Deities, Pastimes, Dreams - Arguments of God's Existence

Deities, Pastimes and Dreams - Arguments of God's Existence

The proof of the Radhavinoda Deity [1]
1. While Lokanatha Swami was engaged in his quest for the holy places of Sri Krsna in Vrindavana, his mind was also set on Krsna and His pastimes. He wished that he had a Deity of Sri Krsna so that he could serve Him. When this thought came to his mind he was living under a Tamala tree in a forest called Chattravana. Near Chattravana is a kunda (pond) called Kisori kunda. At the bottom of that kunda lay hidden a Deity of Sri Krsna called Radhavinoda no one knows since when. The desire for His loving service that arose in the mind of His devotee Lokanatha could not remain hidden from Him. It made Him equally anxious to receive and enjoy his service. Frolicsome as He is, He thought of a clever device. He assumed the form of a tribal and carried Himself in the form of the Deity of Radhavinoda to Lokanatha. He said to him, "Maharaja! This is my Thakura Radhavinoda. I have been serving Him for long but now I have become old. It is not possible for me to serve Him anymore; I am giving Him to you. I shall be happy if you kindly serve Him."
2. Lokanatha was taken by surprise. It was to him out of the blue. The benign Lord had responded to his desire and come to him of His own accord. Tears of love and gratitude streamed from his eyes. He took the Deity, clung it close to his heart and was for some time lost within himself. On regaining outer consciousness he looked all round for the man who had brought the Deity but he was nowhere to be seen. Who was he and where had he gone after doing him that great favour? The thought was plaguing his mind, when Radhavinoda smiled and said, "Who else will bring Me? I have brought Myself. I was lying in the Kisori kunda nearby. Since you desired eagerly to serve Me I have come. I am very hungry. Give Me something to eat."
3. God exists.

The proof of Radhavinoda Deity [2]
1. Once, in a trance, Lokanatha Swami adored Radhavinoda's beauty. He was so charmed by His beauty that he kept on looking at Him for a long time with great absorption and forgot that he had to also cook for Him. At that time a devotee used to assist him in cooking. He kept waiting for him in the kitchen. After waiting for a long time he thought of going into the temple and telling him that it was getting very late for cooking. But Radhavinoda did not want that Lokanatha should be disturbed in his trance. Therefore while Lokanatha was absorbed in looking at Him, He assumed another form similar to that of Lokanatha and came out of the temple just when the devotee was about to enter it and started cooking. The devotee helped Him as usual. How could the devotee know that fortune had smiled on him that this is the day that he was enjoying the company of Radhavinoda Himself. After some time he went into the temple to do some work and was surprised to see Lokanatha sitting in a trance. He went into the temple and into the kitchen. Each time he was surprised to see Lokanatha in both places. He then fell at the feet of Lokanatha inside the temple and told him what had happened in the kitchen. Lokanatha went into the kitchen and saw to his surprise that the food was read but no one was there. He understood that was the lila of the frolicsome Radhavinoda. He went into the temple and looked at Radhavinoda with a sarcastic smile disapproving of His conduct. Radhavinoda also smiled.
2. God exists.

The proof of Gopala Deity
1. Gopala lived on top of Govardhana Hill which is not different from Krsna so the followers of Lord Caitanya who refused to touch Krsna with their feet felt morose from being unable to see the Lord.
2. In his old age Rupa Goswami feared he would not have Gopalaji's darsana before he left this world therefore, to give happiness to His devotees, the Lord very kindly devised a clever plan.
3. On the pretext of escaping from Muslim soldiers, Gopala fled to Vitthalesvara's house in Mathura. When he heard the news, Rupa Gosvami and his many associates came here from Vrndavana.
4. Just as Gopala had granted audience to Lord Caitanya for three days at Ganthuli-grama, He favoured the Goswamis of Vrndavana for one month at Mathura. Then Gopala returned to Govardhana Hill.
5. God exists.

The proof of Govinda Deva
1. The sastras state that the Deity of Govinda Deva, installed by Maharaja Vajranabha was present in the Yogapitha of Vrindavana.
2. Rupa Goswami went from forest to forest and village to village in search of the Yogapitha but could not find it anywhere. Once he was sitting on the bank of Yamuna reflecting thus about it:" How can man search for God? The sun is not made to appear but appears of its own will. Similarly, God appears of His own will not by one’s effort, no matter how hard one may try." So he began to shout passionately: "Ha Govinda! Ha Govinda!" and prayed to Him, while tears streamed profusely from his eyes.
3. Suddenly a beautiful Vrajavasi boy came to him from somewhere and said in his sweet voice, “Baba! What makes you cry?"
4. Rupa told him about the cause of his anguish. The boy said, "Do not worry. Listen, the place called ‘Gomatila’ in the Kesi-tirtha of Vrindavana is the Yogapitha. Every day at noon, there comes on the Gomatila a beautiful cow pours milk from its teat with deep affection and contentment on a particular spot. Just there Govinda Deva lies concealed underground. Come along, I shall show you the spot." The boy showed the spot and then disappeared.
5. Rupa did not take long to understand that it was Govinda Deva Himself who came to guide him and in exuberance of joy he fell senseless on the ground.
6. On coming back to consciousness, he went to the house of a Vrajavasi close by and told them everything with tears flowing from his eyes. The Vrajavasis went to Gomatila and dug the spot, drenched with the milk of the cow. They had dug only a little, when the beautiful image of Govinda Deva appeared. There was no end to their joy. They shouted, "Govinda Deva Ki Jai!" Their shouts reached the sky.
7. Rupa Gosvami proved with the help of the sastras that Gomatila was the Yogapitha of Dvapara-yuga and the vigraha of Govinda Deva was the one installed and worshiped by Maharaja Vajranabha, the great grandson of Sri Krsna
8. Later Raghunatha Bhatta Gosvami got a temple and ornaments made for Govinda Deva by one of his disciples.
9. For long time Govinda Deva remained alone. The Deity of Sri Radha was installed by His side only a short time before the passing away of Sri Rupa.
10. Purusottama Jana, the son of Maharaja Prataparudra of Orissa was a great Vaisnava like his father. When he came to know that the Deities of Madana Gopala and Govinda Deva in Vrindavana were worshiped without Radha, he sent two Deities of Radha to be installed by their side. As soon as the Deities reached near Vrindavana, Madana Gopala said to the pujari in charge of His service in a dream, "People know the two Deities that are coming to Vrindavana as the images of Radha. But one of them is Radha and the other is Lalita. You go ahead and bring both of them here. Install the smaller one as Radha to My left and the other one as Lalita to My right." The pujari had to obey and both the images were installed by the side of Madana Gopala
11. Then Purusottama Jana wanted to send another Deity of Radha for Govinda Deva, but he did not know where to find one. Radharani appeared to him in a dream and said, "I am here in Cakrabeda near Puri for a long time. People worship Me as Laksmi. They do not know that I am Radha. You arrange to send Me to Govinda Deva."
12a. Purusottama Jana sent that Deity of Radha to Vrindavana. It was duly installed by the side of Govinda Deva and a big festival was held to celebrate the occasion. It was on this occasion that Rupa Goswami composed his famous stotra, called Catupuspanjali.
12b. “Dear friend! if you want to enjoy life with your relatives and friends, do not see the Sri Vigraha of Sri Hari called Govinda Deva in Kesi-tirtha, Who stands there smiling in a three bent pose with a peacock feather on His crown, Who has big side long eyes and on Whose lips rests the sweet flute, for if you see Him once, you would forget your kith and kin and everyone else."
13. According to Sadhana-dipika the Radha-murti installed by the side of Govinda Deva had once travelled from Vrindavana to Orissa, for the sake of a devotee, just as Saksigopala had to travel on foot to Orissa, as bound by the bhakti of a devotee.
14. God, Whose name is Govinda, Krishna, Gopala, Gopinatha etc. and His eternal consort Radha exists.

