BEGIN:VCALENDAR
VERSION:2.0
PRODID:-//ISKCON Punjabi Bagh, - ECPv5.10.1//NONSGML v1.0//EN
CALSCALE:GREGORIAN
METHOD:PUBLISH
X-WR-CALNAME:ISKCON Punjabi Bagh,
X-ORIGINAL-URL:https://www.iskconpunjabibagh.com
X-WR-CALDESC:Events for ISKCON Punjabi Bagh,
BEGIN:VTIMEZONE
TZID:UTC
BEGIN:STANDARD
TZOFFSETFROM:+0000
TZOFFSETTO:+0000
TZNAME:UTC
DTSTART:20260101T000000
END:STANDARD
END:VTIMEZONE
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260925
DTEND;VALUE=DATE:20260926
DTSTAMP:20260417T114950
CREATED:20260318T122254Z
LAST-MODIFIED:20260318T122254Z
UID:49513-1790294400-1790380799@www.iskconpunjabibagh.com
SUMMARY:Disappearance Day of Srila Haridasa Thakura 25th Sept 2026
DESCRIPTION:Sri Haridas Thakur appeared in this world in the village of Buron\, in the present district of Sat-kira\, which was previously a sub-division of Khulna\, Bangladesh. By this great fortune that land has been blessed\, in that the chanting of the Holy Names of Hari-Nam Sankirtan\, became revealed there. After remaining there for some time\, he came to the banks of Ganga at Fulia\, near Santipur. Advaita Acarya was overjoyed to get his association and roared very loudly. The two of them thus began to float in the waves of the mellows of pastimes of Sri Krsna – Govinda. [C. B. Adi 16.18]\nSri Haridas Thakur is an eternally liberated associate of the Lord. The associates of the Lord are worshipable wherever they make their appearance. Just as Garuda appeared as a bird\, and Hanuman as a monkey\, Haridas Thakur appeared in a family of Yavanas (Mohammedans). From his very birth he was very deeply devoted to the Holy Names of Sri Krsna. \nWhen he came to live by the banks of the Ganges\, Advaita Acarya was very happy to get his association. The brahmana residents of Fulia were very pleased to see how he worshipped the Holy Name\, and they used to come everyday to have his darshan. Gradually word began to spread of his glories. When the Mohammedan administrator came to know of all this he began to burn with malice and went to the local Mohammedan king to inform him\, “Though he is Mohammedan\, he behaves as a Hindu\, are therefore he should be brought here for trial.” Hearing the words of that sinful man\, the local king who was also very sinful\, had Hari das Thakur brought there immediately. [C. B. Adi 16.37]. \nThe Mohammedan King told Haridas\, “Just give up this chanting and say the Kalma (prayer of the Mohammedans).” \nHaridasa Thakura replied\, “The Supreme Lord is one\, though His names might be different. The Hindu shastras are the Puranas and the Muslim sastra is the Koran. Everyone acts as he is inspired by the Lord\, as also do I. Some yavanas become Hindus and some Hindus become yavanas\, to worship the Lord. O Maharaja\, you can now judge me.” \nHearing these words the Kazi replied that it would be necessary to punish him. Hearing the decree of the Kazi\, the Muluk pati addressed Haridasa\, “My brother\, just follow your own religion. Then you will have nothing to worry about. Otherwise you will have to be punished.” \nIn reply to this Haridasa Thakura exclaimed\, “Even if you cut my body into pieces\, I will never give up the chanting of Hari nama.” [C. B. Adi 6.94]\nAfter hearing these words of Haridasa spoken with great determination\, the Kazi declared\, “He should be beaten in twenty two market places. If he doesn’t die after this\, then I will know that the learned gentleman speaks the truth.” \nThus having heard the words of the Kazi\, the sinful Muluk pati then ordered that Haridasa Thakura be beaten in twenty two market places. Haridasa remembered the Lord by chanting “Krsna Krsna”\, and in the happiness of that remembrance\, he didn’t feel any bodily inconvenience. [C. B. Adi 16.102]. \nAs the demoniac associates of Hiranyakasipu tried in so many ways to kill Sri Prahlada Maharaja\, but were unsuccessful\, similarly the demoniac Mohammedans\, though they tried to harm Haridasa Thakura\, were unable to do so. Haridasa Thakur was immersed in the nectar of the Name and thus gradually the Mohammedans could understand that he wasn’t an ordinary person. \nThus they humbly submitted to the Thakura\, “Haridasa! We can understand that you are a genuine saintly person. No one can do anything to you. But the Mulukpati won’t understand any of this. Rather he will have our heads.” Hearing their frightened please Haridasa’s external consciousness ceased and he entered into deep meditation on the Lord’s Holy Name. \nThen the Mohammedans carried his body on their shoulders to the Mulukpati\, who surmised that he was dead. Thinking as such he ordered that his body be thrown in the Ganga. Haridasa’s body floated down the Ganga until he reached Fulia ghat\, where he got out of the water and began to loudly chant Hari Nama. Seeing the greatness of Haridasa Thakura\, the Mulukpati became fearful. Along with the other Mohammedans he came there and begged Haridas Thakur to forgive him for