Guru Puja - Guru Nistha

I offer my humble apologies for not being able to post for Janmastami and Guru Puju appropriately.

This small video reflects what I believe what is not mature in myself and the Krishna movemenet writ large. This is guru nistha; Steady Faith in the guru and his words that he can delivery one to Krishna.

yasya prasadad bhagavat-prasado

yasyaprasadan na gatih kuto ‘pi

dhyayan stuvams tasya yashas trisandhyam

vande guroh sri-charanaravindam

By his grace we gain divine benevolence.

Without his grace no progress can be made.

Always I offer him all accolade.

To his auspicious feet I pay obeisance.

Bhakta David

Narada Bhakti Sutra

Narada-bhakti-sutra

Chapter 1
The Value of Devotion
Narada-bhakti-sutra

SUTRA 2

TEXT

sa tv asmin parama-prema-rupa

SYNONYMS

sa--it; tu--and; asmin--for Him (the Supreme Lord); parama--highest; prema--pure love; rupa--having as its form. TRANSLATION
Devotional service manifests as the most elevated, pure love for God.

PURPORT

As stated before, after attaining the highest stage of self-realization, one becomes situated in devotional service to the Lord. The perfection of devotional service is to attain love of God. Love of God involves the Supreme Personality of Godhead, the devotee, and the process of devotional service. Self-realization, the brahma-bhuta stage, is the beginning of spiritual life; it is not the perfectional stage. If a person understands that he is not his body and that he has nothing to do with this material world, he becomes free from material entanglement. But that realization is not the perfectional stage. The perfectional stage begins with activity in the self-realized position, and that activity is based on the understanding that a living entity is eternally the subordinate servitor of the Supreme Lord. Otherwise, there is no meaning to self-realization. If one is puffed up with the idea that he is the Supreme Brahman, or that he has become one with Narayana, or that he has merged into the brahmajyoti effulgence, then he has not grasped the perfection of life. As the Srimad-Bhagavatam (10.2.32) states,

ye 'nye 'ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho 'nadrta-yusmad-anghrayah

Persons who are falsely puffed up, thinking they have become liberated simply by understanding their constitutional position as Brahman, or spirit soul, are factually still contaminated. Their intelligence is impure because they have no understanding of the Personality of Godhead, and ultimately they fall down from their puffed-up position.

According to the Bhagavatam (1.2.11) there are three levels of transcendentalists: the self-realized knowers of the impersonal Brahman feature of the Absolute Truth; the knowers of the Paramatma, the localized aspect of the Supreme, which is understood by the process of mystic yoga; and the bhaktas, who are in knowledge of the Supreme Personality of Godhead and engage in His devotional service. Those who understand simply that the living being is not matter but spirit soul and who desire to merge into the Supreme Spirit Soul are in the lowest transcendental position. Above them are the mystic yogis, who by meditation see within their hearts the four-handed Visnu form of the Paramatma, or Supersoul. But persons who actually associate with the Supreme Lord, Krsna, are the highest among all transcendentalists. In the Sixth Chapter of the Bhagavad-gita (6.47) the Lord confirms this:

yoginam api sarvesam mad-gatenantar-atmana
sraddhavan bhajate yo mam sa me yukta-tamo matah

"And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me--he is the most intimately united with Me in yoga and is the highest of all. That is My opinion." This is the highest perfectional stage, known as prema, or love of God.

In the Bhakti-rasamrta-sindhu (1.4.15-16), Srila Rupa Gosvami, a great authority in the devotional line, describes the different stages in coming to the point of love of Godhead:

adau sraddha tatah sadhu-sango 'tha bhajana-kriya
tato 'nartha-nivrttih syat tato nistha rucis tatah
athasaktis tato bhavas tatah premabhyudancati
sadhakanam ayam premnah pradurbhave bhavet kramah

The first requirement is that one should have sufficient faith that the only process for attaining love of Godhead is bhakti, devotional service to the Lord. Throughout the Bhagavad-gita Lord Krsna teaches that one should give up all other processes of self-realization and fully surrender unto Him. That is faith. One who has full faith in Krsna (sraddha) and surrenders unto Him is eligible for being raised to the level of prema, which Lord Caitanya taught as the highest perfectional stage of human life.

