After hearing about Śrī Caitanya Mahāprabhu's fainting and His being carried to the house of Sārvabhauma Bhaṭṭācārya, people crowded there to see the Lord. Śrīla Nityānanda Prabhu and other devotees then visited the Jagannātha temple, and when they came back to the house of Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu returned to external consciousness. Sārvabhauma Bhaṭṭācārya received everyone and distributed mahā-prasādam with great care. The Bhaṭṭācārya then became acquainted with Śrī Caitanya Mahāprabhu and arranged accommodations at his aunt's house. His brother-in-law, Gopīnātha Ācārya, established that Lord Caitanya Mahāprabhu was Kṛṣṇa Himself, but Sārvabhauma and his many disciples could not accept this. However, Gopīnātha Ācārya convinced Sārvabhauma that no one can understand the Supreme Personality of Godhead without being favored by Him.
Maha-prasadam
Sri Caitanya-caritamrta
CC Adi-lila
From the very beginning of His childhood life Śrī Caitanya Mahāprabhu introduced the system of observing a fast on the Ekādaśī day. In the Bhakti-sandarbha, by Śrīla Jīva Gosvāmī, there is a quotation from the Skanda Purāṇa admonishing that a person who eats grains on Ekādaśī becomes a murderer of his mother, father, brother and spiritual master, and even if he is elevated to a Vaikuṇṭha planet, he falls down. On Ekādaśī, everything is cooked for Viṣṇu, including regular grains and dhal, but it is enjoined that a Vaiṣṇava should not even take viṣṇu-prasādam on Ekādaśī. It is said that a Vaiṣṇava does not accept anything eatable that is not offered to Lord Viṣṇu, but on Ekādaśī a Vaiṣṇava should not touch even mahā-prasādam offered to Viṣṇu, although such prasādam may be kept for being eaten the next day. It is strictly forbidden for one to accept any kind of grain on Ekādaśī, even if it is offered to Lord Viṣṇu.
CC Madhya-lila
The word avadhūta refers to one above all rules and regulations. Sometimes, not observing all the rules and regulations of a sannyāsī, Nityānanda Prabhu exhibited the behavior of a mad avadhūta. He threw the remnants of food on the ground, and some of these remnants touched the body of Advaita Ācārya. Advaita Ācārya accepted this happily because He presented Himself as a member of the community of smārta-brāhmaṇas. By touching the remnants of food thrown by Nityānanda Prabhu, Advaita Ācārya immediately felt Himself purified of all smārta contamination. The remnants of food left by a pure Vaiṣṇava are called mahā-mahā-prasādam. This is completely spiritual and is identified with Lord Viṣṇu. Such remnants are not ordinary. The spiritual master is to be considered on the stage of paramahaṁsa and beyond the jurisdiction of the varṇāśrama institution. The remnants of food left by the spiritual master and similar paramahaṁsas, or pure Vaiṣṇavas, are purifying.
A pure Vaiṣṇava is not subject to the rules and regulations of the smārta-brāhmaṇas. That was the reason for Advaita Ācārya's stating, āpanāra sama more karibāra tare: "to raise Me to Your own standard." A pure Vaiṣṇava, or a person on the paramahaṁsa stage, accepts the remnants of food (mahā-prasādam) as spiritual. He does not consider it to be material or sense gratificatory. He accepts mahā-prasādam not as ordinary dhal and rice but as spiritual substance. To say nothing of the remnants of food left by a pure Vaiṣṇava, prasādam is never polluted even if it is touched by the mouth of a caṇḍāla. Indeed, it retains its spiritual value. Therefore by eating or touching such mahā-prasādam, a brāhmaṇa is not degraded. There is no question of being polluted by touching the remnants of such food. Actually, by eating such mahā-prasādam, one is freed from all the contaminations of the material condition. That is the verdict of the śāstra.
In the Bṛhad-viṣṇu Purāṇa it is stated that one who considers mahā-prasādam to be equal to ordinary rice and dhal certainly commits a great offense. Ordinary edibles are touchable and untouchable, but there are no such dualistic considerations where prasādam is concerned. Prasādam is transcendental, and there are no transformations or contaminations, just as there are no contaminations or transformations in the body of Lord Viṣṇu Himself. Thus even if one is a brāhmaṇa he is certain to be attacked by leprosy and bereft of all family members if he makes such dualistic considerations. Such an offender goes to hell, never to return. This is the injunction of the Bṛhad-viṣṇu Purāṇa.
Throngs of people came from different villages to see the Deity of Gopāla, and they took mahā-prasādam sumptuously. When they saw the superexcellent form of Lord Gopāla, all their lamentation and unhappiness disappeared.
