The sequel book to The Advent of Panca-Tattva describing the preparation for and installation of Panca-Tattva.
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Srl P anca-tattv a' s MAy Apur-ltla
paica-tattya jaya jaya Srl radha-madhava j ay a nav advlpa- ganga devl- S n v aisnav a
All glories to Sri Paflca-tattva and Sri Radha-Madhava! AII glories to Navadvipa-dhama, Sri Gangd-devi, and to all the Vaisnava devoteesl
ooks
Alan
O 200,1 B. Sorensen / Alankdra Books
All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means including inflormation storage ancl retrieval sys- tems without the written permission of the copyright holder.
First printing 2000 copies
Authors Design €; Layout Editor
Braja Sevakt Devi Dasi 6s Rasarani Devi DAsi Syima Gauri Dasi Jahnudvipa Dasa Nitya-trpta Devi Ddsi O 2004 see A Gallcry OJ Photos section for photographers, and Arlutowledg,nents for contact details. All images copyright O
Cover Images lnsicle lmages
Selected verses and quotes flrom Caitany a-carilamrta, Sri Caitanya-bhagavata, and Bhagavad-gitr7 court"esy o[Bhaktiveclanta Book Trust O, used wit]r permission. Srlla Prabhupada Lecture @ BBT 1974, used with permission. Tarndl Krqr.ra Goswami's Paramaharhsa Thahura O used with perrnission.
Printed by Thomson Press, Delhi
Alan kt For enquiries about this book, please contact the authors at Alankara.Books@pamho. ne t
Dedication
This book is dedicated to His Divine Grace A.C. Bhaktivedanta Swami Prabhupnda Founder-acarya of the International Society for Krsna Consciousness. Taking the order of his spiritual master as his lile and soul, he delivered the message of Sri Caitanya Mahaprabhu to the entire world- Now his desire to bring Sri Caitanya Mahaprabhu and His principle associates- Sri Nityananda Prabhu, Sri Advaita Acxrya, Srt Gadadhara, and Sri SrivAsa-in person, has been fulfilled. Dear Srila Prabhupada, as one offlers the waters of Sri Gangd Der'r back to her in worship, so we take a portion of this magnificent event -the arrival and installation of Sri Paflca-tattva in Mdydpur- and offer it back to you in gratitude for the immeasurable wealth you have bestowed upon us.
Table of Contents Introduction By His Holiness Srrla Tamal KfSp Goswimi i
Foreword By His Holiness SrilaJayapatika Swami xi
Chapters 1
"You Cannot Live Without Variety" By His Divine Grace A.C. Bhaktivedanta Swami Prabhupdda 1
In the Beginning Caitanya Mahaprabhu's mercy spreads far and wide-via the internet I1
2
Precious Cargo The Arrival of Sri Paflca-tattva in Mdydpur 15
3
Setting the Stage 13 tonnes of deities are placed on Their altar 29
+
Behind Closed Doors An altar fit for the Lord manifests by the effort of many devotees 35
5
"I Have Brought My Lord" Advaita Acdrya's words from Sn Caitanya-bhagavatq come to life
6
53
The Most Spectacular Event The maha-abhiseka of Sri Paflca-rattva 69
7
Matter to Spirit The Anatomy of a Deity Installation By Sri Prahlada Disa and Braja Sevaki DevI Ddsi 83
8
I
Our Modern-day Vi5vakarmi A "quiet bloke," a fine artist, an extraordinary humility-the characteristics of His Grace Bharata Maharaja Disa bring a unique beauty to the deities of Sri Panca-tattva 9I
A Whole New Era of Gauringa's Mercy By His Grace Jananivisa Prabhu and His Grace Pankajanghri Prabhu 97
10
II
Insights Devotees from Miyipur and around the world share their realizations, memories, and insights 103 A Gallery of Photos - "Let the World Behold These Lords" A gallery of images of Sri Paflca-tattva's arrival and installation ceremonies lZ3
L2
13 fwice in One Age They Come By Braja Sevakt Devi Disi 17I
Introduction lr.y Hi-s Holiness Srila Tttmal Krsna Go-swtirni Paramaharilsa Thikura hali -haler a dharma-hr sna- nama- sanhlr tana hrsna-Sahti vina nalrc tdra' pravartana taha pr av artaila tumL-ei ta'pr amana' Itrsna-Saltti dhara tt+mi,-ithe nahi (tna
"The funclamental religious system in the Age of Kali is the chanting of the holy name o[ Kflqa. Unless empowered by Krsna, one cannot propagate the saihlrtana movement. You have spread the satihtnana movement of Krsna consciousness. Therefore it is evident that You have been empowered by Lorcl Kft4a. There is no qllestion about it." purport: "The true acarya, the spiritual master o[ the entire world, must be consid- ered an incarnation o[ Krsna's mercy. Indeed, He is personally embracing Krsna' He is tlrerefore the spiritual master of all the varnas ... and all the dSramas. " ' Since he is understood to be the most advanced devotee, he is called Paramaharhsa Thdkura" (Cc. Ant.ya 7.I l-I2). Sri Advaita AcAryaappeared some time before Lord Caitanya.He found the world clevoid of devotional service to Krsna. Seeing everyone engaged in materialistic activity, the Acarya felt great compassion and began to consider what he could do flor the people's benefit. He thought, "lf Sri Kf;la were to appear as an incarnation, He Himself coulcl preach clevotion by His personal example. In this Age of Kali there is no religion other than the chanting of the holy name of the Lord' but how
Eightctn Days - Srt Paicu-ldllvd,s Matynpur-lila
in this age will the Lord appear as an incarnation? I shall worship KfSr.ra in a puri- fied state o[ mind. I shall constantly perition Hirn in hurnb]eness. My name, 'Advaita,' will be fitting if I am able to induce Kr:la to inaugurate rhe movemenr oI the char-rting of the holy name" (Cc. Adi 3.99-102). At the sarne time, Lord Krsna Hirnself was lhinking thus: "For a long time I have not bestowed unalloyed loving service to Me upon the inhabitants oI tl-re world. Without such loving attachment, the existence o[ the material world is useless. ... I shall personally inaugurate the religion of the age-.nama-satillrtana, the congre- gational chanting o[ the holy name. I shall make the world dance in ecsrasy realiz- ing the four mellows of loving devotional service" (Cc. Adi 3.t4-19). Thus the Lord decided to advent disguised as His own devotee and teach pure devotional service by practicing it Himself. Accompanied by His associates, ser- vants, weapons, and confidential companions, the supreme persor-rality of Godhead, Lord caitanya Mahdprabhu, appeared in Nadia some five hundred years ago. The Lord