Some persons are addicted to materially motivated religion, while others are addicted to economic development, sense gratification, or the idea of salvation from material existence. But prema, love of God, is above all these. This highest stage of love is above mundane religiosity, above economic development, above sense gratification, and above even liberation, or salvation. Thus love of God begins with the firm faith that one who engages in full devotional service has attained perfection in all these processes.

The next stage in the process of elevation to love of God is sadhu-sanga, association with persons already in the highest stage of love of God. One who avoids such association and simply engages in mental speculation or so-called meditation cannot be raised to the perfectional platform. But one who associates with pure devotees or an elevated devotional society goes to the next stage--bhajana-kriya, or acceptance of the regulative principles of worshiping the Supreme Lord. One who associates with a pure devotee of the Lord naturally accepts that person as his spiritual master, and when the neophyte devotee accepts a pure devotee as his spiritual master, the duty of the spiritual master is to train the neophyte in the principles of regulated devotional service, or vaidhi-bhakti. At this stage the devotee's service is based on his capacity to serve the Lord. The expert spiritual master engages his followers in work that will gradually develop their consciousness of service to the Lord. Therefore the preliminary stage of understanding prema, love of God, is to approach a proper pure devotee, accept him as one's spiritual master, and execute regulated devotional service under his guidance.

The next stage is called anartha-nivrtti, in which all the misgivings of material life are vanquished. A person gradually reaches this stage by regularly performing the primary principles of devotional service under the guidance of the spiritual master. There are many bad habits we acquire in the association of material contamination, chief of which are illicit sexual relationships, eating animal food, indulging in intoxication, and gambling. The first thing the expert spiritual master does when he engages his disciple in regulated devotional service is to instruct him to abstain from these four principles of sinful life.

Since God is supremely pure, one cannot rise to the highest perfectional stage of love of God without being purified. In the Bhagavad-gita (10.12), when Arjuna accepted Krsna as the Supreme Lord, he said, pavitram paramam bhavan: "You are the purest of the pure." The Lord is the purest, and thus anyone who wants to serve the Supreme Lord must also be pure. Unless a person is pure, he can neither understand what the Personality of Godhead is nor engage in His service in love, for devotional service, as stated before, begins from the point of self-realization, when all misgivings of materialistic life are vanquished.

After following the regulative principles and purifying the material senses, one attains the stage of nistha, firm faith in the Lord. When a person has attained this stage, no one can deviate him from the conception of the Supreme Personality of Godhead. No one can persuade him that God is impersonal, without a form, or that any form created by imagination can be accepted as God. Those who espouse these more or less nonsensical conceptions of the Supreme Lord cannot dissuade him from firm faith in the Supreme Personality of Godhead, Krsna.

In the Bhagavad-gita Lord Krsna stresses in many verses that He is the Supreme Personality of Godhead. But despite Lord Krsna's stressing this point, many so-called scholars and commentators still deny the personal conception of the Lord. One famous scholar wrote in his commentary on the Bhagavad-gita that one does not have to surrender to Lord Krsna or even accept Him as the Supreme Personality of Godhead, but that one should rather surrender to "the Supreme within Krsna." Such fools do not know what is within and what is without. They comment on the Bhagavad-gita according to their own whims. Such persons cannot be elevated to the highest stage of love of Godhead. The may be scholarly, and they may be elevated in other departments of knowledge, but they are not even neophytes in the process of attaining the highest stage of perfection, love of Godhead. Nistha implies that one should accept the words of Bhagavad-gita, the words of the Supreme Personality of Godhead, as they are, without any deviation or nonsensical commentary.

If a person is fortunate enough to vanquish all misgivings caused by material existence and rise up to the stage of nistha, he can then rise to the stages of ruci (taste) and asakti (attachment for the Lord). Asakti is the beginning of love of Godhead. By progressing, one then advances to the stage of relishing a reciprocal exchange with the Lord in ecstasy (bhava). Every living entity is eternally related to the Supreme Lord, and this relationship may be in any one of many transcendental humors. At the stage called asakti, attachment, a person can understand his relationship with the Supreme Lord. When he understands his position, he begins reciprocating with the Lord. By constant reciprocation with the Lord, the devotee is elevated to the highest stage of love of Godhead, prema.

http://www.bvml.org/books/dspobfco.html

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Change of Rasa

This is an excerpt from a lecture on Siddha Pranali. Here Prabhupada states his opinion on rasa.

