2 Krishna Voice, April 2024

Vol 25, No.4 April 2024

CONTENTS
Escape to Krishna 4
Srila Prabhupada Speaks Out 8
Baladeva Vidyabhushana Part II 11
His Divine Grace A. C. Bhaktivedanta Swami Thiruvanparisaram Thiruvazhmarban Temple 16
Prabhupada, Founder-Acharya of the
International Society for Krishna Consciousness,
came to America in 1965, at age 69, to fulfill his
spiritual master’s request that he teach the science
of Krishna consciousness throughout the English-
speaking world. In a dozen years he published
some seventy volumes of translation and
commentary on India’s Vedic literature, and these
are now standard in universities worldwide.
Meanwhile, travelling almost nonstop, Srila Pages-30
Prabhupada moulded his international society
into a world wide confederation of ashramas, Published and owned by Sankirtana Seva Trust. Editor:
schools, temples and farm communities. He Chamari Devi Dasi. Layout, design and graphics by
passed away in 1977, in Vrindavana, the place ISKCON Design Group, Bangalore.
most sacred to Lord Krishna. His disciples and For all information contact: Editor, Krishna Voice, SST,
followers are carrying forward the movement he Hare Krishna Hill, Chord Road, Bangalore - 560 010
started. INDIA Phone: 91-80-2347 1956, 91-80-2357 8346
To know more about Srila Prabhupada visit Fax: 91-80-2357 8625.
www.iskconbangalore.org/srila-prabhupada © 2024 Sankirtana Seva Trust, Bangalore. All
Krishna art and the works of Srila Prabhupada are
© Bhaktivedanta Book Trust.
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Krishna Voice, April 2024 3

 Escape to Krishna
A soul liberated from material bondage can’t find refuge in
impersonal oneness.
A lecture given in Vrindavana, India, on March 18, 1974
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Founder-Acharya of the International Society for Krishna Consciousness

nidraya hriyate naktam

vyavayena ca va vayah
diva carthehaya rajan
kutumba-bharanena va
“The lifetime of an envious householder is passed at night either in sleeping or in sex indulgence, and in the
daytime either in making money or in maintaining family members.”—Srimad-Bhagavatam 2.1.3
To be a householder, a married person, is not bad. That is not condemned. What is condemned? Apasyatam atma-
tattvam: to not know the aim of life.
Ask anyone, “What is the aim of your life?” He will simply say, “It is my duty to earn money, to maintain my children,
to give them education, to give them a good opportunity for their future. And if I have any extra money, then I can
give charity to the poor.” These are his programs. But no one knows the necessity of liberating the soul, which is
conditioned by the material covering. No one knows—not even big, big professors. If you ask, “Why are you
constructing some big, big scheme?” they will reply, “Oh, for the future generations.” That’s all.
No one knows about the importance of the soul. No one has any vision of atma-tattva, the science of the soul.
Everyone is simply talking superfluously. That is the defect today.
The whole scheme of Vedic knowledge centers on the truth “I am not this body.” Because people do not know
that understanding this truth is the necessity of life, they have created so much news—big, big newspapers full
of rubbish news and advertisements. But you won’t find any talk about the necessity of spiritual knowledge.
To be a grihastha, a married person, is not bad. But to be unaware of the necessity of the soul—that is bad.
The Mayavadis, or impersonalists, renounce married life as maya—illusion—and become sannyasis. But they
have no idea what the goal of life is. They simply think in a negative way: “This married life is very troublesome.”
They have realized that even in the highest material position there is no happiness. Even President Nixon—the
president of the richest country—has no happiness. He is embarrassed and attacked in so many ways, and he
does not know how to defend himself or keep his position.
Everyone is missing the point. No one sees, “Why am I embarrassed? I have become the President of the U.S.A.,
and still I am embarrassed. When I was an ordinary lawyer, no one cared about me. At that time I was also
embarrassed. I tried to improve my position, and now I have come to the highest point of success in the material
world. Still I am embarrassed.”
One should question one’s life in this way. But people cannot see things correctly. No one thinks, “I was embarrassed
from the very beginning of my life. I was embarrassed even within the womb of my mother. I was packed in there.
And when I came out of the womb I was also embarrassed. I could not express my pains and pleasures. Some
ant was biting me, and I was crying, but my mother gave me more milk, although I was fully fed.”
This is the baby’s embarrassment. He wants something, but the mother gives him something else. The mother
cannot understand the child’s pain, because the child cannot express himself. Otherwise, why does the child cry?
He’s feeling some pain, but his mother does not know how to relieve it.
Then comes childhood. I do not like to go to school, but my parents force me to go. More embarrassment. Then
I become married or enjoy sex life and have children. More embarrassment. Then I die and enter the womb of a
mother, where I may be killed by abortion.
