Jayasri Radha Devi Dasi - NOTAS
Creado por juancas del 22 de Junio del 2012
- Devestating Rainfall in Vrindavan~ Chapter 25 Krishna book~ by Srila Prabhupada
- Everything you need to know about Srila Prabhupadas Ritvic system and how he set it up. see link.
- Wosrhiping Govardhan Hill~ Srila Prabhupada's Krishna Book! Chapter 24
- Worshiping Govardhana Hill
- Mood of thiis Radha Krishna wall
- Devotees getting cancer and other diseases due to using things like Aluminum deoderant, pans and other toxic items...
- Sat-tila Ekadasi
- Paksa-Vardhini-Mahadvadasi
- Letter from Srila Prabhuapada Regarding deathlessness and also Cooperation
- LISTA de REPRODUCCIÓN
- CUADROS de VINCULOS
Devestating Rainfall in Vrindavan~ Chapter 25 Krishna book~ by Srila Prabhupada
When Indra understood that the sacrifice offered by the cowherd men in Vṛndāvana was stopped by Kṛṣṇa, he became angry, and he vented his anger upon the inhabitants of Vṛndāvana, who were headed by Nanda Mahārāja, although Indra knew perfectly well that Kṛṣṇa was personally protecting them. As the director of different kinds of clouds, Indra called for the sāṁvartaka. This cloud is invited when there is a need to devastate the whole cosmic manifestation. The sāṁvartaka was ordered by Indra to go over Vṛndāvana and inundate the whole area with an extensive flood. Demonically, Indra thought himself to be the all-powerful supreme personality. When demons become very powerful, they defy the supreme controller, Personality of Godhead. Indra, though not a demon, was puffed up by his material position, and he wanted to challenge the supreme controller. He thought himself, at least for the time being, as powerful as Kṛṣṇa. Indra said, "Just see the impudence of the inhabitants of Vṛndāvana! They are simply inhabitants of the forest, but being infatuated with their friend Kṛṣṇa, who is nothing but an ordinary human being, they have dared to defy the demigods."
Kṛṣṇa has declared in the Bhagavad-gītā that the worshipers of the demigods are not very intelligent. He has also declared that one has to give up all kinds of worship and simply concentrate on Kṛṣṇa consciousness. Kṛṣṇa's invoking the anger of Indra and later on chastising him is a clear indication to His devotee that those who are engaged in Kṛṣṇa consciousness have no need to worship any demigod, even if it is found that the demigod has become angry. Kṛṣṇa gives His devotees all protection, and they should completely depend on His mercy.
Indra cursed the action of the inhabitants of Vṛndāvana and said, "By defying the authority of the demigods, the inhabitants of Vṛndāvana will suffer in material existence. Having neglected the sacrifice to the demigods, they cannot cross over the impediments of the ocean of material miseries." Indra further declared, "These cowherd men in Vṛndāvana have neglected my authority on the advice of this talkative boy who is known as Kṛṣṇa. He is nothing but a child, and by believing this child, they have enraged me." Thus he ordered the sāṁvartaka cloud to go and destroy the prosperity of Vṛndāvana. "The men of Vṛndāvana," said Indra, "have become too puffed up over their material opulence and their confidence in the presence of their tiny friend, Kṛṣṇa. He is simply talkative, childish, and unaware of the complete cosmic situation, although He is thinking Himself very advanced in knowledge. Because they have taken Kṛṣṇa so seriously, they must be punished, and so I have ordered the sāṁvartaka cloud to go to there and inundate the place. They should be destroyed with their cows."
It is indicated here that in the villages or outside the towns, the inhabitants must depend on the cows for their prosperity. When the cows are destroyed, the people are destitute of all kinds of opulences. When King Indra ordered the sāṁvartaka and companion clouds to go to Vṛndāvana, the clouds were afraid of the assignment. But King Indra assured them, "You go ahead, and I will also go, riding on my elephant, accompanied by great storms. And I shall apply all my strength to punish the inhabitants of Vṛndāvana."
Ordered by King Indra, all the dangerous clouds appeared above Vṛndāvana and began to pour water incessantly, with all their strength and power. There was constant lightning and thunder, blowing of severe wind and incessant falling of rain. The rainfall seemed to fall like piercing sharp arrows. By pouring water as thick as pillars, without cessation, the clouds gradually filled all the lands in Vṛndāvana with water, and there was no visible distinction between higher and lower land. The situation was very dangerous, especially for the animals. The rainfall was accompanied by great winds, and every living creature in Vṛndāvana began to tremble from the severe cold. Unable to find any other source of deliverance, they all approached Govinda to take shelter at His lotus feet. The cows especially, being much aggrieved from the heavy rain, bowed down their heads, and taking their calves underneath their bodies, they approached the Supreme Personality of Godhead to take shelter of His lotus feet. At that time all the inhabitants of Vṛndāvana began to pray to Lord Kṛṣṇa. "Dear Kṛṣṇa," they prayed, "You are all-powerful, and You are very affectionate to Your devotees. Now please protect us who have been much harassed by angry Indra."
Upon hearing their prayer, Kṛṣṇa could also understand that Indra, being bereft of his sacrificial honor, was pouring down rain that was accompanied by heavy pieces of ice and strong winds, although all this was out of season. Kṛṣṇa understood that this was a deliberate exhibition of anger by Indra. He therefore concluded, "This demigod who thinks himself supreme has shown his great power, but I shall answer him according to My position, and I shall teach him that he is not autonomous in managing universal affairs. I am the Supreme Lord over all, and I shall thus take away his false prestige which has risen from his power. The demigods are My devotees, and therefore it is not possible for them to forget My supremacy, but somehow or other he has become puffed up with material power and thus is now maddened. I shall act in such a way to relieve him of this false prestige. I shall give protection to My pure devotees in Vṛndāvana, who are at present completely at My mercy and whom I have taken completely under My protection. I will save them by My mystic power."
