#bhaktisiddhanta

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Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada

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HH Srila Bhaktisiddhanta Sarasvati

🌈 On February 6, 1874, Bhaktisiddhanta Sarasvati was born to Bhaktivinoda and Bhagavati Devi in Jagannatha Puri.

On the 8th of February 2024, a significant moment in India's spiritual and cultural landscape unfolded as Prime Minister Shri Narendra Modi unveiled a Commemorative Postage Stamp marking the 150th Birth Anniversary of Srila Bhaktisiddhanta Saraswati Prabhupada. The event, held in the gracious presence of esteemed dignitaries, served as a poignant tribute to the enduring legacy of a revered spiritual leader whose teachings continue to inspire millions worldwide.

Srila Bhaktisiddhanta Saraswati Prabhupada, a luminary in the realm of Bhakti Yoga and Vaishnavism, left an indelible mark on the spiritual fabric of India and beyond. His profound wisdom, unwavering devotion, and tireless efforts towards propagating the teachings of Lord Chaitanya Mahaprabhu have touched the hearts of countless individuals, fostering spiritual awakening and enlightenment. The release of the commemorative postage stamp symbolizes the nation's deep reverence and gratitude for Srila Bhaktisiddhanta Saraswati Prabhupada's unparalleled contributions to the spiritual upliftment of humanity. It serves as a reminder of his enduring legacy and the timeless principles he espoused, which remain as relevant and potent today as they were during his lifetime.

In honoring Srila Bhaktisiddhanta Saraswati Prabhupada, we pay homage to a spiritual luminary whose life exemplified unwavering devotion, selfless service, and boundless love for humanity. May his timeless teachings continue to guide and inspire generations to come, fostering a world of peace, harmony, and spiritual enlightenment.

🙏🏼 ಫೆಬ್ರವರಿ 6, 1874 ರಂದು, ಭಕ್ತಿಸಿದ್ಧಾಂತ ಸರಸ್ವತಿ ಜಗನ್ನಾಥ ಪುರಿಯಲ್ಲಿ ಭಕ್ತಿವಿನೋದ ಮತ್ತು ಭಗವತಿ ದೇವಿಗೆ ಜನಿಸಿದರು.

ಫೆಬ್ರವರಿ 8, 2024 ರಂದು, ಪ್ರಧಾನಮಂತ್ರಿ ಶ್ರೀ ನರೇಂದ್ರ ಮೋದಿ ಅವರು ಶ್ರೀಲ ಭಕ್ತಿಸಿದ್ಧಾಂತ ಸರಸ್ವತಿ ಪ್ರಭುಪಾದರ 150 ನೇ ಜನ್ಮ ವಾರ್ಷಿಕೋತ್ಸವವನ್ನು ಗುರುತಿಸುವ ಸ್ಮರಣಾರ್ಥ ಅಂಚೆ ಚೀಟಿಯನ್ನು ಅನಾವರಣಗೊಳಿಸಿದ್ದರಿಂದ ಭಾರತದ ಆಧ್ಯಾತ್ಮಿಕ ಮತ್ತು ಸಾಂಸ್ಕೃತಿಕ ಭೂದೃಶ್ಯದಲ್ಲಿ ಮಹತ್ವದ ಕ್ಷಣವು ತೆರೆದುಕೊಂಡಿತು. ಗೌರವಾನ್ವಿತ ಗಣ್ಯರ ಕೃಪೆಯ ಉಪಸ್ಥಿತಿಯಲ್ಲಿ ನಡೆದ ಈವೆಂಟ್, ಪೂಜ್ಯ ಆಧ್ಯಾತ್ಮಿಕ ನಾಯಕನ ನಿರಂತರ ಪರಂಪರೆಗೆ ಕಟುವಾದ ಗೌರವವಾಗಿ ಕಾರ್ಯನಿರ್ವಹಿಸಿತು, ಅವರ ಬೋಧನೆಗಳು ವಿಶ್ವಾದ್ಯಂತ ಲಕ್ಷಾಂತರ ಜನರನ್ನು ಪ್ರೇರೇಪಿಸುತ್ತಿವೆ.