The proof of Thakura Gopinatha and Govinda Ghosa
1. A typical example of the Bhakti of vatsalya-bhava is found in Govinda Ghosa, a companion of Sri Caitanya Mahaprabhu. Govinda Ghosa was simple at heart and dear to Mahaprabhu. While Mahaprabhu was travelling from Nilacala to Bengal, Govinda Ghosa was one of the millions of people who was accompanying Him. One day after Mahaprabhu had taken His food He asked Govinda to give Him a haritaki for cleaning His mouth. Govinda went to a nearby village and brought two haritakis. One he gave to Mahaprabhu, the other he kept for the next day. The next day when Mahaprabhu again asked for haritaki he immediately gave Him the other one. Mahaprabhu said, "Govinda! It seems you stored a haritaki yesterday. Since you have the tendency to store you are not fit for the life of a renunciate. You go home and live the life of a householder." Govinda was stunned. Tears streamed out of his eyes. Mahaprabhu then caressed him and said, "Govinda! You are not at fault. I Myself sat in your heart and prompted you to store the haritaki. You know why? I have to teach the renunciate Vaisnavas that have the tendency to store is baneful. Besides, I have to show through you how far the benign Lord can go to fulfil the desire of the devotee who surrenders to Him. But you must not be sorry because you lose My company, I shall come to you and never leave again."
Govinda went and began to live and practice bhajana in a cottage on the bank of Ganga in Agradvipa. One day he was sitting on the bank of Ganga and meditating on Mahaprabhu when a wave splashed over him and brought with it what looked like a burnt piece of a wood. He kept the wood aside and again began to meditate. In meditation he heard Mahaprabhu saying, "Govinda! You pick up and keep carefully in your cottage the object you think to be a burnt log of wood." Govinda could not understand Mahaprabhu's purpose. The next morning he was surprised to see that what appeared like a burnt wood was a black stone. One day Mahaprabhu arrived at Govinda's cottage along with some of His companions. He said to him, "Govinda! Did you get the stone?" "Yes Mahaprabhu, I got it" said Govinda. Mahaprabhu said, "Tomorrow I shall install a Murti made from that stone."
The next day came and God knows from where a sculptor came from and he made a Murti from the stone within a short time. Mahaprabhu installed the Murti with His own hand and called it Gopinatha. He said to Govinda, "Govinda!
Didn't I tell you that I shall come to you and never leave again? I shall live with you in the form of this Murti. Now you marry and serve the Murti."
Govinda married. His wife died after giving birth to a son. The son was now five years old. Govinda imagined Gopinatha also to be a child of five and had parental affection towards Him. He sometimes neglected his son and served Gopinatha, sometimes neglected Gopinatha and served his son. After sometime the son died. Govinda felt very much aggrieved. He was angry with Gopinatha for he thought He had taken him away. He gave up food and drink and lay before Gopinatha in protest. He also did not offer anything to Gopinatha to eat.
At night Gopinatha said to Govinda "Pitaji (father)! I am hungry from the morning. You have not given me even a drop of water. Why are you punishing me for no fault of mine? If a man has two sons and providence takes one away should the other be made to starve? You have lost one son. It is natural that you should feel bereaved, but why kill me?"
Govinda said. "Thakura! You took away my son. Your heart did not weep for me. Still You call me Pitaji, Pitaji. Is that not sheer hypocrisy?"
Govinda's anger had for the time being eclipsed his vatsalya-bhava towards Gopinatha. Therefore he said this to Him in His capacity as Bhagavan, not his son. In reciprocation He said as Bhagavan. "Govinda! I tell you one secret. I cannot be the son of a father, who has two sons. It was all well so long as you were My father and your only son. When you had another son, how could I still be your son? Now do not grieve for the other son, because he is free from bondage. Look at Me and forget your grief. Am I not your son?"
"You are, but will You perform my sraddha" asked Govinda in anger.
Gopinatha replied in a soft voice "Why not? sraddha is rajasika. But you are my father. If you desire that your son should perform your sraddha. I promise that I shall perform your sraddha."
Then Govinda was pleased. He cooked food, offered it to Gopinatha and himself took the prasadam.
After sometime Govinda died. Gopinatha wept. Tears were seen trickling down His cheeks. At night He said to the new pujari. "Govinda was My father. I shall make offering to deceased ancestors at appointed times. Something that proceeds from passion, perform his sraddha. I shall be in asauca for a month.'' During this period I shall take havisyanna and wear dress that is appropriate to the occasion. After one month I shall perform sraddha before everyone according to the rules laid down in the sastras and shall offer pinda with My own hand. You do everything as I say."
The news spread like fire that on the Krsna Ekadasi day of the month of Caitra. Gopinatha would perform the sraddha of His father Govinda Ghosa. Many people gathered at the place of sraddha. Gopinatha was carried there duly dressed for the ceremony. He performed the sraddha before everyone. People wept to see the Lord's affection for His devotee and His utmost concern for the fulfilment of his wish. Even now every year on that day Gopinatha of Agradvipa performs the sraddha of His father.
2. God exists.

