a bael tree. I had shot a deer that day, but I did not have time to take it home. I bundled it up and tied it to a branch on the tree. As I was tormented by hunger and thirst, I kept awake throughout the night. I shed profuse tears when I thought of my poor wife and children who were starving and anxiously awaiting my return. To pass away time that night I engaged myself in plucking bael leaves and dropping them down onto the ground. “The day dawned and I returned home and sold the deer. I bought some food for myself and for my family. I was about to break my fast when a stranger came to me, begging for food. I served him first and then took my food.”
“ At the time of death, I saw two messengers of Lord Shiva, they were sent down to take me to his abode. I then learnt for the first time of the great merit I had earned but the unconscious worship of Lord Shiva during the night of Shivaratri. They told me that there was a lingam under that tree and that I had dropped the leaves on that Lingam. My tears, which I had shed out of pure sorrow for my family, fell onto the Lingam and washed it. And I had fasted all day and all night. Thus, I unconsciously worshipped Lord Shiva on that most auspicious day.” “I lived in the abode of the Lord and enjoyed divine bliss for long ages. And now I am reborn as Chitrabhanu.”
Lord Shiva’s assurance
When creation was completed Lord Shiva and Parvati Mata went to live on the top of Mount Kailash. Parvati asked, “O adorable lord, which of the many rituals observed in your honour pleases you the most.” The Lord replied, “the fourteenth night of the new moon in the dark fortnight during the month of Phalgun, is my favorite day. It is called Maha Shivaratri. My devotees give me great joy and happiness by mere fasting than by ceremonial baths and offerings of flower, sweets and incense.”
“The devotee observes strict spiritual discipline in the day and worships me in four different forms during each of the four successive three hour periods of the night. The offering of a few bael leaves is more precious to me than precious jewels and flowers. My devotee should bath me in milk in the first period, in yogurt in the second period, in ghee in the third, and in honey in the fourth and the last. In the morning he should feed Brahmins (that is if this is possible), and after doing that he/she breaks his/her fast. No ritual can compare with this simple routine in sanctity.”
Parvati was deeply impressed by the words of her husband. She repeated this to her friends, who in turn passed it on to everyone else. Thus the sanctity of Maha Shivaratri was broadcast all over the world.
The Shivaratri fast is aimed at controlling a persons two great vices (rajas – the quality of passionate activity) and (tamas – that of inertia).
The entire day is spent on worshipping Lord Shiva. Continuous worship of the Lord necessitates the devotee’s constant presence in the place of worship. Ones motion is controlled and evils like lust, anger and jealousy, born of Rajas, are ignored and subdued. The devotee observes virgil throughout the night and thus conquers tamas also. Constant control is exercised over the mind. Every three hours a round of worship of the Shiva lingam is conducted and thus Shivaratri is the perfect vrat.
At many ashrams around the world Shivaratri is celebrated in the following manner.
Aspirants fast the whole day, many of them without taking a single drop of water. Some ashrams perform a grand havan (fire yajnas) to Lord Shiva for peace and welfare of all. The whole day is spent in chantinge of the mantra “Om namah Shivaya” and in meditation upon the Lord. At night all assemble in the temple and chant this mantra and during the four quarters of the night the Shiva lingam is worshipped with intense devotion.
Note: Special thanks to Jaya Tirtha Caran prabhu from NZ for allowing us to use some of the content from his site to compile these pages.