ಶ್ರೀಲ ಭಕ್ತಿಸಿದ್ಧಾಂತ ಸರಸ್ವತಿ ಪ್ರಭುಪಾದರು, ಭಕ್ತಿ ಯೋಗ ಮತ್ತು ವೈಷ್ಣವರ ಕ್ಷೇತ್ರದಲ್ಲಿ ಪ್ರಕಾಶಕರು, ಭಾರತ ಮತ್ತು ಅದರಾಚೆಗಿನ ಆಧ್ಯಾತ್ಮಿಕ ರಚನೆಯ ಮೇಲೆ ಅಳಿಸಲಾಗದ ಛಾಪು ಮೂಡಿಸಿದರು. ಅವರ ಆಳವಾದ ಬುದ್ಧಿವಂತಿಕೆ, ಅಚಲವಾದ ಭಕ್ತಿ, ಮತ್ತು ಭಗವಾನ್ ಚೈತನ್ಯ ಮಹಾಪ್ರಭುಗಳ ಬೋಧನೆಗಳನ್ನು ಪ್ರಚಾರ ಮಾಡುವ ದಣಿವರಿಯದ ಪ್ರಯತ್ನಗಳು ಅಸಂಖ್ಯಾತ ವ್ಯಕ್ತಿಗಳ ಹೃದಯವನ್ನು ಸ್ಪರ್ಶಿಸಿ, ಆಧ್ಯಾತ್ಮಿಕ ಜಾಗೃತಿ ಮತ್ತು ಜ್ಞಾನೋದಯವನ್ನು ಉತ್ತೇಜಿಸಿವೆ. ಸ್ಮರಣಾರ್ಥ ಅಂಚೆ ಚೀಟಿಯ ಬಿಡುಗಡೆಯು ಮಾನವೀಯತೆಯ ಆಧ್ಯಾತ್ಮಿಕ ಉನ್ನತಿಗೆ ಶ್ರೀಲ ಭಕ್ತಿಸಿದ್ಧಾಂತ ಸರಸ್ವತಿ ಪ್ರಭುಪಾದರ ಅಪ್ರತಿಮ ಕೊಡುಗೆಗಳಿಗಾಗಿ ರಾಷ್ಟ್ರದ ಆಳವಾದ ಗೌರವ ಮತ್ತು ಕೃತಜ್ಞತೆಯನ್ನು ಸಂಕೇತಿಸುತ್ತದೆ. ಇದು ಅವರ ನಿರಂತರ ಪರಂಪರೆ ಮತ್ತು ಅವರು ಪ್ರತಿಪಾದಿಸಿದ ಟೈಮ್‌ಲೆಸ್ ತತ್ವಗಳ ಜ್ಞಾಪನೆಯಾಗಿ ಕಾರ್ಯನಿರ್ವಹಿಸುತ್ತದೆ, ಅದು ಅವರ ಜೀವಿತಾವಧಿಯಲ್ಲಿದ್ದಂತೆಯೇ ಇಂದಿಗೂ ಪ್ರಸ್ತುತ ಮತ್ತು ಪ್ರಬಲವಾಗಿದೆ.

ಶ್ರೀಲ ಭಕ್ತಿಸಿದ್ಧಾಂತ ಸರಸ್ವತಿ ಪ್ರಭುಪಾದರನ್ನು ಗೌರವಿಸುವ ಸಂದರ್ಭದಲ್ಲಿ, ಅಚಲವಾದ ಭಕ್ತಿ, ನಿಸ್ವಾರ್ಥ ಸೇವೆ ಮತ್ತು ಮಾನವೀಯತೆಯ ಮೇಲಿನ ಅಪರಿಮಿತ ಪ್ರೀತಿಯನ್ನು ಅವರ ಜೀವನವು ಉದಾಹರಣೆಯಾಗಿ ನೀಡಿದ ಆಧ್ಯಾತ್ಮಿಕ ಪ್ರಕಾಶಕರಿಗೆ ನಾವು ಗೌರವ ಸಲ್ಲಿಸುತ್ತೇವೆ. ಅವರ ಕಾಲಾತೀತ ಬೋಧನೆಗಳು ಮುಂದಿನ ಪೀಳಿಗೆಗೆ ಮಾರ್ಗದರ್ಶನ ಮತ್ತು ಸ್ಫೂರ್ತಿ ನೀಡುವುದನ್ನು ಮುಂದುವರಿಸಲಿ, ಶಾಂತಿ, ಸಾಮರಸ್ಯ ಮತ್ತು ಆಧ್ಯಾತ್ಮಿಕ ಜ್ಞಾನೋದಯದ ಜಗತ್ತನ್ನು ಪೋಷಿಸಲಿ.