Our whole life is full of embarrassment. But the question “Why am I embarrassed?” does not arise.
4 Krishna Voice, April 2024
The Zero Solution
The Mayavadis think, “Make me zero, void. Then there will be no pains and pleasures, no embarrassment.”
Impersonalism and voidism are the same thing: “Make it zero.” The Mayavadis are like the foolish man who wants
to avoid all the embarrassment by committing suicide. He thinks, “If I end this body, then my embarrassment will
be finished.”
People do not know how they—the soul—can get relief from all embarrassments. Apasyatam atma-tattvam. No
one sees, “I am spirit soul. My needs are different from those of the body.”
The body is only the temporary home for the soul. But we are always trying to keep this home very neat and clean.
That is our business. We do not know that there is another business. That is our defect.
It is the duty of every human being to understand atma-tattva, the science of the soul. Sanatana Gosvami made
that point when he went to Chaitanya Mahaprabhu. Sanatana Gosvami said, “I was a government minister, so I
was quite comfortable. People called me a learned scholar, but I did not know why I was suffering despite being
a minister. And people say that I am a learned man, but I do not know how to get out of the suffering.”
People are trying to get out of the suffering, but they do not know how. They should inquire about that. They do
not know the nature of atma, the soul, or what the atma wants and how the atma will be comfortable.
Information about the atma is given by Lord Chaitanya. Jivera svarupa haya krsnera nitya dasa: “Every living entity
is the eternal servant of Krishna.” Therefore unless we come to the platform of serving Krishna, there is no question
of happiness. Krishna says the same thing. Duhkhalayam asasvatam: “This place is simply full of miseries.”
Changing Cages
The whole world is missing the point that we are not the body. The body is our encagement. Sometimes we get
a golden cage, sometimes an iron cage, sometimes a silver cage, sometimes a wooden cage. And we think that
by changing the cage we will be happy. But as long as we are not free, we will not be happy. A bird kept in a cage
is unhappy. The cage may be golden, but that doesn’t matter. Similarly, we cannot be happy with this encagement.
We must be free. That is called
liberty, mukti. That is required.
The Mayavadi philosopher
thinks, “Suppose I get free.
Where shall I go? I shall be
free in the sky.” That is
impersonalism. The sky is
impersonal. If a bird is given
freedom but he flies in the sky,
will he be happy? No, because
he wants more than that. So
he’ll think, “It was better in the
cage. What is the value of this
freedom? I’m not happy.” He’ll
return to the cage.
In India people sometimes
take a certain kind of bird in
a cage to an open field. They
open the door of the cage, and
the bird walks and flies around
for some time. He is given
freedom. Then the person calls
the bird, and the bird returns.
The bird was thinking, “I have
been given freedom now. But
where shall I go? I have to
eat.” So he comes back:
“Better to live within this cage.”
The Mayavadi’s position is like
Krishna Voice, April 2024 5
that. We devotees are sure we
are going to Krishna. But the
Mayavadis have no Krishna.
Therefore they return to the
material world. Because they
have no shelter, they come
back. They cannot stay very
long in the impersonal feature
of the Absolute.
Therefore the Mayavada
philosophy of voidism or
impersonalism is not very good.
You cannot stay impersonal or
in a void, because you are a
living entity, part and parcel of
the supreme living entity,
Krishna. Krishna is
anandamayo ‘bhyasat; He is
always full of jubilation. So
being part and parcel of
Krishna, you also want
jubilation. But how can you be
jubilant in the sky, in the zero?
That is the difference between
Mayavada philosophy and the
philosophy of Krishna
consciousness.
You cannot be happy even by
getting free from this
encagement, the material
world. And if you place yourself
in impersonalism and voidism,
that will not help you.
Try to understand this.
Impersonalism and voidism will
not help you. You have to go back home, back to Krishna, where everything exists in spiritual variety. You can play
with Krishna. You can dance with Krishna. You can talk with Krishna. You can fight with Krishna. Krishna’s friends
the cowherd boys fight with Him. They enjoy in that way. Everything in the spiritual world with Krishna is enjoyment.
The Krishna consciousness movement is trying to give information to those mentioned as apasyatam atma-tattvam,
those who do not know the nature of atma—what the soul wants and how the soul will be happy. They are trying
to be happy here within the cage. That’s all. But that is not possible.
Without knowing the philosophy of Krishna consciousness, people will be unhappy whether within the cage or
outside the cage. Their imagined liberty outside the cage is also unhappiness, because they do not know where
to go. Therefore after staying for some time in that impersonal stage, they return to the cage. That coming and
going will not help them.
Atma-tattva means to know the nature of the atma. That is all explained by Krishna in the Bhagavad-gita. If we
take advantage of His lessons and instructions, our life will be successful.
Thank you very much.