Thinking in this way, Lord Kṛṣṇa immediately picked up Govardhana Hill with one hand, exactly as a child picks up a mushroom from the ground. Thus He exhibited His transcendental pastime of lifting Govardhana Hill. Lord Kṛṣṇa then began to address His devotees, "My dear brothers, My dear father, My dear inhabitants of Vṛndāvana, you can now safely enter under the umbrella of Govardhana Hill, which I have just lifted. Do not be afraid of the hill and think that it will fall from My hand. You have been too much afflicted from the heavy rain and strong wind; therefore I have lifted this hill, which will protect you exactly like a huge umbrella. I think this is a proper arrangement to relieve you from your immediate distress. Be happy along with your animals underneath this great umbrella." Being assured by Lord Kṛṣṇa, all the inhabitants of Vṛndāvana entered beneath the great hill and appeared to be safe along with their property and animals.
The inhabitants of Vṛndāvana and their animals remained there for one week without being disturbed by hunger, thirst or any other discomforts. They were simply astonished to see how Kṛṣṇa was holding up the mountain with the little finger of His left hand. Seeing the extraordinary mystic power of Kṛṣṇa, Indra, the King of heaven, was thunderstruck and baffled in his determination. He immediately called for all the clouds and asked them to desist. When the sky became completely cleared of all clouds and there was sunrise again, the strong winds stopped. At that time Kṛṣṇa, the Supreme Personality of Godhead, known now as the lifter of Govardhana Hill, said, "My dear cowherd men, now you can leave and take your wives, children, cows and valuables, because everything is ended. The inundation has gone down, along with the swelling waters of the river."
All the men loaded their valuables on carts and slowly left with their cows and other paraphernalia. After they had cleared out everything, Lord Kṛṣṇa very slowly replaced Govardhana Hill exactly in the same position as it had been before. When everything was done, all the inhabitants of Vṛndāvana approached Kṛṣṇa and embraced Him with great ecstasy. The gopīs, being naturally very affectionate to Kṛṣṇa, began to offer Him curd mixed with their tears, and they poured incessant blessings upon Him. Mother Yaśodā, mother Rohiṇī, Nanda, and Balarāma, who is the strongest of the strong, embraced Kṛṣṇa one after another and, from spontaneous feelings of affection, blessed Him over and over again. In the heavens, different demigods from different planetary systems, such as Siddhaloka, Gandharvaloka and Cāraṇaloka, also began to show their complete satisfaction. They poured showers of flowers on the surface of the earth and sounded different conchshells. There was beating of drums, and being inspired by godly feelings, residents of Gandharvaloka began to play on their tampouras to please the Lord. After this incident, the Supreme Personality of Godhead, surrounded by His dear friends and animals, returned to His home. As usual, the gopīs began to chant the glorious pastimes of Lord Kṛṣṇa with great feeling, for they were chanting from the heart.
Thus ends the Bhaktivedanta purport of the Twenty-fifth Chapter of Kṛṣṇa, "Devastating Rainfall in Vṛndāvana."
Everything you need to know about Srila Prabhupadas Ritvic system and how he set it up. see link.
http://theharekrishnamovement.wordpress.com/2011/11/22/srila-prabhupada-guru-tattva/
This is an older article, and rather long, but is full with information, quotes, and insightful analysis, on the most important issues, facing our society, concerning guru tattva, and following the instructions of Srila Prabhupada. Many good quotes and a highly recomended read!
Srila Prabhupada Guru Tattva
By Sriman Harinam Prabhu
June 12, 2006
It is widely known that Srila Prabhupada instituted a ritvik or representative (proxy) initiation system throughout ISKCON as early as 1971 in order to meet the growing need to initiate his disciples worldwide. However what is not widely known is that he instructed his disciples to continue initiating new disciples on his behalf even after his physical disappearance.
He called those disciples who performed the initiation ceremonies ritvik representatives of the acharya (officiating acharyas). Below are quotes directly from Srila Prabhupada for the evidence of these intructions as well as explanations, philosophical insights, and historical background.
I. DIRECT EVIDENCE FOR CONTINUANCE OF THE RITVIK SYSTEM AFTER PHYSICAL DISAPPEARANCE
A. Srila Prabhupada’s May 28, 1977 ISKCON Governing Board Commission (GBC) meeting. Notes enclosed in [ ]
Satsvarupa: By the votes of the present GBC. Then our next question concerns initiations in the future, particularly at that time when you’re no longer with us. We want to know how first and second initiation would be conducted.
Prabhupada: Yes. I shall recommend some of you. After this is settled up, I shall recommend some of you to act as officiating acaryas.
[Srila Prabhupada clearly did not state "diksa-guru" nor "acarya" which is a direct repudiation of the successor diksa-guru accepting their own disciples senario in ISKCON.]
Tamala Krsna: Is that called ritvik-acarya?
Prabhupada: Ritvik, yes.
[Srila Prabhupada equates "officiating acarya" with "ritvik" which is the second direct repudiation of the successor diksa-guru senario in ISKCON.]
Satsvarupa: Then what is the relationship of that person who gives the initiation and the…
Prabhupada: He’s guru. He’s guru.
Satsvarupa: But he does it on your behalf.
Prabhupada: Yes. That is formality. Because in my presence one should not become guru, so on my behalf, on my order… Amara ajnaya guru haia. Be actually guru, but by my order.
[This is the third direct repudiation of Srila Prabhupada's disciples accepting their own disciples in ISKCON.]
Satsvarupa: So they may also be considered your disciples.