ఫిబ్రవరి 6, 1874న జగన్నాథ పురిలో భక్తివినోద, భగవతీదేవి దంపతులకు భక్తిసిద్ధాంత సరస్వతి జన్మించింది.

ఫిబ్రవరి 8, 2024న, శ్రీల భక్తిసిద్ధాంత సరస్వతి ప్రభుపాద 150వ జయంతిని పురస్కరించుకుని ప్రధాన మంత్రి శ్రీ నరేంద్ర మోదీ స్మారక తపాలా స్టాంపును ఆవిష్కరించడంతో భారతదేశ ఆధ్యాత్మిక మరియు సాంస్కృతిక దృశ్యంలో ఒక ముఖ్యమైన ఘట్టం ఆవిష్కృతమైంది. గౌరవనీయులైన ప్రముఖుల దయగల సమక్షంలో జరిగిన ఈ కార్యక్రమం, ప్రపంచవ్యాప్తంగా మిలియన్ల మందికి స్ఫూర్తినిస్తూనే ఉన్న గౌరవనీయమైన ఆధ్యాత్మిక నాయకుని శాశ్వత వారసత్వానికి పదునైన నివాళిగా ఉపయోగపడింది.

భక్తి యోగ మరియు వైష్ణవ రంగాలలో ప్రకాశవంతుడైన శ్రీల భక్తిసిద్ధాంత సరస్వతీ ప్రభుపాద, భారతదేశం మరియు వెలుపల ఉన్న ఆధ్యాత్మిక నిర్మాణంపై చెరగని ముద్ర వేశారు. అతని ప్రగాఢమైన జ్ఞానం, అచంచలమైన భక్తి మరియు భగవంతుడు చైతన్య మహాప్రభు యొక్క బోధనలను ప్రచారం చేయడంలో అవిశ్రాంతంగా కృషి చేయడం, ఆధ్యాత్మిక మేల్కొలుపు మరియు జ్ఞానోదయాన్ని పెంపొందించడం ద్వారా అసంఖ్యాక వ్యక్తుల హృదయాలను తాకింది. స్మారక తపాలా బిళ్ళ విడుదల, మానవాళి యొక్క ఆధ్యాత్మిక అభ్యున్నతికి శ్రీల భక్తిసిద్ధాంత సరస్వతీ ప్రభుపాద యొక్క అసమానమైన కృషికి దేశం యొక్క లోతైన గౌరవం మరియు కృతజ్ఞతను సూచిస్తుంది. ఇది అతని శాశ్వతమైన వారసత్వం మరియు అతను ప్రతిపాదిస్తున్న కలకాలం లేని సూత్రాలను గుర్తుచేస్తుంది, అవి అతని జీవితకాలంలో ఉన్నట్లే నేటికీ సంబంధితంగా మరియు శక్తివంతమైనవిగా ఉన్నాయి.

శ్రీల భక్తిసిద్ధాంత సరస్వతీ ప్రభుపాదుని సత్కరిస్తూ, అచంచలమైన భక్తి, నిస్వార్థ సేవ మరియు మానవాళి పట్ల అపరిమితమైన ప్రేమకు ఉదాహరణగా నిలిచిన ఒక ఆధ్యాత్మిక ప్రకాశానికి మేము నివాళులర్పిస్తున్నాము. అతని కాలాతీత బోధనలు శాంతి, సామరస్యం మరియు ఆధ్యాత్మిక జ్ఞానోదయంతో కూడిన ప్రపంచాన్ని పెంపొందించడం ద్వారా రాబోయే తరాలకు మార్గనిర్దేశం మరియు స్ఫూర్తిని అందిస్తాయి.