Proof by Bhagavan Ranganatha and Andala
1. Andala nurtured madhura-bhava towards Bhagavan Ranganatha. She worshipped Him as her husband. Ranganatha did not lag behind in reciprocation. He accepted her as His wife. The narrative of Andala's story is as follows:
In the ninth century there lived in Villiputur, a town about 40 miles South-West of Madurai in South India, a
Vaisnava, whose name was Visnucitta, but who was commonly known as Periyalvar or the 'Great Alvar.' because of his devotion, which was proverbial. He had a garden, in which he grew Tulasi and fragrant flowers. He made garlands from the flowers of the garden for the famous Narayana Vigraha of the town whom he worshipped as Krsna. One day he was digging a pit in the garden, so that he might consign to it the rubbish of the wild plants that had grown there. He had dug only a little, when he was astonished to see a golden image lying under the earth. As he removed the earth he found that the image was the living image of a new-born child, a girl, who surpassed in beauty anything he had seen before. He brought her home and started bringing her up with care and attention.
The girl was regarded as the incarnation of Bhu Devi (Goddess Earth), one of the three manifestations of Mahalaksmi, who was born out of earth for Visnucitta, just as Sita was born out of earth for Janaka. She was named 'Goda,' but later she began to be called 'Andala.'
As a manifestation of Mahalaksmi her love for Narayana, whom, like her father, she worshipped as Krsna, was natural. When she came of age, she began to love Him passionately as her husband. She depicted her love in Tamil poems, which form a part of the "Four Thousand Divine Verses (Nalayira Divya Prabhandam) regarded as the Tamil Veda by Sri Vaisnavas.
Andala continued to worship Krsna as her lover. The goal of her sadhana was marriage with Krsna.
In one of her poems she said. "O Lord of Dvaraka! Ever since I came of age my breasts have been craving for You. They have swelled up and I have resolved that they are only for You. I have been worshipping You so that You may come quickly. Will You?"
Andala used to wear the garlands, woven by her father for the deity, in her hair, put on a gold necklace round her neck, redden her lips and look into the mirror and say, "Am I not as beautiful as my Lord? Will He not be pleased to marry me?"
One day Visnucitta happened to notice this. He said angrily, "Girl! Have you always been doing this?" He did not adorn the deity with garland that day. At night the deity said to him in a dream. "You serve Me with garland every day. Why did you not bring the garland today?"
Visnucitta replied. "My Lord! The garland was worn by my daughter. It became polluted. How could I offer a polluted garland to You?"
"Polluted! How could a garland become polluted if it was worn by her?! It became even more fragrant, more purified. Listen, from tomorrow I shall not wear a garland that was not worn and sanctified by her." Visnucitta was petrified. "Has really Goddess Bhu or Sri manifested Herself in the form of my daughter?" he wondered.
Now Visnucitta wanted to marry her. He began to look for a suitable person to whom she could be married. But he knew that she would marry Krsna and no one else. For though not yet married, she had begun to think that she belonged to Sri Ranganatha of Sri Rangam, Whom she worshipped as Krsna, and no one else. She always thought of Him, talked of Him, dreamt of Him. It was impossible for her to live even for a moment without thinking of Him.
Visnucitta not only had no objection to her marriage with Ranganatha, he would have felt blest, if Ranganatha married her, but was that possible? Was ever a girl however devoted, married to a deity? The thought always disturbed him. He did not know what to do.
But could Ranganatha remain a passive observer, a heartless lover? Andala's love had created a craving for her in His heart. If Andala could not live without Him, how could He live without her? He appeared before Visnucitta in a dream and said. "Visnucitta! Do not worry. What you think is impossible will happen. I shall soon marry your daughter."
The same day He said to His head pujari in a I dream, "Go to Villiputur with My umbrellas, fans, flags, musicians, elephants, horses and all My retinue and bring Andala to Me. For I shall marry her."
So they went and brought Andala in a palanquin covered with curtains with unbroken sound of musical instruments of various kinds and proclamations that befitted the auspicious occasion. They entered the Bridegroom's sacred hall (outer sanctum) and removed the curtains from the palanquin.
The marriage was duly performed according to Gandharva rites in the inner sanctum. Though Gandharva marriage is performed by man and woman in secret, in this marriage Visnucitta, his disciple Vallabhadevan and many others were present.  I
At the conclusion of the marriage everyone saw Andala dressed in a silken sari, her hair bedecked with flowers, bracelets tinkling and eyes darting from side to side like fish, step up the Bridegroom's bed of the multifaced cobra, embrace His feet and disappeared.
2. God exists.