Prabhupada: Yes, they are disciples. Why consider? Who?
[This is the fourth direct repudiation of the successor diksa-guru senario in reply to Satsvarupa's question.]
Tamala Krsna: No, he’s asking that these ritvik-acaryas, they’re officiating, giving diksa. Their… The people who they give diksa to, whose disciple are they?
[Here Srila Prabhupada ends his conversation with Satvarupa and replies to Tamal's misunderstanding. Tamal's misunderstanding is clearly evident as he repeats Satvarupa's same question which was already clearly answered by Srila Prabhupada. Further, Tamal's misunderstanding is clear in his saying that ritviks and officiating acaryas give diksa which they clearly don't, as they merely are representing the uttama-adhikari diksa-guru. Tamal's misconception of "diksa" and "diksa-guru" is that both diksa-guru and disciple must be physically present for diksa which clearly contradicts Srila Prabhupada's teachings as pointed out in Part III "Philosophical Basis".]
Prabhupada: They’re his disciple.
Tamala Krsna: They’re his disciple.
Prabhupada: Who is initiating. He is grand disciple.
Satsvarupa: Yes.
Tamala Krsna: That’s clear.
[Here Tamal draws his own conclusion and foolishly accepts only the sentence ("There're his disciple.") which he likes or understands. He ignores Srila Prabhupada's clear answers to Satvarupa's previous questions which repudiated the "disciples accepting their own disciples" senario in ISKCON four times and thus Tamal misses Prabhupada's concluding statement as follows.]
Satsvarupa: Then we have a question concer…
Prabhupada: When I order, “You become guru,” he becomes regular guru. That’s all. He becomes disciple of my disciple. That’s it.
[Here Srila Prabhupada clearly concludes his reply to Tamal and says that his disciples can become regular guru and accept their own disciples only when he orders them to. This clearly indicates that he did not yet give the specific order for his disciples to become regular (diksa) gurus and accept their own disciples in ISKCON in this meeting. He already repeatedly confirmed this fact with his prior repudiation (four times) in reply to Satsvarupa's original question on what the GBC were to do for 1st and 2nd initiations "when you no longer are with us" as already pointed out. So it is inconceivable that he changes his mind in replying to what is essentially the same question from Tamal vis-a vis, "Whose disciples are they?". Tamal's misunderstanding of this crucial meeting was later confirmed in the 1980 Topanga Canyon guru meeting detailed in subsection II.A. Unfortunately as secretary, his deviation was also written into the minutes of the May 28, 1977 meeting.
Furthermore, if someone tells you, "When I order, you jump off the cliff" would you jump? OF COURSE NOT! Clearly, Srila Prabhupada's use of the word "when" indicates that he did not yet give that order. A month later in his July 9, 1977 worldwide communique (given below) he gave his final orders on future initiations for Iskcon wherein he named 11 disciples to act as "ritvik representatives of the acarya" to initiate future disciples on his behalf "henceforward".]Click link at top of page to see full article..... continue.....
Remove your clouds of doubt.. READ CAREFULLY!
Wosrhiping Govardhan Hill~ Srila Prabhupada's Krishna Book! Chapter 24.
While engaged with the brāhmaṇas who were too involved in the performance of Vedic sacrifices, Kṛṣṇa and Balarāma also saw that the cowherd men were preparing a similar sacrifice in order to pacify Indra, the King of heaven, who is responsible for supplying water. As stated in the Caitanya-caritāmṛta, a devotee of Kṛṣṇa has strong and firm faith in the understanding that if he is simply engaged in Kṛṣṇa consciousness and Kṛṣṇa's transcendental loving service, then he is freed from all other obligations. A pure devotee of Lord Kṛṣṇa doesn't have to perform any of the ritualistic functions enjoined in the Vedas; nor is he required to worship any demigods. Being a devotee of Lord Kṛṣṇa, one is understood to have performed all kinds of Vedic rituals and all kinds of worship to the demigods. Just by performing the Vedic ritualistic ceremonies or worshiping the demigods, one does not develop devotional service for Kṛṣṇa but one who is engaged fully in the service of the Lord has already finished all Vedic injunctions.
Kṛṣṇa ordered a stop to all such activities by His devotees, for He wanted to firmly establish exclusive devotional service during His presence in Vṛndāvana. Kṛṣṇa knew that the cowherd men were preparing for the Indra sacrifice beause He is the omniscient Personality of Godhead, but as a matter of etiquette, He began to inquire with great honor and submission from elder personalities like Mahārāja Nanda and others.
Kṛṣṇa asked His father, "My dear father, what is this arrangement going on for a great sacrifice? What is the result of such sacrifice, and for whom is it meant? How is it performed? Will you kindly let Me know? I am very anxious to know this procedure, so please explain to Me the purpose of this sacrifice." Upon this inquiry, His father, Nanda Mahārāja, remained silent, thinking that his young boy would not be able to understand the intricacies of performing the yajña. Kṛṣṇa, however, persisted: "My dear father, for those who are liberal and saintly, there is no secrecy. They do not think anyone to be a friend or enemy because they are always open to everyone. And even for those who are not so liberal, nothing should be secret for the family members and friends, although secrecy may be maintained for persons who are inimical. Therefore you cannot keep any secrets from Me. All persons are engaged in fruitive activities. Some know what these activities are, and they know the result, and some execute activities without knowing the purpose or the result. A person who acts with full knowledge gets the full result; one who acts without knowledge does not get such a perfect result. Therefore, please let Me know the purpose of the sacrifice which you are going to perform. Is it according to Vedic injunction? Or is it simply a popular ceremony? Kindly let Me know in detail about the sacrifice."
