CC daily 17 – M 58-60 – Love invokes auspiciousness for the all-auspicious one

Bhog samagriyaila sandesha dhiyata nana upaharatah kahite parikata chyotham sharitamrut maddalila fourth chapter Madhavendra Puri's past tense verse 58 the description of the installation of govardhan dhari gopal diti is being described so people were singing dancing playing instruments the brahmanas were bathing the lord in sacred abhishek and the cooking was happening so for that bhog samagriya ingredients for eating samagriyaila sandesha dhiyata so what was this samagriya sandesha dhiyata sandesh is one of the special milk delicacies made using very concentrated condensed milk and sweet it is considered to be one of the finest of delicacies in the vedic cuisine nana upaharatah kahite parikata nana upaharatah so there were many many gifts that the devotees brought for the lord so the people in the village were all devotionally inclined and they wanted to get and they got all that they could and vishnus says tahah kahite parikata how can i speak it i cannot speak it such so great was their devotion and so many were the gifts that they brought that my words fall short in describing what all they brought tulsi adi pushpa vastra aila aneg apane madhava puri kaila abhishek so then tulsi adi pushpa now all auspicious paraphernalia connected with worship was provided by the villagers and they wanted to behold not just the lord but also the madhavendra puri who had found the lord for them they knew it must be a very special soul to whom the lord had revealed they had been there for so long but then the lord had not come in the dreams of any of them it was this stranger this saint who was a stranger to them who had just visited vrindavan visited their area near govindakund their village and the very first day when he was staying there that very night the lord had come then all the story had already spread among all of them because the way we delight in gossip that way the devotionally minded people delight in the glories of the lord so they were all aware of it and then they wanted to behold also and madhavendra puri also thought that it is my responsibility that I have to do this service because the lord has revealed himself to me so he took it up responsibility that apane madhava puri so with the tulsi with the pushpa with the vastra all this had come in profuse quantity so madhavendra puri himself he personally kaila abhishek he came forward and accepted the responsibility cherished the privilege and did the abhishek and all the people were delightfully watching delightedly watching this extraordinary exchange of love between the lord who had appeared and the devotee who had discovered the lord to whom the lord had appeared and as they were watching the abhishek jala falling on the lord through the lotus hands of madhavendra puri they felt the impurities in their hearts also getting cleansed and madhavendra puri was relishing this opportunity to render intimate service to this deity which was becoming his aradhya dev his worshipable deity amangala durakari karaila snan bahutaila diya kaila shriyanga chikkan so amangala durakari so he did all the rituals for removing all inauspiciousness karaila snan and he bathed the lord in this way bahutaila diya kaila now one of the traditional ways in which cleansing is done we use soap and soap if you see one of the important ingredients among them is oily elements which actually cleanse so when the lord is bathed rather than using soap directly the oil itself is used, oil is more natural and oil makes the body shiny and then the opportunity in rubbing oil on the lord's body is that we can give him a massage also so after oil is applied then application of oil becomes a massage, that is a service to the lord and then after the oil is washed sometime when the oil is washed away at that time the cleaning also happens thoroughly and the oil that goes inside the body that nourishes the body also so there are multiple purposes that are served through oil therapy so therefore shriyanga chikkan shriyanga chikkan means the lord's form became shriyanga that is called it is not our anga which is actually filled with inauspicious foul smelling substances but shriyanga chikkan, the beautiful form of the lord, the auspicious form of the lord chikkan, it became very shiny attractive bahutaila diya so he applied oil profusely, he wanted to do wonderful massage for the lord and it is said that he bathed the lord and applied oil and then we will see later how again he bathed the lord with water but one significant point that is mentioned over here is amangala durakari amangala durakari now you may wonder if the lord himself has appeared and he is supremely auspicious then what does it mean that somebody can that actually the inauspicious things are driven away so how can they be driven away isn't the lord himself enough to drive away inauspicious things yes that is true at the same time there is the devotees mood of serving the lord and just as in a traditional culture when a relative comes home or a son comes home and the mother does some rituals moves her hands in a particular way, chants some mantras, prayers to remove inauspiciousness so that is a expression of affection it is an expression of one's love and it is an expression of one's desire to serve so the devotee knows that the lord is supreme but the devotee also knows that when the lord has appeared as a deity the lord has appeared to give us an opportunity to serve him and we serve him in every possible way that we could when a respectable guest would come to our house so that's why inauspiciousness is removed by chanting mantras so that is there can be anything inauspicious when the lord has appeared himself he is supremely auspicious but the mood of service means that at one level we are conscious of the lord's greatness and that's why we want to render good service to him but at another level we think that oh it is my opportunity to serve him so let me offer him the best that I can and in that sense desiring auspiciousness invoking auspiciousness is one of the heartfelt things that we can do to express our pleasure at seeing someone, express our gratitude express our joy, express our affection so amangala durakari so generally even when deity installations are performed so inauspicious elements are removed inauspicious elements are removed so that there is nothing inauspicious remaining when the lord appears lord by his own appearance can remove all inauspicious things and he will remove but the point is when we ask him to come to give us an opportunity to serve then it is not that we ask him to come and remove the inauspiciousness we chant the mantras ourselves and remove the inauspiciousness from the heart this is how we see that in Balramji he appeared first in Devaki's womb and then because the six cursed sons had appeared who represented the six anarthas Devaki's womb represents sadhakas heart and when the six anarthas are removed then it is almost like the heart is pure but still whatever residual impurity is there Balramji wanted to remove that and after removing that then the lord can appear and then Balramji is the Adi Guru and all gurus similarly serve the lord in the same moon so although the lord is supremely auspicious the devotee tries to remove inauspiciousness before invoking the lord's presence and this way the devotees express their extraordinarily intimate service attitude and the same mood is there for us also in our service especially in our outreach although the lord is omnipotent and he can change anyone and everyone's hearts but we strive to the best of our capacity to speak in such a way that people are attracted to Krishna and their hearts become transformed by their attraction to Krishna so in worshipping the deity the mood of service is to be kept foremost in mind and with that mood of service when we understand deity worship then we can see it as a most intimate and intense form of one to one personal.