his offence. \nConsidering him to be a holy man\, they all offered their salutations and thus were delivered from their offences. Having witnessed the pastimes of the Thakura the devotees were in ecstasy. \nHaridasa Thakur used to chant Hari Nama in a hollowed out cave like hole at the base of a tree. This “cave” still exists near Fulia\, on the banks of the Ganga. One can get there by train from Santipura. Within the roots of this tree also lived a poisonous snake. Being fearful of this snake the devotees couldn’t remain there for very long and one day they mentioned to the Thakura about this snake which was worrying them. Seeing the distress of the devotees Haridasa Thakur called to that snake and spoke to him\, “My dear sir\, if in fact you are residing here\, then I am requesting that you please leave by tomorrow\, otherwise I myself will definitely leave here.” \nHearing these words of the Thakura\, that snake immediately came out of its hole and after offering namaskar to the Thakura\, it went elsewhere. Seeing this pastime\, the devotees were struck with wonder and they developed profound and deep devotion for Haridasa Thakura. \nOne time Haridasa Thakura came to a village within Jessore district named Harinodegram\, which was predominantly inhabited by brahmanas. One day during a religious discussion one puffed brahmana approached Haridasa Thakura and remarked\, “O Haridasa! Why do you chant the holy name loudly? In the scriptures it is recommended to chant within the mind.” In reply Haridasa Thakura told him\, “The birds\, beasts and insects cannot chant themselves\, but if they get to hear Hari Nama then they also become delivered. If one chants only to himself then he delivers only himself\, but if one chants loudly\, the benefit is a hundred times greater. This is the conclusion of the scriptures.” [C. B. Adi 16.180]\nHearing this objective statement of Haridasa Thakura that sinful brahmana couldn’t tolerate it and exclaimed\, “In Kali yuga sudras will recite the shastras\, now I am seeing this with my own eyes.” In answer to this personal insult delivered by that miscreant brahmana\, Haridasa Thakura simply silently walked out of that assembly. Within a few days that brahmana contracted ulcerous leprosy. The result of Vaishnava aparadha became immediately manifest. In Kali yuga\, Raksasas take birth in brahmana families in order to give trouble to the honest\, virtuous people. [C.B. Adi 16.300]\nAnother time\, Haridasa desired to have darshan of the Vaishnavas of Navadwipa. Everyone there became overwhelmed with ecstasy\, to see Haridasa. Adwaita Acarya loved Haridasa as much as His own life and he would offer the first prasadam to Haridasa Thakura (which is to be offered only to high class brahmanas) after performing Pitr-sraddha (worship of his forefathers). \nHaridasa Thakura lived for some time at Benapol\, which was within Jessore district. Every day and night he would chant three hundred thousand Holy Names. At the time\, when Sri Caitanya Mahaprabhu displayed His divine opulences by manifesting Himself as the Supreme Personality of Godhead in the courtyard at Srivasa Pandita’s house\, He was calling his dear devotees: “Haridasa! when those Mohammedans were beating you I was ready to destroy them with My Sudarsana Cakra\, but as you were praying for their welfare I was unable to do anything.” [C. B. Madhya 10.42]\nTherefore I accepted their blows on My own body. Just see\, the scars are still here on My body.” Seeing those marks Haridasa fainted in ecstatic love. Regaining his consciousness he began to praise the Lord of his life\, “O Lord Viswambhara\, master of the universe\, please have mercy on this sinner\, who has fallen at Your feet. I have no good qualities and am a vile wretch\, rejected by all classes of men. How can I describe Your divine character?” [C. B. Mad 20.58]\nThakura Haridasa was present during most of the Lord’s pastimes in Nadia\, and when the Lord went to Jagannatha Puri\, Haridasa also went and took up residence there. Everyday\, after attending Lord Jagannath’s mangal arati\, Lord Caitanya would come to see Haridasa Thakura and would bring him some of Lord Jagannath’s prasadam. When Sri Sanatana Goswami and Sri Rupa Goswami would come from Vrindavana to Puri they used to stay with Haridasa Thakura. Haridasa\, in order to maintain the etiquette\, would not go near Lord Jagannatha’s temple but would offer his obeisances to the Cakra on top of the temple\, from a distance. As he was considered to be a Mohammedan by birth\, his presence in the temple would be objectionable to those who were caste conscious. \nMahamaya devi took initiation in the maha-mantra from Haridasa Thakura and Caitanya Mahaprabhu appointed him as the acarya of the Holy Name. His departure from this world\, in the presence of Caitanya Mahaprabhu\, is fully described by Sri Krsna dasa Kaviraja Gosvami in the Antya-lila of Sri Caitanya Caritamrta.