On hearing this inquiry from Kṛṣṇa, Mahārāja Nanda replied, "My dear boy, this ceremonial performance is more or less traditional. Because rainfall is due to the mercy of King Indra and the clouds are his representatives, and because water is so important for our living, we must show some gratitude to the controller of this rainfall, Mahārāja Indra. We are arranging, therefore, to pacify King Indra, because he has very kindly sent us clouds to pour down sufficient quantity of rain for successful agricultural activities. Water is very important; without rainfall we cannot farm or produce grains. We cannot live if there is no rainfall. It is necessary for successful religious ceremonies, economic development, and, ultimately, liberation. Therefore we should not give up the traditional ceremonial function; if one gives it up, being influenced by lust, or greed or fear, then it does not look very good for him."
After hearing this, Kṛṣṇa, the Supreme Personality of Godhead, in the presence of His father and all the cowherd men of Vṛndāvana, spoke in such a way as to make heavenly King Indra very angry. He suggested that they forgo the sacrifice. His reasons for discouraging the sacrifice performed to please Indra were twofold. First, as stated in the Bhagavad-gītā, there is no need to worship the demigods for any material advancement; all results derived from worshiping the demigods are simply temporary, and only those who are less intelligent are interested with temporary results. Secondly, whatever temporary result one derives from worshiping the demigods is actually granted by the permission of the Supreme Personality of Godhead. It is clearly stated in the Bhagavad-gītā, mayaiva vihitān hi tān.Whatever benefit is supposed to be derived from the demigods is actually bestowed by the Supreme Personality of Godhead. Without the permission of the Supreme Personality of Godhead, one cannot bestow any benefit upon others. But sometimes the demigods become puffed up by the influence of material nature; thinking themselves as all in all, they try to forget the supremacy of the Supreme Personality of Godhead. In the Śrīmad-Bhāgavatam, it is clearly stated that in this instance Kṛṣṇa wanted to make King Indra angry. Kṛṣṇa's advent was especially meant for the annihilation of the demons and protection of the devotees. King Indra was certainly a devotee, not a demon, but because he was puffed up, Kṛṣṇa wanted to teach him a lesson. He first tried to make Indra angry by stopping the Indra Pūjā, which was arranged by the cowherd men in Vṛndāvana.
With this purpose in mind, Kṛṣṇa began to talk as if He were an atheist supporting the philosophy ofkarma-mīmāṁsā. Advocates of this type of philosophy do not accept the supreme authority of the Personality of Godhead. They put forward the argument that if anyone works nicely, the result is sure to come. Their opinion is that even if there is a God who gives man the result of his fruitive activities, there is no need to worship Him because unless man works He cannot bestow any good result. They say that instead of worshiping a demigod or God, people should give attention to their own duties, and thus the good result will surely come. Lord Kṛṣṇa began to speak to His father according to these principles of the karma-mīmāṁsā philosophy. "My dear father," He said, "I don't think you need to worship any demigod for the successful performance of your agricultural activities. Every living being is born according to his past karma and leaves this life simply taking the result of his present karma.Everyone is born in different types or species of life according to his past activities, and he gets his next birth according to the activities of this life. Different grades of material happiness and distress, comforts and disadvantages of life, are different results of different kinds of activities, either from the past or present life."
Mahārāja Nanda and other elderly members argued that without satisfying the predominating god, one cannot derive any good result simply by material activities. This is actually the fact. For example, it is sometimes found that, in spite of first-class medical help and treatment by a first-class physician, a diseased person dies. It is concluded, therefore, that first-class medical treatment or the attempts of a first-class physician are not in themselves the cause for curing a patient; there must be the hand of the Supreme Personality of Godhead. Similarly, a father's and mother's taking care of their children is not the cause of the children's comfort. Sometimes it is found that in spite of all care by the parents, the children go bad or succumb to death. Therefore material causes are not sufficient for results. There must be the sanction of the Supreme Personality of Godhead. Nanda Mahārāja therefore advocated that, in order to get good results for agricultural activities, they must satisfy Indra, the superintending deity of the rain supply. Lord Kṛṣṇa nullified this argument, saying that the demigods give results only to persons who have executed their prescribed duties; therefore demigods are dependent on the execution of duties and are not absolute in awarding good results to anyone.
"My dear father, there is no need to worship the demigod Indra," Lord Kṛṣṇa said. "Everyone has to achieve the result of his own work. We can actually see that one becomes busy according to the natural tendency of his work; and according to that natural tendency, all living entities--either human beings or demigods--achieve their respective results. All living entities achieve higher or lower bodies and create enemies, friends or neutral parties only because of their different kinds of work. One should be careful to discharge duties according to his natural instinct and not divert attention to the worship of various demigods. The demigods will be satisfied by proper execution of all duties, so there is no need to worship them. Let us, rather, perform our prescribed duties very nicely. Actually one cannot be happy without executing his proper prescribed duty. One who does not, therefore, properly discharge his prescribed duties, is compared with an unchaste woman. The proper prescribed duty of the brāhmaṇas is the study of the Vedas; the proper duty of the royal order, the kṣatriyas, is engagement in protecting the citizens; the proper duty of the vaiśya community is agriculture, trade and protection of the cows; and the proper duty of the śūdras is service to the higher classes, namely the brāhmaṇas, kṣatriyas, and vaiśyas. We belong to the vaiśya community, and our proper duty is to farm, or to trade with the agricultural produce, to protect cows, or take to banking."
Kṛṣṇa identified Himself with the vaiśya community because Nanda Mahārāja was protecting many cows, and Kṛṣṇa was taking care of them. He enumerated four kinds of business engagements for thevaiśya community, namely agriculture, trade, protection of cows and banking. Although the vaiśyascan take to any of these occupations, the men of Vṛndāvana were engaged primarily in the protection of cows.
