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    Shalagrama Shila by Padmanabha Goswami

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    DaviDoyal
    shalagrama

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    © All Rights Reserved
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    {Ai lor To 6a Radharama {All Gory ToS Guru And Guo Salagrama-éila Sasric Evidence Compiled by Sri Padmanabha Goswami Padmanabha Goswami Shanti Kutir Radharamana Temple Vrindavana U.P. 281121 India Phone: (0568) 442323 First Printing, 1993: 1,100 Second Printing, 1996: 2,000 © Copyright 1993 by Padmanabha Goswami All rights reserved Printed in India Offering hundreds of obeisances at his feet, I dedicate this book to the loving memory of ‘my beloved fathe! the late Sri Viévambhara Goswami, who was my guide, well-wisher, and source of inspiration. After him, I have been blessed with the good fortune of daily worshiping bis Salagrama-sild, Contents a) Radhiramanaji, Self-Manifesting Deity... 060s y Foreword soe ove cece eee vi Appearance of Sitagrama and Tulasi ©... 1 Results of Worshiping. Different Types of Silas. « sees 8 Different Features of Silagramacsilis |... 8 ‘The Glories of Deets B ‘Conversation of Siva and ‘Kartikeya About Salagrima 15 Other Evidences ie Different Results of Worshiping Many Silas... - Dvirakivsila ee Ident The Henefits of Different Types of Dvaraka-silas 24 Additional Information... 2... ss + 26 Marriage of Salagrama and Tulasi... . 29 ‘The Worship of S a tk Sri Radhdramanaji Self-Manifesting Deity ‘When Lord Caitanya Mahaprabhu was touring South India, He spent the four months during the rainy season called Citurmasya in Sri Rangam at the house of Vychkats Bhatfa the chief priest of the Raaganatha Temple. His son, Sti Gopala Bhatta, was then able to serve the Lord to his heart's content. Being pleased by his devotion, Sr Caitanya gave him initiation and ordered him to go to Vradivana after the disappearance of his parents. There he should remain with Rapa and Sandtana doing bhajana and writing books. ‘tthe age of thirty after the death of his parents, Gopila Bhatta left for Vndavana, When Lord Caitanya heard that Gopala Bhatta Goswami had arrived in Vrndavana and had ‘met $1i Rapa and Sanatana Goswami, He was very pleased. At that time Mahaprabhu had already visited Vendavana. Al- though Ropa and Sanatana had gone to visit Him in Pur Gopala Bhaita never received any invitation to go. Under standing his disappointment, Sri Caitanya sent His personal sana and cloth to him through Ropa and Sanstana, which can stil be seen on special festivals in Radharamana Temple. Later when Gopsla Bhatta heard of the disappearance of Mahaprabhu, he felt intense separation from the Lord, having associated with Him only in his childhood. One night Lord Caitanya appeared in a dream and told him, “If you want my darfana, make a pilgrimage to Nepal.” In Nepal, Gopala Bhaja visited the river Gandaki, After taking his bath he filled his water pot and was surprised to see that some fAlagrama-flds had entered it. Emptying his pot, he filled it again, oly to find the flds had re-entered his water pot. Again he emptied his pot, and when he filed it for a third time he found that now twelve Salagrama-silds were there. Thinking this must be the merey of the Lord, he decided to bring those silds with him to Vrndavana (One day after returaing to Vrndavana, a wealthy devo- tee approached Gopila Bhatta Goswami with dresses and ‘ornaments for his Deity. Gopila Bhatta told him that as he ‘was only worshiping a £4lagrdma-sila, give to someone else who was worsh tse them. It happened to be Nrsimha-caturdast and thinking deeply on this incident Gopila Bhatta remembered how Lord Nrsitihadeva had manifested from a stone pillar. He then began to pray to the Lord, “O Lord, you are very merciful and fulfill the desires of Your devotees. I wish to serve you in your Full form.” Ta ecstasy he read the chapters of Srimad-Bhagavatam about Lord Nrsiohadeva's pastimes, ‘and then took rest, In the morning when he awoke, he found that one of the (welve Sdlagramas, the Dimodara-tila, had manifested as Sri Radhiramana. The time of this writing, 1992, isthe 450" anniversary of His appearance. He immediately called Rapa and Sanatana and all the other devotees. They were all astounded by the beauty of Sri Radhiramanajt, They remarked that from the feet to the waist He had the form of Sri Mgdana-Mohanajt, His chest was like that of Sei Gopinathaji and He had the ‘moonlike face of $r1 Govindadeva, Then with the blessing fof all the Vaignavas, he began the worship of Sri Radhéramanaj. Foreword ‘The present book has been translated mainly from the chapter on Sdlagrama-silé of Sr Hari-bhaki-vildsa compiled by $ri-Gopala Bhatta Goswami, the disciple of Sri Caitanya, Mahaprabhu, Collecting references from various Purdnas and other Vedie scriptures, St Gopala Bhatta Goswami has sought to resolve vatious arguments and doubts in relation ‘with Salagrama- sila. In this translation we have humbly tried to