Ramesvara: Srila Prabhupada, when the devotee is in the original relationship with Krsna, his siddha-deha, why is it that he sometimes changes his original rasa with Krsna?

Prabhupada: Hm?

Ramesvara: Each one of us has an original relationship with Krsna, some as plant, some as tree, some as cow, some as cowherd boy. So if that is re-established, why should the devotee desire to change it?

Prabhupada: Well, that is spiritual kingdom. You can change if you like.

Tamala Krsna: It is not static, Prabhupada once explained. Love is not static.

Prabhupada: Generally, it is not changed. Just like mother Yasoda, she's mother all the time, eternally.

Tamala Krsna: The question came in Bombay two or three years ago. Prabhupada said that it is not static. You can have (inaudible).

Hari-sauri: I always understood before that the rasa was fixed, but that within that rasa one may take different..., one may take a different line.

Prabhupada: That will be revealed when you are liberated. Why you are bothering now?

Ramesvara: That's the point.

http://www.harekrsna.com/sun/editorials/03-06/editorials223.htm

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Prabhupada on the Divine Couple

Haribol Prabhus
This excerpt is an excerpt from the Teachings of Lord Caitanya. One must understand that I am not purporting to comment as lila smaranam. I am “hoping that perhaps persons who are singing and /or aware of some of the highly excellent bhajanas are also aware of Srila Prabhupada’s comments on the Divine Couple. Just for the record I have read the Srimad Bhagavatam twice. I was using the Krishna Books for the Tenth Canto as the 10th Canto was not out yet. I eventually found a 10th Canto on the rasa lila in a thrift shop. It was not the original version but I believe I still have such at my mothers!

I have not read the last four Cantos.

I have read the TOLC, but again this was many years ago. I spend most of my evenings listening to the lectures by Srila Prabhupada which I may have listened to half. Over the last four years I have read several small books by Srila Bhaktivinoda Thakura which complements my main study of Srila Prabhupada’s work on the Srimad Bhagavatm itself. It is very hard for some bhaktas as myself to maintain hard copies of the large works.

Taken form the introduction of Teachings of Lord Caitanya by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

In order to learn how Krsna's pleasure can be obtained, we must read the Tenth Canto of Srimad-Bhagavatam in which Krsna's pleasure potency is displayed in His pastimes with Radharani and the damsels of Vraja. Unfortunately, unintelligent people turn at once to the sports of Krsna in the Dasama-skandha, the Tenth Canto. Krsna's embracing Radharani or His dancing with the cowherd girls in the rasa dance are generally not understood by ordinary men because they consider these pastimes in the light of mundane lust. They incorrectly think that Krsna is like themselves and that He embraces the gopis just as an ordinary man embraces a young girl. Some people thus become interested in Krsna because they think that His religion allows indulgence in sex. This is not Krsna-bhakti, love of Krsna, but prakrta-sahajiya-- materialistic lust.

In order to avoid such errors, we should understand what Radha-Krsna actually is. Radha and Krsna display their pastimes through Krsna's internal energy. The pleasure potency of Krsna's internal energy is a most difficult subject matter, and unless one understands what Krsna is, he cannot understand it. Krsna does not take any pleasure in this material world, but He has a pleasure potency. Because we are part and parcel of Krsna, the pleasure potency is within us also, but we are trying to exhibit that pleasure potency in matter. Krsna, however, does not make such a vain attempt. The object of Krsna's pleasure potency is Radharani, and He exhibits His potency or His energy as Radharani and then engages in loving affairs with Her. In other words, Krsna does not take pleasure in this external energy but exhibits His internal energy, His pleasure potency, as Radharani. Thus Krsna manifests Himself as Radharani in order to exhibit His internal pleasure potency. Of the many extensions, expansions and incarnations of the Lord, this pleasure potency is the foremost and chief.