Kṛṣṇa further explained to His father: "This cosmic manifestation is going on under the influence of three modes of material nature--goodness, passion, and ignorance. These three modes are the causes of creation, maintenance, and destruction. The cloud is caused by the action of the mode of passion; therefore it is the mode of passion which causes the rainfall. And after the rainfall, the living entities derive the result--success in agricultural work. What, then, has Indra to do in this affair? Even if you do not please Indra, what can he do? We do not derive any special benefit from Indra. Even if he is there, he pours water on the ocean also, where there is no need of water. So he is pouring water on the ocean or on the land; it does not depend on our worshiping him. As far as we are concerned, we do not need to go to another city or village or foreign country. There are palatial buildings in the cities, but we are satisfied living in this forest of Vṛndāvana. Our specific relationship is with Govardhana Hill and Vṛndāvana forest and nothing more. I therefore request you, My dear father, to begin a sacrifice which will satisfy the local brāhmaṇas and Govardhana Hill, and let us have nothing to do with Indra."
After hearing this statement by Kṛṣṇa, Nanda Mahārāja replied, "My dear boy, since You are asking, I shall arrange for a separate sacrifice for the local brāhmaṇas and Govardhana Hill. But for the present let me execute this sacrifice known as Indra-yajña."
But Kṛṣṇa replied, "My dear father, don't delay. The sacrifice you propose for Govardhana and the local brāhmaṇas will take much time. Better take the arrangement and paraphernalia you have already made for sacrificing Indra-yajña and immediately engage it to satisfy Govardhana Hill and the localbrāhmaṇas."
Mahārāja Nanda finally relented. The cowherd men then inquired from Kṛṣṇa how He wanted the yajñaperformed, and Kṛṣṇa gave them the following directions. "Prepare very nice foodstuffs of all descriptions from the grains and ghee collected for the yajña. Prepare rice, dahl, then halavah,pākorā, puri and all kinds of milk preparations like sweet rice, sweetballs, sandeśa, rasagullā and lāḍḍuand invite the learned brāhmaṇas who can chant the Vedic hymns and offer oblations to the fire. Thebrāhmaṇas should be given all kinds of grains in charity. Then decorate all the cows and feed them well. After performing this, give money in charity to the brāhmaṇas. As far as the lower animals are concerned, such as the dogs, and the lower grades of people, such as the cāṇḍālas, or the fifth class of men who are considered untouchable, they also may be given sumptuous prasādam. After giving nice grasses to the cows, the sacrifice known as Govardhana Pūjā may immediately begin. This sacrifice will very much satisfy Me."
In this statement, Lord Kṛṣṇa practically described the whole economy of the vaiśya community. In all communities of human society, and in the animal kingdom, among the cows, dogs, goats, etc., everyone has his part to play. Each is to work in cooperation for the total benefit of all society, which includes not only animate objects but also inanimate objects like hills and land. The vaiśya community is specifically responsible for the economic improvement of the society by producing grains, by giving protection to the cows, by transporting food when needed, and by banking and finance.
From this statement we learn also that the cats and dogs, although not so important, are not to be neglected. Cow protection is actually more important than protection of cats and dogs. Another hint we get from this statement is that the cāṇḍālas or the untouchables are also not to be neglected by the higher classes. Everyone is important, but some are directly responsible for the advancement of human society, and some are only indirectly responsible. However, when Kṛṣṇa consciousness is there, then everyone's total benefit is taken care of.
The sacrifice known as Govardhana Pūjā is observed in the Kṛṣṇa consciousness movement. Lord Caitanya has recommended that since Kṛṣṇa is worshipable, so His land, Vṛndāvana and Govardhana Hill, are also worshipable. To confirm this statement, Lord Kṛṣṇa said that Govardhana Pūjā is as good as worship of Him. From that day, the Govardhana Pūjā has been still going on and is known asAnnakūṭa. In all the temples of Vṛndāvana or outside of Vṛndāvana, huge quantities of food are prepared in this ceremony and are very sumptuously distributed to the general population. Sometimes the food is thrown to the crowds, and they enjoy collecting it off the ground. From these instances, we can understand that prasādam offered to Kṛṣṇa never becomes polluted or contaminated, even if it is thrown on the ground. The people, therefore, collect it and eat with great satisfaction.
The Supreme Personality of Godhead, Kṛṣṇa, therefore advised the cowherd men to stop the Indra-yajña and begin the Govardhana Pūjā in order to chastise Indra who was very much puffed up at being the supreme controller of the heavenly planets. The honest and simple cowherd men headed by Nanda Mahārāja accepted Kṛṣṇa's proposal and executed in detail everything He advised. They performed Govardhana worship and circumambulation of the hill. (Following the inauguration of Govardhana Pūjā, people in Vṛndāvana still dress nicely and assemble near Govardhana Hill to offer worship and circumambulate the hill, leading their cows all around.) According to the instruction of Lord Kṛṣṇa, Nanda Mahārāja and the cowherd men called in learned brāhmaṇas and began to worship Govardhana Hill by chanting Vedic hymns and offering prasādam. The inhabitants of Vṛndāvana assembled together, decorated their cows and gave them grass. Keeping the cows in front, they began to circumambulate Govardhana Hill. The gopīs also dressed themselves very luxuriantly and sat in bull-driven carts, chanting the glories of Kṛṣṇa's pastimes. Assembled there to act as priests for Govardhana Pūjā, the brāhmaṇas offered their blessings to the cowherd men and their wives, thegopīs.
