#LORD CHAITANYA MAHAPRABHU

[mysticalblizzardcolor]

Bol Hari Bol ~ Agnideva Dasa

[haribol-dasi]

Chaitanya Bhagavata

My dear teacher Jma sent me this link to this nectarian audio book on Gaura Purnima 2022 (Lord Chaitanya's appearance day). Couldn't resist distributing the nectar!

I thought posting it would be a transcendental first post AND a good way to archive it incase the link becomes difficult to find online otherwise...

Jaya Nimai, Jaya Nitai!

[desikanya]

Hi, didi I am new to sanatan dharm or hinduism. I wasn't born in a hindu family, but in the past few months, I have been attracted to hinduism and want to practice it, but I also have some questions regarding it and how can a beginner start their sadhana towards the god and how can I grow without presence of a guru. I know gurus are important, but I can't have one now as my family doesn't know about my change of religion and how can I choose my isht

The first step to start bhakti is sravanam about the lord. To hear about their leelas, past times from the vaani of pure devotees. Hearing about them makes us more inclined towards them. It's like a small seed is getting planted in our consciousness about Bhagwan.

The next step is naam or mantra jaap, to chant their names. As Chaitanya mahaprabhu said that in kaliyuga, one can be libareted by chanting the names of the lord.

And your isht can be any Bhagwan, if you feel more inclined to Bhagwan Sri Ram and Sita maya then you start doing their bhakti. It's upto you.

And to know more about Guru, bhakti and sadhana, you can hear Sri Premanand ji Maharaj's vanni. You can search on YouTube and Maharaj ji has addressed everything.

And here's also some advice my friend @mrityuloknative gave, her blog is amazing and you can find so much things to learn about Sanatan.

https://m.youtube.com/playlist?list=PLr1IjOKSXurTn3DcqIHStmiKChBi2vnZH

https://m.youtube.com/@TheSanskritChannel

https://m.youtube.com/@ProjectShivoham

[talonabraxas]

Hare Krishna ॐ Talon Abraxas

The Hare Krishna mantra is a chant meant for enhancing consciousness to the greatest possible degree. Chanting the Hare Krishna mantra can give peace, happiness, God realization, freedom from repeated birth and death, and total self-fulfillment. Also known as the maha-mantra—great chant—it consists of three Sanskrit names of the Supreme Being; "Hare," "Krishna," and "Rama."

The mantra is most commonly translated as, "O Lord, O Energy of the Lord, please engage me in Your service." It was popularized in the sixteenth century by Chaitanya Mahaprabhu, and spread worldwide in the late twentieth century by Srila Prabhupada and his followers in the International Society for Krishna Consciousness.

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare

Hare Rama, Hare Rama, Rama Rama, Hare Hare

[krishnaart]

🌺 HAPPY GAURA PURNIMA 🌺

♥ Shri Krishna Chaitanya Mahaprabhu ♥

“Lord Shri Krishna Chaitanya is the initiator of saṅkīrtana [congregational chanting of the holy name of the Lord]. One who worships Him through saṅkīrtana is fortunate indeed.”~Sri Chaitanya-caritamrita Adi-lila 3.77

[santoschristos]

Cosmic Krishna ॐ The Hare Krishna mantra is a chant meant for enhancing consciousness to the greatest possible degree. Chanting the Hare Krishna mantra can give peace, happiness, God realization, freedom from repeated birth and death, and total self-fulfillment. Also known as the maha-mantra—great chant—it consists of three Sanskrit names of the Supreme Being; "Hare," "Krishna," and "Rama." The mantra is most commonly translated as, "O Lord, O Energy of the Lord, please engage me in Your service." It was popularized in the sixteenth century by Chaitanya Mahaprabhu, and spread worldwide in the late twentieth century by Srila Prabhupada and his followers in the International Society for Krishna Consciousness. Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare

Cosmic Krishna by Mahaboka

[wheretheweirdthingsaree]

Statue of Chaitanya Mahaprabhu & Swami Nithyananda at ISKCON, WV

At the ISKCON (International Society for Krishna Consciousness) community in New Vrindaban, West Virginia, there are notable statues of Chaitanya Mahaprabhu and Swami Nithyananda. These figures are central to the Gaudiya Vaishnavism tradition, which emphasizes devotion to Lord Krishna.