thought, "My name is visvarnbhara, 'one who maintains the entire universe.' Its meaning will be actualized if I can fill the whole nniverse with love of Goclhead". Thinking in this way, He accepred the duty oIa planrer and began to grow a garden in Navadvipa. Thus the Lord brought the desire tree o[ clevotional service to this earth and became its gardener. He sowed the seed and sprinklecl upon it the water of His will. ... As a big fig tree bears fruirs all over irs body, each part of the tree of devotional service bore flruit. ... All rhe wealth in the three worlds cannot equal the value o[ one such nectarean fruit o[ devotional service. The transcendental gardener, Sri Caitanya Mahaprabhu, distributecl hanclflul after handful of fruir in all directions, and when the poor, hungry people ate the fruit, the gardener smiled with great pleasure" (Ct. Acli g.7-9,25,28, 30). So eager was the Lord to distribute the fruits o[ love of God that He expressed transcendental anxiety, feeling that these fruits would nor be distributed widely enough. He said, "l am the only gardener. How many places can I go? How many fruits can I pick and distribute? It would certainly be a very laborious task to pick
ll
lntrodLtctiol
the fruits and distribute them alone, and still I suspect that some would receive them and others would not. Therefore I order every ilIan within this universe to accept tl-ris Krsna consciousness movement and distribute it everyrvhere. ... If the fruits are distributed all over the world, My reputation as a pious rnan will be known everyvhere, and thus all people will glorify My name with great pleasure." (Cc. Adt 9.34-36,40). Hearing the Lord's words, His followers worked with unlimited enthusiasm. Under the Lord's clirection, they broke open the storehouse of love of God and distributed the fruits without consideration o[ who was lit or unfit to receive thern. They per- sonally ate the fruit and induced whomever they met to do the same. But they met with opposition. Kali-yuga was progressing. Time passed, and the numher of con- ditioned souls evading the Lord's net o[ rnercy increased. As the nineteenth centu- ry headed to a close, the brilliant moonbeams of Lord Caitanya's mercy seemed all but eclipsed by the sinister Kali. Numerotts sahallya grolrps proliferated, shadows of the glorious saihlrtana parties of the past. Only the appearance of Srila Bhaktivinoda Thikura saved the situation. He re-established Lord Caitanya's move- menr, rhen placecl it in the hands of his faithful son Srila Bhaktisiddhdnta Sarasvatr, who expanded it to every corner of lndia. Alas! No sooner had these two empowered persons left this earthly world than the rnission again flaltered. Their efforts to organize a dynamic movelnent were nearly undone. Instead of working unitedly, their followers split into factions and the movement lost its momentum. Kali's followers rejoiced. Having survived two world wars, [hey seized control of the world and plundered her resources. Even India, the bastion o[ religion, discarded her spiritual destiny in favor o[ temporal objectives. As the materialists gained strength, the devotees seemed to lose theirs. The unconquerable forward march of Srila Sarasvati Thakura's legions ground to a halt, jeopardizing the legacy of Srila Bhaktivinoda. Timely ringing of the temple bells and a full belly became the new measure of success. Lord Caitanya's prophecy of a worldwide sahhtrtatnd movement seemed no more than a wishful dream, the fanciful words o[ some medieval poet. iii
Eightetn Da-ys - -Sri Pd,icd-tdlrv.r's Mdyapur-lila
Sri Caitanya Mahaprabhu sat amongst His closest associates, appearing like the full moon amidsl a starry firmatnent. He had stopped their dance of ecstasy to consicler the plight o[ His sarilirtana movemenr. They heard Srila Bhakrisidclhar-rta Sarasvati's report of their mission's stagnation. The Lord's eyes welled with tears. He had colne to benefit the whole world, not just to change a few "You have made so many clisciples," Srila Bhaktivinoda interjected. "Will none clare cross the ocean?" "A few have, but they returned unsuccessful. The Yavanas are in control everlvrhere, even in Inclia." Tears washed the Lorcl's golden cheeks. He turned to NdmAcirya Hariclasa Thakura: "My dear Haridasa, what about your promise? You said the holy name would deliver everyone. Now it seems not even a semblance o[ the holy name remains?" Haridasa stared clowncast as all the Lord's associates flelt the burden of His concern. Haridasa Thakura finally took courage: "My Lord, You know everything, so what can we say? Although You are the master of all, You willingly place Yourself uncler Your Yogamdyd potency, who causes forgetfulness. With this apparent human frailty You clraw us ever closer. My dear Lord, everyone knows You recently emp- tiecl the universe by delivering all the conditioned souls; then again You filled ir up. If You like, You can easily deliver the conditioned souls time alter time. But You prefer to have Your clevotee take the credit by perfonning this miraculous task. My Lord, may I therefore remind You that some rime ago, knowing Kali's influence would spread, You dispatchecl Your dearest clevotee, the servant o[ Sarasvati Gosvatnt, to earth. He is busy preparing himself at that very place where Srila Rupa Gosvami once perforrned his bha.jana. My Lord, surely You know rhis, ancl so does Rupa Gosvdmi. Bhaktivinocla Thakura, who preclicted his corning, and of colrrse his son Bhaktisicldhanta Sarasvati, are also well aware. Perhaps due to hurlility none will remincl You. My Lord, may Your anxiety be vanquished, for the dehver- ance of the world is near at hand." Sri Caitanya Mal-raprabhu tllrned tcl Rupa Gosvami: "What do you know of rhis?" "My Lord, what HaridAsa Thikura has said is rrue. He is speaking o[ Sri Abhay
IV
ltlt.oclucliotl