One morning after this incident, Śrī Caitanya Mahāprabhu received some prasādam from Jagannātha and offered it to Sārvabhauma Bhaṭṭācārya. Without caring for formality, the Bhaṭṭācārya immediately partook of the mahā-prasādam. On another day, when the Bhaṭṭācārya asked Śrī Caitanya Mahāprabhu the best way to worship and meditate, the Lord advised him to chant the Hare Kṛṣṇa mahā-mantra. On another day, the Bhaṭṭācārya wanted to change the reading of the tat te ’nukampām (SB 10.14.8) verse because he did not like the word mukti-pada. He wanted to substitute the word bhakti-pada. Śrī Caitanya Mahāprabhu advised Sārvabhauma not to change the reading of Śrīmad-Bhāgavatam, because mukti-pada indicated the lotus feet of the Supreme Personality of Godhead, Lord Kṛṣṇa. Having become a pure devotee, the Bhaṭṭācārya said, "Because the meaning is hazy, I still prefer bhakti-pada." At this, Śrī Caitanya Mahāprabhu and the other inhabitants of Jagannātha Purī became very pleased. Sārvabhauma Bhaṭṭācārya thus became a pure Vaiṣṇava, and the other learned scholars there followed him.
The Bhaṭṭācārya informed all of them, "Please take your midday baths immediately. Today I shall offer you mahā-prasādam, the remnants of food offered to Lord Jagannātha."
Sārvabhauma Bhaṭṭācārya made arrangements to bring various kinds of mahā-prasādam from the Jagannātha temple. Śrī Caitanya Mahāprabhu then accepted lunch with great happiness.
The Bhaṭṭācārya said, “‘One should eat the mahā-prasādam of the Lord immediately upon receiving it, even though it is dried up, stale or brought from a distant country. One should consider neither time nor place.'"
The Lord always reserves the right of not being exposed to everyone. The devotees, however, are always engaged in the service of the Lord, serving with the tongue by chanting the Hare Kṛṣṇa mantra and tasting mahā-prasādam. Gradually the sincere devotee pleases the Supreme Personality of Godhead, and the Supreme Lord reveals Himself. One cannot see the Supreme Lord by making personal efforts. Rather, when the Lord is pleased by the service of a devotee, He reveals Himself.
Having made their plot, the Buddhists brought a plate of untouchable food before Lord Śrī Caitanya Mahāprabhu and called it mahā-prasādam.
The word apavitra anna refers to food that is unacceptable for a Vaiṣṇava. In other words, a Vaiṣṇava cannot accept any food offered by an avaiṣṇava in the name of mahā-prasādam. This should be a principle for all Vaiṣṇavas. When asked, "What is the behavior of a Vaiṣṇava?" Śrī Caitanya Mahāprabhu replied, "A Vaiṣṇava must avoid the company of an avaiṣṇava (asat)." The word asat refers to an avaiṣṇava, that is, one who is not a Vaiṣṇava. Asat-saṅga-tyāga,—ei vaiṣṇava-ācāra (CC Madhya 22.87). A Vaiṣṇava must be very strict in this respect and should not at all cooperate with an avaiṣṇava. If an avaiṣṇava offers food in the name of mahā-prasādam, it should not be accepted. Such food cannot be prasādam because an avaiṣṇava cannot offer anything to the Lord. Sometimes preachers in the Kṛṣṇa consciousness movement have to accept food in a home where the householder is an avaiṣṇava; however, if this food is offered to the Deity, it can be taken. Ordinary food cooked by an avaiṣṇava should not be accepted by a Vaiṣṇava. Even if an avaiṣṇava cooks food without fault, he cannot offer it to Lord Viṣṇu, and it cannot be accepted as mahā-prasādam.
Kṛṣṇa can accept anything offered by His devotee with devotion. An avaiṣṇava may be a vegetarian and a very clean cook, but because he cannot offer Viṣṇu the food he cooks, it cannot be accepted as mahā-prasādam. It is better that a Vaiṣṇava abandon such food as untouchable.
Upon reaching mother Śacī, Kālā Kṛṣṇadāsa first offered his obeisances and delivered the food remnants (mahā-prasādam). He then informed her of the good news that Śrī Caitanya Mahāprabhu had returned from His South Indian tour.
After paying Him respectful obeisances, Kṛṣṇadāsa offered mahā-prasādam to Advaita Ācārya. He then informed Him of the news of Lord Caitanya in complete detail.
"Indeed, Vāṇīnātha has already gone to the residence of Lord Śrī Caitanya Mahāprabhu and has taken a huge quantity of mahā-prasādam. Please let me know the reason for this."