🪸🐚 6 फरवरी, 1874 को, भक्तिसिद्धांत सरस्वती का जन्म जगन्नाथ पुरी में भक्तिविनोद और भगवती देवी क��� यहाँ हुआ था।

8 फरवरी 2024 को, भारत के आध्यात्मिक और सांस्कृतिक परिदृश्य में एक महत्वपूर्ण क्षण सामने आया जब प्रधान मंत्री श्री नरेंद्र मोदी ने श्रील भक्तिसिद्धांत सरस्वती प्रभुपाद की 150 वीं जयंती के अवसर पर एक स्मारक डाक टिकट का अनावरण किया। सम्मानित गणमान्य व्यक्तियों की गरिमामयी उपस्थिति में आयोजित यह कार्यक्रम एक श्रद्धेय आध्यात्मिक नेता की स्थायी विरासत को एक मार्मिक श्रद्धांजलि के रूप में प्रस्तुत किया गया, जिनकी शिक्षाएँ दुनिया भर में लाखों लोगों को प्रेरित करती रहती हैं।

भक्ति योग और वैष्णववाद के क्षेत्र में एक महान विद्वान, श्रील भक्तिसिद्धांत सरस्वती प्रभुपाद ने भारत और उससे परे के आध्यात्मिक ताने-बाने पर एक अमिट छाप छोड़ी। उनके गहन ज्ञान, अटूट भक्ति और भगवान चैतन्य महाप्रभु की शिक्षाओं के प्रचार-प्रसार के अथक प्रयासों ने अनगिनत व्यक्तियों के दिलों को छुआ है, जिससे आध्यात्मिक जागृति और ज्ञान को बढ़ावा मिला है। स्मारक डाक टिकट का विमोचन मानवता के आध्यात्मिक उत्थान में श्रील भक्तिसिद्धांत सरस्वती प्रभुपाद के अद्वितीय योगदान के प्रति राष्ट्र की गहरी श्रद्धा और कृतज्ञता का प्रतीक है। यह उनकी स्थायी विरासत और उनके द्वारा प्रतिपादित कालातीत सिद्धांतों की याद दिलाता है, जो आज भी उतने ही प्रासंगिक और शक्तिशाली हैं जितने उनके जीवनकाल के दौरान थे।

श्रील भक्तिसिद्धांत सरस्वती प्रभुपाद का सम्मान करते हुए, हम एक आध्यात्मिक विभूति को श्रद्धांजलि अर्पित करते हैं, जिनका जीवन अटूट भक्ति, निस्वार्थ सेवा और मानवता के लिए असीम प्रेम का उदाहरण है। आशा है कि उनकी कालजयी शिक्षाएं शांति, सद्भाव और आध्यात्मिक ज्ञान की दुनिया को बढ़ावा देते हुए आने वाली पीढ़ियों का मार्गदर्शन और प्रेरणा देती रहेंगी।

🌻💐 - www.iskconraichur.com

[devotoharekrisna]

Srila Prabhupada Sobre Pregar e Administrar

9 de dezembro de 1971 – “(…) Se a pregação é forte, a administração automaticamente será sólida. Assim em todos os casos torna-te um ótimo pregador, e isso ira me dar grande satisfação. Como pregadores, não precisamos de templos elaborados para nosso trabalho. Não, estamos satisfeitos em viver debaixo de uma árvore.” 1971 December 9 “(…) If preaching work is strong, management will automatically…

[mysticalblizzardcolor]

Nama Sankirtana

Nama Sankirtana · Bhagavan Das · Krishna Prema Das 

[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

[jagannathkrisna]

Biography - Bhaktisiddhanta Saraswati Prabhupada

Srila Bhaktisiddhanta Sarasvati was one of ten children born to Bhaktivinoda Thakura, a great Vaisnava Acarya in the disciplic-line from Lord Caitanya Himself. While living in a house named Narayana Chata, just near the temple of Lord Jagannatha in Puri,

Hare Krishna, Here is Biography about Bhaktisiddhanta Saraswati Prabhupada Srila Bhaktisiddhanta Sarasvati was one of ten children born to Bhaktivinoda Thakura, a great Vaisnava Acarya in the disciplic-line from Lord Caitanya Himself. While living in a house named Narayana Chata, just near the temple of Lord Jagannatha in Puri, Bhaktivinoda Thakura was engaged as a prominent Deputy Magistrate…

[sankirtan]