It is not that Radharani is separate from Krsna. Radharani is also Krsna, for there is no difference between the energy and the energetic. Without energy, there is no meaning to the energetic, and without the energetic, there is no energy. Similarly, without Radha there is no meaning to Krsna, and without Krsna, there is no meaning to Radha. Because of this, the Vaisnava philosophy first of all pays obeisances to and worships the internal pleasure potency of the Supreme Lord. Thus the Lord and His potency are always referred to as Radha-Krsna. Similarly, those who worship the name of Narayana first of all utter the name of Laksmi, as Laksmi-Narayana. Similarly, those who worship Lord Rama first of all utter the name of Sita. In any case--Sita-Rama, Radha-Krsna, Laksmi-Narayana--the potency always comes first.
Radha and Krsna are one, and when Krsna desires to enjoy pleasure, He manifests Himself as Radharani. The spiritual exchange of love between Radha and Krsna is the actual display of the internal pleasure potency of Krsna. Although we speak of "when" Krsna desires, just when He did desire we cannot say. We only speak in this way because in conditional life we take it that everything has a beginning; however, in the absolute or spiritual life there is neither beginning nor end. Yet in order to understand that Radha and Krsna are one and that They also become divided, the question "When?" automatically comes to mind. When Krsna desired to enjoy His pleasure potency, He manifested Himself in the separate form of Radharani, and when He wanted to understand Himself through the agency of Radha, He united with Radharani, and that unification is called Lord Caitanya.

Why did Krsna assume the form of Caitanya Mahaprabhu? It is explained that Krsna desired to know the glory of Radha's love. "Why is She so much in love with Me?" Krsna asked. "What is My special qualification that attracts Her so? And what is the actual way in which She loves Me?" It seems strange that Krsna, as the Supreme, should be attracted by anyone's love. We search after the love of a woman or a man because we are imperfect and lack something. The love of a woman, that potency and pleasure, is absent in man, and therefore a man wants a woman, but this is not the case with Krsna, who is full in Himself. Thus Krsna expressed surprise: "Why am I attracted by Radharani? And when Radharani feels My love, what is She actually feeling?" In order to taste the essence of that loving affair, Krsna appeared just as the moon appears on the horizon of the sea. Just as the moon was produced by the churning of the sea, by the churning of spiritual love affairs the moon of Caitanya Mahaprabhu appeared. Indeed, Caitanya's complexion was golden, just like the moon. Although this is figurative language, it conveys the meaning behind the appearance of Caitanya Mahaprabhu. The full significance of His appearance will be explained in later chapters.

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Radhika Stava

Radhika

If this bhajana by Rupa Goswami does not melt your heart and help you surrender you should consider yourself lost. It is one of the most beautiful and simply examples of devotion in the Gaudiya Sampradaya.


Sri Radhika-stava
(from Stava-mala)by Srila Rupa Gosvami

(chorus)
radhe jaya jaya madhava-dayite
gokula-taruni-mandala-mahite
1
damodara-rati-vardhana-vese
hari-niskuta-vrnda-vipinese
2
vrsabhanudadhi-nava-sasi-lekhe
lalita-sakhi guna-ramita-visakhe
3
karunam kuru mayi karuna-bharite
sanaka-sanatana-varnita-carite

TRANSLATION(chorus)

O Radha! O beloved of Madhava! O You who are worshiped by all the young girls of Gokula! All glories unto You! All glories unto You!

(1-3)
O You who dress Yourself in such a way as to increase Lord Damodara's love and attachment for You! O queen of Vrndavana, which is the pleasure grove of Lord Hari! O new moon who has arisen from the ocean of King Vrsabhanu! 0 friend of Lalita! O You who make Visakha loyal to You due to Your wonderful qualities of friendliness, kindness, and faithfulness to Krsna! O You who are filled with compassion! O You whose divine characteristics are described by the great sages Sanaka and Sanatana! O Radha, please be merciful to me!

ISKCON NEW JERSEY
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Krishna On His Appearance

Caitanya Caritamrta
Adi Lila
Chapter 3
TEXT 12

TEXT
dasa-sakha-pita-mata-kanta-gana lana
vraje krida kare krsna premavista hana

SYNONYMS
dasa--servants; sakha--friends; pita-mata--father and mother; kanta-gana--lovers; lana--taking; vraje--in Vraja; krida kare--plays; krsna--Lord Krsna; prema-avista--absorbed in love; hana--being.

TRANSLATION
Absorbed in such transcendental love, Lord Sri Krsna enjoys in Vraja with His devoted servants, friends, parents and conjugal lovers.