When everything was complete, Kṛṣṇa assumed a great transcendental form and declared to the inhabitants of Vṛndāvana that He was Himself Govardhana Hill in order to convince the devotees that Govardhana Hill and Kṛṣṇa Himself are identical. Then Kṛṣṇa began to eat all the food offered there. The identity of Kṛṣṇa and Govardhana Hill is still honored, and great devotees take rocks from Govardhana Hill and worship them exactly as they worship the Deity of Kṛṣṇa in the temples. Devotees therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship. The form of Kṛṣṇa who began to eat the offerings was separately constituted, and Kṛṣṇa Himself along with other inhabitants of Vṛndāvana began to offer obeisances to the Deity as well as Govardhana Hill. In offering obeisances to the huge form of Kṛṣṇa Himself and Govardhana Hill, Kṛṣṇa declared, "Just see how Govardhana Hill has assumed this huge form and is favoring us by accepting all the offerings." Kṛṣṇa also declared at that meeting, "One who neglects the worship of Govardhana Pūjā, as I am personally conducting it, will not be happy. There are many snakes on Govardhana Hill, and persons neglecting the prescribed duty of Govardhana Pūjā will be bitten by these snakes and killed. In order to assure the good fortune of the cows and themselves, all people of Vṛndāvana near Govardhana must worship the hill, as prescribed by Me."
Thus performing the Govardhana Pūjā sacrifice, all the inhabitants of Vṛndāvana followed the instructions of Kṛṣṇa, the son of Vasudeva, and afterwards they returned to their respective homes.
Thus ends the Bhaktivedanta purport of the Twenty-fourth Chapter of Kṛṣṇa, "Worshiping Govardhana Hill."
Make a Govardhana Hill of Halava and decorate it for your Krishna! Do Govardhan Puja and circle the hill. This is how we celebrate Govardhana Puja.
Worshiping Govardhana Hill
24 / Worshiping Govardhana Hill
While engaged with the brāhmaṇas who were too involved in the performance of Vedic sacrifices, Kṛṣṇa and Balarāma also saw that the cowherd men were preparing a similar sacrifice in order to pacify Indra, the King of heaven, who is responsible for supplying water. As stated in the Caitanya-caritāmṛta, a devotee of Kṛṣṇa has strong and firm faith in the understanding that if he is simply engaged in Kṛṣṇa consciousness and Kṛṣṇa's transcendental loving service, then he is freed from all other obligations. A pure devotee of Lord Kṛṣṇa doesn't have to perform any of the ritualistic functions enjoined in the Vedas; nor is he required to worship any demigods. Being a devotee of Lord Kṛṣṇa, one is understood to have performed all kinds of Vedic rituals and all kinds of worship to the demigods. Just by performing the Vedic ritualistic ceremonies or worshiping the demigods, one does not develop devotional service for Kṛṣṇa but one who is engaged fully in the service of the Lord has already finished all Vedic injunctions.
Kṛṣṇa ordered a stop to all such activities by His devotees, for He wanted to firmly establish exclusive devotional service during His presence in Vṛndāvana. Kṛṣṇa knew that the cowherd men were preparing for the Indra sacrifice beause He is the omniscient Personality of Godhead, but as a matter of etiquette, He began to inquire with great honor and submission from elder personalities like Mahārāja Nanda and others.
Kṛṣṇa asked His father, "My dear father, what is this arrangement going on for a great sacrifice? What is the result of such sacrifice, and for whom is it meant? How is it performed? Will you kindly let Me know? I am very anxious to know this procedure, so please explain to Me the purpose of this sacrifice." Upon this inquiry, His father, Nanda Mahārāja, remained silent, thinking that his young boy would not be able to understand the intricacies of performing the yajña. Kṛṣṇa, however, persisted: "My dear father, for those who are liberal and saintly, there is no secrecy. They do not think anyone to be a friend or enemy because they are always open to everyone. And even for those who are not so liberal, nothing should be secret for the family members and friends, although secrecy may be maintained for persons who are inimical. Therefore you cannot keep any secrets from Me. All persons are engaged in fruitive activities. Some know what these activities are, and they know the result, and some execute activities without knowing the purpose or the result. A person who acts with full knowledge gets the full result; one who acts without knowledge does not get such a perfect result. Therefore, please let Me know the purpose of the sacrifice which you are going to perform. Is it according to Vedic injunction? Or is it simply a popular ceremony? Kindly let Me know in detail about the sacrifice."
On hearing this inquiry from Kṛṣṇa, Mahārāja Nanda replied, "My dear boy, this ceremonial performance is more or less traditional. Because rainfall is due to the mercy of King Indra and the clouds are his representatives, and because water is so important for our living, we must show some gratitude to the controller of this rainfall, Mahārāja Indra. We are arranging, therefore, to pacify King Indra, because he has very kindly sent us clouds to pour down sufficient quantity of rain for successful agricultural activities. Water is very important; without rainfall we cannot farm or produce grains. We cannot live if there is no rainfall. It is necessary for successful religious ceremonies, economic development, and, ultimately, liberation. Therefore we should not give up the traditional ceremonial function; if one gives it up, being influenced by lust, or greed or fear, then it does not look very good for him."
After hearing this, Kṛṣṇa, the Supreme Personality of Godhead, in the presence of His father and all the cowherd men of Vṛndāvana, spoke in such a way as to make heavenly King Indra very angry. He suggested that they forgo the sacrifice. His reasons for discouraging the sacrifice performed to please Indra were twofold. First, as stated in the Bhagavad-gītā, there is no need to worship the demigods for any material advancement; all results derived from worshiping the demigods are simply temporary, and only those who are less intelligent are interested with temporary results. Secondly, whatever temporary result one derives from worshiping the demigods is actually granted by the permission of the Supreme Personality of Godhead. It is clearly stated in the Bhagavad-gītā, mayaiva vihitān hi tān.Whatever benefit is supposed to be derived from the demigods is actually bestowed by the Supreme Personality of Godhead. Without the permission of the Supreme Personality of Godhead, one cannot bestow any benefit upon others. But sometimes the demigods become puffed up by the influence of material nature; thinking themselves as all in all, they try to forget the supremacy of the Supreme Personality of Godhead. In the Śrīmad-Bhāgavatam, it is clearly stated that in this instance Kṛṣṇa wanted to make King Indra angry. Kṛṣṇa's advent was especially meant for the annihilation of the demons and protection of the devotees. King Indra was certainly a devotee, not a demon, but because he was puffed up, Kṛṣṇa wanted to teach him a lesson. He first tried to make Indra angry by stopping the Indra Pūjā, which was arranged by the cowherd men in Vṛndāvana.