URL:https://www.iskconpunjabibagh.com/event/disappearance-day-of-srila-haridasa-thakura-25th-sept-2026/
CATEGORIES:Upcoming event
ATTACH;FMTTYPE=image/jpeg:https://www.iskconpunjabibagh.com/wp-content/uploads/2020/05/Srila-Haridasa-Thakura.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260926
DTEND;VALUE=DATE:20260927
DTSTAMP:20260417T114950
CREATED:20260318T122425Z
LAST-MODIFIED:20260402T064752Z
UID:49515-1790380800-1790467199@www.iskconpunjabibagh.com
SUMMARY:Srila Visvarupa Mahotsava 26th Sept 2026
DESCRIPTION:Today is a very sacred day in our line. Sri Caitanya Mahaprabhu took sannyasa and began to search for his brother Visvarupa. While searching\, on this day He found out that he was in Pandarapur\, and that he had left his body. He had taken samadhi on the bank of the river Bhima. Then\, on this day\, though Mahaprabhu was observing Caturmasya-vrata very strictly for four months\, He shaved his hair. Before this year\, He never shaved for these four months\, nor did He cut his nails. He observed all the rules and regulations of Caturmasya. \nIt is said that Sankararanya was the sannyasa name of Srila Visvarupa\, who was the elder brother of Visvambhara (the original name of Sri Caitanya Mahaprabhu). Sankararanya expired in 1432 Sakabda (A.D. 1510) at Sholapur\, where there is a place of pilgrimage known as Pandarapura. This is referred to in the Madhya-lila\, Chapter Nine\, verses 299 and 300. \n(Srila A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrita Adi-lila 10:106 purport.) \nVisvarupa was the elder brother of Gaurahari\, Lord Sri Caitanya Mahaprabhu. When arrangements were being made for the marriage of Visvarupa\, He took sannyasa and left home. He took the sannyasa name of Sankararanya. In 1431 Sakabda Era (A.D. 1509)\, He disappeared in Pandarapura\, in the district of Sholapur. As an incarnation of Sankarshana\, He is both the ingredient and immediate cause of the creation of this material world.  \nHe is nondifferent from Sri Caitanya Mahaprabhu\, for the amsa and the amsi\, or the part and the whole\, are not different. As an incarnation of Sankarshana\, Visvarupa belongs to the quadruple manifestation of catur-vyuha. In the Gaura-candrodaya it is said that Visvarupa\, after His so-called demise\, remained mixed within Sri Nityananda Prabhu. \n(Srila A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrita Adi-lila 13:74 purport.) \nataeva prabhu tanre bale\, ‘bada bhai’\nkrishna\, balarama dui——caitanya\, nitai \nTRANSLATION\nBecause Maha-sankarshana is the ingredient and efficient cause of the cosmic manifestation\, He is present in every detail of it. Lord Caitanya therefore called Him His elder brother. The two brothers are known as Krishna and Balarama in the spiritual world\, but at the present moment they are Caitanya and Nitai. Therefore the conclusion is that Nityananda Prabhu is the original Sankarshana\, Baladeva. \n(Srila A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrita Adi-lila 13:78 text and translation.)\nRead Sri Chaitanya Charitamrita Madhya lila 7th chapter. \nsannyasa kari’ visvarupa giyache dakshine\navasya kariba ami tanra anveshane \nTRANSLATION\n“My elder brother\, Visvarupa\, has taken sannyasa and gone to South India. Now I must go search for Him.”\najna deha\, avasya ami dakshine caliba\ntomara ajnate sukhe leuti’ asiba’ \nTRANSLATION\n“Please permit Me to go\, for I must tour South India. With your permission\, I shall soon return very happily.”\nsuni’ sarvabhauma haila atyanta katara\ncarane dhariya kahe vishada-uttara \nTRANSLATION\nUpon hearing this\, Sarvabhauma Bhattacarya became very much agitated. Catching hold of the lotus feet of Caitanya Mahaprabhu\, he gave this sorrowful reply. \nbhattacarya-sange ara yata nija-gana\njagannatha pradakshina kari’ karila gamana \nTRANSLATION\nAccompanied by His personal associates and Sarvabhauma Bhattacarya\, Sri Caitanya Mahaprabhu circumambulated the altar of Jagannatha. The Lord then departed on His South Indian tour.