Sārvabhauma Bhaṭṭācārya said, "Understanding that all the devotees have come, Lord Caitanya gave the sign, and therefore Vāṇīnātha and the others have brought such great quantities of mahā-prasādam."
When a saintly person or pure devotee visits such a holy place, he absorbs the sinful effects left by the common men and again purifies the holy place. Tīrthī-kurvanti tīrthāni (SB 1.13.10). Therefore a common man's visit to a holy place and an exalted saintly person's visit there are different. The common man leaves his sins in the holy place, and a saintly person or devotee cleanses these sins simply by his presence. The devotees of Lord Caitanya Mahāprabhu were not common men, and they could not be subjected to the rules and regulations governing the visiting of holy places. Rather, they exhibited their spontaneous love for Śrī Caitanya Mahāprabhu. Immediately upon arrival at the holy place, they went to see Lord Caitanya, and by His order they took mahā-prasādam without following the regulations governing holy places.
"Accommodations have been arranged for all the Vaiṣṇavas. Now let us distribute mahā-prasādam to all of them."
Then the Lord told Kāśī Miśra and the temple superintendent, “As for the remnants of food left by Jagannātha, let them be delivered to Vāṇīnātha Rāya's charge, for he can take care of all the Vaiṣṇavas and distribute mahā-prasādam to them.”
Gopīnātha was then shown all the residential places, and Vāṇīnātha was given large quantities of food (mahā-prasādam) left by Lord Jagannātha.
Those who are not pious cannot understand the value of mahā-prasādam or the holy name of the Lord. Both prasādam and the Lord's name are on the Brahman platform, or spiritual platform. One should never consider prasādam to be like ordinary hotel cooking. Nor should one touch any kind of food not offered to the Deity. Every Vaiṣṇava strictly follows this principle and does not accept any food that is not prasādam. One should take prasādam with great faith and should chant the holy name of the Lord and worship the Deity in the temple, always remembering that the Deity, mahā-prasādam and the holy name do not belong to the mundane platform. By worshiping the Deity, eating prasādam and chanting the Hare Kṛṣṇa mahā-mantra, one can always remain on the spiritual platform (brahma-bhūyāya kalpate (BG 14.26)).
In the garden, Śrī Caitanya Mahāprabhu sat down with the other devotees. Vāṇīnātha Rāya then came and brought all kinds of mahā-prasādam.
Svarūpa Dāmodara Gosvāmī then said, "Just take a little of this mahā-prasādam, and see how it is that Lord Jagannātha has accepted it."
Most Vedic scholars are called Vedāntists. These so-called followers of Vedānta philosophy consider the Absolute Truth to be impersonal. They also believe that a person born in a particular caste cannot change his caste until he dies and takes rebirth. The smārta-brāhmaṇas also reject the fact that mahā-prasādam (food offered to the Deity) is transcendental and materially uncontaminated. Originally, Sārvabhauma Bhaṭṭācārya was subjected to all the rules and regulations of the Vedic principles on the mundane platform. Now Gopīnātha Ācārya pointed out how Sārvabhauma Bhaṭṭācārya had been converted by the causeless mercy of Śrī Caitanya Mahāprabhu. Being converted, Sārvabhauma partook of prasādam with the Vaiṣṇavas. Indeed, he sat by the side of Śrī Caitanya Mahāprabhu.
Thereafter, calling all the Vaiṣṇavas, Śrī Caitanya Mahāprabhu distributed mahā-prasādam as if sprinkling nectar. At that time the mock fight between Advaita Ācārya and Nityānanda Prabhu became more and more delicious.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that although the brāhmaṇa did not belong to a superior community, he fearlessly chastised so-called caste brāhmaṇas because he was situated on the platform of pure devotional service. There are people who are opposed to Śrī Caitanya Mahāprabhu's accepting a Vaiṣṇava belonging to a lower caste. Such people do not consider mahā-prasādam transcendental, and therefore they are described here as mūrkha (foolish) and duṣṭa (mischievous). A pure devotee has the power to challenge such high-caste people, and his brave statements are not to be considered proud or puffed up. On the contrary, he is to be considered straightforward. Such a person does not like to flatter high-class brāhmaṇas who belong to the non-Vaiṣṇava community.
CC Antya-lila
Then Vallabha Bhaṭṭa brought in a great quantity of Lord Jagannātha's mahā-prasādam and sumptuously fed Lord Śrī Caitanya Mahāprabhu and His associates.
Vallabha Bhaṭṭa had brought a large quantity of mahā-prasādam offered to Lord Jagannātha. Thus all the sannyāsīs sat down to eat with Śrī Caitanya Mahāprabhu.
"Please rise and take your mahā-prasādam," Govinda said.
Haridāsa Ṭhākura replied, “Today I shall observe fasting.
