4 June 2020

Panihati festival!

Hare Krishna!
We have participants from 700 locations. Welcome everybody. Yesterday someone asked a question.

Question 1:
In which mood or bhava should we serve the Lord?

Discussion was going on about this and we were explaining the Superexcellence of Gaudīya Vaiśnavism and various bhavas (mood) which are sānta, dāsya, sākhya, vātsalya, mādhurya. Dāsya bhava is the base. Dāsya is common in all the bhavas.

jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’
kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’

It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa because he is the mar-ginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord. (CC Madhya 20.108)

Every living entity is an eternal servant of Krsna. That is why we should serve in dāsya bhava. Actual-ly we are all servants, not only those with dāsya bhava. Friends, parents, damsels of the Lord are also servants. While serving in these bhavas, he also expresses dāsya bhava. So one should begin with dāsya bhava and then in future, we will get svarūpa siddhī.

nirodho ’syānuśayanam
ātmanaḥ saha śaktibhiḥ
muktir hitvānyathā rūpaṁ
sva-rūpeṇa vyavasthitiḥ

The merging of the living entity, along with his conditional living tendency, with the mystic lying down of the Mahā-Viṣṇu is called the winding up of the cosmic manifestation. Liberation is the per-manent situation of the form of the living entity after he gives up the changeable gross and subtle ma-terial bodies. (ŚB 2.10.6)

We might be the Lord’s servants, friends or parents. Śri Krsna Caitanya Mahāprabhu has set the Gopīs (the damsels of vraja) as an ideal in front of us.

ramyā kācid upāsanā vraja-vadhu-vargeṇa yā kalpitā.

There is no better worship than what was conceived by the vraja gopīs. (Caitanya Manjusha)

Caitanya Mahāprabhu has asked us to serve in the mood of the gopīs.

Question 2:
Please explain the meaning of Viśrambha.

This viśrambha is acintya, inconceivable. These emotions are not so easy, but subtle due to it’s divini-ty. This is related to acintya-bheda-abheda tattva. In viśrambha bhava, there is no difference between the Lord and the living entity as we are one and the same. We have an intimate relationship with the Lord. This is about the knowledge of aiśvarya śunyatā of the Lord. The Lord doesn’t display His aiśvarya (opulence,) but He displays mādhurya. He keeps His devotees near Him. He sits on the lap of Mother Yasoda, puts cowherd boys on His back or Radharani shows maan bhava. This relationship with the Lord is called Viśrambha. One is aiśvarya mishrit bhakti and another is viśrambha. The rela-tionship of Arjuna with the Lord is aiśvarya mishrit sākhya while the relationship of the cowherd boys with the Lord is of viśrambha sākhya. In aiśvarya, there is a thought that the Lord is great and we are śudra or tiny. But in viśrambha, there is – tum kon bada log, tumi ami sama!

We will continue with the Superexcellence of Gaudīya Vaiśnavism in the next class. Today is a special day, Dahi chida festival.

500 years ago on today’s tithi at Panihati, near Kolkata on the banks of the Ganga, Nityananda Prabhu arrived. Caitanya Mahāprabhu had sent Him to West Bengal to propagate the holy name of the Lord. Nityananda Prabhu was engrossed in kirtana day and night with His associates. Then, Raghunatha Dasa came. He is yet to become Raghunath Dasa Goswami, one of six goswamis of Vrindavan. He is still a grhasta and a son of a wealthy landlord, Govardhana Dasa. Govardhana Dasa was rich and a donor. Raghunatha’s parents were asking him to stay at home and do bhakti. There was no need to take sannyāsa (renounced order). Thus, they got him married. Raghunatha Dasa didn’t want to be at home. He wanted the association of Caitanya Mahāprabhu by joining His mission to spread the holy name. When he left home, he would be brought back again. He was eager to get the association of Mahāprabhu. Thus he arrived at Panihati with a hope to get Nityananda Prabhu’s mercy.

Nityananda Prabhu was sitting on the banks of the Ganga under a huge tree with His associates. Raghunatha Dasa came over there and offered obeisances from afar. One devotee told Nityananda Prabhu about him and He called Raghunatha Dasa a thief and asked him to come near Him. Raghunatha Dasa kept sitting there with utmost humility. Nityananda Prabhu came and put His lotus feet on the head of Raghunatha Dasa. He wanted to punish him and therefore asked Raghunatha Dasa to feed dahi chida to everyone. This type of punishment was appropriate as he was the son of a big landlord who was not just a millionaire, but a billionaire.