Srila Prabhupada, the founder-acharya of ISKCON, has delivered more than

1500 lectures on Vedic scriptures like Bhagavad-gita, Srimad-Bhagavatam and
Sri Chaitanya-charitamrita. The audio recording of his lectures are available in
ISKCON centers. You can also hear some of these lectures in
www.iskconbangalore.org/srila-prabhupada-lectures
6 Krishna Voice, April 2024
Krishna Voice, April 2024 7
 SRILA PRABHUPADA SPEAKS OUT
Rascals Think, “I Can Deceive God.”
This is an exchange between His Divine Grace A.C. Bhaktivedanta Swami Prabhupada and some disciples that
took place in Mayapur, India, on January 16, 1976.
Srila Prabhupada: These modern so-called scientists than any of His creatures. So Hiranyakashipu was not
have much in common with Hiranyakashipu—such a killed in the daytime or the nighttime. He was killed in
big demon. His only idea was, “The devatas, the the sandhya, the interval between daytime and nighttime.
demigods—they prevail over us sometimes. But now And as for land, sky, and water, that matter, also, was
I shall attack them and prevail over them. And because adjusted with tricks—Krishna killed Hiranyakashipu on
I am now virtually immortal, what can they do? They His lap. You cannot say that one’s lap is land; you
cannot kill me. So I will go on with my demonic activities, cannot say it is sky; you cannot say it is water.
and they will not be able to do anything.”
So Krishna is so kind that because His devotee Brahma
Hiranyakashipu did not know that by trying to achieve had given Hiranyakashipu all these benedictions,
immortality for his material body, he was exhibiting the Krishna would kill Hiranyakashipu without touching all
greatest foolishness. those points conceded by Brahma. In this way,
When Brahma, Krishna’s first created being in the Hiranyakashipu could not accuse Brahma that “Sir, you
universe, told Hiranyakashipu, “No, no, it is not possible,” have cheated me.”
still Hiranyakashipu expected, “Yes, somehow I shall “No,” Brahma would be able to reply. “Whatever you
become immortal.” wanted I have given you. You have cheated yourself.
Lord Brahma flatly said, “No, no, this is not possible. You did not know that your knowledge of the cosmic
I myself am not immortal. How can I give you situation was imperfect. Nor could you make it perfect.
immortality?” So, that was your folly. Whatever you wanted, I said,
‘Yes, yes, yes.’ At the same time I added, ‘In spite all
But Hiranyakashipu would not hear even Lord Brahma.
of this, you cannot become immortal.’ After all, that is
He thought, “In a roundabout way I shall befool this
not possible.
man Brahma.”
“But you—you fool—did not heed my warning. So
Hiranyakashipu said, “All right, sir, then give me this despite your cunning, you remained a fool. You thought
benediction.” you were very intelligent, very cunning: ‘I am now fully
“What is that?” equipped. Nobody can kill me.’ “
“I’ll not die on the land.” Disciple: Srila Prabhupada, it seems Hiranyakashipu
“All right.” was acting much like a modern lawyer. He was trying
like anything to find loopholes in the law.
“Nor shall I die in the water.”
Srila Prabhupada: Oh, yes. A big lawyer is simply
“Yes.” someone who is very expert at finding and exploiting
“Nor in the air.” weaknesses in the present law. That is the definition
“Yes.” of a big lawyer.
Actually, these modern leaders are acting like big
So Hiranyakashipu thought, “All three realms are
lawyers—trying to be more intelligent than Krishna and
eliminated. So where can I die? After all, there are only
His law. [Laughs.] These rascals are trying to be more
three realms—land, water, air. And Brahma has given
intelligent. Therefore they are called mudhas—rascals
me the benediction that I shall not die anywhere within
and fools.
these three. So I have cheated Brahma.”
Disciple: Moghasa.
And then Hiranyakashipu continued, “Grant that I shall
not die in the daytime.” Srila Prabhupada: Ah. Moghasa mogha-karmano
mogha-jnana vicetasah. In Bhagavad-gita Krishna
“Yes.” confirms, “Every atheistic rascal will see all his hopes,
“Grant that I shall not die in the nighttime.” all his activities, all his so-called knowledge come to
“Yes.” nothing. Such a rascal will be utterly baffled.”
But by nature’s arrangement, there is still another To begin with, Krishna asks such a simple thing: “You
interval of time—between day and night. [Laughing.] just surrender unto Me. You’ll get all protection.”
Hiranyakashipu forgot that. That interval of time is called But the rascal says, “No, no. That is not possible. I
sandhya. That is accepted in the Vedas. But must act according to my own whims. Why shall I
Hiranyakashipu forgot that. Krishna is more intelligent surrender?”
8 Krishna Voice, April 2024
Krishna Voice, April 2024 9
“All right. Go on,” Krishna says at last. “I’ll give you all Disciple: Coming to Krishna means he’ll have to give
facility for executing your whims. You’ll get it. You do up all his mad desires.
whatever you like. Try your best.” Srila Prabhupada: Yes, but all the instructions are there
This is going on. Krishna is giving good advice. But for escaping this material world and going home to
unfortunately, the rascal will not accept it. So Krishna Krishna’s blissful abode. All the instructions are there.
is so kind that He says, “All right. You act in your own We simply have to accept them. If we don’t accept them,
way. I shall give you all facility.” That facility is Maya, we suffer. What can be done? If you accept the path
the Lord’s illusory energy. When the soul desires to leading to hell, in spite of higher authorities’ instructions,
leave the spiritual world, Maya gives him this material then who can save you? That is going on.
world and a materially affected mind by which he can Disciple: Rascals.
try to lord it over. Actually, Maya gives him that mind so
that she can punish him very severely. Srila Prabhupada: Yes. A rascal is thinking he has
become so very intelligent that he can deceive God,
So anyway, Maya has given us a clever, materially deceive the spiritual master, and be happy. He does
affected mind. “All right. Now you go on desiring illusory not know that he can neither deceive God nor deceive
material enjoyment. You go on desiring and desiring, His representative, the guru. That is not possible. But
and I will give you facility.” he is thinking like that, even though he is being put into
Disciple: So our seemingly clever mind is really an one suffering condition after another. For instance, an
agent of punishment. ordinary thief or rogue thinks, “I am deceiving the
government,” even though the government has got so
Srila Prabhupada: Yes. This material mind is just that.
many agents that sooner or later he will be arrested. Of
For instance, when you see a madman, you see he is
course, this sinful modern government may not be so
not mindless. No. He has a mind. But that mind is
expert, but how can some rascal deceive the government
polluted. That is why he is acting abnormally. His mind
of Krishna? That is not possible.
is there, but it is covered by some infection. Therefore,
one moment a madman is thinking this way, the next Disciple: Krishna’s undercover agents are everywhere.
moment that way, then again this way, and so on. That’s Srila Prabhupada: Everywhere, in every direction. They
all. are bearing witness. And isvarah sarva-bhutanam—
Disciple: Constant anxiety. Krishna is sitting within the heart of everyone. How can
you deceive Him?
Srila Prabhupada: Useless. Killing himself.
Disciple: Krishna knows more about what’s going on
Disciple: Sometimes, Srila Prabhupada, a person who than we do.
goes mad has to be put into a padded cell, so that he
doesn’t harm himself. Srila Prabhupada: Anumanta upadrasta. Ksetra-jnam
capi mam viddhi sarva-ksetresu bharata. Krishna is
Srila Prabhupada: Yes. Otherwise he will create danger sitting within everyone’s heart as the witness and
for others. Similarly, this whole material world is a permitter. So how can these rascals think, “I can deceive
“padded cell” for those who have left the spiritual world. God”?
They must be kept within this padded cell, so that they
can go on with their madness of mind without disturbing Disciple: Mayayapahrta-jnana. Vigata-jnana.
the sane and peaceful residents of the spiritual world. Srila Prabhupada: Hmm. Vigata-jnana, yes. Their
Still, Krishna has kindly left the Vedic literature here, knowledge is stolen by illusion.
with instructions that “If you act this or that way, then Disciple: Like children playing, they think that they’ve
you can promote yourself to this or that higher material become a king or this or that, and they’re completely
planet. And yanti mad-yajino ‘pi mam—if you act in absorbed in that illusion.
devotional service, you can come to Me.” But the soul Srila Prabhupada: Why “children playing”? In this age
who has gone mad will not take that instruction. the father and mother are also playing.
Fasting Festivals
Apr 5 Ekadashi Apr 17 Sri Rama Navami
Apr 6 break fast Fasting till sunset