Proof by Giridhara Gopala and Mira
1. Mira was the granddaughter of Dadaji the king of Medata and the daughter-in-law of Maharana Sanga, the ruler of Marawada and the most powerful Hindu ruler of his time. She was born with strong samskaras (propensity) for Bhakti. She was only a child when this became apparent. At that time a sadhu came to her palace. He had with him his deity Giridhara Gopala. Mira felt very much attracted towards the deity. When the sadhu was about to leave she insisted that he should leave the deity with her. Why should the sadhu leave the deity with a child to be toyed by her? He speeded his departure and carried the deity with him. Mira became very sad. She would not eat or drink or play. She only shed tears. She did not know what had happened to her. But Giridhara Gopala knew what had happened to her. She had fallen in love with Him. How could He remain unaffected? He became equally sad. He said to the sadhu in a dream. "Mira has stolen My heart. You must go and leave Me with her." The sadhu had to obey. Mira was happy to find Gopala and Gopala to find Mira. They began to live together happily. Mira served Gopala as best as she could, or shall we say, played with Him as she liked  because at that age she hardly had any idea of ritualistic service. But how did it matter to Gopala whether it was service or play so long as He liked it. And He liked it because Mira did it all out of love.
One day Mira saw a marriage party passing in front of her palace. She got curious about the bridegroom. She asked her mother. "Ma! Who is he?" "He is the bridegroom. He is going to marry." "Ma! I shall also marry. Where is my bridegroom?" "Your bridegroom is Giridhara Gopala. You are already married to him." replied Ma to rid herself of her childish insistence on marriage.
Mira was happy to know this. She said to Gopal: "Gopala! You are my husband." Gopala said in her heart "Yes, I am your husband forever and ever."
When Mira came of age, her people wanted to marry her. She protested. How could she marry anyone when she was already married to Gopala. Though the marriage was not solemnized by a ceremony outside it was solemnized in the hearts of Mira and Gopala, the elders must marry her. It would be disgraceful to them, if she remained unmarried. So she was married to prince Bhojaraja, the eldest son of Rana Sanga.
Mira's bhakti-sadhana continued unabated even in her father-in-law's house. She had carried her Giridhari Gopala with her. Most of her time she spent in His service in various ways. She was a poetess. She composed poems, sang them before Giridhara Gopala and danced. Her Bhakti was admired by her husband. Unfortunately Bhojaraja died in 1523, seven years after the marriage Rana Sanga built a separate temple for Giridhara Gopal near the temple of Kumbha Shyama in Chittor, so th Mira might pursue her sadhana undisturbed in th temple. He always took special care of her. But he died fighting against Babara in 1527. His younger brother Ratana Sinha ascended the throne. Four years later he also died. He was succeeded by his younger brother Vikramajita.
With the ascent of Vikramajita to the throne began a period of trials and tribulations for Mira. Mira was now so deeply in love with Giridhara Gopala that she could not for a moment live without Him. But He appeared and disappeared as He liked. In moments of separation she found some relief in the company of sadhus who visited her in the temple, and in singing and dancing in the temple. Vikramajita asked her not to associate with the sadhus and dance because that was not in keeping with her dignity and it brought disgrace to the royal family. He asked his sister Uda Bai and others in the family to persuade her to give up her ways. But all their warnings and importunities failed to persuade her. She became all the more firm in her Bhakti. She sang:
If Rana is displeased Let him be.
I shall leave his domain.
Elsewhere shall I go.
If Giridhara is displeased Where shall I go?
Rana insisted on her following his instructions. He appointed servants and maid-servants to watch her activities and report if she behaved otherwise. Someone reported to him that she practised Bhakti during the day but at night enjoyed the company of some man inside her room, with whom he had heard her talking. Rana was wild with rage. At night he went to her room with a sword in hand and stood at the door. He actually heard her talking to someone. He knocked hard at the door. When Mira opened the door. he was surprised to see that no one was there except her.
"To whom were you talking!?' he shouted. "To whom shall I talk except my Gopala" she replied.
He felt humiliated and went back. He thought the root cause of Mira's intransigent was Gopala. So he got Him stolen one day. But who could steal Him, Who stole not only the possessions but also the hearts of men? He came away from the place where He was hidden and stepped into His seat on the altar of Mira's temple.
This should have opened the eyes of Rana. It is strange that it did not. He thought that if Gopala could not be separated from Mira, he must separate Mira from Gopala forever. Therefore he sent her with a basket a cobra inside, under the pretext that he was sending a Salagrama. But as Mira opened the basket what she saw was not the cobra, but a Salagrama with a garland.
When this also failed the Rana sent her a cup of poison under the pretext of caranamrta. Mira came to know that it was poison. But because she was told that it was caranamrta she drank it happily as caranamrta sent to her by her Lord. She drank and danced in ecstasy. The poison had actually turned into caranamrta.
A devotee disregards the difficulties that come in his way. He places his foot on them considering them to be the rungs of a ladder for climbing up and goes on stepping upwards. Krsna always helps him do so. So with each obstacle that Rana put on her way Mira went on stepping upwards. Each intensified her devotion.      ,
Ultimately she became impatient to leave the nasty world and meet Krsna forever. In her impatience she rushed to Vrndavana, stopping at Medata for a while and taking from there her sakhi Lalita as her companion.
As soon as she reached Vrndavana, the land of her Lord she heaved a sigh of relief. Her heart was filled with joy to see Vrndavana the Yamuna, the forests, the birds and animals, the trees and creepers, all pulsating with love for Krsna, because, she thought, they always enjoyed His proximity and vision, His healing touch, His soothing words and the maddening notes of His flute. She thought that she would also find Him soon. She went from place to place, from forest to forest and from temple to temple, to find and embrace Him. But He only appeared and disappeared or smiled at her from a distance, but never came close to her.
He did not, because the kind of relationship, in which she had pledged herself to Him, the conjugal relationship as between husband and wife was not possible in Vrndavana. Vrndavana was the land of love which was pure, spontaneous and sublime, which was above the Vedic sanctions of morality and immorality, above the rites and rituals of matrimonial alliances or anything that involved constraints and checked its spontaneous flow.
Mira was disappointed. She did not know what to do. She wanted to meet Sri Jiva Goswami for advice. Sri Jiva refused to meet her because, he said, he was a purusa (man) and he did not meet prakrti (woman). Mira retorted through someone, "I had thought that in Vrndavana there was only one purusa and all the rest were prakrti. I am now surprised to find that there is at least one more purusa here." Jiva was pleased and allowed her to meet him.
Perhaps Sri Jiva explained to her why it was not possible for the Krsna of Vrndavana to respond to her bhava. because in Vrndavana He did not marry and responded only to Ragatmika Bhakti or Spontaneous Bhakti such as that of the Gopis of Vrndavana, which was wholly based on raga or pure love and did not stand in need of being solemnized by the ritual of marriage. He must have also told her that her craving could be satisfied only by Sri Krsna of Dvaraka, Who could easily add to His harem of one thousand and one hundred and eight queens. Whom He had married, one more if He was so pleased.
So Mira went to Dvaraka. The Dvarakadhisa (King of Dvaraka) was already impatiently waiting for her. She went and stood before Him. At first she could not say anything, because her heart was full. She only shed tears. Slowly her heart began to throb and feet began to move. She began to dance in ecstasy and sing as she danced:
My Lord! How I have cherished
So long to meet and serve You.
But You have come and gone
And never stayed with me.
I cannot suffer separation anymore.
I have lost my hunger, lost my sleep.
My body has become lean.
Life hangs by a thread.
I have come to You. Never to leave again.
Do not turn me away. For I shall die.
If I die what will You gain?
You will only tarnish Your Name.
So My Lord! Have mercy on me. Have mercy on me!
As she sang and danced a light flashed out of the body of Dvarakadhisa. Mira disappeared with it. Dvarakadhisa drew her within His own Self and let a piece of her sari remain hanging from His mouth to show that she had attained the goal of her life-eternal union in love with the Lord.
2. God exists.