With this purpose in mind, Kṛṣṇa began to talk as if He were an atheist supporting the philosophy ofkarma-mīmāṁsā. Advocates of this type of philosophy do not accept the supreme authority of the Personality of Godhead. They put forward the argument that if anyone works nicely, the result is sure to come. Their opinion is that even if there is a God who gives man the result of his fruitive activities, there is no need to worship Him because unless man works He cannot bestow any good result. They say that instead of worshiping a demigod or God, people should give attention to their own duties, and thus the good result will surely come. Lord Kṛṣṇa began to speak to His father according to these principles of the karma-mīmāṁsā philosophy. "My dear father," He said, "I don't think you need to worship any demigod for the successful performance of your agricultural activities. Every living being is born according to his past karma and leaves this life simply taking the result of his present karma.Everyone is born in different types or species of life according to his past activities, and he gets his next birth according to the activities of this life. Different grades of material happiness and distress, comforts and disadvantages of life, are different results of different kinds of activities, either from the past or present life."
Mahārāja Nanda and other elderly members argued that without satisfying the predominating god, one cannot derive any good result simply by material activities. This is actually the fact. For example, it is sometimes found that, in spite of first-class medical help and treatment by a first-class physician, a diseased person dies. It is concluded, therefore, that first-class medical treatment or the attempts of a first-class physician are not in themselves the cause for curing a patient; there must be the hand of the Supreme Personality of Godhead. Similarly, a father's and mother's taking care of their children is not the cause of the children's comfort. Sometimes it is found that in spite of all care by the parents, the children go bad or succumb to death. Therefore material causes are not sufficient for results. There must be the sanction of the Supreme Personality of Godhead. Nanda Mahārāja therefore advocated that, in order to get good results for agricultural activities, they must satisfy Indra, the superintending deity of the rain supply. Lord Kṛṣṇa nullified this argument, saying that the demigods give results only to persons who have executed their prescribed duties; therefore demigods are dependent on the execution of duties and are not absolute in awarding good results to anyone.
"My dear father, there is no need to worship the demigod Indra," Lord Kṛṣṇa said. "Everyone has to achieve the result of his own work. We can actually see that one becomes busy according to the natural tendency of his work; and according to that natural tendency, all living entities--either human beings or demigods--achieve their respective results. All living entities achieve higher or lower bodies and create enemies, friends or neutral parties only because of their different kinds of work. One should be careful to discharge duties according to his natural instinct and not divert attention to the worship of various demigods. The demigods will be satisfied by proper execution of all duties, so there is no need to worship them. Let us, rather, perform our prescribed duties very nicely. Actually one cannot be happy without executing his proper prescribed duty. One who does not, therefore, properly discharge his prescribed duties, is compared with an unchaste woman. The proper prescribed duty of the brāhmaṇas is the study of the Vedas; the proper duty of the royal order, the kṣatriyas, is engagement in protecting the citizens; the proper duty of the vaiśya community is agriculture, trade and protection of the cows; and the proper duty of the śūdras is service to the higher classes, namely the brāhmaṇas, kṣatriyas, and vaiśyas. We belong to the vaiśya community, and our proper duty is to farm, or to trade with the agricultural produce, to protect cows, or take to banking."
Kṛṣṇa identified Himself with the vaiśya community because Nanda Mahārāja was protecting many cows, and Kṛṣṇa was taking care of them. He enumerated four kinds of business engagements for thevaiśya community, namely agriculture, trade, protection of cows and banking. Although the vaiśyascan take to any of these occupations, the men of Vṛndāvana were engaged primarily in the protection of cows.
Kṛṣṇa further explained to His father: "This cosmic manifestation is going on under the influence of three modes of material nature--goodness, passion, and ignorance. These three modes are the causes of creation, maintenance, and destruction. The cloud is caused by the action of the mode of passion; therefore it is the mode of passion which causes the rainfall. And after the rainfall, the living entities derive the result--success in agricultural work. What, then, has Indra to do in this affair? Even if you do not please Indra, what can he do? We do not derive any special benefit from Indra. Even if he is there, he pours water on the ocean also, where there is no need of water. So he is pouring water on the ocean or on the land; it does not depend on our worshiping him. As far as we are concerned, we do not need to go to another city or village or foreign country. There are palatial buildings in the cities, but we are satisfied living in this forest of Vṛndāvana. Our specific relationship is with Govardhana Hill and Vṛndāvana forest and nothing more. I therefore request you, My dear father, to begin a sacrifice which will satisfy the local brāhmaṇas and Govardhana Hill, and let us have nothing to do with Indra."
After hearing this statement by Kṛṣṇa, Nanda Mahārāja replied, "My dear boy, since You are asking, I shall arrange for a separate sacrifice for the local brāhmaṇas and Govardhana Hill. But for the present let me execute this sacrifice known as Indra-yajña."
But Kṛṣṇa replied, "My dear father, don't delay. The sacrifice you propose for Govardhana and the local brāhmaṇas will take much time. Better take the arrangement and paraphernalia you have already made for sacrificing Indra-yajña and immediately engage it to satisfy Govardhana Hill and the localbrāhmaṇas."