"Yatha Raja Tatha Praja",in other words,if the King is immoral so would be his subjects. Indian citizens have stashed over $500 billion in banks abroad and this is only a tip of the iceberg.What does it mean that basically whole Indian economy is stolen abroad,quite staggering...and what if the King is MORAL and he receive so many presents but his subjects /servants/misappropriate it or they do not even have any clue what actually happen with it and when you only just make hint or little noise to the TRUTH between "pandits"you are get mercilessly killed by underground or you are ridiculed how offensive you are at public eyes.This is what is happening in present mercy-less,demon crazy,money hungry and Mayavad polluted & corrupted,present kali-yuga type India. Or let me rephrase it "BHARAT" You always find individuals so eager,hook or crook,ready to milk that "Hindu Cow"! P.S. Mood based on love and trust is going to be replaced with....it is either my way or you hit the highway. So sad that history always repeats itself over and over again!!!Open for discussion!"Managing the asset recovery investigation is complex,time consuming,costly and importantly requires expertise and MORAL will which in this kind case is Looong time gone. Chant and be happy.Haribol
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by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja [Cessnock, Australia: February 25, 2002] [There were about 200 devotees from Australia and other parts of the world gathered in Cessnok, Australia to observe Sri Nityananda Prabhu's Appearance Day celebration. Srila Narayana Maharaja also came to the temple because of the festival, otherwise he usually spent his mornings dictating his translation and commentary of Srila Rupa Gosvami's Sri Ujjvala Nilamani.] [Devotees sing the bhajana, 'Nitai Guna Mani Amara'] [Srila Narayana Maharaja:] What is the meaning of abaddha karuna-sindhu nitai katiya muhan? [Premananda dasa:] Nityananda Prabhu has broken open the storehouse of love of God and He's freely distributing it everywhere. [Srila Narayana Maharaja:] Very good. [Sripad Asrama Maharaja:] The ocean of mercy was closed, and Lord Nityananda broke it open and made a channel by which this love and mercy could be distributed. [Srila Narayana Maharaja:] How? [Sripad Asrama Maharaja:] He went from house to house. [Srila Narayana Maharaja:] What is the meaning of ghare ghare bule prema? [Sripad Asrama Maharaja:] Door to door. [Srila Narayana Maharaja:] Who went door to door? [Sripad Asrama Maharaja:] Lord Nityananda. [Srila Narayana Maharaja:] The meaning is hidden. Prema (love) was going door to door, like a flood. [Sripad Madhava Maharaja:] Abaddha karuna-sindhu katiya muhan ghare ghare bule prema-amiyar ban. Sri Caitanya Mahaprabhu brought krsna-prema from Goloka Vrndavana, but there was a dam in the river of that love and the water was blocked. If a dam is somehow or other broken, water will come very forcefully and flood everywhere. Similarly, being causelessly merciful, Nityananda Prabhu broke the dam which was blocking the water. The water of prema then came very quickly, like a flood. During a flood, water will move here and there. There will be no need of making a canal or channel to take water here and there, for it will overflow automatically. Similarly, prema was now moving, here, there and everywhere, like amiyar ban, a flood of nectar [Srila Narayana Maharaja:] Nityananda Prabhu broke the blockage, and the ocean of love was then free to come to this world, everywhere, door to door What is that prema? Sacinandana Gaurahari is Himself unnatojjvala prema, and He brought unnatojjvala rasam sva-bhakti-sriyam (service to Srimati Radhika as Her maidservant). Nityananda Prabhu is the embodiment of Caitanya Mahaprabhu's complete mercy. Guru is the condensed mercy of Caitanya Mahaprabhu, and Nityananada Prabhu is the complete and undivided guru-tattva. That mercy was somehow blocked, but He requested Caitanya Mahaprabhu to give His love and affection to everyone. We see this now, everywhere in this universe, and because of this, there will be no Kalki Avatara in this Kali-yuga. In this world, all are suffering with so many problems. We know this, and yet we don't take the shelter of Lord Nityananda. If we will take shelter of Nityananda Prabhu, He will quickly manage everything for us, and then we can be happy. He may sometimes perform a big operation, or He may perform a minor operation; it depends on Him. For example, He performed a big operation on Ramacandra Khan and told him, "Muslims will come and plunder you and your whole dynasty. They will cook meat here, and you will all be destroyed." Sometimes Nityananda Prabhu does minor operations and sometimes He gives His full causeless mercy, without any apparent reason. He performed a minor operation on Sivananda Sena, and He was causelessly merciful to Raghunatha dasa Gosvami. Dasa Gosvami had apparently not rendered any service, but still he received Nityananda Prabhu's mercy. [Brajanatha dasa:] What was the dam that blocked the mercy? [Srila Narayana Maharaja:] It was 'time'. Krsna wanted to come here as Mahaprabhu and taste love and affection, but when He would come, how He would come, and who would assist Him, was not determined. If anyone chants, Nityananda Prabhu will at once give prema. He went to Jagai and Madai, two bogus persons who would not agree to chant the holy name, and He told them, "You must chant." Jagai and Madhai immediately attacked Him upon hearing His words, but still He gave them krsna-prema. The ocean was blocked – within Caitanya Mahaprabhu – but Nityananda Prabhu broke the dam. He told Mahaprabhu, "Don't kill them. You cannot kill anyone in this incarnation. You are obliged not to kill. You have come to give prema and You have promised to give it, so please fulfill Your promise." Thus, if you take shelter of Nityananda Prabhu, you will be free of all problems very quickly. [Devotee:] You said that if we take shelter of Lord Nityananda, all problems go away. Exactly how does one take shelter of Lord Nityananda? [Srila Narayana Maharaja:] In this world we take shelter of Krsna by practicing the six limbs of saranagati, and this also applies to Nityananda Prabhu. We pray, "I have offered my life and everything I possess at Your lotus feet. I have so much faith in You." anukulyasya sankalpa pratikulyasya varjanam raksisyatiti visvaso goptvrtve varanam tata "The six divisions of surrender are: the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction that Krsna will give protection, the acceptance of the Lord as ones' guardian or master, humility, and full self-surrender." (Hari-bhakti-vilasa) If Krsna is supporting, nourishing and saving us, why worry? All tattvas will come, renunciation will come, and all your misfortune will go away. Suppose you want worldly happiness, considering that worldly paraphernalia, relationships and attachments are good, and thinking, "I should have so much money." What will Nityananda Prabhu do? He will take away all these attachments and give you transcendental love. He knows how you can get this love. He will not act according to your advice; He is not your subordinate. He will not come to you and say, "What should I do for you so that you can be happy?" Rather, He will perform a major operation, or a minor operation, or He may just give you transcendental love and affection. [Brajanatha dasa:] We see that sometimes those who present themselves as devotees get wealth and position – perhaps because they chant with aparadha. [Srila Narayana Maharaja:] That depends on the devotee. Sometimes wealth and position come by namabhasa or namaparadha, but how did so much opulence come to Yudhisthira Maharaja? It did not come as a result of an offence. Yudhisthira wanted to serve Krsna. He wanted to give inspiration to the whole world, saying, "If you worship Krsna, you will not be a beggar." But the example of Maharaja Yudhisthira is very rare. [Premananda dasa:] Someone told me that later in Kali-yuga people will not recognize Mahaprabhu as God, as Krsna. Is this true? [Srila Narayana Maharaja:] No, no. When Caitanya Mahaprabhu comes, (once in thousands of Kali-yugas), there is no Kalki Avatar. So the effect of harinama will continue everywhere, until the end.
Srila Narayana Maharaja spoke about the importance of its observance.
“Ekadasi day is nothing but Krsna Himself – God Himself. He has personally taken the form of Ekadasi. Once, when He was passing through the hellish planets, He saw the people there crying bitterly. Why were they crying so bitterly? They were in a very miserable condition. Those who are of bad character have to embrace a pillar of red-hot iron which feels like burning fire. *[See endnote 2] They do not die; they only suffer. They are also put into boiling oil to suffer, but they so not die.
“Krsna thought, ‘Oh, this is a very bad thing. They are all My daughters and sons. Today, I am becoming Ekadasi. On this day of Ekadasi, those who do not take grains or foodstuffs prepared from grains will very soon be liberated. On the other hand, if they do not fast from grains or those foods prepared from grains, then all sins will enter into those grains, and all those persons’ good activities will go to Mohini.’*[See endnote 3]
“Pure bhakti is very easily attained by following Ekadasi. In no way should one disobey Ekadasi, whether one is male or female, widow or married. The only concession is for a boy or girl who is less than five years old, or for a man or woman who is more than eighty years old. If such persons are otherwise not able to maintain their life, then they can take some grains (prasada) – in a limited amount.
“So we should all observe Ekadasi, whether we are male or female, old or young.
“In our Matha (temple) there was a devotee named Sripad Muni Maharaja. When he was over 95 years old, he wanted to give up Ekadasi. Our Guru Maharaja told him, “If you are taking maha-prasada and you can walk and speak, why not follow Ekadasi? You should not give it up.” Having heard this from Guru Maharaja, Muni Maharaja followed Ekadasi and continued for the remainder of his life.
“So observing Ekadasi is a very important and easy method to achieve Krsna-prema and attain liberation.
Gopi-chandana Mahatmya
The Glories of Gopi-candana
According to the Gaudiya Vaishnava tradition, gopi-candana, or the sacred clay from Dvaraka, is applied on the body in twelve places while reciting mantras to Lord Vishnu. This process purifies one's body, designating it as a temple of the Lord. Besides purification, the tilaka also offers the wearer protection from ghosts, evil influences, bad dreams, accidents and many other things. It keeps one's mind calm and allows one to constantly remember Lord Krishna.
The following story from the Garga Samhita describes the wonderful glories of the sacred clay known as gopi-candana.
From Garga Samhita, Canto Six, Chapter Fifteen,
Translation by Sri Kushakratha Das
Text 15
yasya sravana-matrena
karma-bandhat pramucyate
gopinam yatra vaso 'bhut
tena gopi-bhuvah smrtah
Simply by hearing about Gopi-bhumi, which is so named because the gopis resided there, one become free from the bondage of karma.
