eta bali' dunhe rahe harasita hana
salagrama seva kare visesa kariya
eta bali'-after this conversation; dunhe—both of them; rahe—remained; harasita—jubilant; hana—becoming; salagramasalagrama-narayana-sila; seva—service; kare—rendered; visesa—with special attention; kariya—giving it.
After this conversation, both husband and wife were very jubilant, and together they rendered service to the household salagrama-sila.
Especially in every brahmana's house there must be a salagrama-sila to be worshiped by the brahmana family. This system is still current. People who are brahmana by caste, who are born in a brahmana family, must worship the salagrama-sila. Unfortunately, with the progress of Kali-yuga, the so-called brahmanas, although very proud of taking birth in brahmana families, no longer worship the salagrama-sila. But actually it has been a custom since time immemorial that a person born in a brahmana family must worship the salagrama-sila in all circumstances. In our Krsna consciousness society, some of the members are very anxious to introduce the salagrama-sila, but we have purposely refrained from introducing it because most of the members of the Krsna consciousness movement do not originally come from families of the brahmana caste. After some time, when we find that they are actually situated strictly in the line of brahminical behavior, this salagrama-sila will be introduced.
In this age, the worship of the salagrama-sila is not as important as the chanting of the holy name of the Lord. That is the injunction of the sastra. Harer nama harer nama harer namaiva kevalam kalau nasty eva nasty eva nasty eva gatir anyatha. Srila Jiva Gosvami's opinion is that by chanting the holy name offenselessly one becomes completely perfect. Nevertheless, just to purify the situation of the mind, worship of the Deity in the temple is also necessary. Therefore when one is advanced in spiritual consciousness or is perfectly situated on a spiritual platform he may take to the worship of the salagrama-sila.
The transference of the Lord from the heart of Jagannatha Misra to the heart of Sacimata is explained by Srila Bhaktisiddhanta Sarasvati Thakura as follows: "It is to be concluded that Jagannatha Misra and Sacimata are nitya-siddhas, ever purified associates of the Lord. Their hearts are always uncontaminated, and therefore they never forget the Supreme Personality of Godhead. A common man in this material world has a contaminated heart. He must therefore first purify his heart to come to the transcendental position. But Jagannatha Misra and Sacimata were not a common man and woman with contaminated hearts. When the heart is uncontaminated, it is said to be in the existential position of Vasudeva. Vasudeva can beget Vasudeva, or Krsna, who is transcendentally situated."
It is to be understood that Sacidevi did not become pregnant as an ordinary woman becomes pregnant because of sense indulgence. One should not think the pregnancy of Sacimata to be that of an ordinary woman because that is an offense. One can understand the pregnancy of Sacimata when one is actually advanced in spiritual consciousness and fully engaged in the devotional service of the Lord.
In Srimad-Bhagavatam (10.2.16) it is stated:
bhagavan api visvatma
bhaktanam abhayan-karah
mana anakadundubheh
This is a statement regarding the birth of Lord Krsna. The incarnation of the Lord entered the mind of Vasudeva and was then transferred to the mind of Devaki. Srila Sridhara Svami gives the following annotation in this connection: 'mana avivesa' manasy avirbabhuva; jivanam iva na dhatu-sambandha ity arthah. There was no question of the seminal discharge necessary for the birth of an ordinary human being. Srila Rupa Gosvami also comments in this connection that Lord Krsna first appeared in the mind of Anakadundubhi, Vasudeva, and was then transferred to the mind of Devaki-devi. Thus the spiritual bliss in the mind of Devaki-devi gradually increased, just as the moon increases every night until it becomes a full moon. At the time of His appearance, Lord Krsna came out of the mind of Devaki and appeared within the prison house of Kamsa by the side of Devaki's bed. At that time, by the spell of yogamaya, Devaki thought that her child had now been born. In this connection, even the demigods from the celestial kingdom were also bewildered. As it is stated, muhyanti yat surayah (Bhag. 1.1.1). They came to offer their prayers to Devaki, thinking that the Supreme Lord was within her womb. The demigods came to Mathura from their celestial kingdom. This indicates that Mathura is still more important than the celestial kingdom of the upper planetary system.
Lord Krsna, as the eternal son of Yasodamayi, is always present in Vrndavana. The pastimes of Lord Krsna are continuously going on within both this material world and the spiritual world. In such pastimes, the Lord always thinks Himself the eternal son of mother Yasoda and father Nanda Maharaja. In the Tenth Canto of Srimad-Bhagavatam, Chapter Six, verse 43, it is stated, "When magnanimous, broad-hearted Nanda Maharaja came back from a tour, he immediately took his son Krsna on his lap and experienced transcendental bliss by smelling His head." Similarly, in the Tenth Canto, Ninth Chapter, verse 21, it is said, "This Personality of Godhead, appearing as the son of a cowherd damsel, is easily available and understandable to devotees, whereas those who are under the concept of bodily life, even though they are very advanced in austerity and penance or even though they are great philosophers, are unable to understand Him."
Srila Bhaktisiddhanta Sarasvati Thakura next quotes Sripada Baladeva Vidyabhusana, who refers to the prayers offered by the demigods to Lord Krsna in the womb of Devaki and summarizes the birth of Krsna as follows: "As the rising moon manifests light in the east, so Devaki, who was always situated on the transcendental platform, having been initiated in the Krsna mantra by Vasudeva, the son of Surasena, kept Krsna within her heart." From this statement of Srimad-Bhagavatam (10.2.18) it is understood that the Supreme Personality of Godhead, having been transferred from the heart of Anakadundubhi, or Vasudeva, manifested Himself in the heart of Devaki. According to Srila Baladeva Vidyabhusana, the "heart of Devaki" means the womb of Devaki because in the Srimad-Bhagavatam, Tenth Canto, Second Chapter, verse 41, the demigods say, distyamba te kuksi-gatah parah puman: "Mother Devaki, the Lord is already within your womb." Therefore, that the Lord was transferred from the heart of Vasudeva to the heart of Devaki means that He was transferred to the womb of Devaki.
Similarly, in regard to the appearance of Lord Caitanya Mahaprabhu as described in the Caitanya-caritamrta, the words visese sevana kare govinda-carana, "they specifically began to worship the lotus feet of Govinda," indicate that exactly as Krsna appeared in the heart of Devaki through the heart of Vasudeva, so Lord Caitanya appeared in the heart of Sacidevi through the heart of Jagannatha Misra. This is the mystery of the appearance of Lord Caitanya Mahaprabhu. Consequently, one should not think of Lord Caitanya's appearance as that of a common man or living entity. This subject matter is a little difficult to understand, but for devotees of the Lord it will not at all be difficult to realize the statements given by Krsnadasa Kaviraja Gosvami.

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