All chida (flat rice) was brought over there from various places. Dahi and Dūd chida were to be pre-pared by mixing various ingredients in big utensils. Raghunatha Dasa arranged everything for the dahi chida festival. Nityananda Prabhu came there and He was surrounded by His associates in the same way Krsna and Balarama used to be surrounded by their cowherd friends on the banks of the Yamuna in Vrindavan. When the announcement was made for the dahi chida festival, everyone came. Mothers didn’t cook at home. There was no place left to sit. Some were standing on the riverbank, some were standing in the water up to their waist. Everyone was given 2 earthen pots, one of dahi chida and an-other of dūd chida. This pastime is described in text 44, chapter 6, Antya lila of Caitanya-caritamrita.

tale upare bahu-bhakta hañāche veṣṭita
dekhi’ prabhura prabhāva raghunātha — vismita

Many devotees sat on the ground surrounding Him. Seeing the influence of Nityānanda Prabhu, Raghunātha dāsa was astonished. (CC Antya-lila 6.45)

Seeing the effulgence of Nityananda Prabhu, Raghunatha Dasa was amazed.

daṇḍavat hañā sei paḍilā kata-dūre
sevaka kahe, — ‘raghunātha daṇḍavat kare’

Raghunātha dāsa offered his obeisances by falling prostrate at a distant place, and the servant of Nityānanda Prabhu pointed out, “There is Raghunātha dāsa, offering You obeisances.” (CC Antya-lila 6.46)

Homework for you is to read this pastime. 20 devotees were distributing prasāda. Raghunatha Dasa brought some more dahi chida as people didn’t stop coming. Here it is said that the shopkeepers were opening their shops and selling dahi chida and Raghunatha Dasa was buying from all of them. They would charge Raghunatha Dasa and later eat prasāda for free. Raghunatha Dasa didn’t have any prob-lem with this. He was happily serving everyone. Then Raghava Pandita also came to the festival. Eve-ry year Raghava Pandita and his sister, Damayanti would take along a lot of prasāda to the Gambhira in Jagannatha Puri for Caitanya Mahāprabhu. Govinda stored the dry items for Caitanya Mahāprabhu soho would eat this prasāda throughout the year. This bag of prasada which he would bring was called ‘Raghaver zoli’. Raghav goswami was from the same village.

Raghava Pandit made bhoga for his Deity and he wanted Nityananda Prabhu to come to his home and have bhoga with the Deities as Nityananda Prabhu is sac-cid-ananda-vigraha. This was his realisation. But Nityananda Prabhu didn’t go. Then Raghava Goswami said to Him that His part of the bhoga would be remaining. Nityananda Prabhu replied that He will relish dahi chida now and would come to his house in the evening.

Wherever Nityananda Prabhu chants or dances, Caitanya Mahāprabhu appears there. Śrila Prabhupada said, Krishna Consciousness means chanting, dancing and eating prasāda. Then Caitanya Mahāprabhu appeared and Nityananda Prabhu welcomed Him and showed Him the dahi chida festival. This pas-time was happening at Panihati on the banks of the Ganga, but everyone was experiencing that they are on the bank of Yamuna in Vrindavan. This way they all have entered in the eternal pastimes of the Lord. Everyone was experiencing it. Nityananda Prabhu was feeding dahi chida to Caitanya Mahāprabhu from everyone’s pot. Nobody knew that Caitanya Mahāprabhu had appeared over there. Everyone could see that Nityananda Prabhu was speaking with someone, but they could not see Mahāprabhu. They could see that Nityananda Prabhu was throwing dahi chida, but that was not falling to the ground. It was as if He was feeding someone. In this way Nityananda Prabhu was feeding the Lord from everyone’s pot. It seems that there was a food for life program for one day at Panihati. This was a nectarian and memorable festival.

Krsna Dasa Kaviraja Goswami described this pastime in Caitanya-caritāmrta and even today after 500 years, we hear and contemplate this pastime. Things which are new are called news. This pastime was new on that day, a year later, and is also new today. The Lord’s pastimes are puranam api navam, the puranas, śastras, Bhāgavat and Caitanya-caritamrta katha never gets old. His pastimes are al-ways new and eternal. Today also His pastimes are going on. Caitanya Mahāprabhu, Nityananda Prab-hu, Raghunatha Das Goswami, Raghava Pandit, His place, everything is there and we are having a darsana of it. Śravana leads to darsana.

