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1. KING CHAIN - Mystic


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2. King Chain - Mystic (Bass Ops Remix)

  • Published: 2016-12-24T01:11:43Z
  • By Bass Ops
King Chain - Mystic (Bass Ops Remix)

Remix Supported by original writer @KingChainMusic Like the track? Click the [↻ Repost] button! Support @WeAreBassOps Facebook: ✚Beatport: ✚Amazon Music: ✚Spotify: ✚Free Download: ✚YouTube:

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3. The Hi-Yahs - King Shit (Original Mix)

The Hi-Yahs - King Shit (Original Mix)

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4. King Peanuts & BBK - Chain React (Original Mix) [Free Release]

King Peanuts & BBK - Chain React (Original Mix) [Free Release]

Dirty trap collaboration between King Peanuts and BBK with grimey synths and a hard hitting drop. Click on "Buy" to download it for free Follow King Peanuts: @king-peanuts Follow BBK: @mcbbk123

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5. The Gopala Mantra

  • Published: 2012-07-30T22:02:08Z
  • By sonicdust
The Gopala Mantra

Identity and Importance "It is stated in the Brahma-samhita that Lord Brahma was initiated into the eighteen letter Gopala-mantra, which is generally accepted by all the devotees of Lord Krishna. We follow the same principle because we belong to the Brahma-sampradaya; directly in the disciplic chain from Brahma to Narada, from Narada to Vyasa, from Vyasa to Madhva Muni, from Madhva Muni to Madhavendra Puri, from Madhavendra Puri to Isvara Puri, from Isvara Puri to Lord Chaitanya and gradually to His Divine Grace Bhaktisiddhanta Sarasvati, our divine master. The chanting of this holy Gopala-mantra is the only shelter of the desireless pure devotee of the Lord." (SB 2.9.6 p.) Of all the diksa mantras mentioned in the sastras, the Gopala-mantra (or Krishna-mantra) is the most important. Shri Krishna is the svayam-bhagavan and the sarva-avatari (original Personality of Godhead, the source of all other avataras), and His vraja-lila displays the greatest amount of beauty and sweetness. Similarly, the Gopala-mantra, which manifests Krishna and induces that unique vraja-madhurya-rasa to flow in the heart, is the greatest of all diksa mantras. The mantra is called the Krishna-mantra or Gopala-mantra because it describes Krishna in Gokula, the abode of cows, wherein the Lord plays as Gopala, the eternal lover of the gopis and the protector of the cows. Nevertheless, one should always remember that the Hare Krishna mantra is called the maha-mantra because it is more powerful than any other mantra in bestowing Krishna-prema. The eighteen syllable Gopala-mantra is described in the Gopala-tapani Upanisad and Hari-bhakti-vilasa. It is one of the most important mantras in the Gaudiya-sampradaya. Shri Chaitanya Mahaprabhu was initiated into the ten-syllable Gopala-mantra (gopijanavallabhaya svaha) by His guru, Shripad Isvara Puri. The mantra means, "I offer oblations unto Krishna, Gopijanavallabha, the beloved of the gopis." Since the gopis are Krishna's most intimate associates, the Gopala-mantra is one of the most confidential mantras. The Pancaratra also mentions a siddha Gopala-mantra that has an extra tantric syllable orh shrim. The Gopala-mantra is also mentioned in the Gautamiya-tantra and in the Narada-pancaratra which describes how Lord Brahma gave the eighteen-syllable Gopala-mantra to Lord Siva who then gave it to Narada Muni Although the Gopala-mantra is the same, it can be formulated differently with eighteen, twelve, ten (as used by Lord Chaitanya) or eight syllables. In chanting the ten-syllable Gopala-mantra, Shri Chaitanya Mahaprabhu tasted one aspect of the gopis' prayojana, or pure love for Krishna. By the mercy of Sanatana Gosvami and other exalted Vaishnavas, the Gopala-mantra is now prevalent in the sampradaya. Before the appearance of Shri Chaitanya Mahaprabhu this mantra was not made available to everyone. It was only given to qualified persons with substantial piety. The Gopala-mantra is cintamani, the sweetest of the secret mantras. As described in the Brahma-samhita, the primary purpose of the Gopala-mantra is to make the soul chase after Krishna, the all-attractive Lord of the gopis. However, because it contains the kama-bija (the seed of desire) the Gopala-mantra can also satisfy material or spiritual desires. In Goloka Vrndavana or for a pure devotee the kama-bija fulfills spiritual desires for Krishna's loving service. When the same kama-bija is pervertedly reflected in the material world, it satisfies material desires. Lord Brahma fulfilled his material desire for creation by chanting the Gopala-mantra. One should pray to Krishna to become pure, totally free of all material desires. Through the mercy of Gopala one may realize the true meaning of the mantra and then run after Krishna to serve His lotus feet. Gopala-mantra and Sambandha The Gopala-mantra is a direct glorification and meditation on Krishna's form, qualities and pastimes. This mantra establishes sambandha, abhidheya, and prayojana. Although the eighteen-syllable Gopala-mantra progresses through sambandha, abhidheya, and prayojana, it mainly emphasizes sambandha-jnana and abhidheya. Madana-mohan, the Lord of sambandha-tattva is represented in the Gopala-mantra. The Kama-gayatri, however, represents prayojana. This mantra is the complete means to develop one's love for Krishna. It will give darsana of Radha and Krishna, Gopijanavallabha surrounded by Lalita, Visakha and the sakhis. The sadhaka will be given a chance to serve Them. The general meaning of the mantra is that anyone desiring to enter the pastimes of Krishna will have to practice his transcendental service along with the culture of devotional knowledge in relationship to Krishna (sambandha-jnana). There are six aspects of sambandha-jnana denoted in the Gopala-mantra: 1) Krishna svarupa—knowledge of the personal form of Krishna. 2) Krishnasya cin-maya-vraja-Ula-vilasa-svarupa— true knowledge of Krishna's blissful transcendental pastimes in Vraja (Vrndavana). 3) Tat-parikara-gopijana-svarupa—knowledge about Krishna's vraja-gopis and His eternal associates in Vrndavana. 4) Tad-vallabha—knowledge of self surrender to Krishna in the footsteps of the Vraja gopis. 5) Suddha-jivasya-cid (jnana)-svarupa—knowledge of the spiritual form of the pure, unalloyed soul. 6) Cit-prakrtir arthat krishna-seva-svabhava—knowledge of transcendental service to Krishna which is established with the awakening of one's pure cognition. Both the Brahma-gayatri and the Gopala-mantra reveal the three aspects of transcendence: sambandha, abhidheya, and prayojana. However, Gaudiyas emphasize the aspect of abhidheya, transcendental loving service to Govinda Deva, which is indicated by the word Govindaya in the Gopala-mantra. Actually the central point of love and attraction for the Lord is expressed through service. Govindaji, the beloved Deity installed by Shri Rupa Gosvami, is the inspirational Deity of devotional service for the entire Gaudiya Sampradaya. Moreover, both as a sadhaka and a siddha one is always under the shelter of Govindaji and Shri Rupa Gosvami. As a sadhaka one serves Shri Rupa Gosvami, and as a realized soul one serves Shri Rupa Manjari and her maidservants. The word gopijanavallabhaya indicates the prayojana aspect displayed in the intimate loving exchanges between Radha and Krishna. On this level Shri Radha serves alone as Ananga (the embodiment of amorous love)and the maidservants watch in appreciation. The Gopala-mantra reveals three manifestations of Krishna as three presiding Deities with different moods and effects. Krishnaya refers to Krishna as Madan-mohana, the supreme enchanter presiding over sambandha-tattva. Govindaya refers to Govindaji, the supreme engager, who oversees abhidheya-tattva. Gopijanavallabhaya refers to Gopinatha, the beloved Lord of the gopis who directs and distributes the prayojana-tattva. What the Gopal-mantr? awakens ic fully revenlerl in the K"arna gayatri, which reveals Radha and Krishna's pastimes in the divine realm of Vraja. These two mantras work together to bring the devotee closer to perfection. All these truths are found within the bija-mantras, but in a seed-like or unmanifested form. The bija-mantra Orh, for example, which some acaryas say represents Radha-Krishna, Their blissful pastimes and the living entity, contains this sweet reality in a hidden way, whereas, in the bija-mantra klith these truths are significantly more manifest. Gopala-mantra —Svarasiki and Mantra Upasana There are two methods for internally visualizing the unmanifested pastimes of Radha and Krishna known as svarasiki and mantra upasana (mantra-mayi). 1) Mantra upasana—chanting or meditating upon a particular mantra that causes the manifestation of only one pastime of Krishna. In mantra upasana the sadhaka meditates on a particular form of Krishna (rupa-dhyana) or a scene from His transcendental pastimes as depicted in a sastric sloka or a mantra given by the guru. The most common form of mantra upasana is meditation on the Vrndavana Yogapitha at Govindasthali. Radha-Govinda are sitting on a gem-studded, golden throne surrounded by the asta-sakhis and manjaris who sing blissfully while Lalita-sakhi offers arati. The following verse, which acaryas claim to be the "best sloka in the entire Shrimad Bhagavatam for remembering Krishna" can be used for the process of mantra upasana. barhdpidarh nata'Vara-vapuh karnayoh kamikararh bibhrad vasah kanaka-kapisarh vaijayantirh ca rndldrn randhran venor adhara-sudhayapurayan gopa'vrndair vrndaranyarh sva-pada-rarnanarh pravisad gita-klrtih "Wearing a peacock feather upon His head, yellow karnikara flowers on His ears, a glittering golden yellow garment, and the VaijayantI garland, Krishna exhibited His supremely captivating form, just like the best of dramatic dancers as He entered the charming forest of Vrndavana, beautifying it with the marks of His lotus feet. He filled the holes of His flute with the nectar of His lips. The cowherd boys followed behind Him singing His glories which purify the entire world." (SB 10.19.5) The transcendental words contained in the Gopala-mantra make a manifestation of only one pastime of Krishna T nrd Brahma himself was doing mantra upasana as mentioned in the Chaitanya-charitamrita:ydhra dhydna nija-loke kare padmdsana, astddasdksara-mantre kare upasana, "Lord Brahma, sitting on his lotus seat in his own abode, always meditates on Him, (Govinda surrounded by Radharani and the gopis as mentioned in verse 22), and worships Him with the mantra consisting of eighteen-syllables." (Cc.Adi 5.221 p.) "In his own planet, Lord Brahma, with the inhabitants of that planet, worships the form of Lord Govinda, Krishna, by the mantra of eighteen-syllables, klim krsndya govinddya gopi-jana-vailabhdya svdha. Those who are initiated by a bona fide spiritual master and who chant the Gayatri-mantra three times a day know this astddasaksara (eighteen-syllable) mantra. The inhabitants of Brahmaloka and the planets below Brahmaloka worship Lord Govinda by meditating with this mantra. There is no difference between meditating and chanting, but in the present age medication is not possible on this planet. Therefore loud chanting of a mantra like the maha-mantra, Hare Krishna, with soft chanting of the astddasaksara, the mantra of eighteen syllables, is recommended." (Cc. Adi 5.22lp.) In his purport to the Brahma-samhita text three, Shrila Bhaktisiddhanta Sarasvati defines mantra as "inaudibly recited, liberating, self-dedicatory, transcendental sound." In transcendence there is no duality; consequently the distinction between an object and its name cease to exist in the spiritual world. Thus a mantra consisting of Krishna's holy names is nondifferent from the person Krishna. This transcendental phenomenon is experienced when "worshiping through the channel of the mantra,'" which is known as mantra upasana. Shrila Bhaktisiddhanta Sarasvati further states that the "transcendental words contained in the said mantra being differently placed make a manifestation of only one Ida." In other words, the specific arrangement of the mantra's component words in relationship to each other determines its meaning. The twenty-four syllable Kama-gayatri mantra, for example, reveals Radha and Krishna's transcendental pastimes. The conjugal mood predominates in Krishna's transcendental abode with all the other rasas playing supporting roles. In the eighteen-syllable Gopala-mantra, Krishna, Govinda, is being worshiped as the lover of the gopis. Yet based upon one's sthayi bhava (eternal loving mood), one will meditate upon the mantra according to his specific corresponding emotion. 