Caranaravinda Bhaktivedanta Swami, the hurnble servant and true follower of Srimad Sarasvatr Gosvami. Night and day he tirelessly translates Srunad- Bhdgavatanr into the language of the Yavanas." The Lord's imploring glance inducecl Srila Bhaktisicldhdnta Sarasvatt to finally speak: "He is following the instruction I gave hirn at our first meeting. I told him to preach Your Lordship's message all over the world. I repeated this to him at Raclha-kunda ten years later ancl reconfirmed it by letter.just beflore my departure. That order is now ripe for fulfillment. But my Lord knows all of this, for it is You who actually rnacle all the arrangements. It was You who arranged his birtl-r in a pure, aristocratic Vaisnava family. By the time You sent him to me, his father Gaura Mohan De had alreacly impressed upon him all the essential elements of Your mission. I only needed to stress the importance of publishing literature and to command him to spread Your movement worldwide. "Then Your Lordship did what You alone can do: though fortune and happiness were his destiny, You made his business fail and his family attachments evaporate Sensing your Lordship's intention, I appeared repeatedly in his drearns and ordered him to take sannyasa. Now humanity is his family and its resollrces are his inherited wealth. He is fearlessly reposed at Your lotus feet and awaits Your final command." Waves of enthusiasm swept away the Lord's anxiety. He turned to Lord Nityananda ancl embraced Hirn strongly. Sri Nityananda Rama at once jumpecl up and began to dance so florceflully that the ground beneath His lotus feet shook- Others rose to join, but Sri Caitanya Mahaprabhu bade them be patient while He calmed His brother's ecstasy. When Lord Nityananda again became peaceful, Lord Caitanya asked Him to sit beside Him. Then, looking at His circle of intimate associates, the Lorcl requestecl each to bestow their unconclitional mercy upon the best servant o[ Sarasvati Gosvimi. Lord Caitanya callecl lirst upon Sri Advaita Acarya, saying that the Acirya was such a great personality that Lorcl Krsna would surely fulfill His prayers. The
Eiglrtecr Da.y.r - SrI Ptica-ldlt!(,s
Matnpur-lila
exalted Sri Advaita, the incarnation ol both Lorcl Maha-Visnu and Lord Siva and tl-re shelter for all conditioned souls, offered the first benediction: "My Lord, since You are not scheduled to appear again until Brahma's next day, countless jivas will have to suffer endless births awaiting Your next appearance. I cannot bear this. Therefore I pray that You now empower Sarasvatr Gosvami's able disciple to deliv- er thern on Your behalf." All the assembled devotees roared their approval. The Lord looked lovingly at Sri Gadadhara Pandita, His personilied pleasure porency. Sri Gacladhara responded appropriately: "Who can understar-rd the Lord's and His devotees'reciprocal exchanges? when old age prevented nly worship of beloved Gopindtha, He sar down to receive my garlands and other services. Those who claim the Deity is stone are themselves stone-hearted. May rny Lord melt the hearts of those stone- like jlvas by Your loving dealings with Sri Abhay Caranaravinda." Then the Lord turned to Srtvasa Thakura, the incarnation o[ Sri Narada Muni. Srivisa Thakura took his cue and pronouncecl, "As You have enabled me to travel everywhere to preach Your glories, please give him this same facility. Give him the key to every city of the world and to each and every hearr that dwells therein." The circle oI confidential associates beamed with joy. "Bhattacarya, you are expert in the six philosophies. what boon will you grant?" "That he drive impersonalism and voidism from the face of this earth," Sarvabhauma Bhattacarya confidently replied, drawing joyous approval from all. Sri Ramdnanda Riya offered his blessings nexr: "May You speak through his lips as You spoke through mine. May You allow hirn to reveal the most confidential truth concerning the spontaneous devotional service of the residents of Vrndavana." The Lord turned to Thdkura Haridasa. "Narnacdrya, Your blessing is rnost important of all. What boon will you bestow on my flearless servitor?" Haridasa Thdkura replied without hesitation, "The power to give Your pure holy name to everyone, no mat- ter how lowly or fallen they may be." Loud chants of "Hariboll Hctribol!" soared ro the heavens.
vi
Inlrod!(tion
Lord Caitanya surveyed His dearest followers, the six Gosvimls. Srlla Sanitana Gosvamr was first to speak: "He will carry Vrndavana-dhdma wherever he goes. He will establish the stanclard behavior o[ a Vaisnavaby his words and deeds." Srila Rupa GosvAmi prornised, "His sai'ldrtana activities will churn the ocean of bhahti, producing a nectarean beverage which will intoxicate the entire worlcl." Srila Raghundtha Bhatta Gosvami said, "Srirnad-Bhagavatam is our life and soul. We never tire of hearing its narration. When I recite the Bhdgavatarn Sri Rupa and Sri Sanatana derive such pleasure that they insist I sing every verse in three different tunes. Thereflore when Srimad A.C. Bhaktiveclanta Swami callses theBhagavatdm to be sung in every language o[ the world, who can imagine how rnuch pleasure it will give the Lord and His associates?" Srila RaghunAtha dasa GosvAmi said, "My Lord, You saved me from the dark well of household life, but Your departure left me burning in the fire of separation. Since Ycru also delivered Bhaktivedanta Swami in much the same way, may that same bittersweet mood of separation for Your lotus feet always burn within his heart as well." SrilaJiva Gosvami said, "His books will establish the philosophy of acittya-bhedabheda-tattvd as the pre-eminent philosophical position." Srila Gopnla Bhatta GosvAmi said, "He will establish the worship of Sri Vigraha on every continent. in every nation, and in every town and village of the world." After hearing from the six Gosvamis, the Lord turned to the best of poets. Sri Kaviraja Gosvami said, "May he arrange to have Your Lordships pastimes. SrI Caitanya-caritamrtu, glorified in every human language of the world." Lord Caitanya looked at the golden florm of Srila Narottama dasa Thikura, the embodi- nrent of His pruna. "Narottama, what blessing will you bestow?" ThAkura Narottama vowed, "Love for Your lotus feet and for the lotus feet of the divine couple will color his thoughts, words, and deeds. He will spread the saihtrtana movement witl-r the same energy with which You empowered Srinivdsa Acarya, Sydm6nanda Prabhu, and myself."