Today, devotees won’t only listen and relish this pastime, but they will experience it too with dahi chida. It will be a festival for the tongue along with the ears.

krsna baro doyamoy, karibare jihva jay,
swa-prasad-anna dilo bhai
sei annamrta khao, radha-krsna-guna gao,
preme dako caitanya-nitai

O brothers! Lord Krsna is very merciful-just to control the tongue He has given us the remnants of His own food! Now please eat these nectarean grains while singing the glories of Their Lordships Sri Sri Radha and Krsna, and in love call out “Caitanya! Nitai!” (Maha Prasade Govinde, Prasādam Pray-er)

We will glorify this pastime by eating the remnants of His food. So you all celebrate this festival at your homes and temples. Go out and bring dahi chida from nearby stores or if you have a cow, then it must be easy. Use her milk and curd. You can add sugar, jaggery, banana and prepare bhoga and offer it to the Lord. You can also feed others. You can see to whom you can offer. There is happiness while eating alone, but there is something special in eating with others. There was a time when we are with Lord and His devotees. Think about this, this is Krsna Balarama family spirit. I will also relish dahi chida along with you and will relish this experience.

Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

ISKCON has been established at Panihati. Bhakti Charu Maharaja manages that ISKCON. Ghāta has also been constructed there. Jayapataka Swami Maharaja used to organize the dahi chida festival every year in Atlanta, America. One time, I was there with him. There was such a huge arrangement. There were many pots named after various chidas. There is a Gaura Nitai Deity in ISKCON Atlanta. Atlanta is known as New Panihati. We are at ISKCON Pandharpur. Dahi Chida festival will be celebrated here also. You can do so many things. Perform drama, kirtana, katha and specially distribute prasāda.

dadāti pratigṛhṇāti
guhyam ākhyāti pṛcchati
bhuṅkte bhojayate caiva
ṣaḍ-vidhaṁ prīti-lakṣaṇam

Offering gifts in charity, accepting charitable gifts, revealing one’s mind in confidence, inquiring con-fidentially, accepting prasāda and offering prasāda are the six symptoms of love shared by one devo-tee and another. (Text 4,The Nectar of Instruction)

You can eat and feed others also.

Dahi Chida Mahotsava ki jai!


5 June 2020

Understanding the Super Excellence of Gaudiya Vaisnavism Day 5

Hare Krishna! We have participants from 765 locations. Are you all ready for the japa talk? Let’s continue the presentation of the Superexcellence of Gaudīya Vaiśnavism. Today is also the special day. Jagannatha Snana Yatra Mahotsava ki jai!It is essential to remember Jagannatha’s Snana Yatra. We will do smaran within this session.

But first we will cover the presentation of Understanding the Superexcellence of Gaudīya Vaiśnavism. All of you are becoming Gaudīya Vaiśnavas. Understand Viśrambha Madhurya Rasa. Viśrambha Madhurya, Viśrambha Sakhya, Viśrambha Vatsalya are the specialities of Gaudīya Vaiśnavism. Aiśvarya Mishrit Sakhya, Vatsalya, Madhurya are known as devotees of Mathuradhish or Dvarakadhish. Gaudīya means devotees from Vraja or Vrindavan. They are the devotees of Vrajendranandan, who is the topmost. Lord Krsna is Purna in Dvaraka, Purnatar in Mathura and Purnatam in Vrindavan. Lord becomes Purnatam due to His Viśrambha Madhurya, Sakhya or Vatsalya.

jaya jayojjwala rasa sarva rasa sāra
parakiyā bhave jahā brajete prachāra

parakīyā-bhāve ati rasera ullāsa
vraja vinā ihāra anyatra nāhi vāsa

There is a great increase of mellow in the unwedded conjugal mood. Such love is found nowhere but in Vraja. (CC Adi-lila 4.47)

In Dvaraka, the Lord becomes Dvarakadhish. He has 16108 wives. His relationship with His wives like Rukmini is called Svakiyā bhāva. But in Vrindavan, the relationship between Krsna and Radharani or the Gopīs is called Parakiyā bhāva. Parakiyā bhāva is greater than Svakiyā bhāva.