URL:https://www.iskconpunjabibagh.com/event/srila-visvarupa-mahotsava-26th-sept-2026/
CATEGORIES:Upcoming event
ATTACH;FMTTYPE=image/jpeg:https://www.iskconpunjabibagh.com/wp-content/uploads/2020/05/Sri-Visvarupa-Mahotsava.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260926
DTEND;VALUE=DATE:20260927
DTSTAMP:20260417T114950
CREATED:20260318T122644Z
LAST-MODIFIED:20260318T122644Z
UID:49517-1790380800-1790467199@www.iskconpunjabibagh.com
SUMMARY:Acceptance of Sannyasa by Srila Prabhupada 26th Sept 2026
DESCRIPTION:“One night\, Abhay had an unusual dream. Srila Bhaktisiddhanta appeared before him\, beckoning. He was asking Abhay to leave home and take sannyasa. Abhay awoke in an intensely emotional state\, “How horrible!” He thought. He knew it was not an ordinary dream\, yet the request seemed so difficult and unlikely. Take sannyasa! At least it was not something he could do immediately. Now he had to improve the business\, and with the profits he would print books. He went on with his duties\, but remained shaken by the dream.” (Satwarup Goswami. 1980. Prabhupada Lilamrta. Page 118.) \nIn 1948\, Abhay closed his Lucknow factory. He had fallen behind in employees’ salaries\, and since 1946 he had been paying past rent in installments. But when sales dropped off\, continuing the factory became impossible. He lost everything. \nSrila Prabhupada: I started a big factory in Lucknow. Those were golden days. My business flourished like anything. Everything in the chemical business knew. But then\, gradually\, everything dwindled. \nWith the help of some acquaintances in Allahabad\, he opened a small factory there\, in the same city where his Prayag Pharmacy had failed fifteen years before. He moved to Allahabad with his son Brindaban and continued manufacturing medicines. While the rest of the family remained at Banerjee Lane in Calcutta\, Abhay continued his travelling; but now he was often sway for months at a time. \nAnd then he had the dream a second time. Srila Bhaktisiddhanta Saraswati appeared before him; again he was beckoning\, indicating that Abhay should take sannyasa. And again Abhay had to put the dream aside. He was a householder with many responsibilities. To take sannyasa would mean to give up everything. He had to earn money. He now had five children. “Why is Guru Maharaj asking me to take sannyasa?” he thought. It is not possible now. \nThe Allahabad business was unsuccessful. “At present\, the condition of our business is not good\,” he wrote his servant Gouranga\, who had asked to rejoin him. “When the condition gets better and if you are free at that time I will call for you.” He worked earnestly\, but results were meagre.\nAs with everything else\, Abhay saw his present circumstances through the eyes of scripture. And he could not help but think of the verse from the Srimad Bhagavatam: \nyasyAham anugrihnriAmi\nharishye tad-dhanaM shanaiH\ntato ‘dhanaM tyajanty asya\nsva-janA duHkha-duHkhitam \n“When I feel especially merciful towards someone\, I gradually take away all his material possessions. His friends and relatives then reject this poverty-stricken and most wretched fellow”. \nHe had heard Srila Bhaktisiddhanta Saraswati quote this verse\, and now he thought of it often. He took it that his present circumstances were controlled by Lord Sri Krishna\, who was forcing him into a helpless position\, freeing him for preaching Krishna consciousness. \nSrila Prabhupada: Somehow or other\, my intention for preaching the message of Lord Chaitanya Mahaprabhu increased\, and the other side decreased. I was not disinclined\, but Krishna forced me: “You must give it up.” The history is known – how it decreased\, decreased\, decreased. \nIn the Srimad Bhagavatam\, Queen Kunti had also prayed\, “My dear Lord Krishna\, Your Lordship can easily be approached\, but only by those who are materially exhausted. One who is on the path of (material) progress\, trying to improve himself with respectable parentage\, great opulence\, high education\, and bodily beauty\, cannot approach You with sincere feeling.” \nSrila Prabhupada: So in 1950 I retired\, practically. Not retired\, but a little in touch with business – whatever is going on. Then almost it became nil. Whatever was there\, all right. You do whatever you like. (Satwarup Goswami. 