Proof by deities who changed their forms
1. Gopala Bhatta Goswami used to worship the sila of Salagrama. Once he wished that if his Thakura had a human form, he could also dress and decorate Him in various ways like the other devotees. The same night the sila changed its form and stood up in the form of the beautiful SriVigraha of Radharamana, the form in which we see Him today.
2. Sri Gadadhara Pandita an associate of Sri Caitanya Mahaprabhu used to worship the big Sri Vigraha of Tota
Gopinatha in standing posture in Puri. When he became old it became difficult for him to worship Him in that posture. Gopinatha realized his difficulty and sat down. Even today we see Him sitting unlike the other Sri Vigrahas.
3. Pisi Ma Goswamini used to worship Murari Gupta's Sri Vigrahas of Gaura-Nitai in Their temple in Vridavana. When she became hundred years old and could not worship Them anymore, she entrusted Their service to Gopesvara Goswami. Gopesvara Goswami's bhava towards the deities was of the sakhya (friendly) type. He wanted to serve Them to his utmost satisfaction according to his bhava. But since the deities were small in size and looked more like Bala-Gauranga and Bala-Nitai (child-Gouranga and child-Nitai) They suited the vatsalya-bhava of Pisi Ma, but not his sakhya-bhava. He told Pisi Ma that the small sized deities failed to arouse his friendly sentiment; therefore he could not serve Them with satisfaction. Pisi Ma solved his difficulty. She entered the temple, held the chins of Gaura-Nitai with her hands and pulled Them up. They allowed Themselves to be pulled and assumed Their present form, which is taller.
4. There is the temple of Saksi Gopala near Puri. A Queen, who was intensely devoted to Him, had a precious pearl. She wished that Saksi Gopala had a hole in His nose for wearing a bulaka (an ornament that hangs from the nose just above the lips) made from the pearl. How beautiful, she thought. He would look with the ornament! She felt sorry that her wish could not be fulfilled. At night Saksi Gopala appeared to her in dream and said. "Why be sorrowful? See, My nose is holed. My mother did it, when I was a child." The next morning when she went to the temple she saw that the Image actually had a hole in the nose exactly at the point where bulaka is worn.
5. God, who assumes the Deity form to receive worship and always reciprocates the wish of a pure devotee, exists
6. God exists.

The proof of Jagannatha leaving Puri
1. There is only one time in the very long history of Jagannatha in Puri that He left His eternal abode. Sri Navadvipa-dhama Mahatmya reveals this pastime.
2. A very long time ago, a demoniac person named Raktabahu was desecrating many temples throughout India. The servants of Lord Jagannatha, out of concern and helplessness, prayed to Him that He please make arrangements for His safety.
3. Jagannatha SWami replied to their prayers by appearing to the head pujari in a dream. He told the pujari there was no need to fear as no one can harm Him and He would give protection to all of His devotees. He also said they were to make arrangements to take Himself, Baladeva and Subhadra to Bengal.
4. The traditional system is that different sections of society have specific services that only they can render to Lord Jagannatha. The Sabaras have the service of carrying Lord Jagannatha at Ratha yatra time and also when He desires to go to other places.
5. When the Sabaras were told that Lord Jagannatha wanted to go to Bengal the next day, they immediately made all the arrangements to leave. They followed Lord Jagannatha's instructions and travelled along the forest road to avoid the Raktabahu demon.
6. At night they stopped, gathered fruit, flowers, and leaves from the forest and worshiped Their Lordships. After resting for the night, the Śabaras again worshiped the Lord before setting out for another day’s travel. In twelve days, they arrived in Simantadvipa.
7. Soon, one night, Jagannatha Swami told the head Sabara that He wanted to stay here permanently as it was a most suitable and transcendental place in all respects. The Sabaras immediately fulfilled this desire of the Lord. They served Lord Jagannatha here for many generations and, because of their pure devotion and love, they all attained Lord Jagannatha’s eternal abode in the spiritual sky.
8. Even today the Sabara village, Sabara Danga, is located nearby. In the course of time, the temple and the Deities went out of sight. Lord Jagannatha however never left Navadvipa-dhama, but instead re-appeared around five hundred years ago through another special pastime.
9. Jagadish Ganguli (dasa) lived in a small village near Mayapur. He was a devotee of Lord Caitanya and would go to Puri every year with all the Mayapur devotees to see Lord Caitanya and Lord Jagannatha. He became completely heartbroken when one year the devotees went to Puri without him. He was getting too old to make the trip and had also become blind after an illness.
10. To console Jagadish, Lord Jagannatha appeared to him in a dream and instructed him that the next morning when he took bath in the Ganga, a log would touch him and restore his vision. He was to take that log to a certain devotee carpenter and have a deity of Jagannatha carved.
11. Lord Jagannatha also told Jagadish that this carpenter would refuse to do the work because his hands were deformed due to leprosy, but that Jagadish was to insist because by doing the carving his leprosy would be cured.
12. As predicted, the carpenter was very reluctant. His fingers had all but withered away and he was in great pain. Jagadish dasa finally persuaded him by revealing how Jagannatha had promised his leprosy would be cured as he made the Deity.
13. At first the carpenter could barely hold his tools as the stumps that were once his fingers kept bleeding and it caused him a lot of suffering. But as he persevered the leprosy was indeed cured and his hands returned to normal. The carpenter then made the deities of Lord Baladeva and Lady Subhadra.
14. God exists.