Apr 19 Ekadashi Apr 21 Their Lordships' 26th Brahmotsava celebrations

begin (in ISKCON Bangalore) - Dhvaja Arohana
Apr 20 break fast
Apr 23 Hanuman Jayanti (in ISKCON Bangalore)
May 1 Brahma Ratha
May 3 Brahmotsava celebrations end (in ISKCON
Bangalore) - Dhvaja Avarohana
10 Krishna Voice, April 2024
 Baladeva Vidyabhushana Part II
The Gaudiya Vedantist
By Nandarani Devi Dasi and Dayananda Dasa
Summary of Part I: In the early eighteenth century, after a vigorous study of Vedanta philosophy, Baladeva
Vidyabhushana accepted Lord Chaitanya’s teachings as the highest revelation of the Absolute Truth. Meanwhile,
a sect in Rajasthan known as the Ramanandis was challenging the authenticity of Lord Chaitanya’s movement.
Although the Ramanandis were flourishing under the patronage of King Jai Singh, the king favoured the Gaudiyas
(followers of Lord Chaitanya) and was a devotee of Govinda, one of their principal Deities.
The Ramanandis alleged that Lord Chaitanya’s followers lay outside the four recognized disciplic lines (sampradayas)
and therefore had no valid standing. If the Gaudiyas failed to defend the legitimacy of Lord Chaitanya’s movement,
they could lose all respectability and even the right to worship Govinda. Vishvanatha Chakravarti Thakura, the
leader of the Gaudiyas in Vrindavana, saw in Baladeva the right defender for Gaudiya Vaishnavism.
PART II
Jai Singh prepared himself for the religious confrontation he knew was inevitable. He collected and studied the
writings of the Gaudiya sect and compared it with the writings of other Vaishnava sampradayas. He studied the
Bhagavata Purana and its commentaries by Sridhara Svami, Sanatana Gosvami, and Jiva Gosvami. He pored
over the Vedanta-sutra and its commentaries by Shankara, Ramanuja, Madhva, Vallabha, and Nimbarka. He
explored the works of Sanatana Gosvami, Rupa Gosvami, Gopala Bhatta Gosvami, Jiva Gosvami, and Krishnadasa
Kaviraja Gosvami, the principal theologians of the Gaudiya school. And he read Jayadeva’s Gita-govinda, the
poetry that had often evoked expressions of ecstatic love in Chaitanya Mahaprabhu.
Jai Singh wanted to reconcile the differences between the principal sects of Vaishnavas. He felt that these differences
had no philosophical basis, so continual wrangling could serve no purpose. Having completed his research, he
composed a thesis entitled Brahma-bodhini, advocating the unity of the Vaishnavas.
The king’s attraction to Krishna had been sparked during his first visit to Vrindavana, as a child of seven. He had
been called there by his father, the military commander of the district, who had been deputed to protect the caravans
between Agra and Mathura. From that young age, Jai Singh had considered himself a devotee of Krishna. Now
his study of the writings of the
Vrindavana Gosvamis crystallized his
sentiments. But his devotion to Radha
and Krishna would be tested by the
Ramanandis.
“The Gaudiyas should not worship
Radha and Krishna together,” the
Ramanandis told him. “Radha and
Krishna are not married. There is no
precedent for Their being worshiped
together! Sita and Rama are together,
and Lakshmi and Narayana, because
They are married. But Radha and
Krishna are not married.”
Now the Ramanandis were escalating
the quarrel. They not only criticized
the Gaudiyas’ lineage but also found
fault with the Gaudiya method of
worship. The Ramanandis demanded
that Radha be removed from the main
altar and placed in another room, to
be worshiped separately.
Jai Singh sent word to the mahantas
(religious authorities) of the Gaudiya
Krishna Voice, April 2024 11
temples. “You must prepare a response to the criticisms voiced by the Ramanandis of Galta Valley. I am sympathetic
to your philosophy and practice, but your response must be adequate to silence the Ramanandi panditas, or I shall
be forced to separate Radharani from Krishna.”
The mahantas of the four major Gaudiya temples of Amber submitted their response in writing. They explained
that Rupa, Sanatana, and Jiva Gosvamis shared the same opinion about Radha and Krishna: They could be
worshiped either as married (svakiya-rasa) or unmarried (parakiya-rasa), since both these pastimes (lila) are
eternal. Worship of Krishna in either lila is adequate to establish a devotee’s eternal relationship with the Supreme.
The Ramanandis rejected these arguments. Fighting for their religious and political power, they again approached
Jai Singh.
Because Radha and Krishna were not married, the Ramanandis complained, worshiping Them together condoned
Their questionable relationship. The Ramanandis also criticized the Gaudiyas for worshiping Krishna without first
worshiping Narayana.
To appease the Ramanandis, Jai Singh told them he would ask the Gaudiyas to place the Deity of Radharani in
a separate room. He would also ask them to explain their breach of Vaishnava etiquette in neglecting Narayana
worship, and he would ask them to prove their link with the Madhva-sampradaya.
Vishvanatha Deputes Baladeva
Vishvanatha Chakravarti, a scholar of great repute, lived in Vrindavana at this time. Vishvanatha had been born
in 1646 in a Bengali village named Saidabad, where he had spent the first years of his life. Like other aspiring
young renunciants, Vishvanatha had faced problems with his family, who had betrothed him at a young age to