1980. Prabhupada Lilamrta. Pages 140-141.) \nOne night Abhay had a striking dream\, the same dream he had had several times before\, during his days as a householder. Srila Bhaktisiddhanta Saraswati appeared\, just as Abhay had known him\, the tall\, scholarly sannyasi\, coming directly from the spiritual world\, from Krishna’s personal entourage. He called to Abhay and indicated that he should follow. Repeatedly he called and motioned. He was asking Abhay to take sannyasa. Come\, he urged\, become a sannyasi. \nAbhay awoke in a state of wonder. He thought of this instruction as another feature of the original instruction Srila Bhaktisiddhanta Saraswati had given him at their first meeting in Calcutta\, the same instruction that his spiritual master had later solidified in a letter; become an English preacher and spread Krishna consciousness throughout the Western world. Sannyasa was for that end; otherwise\, why would his spiritual master have asked him to accept it? Abhay reasoned that his spiritual master was saying\, “Now take sannyasa and you will actually be able to accomplish this mission. Formerly the time was not right.” \nAbhay deliberated cautiously. By accepting sannyasa\, a Vaishnava dedicates his body\, mind and words totally to the service of the Supreme Personality of Godhead\, renouncing all other engagements. He was doing that already. Srila Bhaktisiddhanta Saraswati had offered sannyasa to his leading disciples so that they could continue his mission; they hadn’t done it. Preaching in the West had proved perilous even for the Gaudiya Math’s most recognised sannyasis. How could he\, a mere householder\, presume he could succeed where the others had failed? He was hesitant. The helpless\, incapable feeling he had expressed in his “Viraha-ashtaka” was there. But now his spiritual master was beckoning him – over all other considerations\, even over natural humility. Now\, although he was elderly and alone\, the desire to preach just as his spiritual master had preached remained within him\, a fierce though sometimes quietly expressed determination. \nThe Vedik standard and the example set by the previous acharyas was that if one wanted to lead a preaching movement\, sannyasa was required. Srila Bhaktisiddhanta Saraswati had taken sannyasa to facilitate his missionary work. Lord Chaitanya had taken sannyasa to further his sankirtan movement. Of course\, Lord Chaitanya was the Supreme Personality of godhead\, but when His young students had been disrespectful towards Him\, treating Him as an ordinary man\, He had taken sannyasa. Because a sannyasi is automatically respected\, Lord Chaitanya’s acceptance of sannyasa was a calculated tactic; as son as He began travelling throughout India as a sannyasi\, he immediately attracted thousands of followers to the sankirtan movement. \nKnowing that many cheaters would accept the saffron dress and abuse the respect given to sannyasis\, Lord Chaitanya had advised against accepting sannyasa in the Age of Kali-yuga. He knew that cheaters\, in the guise of sadhus\, would act immorally\, accumulate funds for their own sense gratification\, and make many followers simply to enhance their own prestige. Posing as swamis\, they would cheat the public. Because the people in Kali-yuga are unable to follow the rules and regulations of sannyasa\, Lord Chaitanya had recommended that they simply chant Hare Krishna. However\, if a person could actually follow the rules\, and especially if he had to spread the sankirtan movement\, sannyasa was necessary. \nAbhay first had to approach one of his Godbrothers for permission. He decided to turn to Bhaktivilas Tirtha Maharaj (formerly Kunjavihari) the leader of the Chaitanya Math in Calcutta. Abhay still thought of the Caitanya Math as the headquarters of his spiritual master’s mission. During the heated legal disputes\, the Chaitanya Math had been the most prized acquisition\, and since 1948 it had been under the legal ownership of Bhaktivilas Tirtha Maharaj. Now\, although each sannyasi had his own place or places\, the Chaitanya Math and Bhaktivilas Tirtha Maharaj legally represented the Gaudiya Math entity. Abhay felt that if he were to take sannyasa and go preach in America\, he should give the Chaitanya Math the first opportunity to support the work. In April 1959\, Abhay wrote to Tirtha Maharaj\, inquiring about sannyasa as well as about the Chaitanya Math’s printing some of his manuscripts. And since no one was going abroad\, he volunteered to do so on behalf of the Chaitanya Math. \nBhaktivilas Tirtha Maharaj replied that