The proof of the Kapila-Varaha Deity
1. Towards the centre of Mathura is the presiding Deity of the city, Lord Varaha, also known as Kapila-Varaha because He first manifested Himself from the mind of a sage named Kapila.
2. In ancient days this sage was so devoted to the Lord that his mind was completely absorbed in serving Varaha’s form. Purchased by Kapila’s devotion, the Lord appeared to the sage in Deity form.
3. In time, Indra, the king of heaven, found out about the beauty and power of Kapila-Varaha. Indra went to the asram of the saint, where he was so attracted to the Deity that he begged Kapila for it.
4. Pleased by Indra's devotion, the sage gave the Deity to him. Indra returned to his palace with the Lord, and by worshiping Lord Kapila-Varaha, he attained transcendental knowledge.
5. Later, during Ravana’s conquest of the universe, the demon reached the heavenly planets, where He defeated the demigods, plundered their wealth, and took the bounty to beautify his capital, Lanka.
6. At the sight of Kapila-Varaha, Ravana was so attracted that he wanted to take the Lord and actually worship Him. Bowing down before the Lord, the demon prayed, “O Madhava! O holder of the earth and destroyer of Hiranyaksa. Please save me. You arc the essence of the Vedas appearing in multi-incarnations. This Ravana bows before You and begs, ‘Be pleased with me.”
7. Ravana tried to lift the Deity, but without success. Although he had lifted mount Kailasa with Siva seated on it, he was unable even to move this one Deity. "How can this be?" he wondered aloud.
8. Lord Varaha then spoke to Ravana: “Since you are not a Vaisnava, you cannot worship Me, as I accept only devotion, not wealth, strength, or majesty."
9. His palms joined, Ravana replied: "O Lord! Upon seeing You, unflinching devotion has awakened in me, along with the desire to worship You in a jewelled temple within my palace in Lanka. Be pleased with me and accompany me there.”
10. Pleased with the Raksasa‘s devotion, Varaha agreed to be taken to Lanka aboard Ravana’s Puspaka-vimana. There He was worshiped as promised until the time Ramacandra killed Ravana and his hordes.
11. Alter handing over the kingdom of the Raksasas to Ravana’s devotee-brother, Vibhisana, Lord Ramacandra requested that the Deity of Varaha be given to Him as the sole bounty of His conquest.
12. Kapila-Varaha was then taken to Ayodhya, where Rama personally installed the Deity in His palace compound and worshiped Kapila-Varaha with unbounded devotion for one hundred and ten years.
13. In the meantime, Satrughna embarked on a campaign to Mathura to kill the demon Lavana. When news of His brothers victory reached Ayodhya, Lord Rama offered His brother any boon he desired.
14. Satrughna requested the Deity of Lord Varaha, and Lord Rama, true to His promise, handed the Deity over to His brother, who then constructed an opulent temple in Mathura and installed the Deity.
15. Since that time Lord Varaha has been worshiped in Mathura by its pilgrims, citizens, and kings— including Maharaja Mandhata, the father-in-law of the great sage Saubhari Muni.
16. God exists.

The proof by Bhagavan as barber Sena Virasinha and Raja
1. In Bandhavagarha, a town in Baghela-khanda, there lived Sena the barber. Although he was a barber by profession, he was a great devotee and he spent most of his time in the service of the Lord and the Vaisnavas. He also used to serve Raja Virasinha, the ruler of the place, as a masseur. One day, when he was about to go to the Raja for massage, some saints came to his house, who wanted shave. He could not turn them away. He got busy in serving and entertaining them and forgot all about his service to the Raja.
The Raja would have been extremely angry with him, if he was kept him waiting for so long. The Lord did not want that any harm should come to His devotee He, therefore, went Himself in the guise of Sena, the barber, to the Raja and started massaging him. The Raja found the massage that day much more comforting and soothing than on other days.
After the sadhus were duly served Sena started for the Raja's palace. The Raja was surprised to see him. "What brings you again?" he asked. Sena could not understand. He only said prayerfully, "Excuse me Raja Sahib for coming late today."
"What do you mean? Have you not already massaged?" said the Raja.
Sena stood bewildered. Both he and Raja understood that someone else in the guise of Sena had come and gone after doing massage. Who could he be except the One, Who alone could play Sena with such perfection? Whose heart alone could beat to think of the plight of Sena and his possible chastisement by the Raja. Who alone could take so much trouble to save Sena from the wrath of the Raja?
A sudden change came upon the Raja. He took initiation from Senaji and served him and his Lord all the rest of his life. This was bound to be, because he had received the touch of the Hand Divine.
2. God who likes to serve and save His pure devotees from troubles exists.