Text 16
gopy-angaraga-sambhutam
gopi-chandanam uttamam
gopi-chandana-liptango
ganga-snana-phalam labhet
In Gopi-bhumi gopi-chandana was manifested from the gopis' cosmetics. A person who marks his limbs with gopi-chandana tilaka attains the result of bathing in the Ganga.
Text 17
maha-nadinam snanasya
punyam tasya dine dine
ngopi-chandana-mudrabhir
mudrito yah sada bhavet
A person who daily wears gopi-chandana tilaka attains the pious result of daily bathing in all sacred rivers.
Text 18
asvamedha-sahasrani
rajasuya-satani ca
sarvani tirtha-danani
vratani ca tathaiva ca
krtani tena nityam vai
sa krtartho na samsayah
A person who daily wears gopi-chandana tilaka attains the result of performing a thousand asvamedha-yajnas and a hundred rajasuya-yajnas. He attains the reusult of giving charity and following vows at all holy places. He attains the goal of life. Of this there is no doubt.
Text 19
ganga-mrd-dvi-gunam punyam
citrakuta-rajah smrtam
tasmad dasa-gunam punyam
rajah pancavati-bhavam
Twice as sacred as the mud of the Ganga is the dust of Chitrakuta. Ten times more sacred than that is the dust of Panchavati-tirtha.
Text 20
tasmac chata-gunam punyam
gopi-chandanakam rajah
gopi-chandanakam viddhi
vrndavana-rajah-samam
A hundred times more sacred is the dust of gopi-chandana. Please know that gopi-chandana is equal to the dust of Vrindavana.
Text 21
gopi-chandana-liptangam
yadi papa-satair yutam
tam netum na yamah sakto
yama-dutah kutah punah
Even if in the past he has committed hundreds of sins, if a person wears gopi-chandana tilaka, then Yamaraja cannot take him away. How, then, can Yamaraja's messengers touch him?
Text 22
nityam karoti yah papi
gopi-chandana-dharanam
sa prayati harer dhama
golokam prakrteh param
A sinner who daily wears gopi-chandana tilaka goes to Lord Krishna supreme abode, Goloka, which is beyond the world of matter.
Text 23
sindhu-desasya rajabhud
dirghabahur iti srutah
anyaya-varti dustatma
vesya-sanga-ratah sada
In Sindhu-desa there was a king named Dirghabahu. He was cruel and sinful and he was addicted to visiting prostitutes.
Text 24
tena vai bharate varse
brahma-hatya-satam krtam
dasa garbhavati-hatyah
krtas tena duratmana
While he was on the earth this cruel sinner murdered a hundred brahmanas and ten pregnant women.
Text 25
mrigayayam tu banaughaih
kapila-go-vadhah krtah
saindhavam hayam aruhya
mrgayarthi gato 'bhavat
One day he mounted a sindhu horse and went hunting. With a flood of arrows he accidentally killed with a brown cow in that hunt.
Text 26
ekada rajya-lobhena
mantri kruddho maha-khalam
jaghanaranya-dese tam
tiksna-dharena casina
One day, greedy to get his kingdom, with a sharp sword his angry minister killed him in the forest.
Text 27
bhu-tale patitam mrtyu-
gatam viksya yamanugah
baddhva yama-purim ninyur
harsayantah parasparam
Seeing him fallen to the ground and dead, the Yamadutas came, bound him, and, joking as they went, took him to the city of Yamaraja.
Text 28
sammukhe 'vasthitam viksya
papinam yama-rad bali
citraguptam praha turnam
ka yogya yanatasya vai
Seeing this sinner brought before him, powerful Yamaraja said to his scribe Chitragupta, "What is the proper punishment for him?"
Text 29
sri-chitragupta uvaca
catur-asiti-laksesu
narakesu nipatyatam
nihsandeham maha-raja
yavac candra-divakarau
Sri Chitragupta said: O great king, he should be thrown into eight million four hundred thousand hells for as long as the sun and the moon shine in the sky.
Text 30
anena bharate varse
ksanam na su-krtam krtam
dasa-garbhavati-ghatah
kapila-go-vadhah krtah
On the earth he did not perform a single pious deed. He killed ten pregnant women. He killed a brown cow.
Text 31
tatha vana-mriganam ca
krtva hatyah sahasrasah
tasmad ayam maha-papi
devata-dvija-nindakah
He killed thousands of deer in the forest. He offended the demigods and the brahmanas. He is a great sinner.