Abhay should first join the Caitanya Math. He mentioned the strife that still lingered; “Those who are against Chaitanya Math\, they are motivated by their individual ambitions.” Anyone who was against the Chaitanya Math\, he said was acting illogically and against the instructions of Bhaktisiddhanta Saraswati. So according to Tirtha Maharaj\, the thing for Abhay to do\, the thing he had neglected to do for so many years\, was to join the Chaitanya Math and act under his direction. Tirtha Maharaj mentioned several members of the Chaitanya Math who had recently accepted the sannyasa order\, and he said that Abhay could become one – in time. He invited Abhay to come reside at the Chaitanya Math; “The house that we have\, there are rooms that are airy and well lit. We will treat you exclusively. There won’t be any difficulty. We will take care that no inconveniences are caused”. But as for printing books: \nWe are eagerly awaiting to print the books like Satsandarbha\, Vedanta\, based on devotional service\, and many other rare books by the Goswamis. First we will print them. Books written by you will be checked by the editorial staff\, and if the funds can be raised\, then they can be printed according to priority. The books will be printed only if they are favourable for the service of the Chaitanya Math. Therefore\, if the fund is raised\, then there is a plan to go abroad as well. \nAbhay was not encouraged. The main difficulty\, he felt\, was the Chaitanya Math’s shortage of funds.\nSrila Prabhupada: I was working with my broken typewriter. I went to our Tirtha Maharaj: “You give me a room and print my books. Give me some money. I will join you.” I had thought\, “This is Guru Maharaj’s institution.” He did not say no\, but the printing of books was a difficult task for him. He had no money. He was hardly collecting for maintaining. Printing of books is a big job\, and there is no guarantee of sale. \nWithout printing books and going to the West\, sannyasa did not have meaning for Abhay. And who knew when Tirtha Maharaj would sanction his taking sannyasa? There was no point in going to Calcutta just to reside in an airy\, well-lit room; that he had already in Vrindavan. Abhay wrote back to Tirtha Maharaj\, mentioning his direct order from Srila Bhaktisiddhanta to preach to the English-speaking people. He wanted to go to the West right away\, and he had thought that Chaitanya Math would welcome his offer. Both Abhay and tirtha Maharaj had their responsibilities\, but perhaps they could work together to carry out the desire of their spiritual master. Abhay asked Tirtha Maharaj to reconsider.. On May 7th\, 1959\, Bhaktivilas Tirtha Maharaj wrote back. \nMy suggestion is don’t make any hasty decisions. For the time being you stay with us and engage yourself in the service of the society and then accept tridandi (sannyasa). The purpose of accepting tridandi is to serve the society.\nIf that is your desire\, then Sri Chaitanya Math will decide about your going to America to preach and make all the arrangements. It can never be the principle of the society to let one act according to his individual attempt or desire. The society will decide after consulting with the heads what is to be done by whom. That is what I want to say. First of all\, it is necessary to identify oneself with the society. \nIn order to preach in America or in other foreign countries\, it is important to have a dignified organisation in the background and secondly it is necessary to establish one’s self in India before going to preach in the foreign countries. \nNow it is that there are no conferences or meetings in the West as before. Communication is done through the media of television. \nAbhay could understand the needs and priorities of the Chaitanya Math\, but he could not allow them to overrule what he considered the highest mandate; preaching as Srila Bhaktisiddhanta Saraswati had ordered. Abhay had offered his services to the leaders of the Chaitanya Math\, thinking they might also see things his way. He thought that with the world’s crying need for Krishna consciousness staring them in the face\, they might see that this Abhay Babu was convinced and enthusiastic and so should be sent right away with whatever he required. But they had other priorities.