The proof of Bhagavan as carpenter Parasarama Khati and Rajajayamala
1. Parasaramaji Khati (carpenter) was a great devotee of Sri Rama. He was born in village Kalaru in district Nagaura of Rajasthana in 1462 and died in 1624 at the age of 162. He was a disciple of the famous Pipaji the Raja of Gagarauna Garha in Rajasthana, who renounced the world and became one of the foremost disciples of Acarya Ramananda.
Once Raja Jayamala of Medata was going on a chariot to Jodhapur. Thakura Laksamana Sinha of Lavana was with him. On the way one of the wheels of the chariot broke. Jayamala sent for Parasarama to repair it. Parasarama came with his tools and made a new wheel. When the chariot started people saw that the new wheel was moving without touching the ground. They pointed it out to Raja Jayamala. He got down from the chariot. He was also surprised to see the wheel moving without touching the ground. On examining the wheel closely he found that it had no joint or nail in it, as if it was made skilfully from a single piece of wood. Jayamala called Parasarama again. He said to him, "Parasarama, you will have to make three more wheels like the one you have made."
Parasarama was stupefied, because he never came to make the wheel. But he did not take long to understand who had made it. He said, "Maharaja! Excuse me. I could not come, because I was busy all the time in the service of the saints. Whom Ramaji had kindly sent. I cannot also make a wheel of this type. No one can except the One, Who makes and unmakes the universe. You are fortunate that He came and made it for you."
"What do you say Parasarama? I saw you making the wheel with my own eyes."
"You must have seen Maharaja. But I also do not lie, when I say that I did not make the wheel. You can ask the saints, in whose service I remained busy at that time. I did not for a moment leave them."
"Then it must be Sri Rama, Who came in your guise. You have by your Bhakti subjugated Him to the extent that He goes and works for you when you cannot. So you kindly request Him on my behalf to give darsana to me. Since ,He has already shown mercy to me by appearing before me in disguise and making a wheel for my chariot. I cannot now rest without seeing Him undisguised."
"Maharaja! You know that Ramaji is absolutely free. No one can make Him do anything against His will."
"No. He is not. He is wholly subservient to His devotees. He cannot go against their will. If you do not pray to Him for me, I shall commit suicide."
Parasarama had to pray. He said, "Prabhu! You know that the Raja is Your Bhakta (devotee). That is why You have served him in disguise. Now give him darsana undisguised. Have mercy on him Prabhu."
Ramaji then gave darsana to the Raja. The Raja donated 500 bighas of land to Parasarama and made for him a temple of Caturbhuja Bhagavan in Kulari, which exists even now.
2. God exists.

The proof of Bhagavan as a boatman and Sanehi Rama
1. Sanehi Ramaji born in village Malhai in Vraja in 1842, was a great devotee of Bihanji. Since Bihariji's temple is in Vrndavana and Malhai is on the other side of Yamuna, one has to cross the river for going from Malhai to Vrndavana. Still Sanehi Rama went to Vrndavana every evening to have the darsana of Bihariji (a Deity of Sri Krsna in a famous temple). Neither rain nor storm would stop him. He would have his evening meal only after taking darsana of Bihariji.
One day he remained in meditation till late at night. When his meditation was over it was 2am. But he thought that night had just set in. He started out for darsana of Bihariji. On reaching the bank of Yamuna, he saw in moon-light that all the boats were moored at the bank and no boatman was there. He was filled with anxiety. He thought that he had perhaps committed some offense on account of which Bihariji did not want to give him darsana that day. But soon he saw a boatman coming from the other side. As he came closer he recognized him. He was the same boatman, who took him across the river and brought him back every day. With a sigh of relief he stepped into the boat. When he reached the temple, he found it open as usual. He had the darsana of Bihariji to his heart's content and went back to the bank. The boatman, who was waiting for him ferried him across the river.
Disembarking from the boat he was surprised to see a number of villagers coming to bathe in the Yamuna.
He asked the boatman. "Is it morning?" "So it is Sir. It was already 2 o'clock. when I took you to Vmdavana."
"How is it that you were here so late at night?" "Oh Sir! Don't ask about that. Yesterday I had a quarrel with my wife. So I did not go home. I lay down on the boat, but could not sleep."
"But how is it that the temple of Bihariji was open till so late at night?!" Sanehi Rama began to reflect. "Was it all a dream?!"
The next day, when he went for darsana at the usual time, the boatman, who took him across everyday was on the landing. He asked. "Sir, did you not go for darsana yesterday?"
"Of course, I went. Have you forgotten?" said Sanehi Rama as he looked at him like one, who was dazed.
"When did you go? I didn't see you. Someone else might have taken you across, because I went home somewhat early yesterday."
Sanehi Rama then realized that it was Bihariji Himself. Who had carried him across in the guise of the boatman. The realization brought tears in his eyes. Astasattvika-bhavas like trembling and sweating also began to appear on his body. He wondered and wondered why Bihariji should have taken all that trouble for him. But there was nothing to be wondered at in this. For Bihariji always yearns for an opportunity to serve His devotees in whatever way possible. He has no other work to do. He says: "madbhaktanam vinodartham karomi vividhah kriyah -I perform different kinds of activities only to please My devotees." (Padma Purana)
2. God exists.