Srtla ViSvanAtha Cakravarti Thakura was seated by his side. "Abhay Caranaravinda
vlt
Ei.ghtern Do,ys - .$ri Pnrica-l(llvd's Mrilriprr-lilr'i
has been studying my Tenth Canto Bhagavatam commentary for decades, and the wonderful pastimes o[ Sri Sri Radha and Krsna are constantly appearing in his heart. May his presentation of these pastimes for the general populace be so suit- able that it rernor,es the disease of lust which now affects their hearts." Srila Baladeva Vidydbhusana said, "As Lord Govindadeva dictated my Vedanta- sutrd commentary, rnay the Lord similarly sit by his side and dictate his Bhaktivedanta purports. " Then Jagannatha ddsa Babaji Maharaja ensured that Sarasvati Gosvami's disciple woulcl always maintain the infinite humility required to serve the Vaisnavas. Srila Bhaktivinoda Thakura, who had previously rescued the mission single-handedly, prayed that his great-granddisciple be grantecl the strength and skill to organize the sarihirland movernent on a worldwide scale. Srila GaurakiSora dasa Bibaji Maharaja blessed his floremost granddisciple with his own spirit of renunciation, born out of his unlirnited lovc for Sri Sri Radha and Krsla. He blessed him to rernain detached even amidst unlimited opulence. At last, after everyone had spoken, Lord Caitanya turned to SrI Nitydnanda Prabhu. "You are my elder brother, ancl I fully depend upon yoll. You are the spiri- tual master of all the worlds and the upholder of all the universes. The blessings which these confidential associates have bestowed are beyond any mortal person's ability to hold. Never before has such an assembly of personalities bestowed such unlirnited blessings upon a single person. Norv I am asking You to give the servant o[ Sarasvati Gosvami the required strength to sustain these blessings, for without Your empowerment, it will be impossible." SrI Nityananda Prabhu smiled broadly, then nodded His head affirmatively, draw- ing a great roar of "Haribol! Haribol!" flrom everyone. When they had quieted, He spoke in a deep voice: "l will infuse his mission with My owrl personal energy. I will personally support his temples, nSrarrrcs, conveyances-in fact every aspect oI his and his followers'mission. Due to My presence, nothing will check the progress of this rnovelnent." The joyous response to Sri Nityananda's decree was
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deafening. The august assembly appeared to have lost their gravity. As they tried to estimate the effect of Lord Nitydnanda's mercy, their rninds becanre boggled. Some cried, others laughed, and pandemonium would have broken out had Lord Caitanya not suddenly noticed Sri Svarupa Damodara Gosvami. "Oh? Have you escapecl without giving a blessing?" The Lord smiled at His secretary's silence. "Come nowl" He said. "Tell us, what will it be?" SrI Svarupa Damodara Gosvami, whose transcendental intelligence was no less than that o[ the Lord Himself, would not be drawn in. "When Nitydnanda Prabhu has made such a promise," he said "there is nothing more for anyone to clo. No, I am not holding back, but someone amongst us is." Everyone looked puzzled, flor they had all given boons; they had no idea who he was referring to. Then at last Advaita Acdrya understoocl. "My Lord, You have proven once again Your supreme intelligence. That great person Svarupa Damodara is referring to is none other then You. You have made us each givc our blessings-all, that is, except fior Yourself! What value are our blessings if You don't add Yours?" Everyone waited with bated breath to hear the Lord's response. The Lord remained silent, contemplating the Acdrya's words. Then at last, He who is ever bound to His devotee's words, soberly declared, "So be it! I shall personally enter the lleart of my dearest devotee and unfailingly guide his every thought, word, and deed. My mission to bestow prema-bhahti through the saihlrtqna movelnent will thus be fulfilled." With this promise He sealed destiny. It was rnore than the devotees could tolerate. Lead by the inclomitable Lord Nityanancla, tl-rey sprang up with unbouncled joy and began a performance o[ sailirtana whose vibrations reached the far corners of the universe. Accornpanied by Their associates, servants, and conlidential companions, Lord Caitanya Mahaprabhu and Lord Nityananda danced with such abandon that the storehouse o[ love of God broke open ancl the nectar-liquid of prema-bhahti once again began to flood thc universe.
1X
Eighlectr Dd-ys - Sri Paitcq-tattvsts MAyapur-IiIat
The shipJaladuta, tossed by the Atlantic's waves, seemed ro sway to rhe rhythmic hlrtana o[ Lord Gaurdnga and His associates. Onboard, Sri Srimad Abhay Charan Bhaktivedanta Swami, the recipient of the rarest mercy ever bestowed, wrote the following poem: "Sri Srirnad Bhaktisiddhanta Sarasvati Thikura, who is very dear to Lord Gaurariga, the son ol'Mother Saci, is unparalleled in his scrvicc to the Supreme Lorcl Sri Krsna. He is thc great, saintly spiritual master who bestows intense devotion to Krsna at di[- ferent places throughout the world. "By his strong desire, the holy narne o[ Lord Gaurdnga will spread throughout all the countries o[ the Western world. In all the citics, towns and villages on the carth, from all the oceans, seas, rivers, and springs, everyone will chant the holy name of Krsna. "As the vast mercy of SrI Caitanya Mahaprabhu conquers all directions, a fioocl o[ transcendental ecstasy will certainly cover the lancl. When all the sinful, miserable liv- ing entities become happy, the Vaisnavas' clesire is then fulfilled. "Although rny Guru Maharaja ordered me to accomplish this mission, I am nor wor'- thy or fit to clo it. 1 atn very fallen and insignificant. Therefore, O Lord, rrow I am beg- ging for Your mercy so that I may become worthy, lor You are the wisest and most rxperienced of all. " Thehlrtana of Lord Gauringa and His associates continued on and on without end. The.faladuta plied forward until it reached Boston harbor. As Srt Srlmad A.C. Bhaktivedanta Swami's lotus feet touched Western soil for the first time, he prayed "O Lord, I am just like a puppet in Your hands. So if You have brought me here to dance, then make me dance, make me dance, O Lord, make me dance as You like."