tie him to domestic life. As a married youth, Vishvanatha had studied extensively, and while living with his family
in Saidabad he had written brilliant commentaries on Vaishnava scripture.
During his life in Saidabad, Vishvanatha had taken initiation from Radharamana Chakravarti and studied the
Srimad-Bhagavatam and other Vaishnava scriptures with Radharamana’s father, Krishnacharana Chakravarti.
Radharamana was three generations removed from the main preceptor in their line, Narottama Dasa Thakura.
Eventually Vishvanatha had left his family and gone to Vrindavana, where he had lived at Radha-kunda. He formally
accepted the dress of a renunciant and was then called Harivallabha. He continued writing and preaching, and
eventually he became the leader of the Gaudiya community in Vrindavana.
By the time Govinda moved to Rajasthan in 1707, Vishvanatha was more than sixty years old. The aging scholar
followed the Amber developments with interest. How would Govinda and His priests fare in that pluralistic
environment, at the vortex of the competing forces of the young king’s devotion, the Ramanandis’ antagonism,
and the threatening presence of so many sects?
Vishvanatha regularly communicated with the mahantas of the Vaishnava temples in Amber. Although he had
expected trouble from the Ramanandis, the quarrel had stewed for years before threatening the Gaudiya priests
or affecting the Deity worship. Now, he knew, they despaired over the growing antagonism of the Ramanandis.
Vishvanatha called for Baladeva. “We must refute the points of the Ramanandis,” Vishvanatha told his protege.
“It will not be easy, but we can defeat them.”
Baladeva was outraged by the presumptuousness of the Ramanandi critics. “Why must we establish the legitimacy
of our lineage?” he demanded. “The Supreme Lord, Sri Krishna, appeared as Lord Chaitanya to establish the true
religion for this Age of Quarrel. When God Himself originates a religious tradition, who may dare question its
legitimacy?”
“The Ramanandis do question it,” Vishvanatha replied, “and they rest their criticism on the statement in Padma
Purana that in this age there are four sampradayas, or lines of disciplic succession. The Purana says:
sri-brahma-rudra-sanaka
vaishnava-ksiti-pavanah
catvaras te kalau bhavya
hy utkale purusottama
The meaning is that the four Vaishnava sampradayas—Sri, Brahma, Rudra, and Kumara—purify the earth.”
“Yes,” replied Baladeva, “I know this verse. And the Ramanandis say that the words utkale purusottama mean
that these four sampradayas have their monasteries in Orissa, in Purusottama-kshetra, the town of Jagannatha
Puri.
12 Krishna Voice, April 2024
“But the real meaning is that the Supreme Lord, Purusottama, is the quintessence of these four sampradayas.
And when He appears in Kali-yuga, He lives in Jagannatha Puri, as Sri Chaitanya Mahaprabhu. So the Gaudiya
lineage is not a fifth sampradaya but the essence of the four.”
Vishvanatha and Baladeva spent the night discussing the Ramanandis’ other points of contention about Lord
Chaitanya’s movement. They developed the strategy by which they would defeat the Ramanandis.
Vishvanatha sent Baladeva with Krishnadeva Sarvabhauma to Amber. Baladeva’s arrival there was unheralded.
He was new to the Gaudiya community, unknown even among the Gaudiya mahantas of Amber. And he was
young. No one, even of his own tradition, suspected that a philosophical giant lived within the unpretentious form
of this Gaudiya holyman from Vrindavana. Baladeva had difficulty gaining audience with the king. And when he
was finally able to do so, the Ramanandis in the court were ready for him.
“Sir,” Baladeva said to the king, “I have come to resolve doubts about the Gaudiya-sampradaya and its methods
of worship.”
“Your Highness,” a Ramanandi pandita broke in, “we request to speak to him directly!”
Jai Singh turned to Baladeva. “You may speak,” the king said, confident that if Krishna were indeed the Supreme
Lord, Krishna would arrange for His own defense.
The Ramanandis opened with an offensive they felt sure would guarantee their authority.
“The problem,” they told Baladeva, “is that you do not belong to a proper sampradaya. Therefore we cannot accept
the literature written by your panditas.”
“I am from the Madhva-sampradaya,” Baladeva asserted confidently.
“I have been initiated in Mysore by a Tirtha of the Madhva order. But Radha-Damodara Gosvami and Vishvanatha
Chakravarti of the Gaudiya-sampradaya are also my gurus. They have taught me Bhagavata philosophy.”
The Ramanandis were surprised.
Baladeva’s Madhva initiation meant that they had to accept him as a qualified sannyasi and pandita of an authorized
lineage. But they hoped his youth might indicate a lack of skill. They rallied themselves. “You may be from the
Madhva-sampradaya, but the other Gaudiyas are not!”
Baladeva retained his dignity and produced a key piece of evidence. “That is the Gaura-ganoddesa-dipika, written
by Kavi Karnapura more than one hundred years ago. This manuscript details our lineage from Madhva.” Baladeva
presented the manuscript for inspection.
The Ramanandis again argued, “If the Gaudiyas claim descent from Madhva, then you must base your arguments
on Madhva’s Brahma-sutra commentary. We know that the Gaudiyas have no commentary of their own.”