Chaitanya Mahaprabhu (1486-1533) is revered as a saint and the founder of the Gaudiya Vaishnavism movement. He is known for his teachings on the importance of chanting the holy names of God, particularly through the practice of Harinama Sankirtana.

His life and teachings have inspired countless followers around the world, and he is often depicted in devotional art and statues, including those at ISKCON temples.

Swami Nithyananda, also known as Nityananda Prabhu, was a close associate of Chaitanya Mahaprabhu and played a crucial role in spreading his teachings. He is considered the original guru of all universes and is celebrated for his compassion and dedication to the practice of congregational chanting.

Nithyananda's relationship with Chaitanya is foundational to the Gaudiya Vaishnavism tradition, and he is often depicted alongside Chaitanya in various forms of art and worship.

Significance of the Statues

The statues of Chaitanya Mahaprabhu and Swami Nithyananda at ISKCON, WV, serve as a focal point for devotees and visitors, embodying the spiritual teachings and legacy of these two important figures. They are often part of worship ceremonies and festivals, drawing devotees who seek to connect with the divine through their teachings and example.

In summary, the statues of Chaitanya Mahaprabhu and Swami Nithyananda at ISKCON in New Vrindaban are not only artistic representations but also serve as spiritual symbols that inspire devotion and community among followers of the Gaudiya Vaishnavism tradition.

[atisundaridarshanparadise]

When Lord Krishna was within this Universe, Brahma played a trick on Him: in order to confirm that the cowherd boy in Vrindaban was actually Krishna. By his power he stole all the cows and calves, and the friends of Krishna, who were engaged in herding the animals. But when he returned from hiding them to see the result, he saw that Krishna was playing with the same cows and calves and cowherd boys; because by His Vaikuntha potency He had expanded all the stolen cows, calves and friends. He saw millions and billions of them, and· he also saw millions and billions of tons of cane and fruit, and lotus flowers and horns. And all the cowherd boys were decorated with different clothes and ornaments, and nobody could count their vast number. Brahma saw that each of the cowherd boys had become a fourhanded Narayan, like the predominating deity of each Brahmanda, and he saw that innumerable Brahmas also were engaged in offering obeisances to the Lord. He also saw that all of them were emanating from the body of Krishna, and after a second they were also entering into the body of Krishna. Brahma became struck with wonder by this extraordinary feat of Krishna, and in his prayer he admitted that anybody and everybody could say that he knows about Krishna—but so far as he was concerned, he did not know anything about Krishna. "My dear Lord," he said, "he potencies and opulences which You have exhibited just now are beyond the capacity of my mind and understanding."

Chaitanya Mahaprabhu Gouranga Prabhupan

[ashram5]

If your consciousness is absorbed in Krishna you are always a sannyasi

“One night, Abhay had an unusual dream. Shrila Bhaktisiddhanta appeared before him, beckoning. He was asking Abhay to leave home and take sannyasa. Abhay awoke in an intensely emotional state, “How horrible!” He thought. He knew it was not an ordinary dream, yet the request seemed so difficult and unlikely. Take sannyasa! At least it was not something he could do immediately. Now he had to improve the business, and with the profits he would print books. He went on with his duties, but remained shaken by the dream.” (Satwarup Goswami. 1980. Prabhupada Lilamrta. Page 118.)

In 1948, Abhay closed his Lucknow factory. He had fallen behind in employees’ salaries, and since 1946 he had been paying past rent in installments. But when sales dropped off, continuing the factory became impossible. He lost everything.

Shrila Prabhupada: I started a big factory in Lucknow. Those were golden days. My business flourished like anything. Everything in the chemical business knew. But then, gradually, everything dwindled. With the help of some acquaintances in Allahabad, he opened a small factory there, in the same city where his Prayag Pharmacy had failed fifteen years before. He moved to Allahabad with his son Brindaban and continued manufacturing medicines. While the rest of the family remained at Banerjee Lane in Calcutta, Abhay continued his travelling; but now he was often sway for months at a time.