Tamil Krsna Goswamr
x
Performing Srila Prabhupada's Work Foreword by His Holinass Jayapatalta Swanri
Installing a worshipable deity begins in a conception stage, when the desire or thought maniflests in the heart and mind of one person. ln the case of Sri Paflca- tartva in Mdyapur, His Divine Grace Srila A.C. Bhaktivedanta Swarni Prabhupada had conceived that these life-sizePa(tca-Latwa deities would be installed in the temple he called the Vedic Planetarium, which he first discussed with disciples nearly 35 years ago. In essence, these deities had already been envisioned by His Divine Grace all those years ago. Their arrival in Mayapur in Februaty 2004 was the culmination of that initial thought. ln the years since, devotees around the world have been praying that Srila Prabhupada's desire be fulfilled. As many devotees came together to make up the team that would see the manifes- tation of these deities, all were conscious that they were carrying out Srila Prabhupdda's desires. The models were made in accordance to the descriptions found by the researchers, who were BhAnu Swami, Jananivasa Prabhu, and Bharata Maharaja Dasa. It was thought that each deity should be in an individual pose. Lord Caitanyalnas His hands wide open, worshiping Lord Krsla and accepting all the conditioned souls. Nitydnanda and Gadadharaare dancing, and at the same rime encouraging the conditioned souls to take shelter of the lotus feet of Lord Caitanya Mahaprabhu. Advaita Gos6i is dancing in ecstasy and showing Lord Caitanya (He is rejoicing, "See how Lord Caitanya is coming when I call! Now my name as 'Advaita Acdrya'is fulfilled.") Srivdsa, in His humble mood as a devotee, is worshiping the Lord with folded hands. Much more coulcl be said on these poses,
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Eigllte(n
Da_y.s - Sri Paittu-tolt!ilts
Maydpur-lild
but in short the conception was that Sri Krsna Caitanya Mahaprabhu ancl His asso- ciates are all dancir-rg, no one is in a static pose. Everyone is dancing in ecstasy in lhe sa.ilztr tana movement. I was fortunate enough to be present at the casting of Lord Nityanancla, and I could appreciate firsthand how amazing the environment was. Although the work- shop was a crude and simple craftsrnan facility, the presence of over one hundred devotees chanting changecl the entire atrnosphere. That morning I prayed at the Sri Rangadiya Temple at Sri Rangaksetra (as well as other temples along the way) for the successfirl casting of Lord Nityananda. When we reached Kumbakonarn we were told that at ten o'clock at night they would begin casting. Before the casting I was asked to read ou| a saikalpa, which is a Sanskrit text explaining that we are about to perform a sacrifice. The sacrifice was the casting o[ the image, which was intended to be installed as the deity in the future. When the casting begarr, although I could see that this was an inclustrial process fronr one perspective, the whole experience left all of us moved deeply, as we all knew something divine was happening - the Lord was taking His form to be installed as a worshipable deity in Maydpur, and would be worshipped in this way by millions o[ people every year. The process of bringing tl-re Lord is actually the invitation o[ a great spiritual mas- ter and the desire of the devotees, so since His Divine Grace A.C. Bhaktivedanra Swami Prabhupdda has given this instruction, we know that he is actually the per- son who is installing these cleities through the via medium of his various represen- tatives. With this consciousness, different devotees contributed at the various stages oI installation. This book, which comlllemorates the auspicious arrival and installation of Sri PaRca-tattva, along with the Special Edition ol Bach to Godhead rnagazine , and The Advent of Panca-tattva, (the book published by Ganga Dasa and BhAgavararnrta Dasa) all give a different perspective on the cleclication and inspiration the devotees have for worshiping these deities. I am profoundly moved that I had any role ro play in the lila of Sri Paflca-tattva's appearance in the florm o[ this qrca-ayatara, or
xii
F orew oril
worshipable incarnation of the Lord. I am grateful for the dedication and enr.husiasm of atrl the clevotees involved in performing this service of casting the deities over a thousand miles away from Mayapur and bringing the deities to Sri Miyapur-dhama. We request everyone from all around the world to please come to Sri MayEpur- dhamaand receive the most wonderful darshan and the endless blessings of Sri Paflca-tattva,
Yours in the service of A.C. Bhaktivedanta Swami Prabhupada,
Jayapagka Swami
xtll
/
: t fl=j ;
t
: tr
1
h
All gl.rries to Advaita Acarya, whr.r i.s treatcd by Sri
Caitanl,a MahaprabhtL as superiot'tluc to His age and
respcctability ! Pltast givc nrr otgrlgcrncnt in
devotional servictr at Y(rLtt' lotu.s.[ect.