Krishna Voice, April 2024 13

Baladeva thought. The Gaudiyas had never written a commentary on the Vedanta-sutra, because they accepted
the Srimad-Bhagavatam as the natural commentary. Vyasa is the author of both of these works, and Lord Chaitanya
taught that when the author comments on his own work, his opinion is the best.
Baladeva knew that the Ramanandis would reject this argument. But he also knew that if he used Madhva’s
commentary he would have problems, for Madhva’s commentary would not justify the style of worship practiced
by the Gaudiyas. So Baladeva decided he would need to write a Gaudiya commentary himself. This commentary
should be based on Madhva’s, but could have some allowable differences. “I will show you our commentary,”
Baladeva said. “Please allow me to bring it.”
“Indeed, send for it,” granted the Ramanandi spokesman.
“That won’t be possible,” replied Baladeva. “I will require several days to write it.”
The Ramanandis were stunned. Could Baladeva produce a commentary within a few days? How audacious! But
if Baladeva could indeed produce it, the Ramanandis’ position might be threatened. Should they grant him the time
he required?
Before they could speak, King Jai Singh interjected. “Yes, the time is granted. Prepare your commentary and notify
us when it is ready. You should know that unless you present a suitable commentary, we shall accept the criticisms
of the Ramanandis as valid. But I shall not act on any of their demands until you have had an opportunity to present
your commentary and your arguments.”
Govindaji Inspires Baladeva
Baladeva left the assembly, followed by Krishnadeva Sarvabhauma. Baladeva saw himself a puppet in the hands
of the Lord. He had spoken boldly in the assembly, but would the Divine Puppeteer guide his pen?
Baladeva went to Govindapura. Presenting himself before Govinda, he knelt and prayed. “O Govinda, Your devotee
Vishvanatha has sent me here to defend You and Your devotees, but I cannot do it! I am just a soul fallen in
ignorance. If You wish, You may empower me to write a Vedanta-sutra commentary that will glorify You. If You
wish, I shall write the truths I have learned from Your devotees and Your scripture. And I have faith that by Your
mercy these truths will appear most logical.”
Then Baladeva began to write. Pausing scarcely to rest, he wrote and prayed and wrote again. Days passed, and
nights, but he did not stop. Some historians say he wrote for one month. Others say it took him only seven days.
In any event, Baladeva soon returned from Govindapura. By now, keen expectancy had been aroused in all the
various parties. Jai Singh, hoping to see the Gaudiyas vindicated, was especially eager to see the commentary.
The Ramanandis, however, awaited the commentary with some trepidation, hoping they could defeat it readily.
Baladeva entered the court of debate convened in Galta. He stood on one side with the Gaudiya mahantas. Facing
them were the Ramanandi panditas. King Jai Singh presided, and an audience of nobles and scholars was in
attendance.
With the king’s permission, Baladeva rose.
“This commentary,” he said, putting forward his work, “is based on Madhva’s, but there are some important
differences. If you examine it, you will find that it upholds the Gaudiya philosophy taught by Lord Chaitanya.”
A Ramanandi pandita stepped forward and received Baladeva’s commentary.
“Who is the author of this work?” he asked.
Baladeva replied, “The name of the commentary is Govinda-bhasya. Govinda has inspired this work. I have given
the direct meanings of the sutras according to the wish of Sri Chaitanya Mahaprabhu. And my comments are
based on the teachings of my gurus.”
The learned members of the Ramanandi contingent examined the first portion of the bhasya to determine whether
it was as Baladeva had claimed.
A spokesman conceded, “The influence of Madhva is certainly demonstrable in this commentary, but we should
examine some of the differences.”
Baladeva then addressed each of the Ramanandis’ objections to Gaudiya worship.
“I have expounded on every aspect of Gaudiya practice in chapter three,” he said. “Since your criticisms concern
our style of worship, you should turn to chapter three to see how Vyasa, the author of Vedanta-sutra, has provided
14 Krishna Voice, April 2024
for our worship.
“You object to our worship of Radha with Govinda on the superficial grounds that They are not married. In verses
forty through forty-two I have presented the true position of Radha in relation to Krishna. Radha is the eternal
energy of Krishna and is never separated from Him. Their relationship may be parakiya or svakiya, but that does
not affect the eternality of Their union. The separation of Radha and Govinda you have effected is artificial and
therefore offensive to the Lord, who holds deep affection for His female energy.
“You have criticized our predilection for worshiping only Krishna, neglecting the worship of Narayana, Vishnu,
which you say is mandatory for all Vaishnavas. I have addressed that point in my comments to verse forty-three.
According to the Vedanta-sutra, Narayana may be worshiped in any of His forms, including Krishna. No scriptural
injunction prohibits the worship of Govinda exclusive of Narayana.”
Baladeva continued speaking while the Ramanandis stood defenseless. He spoke eloquently and exhaustively.
A rebuttal from the Ramanandis never developed.
At the end of Baladeva’s presentation, King Jai Singh waited, weighing the evidence. The Ramanandis’ silence
confirmed his own opinion.
He delivered his decision in a brief but conclusive statement. “The evidence supporting the Gaudiya legitimacy
is unassailable. Hereafter, the Gaudiyas shall be recognized and respected as an authorized religious sect. I order
the reunion of Radha with Govinda.”
The Gaudiya mahantas in Amber, free at last from condemnation by the Ramanandis, celebrated by building a
temple of victory on the hill overlooking the Galta valley. The temple Deity was appropriately named Vijaya Gopala,
“Victorious Gopala.”
At the Feet of Govinda
Baladeva returned to Vrindavana, where he assumed leadership of the Gaudiya community. He continued to write.
Faithful to Jiva Gosvami and devoted to Lord Chaitanya, he produced commentaries on ten principal Upanishads
and nine works of the Vrindavana Gosvamis. He also wrote original works on grammar, drama, prosody, and
poetics. He remained the unquestioned authority on Vaishnava theology until his death.*
With Baladeva’s victory over the Ramanandis, Jai Singh was satisfied. He had found the synthesis of Vaishnava
religions. And Radha had been reunited with Govinda on the altar, as She is in eternity. Jai Singh dedicated himself
to Govinda and passed a long, productive life as a king and scholar.
In 1714 Jai Singh moved Govinda to the Jai Nivasa Gardens and installed Him in a garden house, where He was
worshiped for twenty-one years. In 1735 the king built a temple for Govinda within the Jaipur palace compound.
Jai Singh later installed Govinda as the king of Jaipur and accepted the position of minister for himself. From that
time his royal seal read, sri govinda-deva carana savai jai singh sarana: ”Lord Govinda, at whose feet Jai Singh
takes refuge.”

Akshaya Patra News

Ardex Endura Pvt Ltd
partnered with The
Akshaya Patra
Foundation by donating
a food distribution vehicle.
Shri Karunya Sagar Dasa,
Vice-President, ISKCON-
Mysore presented a
memento of appreciation
to Shri Gopinath
Krishnan, Managing
Director, Ardex Endura.