And then he had the dream a second time. Shrila Bhaktisiddhanta Saraswati appeared before him; again he was beckoning, indicating that Abhay should take sannyasa. And again Abhay had to put the dream aside. He was a householder with many responsibilities. To take sannyasa would mean to give up everything. He had to earn money. He now had five children. “Why is Guru Maharaj asking me to take sannyasa?” he thought. It is not possible now.

The Allahabad business was unsuccessful. “At present, the condition of our business is not good,” he wrote his servant Gouranga, who had asked to rejoin him. “When the condition gets better and if you are free at that time I will call for you.” He worked earnestly, but results were meagre.

As with everything else, Abhay saw his present circumstances through the eyes of scripture. And he could not help but think of the verse from the Shrimad Bhagavatam:

yasyAham anugrihnriAmi

harishye tad-dhanaM shanaiH

tato ‘dhanaM tyajanty asya

sva-janA duHkha-duHkhitam

“When I feel especially merciful towards someone, I gradually take away all his material possessions. His friends and relatives then reject this poverty-stricken and most wretched fellow”.

He had heard Shrila Bhaktisiddhanta Saraswati quote this verse, and now he thought of it often. He took it that his present circumstances were controlled by Lord Shri Krishna, who was forcing him into a helpless position, freeing him for preaching Krishna consciousness.

Shrila Prabhupada: Somehow or other, my intention for preaching the message of Lord Chaitanya Mahaprabhu increased, and the other side decreased. I was not disinclined, but Krishna forced me: “You must give it up.” The history is known – how it decreased, decreased, decreased.

In the Shrimad Bhagavatam, Queen Kunti had also prayed, “My dear Lord Krishna, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of (material) progress, trying to improve himself with respectable parentage, great opulence, high education, and bodily beauty, cannot approach You with sincere feeling.”

Shrila Prabhupada: So in 1950 I retired, practically. Not retired, but a little in touch with business – whatever is going on. Then almost it became nil. Whatever was there, all right. You do whatever you like. (Satwarup Goswami. 1980. Prabhupada Lilamrta. Pages 140-141.)

One night Abhay had a striking dream, the same dream he had had several times before, during his days as a householder. Shrila Bhaktisiddhanta Saraswati appeared, just as Abhay had known him, the tall, scholarly sannyasi, coming directly from the spiritual world, from Krishna’s personal entourage. He called to Abhay and indicated that he should follow. Repeatedly he called and motioned. He was asking Abhay to take sannyasa. Come, he urged, become a sannyasi.

Abhay awoke in a state of wonder. He thought of this instruction as another feature of the original instruction Shrila Bhaktisiddhanta Saraswati had given him at their first meeting in Calcutta, the same instruction that his spiritual master had later solidified in a letter; become an English preacher and spread Krishna consciousness throughout the Western world. Sannyasa was for that end; otherwise, why would his spiritual master have asked him to accept it? Abhay reasoned that his spiritual master was saying, “Now take sannyasa and you will actually be able to accomplish this mission. Formerly the time was not right.”

Abhay deliberated cautiously. By accepting sannyasa, a Vaishnava dedicates his body, mind and words totally to the service of the Supreme Personality of Godhead, renouncing all other engagements. He was doing that already. Shrila Bhaktisiddhanta Saraswati had offered sannyasa to his leading disciples so that they could continue his mission; they hadn’t done it. Preaching in the West had proved perilous even for the Gaudiya Math’s most recognised sannyasis. How could he, a mere householder, presume he could succeed where the others had failed? He was hesitant. The helpless, incapable feeling he had expressed in his “Viraha-ashtaka” was there. But now his spiritual master was beckoning him – over all other considerations, even over natural humility. Now, although he was elderly and alone, the desire to preach just as his spiritual master had preached remained within him, a fierce though sometimes quietly expressed determination.

