The Brahmacāriṇī Tapasvī’s Prediction by Rama Kānta Dāsa

Rama Kānta Dāsa
5 horas · 
The Brahmacāriṇī Tapasvī’s Prediction
rāja-darabare nanda yakhana vasila /
dvārī kahe “rājā! dvāre tapasvī āila //
saṅge brahmacārī haya sundara darśana /
brahmacārinī saṅge ati manorama” //


dvārīra vacane nanda gātra-uttāna kaila /
svāgata kariya śighra tapasvī laila //
dīna-jana divyāsane virāja haila /
pada-dhauta-ādi kari’ mahapūjā kaila //


yaśodā yoginī-pade kāñdiyā paḍila /
yoginī āpana kare yaśodāre mila //
“duḥkha nāhi koro rāṇī duḥkha parihara /
bhaviṣya-te haibe eka santāna sundara” //


śire hātha diyā kare śubha aśirvāda /
śuni’ gopa-gopi kare ‘jaya jaya’ nāda


Nandarāṇī ki jaya! Yaśomatī-rāṇī ki jaya!
Just then the gatekeeper came and informed Nanda Mahārāja that a tapasvī, a brahmacāriṇī had come, and with her a brahmacārī was also there. Hearing this, Nanda Mahārāja stood up and welcomed the brahmacārī, brahmacārīnī, tapasvī, and offering them nice seats Nanda Mahārāja washed their feet and offered worship to them. Yaśodā-mātā began crying at the feet of that brahmacāriṇī tapasvī. The ascetic took Yaśodā-mātā onto her lap and, placing her hand on Yaśodā’s head, blessed her, saying:
“‘My dear queen, very soon a nice son will come and take birth.”
Hearing this, all the gopa-gopīs said:
“Nandarāṇī ki jaya!”

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Rama Kānta Dāsa

5 horas · 

Dvādaśī-Parama-Vrata

So now I will read from Gopāla-campū, which is in nice song form. I want you to follow it with me. It is nice to sing.

“snigdha-kaṇṭha madhu-kaṇṭha nāme kavi-dvaya /

nanda-rāja darabare niti gīta gāya //

eka dina sabhā madhye gīta ārambhila /

nandarāja yena mate tanaya pāila //




bahu jaga yajña nanda putra lāgi’ kare /

tabu putra nāhi haila āpanāra ghare //

saba vraja-vāsi āra bandhu-jana yata /

nandera santāna lāgi’ vrata kaila kata //




tabu yadi yaśodāra putra nāhi haila /

duḥkha sukhe yaśomatī bhojana chāḍila //

adho-mukhe dhara tale bosi’ nandarāṇī /

niravadhi aśru pheli’ kāñdai’ āpani //




dekhi’ gopa-rāja baḍa duḥkha pāye mane /

prabaddha karaye nanda vividha vacane //

vidhatara icchā jāhā tāhā-i haibe /

se putra magiye āmi yajñena phalibe //




tabe yaśomatī bole “śuno prāṇeśvara /

āmāra hṛdāya kathā kahiba tomāra //

saba vrata jaga yajna āmi samarpilu /

dvādaśī parama vrata nāhi ācārilu” //




e hena vacana nanda kariyā śravana /

ānande utphulla hoi’ vahila vacana //

“ohe priye bhālo kathā sunāilā tumi /

satya satya ei vrata nāhi kailu ami! //




tumi sudhā-mukhī sādhvī kahile madhura /

pūribe avaśya vāñchā duḥkha ha’be dūra” //

tabe nija purohite dākiyā ānila /

dvādaśī vratera vidhi bujhiyā laila” //




snigdhakaṇṭha bole “bhāi, are kibā haila? /

ei darabare saba kathā khule ra’la” //




In Gopāla-campū it is described that there were two poets named Snigdha-kaṇṭha and Madhu-kaṇṭha who daily sang songs in the assembly of Nanda Mahārāja. One day they started singing about how Nandarāja begot a son. Nandarāja performed many sacrifices to beget a son, but still no son was born. The residents of Vrajabhūmi, who were all his friends, also took up a vrata, (vow) and offered worship so that Nanda Mahārāja could have a son. Still no son was coming. Yaśomatī, the wife of Nanda Mahārāja, became very distressed. She gave up eating and was always sitting, hanging her head down and only shedding tears.

Seeing the condition of his wife, Nanda Mahārāja become very distressed and consoled her in various ways, saying:

“Whatever is the will of Providence, that will take place.”

His wife Yaśodā-mātā said:

“My dear husband, I will tell what I have thought of in my heart. I have performed many sacrifices and have taken up many vows (vrata), but I have not performed the dvādaśī-parama-vrata.”

Hearing this, Nanda Mahārāja became very happy and said:

“Yes, very good. We have not performed this vrata. Therefore we must do it.”