I
"You Cannot Live Without Variety" B.y Hi.s l)ivint Grace A.C. Bhulttivedanla Swami Prahhupacla Srl Mayoprtr Dhama, Nlarth 7, 1974
pallc cl-tatty ct-eh a-y astu, nahi hichu bheda rasa asvadite tabu vividha vibheda
Spiritually there are no diffierences between these five tattvas, for on the transcendental platform everything is absolute. Yet there are also varieties in the spiritual world, and in order to taste these spiritual varieties one should distinguish between them. CLti t any a- caritiunrta Acli- llla 7 .5 Panca-tattva. The Absolute Truth is divided into five subject marter of relishing transcendental rnellow. Advaya-jitana, without any diflerence. Vaclanti t.at ta,Ltvo,- vidas tattvarh yaj jnanam atlvayam: [58 ].2.ttl Absolute Truth is one, but still, there are varieties, transcendental varieties. Just like Brahrnan, impersonal Brahman; and Paramatma, localized aspect of the Supreme Lord, Paramitma; and BhagavAn, the Supreme Personality of Godhead-they are one. There is no difference. Brahman is not different from Bhagavdn, and Bhagavan is nor different from Brahman. Bhagavdn is addressecl by Arjuna as Parabrahman. Brahman realization, gradually... First realization: impersonal Brahman; then localizecl Brahmant then personal Brahman. The personal Brahman is called Parabrahman, the Supreme Brahman. lmpersonal Brahman is the beginning of realization o[ the Absolute Truth. That is not final. Therelbre those who are satisfied with irnpersonal Brahman, their knowl- edge is not perfect. Ye 'nye 'ravinddhsa vimuhta-maninas tvayy asta-bhavad svisud-
2
I'ou Ccrnot Livr W'ithout Vdri?tv"
dha-buddhaych tsB 10.2.321. The realization o[the Absolute Truth is the platform of vistrddha-sailva. So unless one comes to the platform o[ personal realization of the Lorcl, one is supposed to be aviSuddha-buddhi: intelligence is not yet perfectly pure. So here it is said, elta-vastu. So far the substance is concernecl, that iseha-vastu. Just like in logical categories the substance is there, and there are many categories. Take for example that the Absolute Truth is one, but there are categories: "This is Sahti-tattva; this is prahasa-tattvd; this is incarnation tattvd; this is marginal potdn- cy; this is external potency." Parasya ialttir vividhaiva Srhyate [Cc. Mcrclhya 13.65, purportl. There are many mu.ltipotencies. Because the original is Absolute Truth, in one sense everyone is in the same absolute platform. In the Srlmad-Bhagavdt(tm there is a verse, idah hi visvam bltagavan ivetarah: "This viSva, the whole cosmic manifestation, is Bhagavan, the Supreme Personality of Godhead." Just like Krsna manifested His universal form. So every part and parcel is Bhagavdn, but still, it is drflferent. This is the philosophy of Caitanya Mahaprabhu's acinfya-bhedabheda: simultaneously one and different, inconceivable- We cannot couceive at the pres- ent tnonlent how one thing can be the same, at the same tin-re di[ferent; therefore it is callecl adntya, incqnceivable. But bhedabheda... Just like we are-everything- you study. lt is acintya-bhedabhed.a, one ancl clifferent. Take for example yo.,. oiyn bocly arrcl you, soul. The soul is different from the body. Dehino'stnin yatha dehe haumarai'r yauvanarh.jara lBg.2.l3l. The dehi, rhe soul, is within the bocly. The body is nor rhe soul. So rhis is different. Soul is difflerent from the body. We have studied. But in another sense, soul is not different from the body, another sense. How? Because the body', the material body, is also coming from the same source, and the spiritual soul is coming from the salne source, Kfsla. Krsna says, apareyam. KfSla said, bhami r apo 'nalct vayuh hharh mano buddhir eva lBg- 7 .41. "These rnaterial elements, they are My bhiruta prahrtir astadha, eight kinds of sepa- ratecl energy." Even though it is separated energy, it is the energy o[the Suprerne Lord. We have cliscussecl many times. Just like the fire and the heat and light. Light is separated flrom the fire, heat is separated from the fire, but at the same rirne, heat and light is not different from the lire. This is to be understood. This is
3
Eightctn D{r.ys - Sri Porira -tutt\tl's MA!dpur-lila
called simultaneously one and different, inconceivable.
So Mayavadi philosophers, they rake one side only, that it is one. They do r-rot understancl what is the clifference, what is the differerlt taste, varieties. They cannot understancl the varieties, unity in diversity. They cannot understand. Just like sugar and milk-you prepare so many sweetmeats: "This is rasagulla, this is sandesa, this is burfi,this is this, this is that." Hundreds o[prepararion yon can... But what is that? That sugar ancl milk. So similarly, variety is the mother of enjoy- ment. The Mayavadi philosophers, they cannor understand. Therefore they have be en d es crib e d i n t"he Bh a gav ata, v imuht a - maninah, av iS uddha - b u ddhay ah I5B 10.2.321. They are thinking that now they have becorne one with the Supreme, Nerayana. They address between themselves, "nanno narayana," that "Everyone has become Narayana." This is their... "Everyone is Ndrayala," that's all right, but still, different. That distinction is made by the Vaisnavas. The sarne exarrlple: The ditfer- ent energies, material energy and spiritual energy, they are different. One is superi- or, one is inl'erior. But when you go to the central point flrom where all energies are coming... Yab vA imani bhutani jayante. This is tl-re Veclic injunction, "From where everything is emanating." agir mali gaganam ambu marud disas ca kal as tathatma-tnanaslti .j agat-tr ay dni
yaxnaclbhavanti vibhavanti visanti yeith ca got,indam adi-ptuusafi tam aharh bhajami
Agni is coming fiom Krsna. Ma}i, the earth, it is conring from Krsna . Agni, maht, gagana, the sky, it is coming from Krsna. Atnbu, water, is coming from Krsna. Agni mali gaganam ambu... Marut, air, is coming frorn KfSna. Because it is coming from Kftqa, it is not clifferent frorn Krsna. Everything is Krsna. But when you raste the air breezing and the warer and the earth and the lire, you canlloL say, "Because the air is coming from Kfgna and water is coming from Krsna, so cit.her I may be in the air or in the sea, it is all the same." We are living in air, but i{'I think thar air and the water is the same, I jump over the ocean, that is not very good idea. But
4
Vdrielv"
"You (.trnnol Lilr ll'ilhoxl
actually, air is also Kfgla, water is also Krsna, earth is also Krsna, fire is also Kfqla, because they are all Krs4a's energy. So in this way, if we try to understand that Panca-tattva, Srl-hrsna-caitanya prabhu- nityananda, i;r|-qdvaila gacladhara Snvasadi-gam a-b'hahta vrnda... This is Panca- tattva: Sri Krsna Caitanya, Sri Nityinanda, SrI Advaita, Sri Gadadhara, and Srlvisddi. Srivdsadi means jrva- tdttva. The ,jlva-tattva, Salzli'tttttvct, visnu-tattva, these are all tattvas. So Panca-tattva. Sri KfSqa Caitanya is the suprelne tnlfva, KtEna. Srt-hrsna-caitanya, radha-hrsna nahe anya. We are worshiping RAdha-Krsna. So SrI Kflla Caitanya is Radha-Krsna combined.