The Vedik standard and the example set by the previous acharyas was that if one wanted to lead a preaching movement, sannyasa was required. Shrila Bhaktisiddhanta Saraswati had taken sannyasa to facilitate his missionary work. Lord Chaitanya had taken sannyasa to further his sankirtan movement. Of course, Lord Chaitanya was the Supreme Personality of godhead, but when His young students had been disrespectful towards Him, treating Him as an ordinary man, He had taken sannyasa. Because a sannyasi is automatically respected, Lord Chaitanya’s acceptance of sannyasa was a calculated tactic; as son as He began travelling throughout India as a sannyasi, he immediately attracted thousands of followers to the sankirtan movement.

Knowing that many cheaters would accept the saffron dress and abuse the respect given to sannyasis, Lord Chaitanya had advised against accepting sannyasa in the Age of Kali-yuga. He knew that cheaters, in the guise of sadhus, would act immorally, accumulate funds for their own sense gratification, and make many followers simply to enhance their own prestige. Posing as swamis, they would cheat the public. Because the people in Kali-yuga are unable to follow the rules and regulations of sannyasa, Lord Chaitanya had recommended that they simply chant Hare Krishna. However, if a person could actually follow the rules, and especially if he had to spread the sankirtan movement, sannyasa was necessary.

Abhay first had to approach one of his Godbrothers for permission. He decided to turn to Bhaktivilas Tirtha Maharaj (formerly Kunjavihari) the leader of the Chaitanya Math in Calcutta. Abhay still thought of the Chaitanya Math as the headquarters of his spiritual master’s mission. During the heated legal disputes, the Chaitanya Math had been the most prized acquisition, and since 1948 it had been under the legal ownership of Bhaktivilas Tirtha Maharaj. Now, although each sannyasi had his own place or places, the Chaitanya Math and Bhaktivilas Tirtha Maharaj legally represented the Gaudiya Math entity. Abhay felt that if he were to take sannyasa and go preach in America, he should give the Chaitanya Math the first opportunity to support the work. In April 1959, Abhay wrote to Tirtha Maharaj, inquiring about sannyasa as well as about the Chaitanya Math’s printing some of his manuscripts. And since no one was going abroad, he volunteered to do so on behalf of the Chaitanya Math.

Bhaktivilas Tirtha Maharaj replied that Abhay should first join the Chaitanya Math. He mentioned the strife that still lingered; “Those who are against Chaitanya Math, they are motivated by their individual ambitions.” Anyone who was against the Chaitanya Math, he said was acting illogically and against the instructions of Bhaktisiddhanta Saraswati. So according to Tirtha Maharaj, the thing for Abhay to do, the thing he had neglected to do for so many years, was to join the Chaitanya Math and act under his direction. Tirtha Maharaj mentioned several members of the Chaitanya Math who had recently accepted the sannyasa order, and he said that Abhay could become one – in time. He invited Abhay to come reside at the Chaitanya Math; “The house that we have, there are rooms that are airy and well lit. We will treat you exclusively. There won’t be any difficulty. We will take care that no inconveniences are caused”. But as for printing books:

We are eagerly awaiting to print the books like Satsandarbha, Vedanta, based on devotional service, and many other rare books by the Goswamis. First we will print them. Books written by you will be checked by the editorial staff, and if the funds can be raised, then they can be printed according to priority. The books will be printed only if they are favourable for the service of the Chaitanya Math. Therefore, if the fund is raised, then there is a plan to go abroad as well.

Abhay was not encouraged. The main difficulty, he felt, was the Chaitanya Math’s shortage of funds. Shrila Prabhupada: I was working with my broken typewriter. I went to our Tirtha Maharaj: “You give me a room and print my books. Give me some money. I will join you.” I had thought, “This is Guru Maharaj’s institution.” He did not say no, but the printing of books was a difficult task for him. He had no money. He was hardly collecting for maintaining. Printing of books is a big job, and there is no guarantee of sale.