"I have not finished chanting my regular number of rounds. How, then, can I eat? But you have brought mahā-prasādam, and how can I neglect it?"
Saying this, he offered prayers to the mahā-prasādam, took a little portion, and ate it.
Mahā-prasādam is nondifferent from Kṛṣṇa. Therefore, instead of eating mahā-prasādam, one should honor it. It is said here, karilā vandana, "he offered prayers." When taking mahā-prasādam, one should not consider the food ordinary preparations. Prasāda means favor. One should consider mahā-prasādam a favor of Kṛṣṇa. As stated by Śrīla Bhaktivinoda Ṭhākura, kṛṣṇa baḍa dayāmaya karibāre jihvā jaya svaprasāda-anna dilā bhāi. Kṛṣṇa is very kind. In this material world we are all very much attached to tasting various types of food. Therefore, Kṛṣṇa eats many nice varieties of food and offers the food back to the devotees, so that not only are one's demands for various tastes satisfied, but by eating prasādam one makes advancement in spiritual life. Therefore, we should never consider ordinary food on an equal level with mahā-prasādam.
The remnants of food offered to Lord Kṛṣṇa are called mahā-prasādam. After this same mahā-prasādam has been taken by a devotee, the remnants are elevated to mahā-mahā-prasādam.
Also in that chapter, the glories of mahā-prasādam are explained, and a verse is tasted describing the effect of nectar from the lips of Kṛṣṇa.
Lectures
General Lectures
Viṣaya means sense enjoyment. Sense enjoyment. So one has to give up this practice of sense enjoyment. Then he becomes purified. There is no prohibition for eating, but there is prohibition of eating things which are rejected, amedhya. Eating is not stopped, but you cannot eat anything which is not accepted by Kṛṣṇa. That is called anācāra. If you eat something which is not accepted by Kṛṣṇa... Because our life, Kṛṣṇa consciousness life, means to be always eternal servant of Kṛṣṇa. As the servant eats the remnants of foodstuff left by the master, similarly, we are servants of Kṛṣṇa. We also eat, but we eat remnants of foodstuff which is left by Kṛṣṇa. That is called prasādam, mahā-prasādam.
Conversations and Morning Walks
1976 Conversations and Morning Walks
Prabhupāda: This is natural. So how to deal with this?
Mahāṁśa: So we have both. We can get outsiders to come and stay here who we can give prasādam, make them chant, and give them mahā-prasādam. They love it. In the morning. We used to give them a little mahā-prasādam in the morning. They like it very much. By that, we gain their confidence.
Prabhupāda: We shall like that they will come here and stay and remain our twenty-four hours' son. That is very good also.
1977 Conversations and Morning Walks
Prabhupāda: I introduced that.
Tamāla Kṛṣṇa: They are doing. They give for free.
Prabhupāda: Yes.
Tamāla Kṛṣṇa: But the thing is, you know... I feel like some people, they... Oh, yeah. They sell and they give. Selling is in a nice cup. You can buy mahā-prasādam. And beyond that, they also give to anyone who wants.
Prabhupāda: Yes.
Tamāla Kṛṣṇa: I guess it's going on. They do that at one time in the evening. See, they don't do it...
Prabhupāda: That's all right. That is all right. Little prasāda from our side should be given.
Tamāla Kṛṣṇa: But it's not done throughout the day. It's only...
Prabhupāda: No, no, no. That is not possible.
Tamāla Kṛṣṇa: Oh, it's not possible?
Prabhupāda: No. Give something in the evening.
Correspondence
1976 Correspondence
Yes, try to encourage book distribution as much as possible. Books are the basis of our Movement. Whatever appreciation we are getting on account of our books, it is because we are following the path chalked out by exalted devotees. We are not writing something whimsical. So far devotees being hesitant to distribute books on account of pressure, sometimes pressure is required, especially when one is not so advanced. Of course it has to be applied properly, otherwise there may be some bad taste. But spontaneous service can only be expected from advanced devotees. Just like a child by pressure goes to school and is made to read. Then after some time he wants to read, even without pressure. We have all got experience of this. It is vaidhi bhakti—vaidhi means "must." Sometimes devotees are promised a plate of maha-prasadam for the biggest distributer. There is no harm. Actually one should try to serve Krishna to his or her full capacity without thought of reward—service is itself the reward. But this takes time to actually realize and until that platform is achieved some pressure or inducement is required.
| Page Title: | Maha-prasadam |
| Compiler: | Mayapur, Serene |
| Created: | 08 of Oct, 2011 |
| Totals by Section: | BG=0, SB=0, CC=39, OB=0, Lec=1, Con=2, Let=1 |
| No. of Quotes: | 43 |