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Srila Bhaktivinoda Thakura (1838-1914) is a prominent preceptor acharya in our succession of spiritual masters and disciples coming from Lord Krishna. He was a pioneering spiritual leader, a householder, a magistrate working in colonial India under the British rule, a prolific preacher, writer, and poet. He wrote volumes of books reintroducing the pure teachings of Lord Chaitanya at a time when those teachings had practically become lost. He composed hundreds of devotional songs glorifying Krishna to uplift the consciousness of the suffering people of this world. He corresponded with philosophers, theologians, leaders, scholars, and professors of his time and sent books, including The Life and Precepts of Lord Chaitanya, to university libraries in foreign countries, planting the seeds for a worldwide movement of Krishna consciousness. Bhaktivinoda Thakura discovered and excavated the birthplace of Lord Chaitanya. Along with his devoted wife, Bhagavati Devi, he raised ten children, including the illustrious Bhaktisiddhanta Saraswati Thakura, who would become a great spiritual leader in his own time and the spiritual master of ISKCON’s founder-acharya, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

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[atplblog]

Price: [price_with_discount] (as of [price_update_date] - Details) [ad_1] About The Book - Bhagavad-Gita As It Is [Hardcover] Telugu is a Telugu translation of the Bhagavad-Gita As It Is, which is the world's primary source of information on yoga and gives you an overview and a explanation of Indian Vedic knowledge. Set in an ancient Indian battlefield, Arjuna the warrior begins to question the reason for the war he is about to wage against his own kin. His mind wanders off on an existential train of thought and he beings to question the true meaning of life.The Bhagavad-Gita As It Is is a collection of the pearls of wisdom that Lord Krishna bestows on his friend and student, Arjuna. Arjuna's spiritual teacher, Krishna, eases Arjuna's mind leading him away from a confused state of mind and down the path of enlightenment. Arjuna begins to learn about transcendental wisdom and bhakti-yoga, dhyana-yoga, jnana-yoga and karma-yoga.Arjuna sees life differently when he learns about the benefits of devotional servitude. He gains knowledge of the absolute and about the various natures, like the divine and demonic natures. He also finds out about the three forms of material nature from Lord Krishna. Key Features - The book is a revised version of its original 1968 edition and has been translated into almost 60 languages till date. The book has been translated in such a way that the writer's opinions have not influenced the text, letting you derive your own understanding of the text. About the Author: HDG A. C. Bhaktivedanta Swami Prabhupada is considered to be a leading Vedic translator, scholar and teacher of the modern world. Born in 1896, he founded the International Society for Krishna Consciousness and is the spiritual teacher of the society. He has also translated and explained the Srimad Bhagavatam Full Set 18 Volumes (Telugu). He was mentored by Srila Bhaktisiddhanta Sarasvati Gosvami, ever since he met him in Calcutta in the year 1922. Srila Prabhupada, as he is called by his disciples, passed away in 1977. [ad_2]

[yathraemagazine]

1 September 2024/ CELEBRATING THE 150TH ADVENT OF SRILA BHAKTISIDDHANTA SARASWATI GOSWAMI PRABHUPAD The Gaudiya Mission, UK, organized the 150th Advent Commemoration of Srila Bhaktisiddhanta Saraswati Goswami Prabhupad in London. The events took place on 31st August at Harrow Leisure Centre, and on 7th September 2024, a cultural extravaganza will also be held at Middle […]

[badulescuradu14]

Batasura

I wanted to type this post before Srila Bhaktisiddhanta Sarawati Thakura’s appearance day but never got the time. TBH, I’m still not ready but this is probably as good as my understanding gets so delaying it even longer is not a good option. I wanted to discuss his article called “Batasura”, it’s from the series […]Batasura

[krishnaart]

Commemorative Stamp honoring Srila Bhaktisiddhanta Sarasvati Thakur Prabhupada.

[sggmhouston]

150th Anniversary of Srila Bhaktisiddhanta Saraswati Prabhupada

All Glories to Shri Shri Guru and Gauranga. All Glories to Shri Shri RadhaGovindaji.

Hare Krishna. In the honor of 150th divine appearance day of Jagadguru Srila Bhakti Siddhant Saraswati Goswami Thakur Prabhupad -

Please attend Harikatha and kirtan by Shri Vishnu Maharaj and Sripad Ramchander pr ji. Shri Govindaji gaudiya math. Thursday, Feb. 29 6:30 to 8:30pm.

Prabhupad s glories are chanted all over the world.