Without printing books and going to the West, sannyasa did not have meaning for Abhay. And who knew when Tirtha Maharaj would sanction his taking sannyasa? There was no point in going to Calcutta just to reside in an airy, well-lit room; that he had already in Vrindavan. Abhay wrote back to Tirtha Maharaj, mentioning his direct order from Shrila Bhaktisiddhanta to preach to the English-speaking people. He wanted to go to the West right away, and he had thought that Chaitanya Math would welcome his offer. Both Abhay and tirtha Maharaj had their responsibilities, but perhaps they could work together to carry out the desire of their spiritual master. Abhay asked Tirtha Maharaj to reconsider.. On May 7th, 1959, Bhaktivilas Tirtha Maharaj wrote back.

My suggestion is don’t make any hasty decisions. For the time being you stay with us and engage yourself in the service of the society and then accept tridandi (sannyasa). The purpose of accepting tridandi is to serve the society. If that is your desire, then Shri Chaitanya Math will decide about your going to America to preach and make all the arrangements. It can never be the principle of the society to let one act according to his individual attempt or desire. The society will decide after consulting with the heads what is to be done by whom. That is what I want to say. First of all, it is necessary to identify oneself with the society.

In order to preach in America or in other foreign countries, it is important to have a dignified organisation in the background and secondly it is necessary to establish one’s self in India before going to preach in the foreign countries.

Now it is that there are no conferences or meetings in the West as before. Communication is done through the media of television.

Abhay could understand the needs and priorities of the Chaitanya Math, but he could not allow them to overrule what he considered the highest mandate; preaching as Shrila Bhaktisiddhanta Saraswati had ordered. Abhay had offered his services to the leaders of the Chaitanya Math, thinking they might also see things his way. He thought that with the world’s crying need for Krishna consciousness staring them in the face, they might see that this Abhay Babu was convinced and enthusiastic and so should be sent right away with whatever he required. But they had other priorities. Abhay next turned to Keshava Maharaj in Mathura, and Keshava Maharaj told Abhay to take sannyasa immediately. After corresponding with Tirtha Maharaj, Abhay had felt some uncertainty about accepting sannyasa, and now that he was being encouraged so strongly, he resisted. But Keshava Maharaj was insistent.

Shrila Prabhupada: I was sitting alone in Vrindavana, writing. My Godbrother insisted to me “Bhaktivedanta Prabhu, you must do it. Without accepting the renounced order of life, nobody can become a preacher.” So he insisted. Not he insisted: practically my spiritual master insisted. He wanted me to become a preacher, so he forced me through this Godbrother: “You accept.” So, unwillingly I accepted.

Keshavaji Gaudiya Math was located in the midst of one of Mathura’s downtown bazaars. Its main entrance, an arched doorway, led into a courtyard, open to the sky through a metal grating above. The architecture was similar to that of the Vamshi-gopalaji temple. The atmosphere was secluded, as in a monastery. Abhay was a familiar, welcomed figure here. He had lived here, written and studied in the library here, edited the Gaudiya Patrika, and donated the Deity of Lord Chaitanya who stood on the altar beside the Deities of Radha and Krishna (Shri Shri Radha Vinodavihariji). But his visit during September of 1959 was not an ordinary one. He entered the matha dressed in white, Abhay Babu, but he would soon be leaving dressed in saffron, a swami.

Abhay had been living as a renunciate for nine years; there was no need for him to observe a ceremony or to proclaim himself a sadhu by changing to saffron dress. But it was the parampara system that a man take tridandi-sannyasa at the end of his life. He was aware of the cheating sannyasis; even in Vrindavana he had seen so-called sadhus who did not preach but simply spent their days hunting for chapatis. Some “swamis” of Vrindavana even indulged illicitly in what they had supposedly come here to reject: sex life. Such persons were making a mockery of sannyasa. And there were the caste goswamis also, who lived like ordinary householders, running temples as a business to support their families and accepting honour and donations from the public on the false basis of birth. Abhay knew of these abuses of sannyasa, but he also knew the real purpose of sannyasa. Sannyasa was for preaching.