carefully put before our readers the many evidences gathered by him from different Purdnas. ‘After the disappearance of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, the Founder-Acarya of the International Society for Krishna Consciousness, many devotees have begun the worship (pija) of Salagrdma-sila. ‘Thus over the years, devotees have been approaching us ‘sumerous questions about both the Sélagrama-sild and ‘dvaraka-sila, One devotee brought a shiny black stone he found in the sea, wishing to know ifit could be a Salagrama- ila. According to the Gautarniya Tantra, however, a stone from any place other than the Gandakt River in Nepal can ever be falagrame-sila. We replied to another query that fone should not make the mistake of thinking that du to i white color the dvdraka-tila can be accepted as the form of Radharal. Due to poor fund of knowledge, itis possible the devo- tees may make some dparddha, Thus in this first attempt at ‘writing in my lf, iis my sincere desire to provide the devotees with as much information as possible about falagrma-sil Before going to the West to preach, Srila Prabhupada was a close friend for several years of $11 Visvambhara Goswami, an 4cirya in the line of Gopala Bhatta Goswami. Srila Prabhupada visited the temple of Radharamana many times and was impressed with the service of the Deity. Later Srila Prabhupsda often commented to his disciples how they should learn from the high standard of Deity worship and Vaigqava etiquette of Ridharamana Temple. ‘Alter reading this book somebody may question that since Lord Hari always resides in the Salagrama-tila, then what is the necessity to worship the temple Deity? I should simply worship my Salagrama-tila. In reply we may say that the Deity in the temple attracts the hearts of the devotees, so it is always the duty of the devotees to adore the temple Deity T am very much obliged to my wife, Srimati Saroj Goswami, and Sri Asfaratha Prabhu who gave me full i spiration t0 do this work. I also wish to offer my heartfelt thanks to Acarya Gaur Krishna Goswami, Mahanidhi ‘Swami, Pundarika Vidyinidhi Dasa, Dina Bandhu Disa, Kesidamana Dasa, Shab K. S. Gupta, Prema Rasa Dasa, Daivi Sakti Devi, Nitya-siddha Lila Dasi and Veda Sastri Disk, They all assisted me with editing, typing, and other valuable services to help to bring this publication to light. Padmanibha Goswami Srl Radhiramana Temple Vendivana Appearance of Salagrama and Tulasi We arevincluding the following history of the appear ance of $alagrima and Tulast from the Brahma-vaivarta Purdna. Though the description there is quite elaborate, we ‘There was once aking named Vrsadhvaja who, despite appearing ina dynasty of pious Vainava king, was strictly devoted to Lord Siva. He had no faith in Lord Vismu or any ofthe demigods, and even began to criticize the worship of Lord Vispu. Secing the offensive behavior of Vrsadbvaja, Saryadeva cursed bim to lose all his wealth and power. He and two generations of his descendants thus beeame desti- {ute vai the appearance of Dharmadhvaa. Dharmadhvaja and his wife very devotedly worshiped Lakymides to gain her favor and thus a plenary portion of Lakgml entered his wife's womb. On Kartika Para time marked wth every auspicious sig, the wife of Dharma- dhvaja, Madhav, gave birth to a very beautiful daughter. ‘he was decorated with all fortunate signs and grew to be an exquisitely beautiful young gi acver aging beyond si- teen years, Her beauty stole the miad and beat of everyone, impossible to compare her with anyone else, she became known as Tulasi (matchless). Leaving home, Tulast went to Badsi-van where she per- formed severe penances with a desire in her mind that Lord Narayaoa Himself become her husband. Pleased with her austerities, Brahmajt appeared before her and asked what 2 ‘boon she desired, Tulas explained to him, “In my previous birth, I was a gop! named Tulasi. By my wonderful good fortune, I was able to become the very dearly beloved maid- servant of Lord Krsna. One day in the rdsa-mandala, ‘hardut angrily cursed me to be born on the earth in human society. Thus leaving my divine body, I have taken my birth fon the earth in this present form. Now I desire the boon of attaining Lord Narayana as my husband.” ‘Lord Brahma replied, “There was one cowherd boy named Sudima who also received Radhirani’s curse to be born on the earth. By that curse he has been born in the family of demons and is now famous on the earth as Saa- Khactda. He has done extreme penances 0 attain certain bboons and to get you as his wife. Thus in this life he will ‘become your husband for some time. Later by the influence of fila you will curse Lord Nariyana, but accepting your curse, Lord Nirdyana will then become your husband. Lord Vigou will love you more dearly than His own life, and without your presence all paja wil be fruitless. By my boon, becoming the presiding deity ofall the trees, you will freely ‘enjoy uolimited happiness in the constant association of Lord Visnu.” Sabkhacida, receiving his desired benedictions along ‘an all-auspicious protective shield (kavdca) from Lord Brahmi, came to Badri-van where he met Tulasi, As they were conversing with each other, Lord Brahma appeared on the spot and said, “Saakhactda, please accept this young maiden as your wife,” Turning to Tulasi he told her, “After the death of Saakhacada, you will obtain Lord Visou as your husband.” 