ON FEB. 8 IN A GRAND ASSEMBLY OF WORLD WIDE VAISHNAVAS - PM MODI JI GLORIFIED JAGATGURU SRILA PRABHUPAD FOR 40 MINUTES. YOU MAY WATCH THE VIDEO. Please watch at the hour of 3:25 MODI JI CHANTING WITH SANKIRTAN. PM MODI JI SPEECH STARTS AROUND 4:17 HOUR.

SO DONOT MISS. MAHA PRASAD WILL BE SERVED.

Haribol.

[devotoharekrisna]

Quando começa o canto puro?

Não seremos capazes de cantar puramente enquanto estivermos absortos em pensamentos materiais. Como podemos cantar o nome de Krishna se não estamos inclinados a servi-Lo? Uma pessoa interessada no gozo dos sentidos, que gosta de trapacear e que é hipócrita, nunca poderá cantar o santo nome. Aqueles que não entendem que o santo nome do Senhor e o próprio Senhor não são diferentes, enfrentarão…

[mysticalblizzardcolor]

[livesanskrit]

Send from Sansgreet Android App. Sanskrit greetings app from team @livesanskrit .

It's the first Android app for sending @sanskrit greetings. Download app from https://livesanskrit.com/sansgreet

Bhaktisiddhanta Sarasvati

Bhaktisiddhanta Sarasvati (6 February 1874 – 3 January 1937), born Bimla Prasad Datt, was a Gaudīya Vaisnava Hindu guru (spiritual master), ācārya (philosophy instructor), and revivalist in early 20th century eastern India. To his followers, he was known as Srila Prabhupāda (an honorific also later extended to his disciple A. C. Bhaktivedanta Swami).

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[hoursofreading]

She begins (30) by observing herself from a perspective outside of herself, lamenting at the extent to which she had fallen into illusion because of her uncontrolled mind. Sometimes we get carried away by our mind and under its spell, we do something undesirable for quite some time till we suddenly come out of the stupor and are shocked to see how far we have gone from where we wanted to go. Coming to a similar sudden self-awareness, Pingala laments her folly in seeking worthless lovers (asatah kaantah).

Why she considers her lovers worthless is revealed in the next verse (31), where she contrasts them with the Lord who resides right in her own heart and who grants the supreme wealth and the ultimate pleasure. As compared to the one who is waiting to be her eternal lover, all worldly lovers are insignificant.

In the next verse (32), she laments that, instead of striving to please such a wonderful Lord, she has struggled in vain to please those who are themselves tormented by lust and greed, and are therefore pitiable. Thus she further contrasts them with the Lord whom she has previously referred to as the reservoir and provider of happiness (31: ramanam rati-pradam). She laments that she has futilely tormented herself by taking up the regrettable profession of a prostitute (saanketya-vrtti). In his commentary, Bhaktisiddhanta Saraswati Thakura elaborates that saanketya-vrtti refers more specifically to the vocation of using one’s body to make gestures (sanketa) that arouse people sexually. What Pingala recognizes to be a regrettable profession is today a super-lucrative profession with the pornographic industry’s revenues exceeding the combined revenues of all professional football, baseball and basketball franchises.

No cover-up job is perfect; what is covered up comes up in some way or the other. All bodies, including the most beautiful ones, ooze out sweat, urine and stool, forcefully reminding us that the skin-deep beauty doesn’t always stay even that deep.

After thus discerning the worthlessness of her lovers, she then analyzes (33) the worthlessness of the other component in her pursuit of pleasure: her beautiful body. Comparing the body unflatteringly to a house with bones as its beams, she ascribes its beauty to the cover-up job done by layers of skin, hair and nails – things that women beautify in various ways. Yet no cover-up job is perfect; what is covered up comes up with some way or the other. All bodies, including the most beautiful ones, ooze out sweat, urine and stool, forcefully reminding us that the skin-deep beauty doesn’t always stay even that deep – the illusoriness of bodily beauty becomes apparent periodically even at the level of the skin.

Having thus analyzed the futility of seeking pleasure through the body and those who would love the body, she returns (34) to lamenting her folly in pursuing such lovers instead of the supreme lover, the infallible Lord (acyuta) who would have granted her an eternally beautiful spiritual form (atma-daat).