On the morning of September 17th 1959, in the fifty-by-twenty-five-foot Deity room on the second floor of the Keshavaji Math, a group of devotees sat before the Deities of Radha-Krishna and Lord Chaitanya. The Deities were colourfully dressed in royal clothing and silver crowns. Radharani’s right hand faced palm-forward in benediction for the worshipper; at Her side, Her left hand held a flower for Krishna. Krishna stood like a dancer, placing His right leg in a casual tiptoe pose before His left, playing His long silver flute, which He held gracefully to His red lips. His long black hair reached down past His shoulders, and the garland of marigolds around his neck reached down to His knees. On His right stood the Deity of Lord Chaitanya, His right arm raised, left arm at His side, His body straight, feet together. He was a soft golden colour, and He had large eyes, a well-formed red mouth, and straight black hair down to his shoulders. One level below the Deities were pictures of the spiritual masters in disciplic succession: Jagannath dasa Babaji, Bhaktivinoda Thakura, Gaurakishora dasa Babaji, Bhaktisiddhanta Saraswati, Bhaktiprajnana Keshava Maharaj.

Abhay sat on a mat of kusha grass beside ninety-year old Sanatana, also to receive sannyasa that day. Sitting opposite the two candidates, Narayana Maharaj, Keshava Maharaja’s disciple, prepared to conduct the ceremony of mantras and offerings of grains and ghee into the fire. Akinchana Krishnadasa Babaji, Abhay’s Godbrother, known for sweet singing, played mrdanga and sang Vaishnava bhajanas. Sitting on a raised asana, His Holiness B.P. Keshava Maharaj presided. Since there had been no notices or invitations, only the matha’s few residents attended.

Narayan Maharaj chanted the required mantras and then sat back silently while B.P. Keshava Maharaj lectured. Then, to everyone’s surprise, Keshava Maharaj asked Abhay to speak. Abhay had not expected this. As he looked around at the gathering of devotees, he understood that the common language was Hindi; only Keshava Maharaj and a few others spoke English. Yet he knew he must speak in English.

After Abhay’s speech, each initiate received his sannyasa-danda, the traditional head-high staff made of four bamboo rods bound together and completely enwrapped in saffron cloth. They were given their sannyasa garments: one piece of saffron cloth for a dhoti, and one for a top piece (uttara), and two strips of cloth for underwear (kaupins). They also received Tulasi neck beads and the sannyasa mantra. Keshava Maharaj said that Abhay would now be known as Bhaktivedanta Swami Maharaj and that Sanatana would be Muni Maharaj. After the ceremony, the two new sannyasis posed for a photo, standing on either side of their sannyasa-guru, who sat in a chair.

B.P. Keshava Maharaj didn’t impose any strictures on Abhay; he simply encouraged him to go on preaching. Yet Abhay knew that to become A.C. Bhaktivedanta Swami did not mean merely that he was giving up family, home comforts, and business. That he had done five years ago. Changing from white cloth to saffron cloth, from Abhay Babu to Bhaktivedanta Swami Maharaj, had a special significance: it was only a matter of time before Bhaktivedanta Swami would travel to the West as Bhaktisiddhanta Saraswati had ordained. This was Bhaktivedanta Swami’s realization of his new sannyasa status.

The Gaudiya Patrika’s account of the sannyasa initiation included a biographical sketch of Shri Shrimad Bhaktivedanta Swami Maharaj, listing the major events of his life. The article concluded:

Seeing his enthusiasm and ability to write articles in Hindi, English and Bengali, Bhaktisiddhanta Saraswati Maharaj gave him the instruction to take tridandi-sannyasa. For nearly one year he had been ready to accept sannyasa. In the month of Bhadra, on the day on which Vishvarupa accepted sannyasa, Bhaktivedanta Swami at the Shri Keshavaji Gaudiya Math accepted sannyasa from the founder of the Vedanta Samiti, Bhaktiprajnana Keshava Maharaj. Seeing him accept his ashram of renunciation, seeing this pastime for accepting the renounced order of life, we have attained great affection and enthusiasm.

If your consciousness is absorbed in Krishna you are always a sannyasi.

Letter to Jayananda, September 29, 1967

[blessed1neha]

Doesn't devotees in Golok Vrindavana feel possessive about Krishna? Generally when we love someone we feel possessive about them and do not want to share their love with others then why Vaishnavas try to attract more people for loving Krishna?