PURPORT
The descent of Sri Krsna, the Absolute Personality of Godhead, is very purposeful. In the Bhagavad-gita it is said that one who knows the truth about Sri Krsna's descent and His various activities is at once liberated and does not have to fall again to this existence of birth and death after he leaves his present material body. In other words, one who factually understands Krsna makes his life perfect. Imperfect life is realized in material existence, in five different relationships we share with everyone within the material world: neutrality, servitorship, friendship, filial love, and amorous love between husband and wife or lover and beloved. These five enjoyable relationships within the material world are perverted reflections of relationships with the Absolute Personality of Godhead in the transcendental nature. That Absolute Personality, Sri Krsna, descends to revive the five eternally existing relationships. Thus He manifests His transcendental pastimes in Vraja so that people may be attracted into that sphere of activities and leave aside their imitation relationships with the mundane. Then, after fully exhibiting all such activities, the Lord disappears.

TEXT 13

TEXT
yathesta vihari' krsna kare antardhana
antardhana kari' mane kare anumana

SYNONYMS
yatha-ista--as much as He wishes; vihari'--enjoying; krsna--Lord Krsna; kare--makes; antardhana--disappearance; antardhana kari'--disappearing; mane--in the mind; kare--He makes; anumana--consideration.

TRANSLATION
Lord Krsna enjoys His transcendental pastimes as long as He wishes, and then He disappears. After disappearing, however, He thinks thus:

TEXT 14

TEXT
cira-kala nahi kari prema-bhakti dana
bhakti vina jagatera nahi avasthana

SYNONYMS
cira-kala--for a long time; nahi kari--I have not done; prema-bhakti--loving devotional service; dana--giving; bhakti--devotional service; vina--without; jagatera--of the universe; nahi--not; avasthana--existence.

TRANSLATION
"For a long time I have not bestowed unalloyed loving service to Me upon the inhabitants of the world. Without such loving attachment, the existence of the material world is useless.

PURPORT
The Lord seldom awards pure transcendental love, but without such pure love of God, freed from fruitive activities and empiric speculation, one cannot attain perfection in life.

TEXT 15

TEXT
sakala jagate more kare vidhi-bhakti
vidhi-bhaktye vraja-bhava paite nahi sakti

SYNONYMS
sakala--all; jagate--in the universe; more--to Me; kare--they do; vidhi-bhakti--regulative devotional service; vidhi-bhaktye--by regulative devotional service; vraja-bhava--the feelings of those in Vraja; paite--to obtain; nahi--not; sakti--the power.

TRANSLATION
"Everywhere in the world people worship Me according to scriptural injunctions. But simply by following such regulative principles one cannot attain the loving sentiments of the devotees in Vrajabhumi.

TEXT 16

TEXT
aisvarya-jnanete saba jagat misrita
aisvarya-sithila-preme nahi mora prita

SYNONYMS
aisvarya-jnanete--with knowledge of the opulences; saba--all; jagat--the world; misrita--mixed; aisvarya-sithila-preme--to love enfeebled by opulence; nahi--there is not; mora--My; prita--attraction.

TRANSLATION
"Knowing My opulences, the whole world looks upon Me with awe and veneration. But devotion made feeble by such reverence does not attract Me.

PURPORT
After His appearance, Lord Krsna thought that He had not distributed the transcendental personal dealings with His devotees in dasya, sakhya, vatsalya and madhurya. One may understand the science of the Supreme Personality of Godhead from the Vedic literature and thus become a devotee of the Lord and worship Him within the regulative principles described in the scriptures, but one will not know in this way how Krsna is served by the residents of Vrajabhumi. One cannot understand the dealings of the Lord in Vrndavana simply by executing the ritualistic regulative principles mentioned in the scriptures. By following scriptural injunctions one may enhance his appreciation for the glories of the Lord, but there is no chance for one to enter into personal dealings with Him. Giving too much attention to understanding the exalted glories of the Lord reduces the chance of one's entering into personal loving affairs with the Lord. To teach the principles of such loving dealings, the Lord decided to appear as Lord Caitanya.

TEXT 17

TEXT
aisvarya-jnane vidhi-bhajana kariya
vaikunthake yaya catur-vidha mukti pana

SYNONYMS
aisvarya-jnane--in knowledge of the opulences; vidhi--according to rules and regulations; bhajana--worship; kariya--doing; vaikunthake--to Vaikuntha; yaya--they go; catuh-vidha--four kinds; mukti--liberation; pana--achieving.