Glorifying the Lord with a flurry of epithets – he is her well-wisher, lover, master and indwelling companion – she then resolves (35) to attain him by offering herself to him. Adopting as her model the Goddess of Fortune, who offers herself to the Lord and delights with him, Pingala resolves to similarly surrender to the Lord and thus “purchase” (vikriya) him. Her usage of monetary language harkens back to her earlier hope of purchasing lovers by selling her body. It also points to the inclusiveness of bhakti, which asks us to not renounce worldly things, but to use them in the Lord’s service. We can use our body and our bodily talents, appropriately adjusted, in the service of the Lord.

Lest any attraction still remain in her heart for worldly lovers, she rejects (36) them by asking rhetorically that even the best of them, to the level of gods, are temporary – what pleasure can they offer to their wives?

As she senses her unexpected and unexpectedly strong detachment, she contemplates where it has come from. She infers (37) that the source could be only one – Lord Vishnu, who is somehow pleased with her. Exhibiting laudable humility, she doesn’t take the credit for her change of heart, but instead gives credit to the Lord.

She then reflects (38) on that which had earlier seemed to be a misfortune – the absence of any customer to fulfill her desire. Thanks to her spiritual awakening, she now sees that her misery was not due to frustration of desire, but due to domination by desire. Here’s an example to understand this.

Suppose a desire for alcohol drives a recovering alcoholic out of bed in the middle of the night. He drives to a nearby bar, but finds that its alcohol stock is over. He feels miserable and attributes his misery to the frustration of his desire for alcohol. But suppose he suddenly gets an epiphany: “While others are sleeping peacefully in their beds, I am wandering around at night, dragged out of bed and halfway across the town at an unearthly hour. Why? Because the desire for alcohol is dominating me.” As he understands how desire has enslaved him, a deep detachment develops within him – the craving for a drink suddenly disappears from his mind. The end of that torturous craving makes him peaceful, just as, say, the end of a nagging back-pain makes a patient peaceful.

With this example, we can understand when Pingala says that misery is not misfortune if it awakens detachment, because that detachment brings great peace (shamam rchhati).

Feeling convinced that her sense of detachment is indeed a favor bestowed by the Lord, she resolves (39) to gratefully treasure this detachment firstly by avoiding materialistic situations and desires, and secondly by seeking the shelter of the Lord. Her resolve to stay away from materialistic stimuli is a necessary precaution, similar to the resolve of recovering alcoholics to stay away from bars – they know that they are always just “one drink away from relapse.”

Her next verse (40) conveys how she plans to take the Lord’s shelter: she will stay satisfied materially with whatever she gets by honorable means (yathaa laabhena jivati) and she will seek pleasure nowhere else except at the spiritual level in the Lord who is the reservoir of pleasure (atmanaa ramanena vai).

In the next verse (41), she metaphorically conveys the predicament that bedevils all of us – we have fallen in a dark well (samsara-kupe patitam), which represents material existence wherein we fall to ignorant material consciousness from the ground level of spiritual consciousness that is normal to us as souls. Worse still, we have been blinded by sense objects (vishayair mushitekshanam), which rivet our consciousness to the material level of reality and make us oblivious to the spiritual level. Worst of all, we have been caught by the serpent of time that is pulling us into its belly with each passing moment. She concludes this grim depiction by asking rhetorically: “Who other than the Lord can rescue us?” The bhakti tradition often expands the well metaphor by depicting the Lord as the rescuer outside the well who throws a rope for us. And the rope is the process of bhakti-yoga that elevates our consciousness from the material level to the spiritual level.

In the last verse of her song (42), she again uses the time-as-serpent metaphor, expanding its ambit from the individual to the whole world, which being perishable is on the verge of being devoured by the serpent. She declares that only when we see the temporariness of the whole material existence and become detached from it can we become our own protectors. That is, only by such a vision will we place ourselves firmly under the Lord’s protection. Going back to the well metaphor, only when we are convinced that the well is a dreadful place will we hold the rope firmly, that is, practice bhakti determinedly. To the extent we stay in the Lord’s protection, to that extent we become our own protectors.

From life-negating desire to life-affirming desire

Pingala’s narrative ends on a note that might seem anti-climactic – she peacefully sits down on her bed and happily goes to sleep. This is such an ordinary activity that we might miss its significance here. For a prostitute to not get a single customer throughout the night is as bad as for a shopkeeper to not get a single customer throughout the day. The shopkeeper would be irritated, worried, frustrated – and may well lose night sleep over it. The fact that Pingala after a night of zero business could sleep happily indicates that her detachment was for real.