St!-hrvta- caitany a, raclha-hrsna naht: any a r adha-lt rsna-pranay a-vihrtir hladinl - Saltti r asntad ehatmanav api bhuvi pura deha-bhedatu gatau tolt c ait any ahhy arh pr altatam adhuna tad- dv ay a th c aihy am aptam'. . lCc. Adi t.5l
Radha-Krsna... Krsna is the Supreme. Whetr KfSla wants to enjoy... The enjoyer... bhohtaram yajna-tapasarh sarva-loha-mahesvcttam lrg.5.29I. He's enjoyer. So when He wants to enjoy, that is not rnaterial enjoyment. That is spiritual, superior ener- gy, not material energy. Because KfSqa is the suprenle, thelefore He enjoys tlre superior energy. So Krsna's... The Radha-KlSna lila is not material. One who understands Radhe-Krsna lila as material, they are mislecl. KlSna cannot enioy anything material. He's sttpreme pleasure... lf you say that "We are seeing claily that you are offering ltrasada, rhe vegetable, rice. They are all material," no, they are not material. This is real understanding. How it is not tnaterial? That is acintya, inconceivable. Krsna can turn material into spiritual and spiritual into material. That is Krsna's inconceivable power, acintya-Saltti. Unless you accept acintyu-saltti of Krsna, you cannot understand KtEla. Acintya-sakti. So this is simulraneously one and different. This acintya-bhedabheda-tattva you'll find everywhere in Vaisnava philosophy. Similarly, here the author of Caitanya' caritdmrta is trying to explain thatpanca-tattva eha-vastu, they are one Krsna, but
5
Ei8fil.rx
l)41,1 - Sri PaiLs-l(rltvd'-s
Mtyaptt-lilA
asvdcla, taste... uhhila-rasamrta-sindhu. KfSla is the ocean of all pleasure, reservoir o[ all pleasure. There are different types o[ ;:leasure. Just like pleasnre like master ancl the servant. The tnaster is also pleased by the service ol the scrvant, and the servant is pleased by renclering service to the rnast.er. This is taste. Husband ancl wi[e: Husband is pleasecl having a wi[e, wife is pleasecl having... These are rhe different tastes: between rnaster and servant, between fiiend ancl friend, between father ancl son, mother and son, between the lover ancl thc beloved. These are dif- ferent tastes. So this taste is reqr.rircd, transcendental mellow The Miyavacli philosophers, they cannor understancl this taste. They think everyrhing is one. Ar-rd in the material worlcl also, we accept, "Variety is the mother of enjoynrent." without varieties, although everything is spiritual... ln vrndavana everything is spiritual. Gauda-ntandala-bhtrmi, yeba.jane cintamani.Just like this place, Gauda- mandala-bhnnti, Sri Caitanya Mahaprabhu's place of pastimcs, ancl the Vrnclavana- clhama, the place of pastimes o[Lord Kr:na, they are one ancl the same. Therefore Narottama clisa Thikura says that gauda-tnandala-bhtrnti, yebct jane cintamaryi, ta'ra haya vraja-bhumi vasa. These are the theses given by great dcAryqs. So we shoulcl not consider that Nityanancla is different flrom Krsna, Srr- Caitanya Mahaprabhu, or Advaita Prabhr: is dilferent from Sri Caitanya Mahaprabhu. Bur ar the same time, They are diflferent. This is inconceivable, a taste. If you worship Nrtyanancla Prabhu, it is as good as ro worship sri Caitanya Mahaprabhu. The best thing is... Because Sri Caitanya Mahaprabhu appeared in His five differenr fearures, tlrerefore the acaryas, they worship all of them at a time. That is orlr prayer:
Srt-lersna- caitcury u p r abhu- nity dnanda S n - adv ai t a gad a dh a r a s rl v as adi - gar.u a -bh alt t ev v ntd a
[I offer rny obeisances ro Sri KfSla Caitanya, Prabhu Niryanancla, Sri Advaita, Gadadhara, Srivasa and all others in the line of devotion.l This is the varieties, transcendental varieties, different tastes. Nityananda Prabhu is guru-tctttva, and Caitanya Mahiprabhu is sev-l,a-tattva. The guru is teaching,
6
"l'ou Cannat Livd Wilfioilt V(riety"
Nityananda Prabhu is teaching how to worship Sri Caitanya Mahaprabhu.