3 ‘The other boon that Saikhactda received from Lord Brahma was that as long as the chastity of his wife was not Violated, no one would be able to kill him. Thus becoming. very arrogant, he began to terrorize all the demigods and hhuman beings. Severely afflicted by his attacks, the demi- ‘gods approached Lord Siva and begged him to protect them. Then Lord Sapkara went there and personally began to fight with Sankhacada, Meanwhile, Lord Visnu made a plan to destroy the y of Tulasi. While Lord Siva and Saikhacada were ferociously fighting, Lord Hari in the form of a brdhmana arrived on the battlefield. He said to Saakhactda, “Please give your kavaca in chatty to me, a brahmana.” Then Sat- Kkhactda immediately gave Him the kavdca in charity. That same Lord Hari, disguising Himself as Saikhacoda then went fo see Tulast. Deceiving her in this way, He began to enjoy with her as if He were her husband and thus broke her chastity. ‘The Bhavisya Purdne goes on for great length to point cout that there was certainly no fault on Lord Visou's part He wanted to maintain the benediction given by His devotee Lord Brahma (o Saikhacida, and at the same time He ‘wanted to protect the demigods and devotees. For this pur- pose He created this particular pastime with the appear- ance of improper behaviour. But since Tulasi isthe plenary part of Laksmidev, she is actually the wife of Lord Visnu. At that very moment Sankarajl killed Saikhactida on the battlefield. When Tulasi understood all that had hap- ppened, she said, “By deceiving me, You have broken my ‘ chastity, and killed my husband. You're absolutely stone hearted! Thus I curse You to remain on earth as a stone! Lord Hari said, “For many years you underwent very Jifficalt penances to achieve Me. At the same time, Sai~ khacada has also done severe penances to get you. By the result of his austerity, be enjoyed you as his wife and bas ‘bow gone to Goloka, Now you will get the fruit of your pemances. Leaving this mortal body and taking a divine form, you will always remain with Me. Your present body shall turn into the river Gandaki, and from your hair will grow many trees famous as Tulasi To fulfill your curse, 1 ‘ill become a stone ((élagrama-sila) and will always live om the banks of the Gandaki River. The millions of worms who tive in that place will adora those stones with the siga of My ‘cakra by carving them with their sharp tecth.” After this ‘Lord Vigou began to dwell perpetually in the waters of the Gapdakt River inthe form of stones. The Results of Worshiping Different Types of Silas The Gautamiya Tanva states that the worshipable stones known a falagrdma-ilas are only found in the Gandabt River in Nepal. Accordig to the Skanda Purdna, these $alagrama-ils appear in various colors, shapes, and rmarkings. Their color may be cither black, blue, yellow, whitish, blood-red, or taway colored. Their shape may be either smooth, ough, uncven, very plump, of frog-shaped. They may be without markings, marked with one cakra, many cobras, large catras, broken cokras, a cakra in the middle of a circle, or with one cakra attached to another. Some Salogramavitas exhibit» large mouth and others a dowa-turned mouth. The Skanda Purdne aso enumerates the good and bad results derived from vencrating different types of Slax grdma-Silas, Worshiping a smooth fld brings mantra-riddhi (perfection in the chanting of one's given mantra). Black Silas bestow fame, yellow Silas give sons, whitish Silas de- stroy one's sis, be slas increase wealth, and blood-red Silas bring discases. Rough filas create axicty, uncvensilas sive poverty, and fat flar decrease one’s life span. S devoid of markings yield ao results. If one mistakenly adores asa with the following quali suffering: avay colored, uneven, broken, with one cadre, too many cakras, large cakras, a circled cakra, a broken ra, a cakra aliached {0 another, with a large mouth, oF the mouth turned down, 6 ‘The Agni Purdna mentions several types of Salagrama- 4Gilas whose worship brings unhappiness and never happi ness. These include asia with a mouth like that of a snake, ‘broken fila, one with catras facing each other, with a circled cakra,afla with a protruding navel, atawny-colored ld koowa as Neshisha, a 62 with many lines inside the circle, and a fd unidentifiable due to its confusing mark- es ‘The Agni Purana further describes many Sdlagrama- {filas who award beneficial results to those who attentively worship Them. These benevoleat fils include those that are perfectly smooth, jet black in color, round like a pearl, natural (aot made by hand), or with an evenly shaped cakra. ‘The Variha-

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