2) Svarasiki—the spontaneous outflow of the heart's spiritual love for Krishna, which reveals variegated pastimes performed in different moods and planes. Meditation on rasa-lila, which moves through many moods and scenes, is an example of svarasiki. Mantra upasana is compared to a placid lake existing alongside a rushing river. Svarasiki meditation is that constantly moving river of dynamic visualization. Purpose of the Gopala-mantra "Then the goddess of learning Sarasvati, the divine consort of the Supreme Lord, said thus to Brahma who saw nothing but gloom in all directions, "O Brahma, this mantra, viz., klim krsndya govinddya gopi-jana-vallabhdya svdha, will assuredly fulfill your heart's desire." (BS v. 24) The purpose of the Gopala-mantra is to direct one toward Radha and Krishna in Gokula. It will fulfill the spiritual desire to love Krishna, and draw the devotee toward the lotus feet of Radha and Krishna. As the spiritual world is reflected in the material world, so also the Gopala-mantra is reflected on the sea of material desires. Kama bija has a two-fold aspect: one fulfills material desires, the other satisfies spiritual desires. When the chanting of the Gopala-mantra is not pure, it is a reflection and therefore not transcendental. It is like the chanting of the Hare Krishna maha-mantra in the abhasa state. Until one attains pure devotion, the vibration of the Gopala-mantra is impure. The pure mantra is being reflected in the mundane world within the materially contaminated mind in such a way that it fulfills one's material desires. The Gopala-mantra is the source of all other divine mantras. Pure-minded devotees chant this wonderful mantra with unalloyed devotion; free from any material desire. The demigods also chant this mantra, but their motive is tinged with selfish desires. In the next entry Lord Brahma shows the example for all sincere devotees. "Not only I (Brahma), but Lord Siva and King Candradvaja received this wonderful klim mantra, and by chanting it we became free from ignorance, received a vision of the Lord, and realized that Shri Krishna is the final goal of life. Therefore, a dedicated, unalloyed devotee who chants this mantra will surelv attain realization of the Supreme Lord Krishna as the final resort." (GU 1.29-32) The Gopala-mantra, consisting of Krishna's names (Krishna, Govinda, Gopijanavallabha) is non-different from the Supreme Lord. The process of chanting and attentively meditating upon such a mantra is called mantra-upasana, or worship through the channel of the mantra. As one chants the Gopala-mantra, he progressively realizes Krishna's form, qualities and pastimes. He also realizes his own spiritual form and becomes established in his eternal service to Krishna. Mantra-upasana meditation must be accompanied by service to Krishna. Under the direction of Sarasvati, Lord Brahma, the head of our sampradaya, performed mantra-upasana meditation. After thousands of years of meditating upon Gopijanavallabha, Brahma attained perfection. As mentioned in Chapter one, each mantra has a particular ista-deva or ruling Deity. The Deity of the Gopala-mantra is Gopala Krishna. The particular form of Gopala depends on the individual sentiments of a devotee. For those in sakhya-bhava Gopala takes the cows out for grazing. Gopala sits on Yasoda's lap for those with parental love. Devotees in madhurya-rasa see Him as Kisora Gopala pleasing the senses of His beloved Kishori. The Gopala-mantra is used primarily for arcana and the Kama-gayatri is for sandhya meditation. Similarly, the Gaura-mantra is for worship and the Gaura-gayatri is for sandhya meditation. It appears that the same results can be had from either the Gopala-mantra or the Kama-gayatri, but the Brahma-samhita indicates that the Kama-gayatri, being given later to Lord Brahma, gave more complete realization of Krishna. "This mystic eighteen-syllable Gopala-mantra conveys the svayam-rupa Shri Krishna with Shrimati Radhika on an emerald-studded golden throne sitting in the center of a thousand petaled lotus flower under a wish-fulfilling tree at the yogapitha in Vrndavana. They are being attended by thousands of vraja-gopis. The constant remembrance of this pastime at the stage ofsadhana ultimately leads to the attainment oivastu-siddhi, the final goal." (GU) Meaning of Klim Kllm is the bija-mantra of the Gopala-mantra and Kama-gayatri. Klim is non-different from Omkara. It is the seed of all desires, or the seed that tultills all desires. When added to the Gopala-mantra, klim is the transcendental seed of love of Godhead. Klim is the bija-mantra for worshiping Krishna {klim krishnaya), and it also represents Radha and Krishna. "The word klim represents the seed of desire or aspiration. The Gopala-mantra has two aspects: It impels the soul toward the supreme enchanter of the heart, Krishna, the Lord of Gokula and the Lord of the gopis. When the devotee sadhaka becomes free from selfish desire, he can attain the perfection of divine love of God, prema. But if the sadhaka still harbors some personal individual desires, this supreme Gopala-mantra will fulfill those desires too." (BS v.24 p.) Chanting the Gopala-mantra impels or makes one think of the form of Krishna as Madana-mohana, the supreme enchanter of Cupid who captivates the entire creation. The Rasollasa Tantra describes that klim is nondifferent from Radha and Krishna. It says that Krishna is the very kama-bija Himself, and Radha is the very rati-bija Herself. By performing sankirtana of both these bijas, Radha and Krishna become very pleased. Kama (desire) is the name of the transcendental Krishna, Cupid, the God of love in Vrndavana. Rati (amorous affection) is the name of Cupid's wife, but in this reference Rati means Shri Radha. "The kama-bija klim (the seed of desire) is the very seed which—is one's own desire or aspiration, stimulates one's desire, and is fullfilled by one's desires." (MD) This word klim can fulfill all desires, either material or spiritual. It will reward the result of one's prayers. Klim represents divine lust; the gopis' selfless love to satisfy Krishna's desires. The kama-bija klim contains all the elements of the love between Radha and Krishna. The kama bija (klim) is the main mantra for achieving the service of Radha and Krishna in Vrndavana. The kama bija mantra acts as the transcendental seed of love of Godhead. The ever-fresh Krishna Cupid is worshiped by uttering the klim mantra. The word kllm, which is the kama-bija or the seed of desire, contains the syllables ka and la which can be taken to mean Kalavati (Radha) and Kalanidhi (Krishna). In verse forty-four of Vilapa-kusumanjali, Shrila Raghunatha Dasa Gosvami prays to the Divine Couple with these two names: "O Devi, when Krishna, the enemy of Mura, touches Your lowered shoulders in the rasa dance, He looks like a full moon (Kalanidhi), shining with an abundance of lust. O Kalavati! (artful girl) When will this maidservant joyfully place a sweei jasmine garland, surrounded by humming bees, on those shoulders?" Shrila Ramananda Raya extols the unique position of Shrimati Radharani; sata-koti-gopite nahe kama-nirvapana, tahatei anumani shri-radhikara guna, "Out of millions of gopis, only Shrimati Radhika (Kalavati) can extinguish the blazing fire of Krishna's lusty desires. So we can just imagine how transcendentally qualified She is." (Cc. Madhya 8.116) The word kllm is the seed of desire that grows into the Kama-gayatri of twenty-four and one-half syllables. Each of these syllables is like a shining full moon of lust (Kalanidhi) on each limb of Krishna's gorgeous body. Even though Kalanidhi Krishna's moonlike splendor fills the whole world with desire, still His desires increase unlimitedly when He sees the splendid moonlike face of Kalavati Radha. One should think of the word kllm as the seed of desire referring to Kalanidhi Krishna and Kalavati Radha who alone fulfills all His desires, and whose service the sadhaka desires to attain. In Shri Radha-sahasra-nama stotra, Narada Muni says, kama-blja-pradayini: "Shrimati Radhika gives the seed of desire to attain Shri Krishna." Meaning of Krishnaya Krishnaya means Krishna, the Supreme Personality of Godhead, who delivers us from sin (papa-karsana), and the Deity who establishes our relationship (sambandha)with the Lord. He liberates the demons He kills, and attracts the minds and hearts of the fallen with His blissful transcendental pastimes. The word Krishnaya is based on two Sanskrit roots: krs which means existence or to draw near, and na which means ananda, bliss, or to renounce. Thus Krishnaya indicates Krishna, the ultimate existence of bliss and beauty, who attracts or draws everyone to His lotus feet with His incomparably sweet form, flute, love, and play. Such sweet love and enchanting attraction causes one to renounce the misery of material attachment. "The very name Krishna means that He attracts even Cupid. He is therefore attractive to everyone—male and female, moving and inert living entities. Indeed, Krishna is known as the all-attractive one." (Cc. Madhya 8.139) Meaning of Govindaya Govindaya means Govinda who pleases the cows, land, senses, gopas, and gopis. Govinda is the transcendental Deity form of Krishna who establishes our service (abhidheya)to the Lord. The name Govinda comes from the words 'go' and 'indate.' Go means cows, gopas, gopis and the five senses. Indate means 'master or lord.' So the word govindaya means the lord of the five senses. Krishna Govinda is all-attractive, and there is no one more attracted to Him than Shrimati Radhika. While meditating on the word govindaya, one can remember the following description of the enchanting nature of Govinda's transcendental senses. Shrimati Radhika said, "Hey Visakhe! Govinda's bodily effulgence is more beautiful than a new monsoon cloud, and His gorgeous garments resemble lightning. Krishna's captivating flute enhances His elegance, and His face outshines the autumn moon. A peacock-feathered crown rests upon His head, and the necklaces of pearls and jewels adorning His broad chest look like a row of stars. O sakhil The sight of Krishna's incomparable beauty is saturating My eyes with bliss. "Krishna's deep voice resounds like a rumbling cloud and His tinkling ornaments allure the ears. Krishna's joking has seductive hidden meanings, and His charming flute playing steals the hearts of all chaste women. Oh Visakhe! My ears are totally captivated by Krishna. "The fragrance of Govinda's body conquers the aroma of musk to enslave all women. The eight richly scented lotuses of His body are more fragrant than a mixture of lotus flowers and camphor. His body is anointed with the finest quality aguru, camphor, candana and musk. Needless to say, these wonderful fragrances are continually thrilling My nose. "Hey sakhil I am intensely eager to touch Krishna's broad chest, which is as enticing as a sapphire pillar. His strong arms bolt the door of the gopis' hearts from the attack of Cupid's arrows. Govinda's body is more soothing than moonbeams, candana, camphor and a lotus combined. "The nectar of Krishna's sweet lips removes the desire for any other taste. However, that nectar is attainable only for one possessing heaps of pious assets. The remnants of Krishna's pan conquer the sweetness of nectar. Oh Visakhe! My tongue is becoming mad to relish the sweet taste of Krishna." (Govinda-lilamrta) Meaning of Gopijanavallabhaya Gopijanavallabhaya means Gopinatha, who sports with the gopis, and the Deity who helps one attain pure love of God, the ultimate goal of life (prayojana). Gopijanavallabhaya denotes Krishna, the beloved of the gopis, who enchants them with His sweetness and gives them ecstatic love. Gopijana—go means jnana, knowledge. It also means one who is realized by knowledge of Govinda, or one who knows all the inner feelings of the devotees. Go means Govinda, Shri Krishna, who always pastures and tends the cows in the valleys beside Govardhana Hill. The word gopi means the cosmic preserving force, or the women of Vraja. Krishna is the vallabha, the Lord of that force and the Lord of the women of Vraja. The word gopijanavallabha, therefore, means, "The lover of the gopis is preserving the force of my devotion and pervading all of my senses {govinda)." Vallabha—Shri Krishna, the blissful Supreme Personality of Godhead, is the dearmost life of the gopis and all janas (living entities), and He pervades them all. Vallabha also means a dense mass of bliss. "Lord Sadasiva told Narada Muni, 'Anyone who meditates upon Radha and Krishna's beautiful bodily features and ornaments while chanting the following prayers will attain the eternal abode of Krishna and the gopis:' gopijana-vallabha-caranau saranam prapadye, "I take shelter of He who is the beloved of the gopis." Namo gopljanavallabhdbhyam, "I offer my respectful obeisances to the Divine Couple who are very dear to the gopis." (SKS) "I surrender to Radha and Krishna. Whatever is mine is in truth, Their property. Everything is for Their sake. Everything is for Their enjoyment. It is not for me." ________________ Gopijanavallabhaya—"Krishna wears yellow clothing and a long garland of fragrant wild flowers. He has a beautiful swarthy complexion the color of a dark rain cloud. His head is bedecked with a peacock feather. His face is radiant like a million moons and His eyes are rolling. Yellow karnikara flowers are tucked above His ears, and golden makara earrings as effulgent as the rising sun hang below His ears. His forehead is adorned with a circle of sandalwood containing a dot of kunkuma in its center. "Syama's face is beautified by tiny pearl-like drops of perspiration. His eyebrows playfully dance as He casts a sidelong glance at the face of His beloved Radhika. A pearl dangles from the tip of His nose, His radiant teeth glisten like moonlight, and His attractive lips are as red as ripe bimba fruit. His hands are adorned with bracelets and a jeweled seal ring. He holds the murali in His left hand and a lotus in His right. A sash of small jingling bells ornaments His beautiful waist, and splendid anklebells adorn His lotus feet." (SKS) Meaning of Svaha Svaha represents the potency of the Lord. It is usually chanted while offering oblations into the fire. The word has both outer and inner meanings. "Sva" can mean, "one who is conversant with the inner self." It can also mean, "I am a maidservant of the gopis." "Ha" can refer to, "the transcendental nature." It can also mean, "to sacrifice and give everything to Krishna just as the gopis do." "The word svaha means the jivatma is surrendered wholly to the light of the Paramatma, the supreme spirit, Shri Krishna, who is one without a second, the Supreme Lord, and the cause of all causes."