Mahārāja Nanda finally relented. The cowherd men then inquired from Kṛṣṇa how He wanted the yajñaperformed, and Kṛṣṇa gave them the following directions. "Prepare very nice foodstuffs of all descriptions from the grains and ghee collected for the yajña. Prepare rice, dahl, then halavah,pākorā, puri and all kinds of milk preparations like sweet rice, sweetballs, sandeśa, rasagullā and lāḍḍuand invite the learned brāhmaṇas who can chant the Vedic hymns and offer oblations to the fire. Thebrāhmaṇas should be given all kinds of grains in charity. Then decorate all the cows and feed them well. After performing this, give money in charity to the brāhmaṇas. As far as the lower animals are concerned, such as the dogs, and the lower grades of people, such as the cāṇḍālas, or the fifth class of men who are considered untouchable, they also may be given sumptuous prasādam. After giving nice grasses to the cows, the sacrifice known as Govardhana Pūjā may immediately begin. This sacrifice will very much satisfy Me."
In this statement, Lord Kṛṣṇa practically described the whole economy of the vaiśya community. In all communities of human society, and in the animal kingdom, among the cows, dogs, goats, etc., everyone has his part to play. Each is to work in cooperation for the total benefit of all society, which includes not only animate objects but also inanimate objects like hills and land. The vaiśya community is specifically responsible for the economic improvement of the society by producing grains, by giving protection to the cows, by transporting food when needed, and by banking and finance.
From this statement we learn also that the cats and dogs, although not so important, are not to be neglected. Cow protection is actually more important than protection of cats and dogs. Another hint we get from this statement is that the cāṇḍālas or the untouchables are also not to be neglected by the higher classes. Everyone is important, but some are directly responsible for the advancement of human society, and some are only indirectly responsible. However, when Kṛṣṇa consciousness is there, then everyone's total benefit is taken care of.
The sacrifice known as Govardhana Pūjā is observed in the Kṛṣṇa consciousness movement. Lord Caitanya has recommended that since Kṛṣṇa is worshipable, so His land, Vṛndāvana and Govardhana Hill, are also worshipable. To confirm this statement, Lord Kṛṣṇa said that Govardhana Pūjā is as good as worship of Him. From that day, the Govardhana Pūjā has been still going on and is known asAnnakūṭa. In all the temples of Vṛndāvana or outside of Vṛndāvana, huge quantities of food are prepared in this ceremony and are very sumptuously distributed to the general population. Sometimes the food is thrown to the crowds, and they enjoy collecting it off the ground. From these instances, we can understand that prasādam offered to Kṛṣṇa never becomes polluted or contaminated, even if it is thrown on the ground. The people, therefore, collect it and eat with great satisfaction.
The Supreme Personality of Godhead, Kṛṣṇa, therefore advised the cowherd men to stop the Indra-yajña and begin the Govardhana Pūjā in order to chastise Indra who was very much puffed up at being the supreme controller of the heavenly planets. The honest and simple cowherd men headed by Nanda Mahārāja accepted Kṛṣṇa's proposal and executed in detail everything He advised. They performed Govardhana worship and circumambulation of the hill. (Following the inauguration of Govardhana Pūjā, people in Vṛndāvana still dress nicely and assemble near Govardhana Hill to offer worship and circumambulate the hill, leading their cows all around.) According to the instruction of Lord Kṛṣṇa, Nanda Mahārāja and the cowherd men called in learned brāhmaṇas and began to worship Govardhana Hill by chanting Vedic hymns and offering prasādam. The inhabitants of Vṛndāvana assembled together, decorated their cows and gave them grass. Keeping the cows in front, they began to circumambulate Govardhana Hill. The gopīs also dressed themselves very luxuriantly and sat in bull-driven carts, chanting the glories of Kṛṣṇa's pastimes. Assembled there to act as priests for Govardhana Pūjā, the brāhmaṇas offered their blessings to the cowherd men and their wives, thegopīs.
When everything was complete, Kṛṣṇa assumed a great transcendental form and declared to the inhabitants of Vṛndāvana that He was Himself Govardhana Hill in order to convince the devotees that Govardhana Hill and Kṛṣṇa Himself are identical. Then Kṛṣṇa began to eat all the food offered there. The identity of Kṛṣṇa and Govardhana Hill is still honored, and great devotees take rocks from Govardhana Hill and worship them exactly as they worship the Deity of Kṛṣṇa in the temples. Devotees therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship. The form of Kṛṣṇa who began to eat the offerings was separately constituted, and Kṛṣṇa Himself along with other inhabitants of Vṛndāvana began to offer obeisances to the Deity as well as Govardhana Hill. In offering obeisances to the huge form of Kṛṣṇa Himself and Govardhana Hill, Kṛṣṇa declared, "Just see how Govardhana Hill has assumed this huge form and is favoring us by accepting all the offerings." Kṛṣṇa also declared at that meeting, "One who neglects the worship of Govardhana Pūjā, as I am personally conducting it, will not be happy. There are many snakes on Govardhana Hill, and persons neglecting the prescribed duty of Govardhana Pūjā will be bitten by these snakes and killed. In order to assure the good fortune of the cows and themselves, all people of Vṛndāvana near Govardhana must worship the hill, as prescribed by Me."
Thus performing the Govardhana Pūjā sacrifice, all the inhabitants of Vṛndāvana followed the instructions of Kṛṣṇa, the son of Vasudeva, and afterwards they returned to their respective homes.
Thus ends the Bhaktivedanta purport of the Twenty-fourth Chapter of Kṛṣṇa, "Worshiping Govardhana Hill."
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