Texts 32 and 33
sri-narada uvaca
tada yamajnaya duta
nitva tam papa-rupinam
sahasra-yojanayame
tapta-taile maha-khale
sphurad aty-ucchalat-phene
kumbhipake nyapatayan
pralayagni-samo vahnih
sadyah sitalatam gatah
Sri Narada said: Then, by Yamaraja's order, the Yamadutas took that sinner and threw him into a terrible, eight-thousand mile wide cauldron of bubbling boiling oil in the hell of Kumbhipaka. The moment that sinner came to it, the boiling oil, which was as hot as the great fires at the time of cosmic devastation, suddenly became cool.
Text 34
vaideha tan-nipatanat
prahlada-ksepanad yatha
tadaiva citram acakhyur
yama-duta mahatmane
O king of Videha, as Prahlada was unhurt in the same situation, that sinner was not hurt by the boiling oil. Then the Yamadutas described that great wonder to noble-hearted Yamaraja.
Text 35
anena su-krtam bhumau
ksanavan na krtam kvacit
citraguptena satatam
dharma-rajo vyacintayat
Yamaraja and Chitragupta carefully reviewed the sinner's case and concluded that while he was on the earth the sinner had not for a moment performed even a single pious deed.
Text 36
sabhayam agatam vyasam
sampujya vidhivan nrpa
natva papraccha dharmatma
dharma-rajo maha-matih
Then Vyasadeva arrived in that assembly. Bowing down before Him, and carefully worshiping Him, saintly and noble-hearted Yamaraja asked Vyasadeva the following question.
Text 37
sri-yama uvaca
anena papina purvam
na krtam su-krtam kvacit
sphurad-agny-ucchalat-phene
kumbhipake maha-khale
asya ksepanato vahnih
sadyah sitalatam gatah
iti sandehatas cetah
khidyate me na samsayah
Sri Yamaraja said: When a certain sinner, who had never performed even a single pious deed, was thrown into the terrible boiling oil of Kumbhipaka, the oil suddenly became cool. Because of this my mind is now tortured with doubts.
Text 39
sri-vyasa uvaca
suksma gatir maha-raja
vidita papa-punyayoh
tatha brahma-gatih prajnaih
sarva-sastra-vidam varaih
Sri Vyasadeva said: O great king, the intelligent sages, who have studied all the scriptures, know that the ways of piety, sin, and spiritual progress are very subtle and difficult to understand.
Text 40
daiva-yogad asya punyam
praptam vai svayam arthavat
yena punyena suddho 'sau
tac chrnu tvam maha-mate
Somehow or other, by destiny, this sinner did perform a pious deed, and by that deed he became purified. O noble-hearted one, please hear the story of this.
Text 41
kasyapi hastato yatra
patita dvaraka-mrdah
tatraivayam mrtah papi
suddho 'bhut tat-prabhavatah
That sinner died in a place where from someone's hand some gopi-chandana from Dvaraka had accidentally fallen. Dying in gopi-chandana, that sinner became purified.
Text 42
gopi-chandana-liptango
naro narayano bhavet
etasya darsanat sadyo
brahma-hatya pramucyate
A person who wears gopi-chandana tilaka attains a spiritual form like that of Lord Narayana. Simply by seeing him one becomes free of the sin of killing a brahmana.
Texts 43 and 44
sri-narada uvaca
iti srutva dharma-rajas
tam aniya visesatah
vimane kama-ge sthapya
vaikuntham prakrteh param
presayam asa sahasa
gopi-chandana-kirti-vit
evam te kathitam rajan
gopi-chandanakam yasah
Sri Narada said: Hearing this, Yamaraja, who understands the glories of gopi-chandana, took the sinner, placed him a an airplane that goes anywhere one wishes, and sent him to Vaikuntha, which is above the worlds of matter. O king, thus I have described to you the glories of gopi-chandana.
Text 45
gopi-chandana-mahatmyam
yah srnoti narottamah
sa yati paramam dhama
sri-krishnasya mahatmanah
One who hears this account of gopi-chandana's glories becomes exalted. He goes to the supreme abode of Lord Krishna, the Supreme Personality of Godhead.
https://www.youtube.com/watch?v=bxjMEl6aZlY&hd=1
Navadwipa, let me touch your sacred soil, the same soil that is walked upon by Mahaprabhu's pink-tinged feet
Let me take shelter of the saints that reside in Godrum, and bathe in mercy-river where Jalangi and Ganga meet
The limbs of Gauranga resemble early sun above banana trees, Let me ring the dew-chilled temple bells again, please. Nitai like the glowing moon, dances through the night.
Nadia, cradle of kirtan, be present in my sight.
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Who is contoling food-chain is sending you straight to Dr. Mengale slaughterhouse!!!