Nanda Mahārāja called his priest and the priest described everything to him about the procedures, rules and regulations to perform this dvādaśī-vrata.



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Rama Kānta Dāsa

6 horas · 

Why Kṛṣṇa Descends

The Bhāgavata has said, to hear this transcendental līlā-kāhāṇī of Bhagavān Kṛṣṇa is all-auspicious. If you hear with full faith and concentrated attention, all of the material contamination in your heart will be purified. No other means is there. For this reason Bhagavān Śrī Kṛṣṇa descends here, though Bhagavān Kṛṣṇa has His eternal abode in the spiritual sky, known as sac cid-ānandamaya-dhāma, a dhāma that is sanmaya, cinmaya, and ānandamaya - full of eternality, full of knowledge, and full of bliss. He is always there, engaged, completely absorbed in transcendental līlā, especially in rāsa-līlā He enjoys and relishes the mellow.

Why will He come to this material world which is not His dhāma, abode?

It is completely opposite to that transcendental sac-cid-ānandamaya-dhāma. This material world is asat-, acit-, and nirānanda-māyā — it is temporary, full of ignorance and misery.

Why will He come here?

What business does He have coming here?

He comes because He is suhṛdaṁ sarva-bhūtānāṁ — the only well-wishing friend of all living entities. He has said this in Bhagavad-gītā. From time immemorial you have forgotten Kṛṣṇa and have been under the clutches of māyā, however Kṛṣṇa has not forgotten you. He is your well-wishing friend. He always runs behind you. He is there in your heart as Paramātmā. He never deserts you. He also descends in many incarnations to this material world along with His dhāma and His associates and He manifests transcendental pastimes. The purpose for His coming is so that His līlā-kāhāṇīs will be recorded in books, and His dear devotees the sādhus, Vaiṣṇavas, mahājanas will come, they will recite, speak and preach these pastimes. Kṛṣṇa’s pastimes should be heard, read, deliberated, and meditated upon. Thereby you will achieve peace and bliss. Your heart will be cleansed and then you will be able to understand your constitutional position. You are the eternal servant of the Lord, Kṛṣṇa is your eternal master. Kṛṣṇa therefore descends here for krīḍārtha, to play with His dear devotees, to relish His līlā-rasa, the mellow of transcendental līlā. In addition He also gives you an opportunity to relish these pastimes. Moreover, He also comes here for sādhu-saṁrakṣaṇa, to protect His dear devotees. These are the reasons why Kṛṣṇa comes to this material world.



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Rama Kānta Dāsa

6 horas · 

In the first three chapters of the tenth canto of Śrīmad-Bhāgavatam there is a description of the appearance of Bhagavān Śrī Kṛṣṇa. This morning we read the English translation by our revered spiritual master, Śrī Śrīmad A. C. Bhaktivedānta Swami Prabhupādajī Mahārāja. In the evening, Advaita Ācārya prabhu also read the same three chapters in Oriya.

In Hari-vaṁśa there is also a description of Kṛṣṇa’s appearance. In Gopāla-campū, written by Śrī Jīva Gosvāmī there is also a description of Kṛṣṇa’s appearance. I will be reciting Gopāla campū, and I have to speak in two languages, first in Oriya then in English, in this way I will go on. Therefore I request one and all to sit patiently, quietly and hear with concentrated attention because the hearing of this transcendental līlā-kāhāṇī of Bhagavān Kṛṣṇa is all-auspicious. The Bhāgavatam (1.2.17) describes:

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi vidhunoti suhṛt satāṁ




“Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.”



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Rama Kānta Dāsa ha compartido la foto de Sudevi Devi Dasi.

6 horas · 



Sudevi Devi Dasi

he decline of dharma and the increase of adharma.

Listen to My answer. 

Although it is true that they can do this work, I appear in order to perform acts which are impossible for others.

To explain this, I have spoken this sloka beginning with paritranaya.

Paritranaya (protecting the sadhus) refers to protecting the acutely eager hearts of My aikantika-bhaktas who are suffering from intense hankering to have My darsana. 

Just to remove that suffering I manifest Myself. 

Duskrtäm means that I appear to annihilate Ravana, Kamsa, Kesi and the other asuras who give pain to My bhaktas, and who cannot be killed by anyone else.

Dharma-samsthapanarthaya means that I advent in order to perfectly establish parama-dharma (the eternal dharma), which is endowed with such characteristics as bhajana, dhyana, paricarya (service) to Me and sankirtana. 

It is not possible for others to do this.

Yuge yuge means that I appear in every yuga or kalpa (day of Brahma).

Although I punish the miscreants, one should not suspect that I am guilty of being biased.

By killing these miscreants with My own hands, I protect them from going to hell as a result of their sinful deeds, and I deliver them from material existence. 

You should consider this punishment to be My mercy.”

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