Yes, devotees in Goloka Vrindavana are extremely possessive of Krishna. This is an expression of their pure love for Krishna. But their possessiveness is not based on the desire to gratify their own senses, as in the material world, but to please the senses of Krishna. Their love is completely selfless in nature.

They feel possessive about Krishna because they want to take care of their beloved Krishna, they want to see that Krishna is happy in all circumstances. And the thing with Krishna is that He likes variety, as it is said, ‘’Variety is the mother of enjoyment’’. Thus, Krishna always likes to meet new friends and associate with them. All the confidential associates of Lord Krishna know this fact. Thus, all the devotees try their best to induce others to meet with Krishna and please Him. Whenever a new devotee enters the spiritual world, all the associates of Goloka Vrindavana become greatly delighted. They think, ‘’Oh, a new devotee has come, Krishna will be very pleased to see this devotee’’.

Thus, their possessive feelings for Krishna cause them to share Krishna with others. Krishna also infinitely expands to associate with each one of His devotees. Srimati Radharani is the chief among all the Gopis. But still, She desires that all the other gopi friends meet with Krishna. In fact, Radharani experiences more happiness in bringing other devotees to Krishna than the happiness She experiences in Her own personal meeting with Krishna.

Actually, it is the inner desire of Radharani that Krishna meets with Her other friends, although externally sometimes, She may feign anger. Srimati Radharani feels greatly indebted to the service rendered by Her friends. Thus, as a matter of expressing Her gratitude, She wishes to reciprocate by inducing others to meet with Krishna. It is only for this reason, Radharani inspires Krishna to begin the Rasa Lila, wherein millions of Gopis individually meet with Krishna. The chief architect of the Rasa Lila is Radharani Herself. She only desires that Rasa Lila take place.

In the spiritual world, every action is selfless to the highest limit possible. Just as devotees are selfless, Krishna is also selfless. Just as devotees want to please Krishna, He also wants to please His devotees. Such selfless exchanges define the eternal affairs of Goloka Vrindavana.

In this age of Kali-yuga, it is Srimati Radharani Herself who descended in the form of Sri Chaitanya Mahaprabhu, accepting the body of Krishna. Chaitanya Mahaprabhu, along with His personal associates, inaugurated the sankirtana movement just to induce other fallen souls to meet with Krishna. This is also an expression of their selfless love.

So, when devotees, are performing Nama Sankirtana, they induce others to chant and dance so that others can also join the eternal dancing party of Radha Krishna and Their associates. This is an expression of their selfless love for Krishna. Similarly, when devotees preach Krishna consciousness, they induce others to come closer to Krishna. This is also an expression of their selfless love. Krishna is very much pleased when He sees that devotees are cooperating for My pleasure. Thus, such a devotee gets the special mercy of Krishna.

tava kathāmṛtaṁ tapta-jīvanaṁ kavibhir īḍitaṁ kalmaṣāpaham śravaṇa-maṅgalaṁ śrīmad ātataṁ bhuvi gṛṇanti ye bhūri-dā janāḥ

[Gopīs speak] The nectar of Your (Kṛṣṇa’s) words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly, those who spread the message of Godhead are most munificent.

[prabhupadanugas]