aradhyo bhagavan vrajesa-tanayas tad-dhama vrndavanam
ramya kacid upasana vraja-vadhu-vargena ya kalpita
srimad bhagavatam pramanam amalam prema pum-artho mahan
sri-caitanya mahaprabhor matam idam tatradarah na parah

The Supreme Personality of Godhead, Lord Krishna, the son of Nanda Maharaja, is worshipped along with His transcendental abode Vrndavana. The most pleasing form of worship for the Lord is that which was performed by the gopis of Vrindavana. Srimad Bhagavatam is the spotless authority on everything and pure love of Godhead is the ultimate goal of life for all men. These statements, for which we have the highest regard, are the opinion of Sri Caitanya Mahaprabhu. (Caitanya-matta-manjusa by Srila Viswanatha Cakravarti Thakura)

ramyā kācid upāsanā vraja-vadhu-vargeṇa yā kalpitā

There is no better worship than what was conceived by the Vraja gopīs. (Caitanya-matta-manjusa by Srila Viswanatha Cakravarti Thakura)

āpāne ācāre prabhū jagate sikhāya

Caitanya Mahāprabhu has become the ācārya of Gaudīya Vaiśnavism and He is teaching Vraja Bhakti to everyone. While explaining this, He recommends worshiping in the mood of the gopīs of Vraja. They should be kept as an ideal.

From the point of view of the revealed scriptures with regard to the Superexcellence of Gaudīya Vaiśnavism , Caitanya Mahāprabhu has said,

sri-caitanya mahaprabhor matam idam tatradarah na parah

These statements, for which we have the highest regard, are the opinion of Sri Caitanya Mahaprabhu. (Caitanya-matta-manjusa by Srila Viswanatha Cakravarti Thakura)

Caitanya Mahāprabhu has said this in Caitanya Manjusha.

śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ
yasmin pāramahaṁsyam ekam amalaṁ jñānaṁ paraṁ gīyate
tatra jñāna-virāga-bhakti-sahitaṁ naiṣkarmyam āviskṛtaṁ
tac chṛṇvan su-paṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ

Śrīmad-Bhāgavatam is the spotless Purāṇa. It is most dear to the Vaiṣṇavas because it describes the pure and supreme knowledge of the paramahaṁsas. This Bhāgavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand Śrīmad-Bhāgavatam, who properly hears and chants it with devotion, becomes completely liberated. (ŚB 12.13.18)

“Pancham purusharthah” Premā pumartho mahān

The 4 purusharthas are dharma, artha, kama, moksha. These are four and fifth is prema pumartho mahan. Caitanya Mahāprabhu has advised to develop our bhakti, love for Kṛṣṇa. (Caitanya Manjusha)

tasmāc chāstraṁ pramāṇaṁ te
jñātvā śāstra-vidhānoktaṁ
karma kartum ihārhasi

One should therefore understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated. (BG 16.24)

Krsna said that scripture is the proof. Which scripture? Śrīmad Bhāgavatam, as it is, is an amala purāna (perfectly pure). It is free from contamination of the modes of goodness, passion and ignorance. The mode of goodness is also material. There are 6 Purānas in Sattva, 6 in Raja and 6 in Tama, but Śrīmad Bhāgavatam is beyond all these 3 modes as it is an amala purāna. Śrī Krsna Caitanya Mahāprabhu would hear Śrīmad Bhāgavatam. He would go to Tota Gopīnatha Temple daily to hear Śrīmad Bhāgavatam Katha from Gadhādhar Pandit. Apart from Śrīmad Bhāgavatam, Caitanya-caritāmrta, Caitanya Bhāgavata, Caitanya Mangal are our scriptures. In all these 3 scriptures, there is more description of the Madhurya of the Lord.

madhurādhi-pater akhilam madhuram

Everything is sweet about the Lord of sweetness. (Madhurastakam by Vallabhacarya)

Madhurya lila of Śri Krsna and Radharani has been described in detail in Caitanya-caritāmrta or Caitanya Bhāgavata in comparison to Śrīmad Bhāgavatam. Śukadeva Goswami did not feel comfortable in describing the Madhurya lila or mentioning the name of Radharani.

anayārādhito nūnaṁ
bhagavān harir īśvaraḥ
yan no vihāya govindaḥ
prīto yām anayad rahaḥ

Certainly this particular gopī has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place. (ŚB 10.30.28)