\nAbhay next turned to Keshava Maharaj in Mathura\, and Keshava Maharaj told Abhay to take sannyasa immediately. After corresponding with Tirtha Maharaj\, Abhay had felt some uncertainty about accepting sannyasa\, and now that he was being encouraged so strongly\, he resisted. But Keshava Maharaj was insistent. \nSrila Prabhupada: I was sitting alone in Vrindavana\, writing. My Godbrother insisted to me “Bhaktivedanta Prabhu\, you must do it. Without accepting the renounced order of life\, nobody can become a preacher.” So he insisted. Not he insisted: practically my spiritual master insisted. He wanted me to become a preacher\, so he forced me through this Godbrother: “You accept.” So\, unwillingly I accepted. \nKeshavaji Gaudiya Math was located in the midst of one of Mathura’s downtown bazaars. Its main entrance\, an arched doorway\, led into a courtyard\, open to the sky through a metal grating above. The architecture was similar to that of the Vamshi-gopalaji temple. The atmosphere was secluded\, as in a monastery. Abhay was a familiar\, welcomed figure here. He had lived here\, written and studied in the library here\, edited the Gaudiya Patrika\, and donated the Deity of Lord Chaitanya who stood on the altar beside the Deities of Radha and Krishna (Sri Sri Radha Vinodavihariji). But his visit during September of 1959 was not an ordinary one. He entered the matha dressed in white\, Abhay Babu\, but he would soon be leaving dressed in saffron\, a swami. \nAbhay had been living as a renunciate for nine years; there was no need for him to observe a ceremony or to proclaim himself a sadhu by changing to saffron dress. But it was the parampara system that a man take tridandi-sannyasa at the end of his life. He was aware of the cheating sannyasis; even in Vrindavana he had seen so-called sadhus who did not preach but simply spent their days hunting for chapatis. Some “swamis” of Vrindavana even indulged illicitly in what they had supposedly come here to reject: sex life. Such persons were making a mockery of sannyasa. And there were the caste goswamis also\, who lived like ordinary householders\, running temples as a business to support their families and accepting honour and donations from the public on the false basis of birth. Abhay knew of these abuses of sannyasa\, but he also knew the real purpose of sannyasa. Sannyasa was for preaching. \nOn the morning of September 17th 1959\, in the fifty-by-twenty-five-foot Deity room on the second floor of the Keshavaji Math\, a group of devotees sat before the Deities of Radha-Krishna and Lord Chaitanya. The Deities were colourfully dressed in royal clothing and silver crowns. Radharani’s right hand faced palm-forward in benediction for the worshipper; at Her side\, Her left hand held a flower for Krishna. Krishna stood like a dancer\, placing His right leg in a casual tiptoe pose before His left\, playing His long silver flute\, which He held gracefully to His red lips. His long black hair reached down past His shoulders\, and the garland of marigolds around his neck reached down to His knees. On His right stood the Deity of Lord Chaitanya\, His right arm raised\, left arm at His side\, His body straight\, feet together. He was a soft golden colour\, and He had large eyes\, a well-formed red mouth\, and straight black hair down to his shoulders. One level below the Deities were pictures of the spiritual masters in disciplic succession: Jagannath dasa Babaji\, Bhaktivinoda Thakura\, Gaurakishora dasa Babaji\, Bhaktisiddhanta Saraswati\, Bhaktiprajnana Keshava Maharaj. \nAbhay sat on a mat of kusha grass beside ninety-year old Sanatana\, also to receive sannyasa that day. Sitting opposite the two candidates\, Narayana Maharaj\, Keshava Maharaja’s disciple\, prepared to conduct the ceremony of mantras and offerings of grains and ghee into the fire. Akinchana Krishnadasa Babaji\, Abhay’s Godbrother\, known for sweet singing\, played mrdanga and sang Vaishnava bhajanas. Sitting on a raised asana\, His Holiness B.P. Keshava Maharaj presided. Since there had been no notices or invitations\, only the matha’s few residents attended. \nNarayan Maharaj chanted the required mantras and then sat back silently while B.P. Keshava Maharaj lectured. Then\, to everyone’s surprise\, Keshava Maharaj asked Abhay to speak. Abhay had not expected this. As he looked around at the gathering of devotees\, he understood that the common language was Hindi; only Keshava Maharaj and a few others spoke English. Yet he knew he must speak in English. \nAfter Abhay’s speech\, each initiate received his sannyasa-danda\, the