Nityananda Trayodashi: Shri Nityananda appearance day Lord Nityananda’s Appearance Day lecture by HDG Shrila A.C.Bhaktivedanta Swami Prabhupada: Some nectar about Lord Nityananda in brief: Lord Nityananda is the eternal associate of Chaitanya Mahaprabhu, the Supreme Personality of Godhead. Rarely is the name Nimai (Chaitanya Mahaprabhu) taken without that of Nitai (Lord Nityananda). Mahaprabhu cannot be approached or understood without the mercy of Nityananda Prabhu, who is the cardinal guru of all the universes and serves as an intermediary between Mahaprabhu and His devotees. He is the Lord’s active principle in both creation and lila. He is the second body of the Lord, manifesting as Balaram to Shri Krishna, Lakshman to Shri Ram and Nityananda Prabhu to Chaitanya Mahaprabhu. All other forms and expansions of the Lord emanate from this second body. Nityananda Prabhu is thus the source of Sankarshan, all the Vishu’s, and Ananta Sesa. As Vishnu tattva He and Advaita Acharya are worshipped in the same category as Chaitanya Mahaprabhu. In the manifested earthly lila, Nityananda Prabhu is senior to Chaitanya Mahaprabhu by more than a decade. He is statuesque, like His Master, with the whitish complexion of Lord Balarama. His garments resemble a cluster of blue lotus flowers and His effulgence is said to surpass the grandeur of a rising moon at sunset. He has a deep melodious voice, constant singing the glories of Shri Krishna and carries a red stick with benedictions for the devotees, but feared by the demoniac. He has the carefree mood of a wild avadhuta, so absorbed is He in the love of Godhead, and no one knows what He will do next. Nityananda Prabhu was born in Ekacakra, a small village in present West Bengal, around the year 1474. His birthsite is commemorated by a temple named Garbhasva and is visited by throngs of pilgrims today. His father, Hadai Ojha and mother Padmavati, were pious Brahmans originally from Mithila. Nityananda Prabhu was born on the auspicious thirteenth day of the bright fortnight of the month of Maga. As a child, Nitai (as Nityananda Prabhu was called), loved to enact the pastimes of Shri Krishna or Lord Rama. https://www.instagram.com/p/CoMJvrmoJh_/?igshid=NGJjMDIxMWI=

[mysticalblizzardcolor]

Śikṣāṣṭakam by Śrī Caitanya Mahāprabhu (followed by English translation)...

[iskconchd]

Two Lords, Nityananda Prabhu and Sri Chaitanya Mahaprabhu, They have appeared just to reclaim the fallen souls of this age. They are more kind than Krishna. Krishna, He is also very kind. He comes to deliver. But Krishna demands that first of all surrender. He is so kind. (voice choking) So take shelter of Sri Chaitanya Mahaprabhu and be happy. Thank you very much. (weeping) Atlanta, February 28, 1975

[talonabraxas]

Hare Krishna ॐ Talon Abraxas

The Hare Krishna mantra is a chant meant for enhancing consciousness to the greatest possible degree. Chanting the Hare Krishna mantra can give peace, happiness, God realization, freedom from repeated birth and death, and total self-fulfillment. Also known as the maha-mantra—great chant—it consists of three Sanskrit names of the Supreme Being; "Hare," "Krishna," and "Rama."

The mantra is most commonly translated as, "O Lord, O Energy of the Lord, please engage me in Your service." It was popularized in the sixteenth century by Chaitanya Mahaprabhu, and spread worldwide in the late twentieth century by Srila Prabhupada and his followers in the International Society for Krishna Consciousness.

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare

[krishnaart]

♥ Shri Krishna Chaitanya Mahaprabhu ♥

“May the Supreme Personality of Godhead in the form of Lord Sri Chaitanya bestow His causeless mercy upon us. His smiling glance at once drives away all the bereavements of the world, and His very words enliven the auspicious creepers of devotion by expanding their leaves. Taking shelter of His lotus feet invokes transcendental love of God at once.”~Chaitanya Charitamrita

[santoschristos]

Chapter 11 of the Bhagavata Gita opens with Arjuna's request to see Krishna's divine form. Krishna responds by granting Arjuna divine sight with which he sees Krishna in the universal entirety of his countless celestial, mystic and earthly forms.

Krishna ॐ

The Hare Krishna mantra is a chant meant for enhancing consciousness to the greatest possible degree. Chanting the Hare Krishna mantra can give peace, happiness, God realization, freedom from repeated birth and death, and total self-fulfillment. Also known as the maha-mantra—great chant—it consists of three Sanskrit names of the Supreme Being; "Hare," "Krishna," and "Rama."

The mantra is most commonly translated as, "O Lord, O Energy of the Lord, please engage me in Your service." It was popularized in the sixteenth century by Chaitanya Mahaprabhu, and spread worldwide in the late twentieth century by Srila Prabhupada and his followers in the International Society for Krishna Consciousness.

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare

Hare Rama, Hare Rama, Rama Rama, Hare Hare

Image: Vishvarupa-Krishna

Mahaboka