Śukadeva Goswami indirectly mentions Radharani as anayārādhito, who worships Krsna. His worshipable Lord is Radharani. That’s why Radharani is called Śukeshta, worshipable by Śukadeva Goswami. If you want to relish the transcendental pastimes of Radha and Krsna, then you have to turn towards Caitanya-caritāmrta. In Caitanya Bhāgavata, there is not much description of such lilas by Vrindavan Dasa Thakur. Pastimes, emotions and realisations of Caitanya Mahāprabhu at Jagannatha Puri is mentioned vividly in Caitanya-caritāmrta. Caitanya-caritāmrta is the great contribution of Krsna Dasa Kaviraja Goswami. The revealed scriptures and literatures of Gaudīya Vaiśnavas are the topmost. The six Goswamis have composed many scriptures like Bhakti-rasamrta-sindhu by Śrila Rupa Goswami or Brihad Bhagavatamrta by Śrila Sanatana Goswami.

We have scriptures of ācārya traya, three ācāryas namely Narottama Dāsa Thakur, Shyamānand Pandit and Śrinivas Ācārya. Then we have scriptures and commentaries of Vishwanath Cakravarti Thakur, Gaudīya Vedānta Ācārya Baladeva Vidyabhushan, Śrila Bhaktivinoda Thakur, Śrila Bhakti Siddhanta Saraswati Thakur and Śrila Prabhupāda. From the point of view of quantity as well as content, these books are matchless. These books are full of Madhurya and emotions of devotional service. Such books can’t be found in any other religion. There are innumerable books. These books and its content reveal the Superexcellence of Gaudīya Vaiśnavism.

From Lord Brahma, the 4 Vedas were emanated, one from each mouth. This was not Lord Brahma’s compilation. Lord Brahma was given this knowledge by the Lord.

oṁ namo bhagavate vāsudevāya
janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ svarāṭ
tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo ’mṛṣā
dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth. (ŚB 1.1.1)

Vedas are apaurusheya. In fact these Vedas are not even compiled by the Lord. Vedas are eternal like the Lord. There was no such time when there were no Vedas. Vedas means Upaniśad, Vedānta Sutra, Purāna, Mahābhārata, Pancaratra and all such scriptures which help us to know about the Absolute. There are two divisions of Vedic Knowledge, Śruti and Smriti. Śruti is apaurusheya and then there is Smriti. Vedas, Upaniśad, Vedānta Sutra are Śruti. Purāna, Śrīmad Bhāgavatam, Mahābhārata are Smriti.

There are 4 Vedas and each Vedā is divided into 4 parts namely Sanhitā, Bramhan, Upanishad, Aranyaka. Upanishad and the remaining three are a part of Vedā. Smriti is divided into Purāna, Itihāsa (History) and Shad Darshan. Shad Darsana is further classified into Sānkhya, Yoga, Vaiśeshika, Nyāya, Pūrva Mimānsā and Vedānta Sutra. Vedānta Darsana is compiled by Śrila Vyāsadeva and it is the topmost in Shad Darsana. Vedānta is called Uttar Mimānsā. Gaudīya Vaiśnavas believe in Vedānta Darsana. Other religions believe in Sānkhya or Yoga or Pūrva Mimānsā. Pūrva Mimānsā includes Karma Kānda, Jñana Kānda, etc.

karma kānda, jñāna kānda kevala vishyer bhanda

Vedānta is the essence of Shad Darsana. Gaudīya Vaiśnavas believe in Vedānta and it is our scripture. Vedās includes Upanishad and the essence of Upanishad is Vedānta Sutra. Śrila Vyāsadeva wrote a commentary on Vedānta Sutra. Sutra which is like code language is difficult to understand. Athāto brahma jijñāsā means this human life is made for inquiring about the Absolute Truth.

artho ’yaṁ brahma-sūtrāṇāṁ
gāyatrī-bhāṣya-rūpo ’sau

The meaning of the Vedānta-sūtra is present in Śrīmad-Bhāgavatam. The full purport of the Mahābhārata is also there. The commentary of the Brahma-gāyatrī is also there and fully expanded with all Vedic knowledge.(CC Madhya 25.143)

Ayam means this, Śrimad Bhāgavatam. Śrimad Bhāgavatam is the commentary on Brahma Sutra or Vedānta Sutra. Śrila Prabhupāda would say that Śrimad Bhāgavatam is the natural commentary on Vedānta Sutra. Śrila Vyāsadeva, who wrote Vedānta Sutra, wrote Śrimad Bhāgavatam as well to explain the meaning of Vedānta Sutra.