traditional head-high staff made of four bamboo rods bound together and completely enwrapped in saffron cloth. They were given their sannyasa garments: one piece of saffron cloth for a dhoti\, and one for a top piece (uttara)\, and two strips of cloth for underwear (kaupins). They also received Tulasi neck beads and the sannyasa mantra. Keshava Maharaj said that Abhay would now be known as Bhaktivedanta Swami Maharaj and that Sanatana would be Muni Maharaj. After the ceremony\, the two new sannyasis posed for a photo\, standing on either side of their sannyasa-guru\, who sat in a chair. \nB.P. Keshava Maharaj didn’t impose any strictures on Abhay; he simply encouraged him to go on preaching. Yet Abhay knew that to become A.C. Bhaktivedanta Swami did not mean merely that he was giving up family\, home comforts\, and business. That he had done five years ago. Changing from white cloth to saffron cloth\, from Abhay Babu to Bhaktivedanta Swami Maharaj\, had a special significance: it was only a matter of time before Bhaktivedanta Swami would travel to the West as Bhaktisiddhanta Saraswati had ordained. This was Bhaktivedanta Swami’s realization of his new sannyasa status. \nThe Gaudiya Patrika’s account of the sannyasa initiation included a biographical sketch of Sri Srimad Bhaktivedanta Swami Maharaj\, listing the major events of his life. The article concluded: \nSeeing his enthusiasm and ability to write articles in Hindi\, English and Bengali\, Bhaktisiddhanta Saraswati Maharaj gave him the instruction to take tridandi-sannyasa. For nearly one year he had been ready to accept sannyasa. In the month of Bhadra\, on the day on which Vishvarupa accepted sannyasa\, Bhaktivedanta Swami at the Sri Keshavaji Gaudiya Math accepted sannyasa from the founder of the Vedanta Samiti\, Bhaktiprajnana Keshava Maharaj. Seeing him accept his ashram of renunciation\, seeing this pastime for accepting the renounced order of life\, we have attained great affection and enthusiasm.
URL:https://www.iskconpunjabibagh.com/event/acceptance-of-sannyasa-by-srila-prabhupada-26th-sept-2026/
CATEGORIES:Upcoming event
ATTACH;FMTTYPE=image/jpeg:https://www.iskconpunjabibagh.com/wp-content/uploads/2025/09/Prabhupada.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260927
DTEND;VALUE=DATE:20260928
DTSTAMP:20260417T114950
CREATED:20260318T122933Z
LAST-MODIFIED:20260318T122933Z
UID:49519-1790467200-1790553599@www.iskconpunjabibagh.com
SUMMARY:Third Month of Caturmasya Begins 27th Sept 2026
DESCRIPTION:Third month: No milk (if required\, it can be mixed with a drop of lemon juice). \nCaturmasya stands for ‘four months’. It is the period between sayana and uttana ekadasis. The scriptures refer to this period as the duration of Lord Visnu’s sleep in this universe. \nThe main goal of observing Caturmasya is to decrease attachment to material things and to increase devotion to Krishna.\nSrila Prabhupada writes in Caitanya Caritamrta\, “Caturmasya should be observed by all sections of the population. It does not matter whether one is a grihasta or a sanyasi. The observation is obligatory to all ashramas.” He further explains how to observe the vow:  “This is not very difficult. In the month of Sravana one should not eat spinach (green leafy vegetables of the nature)\, in the month of Bhadra one should not eat yogurt (yogurt used as binding agent for cake is allowed)\, and in the month of Asvina one should not drink milk (milk sweets\, milk by-products are fine). \nOne should not eat fish or other non-vegetarian food during the month of Kartik. Masura dal and urad dal being high in protein is also considered non-vegetarian.” Thus during caturmasya one should practice to give up all food intended for sense enjoyment. However\, maha-prasad\, though containing restricted item can be honoured! \nIt is stated in Hari Bhakti Vilasa 15/113 that ‘after properly praying to the Supreme Lord near Him\, one should properly take a vow to follow the proper rules and regulations and process of caturmasya to increase one’s devotion to Lord Sri Krishna.’ \nSo please take this opportunity and engage yourself yourselves in the service of the Lord with much enthusiasm and make your life sublime.
URL:https://www.iskconpunjabibagh.com/event/third-month-of-caturmasya-begins-27th-sept-2026/
CATEGORIES:Upcoming event
ATTACH;FMTTYPE=image/jpeg:https://www.iskconpunjabibagh.com/wp-content/uploads/2022/08/third.jpg
END:VEVENT
END:VCALENDAR