Krishna Voice, April 2024 15

 He who has Shri on His chest

Thiruvanparisaram
Thiruvazhmarban Temple
by Sampatkumara Ramanuja Dasan (Adv. Ashwin.S)
Located 6 kms from Sucheendram is the ancient temple of the Supreme Lord Sri Kuralappa Perumal or
Thiruvazhmarban.
The Pastime
The pastime of this temple is associated with the Saptarishis.
Like many other demigods, the seven Rishis had extremely long lifespans, and they were present on Earth through
the four great ages, a period that is equal to seventy-one mahayugas or 306,720,000 years. During all those years,
the Saptarishis guided humanity. The Vedic Samhitas never enumerate these rishis by name, though later Vedic
texts such as the Brahmanas and Upanishads do so. The Saptarishis are regarded in the Vedas as the patriarchs
of the Vedic religion. In ancient Indian astronomy, the constellation of the Big Dipper (Ursa Major) is called Saptarishi,
with the seven stars representing seven rishis, namely Vashishta, Marichi, Pulastya, Pulaha, Atri, Angiras and
Kratu. There is another star slightly visible within it, known as Arundhati. Arundhati is the wife of Vashishta. Vashishta
and Arundhati together form the Mizar double. During the manvanthara of Swayambhu Manu, the Saptarishis
were Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya, and Vashishta. At the present moment, we live in Vaivasvata
Manvanthara and the Saptarishis for this manvanthara are Kashyapa, Atri, Vashishta, Vishvamitra, Gautama
Maharishi, Jamadagni and Bharadvaja.
As per our Vedic scriptures/shastras, there are four yugas: Krita Yuga / Satya Yuga, Treta Yuga, Dvapara Yuga
and Kali Yuga. We are at present in Kali Yuga, which will last for 432,000 years. Dvapara Yuga is twice the duration
of Kali Yuga, Treta Yuga is thrice Kali Yuga and Satya Yuga is four times Kali Yuga. Overall, 4,320,000 years
termed as 1 Chaturyuga. 1000 Chaturyugas make the day of 12 hours for Brahma and during another 12 hours

The Thiruvanparisaram Temple

16 Krishna Voice, April 2024

(nights of Brahma), Brahma takes rest and there is no creation during this period. Thus 1 day of Brahma constitutes
2 x 1000 Chaturyugas (8,640,000,000 years) as per earthly time calculation. Brahma has got months and years.
Thus 1 year constitutes 360 x 8,640,000,000 = 3,110,400,000,000 years; the lifespan of Brahma is 100 years =
100 x 3,110,400,000,000 = 311,040,000,000,000 years or 311.04 trillion earthly years.
Brahma’s life span seems very long but he also dies. Brahma’s life in the Karana ocean is just like a bubble. A
bubble comes out during the exhalation and disappears during the inhalation of Mahavishnu. And in each
manvanthara, the Saptarishis change, although Vashishta has occupied the post for many manvantharas.
The pastime of this temple is also associated with Maharaja Kulashekhara Azhwar, one of the 12 Azhwar saints
of Sri Vaishnavism.
According to historical accounts, Dridha-vrata Maharaja, the father of Kulashekhara Azhwar, faced a significant
challenge as he was unable to have children, which was a matter of great concern for a ruler of his stature. He
fervently prayed to and worshipped the Lord. After a period of time, Lord Narayana graciously bestowed his
blessings upon him, granting him the gift of a virtuous child. In the year 3075 BC, a significant event took place
in the city of Thiruvanjikkalam, located in the Kolli land of Kerala. It was during the cyclic year of Brhaspati
Samvatsara called Prabhava, in the Tamil month of Masi. The child Kulashekhara was born, believed to be a
spiritual spark of the Kaustubha gem that Lord Sri Krishna wears as a pendant on His chest. This event holds
great meaning, similar to the life of Sri Rama.
Prince Kulashekhara received a comprehensive education in various fields, including warfare, governance and
traditional knowledge from the Vedas and Shadvedangas. As a result of careful training, the child was prepared
to assume the prestigious role of king of the Chera dynasty. After his son reached adulthood, Dridha-vrata gracefully
appointed Kulashekhara as the king, allowing himself to retire to the serene forest. This decision aligned with the
teachings of the shastras, which advise saintly kings to dedicate their later years to undisturbed spiritual pursuits.
Kulashekhara, a formidable kshatriya, ascended the throne, ruling not only over the Chera land, but also the
surrounding territories of the Pandyas and Cholas. His internal administration was marked by impeccable execution
and a commitment to fairness, harmony, and the well-being of all. Under his leadership, even the most vulnerable
found strength, while those in power were humbled. With his astute observation skills (bolstered by an extensive
spy network) and attentive demeanour, he fostered the well-being of the people and embodied generosity.