(NP) Additional definitions of svaha are given in Chapter eight. Gopala-mantra Word Meanings The Gopala-tapani Upanisad describes how the four Kumaras once asked their father Brahma, "Who is the Supreme Personality of Godhead? Whom does death fear? By knowing whom does everything else become known? Who created this world?' "Brahma replied by giving them the eighteen-syllable Gopala-mantra and said, 'Krishna is the Supreme Personality of Godhead. Death fears Govinda. Everything becomes known by understanding Gopijanavallabha. The Personality of Godhead created the world by pronouncing the word svaha.' " (GU) Shrila Visvanatha Cakravarti Thakura comments on these verses: "The statement that death fears Govinda means that Krishna rescues the living entities from the hands of death. The name Gopijanavallabha means Krishna, who is very dear to the gopis. By knowing Krishna the entire spiritual and material worlds become known." "The four Kumaras were not yet satisfied for they wished to have a more elaborate description of Krishna's transcendental qualities. So they asked Lord Brahma, 'Who is Krishna? Who is Govinda? Who is Gopijanavallabha? What is svahaV "Brahma replied, 'Krishna means He who delivers one from sin. Govinda means He who is famous on the earth, in the Vedas, and among the surabhi cows. Gopijanavallabha means He who enchants the gopis. Svaha means the potency of the Supreme. All these names refer to the Supreme Personality of Godhead.' "(GU) Shrila Visvanatha Cakravarti Thakura further explains, "The name papa-karsana (which Brahma used to describe Krishna) conveys two ideas: 1) Krishna—whose transcendental pastimes attract the minds of even the sinful, conditioned souls. 2) Krishna— the merciful Supreme Person who liberated Putana, Agha, Kesi, and the other demons He killed. "The name Govinda means the Supreme Lord who is famous among the surabhi cows of Vraja. Govinda is glorified in the verses of the Vedas, and He is famous on the earth because He removed the burden of demoniac kings. Govinda also means He who protects the cows, land and Vedas. Govinda is the supreme protector who rescues the living entities from the cruel hands of death. "Gopijanavallabha means He who enraptures the gopis, who are all manifestations of His hladini-sakti. Gopijanavallabha enchants the gopis with His sweet beauty and other transcendental qualities. He removes their materialism, and gives them ecstatic love for Him. Thus He has become very dear (vallabha)to them. "The word "svaha" means the Lord's potency by which everything is manifested." (Shri Gopala-tapani-vivrtti) In the preceding commentary, Shrila Visvanatha Cakravarti Thakura has shown the significance of each word of the Gopala-mantra, and how the mantra itself is a complete means to cultivate Krishna-prema. He says the word krishnaya denotes Madana-mohana, the merciful Deity of sambandha-tattva who establishes our eternal relationship with Krishna. Govindaji, as the abode of abhidheya-tattva, inspires, enthuses and accepts our devotional service. The ultimate goal (prayojana) of bhakti is the pure loving service of Gopinatha, also known as Gopijanavallabha, the darling beloved who pleases all the vraja-gopis. The syllable Sva denotes the knower of the inner self, and the syllable ha means to offer or to give. The word svaha generally refers to offering oblations to the wife of Agnideva in ayajna. In the Gopala-mantra, however, svaha means, T am a servant of the gopis.' In other words, T want to give everything I have to Krishna just as the gopis are doing.' "The Kumaras further asked Lord Brahma, 'What is Krishna's form? How is He glorified? How is He worshiped?' Brahmaji answered them with verses suitable for mantra upasana. 'You should meditate with all your heart and soul on Shri Krishna. His eyes are beautiful lotus flowers, His complexion is a glistening monsoon cloud, His garments are lightning, and He has two arms. Shri Krishna is full of transcendental knowledge. He wears a garland of forest flowers, and He is the supreme controller. Krishna is surrounded by gopas, gopis and surabhi cows, and resting under a kadamba tree. Decorated with splendid ornaments, He stands in the middle of a red lotus flower while being served by breezes cooled by the touch of Kalindi's waves. By this meditation you will become free from repeated birth and death.' " (GU) Finally Brahma instructed the Kumaras to repeatedly chant the eighteen-syllable Gopala-mantra. Anyone who purely chants this mantra even once will quickly attain Krishna's blissful association. Meaning of Gopala-mantra "I offer oblations unto Lord Krishna, who is Govinda the lover of the gopis." While chanting the Gopala-marc/ra, absorb the mind and heart in the following meditations: 1) "I worship Govinda, whose beautiful complexion resembles a fully blossomed blue lotus. He has a moonlike face, and is very fond of wearing a peacock feather in His hair. He bears the golden shrivatsa line of hairs on His chest along with the splendid kaustubha gem. Wearing yellow cloth, Krishna is indescribably beautiful. The gopis worship His body with their lotus eyes. He is adorned with celestial ornaments and surrounded by the cows and His gopa friends. He loves to play his sweet sounding flute." (Gautamiya-tantra) 2) "Meditate on Krishna going out behind the cows for go-carana Ma. The honey-sweet sound of Krishna's flute is dancing through the air. Being attracted, the vraja gopis hide in the kunjas along the pathway. Some curious innocent deer also join them. With their side-long glances the gopis bid farewell to Krishna and communicate their hearts desire to meet later on." 3) "Krishna is standing under the rays of the full moon on the banks of the Yamuna. With His enchanting flute music He is attracting all the beautiful doe-eyed gopis to come join Him for a rasa dance. In the same way, the sweet and beautiful features of Syamasundara should attract me. In my sadhaka-rupa all of my senses should be attracted to Govindaji." Some acaryas indicate that a sadhaka should meditate on Shri Radha while chanting the Gopala-wan/ra, because this mantra directly refers to Her. Krishnaya means Krishna is attracting Radhika. The word govindaya refers to Krishna who is called Govinda because Shrimati Radhika pleases all of His senses. Krishna's five senses are always absorbed in Shri Radha's form, taste, sound, touch, and smell. The word govindaya can also mean that Govinda is pleasing all of Radhika's senses. Shrila Krishna dasa Kaviraja explains how Govinda pleases the senses of His beloved gopis: "One day Shri Radha said to Visakha, 'O my dear friend! Syama enchants the eyes, and inundates the mountain-like minds of the vraja gopis with the ocean of His nectarean beauty. He gives joy to their ears with His pleasant joking words. He pleases the sense of touch with His body, which is cooler than millions of moons. Syamasundara fills the world with His ambrosial fragrance and with the nectar of His lips. In this way He forcibly attracts all My five senses.' " (Govinda-lilamrta) The word gopijanavallabha means that Gopijanavallabha (Krishna) is Radhika's lover. _______________ How to Chant Gopala-mantra In the Bhakti Sandarbha, Shrila Jiva Gosvami says that while meditating on the mantra some devotees conceive of the various emotions one experiences upon being attracted to Krishna's flute at the time of milking the cows. Other devotees may meditate thus: "Although I myself am personally residing in Vraja, I am so unfortunate that I am deprived of the direct worship of Radha and Krishna. Shri Gurudeva, therefore, has instructed me in this Gopala-mantra. And as a result, my devotional aspirations have reached perfection, and now I am personally rendering service to Shri Vrajendranandana." In one sense chanting the Gopala-mantra is useless if one does not receive the darsana of Krishna in his meditation. One should chant with a heart full of eagerness, "When will that day come? When will I see Radhika and Syama in my heart of hearts?" Mindless, mechanical chanting will not help. If one chants from the heart, the mantra will bestow His direct darsana. One will not get the full result of the mantra if he is sleepy, inattentive, discouraged, or in anxiety while chanting. Giridhari will appear before us, or as Shrila Prabhupada used to say, "We will see Krishna dancing on the tip of our tongues." This will definitely happen by chanting exactly according to the gum's instructions. Chanting the mantra with firm faith, humility, exclusive sentiment, tear-filled eyes, and a steady, concentrated mind devoid of all desires for sense gratification will give one direct darsana of Krishna Himself. Benefits of Gopala-mantra Of the many Vishnu mantras giving liberation, the Gopala-mantra (Krishna-mawfra) is the best because it invokes Krishna-prema upon its chanter and reveals Krishna's Vrndavana Ma. By chanting the Gopala-mantra, the mantra-raja (king of mantras), one propitiates Radha-Govinda in madhurya-rasa. "Do execute penance while contemplating upon this mantra, and you will attain to all perfection." (BS v. 25) The Gopala-mantra has the power to gratify any desire the chanter may possess. When Divya Sarasvati gave the Gopala-mantra to Lord Brahma, she told him it would fulfill all his desires. The Brhad-bhagavatamrta describes how the young cowherd boy Gopa-kumara satisfied his desires one after another by continually chanting the ten-syllable Gopala-mantra. His chanting of the Gopala-mantra carried him throughout universe and placed him in various positions of mastership. Finally it awarded him the perfection of Shri Krishna's eternal loving embrace which he sought for so long. Shrila Vyasadeva said, "The ten-syllable Gopala-mantra is the highest mantra This mantra stops samsara, dispels sins and ignorance, gives victory in battles, fearlessness in forests, and safety in floods. It gives wealth and all types of prosperity to the devotees. The Gopala-mantra bestows strength, vigor, heroic valor, a beautiful celestial body, and the eight mystic powers. This mantra increases bhakti to the lotus feet of Shri Krishna. Narada Muni is the rsi of the Gopala-mantra, which is chanted in the virat-chanda. Shri Krishna, the son of Nanda Maharaja and the benefactor of the whole world, is the mantra devata." (NP) Shri Chaitanya Mahaprabhu achieved darsana of Krishna through chanting the Gopala-mantra. He saw a gorgeous young boy standing in a three-fold bending form playing on a flute. His hair was crested with a peacock feather, His belly was marked with three lines, and His voice was sweet. Overwhelmed in ecstatic love, Mahaprabhu ran after that mischievous boy who disappeared within a forest bower. Collapsing on the ground, Mahaprabhu began rolling about and crying out in intense separation, "O Krishna! Where are You? Where are You?" In Raga-vartma-candrika, Shrila Visvanatha Cakravarti Thakura explains that as an item of bhajana, chanting the Gopala-mantra is bhava sambandhi, or related to the desired feeling, and thus acts as a direct cause for attaining the goal of Krishna-prema. "A person of disciplined mind who chants the Gopala-mantra day and night will definitely see the Lord in His gopa form." (Gautamiya-tantra) Gopala-mantra and Chanting Hare Krishna In summary, one sees that in Treta-yuga the Dandakaranya sages attained sambandha-jnana and then realized their sthayi-bhava (permanent devotional sentiment) by chanting the Gopala-mantra. They reached the limit of this world, and in their next lives by the arrangement of Yogamaya they took birth from the wombs of gopis in Bhauma Vrndavana. At this stage of svarupa siddhi there is no more need of chanting the Gopala-mantra. By directly associating with Gopal Himself and His eternal associates like the gopis, and by hearing and chanting about His pastimes they attained vastu-siddhi, and entered Krishna's eternal pastimes in Goloka Vrndavana. The Gopala-mantra is needed in the stage of sadhana but not in the stage of perfection. Gopala-mantra and Kama-gayatri help the sadhaka to chant suddha-nama, the pure name of Krishna. Chanting these mantras brings sambandha-jnana, the feeling of a particular sentiment or bhava, and finally manifests one's eternal svr