TRANSLATION
"By performing such regulated devotional service in awe and veneration, one may go to Vaikuntha and attain the four kinds of liberation.

TEXT 18

TEXT
sarsti, sarupya, ara samipya, salokya
sayujya na laya bhakta yate brahma-aikya

SYNONYMS
sarsti--opulences equal with the Lord's; sarupya--the same form as the Lord's; ara--and; samipya--personal association with the Lord; salokya--residence on a Vaikuntha planet; sayujya--oneness with the Lord; na laya--they do not accept; bhakta--devotees; yate--since; brahma-aikya--oneness with Brahman.

TRANSLATION
"These liberations are sarsti [achieving opulences equal to those of the Lord], sarupya [having a form the same as the Lord's], samipya [living as a personal associate of the Lord] and salokya [living on a Vaikuntha planet]. Devotees never accept sayujya, however, since that is oneness with Brahman.

PURPORT
Those engaged in devotional service according to the ritualistic principles mentioned in the scriptures attain these different kinds of liberation. But although such devotees can attain sarsti, sarupya, samipya and salokya, they are not concerned with these liberations, for such devotees are satisfied only in rendering transcendental loving service to the Lord. The fifth kind of liberation, sayujya, is never accepted even by devotees who perform only ritualistic worship. To attain sayujya, or merging into the Brahman effulgence of the Supreme Personality of Godhead, is the aspiration of the impersonalists. A devotee never cares for sayujya liberation.

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Advent of Mahaprabhu

Here we have a very simple explanation by Prabhupada over the advent of Mahaprabhu. Anyone one who comprehends this mission is qualified to return to Godhead. So that being ascertained we submit to Swamiji's insights.

Caintanya Caritamrta Adi Lila
Chapter 3
The External Reasons for Lord Caitanya's Appearance

In this chapter the author has fully discussed the reason for the descent of Sri Caitanya Mahaprabhu. The Supreme Personality of Godhead, Lord Sri Krsna, after displaying His pastimes as Lord Krsna, thought it wise to make His advent in the form of a devotee to explain personally the transcendental mellow reciprocations of service and love between Himself and His servants, friends, parents and fiancees. According to the Vedic literature, the foremost occupational duty for humanity in this Age of Kali is nama-sankirtana, or congregational chanting of the holy name of the Lord. The incarnation for this age especially preaches this process, but only Krsna Himself can explain the confidential loving service performed in the four principal varieties of loving affairs between the Supreme Lord and His devotees. Lord Krsna therefore personally appeared, with His plenary portions, as Lord Caitanya. As stated in this chapter, only for that purpose did Lord Krsna appear personally in Navadvipa in the form of Sri Krsna Caitanya Mahaprabhu.

Krsnadasa Kaviraja has herein presented much authentic evidence from Srimad-Bhagavatam and other scriptures to substantiate the identity of Lord Caitanya with Sri Krsna Himself. He has described bodily symptoms in Lord Caitanya that are visible only in the person of the Supreme Lord, and he has proved that Lord Caitanya appeared with His personal associates--Sri Nityananda, Advaita, Gadadhara, Srivasa and other devotees--to preach the special significance of chanting Hare Krsna. The appearance of Lord Caitanya is both significant and confidential. He can be appreciated only by pure devotees and only through the process of devotional service. The Lord tried to conceal His identity as the Supreme Personality of Godhead by representing Himself as a devotee, but His pure devotees can recognize Him by His special features. The Vedas and Puranas foretell the appearance of Lord Caitanya, but still He is sometimes called, significantly, the concealed descent of the Supreme Personality of Godhead.

Advaita Acarya was a contemporary of Lord Caitanya's father. He felt sorry for the condition of the world because even after Lord Krsna's appearance, no one had interest in devotional service to Krsna. This forgetfulness was so overwhelming that Advaita Prabhu was convinced that no one but Lord Krsna Himself could enlighten people about devotional service to the Supreme Lord. Therefore Advaita requested Lord Krsna to appear as Lord Caitanya. Offering tulasi leaves and Ganges water, He cried for the Lord's appearance. The Lord, being satisfied by His pure devotees, descends to satisfy them. As such, being pleased by Advaita Acarya, Lord Caitanya appeared.

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