Soma Theertha of the temple

Krishna Voice, April 2024 17

 Sri Kuralappa Perumal with His consorts
Despite the king’s seemingly abundant material qualities, he was, unfortunately, spiritually blind. King Kulashekhara,
much like any other individual, saw himself as a self-reliant and autonomous being, free from any reliance or control
from a higher power. King Kulashekhara, despite possessing the sacred Kaustuba-mani, succumbed to the
temptations of worldly pleasures during his reign.
Although Kulashekhara was deeply engrossed in worldly pursuits and the illusion of power, Lord Krishna had a
different purpose in mind for His devoted servant. Through the boundless grace of Lord Krishna, King Kulashekhara
experienced a gradual shift in his consciousness, as the forces of passion and ignorance were completely replaced
by goodness. Due to the prevalence of sattva, a profound sense of spiritual awareness emerged. He started to
assess the world and its issues at their true worth. He started to realise that it was, at most, a futile and frustrating
endeavour. In addition to these profound reflections on the transient aspects of life and its joys and sorrows, the
king was bestowed with divine visions that revealed the essence of the Almighty. These blessings transformed
him into a completely new person. In the Sri Vaishnava tradition, it is believed that the Lord personally appointed
His Commander-in-Chief, Vishvaksena, to bestow the Pancha-Samskara on Kulashekhara Azhwar. This sacred
ritual includes the wearing of urdvapundra (Vaishnava tilaka), receiving a spiritual name, being branded with
symbols of Vishnu (Shankha-Chakra), chanting a specific Vaishnava mantra, and performing a yaga as a form
of worship. Through this initiation, Kulashekhara Azhwar was introduced to the profound teachings of Vaishnavism.
Kulashekhara, deeply touched by the boundless mercy of the Lord, frequently experienced profound spiritual
visions and moments of ecstasy. In order to preserve these divine experiences, he meticulously documented them
through the medium of devotional songs. These songs were included in the Divya-Prabandha. With a newfound
clarity of perception, he began to see the world through a lens of spiritual purity, cultivating a profound sense of
detachment. He also expressed a strong desire to visit Srirangam and have the divine experience of seeing Lord
Ranganatha, who reclines on the mighty serpent Anantasesha, and to spend time with the Lord’s devoted followers.
Every day, he would lament his dutiful role as king and suffer in spiritual anguish, yearning to embark on a pilgrimage
to the sacred theertha of Srirangam, where he longed to find eternal solace. Occasionally, he would longingly
18 Krishna Voice, April 2024
yearn to make a pilgrimage to the revered holy shrine of Thirumala and witness the divine presence of Sri
Venkateshvara Swami. He would often embark on journeys to different theerthas, one after another, finding solace
and permanence at each destination. His mental state was characterised by a profound sense of infatuation.
Feeling trapped by the weight of his crown, King Kulashekhara found no joy in his opulent riches and regal status.
In order to ease his suffering and quench his spiritual thirst, he extended an invitation to knowledgeable brahmana
pandits, wise men, and sages to visit his royal capital. He meticulously delved into the depths of the Vedas, Vedanta,
18 Puranas and 18 Upa-puranas, Itihasas (Mahabharata and Ramayana), and all the Dharma Shastras. Truly,
he and his wise companions skilfully traversed the extensive realm of Vedic literature. Kulashekhara skilfully curated
a collection of profound insights and transformed them into a timeless masterpiece known as the Mukundamala.
This remarkable garland of poems continues to captivate readers even today. Srila Prabhupada had a deep
appreciation for this poem and would frequently sing a specific verse that resonated with him.
Kulashekhara Azhwar, a devout follower of the shastras, made a wise choice by selecting the Valmiki-Ramayana
for his daily recital. This sacred text holds great significance and is revered by many for its profound teachings.
Sri Rama was not considered a mere legend or mythological allegory by Kulashekhara Azhwar. Instead, he was
believed to be the divine incarnation of God on earth, serving as the Saviour of souls - the very Lord mentioned
in the scriptures. Kulashekhara’s deep immersion in spiritual consciousness allowed him to fully embrace and
experience the divine pastimes of Sri Rama. His connection to these pastimes was so profound that he perceived
them as eternally vibrant and tangibly real, as we will soon discover.
Every day, the king’s guru would faithfully recite passages from the ancient epic, the Ramayana, to him. During
his daily recital, he was completely captivated by a particular passage.
Upon hearing the phrase “How can the hero fight alone?” the intense passion and adoration our saintly king had
for his Rama was truly remarkable. Without hesitation, he swiftly rose to his feet and issued a decisive order for
his army to advance alongside him. Their destination: the very battleground where Rama stood, seemingly
defenceless and isolated (or so it seemed, as he
had been transported through divine means). He
exclaimed with great emotion.
Kulashekhara’s ministers thought their sovereign
had lost his sanity and discussed how they could
calm him down. They eventually came up with a
plan - they decided to discreetly dispatch a group
ahead of the king, with the directive to circle back
and intercept the king and his army from the
opposite direction during their journey. One should
assume the role of a messenger arriving from the
battlefield where Rama valiantly fought, and convey
to the king the triumphant news of Rama’s victory.
It should be emphasised that Rama emerged
victorious, singlehandedly defeating the entire vile
army of 14,000 rakshasas. Furthermore, it should
be highlighted that Rama safely returned to Sita,
His beloved, after this heroic feat.
The secret party proceeded discreetly, unbeknownst
to the deeply captivated king. They quickly
approached the king, who was marching with an
air of frustration, and joyfully shared the news of
Sri Rama’s triumphant victory and joyful reunion
with His beloved Consort. The king was filled with
indescribable joy upon hearing this. Naturally, in
his state of spiritual euphoria, he wholeheartedly
embraced their story and accompanied them back
home.
The daily recital of Ramayana to King Kulashekhara
continued as usual. Each significant event that
Kulashekara Azhwar in Srirangam was read was celebrated with grand ceremonies,
Krishna Voice, April 2024 19
 Saptarishi Kulashekhara Azhwar
lavish displays, and joyful festivities. The Deity of Sri Rama, enshrined in the palace temple-room and worshipped
with great devotion every day, was taken in a procession through the city streets, accompanied by much fanfare.
The celebration concluded with a luxurious feast for Sri Vaishnava brahmanas and esteemed spiritual leaders,
as well as the distribution of charitable donations, and more. Recognising the unique nature of the king and his
deep spiritual sensitivity that led him to experience a profound love for God, the reader of the Ramayana approached
the situation with care. He extensively discussed the joyful moments in the life of Rama, while briefly mentioning
the more distressing parts, in order to prevent the king from becoming overly agitated and losing his rationality.
On one particular day, the Guru had to be away due to other pressing matters that required his attention. He
assigned his son to perform the recital on his behalf. The son was completely unaware of the king’s profound
spiritual devotion. Consequently, he read and discussed every passage of the Ramayana with equal enthusiasm.
The tale of Sita’s abduction by the wicked Ravana became widely known. In an instant, the king’s imagination was
ignited, his anger awakened, and his enthusiasm erupted:
With an overwhelming sense of spiritual ecstasy, Kulashekhara gracefully ascended, equipping himself for battle,
commanding his troops to advance. Venturing towards the coastline, his gaze fixed upon Lanka, he fearlessly
immersed himself in the water, oblivious to the inevitable repercussions that would surely ensue. The ministers
and others were filled with a sense of unease and apprehension, their eyes fixed on the king’s every move with
a mix of curiosity and concern. Their state of bewilderment rendered them incapable of offering any guidance to
dissuade him from his impulsive actions, nor did they have the courage to intervene and stop him. At this crucial
moment, their minds went blank and they found themselves transfixed, unable to utter a word or take any action.
As the onlookers watched in awe, the king fearlessly dove into the sea, immersing himself in the water up to his
neck. With unwavering determination, he embarked on the daunting task of swimming across the vast expanse
of ocean, with the sole objective of reaching the distant shores of Lanka.
To be continued)
Photo courtesy: Santhanakrishnan, Srirangam
20 Krishna Voice, April 2024
 Special Alankara (above) and Pallakki (below)

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 Abhisheka (above and below)

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 Vaikuntha Hill: Arati (above) and Pallakki (below)

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