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8. Sri Sri Prema Dhama Deva Stotram (incomplete)

Sri Sri Prema Dhama Deva Stotram (incomplete)

Sri Sri Prema Dhama Deva Stotram by Srila Bhakti Raksaka Sridhara Maharaja Verse 1 deva-siddha-mukta-yukta-bhakta-vrnda-vanditam papa-tapa-dava-daha-dagdha-duhkha-khanditam krsna-nama-sidhu-dhama-dhanya-dana-sagaram prema-dhama-devam eva naumi gaura-sundaram The gods, perfected beings, liberated sages, mystic yogis and the dedicated devotees constantly sing the glories of the holy name of Sri Krishna. Like a raincloud showering nectar, the mere shadow of the Lord's holy name extinguishes the blazing forest fire of tormentful cravings and insatiable desires that chain the living soul within the material world, a place where the soul again and again experiences the agonies of birth, death and rebirth. Sri Krishna Chaitanya is the personified form of that oceanic consciousness of the flavour of nectar which is found in the holy names. Taking the heart and halo of Srimate Radharani, Krishna has reappeared in this present age ( Kali yuga ) in the golden form of Sri Krishna Chaitanya. I sing with joy the unending glories of my sweet Lord Sri Krishna Chaitanya, my golden Gaurasundara, the one and only divine abode of pure love. Verse 2 svarna-koti- darpanabha-deha-varna-gauravam padma-parijata-gandha-vanditanga-saurabham koti-kama-murchitanghri-rupa rasa-rangaram prema-dhama-devam eva naumi gaura-sundaram The Lord's lustrous form surpasses the brilliance of a million mirrors of gold. The fragrance of heavenly and earthly lotus flowers is humbled by the subtle scent of nectar filling the air around Lord Sri Gaurasundara. Millions of cupids are stunned by his infinite beauty. Cupid's capacity to charm and create rapture is surpassed by the infinite attractiveness of the Lord. Sri Gaurasundara's dancing in various moods of rapture and love makes everyone seeing him swoon. Dancing in the deepest bliss of spiritual love, Sri Gaurasundara is the artful dancer Sri Krishna himself, come again to this Earth in a golden form. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 3 prema-nama-dana-janya-panca-tattvakatmakam sanga-divya-parsadastra-vaibhavavatarakam syama-gaura-nama-gana-nrtya-matta-nagaram prema-dhama-devam eva naumi gaura-sundaram The Lord revealed himself to the people of the world in a five-aspect form (panca-tattva) for the purpose of revealing the variegated beauties of his holy name, which is non-different from himself. Sri Krishna revealed himself in these five aspects: Sri Krishna Chaitanya, Prabhu Nityananda, Sri Advaita, Gadadhar and Srivas Thakur. Sri Krishna Chaitanya is Krishna himself, outwardly acting in the role of a devotee. Prabhu Nityananda is his other self and elder brother. Sri Advaita Acharya is the avatara who establishes the true religion for the age of Kali ( yuga dharma ). Gadadhar Pandit is the Lord's intimate associate accompanying Sri Gaurasundara as he enjoys contemplating the beauty of pure spiritual love. Srivas Pandit is foremost amongst the Lord's general associates who come with him whenever he appears. In other ages when the Lord descends to Earth he comes with weapons such as the discus and mace which He uses to kill demons. But in this age of Kali ( kali-yuga ) when almost every person is possessed by the ghosts of lust, anger and violence, the Lord comes with the weapon of the holy name to destroy every kind of evil. Armed with the weapon of the holy name the Lord wandered through the streets and marketplaces of Nadia district, just like an ordinary resident of that place. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 4 santipurya- dhisa-kalya-dharma-duhka-dusaham jiva-duhka-hana-bhakta-saukhya-dana-vigraham kalya-ghaugha-nasa-krsna-nama-sidha-sancaram prema-dhama-devam eva naumi gaura-sundaram Advaita Acharya, the avatara of Maha-Vishnu, came into the world to establish the true religion for the age of Kali. Advaita Acharya lived at Shantipur in the Nadia district of West Bengal. Seeing the intense illusion and suffering of the living beings in this mortal world, he felt intense grief. Advaita Acharya worshipped Lord Vaikunthapati Vishnu. Sri Advaita called to Lord Vaikunthapati and asked him to appear on Earth and show kindness to worldly people by distributing Krishna consciousness. This Krishna consciousness dispels all misconception and awakens divine knowledge within the soul. This Krishna consciousness is the true remedy for all kinds of suffering. Appearing in the world in his Deity form of Sri Gaurasundara, Krishna descended to Earth and took away the pains suffered by the living beings. He pacified the grief of Advaita Acharya by widely distributing the nectar of his holy names. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 5 dvipa-navya-ganga-banga-janma-karma-darsitam srinivasa-vasa-dhanya-nama-rasa-harsitam sri-haripriyesa-pujyadhi-saci-purandaram prema-dhama-devam eva naumi gaura-sundaram Sri Gauranga appeared in the sacred place known as Sri Nabadwip Dham, the spiritual city of nine islands situated within the eternal stream of the Ganges river. Sri Nabadwip Dham is non-different from Svetadwipa, the blissful island of Sriman Narayana, the Lord and compassionate guardian of all beings. In his golden manifestation of Sri Gauranga the Lord engaged in the play of congregational chanting of the names of Sri Krishna ( nama-sankirtan ). He filled the hearts of everyone with the bliss of the holy name. Bringing his eternal family to Earth with him (his mother and father, brother and others) the Lord blessed the home of Srivas Pandit with his divine presence. In the home of Srivas, Sri Gauranga showed many wonderful revelations to the devotees. Sri Gaurasundara is the controlling life-force of his consorts Laksmipriya-devi and Visnupriya-devi and his mind was filled with deep affection for his mother and father, Sacidevi and Jagannatha Mishra. Verse 6 sri sachi dulala balya bala sangha cancalam akumara sarva shastra daksha tarka mangalam chatra sangha ranga digjigishu darpa samharam prema dhama devam eva naumi gaura-sundaram The young son of Sachidevi, Sri Gaurasundara, enjoyed mischief-making with other naughty boys, just as He had enjoyed making mischief in the previous age when he appearead as Krishna, the son of Yasoda. These childhood pastimes were enjoyable not only for the Lord and his young friends but also for the adults who were witnesses to his pranks and merry-making. In his adolescence Sri Gaurasundara was recognised as a prodigy in matters of logic and debate. At that time he was known as Nimai Pandit, the son of Sachi and Jagannatha Mishra. Sri Gaurasundara used the skills of a logician to teach that the doctrine of pure devotion is the last word in philosophic thought. On the banks of the Ganges at Sri Nabadwip Dham, Nimai Pandit met the most learned scholar of Sanskrit of all times, Digvijayi Pandit, and defeated the pandit in a debate. Digvijayi Pandit was amazed to find this boy Nimai Pandit could remember everything he had heard or read only once. The Digvijayi Pandit was lost for words to counter the logic and arguments of Sri Nimai Pandit. Students witnessing the debate began to laugh at Digvijayi Pandit, but gentle-hearted Nimai Pandit told the boys to be silent and not show disrespect. Then playful Nimai deconstructed his own arguments and stated that the arguments Digvijayi Pandit had put forward were correct. Digvijayi Pandit was utterly awestruck to see the depth of the boy's intelligence. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 7 varjya patra saramcya sarpa sangha khelanam skandha bahi caura tirtha vipra citra lilanam krishna nama matra balya kopa shanti saukaram prema dhama devam eva naumi naumi gaura-sundaram The Lord's childhood pastimes were most wonderful. As an infant, he was once found playing on top of a heap of disused cooking pots. When his mother told him to leave the unclean place the infant Nimai refused to do so. He presented his own clever reasoning and logic to assert his own wish to stay there and play. He played with unclean animals such as puppies and snakes. He once lay down on a cobra as if it were a bed. One day two thieves kidnapped Nimai. One of the thieves lifted the child onto his shoulder and took him away with the intention of stealing his ornaments. But when the two thieves were running along a jungle path they found the path they were following had mysteriously brought them back to the child's home. The thieves left Nimai and fled in fear. Another day, a visiting brahmana cooked some food and offered it to the Deity of Krishna in the house of Sri Gaurasundara. The brahmana suddenly found the child Nimai was eating the offering. The brahmana was upset that his offering had been polluted. But then Sri Gaurasundara transformed revealed that he is Krishna, the very Deity the brahmana had been worshipping. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 8 snana-ganga-vari-bala-sanga-ranga-khelanam balikadi-parihasya-bhangi-balya-lilanam kuta-tarka-chatra-siksakadi-vada-tatparam prema-dhama-devam eva naumi gaura-sundaram Playing and swimming in the waters of the Ganges with his friends, Sri Gaurasundara would sometimes tease young girls who came to the river to bathe and collect pots of water. This same young boy also put forward shrewd arguments to the Sanskrit teachers and logicians of the district. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 9 sri nimai-panditeti-nama-desa-vanditam navya-tarka-daksa-laksa-dambhi-dambha-khanditam sthapitarta-khanda-khanda-khanditartha-sambharam prema-dhama-devam eva naumi gaura-sundaram During the Lord's adolescent pastimes, Sri Gaurasundara was known throughout Nadia district as the brilliant sholar Nimai Pandit. With his ingenious arguments he could humble the proud logicians. Rendering the scholars speechless by canceling and reversing their logic and conclusions, the Lord would then refute his own opinions and re-justify his opponent's original statements. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 10 sloka-ganga-vandanartha-digigisu-bhasitam Vyatyalankritadi-dosa-taritartha-dusitam dhvasta-yukti-ruddha-buddhi-datta-dhimadadaram prema-dhama-devam eva naumi gaura-sundaram The world-conquering scholar Keshava Kashmiri met the Lord on the bank of the Ganges. At the Lord's request, the pandit composed many wonderful prayers glorifying the sacred Ganges. Nimai Pandit amazed the scholar when He pointed out several rhetorical errors in his poetry. Keshava Kashmiri skillfully presented logical arguments in his own favour, but was ultimately defeated in the debate. When the imperfections in the poetry of the pandit were exposed and he could think of no further arguments in support of his own conclusions, he became perplexed. Boys witnessing the pandit's discomfort began to laugh but Sri Gaurasundara showed respect to the pandit by stopping the students from laughing. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 11 sutra-vritti-tippanistha-suksma-vacanadbhutam dhatu-matra-krishna-sakti-sarva-visva-sambhritam ruddha-buddhi-panditaugha-nanya-yukti-nirdharam prema-dhama-devam eva naumi gaura-sundaram Elaborately explaining the sutras taught in Sanskrit grammar and the science of logic, Sri Gaurasundara explained to his students both the superficial and the deepest meanings of those sutras. The Lord's beautiful style of presentation of the inner significances of the sutras completely amazed all the learned sholars of Nadia. The Lord explained how all the seven thousand verbal root sounds contained in Sanskrit grammar find their fullest expression when they are understood to be vibrational energies emanating from the wondrous flute song of Sri Krishna. Scholars sat listening to him in amazement, their powerful intellects paralyzed by his intriguing presentation. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 12 krishna-dristi-pata-hetu-sabdakartha-yojanam sphotavada-srinkhalaika-bhitti-krishna-biksanam sthula-suksma-mula-laksya-krishna-saukhya-sambharam prema-dhama-devam eva naumi gaura-sundaram Sri Gaurasundara explained how the sounds of the verses in the literature of the Veda and the meaning of those verses are simultaneously, inconceivably, different from from each other and non-different (acintya-bhedabheda). Ultimately, the sanction given by God is the deciding factor that correlates a sound and its intrinsic meaning. It is not because of the dictates of men that a sound has its meaning. That is, the meaning of the words of the Veda have not been assigned to them by scholars of grammar such as Panini. The purpose of every thing in existence, including such things as sounds and words, is to serve and enhance the beauty of the pastimes of the Lord who creates, maintains and dissolves the universes. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 13 prema-ranga-patha-bhanga-chatra-kaku-kataram chatra-sanga-hasta-tala-kirtanadya-sancaram krishna-nama-sidhu-sindhu-magna dik-caracaram prema-dhama-devam eva naumi gaura-sundaram After returning from Gaya where he took initiation from the devotee-ascetic Sri Ishwara Puri, the Lord was filled with ecstasy and bliss. In Nabadwip Dham the Lord met again with his students who wanted to continue hearing his amazing discourses about philosophy, Sanskrit and grammar. But spiritual sentiments overwhelming his heart carried Sri Gaurangasundar into states of rapture and joy. The Lord felt he was unable to continue as a teacher, and he resigned from that. Nimai's students, deprived to his association, were filled with lamentation. They considered themselves very unfortunate as they would no longer be able to meet with him each day at school. Seeing their grief, the Lord felt compassion for them. He told the boys to chant the Names of Hari and began singing "Hari haraye namah, Krishna ..." The boys sang along with him and accompanied the singing by clapping their hands. In the wake of this chanting the animate and inanimate living beings in all ten directions were touched by the holy vibration of the divine names and were penetrated by surging waves of the grand ocean of sweet devotional mellows. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 14 arya-dharma-pala-labdha-diksa-krishna-kirtanam laksa-laksa-bhakta-gita-vadya-divya-nartanam dharma-karma-nasa-dasyu-dusta-duskritoddharam prema-dhama-devam eva naumi gaura-sundaram Sri Gaurasundara showed honour for the religious traditions of the ancient Aryan civilization of India ( sanatana dharma ). In this world filled with the darkness of the iron age (kali-yuga), in the city of Nabadwip Dham the Lord began the festival of congregational chanting of the Lord's holy names (sankirtan-yajna) in accordance with the instruction of Sri Ishwara Puri, his Guru. The Lord would continually chant Krishna's names. He is ever absorbed in his ecstatic dance of divine love, accompanied the sweet singing of thousands of devotees and the music of the mrdanga and kartals. He is the saviour of sinful and evil minded demons who are responsible for the destruction of religious principles, piety and truthfulness. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 15 mleccha-raja-nama-vadha-bhakta-bhiti banjanam laksa-laksa dipa-naisa-koti-kantha-kirtanam sri mridanga-tala-vadya-nritya-kaji-nistaram prema dhama-devam eva naumi gaura-sundaram Chand Kazi, the Muslim governor of Nabadwip, banned the performance of congregational chanting of Krishna's holy names on the streets of the city. The Lord then led an evening chanting procession of hundreds of thousands of devotees carrying lanterns and torches. Millions of devotees joined the procession, their voices singing the holy names, while they danced to the rhythm of drums, cymbals and other instruments. The Lord brought this huge procession to the door of the governor who was hiding in his house in a fearful state of mind. Sri Gaurasundara asked Chand Kazi to come out and meet with him and when the Kazi emerged Sri Gaurasundara hugged him. Sri Gaurasundara told Chand Kazi that the congregational chanting of the holy names of Krishna is not a politically inspired movement. It is a non-sectarian spiritual movement. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 16 laksa-locanasru-varsa-harsa-kesa-kartanam koti-kantha-krishna-kirtanadhya-danda-dharanam nyasi-vesa-sarvadesa-ha-hutasa-kataram prema-dhama-devam eva naumi gaura-sundaram Sri Gaurasundara departed from Nabadwip and went away to become a sannyasi (monk), leaving behind his family members and friends whose eyes were filled with tears. He accepted the staff and waterpot as his only possessions, the emblems of a renunciate. When his long hair was cut off and his head was shaved, thousands of voices sang the holy names. The devotee's eyes shed rivers of tears, since they knew he was going into the world and leaving them behind. From that time, whoever saw him in the red garments of a sannyasi cried out loud in grief. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 17 sri-yatisa-bhakta-vesa-radha-desa-caranam krishna-chaitanyakhya-krishna-nama-jiva-taranam bhava-vibhramatma-matra-dhavamana-bhudharam prema-dhama-devam eva naumi gaura-sundaram Dressed in new clothes as a sannyasi, Sri Gaurasundara, the supreme controller of all renunciates, wandered through Bengal purifying the land with the touch of his feet. Known thereafter by his sannyasi name, Sri Krishna Chaitanya, the Lord rescued the living souls by giving them Krishna's holy names. Intoxicated with ecstatic emotions erupting from the deepest feelings of devotional love, he seemed like a golden volcano as he continuously trembled with joy whilst moving this way and that, running here and there in every direction. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 18 sri-gadadharadi-nityananda-sanga-vardhanam advayakhya-bhakta-mukhya-vanchitartha-sadhanam ksetravasa-sabhilasa-matritosa-tatparam prema-dhama-devam eva naumi gaura-sundaram Accompanied by Sri Gadadhar Pandit and Prabhu Nityananda, Lord Sri Krishna Chaitanya bestows good fortune to everyone. When Sri Chaitanya descended to Earth as the Avatara for the age of Kali, He fulfilled the prayers of Sri Advaita Acharya. To please his mother, Sachi Devi, the Lord agreed to stay nearby at Jagannathat Puri. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 19 nyasiraja-nila-gaila-vasa-sarvabhaumapam daksinatya-tirtha-jata-bhakta-kalpa-padapam rama-megha-raga-bhakti-vristi-sakti-sancaram prema-dhama-devam eva naumi gaura-sundaram Arriving in Puri, the city of Lord Jagannatha (Krishna), Lord Sri Krishna Chaitanya met the famous pandit of Vedanta named Vasudeva Sarvabhauma, who he converted into a devotee. He then proceeded to South India where he encountered the followers of various philosophies. Like a tree that can produce any sweet fruit that anyone desires, the Lord fulfilled the heart's desires of all the devotees he visited in South India. He met with the great devotee Sri Ramananda Raya, who is like a deep raincloud full of the nectar of devotion, at a holy place on the bank of the Godavari River. Lord Sri Krishna Chaitanya empowered Ramananda Raya to produce a shower of nectarean mellows of spontaneous loving service to Sri Krishna, as practiced by the most exalted devotees in the land of Vraja. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 20 dhvasta-sarvabhauma-vada-navya-tarka-sankaram dhvasta-tadvivarta-vada-danaviya-damvaram darsitartha-sarva-sastra-krishna-bhakti-mandiram prema-dhama-devam eva naumi gaura-sundaram The original and ever fresh, ever new philosophy presented by Sri Krishna Chaitanya devastated the philosophy of Vasudeva Sarvabhauma, who had tried to use crooked logic and perversion of the meaning of words to assert the impersonalist philosophy of Sankara (vivartavarda), which is opposed to the auspicious doctrine of loving devotion to Lord Sri Krishna (suddha-bhakti). Sankara taught that this world of variegated forms is an illusion and that the individual soul (atma) is one with God. Sankara summed up his entire philosphy in four words: brahma satya jagan mithya (spirit is true, the phenomenal world is non-existent). But Sri Chaitanya taught that the world is real and that the souls in the world are tiny servants of God. Lord Sri Krishna Chaitanya explained to Vasudeva Sarvabhauma that the Vedic literature in its entirety should be viewed as a temple enshrining the philosophy of pure devotion (suddha-bhakti). I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 21 prema-dhama-divya-dirgha-deha-deva-nanditam hema-kanja-punja-nindi-kanti-candra-vanditam nama-gana-nritya-navya-divya-bhava-mandiram prema-dhama-devam eva naumi gaura-sundaram The tall, divine figure of Sri Gaurasundara, whose beautifully sharp features and well formed limbs seem wonderful to the devotees who adore him, is the perfect form of beauty and joy for the celestial gods who worship him. He is the complete embodiment of pure love. The radiant aura shining from his brilliant form makes the beauty of a million lotus flowers seem as nothing, whilst the moon's glow is soft and respectful in the light of Sri Gaurasundara. Sri Gaurasundara is the personification of the ever fresh moods of loving ecstasy that arise from dancing and singing the holy names of Krishna. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 22 krishna-krishna-krishna-krishna-krishna-nama-kirtanam rama-rama-gana-ramya-divya chanda-nartanam yata-tata-krishna-nama-dana-loka-nistaram prema-dhama devam eva naumi gaura-sundaram Chanting "Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna," and sometimes "Rama, Rama", infused with an inconceivable type of joy, the Lord danced and called out to Krishna, asking Krishna to reveal his presence. The footsteps of Sri Chaitanya were a joyful dance, and Sri Chaitanya's eyes and hands expressed wonderful gestures, full of meaning and deep significance. Sri Chaitanya called out to Krishna, asking Krishna to appear and fill up the void that is felt in Krishna's absence. When walking along roads and lonely pathways, or visiting temples or the homes of people he met during his tour of South India, Lord Sri Krishna Chaitanya inspired everyone to become a devotee. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 23 godavarya-vasa-tira-ramananda-samvadam jnana-karma-mukta-marma-raga-bhakti-sampadam parakiya-kanta-krishna-bhava-sevanakaram prema-dhama-devam eva naumi gaura-sundaram In Chaitanya Charitamrita, written by Srila Krishnadas Kaviraj Goswami in the sixteenth century, there is a record of the conversation between Sri Krishna Chaitanya and Ramananda Raya known as ramananda samvad. In that conversation the highest form of dedication to Sri Krishna is described as loving devotion in the mellow of parakiya-rasa. Purest love for Krishna is devotion free from any attraction for any thing other than Krishna. The desire to engage in dutiful religious practices in a mood of awe-filled adoration and the desire to worship God for personal gain are both lesser types of devotion. The highest type of devotion is the exclusive devotion of the Gopis in Vrindaban, the land of Sri Krishna. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 24 dasya-sakhya-vatsya-kanta-sevanottarottaram srestha-parakiya-radhikanghri-bhakti-sundaram srivraja-svasiddha-divya-kama-krishna-tatparam prema-dhama-devam eva naumi gaura-sundaram Sri Krishna Chaitanya explained that there are various relationships in connection with Krishna. Those relationships begin with servitude and progress to friendship and to parental love, ultimately extending to an amorous relationship. Within the category of amorous love, the most beautiful form of loving devotion is pure devotional service to the lotus feet of Srimate Radharani in the moods of parakiya love for Sri Nandanandana (Krishna). Divine and spontaneous loving desires, in their most pure and pristine form, can have their full meaning only in the pastimes of Sri Vrajendranandana, Sri Krishna in Vraja Dham. Such inspiration was given by Sri Chaitanya Mahaprabhu. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 25 santa-mukta-bhritya tripta-mitra-matta-darsitam snigdha-mugdha-sista-mista-sustha-kuntha-harsitam tantra-mukta-vamya-raga-sarva-sevanottaram prema-dhama-devam eva naumi gaura-sundaram Sri Chaitanyadev explained that a devotee in a mood of passive adoration enjoys the happiness of being free from all miseries. A devotee feeling a sense of servitude relishes the pleasure of contentment. A devotee feeling friendship becomes overwhelmed with happiness arising from close affection. While a devotee with parental feelings for Krishna is free from any calculative mentality, experiencing deepened affection in ecstatic joy. Sri Gaurasundara further revealed that the devotee feeling amorous love for Krishna in the category of wedded love ( svakiya ) only partially relishes the sweetness of the mood of love, due to constraints of scriptural, religious and moral codes on the relationship. However, when feelings of the highest type of loving devotion beyond scriptural restrictions are expressed ( parakiya ), then the spontaneity and freedom in the divine relationships is unlimited. Added with the special mood of vamya, such service gives Krishna the greatest pleasure, providing full satisfaction for Sri Sri Radha-Govindasundar. The deep ocean of Srimati Radharani's love for Sri Krishna was explored by Sri Krishna Chaitanya, in the select company of his most confidential associates. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 26 atma-navya-tattva-divya-raya-bhagya-darsitam syama-gopa-radhikapta-kokta-gupta-cestitam murcchitaghri-ramaraya-bodhitatma-kinkaram prema-dhama-devam eva naumi gaura-sundaram Sri Ramananda Raya was graced to receive a divine vision of Sri Gaurasundara. Ramanada saw that Sri Gaurasundara is Krishna himself. Sri Krishna, covered by the radiant glow of the halo of Sri Radha's love. Ramananda Raya saw the divine form of the Deity of his heart: Sri Sri Guru Gauranga Gandharvika Govindasunderjiu. Glimpsing this divine revelation for a brief moment, Ramananda Raya fainted and fell to the ground at the feet of the Lord. Sri Gaurasundara then restored Ramananda Raya to his waking consciousness. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 27 ranganatha-bhatta bhakti-tusta-bhangi-bhasanam laksmya-gamya-krishna-rasa-gopikaika-posanam laksmya-bhista-krishna-sirsa-sadhya-sadhanakaram prema-dhama-devam eva naumi gaura-sundaram At Kurmakshetra in South India, Lord Sri Krishna Chaitanya embraced a devotee afflicted with leprosy, the saintly brahmana Vasudev. By the Lord's Grace, Vasudev's leprosy was cured and his body became beautiful. Later, Sri Gaurasundara liberated the brahmana named Ramadas who was under the misconception that his worshipable Goddess, Sita, the wife of Rama, was touched by a demon. The Lord cited the Kurma Purana to prove that the transcendental form of Sita is beyond all material contamination. He blessed Ramadas with pure devotion. Further along in his journey through South India, Lord Sri Krishna Chaitanya saved his servant Kala-Krishnadas from the clutches of the infamous Bhattathari sect. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 28 ranganatha-bhatta bhakti-tusta-bhangi-bhasanam laksmya-gamya-krishna-rasa-gopikaika-posanam laksmya-bhista-krishna-sirsa-sadhya-sadhanakaram prema-dhama-devam eva naumi gaura-sundaram The Lord visited Sri Ranga-kshetra in South India where the Vaishnavas are firmly devoted to the worship of Sri Lakshmi Narayan. In a playful mood, Lord Sri Krishna Chaitanya had some discussions with the great devotee Sri Venkata Bhatta and instructed Venkata Bhatta that the rasa pastimes are unapproachable for Sri Laksmidevi, who could not enter the rasa lila pastimes even after prolonged penances. Even Laksmidevi is attracted by Krishna since Krishna is the ultimate source of all forms of loving devotion. Only the cowherd maidens of Vraja, headed by Srimati Radharani, can truly satisfy the Lord with their amorous devotion, while Laksmidevi always remains attached to the royal style of wedded devotion to Her Lord (svakiya). I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 29 brahma-samhitakhya-krishna-bhakti-sastra-dayakam krishna-karna-sidhu-nama-krishna-kavya-gayakam sri prataparudra-raja-sirsa-sevya-mandiram prema-dhama-devam eva naumi gaura-sundaram While in South India the Lord discovered the ancient literature Sri Brahma Samhita, containing the perfect conclusions of pure devotion ( suddha-bhakti ). Lord Sri Krishna Chaitanya had a copy of this book made and took it to show to the devotees of Bengal. Sri Krishna Chaitanya would sing the verses of Sri Krishna Karnamritam in which the wonderful pastimes of Sri Krishna in Vraja are glorified by the poet Bilvmangal Thakur. The king of Orissa, Maharaj Prataparudra, worshipped the feet of Sri Krishna Chaitanya and placed the Lord's feet upon his head. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 30 sri rathagra-bhakta-gita-divya-narttanadbhutam yatri-patra-mitra-rudraraja-hriccamatkritam gundicagamadi-tattva-rupa-kavya-sancaram prema-dhama-devam eva naumi gaura-sundaram Surrounded by innumerable devotees singing the holy names, Lord Gaurasundara danced in astonishing ways in front of the ratha (chariot) of Lord Jagannatha. He appeared as the divine and wonderful Nataraja, the king of dancers, astounding the pilgrims and relatives of King Prataparudra, filling their hearts with wonder. By his potency, the natural meaning of the pastimes of Lord Jagannatha's chariot ride to Gundica was manifest in the poem by Srila Rupa Goswami. All glories, all glories to my golden Lord Gaurasundara the beautiful, the divine abode of pure love. Verse 31 prema-mugdha-rudra-sauryya-viryya-vikramam prathitanghri-varjitanya-sarva-dharma-sangaman lunthita-pratapa-sirsa-pada-dhuli-dhusaram prema-dhama-devam eva naumi gaura-sundaram The king of Orissa, Maharaj Prataparudra of Utkala, was overwhelmed and wonderstruck when he witnessed the pastimes and effulgent beauty of Sri Chaitanya Mahaprabhu. Maharaj Prataparudra discarded all his previous religious views. He gave up thinking of himself as a hero and a king, realizing his real identity as an eternal servitor of the Lord. With a single-minded desire to satisfy the Lord, Prataparudra Maharaj threw himself to the ground at the feet of Sri Chaitanya, hoping that his head might be anointed with the dust of the Lord's feet. I sing with joy the glories of Sri Chaitanyadev, the golden volcano of divine love. Verse 32 daksinatya-suprasiddha-panditaugha-pujitam srestha-raja-rajapata-sirsa-bhakti-bhusitam desa-matri-sesa-darsanarthi-gauda-gocaram prema-dhama devam eva naumi gaura-sundaram When Sri Krishna Chaitanya was in South India the famous religious scholars recognized him as the crown jewel of devotion. He is the wish-fulfilling jewel who gives his devotees a true vision of the supernatural reality of loving devotional feelings ( bhakti-rasa ). The princes and government officials of South Indian states honoured and revered him, their inner hearts awakened with devotion by seeing the Lord. In accordance with the ancient traditions of sannyasa (asceticism), Sri Chaitanya Mahaprabhu returned to Bengal to visit the Ganges and his homeland. Returning to Bengal for the last time, he came again to visit his mother and friends. I fall at the feet of Sri Chaitanyadev, the divine abode of pure love. Verse 33 gaura-garvi-sarva-gauda-gauravartha-sajjitam sasta-sastra-daksa-dusta-nastikadi-lajjitam muhyamana-matrikadi-deha-jiva-sancaram prema-dhama-devam eva naumi gaura-sundaram The fame of Sri Chaitanyadev had spread far and wide. His name was known and revered throughout all of Bengal. He returned to Nabadwip Dham after an absence of five years and crowds of people came madly running along the roads and pathways hoping to catch a sight of him. Even the proud, atheistic logicians felt embarrassed, remembering the many troubles they had caused Sri Chaitanyadev when he first sent devotees out into the streets singing the holy name of the Lord. The scholarly atheists felt humbled when they saw how the ordinary folk in all walks of life had such resolute faith, such deep inner joy, and such strong feelings of affection for the Lord. Seeing the Lord again after long years of lonely separation, the Lord's mother Sachi Devi and other family members were overwhelmed with feelings of ecstasy. They felt they had gotten back their very life. I sing with joy the unending glories of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 34 nyasa-panca-varsa-purna-janma-bhumi-darsanam koti-koti-loka-lubdha-mugdha-drsti-karsanam koti-kantha-krsna-nama-ghosa-bheditamvaram prema-dhama-devam eva naumi gaura-sundaram Millions of people, young and old, came to see him. Deeply moved, their eyes and faces filled with eagerness, they beheld their Lord who attracts the hearts of everyone. As millions upon millions of voices repeatedly sang out "Hari" and "Krishna", the tumultuous chanting of the devotees of Sri Gaurahari shook the heavens. I sing with joy the unending glories of Lord Gaurasundara the Beautiful, the divine abode of pure love. Verse 35 arta-bhakta-soka-santi-tapi-papi-pavanam laksa-koti-loka-sanga-krsna-dhama-dhavanam rama-keli-sagrajata-rupa-karsanadharam prema-dhama-devam eva naumi gaura-sundaram The Lord pacified his devotees who were feeling heartbroken since they had been unable to see the Lord of their life for such a long time. He forgave many malicious persons including Gopala Capala and others. Then he began to run towards Vrindaban, the land of Krishna, carrying thousands upon thousands of people in his wake. Rushing along the road in that way, Sri Chaitanya arrived at Ramkeli where he saw two brothers who appeared before him. The Lord was attracted to these two divine persons, his eternal associates Rupa and Sanatan, who at that time were ministers in the government of the king of Bengal. I sing with joy the unending glories of Lord Gaurasundara the Beautiful, the divine abode of pure love. Verse 36 vyaghra-varanaina-vanya-jantu-krsna-gayakam prema-nrtya-bhava-matta-jhadakhanda-nayakam durga-vanya-marga-bhatta-matra-santa-saukaram prema-dhama-devam eva naumi gaura-sundaram As he went on, the Lord came to the Jhadadkanda jungle where the tigers, deer, elephants and other forest creatures were amazed at the sight of him. When the forest animals saw him dancing and singing the holy names in ecstasy, those animals also began to sing the names of Krishna in their own voices. The Lord was maddened by ecstasy. Dancing sweetly in the mood of divine love he easily proceeded through inaccessible forest paths with just a single devotee, Balabhadra Bhattacharya, for his companion. I sing with joy the unending glories of Lord Gaurasundara the Beautiful, the divine abode of pure love. Verse 37 ganga-yamunadi-vindhu-madhavadi-mananam mathuratta-citta-yamunagra-bhaga-dhavanam smarita-vrajati-tivra-vipralambha-kartaram prema-dhama-devam eva naumi gaura-sundaram At Varanasi and Prayag on the banks of the Ganges and Yamuna rivers, Sri Gaurasundara visited temples and beheld Deities such as Bindu-Madhava and others. Following the course of the Yamuna river, the Lord began to run along the riverbank, anxious to catch a sight of the sacred place of Mathura. As thoughts of the pastimes of Radha Govinda in Vrindaban arose in his mind, he became fully transported to the sacred abode of Vrindaban where he tasted the painfully sweet feelings of separation felt by Sri Radha. I sing with joy the unending glories of Lord Gaurasundara the Beautiful, the divine abode of pure love. Verse 38 madhavendra-vipralambha-mathuresta-mananam prema-dhama-drstakama-purva-kunja-kananam gokuladi-gostha-gopa-gopika-priyankaram prema-dhama-devam eva naumi gaura-sundaram Sri Chaitanya Mahaprabhu relished the mood of separation (vipralambha) tasted by the great saint Madhavendra Puri, as recorded in his poem describing Sri Radhika's divine mood of lament. Spoken in the mood of Sri Radha (mahabhava) the verse expresses her feelings when Sri Krishna left Vrindaban to go to the city of Mathura. Sri Radha said: "Oh Master of Mathura! When shall I see you again? Because of my not seeing you, my agitated heart has become unsteady. Oh most beloved sweetheart of my heart, what shall I do now?" With this meditation, Sri Chaitanya finally arrived in Vrindaban, the divine abode of love. He was absorbed to his heart's content in the sight of the beautiful flower gardens and forests of Vrindaban, which had been his playground in the previous age (dvapara-yuga) when he appeared there as the dark-skinned child Sri Krishna. Sri Chaitanya enjoyed affectionate dealings with the gopas and gopis in the twelve forests of Vrindabana. I sing with joy the unending glories of the Sri Gaurasundara the beautiful, the one and only abode of pure love. Verse 39 prema-gunjanali-punja-puspa-punja-ranjitam gita-nrtya-daksa-paksi-vrksa-laksa-vanditam go-vrsadi-nada-dipta-purva-moda-meduram prema-dhama-devam eva naumi gaura-sundaram Walking through the groves of Vrindaban, the Lord was welcomed by swarms of humming bumblebees hovering over the blooming flowers of the forest, all busily discussing together the pure love of Radha and Govinda. Different kinds of birds sang and danced in sheer delight when the Lord came walking amongst the trees that were bowing down before him out of respect. In the forest of Vrindaban the memory was aroused in him of his pastimes there in the previous age. He remembered how the cows and calves would all lovingly call out to him, their Lord and protector, the keeper of cattle, Sri Govinda. In this way the Lord would relive his previous pastimes in ecstasy. I sing with joy the unending glories of Sri Chaitanya Mahaprabhu, the divine abode of pure Love. Verse 40 prema-buddha-ruddha-buddhi-matta-nrtya-kirtanam plavitasru-kancananga-vasa-caturanganam krsna-krsna-rava-bhava-hasya-lasya-bhavaram prema-dhama-devam eva naumi gaura-sundaram Overwhelmed by the wave of love Lord Gaurasundara danced and chanted the holy names of Krishna. A stream of tears fell from his eyes, with teardrops falling onto his golden chest and his garments the colour of sunlight. The earth itself was drenched in his tears when he wandered here and there, deeply absorbed in remembrance of the divine love Sri Radha feels for Sri Krishna. In the mood of maha-bhava he would break out in loud laughter and cry out at the top of his voice, "Krishna, Krishna!" without restraint. In this way, by the many different aspects of his pastimes, the brilliance of his beauty and rapture was displayed to the highest degree for the fortunate devotees who were present there. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 41 prema-mugdha-nrtya-kirtanakularitantikam snana-dhanya-vari-dhanya-bhumi-kunda-desakam prema-kunda-radhikakhya-sastra-vadanandaram prema-dhama-devam eva naumi gaura-sundaram The Lord was filled with feelings of bliss and love and he danced and sang the glories of Krishna. He came to the sacred pond Sri Radha Kunda. He blessed the water of the paddy fields at Radha Kunda by bathing in it, thereby revealing that holy site. Then he sang verses from the scriptures glorifying that pool of divine love, named after the Lord's consort Srimate Radharani. I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 42 tintidi-talastha-yamunormi-bhavanaplutam nirjanaika-radhikatma-gaura-tattva-vaibhavakam syama-radhikapta-gaura-tattva-bhittikakaram prema-dhama-devam eva naumi gaura-sundaram At the place known as Imilitala, on the bank of the Yamuna river, Sri Gaurasundara sat beneath the ancient tamarind tree growing there since the previous age. He sat beneath the tree's branches and, seeing the dancing waves of the river, the memory of jala-keli was aroused withing him. He became immersed in thoughts of those confidential sporting pastimes of Lord Krishna in the water with the Gopis. Undisturbed, in that secluded place, his whole being was pervaded with thoughts of Radhika, her beauty and her sweetness. This place Imilitala is the place of origin of Gaura-tattva, for it was here that Syamasundar Krishna became totally radiant in the halo and the heartfelt mood of Sri Radha. Mahaprabhu Sri Chaitanyadev eternally dwells in this place, his thoughts captured by the inconceivable sweetness of Sri Radha's feelings of devotion. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 43 sarika-sukokti-kautukadhya-lasya-lapitam radhika-vyatita-krsna-bhava-bhakta-kama-mohitam prema-vasya-krsna-bhava-bhakta-hrccamatkaram prema-dhama-devam eva naumi gaura-sundaram Sri Chaitanya spoke about a humorous talk between a parrot and his mate, in which Krishna the supreme cupid is described as bewildered, due to his feelings of separation from Sri Radhika. Hearing this story from the Lord, the devotee's hearts were filled with wonder, for the sweetness of Krishna's character is that he can be subdued by love. The female parrot said, "When Lord Krishna is with Radharani, he is the enchanter of cupid. When He is alone, he himself is enchanted by amorous feelings for Sri Radha, even though he enchants the whole universe." I sing with joy the unending glories of my sweet Lord, my golden Gaurasundara, the one and only divine abode of pure love. Verse 44 sri-prayaga-dhama-rupa-raga-bhakti-sancaram sri-sanatanadi-kasi-bhakti-siksanandaram Vaisnavanurotha-bheda-nirvisisesa-panjaram prema-dhama-devam eva naumi gaura-sundaram At Prayag-dham, Lord Sri Chaitanya Mahaprabhu empowered Srila Rupa Goswami to understand and teach that the ultimate objective of one's devotional practices is to serve Sri Krishna within the group of the milkmaids of Vrindaban, for the Gopis are able to relish the sweet mellows of love found in Krishna's amourous pastimes. At Kasi, He affectionately taught Srila Sanatan Goswami and other devotees many topics of pure dedication, including knowledge of reality, the means of applying that knowledge, and the ultimate goal of devotional service, which is to obtain pure love of Sri Sri Radha Govinda. At Kasi, the Lord destroyed the stubborn pride of the Advaita-Vedantist impersonalist philosophers, whose philosophy promotes self-adoration and is ultimately based on deep seated enviousness and narrow mindedness. The Lord freed these philosophers from their illusion, giving them the opportunity to worship the Supreme Person. I sing, I sing with joy, the unending glories of my Golden Lord Gaurasundara the Beautiful, the divine abode of pure Love. Verse 45 nyasi-laksa-nayaka-prakasananda-tarakam nyasi-rasi-kasi-vasi-krsna-nama-parakam Vyasa-naradadi-datta-vedadhi-dhurandharam prema-dhama-devam eva naumi gaura-sundaram Sri Chaitanyadev rescued Prakasananda Saraswati, the leader of hundreds of thousands of Advaita-Vedanta sannyasis at Kasi, who had fallen into the empty hole of impersonalism, a black hole full of nothingness. The Lord delivered all the people of Kasi by giving them the immortal gift of the holy names of Krishna. The holy names alone give a soul real inner fulfillment and final liberation. Sri Chaitanyadev is the saviour who dispenses the eternal message of the scriptures of the Veda as handed down through the succession of spiritual teachers beginning with Narada and Vyasa. I sing with joy the unending glories of Sri Chaitanyadev, the golden volcano of divine love. Verse 46 brahma-sutra-bhasya-krsna-naradopadesakam sloka-turyya-bhasananta-krsna-samprakasakam sabda-vartananta-hetu-nama-jiva-nistaram prema-dhama-devam eva naumi gaura-sundaram When Sri Chaitanyadev was in Kasi, he taught the assembled impersonalist renunciates that the ancient scripture Srimad Bhagavatam is the natural commentary on the Brahmasutra (the philosophy section of the Veda). The proper understanding of reality presented in the Srimad Bhagavatam has been passed down through a succession of spiritual teachers from Sri Krishna to Brahma, Narada, Vyasa and his disciples (guru-parampara). In Sri Chaitanya's explanation of the four root Verses of Bhagavatam (catuh-sloki), He brilliantly revealed the truth of Sri Krishna, who is the non-dual Supreme Absolute Truth, the self evident spiritual reality of immortal consciousness and bliss. He taught that the transcendental sound vibration of the holy names of God (sabda-brahma) alone awards the individual soul its highest attainment, which is to enter into the liberated, positive life of devotional service to Sri Krishna. I sing with joy the unending glories of my Golden Lord, Sri Gaurasundara the Beautiful, the divine abode of Pure Love. Verse 47 atmarama-vacanadi-nirvisesa-khandanam srauta-vakya-sarthakaika-cidvilasa-mandanam divya-krsna-vigrahadi-gauna-buddhi-dhikkaram prema-dhama-devam eva naumi gaura-sundaram Sri Chaitanya explained sixty one different meanings of the famous atmarama verse of Srimad Bhagavatam, presenting explanations that cut to pieces the Advaita Vedanta doctrine of Sankaracharya. With the support of numerous references from the Vedic literature, he brought to light the charming, sweet nature of the Absolute Being. He revealed that sweet Absolute to be a divine person: Sri Krishna. Sri Chaitanya denounced the false notion of the Advaita Vedantists, who consider the worshipable Deity forms of Sri Krishna to be material bodies formed from matter. I fall at the Feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 48 brahma-paramatmya-laksanadvayaika-vacanam sri-vraja-svasiddha-nanda-lila-nanda-nandanam sri rasa-svarupa-rasa-lila-gopa-sundaram prema-dhama-devam eva naumigaura-sundaram Referring to the verse brahmeti paramatmeti bhagavan iti sabdyate in the Srimad Bhagavatam, Sri Chaitanya harmoniously accommodated Brahman realization (brahma-nirvana, the conception of the nondifferentiated aspect of reality which is the ultimate goal of the impersonalists), with Paramatma realization, the goal of the mystic perfectionists. The Lord adjusted these two truths by showing that they are included within, and surpassed by, the ultimate conception of the nondualistic Absolute Truth Sri Krishna (bhagavan), who is the primeval principle of reality. Revealing this axiomatic truth and explaining the confidential nature of the Supreme Lord's spiritual pastimes, Lord Chaitanya pointed out the divine nature of Krishna's holy abode of Vrindaban, which is eternally existing above the Vaikuntha plane, the realm of Lord Narayana. vaikunthaj janito vara madhu-puri tatrapi rasotsavad vridaranyam udara-pani-ramanat tatrapi govardhanah radha-kundam ihapi gokula-pateh premamritaplavanat kuryad asya virajato giri-tate sevam viveh na kah "Superior to the spiritual realm of Vaikuntha is Mathura, where Sri Krishna first appears. Superior to Mathura is the Vrindaban forest where Krishna enjoyed the rasa dance. Better still is Govardhana Hill, which was the site of even more confidential pastimes of love. But best of all is Radha kunda, which is situated at the foot of Govardhana Hill, and holds the supreme position because it is overflooded with the nectar of the highest kind of divine love. Who, acquainted with the science of devotion, will not aspire for the divine service of Srimati Radharani at Radha kunda?" Sri Chaitanya revealed the glories of the pure loving service rendered unto Krishna the son of Nanda Maharaja in the parental relationship (vatsalya rasa). Then, Lord Chaitanya described the ultimate aspect of the Supreme Lord's personality to be Sri Gopijanavallabha Krishna, the beloved of the milkmaids of Vrindaban, whose divine figure is the unlimited reservoir of all the primary and secondary mellows tasted by pure devotees. Sri Gauranga also explained that the joyful and charming rasa-lila pastimes are an all-conscious reality, none other than the personal potency of Srimati Radhika. Such transcendental pastimes are found within the superexcellent and inconceivable spiritual world and are the highest conception of spiritual existence, auspiciousness and beauty. Lord Chaitanya said this is the supreme achievable object of the living entities. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 49 radhika-vinoda-matra-tattva-laksananvayam sadhu-sanga-krishna-nama-sadhanaika-niscayam prema-sevanaika-matra-sadhya-krishna-tatparam prema-dhama-devam eva naumi gaura-sundaram Sri Chaitanya discussed his joy-filled visions of Sri Krishna, reality the beautiful, in the company of devotees liberated from all worldly attachments. Lord Gauranga told his associates that all scriptural conclusions, as perfectly passed down from generation to generation by the exalted spiritual preceptors through the medium of sound, at last culminate in realization of Sri Radhavinode, the perfect embodiment of divine love. This realization of the Deity of divine love is the all-encompassing basis that provides a proper understanding of reality (sambandha-jnana). The means of attainment (abhidheya) by which someone may reach a proper understanding of the loving Lord Krishna is by chanting Krishna's holy names and discussing the qualities, pastimes and transcendental form of Sri Krishna in the association of pure devotees. The ultimate goal of the perfected devotees inspired by madhura-rasa in the mood of parakiya-bhava, is to render service to Sri Sri Radhavinode following the method practiced by the milkmaids of Vrindaban, the land of spiritual gemstones where every step is dancing and the sound of the flute is the constant companion. The song of Sri Krishna's flute awakens unrestrained feelings of pure love and surrender and the flute song calls the milkmaids to arise and perform service to Lord Krishna, who is so very dear to Sri Radha, the Queen of the cowherd maidens of Vrindaban (prayojana). Again and again I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 50 atma-rama-vacanaika-sastikartha-darsitam rudra-samkhya-sabda-jata-yadyadartha-sambhritam sarva-sarva-yukta-tat tadartha-bhuridakaram prema-dhama-devam eva naumigaura-sundaram Lord Chaitanya explained to Srila Sanatana Gosvami the famous atmarama Verse of Srimad Bhagavatam, giving sixty-one different meanings: atmaramas ca munayo nirgrantha apy urukrame kurvanty ahaitukim bhaktim ittham-bhuta guno harih "Even liberated souls fully satisfied in the self are irresistibly attracted by the superexcellent qualities of Krishna and surrender to him with unalloyed devotion." The Lord separately combined each of the eleven words in that verse and established that each word is a treasurehouse of unlimited wealth supporting the conclusion of pure devotion. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 51 sri sanatananu-rupa-jiva-sampradayakam lupta-tiitha-suddha-bhakti-sastra-supracarakam nila-saila-natha-pitha-naija-karya-saukaram prema-dhama-devam eva naumi gaura-sundaram Lord Gaurasundara revealed his disciplic succession by inspiring Srila Sanatana Gosvami, his younger brother Srila Rupa Gosvami, and their nephew Srila Jiva Gosvami, to teach the conclusions of pure devotion (suddha-bhakti). The Lord told them to excavate the lost places of pilgrimage, to compose devotional literature explaining the proper methods of pure spiritual practice (sadhana-bhakti), and to teach about the path of spontaneous devotion (raga-marga). Lord Gauranga also carefully revealed his worshipable personality to the servitors of Sri Jagannatha Deva, the universal Lord of Purusottama Kshetra. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 52 tyaga-vahya-bhoga-buddhi-tivra-danda-nindanam raya-suddha-krishna-kama-sevanabhi-nandanam raya-raga-sevanokta-bhagya-koti-duskaram prema-dhama-devam eva naumi gaura-sundaram Lord Chaitanya strongly condemned those men who externally wear the dress of a renunciate but who secretly harbor lustful desires in their heart. When Sri Chaitanya was told that Ramananda Raya was teaching young girls a form of dance for the pleasure of Lord Jagannatha, Sri Chaitanya praised Ramananda Raya's mood of pure devotional service. Considering Ramananda's service to be on the platform of spontaneous devotion (raga-marga), the Lord proclaimed that such a level of selfless service was a great fortune attainable only after millions of lifetimes of devotional service. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 53 sri-prayaga-bhatta-vallabhaika-nistha-sevanam nila-saila-bhatta-datta-raga-marga-radhanam sri gadadhararpitadhikara-mantra-madhuram prema-dhama-devam eva naumi gaura-sundaram Sri Vallabha Bhatta, the famous spiritual preceptor of the Vishnusvami disciplic succession once personally served Sri Chaitanya Mahaprabhu with resolute devotion at his house in sacred Prayag. Later, at Jagannatha Puri, Sri Chaitanya allowed Vallabha Bhatta to enter into the mood of service for youthful Krishna (madhura rasa), arranging for Vallabha Bhatta to learn appropriate mantras under the guidance of Sri Gadadhara Pandit. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 54 sri-svanipa-raya-sanga-gambhirantya-lilanam dvadasabda-bahni-garbha-vipralambha-silanam radhikadhirudha-bhava-kanti-krishna-kunjaram prema-dhama-devam eva naumi gaura-sundaram Diving deep into the reality of his own beauty and sweetness, Lord Govinda stole the mood of Radharani and, garbing himself in Her brilliant luster, He appeared as Sri Chaitanya Mahaprabhu. For the last twelve years of Sri Chaitanya Mahaprabhu's manifest pastimes He was deeply absorbed in union and separation. He shared his heart's innermost feelings with his most confidential devotees such as Swarup Damodar and Ramananda Raya: bahire visajvala haya, antare anandamaya "The wonderful characteristic of divine love of Krishna is that although externally it works like fiery lava, internally it is like sweet nectar filling the heart with the greatest joy." Volcanic eruptions of ecstasy flowed from the heart of Sri Gauranga in the agony of Sri Radha's feelings of separation from Krishna. This golden Lord, who appeared like an intoxicated elephant, is none other than Lord Govinda. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 55 sri-svarupa-kantha-lagna-mathura-pralapakam radhikanu-vedanarta-tivra-vipralambhakam svapnavat-samadhi-drista-divya-varnanaturam prema-dhama-devam eva naumi gaura-sundaram Clasping the neck of Sri Swarup Damodar, Sri Gauranga began to recite the sad prayers spoken by Srimati Radhika in the agony of separation after Lord Krishna left Vrindaban and went to the city of Mathura. Sri Gauranga continuously tasted the blazing mood of Srimati Radhika. He experienced untold agony in the burning fire of Her separation from Krishna. With a heavy heart, in a divine trance, the Lord spoke to Sri Swarup Damodar and other most intimate associates, speaking of Sri Radhika's feelings of separation (vipralambha-bhava). Those discussions of Sri Chaitanya and his dearmost devotees are just like dreams to outsiders. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 56 sattvikadi-bhava-cihna-deha-divya-sausthavam kurma-dharma-bhinna-sandhi-gata-puspa-pelavam hrasva-dirgha-padma-gandha-rakta-pita-panduram prema-dhama-devam eva naumi gaura-sundaram The eightfold symptoms of pure devotion enhance the beauty of Sri Chaitanya Mahaprabhu's transcendental form. He would sometimes withdraw his limbs into his body like a tortoise. Sometimes his body appeared elongated with his joints becoming slackened and dislocated. Sometimes Lord Gaurasundaraa's figure was as soft and tender as a sweet scented lotus flower. At other times the Lord's body would appear red, yellow, or brilliant white like the mallika flower. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 57 tivra-vipralambha-mugdha-mandiragra-dhavitam kurma-rupa-divya-gandha-lubdha-dhenu-vestitam varnitali-kula-krishna-keli-saila-kandaram prema-dhama-devam eva naumi gaura-sundaram Grief-stricken and overwhelmed with the feelings of separation, in the dark of night Lord Chaitanya ran to the lion-gate at the entrance of Lord Jagannatha's temple. He fell to the ground and manifest the form of the tortoise incarnation Kurma. An extraordinarily sweet fragrance of nectar emanated from the Lord's unconscious figure, attracting the telangi cows who reside at Lord Jagannatha's temple. The cows surrounded the Lord and began licking his divine body. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 58 indu-sindhu-nritya-dipta-krishna-keli-mohitam urmi-sirsa-supta-deha-vata-ranga-vahitam yamunali-krishna-keli-magna-saukhya-sagaram prema-dhama-devam eva naumi gaura-sundaram On one moonlit night, Lord Gaurangadeva was wandering along the ocean's shore with his associates. He was relishing sweet discussions about the mellows of Sri Krishna's pastimes. Suddenly, Sri Gauranga saw the reflection of the moon dancing upon the rolling waves and he became overwhelmed with memories of Sri Krishna's playful pastimes in the Yamuna river with the Gopis. Lord Gauranga fell unconscious on the sand. Then suddenly, unseen by the devotees, the Lord's form (which seemed to be sleeping) became as light as air and he was carried away by the wind. The Lord's golden form drifted upon the crests of the rolling waves on the sea. His body was floating on the waves and inwardly, in a divine trance, Sri Chaitanyadev was seeing Lord Krishna's water-sport pastimes in the Kalindi River with his dearmost cowherd maiden friends. Sri Chaitanya dove deep and swam in the ocean of remembrance of Lord Krishna's water-sport pastimes. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 59 rati-sesa-saumya-vesa-sayitardra-saikatam bhinna-sandhi-dirgha-deha-pelavati-daivatam sranta-bhakta-cakratirtha-hrista-dristi-gocaram prema-dhama-devam eva naumi gaura-sundaram After searching for the Lord throughout the night, the exhausted devotees finally found him near Cakratirtha. The Lord's body was a figure of tranquility. his form was elongated, his limbs were stretched and slackened, as He lay relaxed and sleeping on the wet sands. The devotee's tear filled eyes were filled with joy as they gazed upon the delicate and serene figure of their Lord. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 60 arta-bhakta-kantha-krishna-nama-karna-hridgatam lagna-sandhi-susthu-deha-sarva-purva-sammatam ardha-vahya-bhava-krishna-keli-varnanaturam prema-dhama-devam eva naumi gaura-sundaram As the anxious devotees began to loudly chant the holy names of Krishna, the divine vibration of the kirtan entered the Lord's ears and touched the depths of his heart. The Lord's dislocated joints all came together and he displayed his previous beautiful figure of Sri Gauranga. In a semiconscious state, heavy-hearted in the mood of separation, the Lord began to describe what he had seen while absorbed in divine trance. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 61 yamunambu-krishna-radhikali-keli-mandalam Vyakta-gupta-dripta-tripta-bhangi-madanakulam gudha-divya-marma-moda-murcchana-camatkaram prema-dhama-devam eva naumi gaura-sundaram In the sacred waters of the Yamuna at Vrindabana, Lord Krishna and Srimati Radhika, along with their dearmost cowherd maiden friends, enjoy beautiful and varied water-sport pastimes. These divine pastimes are sometimes revealed, sometimes hidden, sometimes brilliant, and sometimes harmonious. The pastimes of the Lord in different moods, with loving expressions of relationship, create different types of divine hankering for the devotees. The sweet song of this most confidential spiritual treasure that astounds the entire universe was distributed by Sri Chaitanya Mahaprabhu. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 62 asya-gharsanadi-catakadri-sindhu-lilanam bhakta-marma-bhedi-tivra-duhkha-saukya-khelanam atyacintya-divya-vaibhavasritaika-sankaram prema-dhama-devam eva naumi gaura-sundaram Seeing the Cataka hill, the Lord remembered Govardhana hill. Intolerable feelings of separation overwhelmed him. The Lord would fall to the earth and begin to rub his beautiful face on the ground. When Sri Gauranga remembered the water-sport pastimes of Lord Krishna, he jumped into the ocean and exhibited the symptoms of someone intoxicated by love. By performing these pastimes the Lord astounded the devotees and inundated their hearts with waves from the grand ocean of love of Krishna. Those waves of desperate love were filled with both transcendental anxiety and joy. The waves of Sri Gauranga's feelings rose and fell upon the receptive shore of the devotee's hearts. Such inconceivable auspiciousness was bestowed only upon the Lord's most surrendered associates. I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love. Verse 63 srotra-netra-gatyatita-bodha-rodhitadbhutam prema-labhya-bhava-siddha-cetana-camatkritam brahma-sambhu-veda-tantra-mrigya-satya-sundaram prema-dhama-devam eva naumi gaura-sundaram Sri Chaitanya Mahaprabhu is the Divine Person, Purusottama. He is the Lord himself. He exists forever in his own spiritual domain eternally manifest in the dimension of spirit, far above the perception of people with worldly minds. The thoughts of people of the world are influenced by their experiences in the material world. Living beings develop different understandings about reality on the basis of knowledge they acquire through sense perceptions (experiences of the objective world realized through the organs of smell, taste, touch, sight, sound and thought). But Sri Chaitanya Mahaprabhu is God and he cannot be known through empirical knowledge about the material world, since Sri Chaitanya is always existing beyond the material world, even when he is present in the world. Sri Chaitanya cannot be understood by someone who chooses to think of him as a mortal man. Mahaprabhu is more than a man. He arrests and halts all intellectual endeavors to know him by the processes of logic and reasoning. Being situated in his own spirit