bhaia gaw'aiga ha'ha gautdtigcr laha gaurarigera ndme ye .iana gaw'ahga bhaie sei amara prdna re This is Nityanancla Prabhu's business. Narottama dasa Thakura says that gaurTigera balite hafu, pulaha Sarlre, hari hari balite, n(lyane ba'be nlra. Gauraflga' So to become immediately in ecstasy o[ transcenclental love, if we chant this Srt-hrsnct-caitanya prab:hu-nityananda, it is easier. There is no offense in chanting this Panca-tattva, but there is ofl'ense ii you do not properly chant Hare Kflna mantra. There are ten kinds of offlenses, you know. But in chanting Srl-hrsna- caitanyaprabhu-nityananda, there is no aparatlha. You chant in any wayl you'll get the result. This is the difference, taste. This is variety. Although there is no cliffer- ence by chanting Sn-hrsna-caitanya prabhu-nityd,nanda and Hare KfStra nlantra, maha-mantra, but still by chanting this Panca-tattva, yott'll get immediately, quick- ly, result. Therefore our process is to chant the holy names of the Paflca-tattva ancl then we chant Hare KtSr.ra maha-mantt'a. That is perfect. And neither rnixing. The mixing taste is callecl rasabhasa. Rasabhasa. And we don't rnanufacture anything. Just follow. We clisagree with the persons who chant that bhaja nit(ti-gaura radhe- Syama. No. We rnust flollow strictly. Mahajano yena gatall sa panthAh lCt. Maclhya 17.1861. We cannot manufacture simply for some worldly cheap reputation and prestige. If we manufacture something, that will not help us. We must follow. Mahajano yena. Dharmasya tqttvarh nihitam guhayarh mahajano yena gatah sa panthdh. We rnusr follow the mahajaruas. So you'll find in the Caitanya-caritdmrta, the Kavirija Gosvami, in every chapter he begins, Srl-hrsna-caitanya pralshu- nityanantla, jaya advaita..., gaura-bhahta-vrncla. This is the process. So we may reacl herewith orle commentary by my Guru Maharaja Bhaktisiddhanta Sarasvati Thdkura. "In his Anubhasya comrnentary Sri Bhaktisiddhanta Sarasvati Thdkura clescribes the Panca-tattva as follows: The supreme energetic, the Personaliry of Godhead, manifesting in {ive kincls of pastimes, appears as the Panca-tattva. Actually there is no difference between them because they are situat-
7
I: i gh t <' e n Drr y s,
S r i l?.t tl L l - I d I I v.l I s M i.y I lt u r - I i I (i
ed on the absolute platform, but they rranifest different spiritual varieties as a challenge to impersonalists lo taste different kinds of spiritual hurnors, rnsds..." Because they do not accept the differenr rastes. The Miydvdda philosophy and Vaisnava philosophy, the only clifference is... Although the aim is one, Absolute Truth, but the diflerence is that they clo not accept varieties, varieties of taste. Therefore they fall down. It is not our version, but it is stated in the Veclic lirera- ture, aruhya hrcchrena pqrqth padafi tatah patanty adho 'nddrta-yuxnacl-anghrayah: [58 I0.2.32] "By severe penance and austerities, these MayAvadis, they go up to the Brahrnan effulgence, but from there they fall down, fall down." Because for want of varieties. You cannot live without varieties. Anandarnayo 'bhyAsat: "The Absolute Trtrth is aruandamayo by nature," ab'hyasat. Tl-rere are rlre interpreration o[ the Mayavadis of this Vcdimta-sltLra, anandantayo'bhyasat (vtcldnta-sirtra I.t.I2). But we see thal tlre Suprerne Absolute Person is dnandamaya. Krsna, you'll never see with- out Ananda. He is, I mean to say, taking care o[ the cows, He,s dancing with the gopis, Fle's playing witll His cowherd boys. Anandamaya. These are anandamaya. Tl-rese are the varieties. The Mayavadi philosophers, they cannot unclerstand; thereflore they think that "This Krsna-lila is maya." Tlrerefore we call them Mdyavadi. Everything... Maya maya,neti ncti. They Lake Krsna also as maya; therelore they are called Mdyavaclis. Because a living entity comes in this material worlcl accepting this material body, similarly, when Krsna comes, tl-rey think that He has also a material body This is Mdydvacli. K19r1a has no such thing. Therefore ),ou'll fincl in Dr. Raclhakrishnan's book, when Krgqa says, man-nund bhava mad-bhahto mad-yajlmafit namaslnrru IBg. 18.65], he says, "Not to the Krsna person, but the Absolute which is within the Krstra." He does rlot know tlrat Krsna is not different liorn His body. That he does not know. KfSUa is absolute. Sambhavarny atma4naryaya tBg a.61.
yada yada hi dharmasyct glanir bhavati bharah
8
''lou Crtlnol l-ivr lVithout Var i(t) '
abh y u tth an a,n ddhann as Y a tadatmanafi srjamY ahtun lBg. +.71
Sambhavamy dtma-mayayf tBg. a.61. He c]oes not accept this r-nayic body. Etatl lSanamll($ya. That is the, I mean to say, power, olllnipotency of Krsna. Even He accepts this material hody, it cloes not mean that He is material' Just like we see the Deity, the Deity, Raclha-Krsna Deity, in our front. Everyone will say, "oh, this is a Deity macle olbrass, material." But no, it is not material. You have to study in that way. Arcye visttu Sila-clhlr gurusu nara-ft7atih. These are narahl buddhi. Vaisnave jati' butldhih. The Deity as material, Siladhih, considering as lnetal or stone or wood, ancl gurrrsur nara-,natil"t, and guru as orclinary human being. Vctisnave jati-buddhih: a Vaisnava, to consicler, "Here is American vqistTava ancl here ts abrahmana yaisnava] No, vaisnctva is vdisri(tva. This is absolute. GuruLsu nara-matih' Guru, althcrugh he is appearing like human being, he should not be considered' Acaryair tncttit vijanl.yltn ndvamanyeta horhicit ISB I I . L7 .271. These ale the injunction oI the ,(astras. Suppose we are worshiping here. The Miydvicli will say, "They are wor- shiping a brass, metal Deity." So are we so fools that we are spending so much rrloney for worshiping a lump oI rnetal? That they do not know. This is acintya- bhed.abhecler. Ancl fact is that. KtSla is omnipotent. He can accept your service in any way, as He likes. This is callecl arca-vigtaha. As Krsna's avatAra is there, here is also another avatara, arcd-vigraha. He is so kind. You cannot see Krsna' you can- not touch Kfs-+a at the present lnoment, bttt Krsna is so kind that He appears before you as you can touch, you can dress, you can offer your respect, yotl can see. That is Krsna's mercy. But don't think that Kfqtra has becorne metal' No' And even if He becomes metal, there is no cliflference. Ancl what is this metal? That is Krsna's energy. We have to understand in that way' So this acintya-bhedabhecla-tattya... Paflca-tattva-eha-vastu, nahi hichu bheda rasa asvaclite. Rasa asvadite, the mellows, transcenclental mellows. So these chapters o[ Caitanya-caritAmfia are very... These are postgraduate study. You have to read it
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