Bhagavad-gītā is graduation, Śrimad Bhāgavatam and Caitanya Caritāmrta are post graduation. There are other samples of Gaudīya literatures like Śrī Vrndāvana Mahimāmrta, Śrī Manah Śiksā of Raghunath Dasa Goswami, Gopāla Campū of Jīva Goswami, Dāna-Keli-Kaumudī, Śrī Brhad Bhāgavatāmrta, Bhakti-ratnākara and so on. There is discussion of Krsna’s name, His form, qualities, pastimes in these books.

As you have heard, today is the Jagannatha Snana Yatra festival in Jagannatha Puri. Jagannatha likes all festivals. But very dear to Jagannatha is Jagannatha Snana Yatra festival. Today is Jyeshta Purnima also. On this day this Snana Yatra festival takes place. As you are seeing, arrangements are being made for Snana Yatra. This is taking place in Ananda Bazaar where you get prasāda, not inside the temple. There is a special altar where Snana Yatra takes place.

Jagannatha Baladev Subhadra ki jai!

In some time, Jagannatha’s Snana Yatra will start. You are now having darsana of Jagannatha in Mayapur.

Anavasare jagannathera nā pāiyā darshan
Virahe alāranātha karīlā gamana

Till Netrotsava, Jagannatha darsana will be closed. Lord will have a fever. It’s not COVID. It’s transcendental fever. If you want to have darsana of Jagannatha, then there is another temple at Alarnath, 15-20 kms away from Jagannatha Puri. Śrī Krsna Caitanya Mahāprabhu went there. Darsana is closed because the Lord is not well. He is in bed rest with a special diet. You are also having darsana of Alarnath via the media. Those who really want to see Lord Jagannatha, they go to Alarnath.

One time Śrī Krsna Caitanya Mahāprabhu was having darsana in Alarnath, He offered His full obeisance on a Sila. With that, the Sila melted by the touch of Mahāprabhu’s transcendental limbs. When He got up, different marks of the limbs of the Lord remained there. When Gaudīya Vaiśnava go there to have darsana in Alarnath, they also take darsana of the marks of the limbs of Caitanya Mahāprabhu.

Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

One thing which we need to understand is that today Krsna became Jagannatha. There is nothing as an appearance of Jagannatha as such. He already appeared in Mathura as Krsna. Now He is in Dvaraka as a full fledged Krsna. After this He went to Kurukshetra and met the Vraja vasis after a long time. When Krsna, Baladev and Subhadra heard about the pain of separation of the Vraja vasis, their forms transformed. This all happened today. Krsna became Jagannatha for a short time and then He became normal. But every pastime of the Lord is eternal. The Lord came to Pandharpur and kept His hands on His waist for a short time waiting for Pundarik to get free, but He is still worshipped in the same way.

Kar katavari, tulasichya mala, aise roop dolaa davee haree

Oh Hari, let my eyes behold that form of Yours in which Your hands are on the waist and there are several necklaces of basil beads in Your neck. (Abhanga 17, Kar Katavari, Tukaram Gatha)

In the same way, Lord Krsna became Jagannatha out of love when He heard from Rohini about the pangs of separation of the devotees of Vrindavan when Krsna left them and went to Dvaraka and became Dvarakadhish. On hearing this, Krsna, Baladev and Subhadra became the Jagannatha form.

Jeī Gaur, Seī Krsna, Seī Jagannath

Jagannatha is Krsna and Gauranga. This also proves the Superexcellence of Gaudīya Vaiśnavism. Gaudīya Vaiśnavas love the Lord and the Lord loves Gaudīya Vaiśnavas. Gaudīya Vaiśnavas means devotees of Vraja. Vraja Bhakti is the topmost.

On the day of Ratha-yatra after becoming well, the Lord directly proceeds to Vrindavan to meet the Vraja vasis. Gundicha Temple in Jagannatha Puri is Vrindavan and Jagannatha Temple is Dvaraka. So the Lord goes from Dvaraka to Vrindavan.

Jagannatha Swami ki jai!
Jagannatha Snana Yatra Mahotsava ki jai!
Jagannatha Puri Dhāma ki jai!

Gaura prema nande hari haribol!