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9. 03. Menkee - Mystic Whisper (original Mix)

03. Menkee - Mystic Whisper (original Mix)

Artist: Various Artists Title: No. 718 EP Release Date: November 20, 2017 Catalog #: KNG 729 Label: Nite Grooves Tracklisting 1. gizA djs / Leave Me Alone 2. Nothing But funk / We Want The Funk 3. Menkee / Mystic Whisper 4. DJ Lugo / Alafia 5. Di Saronno / Don't Get Mess Nite Groove's "No. 718 EP" VA compilation showcases 5 fresh new tracks from only the best and brightest talent in dance music! Kicking things off, Italian DJ/production duo gizA djs (Diynamic, Glasgow Underground) open with their gorgeous yet driving club anthem "Leave Me Alone." Holland based purveyor of everything groovy Nothing But Funk delivers his exceptional single "We Want The Funk." Menkee follows suit with the flowing deep house original "Mystic Whisper." Venezuelan DJ/producer DJ Lugo doesn't disappoint with his powerful tech house monster "Alafia." Finally, Di Saronno completes the pack with his original tech house anthem "Don't Get Mess." Available at Beatport

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11. Widow Beats - Death Of A King (Original Mix)

Widow Beats - Death Of A King (Original Mix)

Widow Beats - Tiffany Valentine EP (MCR) Sep 07, 2017 Grap your Copy: Label: Mystic Carousel Records Cat: MYC541 Release: Sep 07, 2017 Style: Techno Tracks: Widow Beats - 4Am In Shanghai (Original Mix) Widow Beats - Death Of A King (Original Mix) Widow Beats - Dew Moisture (Original Mix) ------------------------------------------- Preview Soundcloud: Preview Youtube: Feedback: ------------------------------------------- Websites Label: Contact label and send your demos: [email protected]

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