The proof of Bhagavan as a servant in the temple of Madanamohana and Taja Khan
1. Taja Khan, a peon in the court of Karauli was a devout Muslim. He lived with piety and went to the mosque every day to say his prayers. He spent most of his time in reading Koran and meditating on God. The Muslims revered him as a true Muslim, the Hindus as a pious man.
One day he was sent by the court to the temple of Madanamohana (the deity worshipped by Sanatana Goswami, which was carried from Vrndavana to Jaipur and brought from there to Karauli in about the year 1730) in Karauli to deliver a message to the Goswami of the temple. He happened to see the deity through a window of the temple. He was so struck by its beauty that he kept on looking at it for some time. After he had delivered the message through the gatekeeper he returned. But as he returned, he looked again and again at Madanamohana and Madanamohana looked at him. He went back to the court, then went home and to the mosque. Wherever he went he found the Image of Madanamohana pursuing him, till it was securely seated in the temple of his heart. He forgot his prayers, Kalama and Koran. He only thought of Madanamohana, talked of Madanamohana and kept his mind's eye always fixed on Him.
Taja Khan was born a Muslim and brought up in a culture, which is averse to the Image-worship of the Hindus. How is it that the Image of Madanamohana captured his heart, the moment he saw Him? It may be because the samskaras of his past-life were revived the moment he saw Madanamohana; or it may be that Madanamohana Himself took such a fancy for him.
When a cup is full, it spills at the slightest shake. Taja Khan's heart, which was now full of love for Madanamohana often spilt in the form of poems. He once sang:
Oh! How my heart yearns for Thee Unthwarted by hunger, thirst or sleep. O Madanamohana! Give darsana to me. Each moment without Thy darsana Appears like a Yuga to me. Thy sidelong glances thrill the heart. Cast Thy glance but once at me. Listen, O son of Nanda with moonlike face. Taja Thy servant stands begging at Thy gate for Thy darsana and Thy grace.
Taja Khan could not now remain long without looking at Madanamohana. He tried to go and see Him every time the temple opened. He kept standing at the gate and looking at Him through the window. When the temple was closed he peeped into the temple, of his heart of which the gates always remained open, and saw Madanamohana sitting there, always looking and smiling at him.
The way of Bhakti is sweet, yet at times beset with difficulties, trials and tribulations. Taja Khan also had to face them. His Muslim brethren came to know of his Bhakti towards Madanamohana. They declared him a Kafira (infidel) and excommunicated him. The Goswami of the temple debarred him from going to the temple and seeing Madanamohana even from outside, because he was a Muslim. One day when he was stepping up the stairs of the temple the gatekeeper pushed him down. He felt so much aggrieved that for three days he did not eat anything. He did not go to the court and remained lying at home, all the time weeping and sobbing in remembrance of Madanamohana.
For three days Madanamohana also remained cheerless without seeing him. One can imagine how deeply He felt his absence from what He did on the third day. Every night, according to the tradition in the temple, they kept a silver thala (a large sized metallic dish) full of eatables near the bed of Madanamohana, when He went to sleep, so that He might eat if He felt hungry. That day at midnight when everybody was asleep. Madanamohana got up from the bed, took that thala and in the guise of the attendant of the temple started towards the house of Taja Khan. On reaching the house of Taja Khan, Madanamohana just met him at the door so extending the thala towards Taja Khan He said: "Brother Taja Khan, Goswamiji has sent this prasadam and said that you must come for darsana at the time of srngara-arati tomorrow. No one will object to your coming. He has also said that when you go you should carry this thala with you."
Taja Khan was taken aback. He kept gazing at the young attendant who seemed to have a divine luster on his face. He took the thala from his hands and said, "Has Goswamiji sent this? Has he really called me for the darsana of Madanamohana?"
"Yes, yes, it is he who has sent it and he who has called you for darsana. Do come." said the attendant with a smile and went away.
It was all a mystery to Taja Khan. He had never seen the attendant before. Besides, how could he believe that the Goswami who got him pushed down from the temple, would send him prasadam at night and insist on his going for darsana again? He kept wondering throughout the night. But he was hungry and he had to honour the prasadam. So he took the prasadam and cleaned the thala.                          
In the meantime Madanamohana said to Goswamiji in a dream, "Taja Khan has not eaten since you pushed him away from the temple. I have given him the thala full of eatables, the pujari had kept for me, so that he may eat. He will come for My darsana tomorrow. Do not prevent him."
In the morning when the pujari opened the altar room, he was surprised to see the silver thala missing. Trembling with fear he went to Goswamiji and said. "Maharaja! Thakura's silver thala has been stolen. Believe me, I kept it with the eatables for bhoga near Thakura's bed at night and locked the door of the altar-room from outside. Please do not suspect me."
"Do not worry" said Goswamiji, "The thief has confessed the theft. The thala will come." Goswamiji went to Maharaja Gopala Sinhaji who was the ruler of Karauli at the time, and reported everything to him. Maharaja was overwhelmed with bhava to hear about Madanamohana's concern for His devotee and the trouble He took for his sake. He was also filled with love and veneration for Taja Khan whose Bhakti had subjugated Madanamohana to that extent.
Taja Khan started for the temple with the thala in hand before the time of srngara-arati. But he was staggering on account of fear, because he was still not sure that he was called by Gosvamiji. He apprehended that the young man who gave him the thala might have stolen it and given it to him for fear of being caught. He might even be one of the gang of his Muslim adversaries, who might have hatched a plot against him so that he might be accused of the theft of the thala. As he reached the temple he saw the Maharaja and Goswamiji standing on the gate. He was all the more struck with fear. How could he think that they were standing there to honour and not to punish him? As he bent low to salute the Maharaja, the Maharaja came forward and embraced him. He said, with tears in eyes, "Taja Khan! You are blest. Madanamohana has been so kind to you." Goswamiji also embraced him and said. "Taja Khan! Forgive me for debarring you from the darsana of Madanamohana. I thought you did not deserve His darsana because you were a Muslim. Now I know that if there is anyone in Karauli, who really deserves His darsana, that is you."
As the large number of people, who had gathered on the scene, saw the Maharaja and Goswamiji embracing with love the poor peon of the court of Karauli, they shouted with joy, "Taja Khan Ki Jaya!"
Taja Khan stood bewildered. The whole thing was still a mystery to him. "Why this sudden outburst of affection for me?" he thought. "How am I blest? How has Madanamohana been kind to me?" Suddenly a wave crossed his mind. With a start he asked Goswamiji. "Goswamiji! Where is that servant, whom you sent with the thala!
Goswamiji said, pointing towards Madanamohana, "He sits there on the simhasana. But is He now the servant? He is the Master of all, the creator and controller of the universe. Blessed are you, because your love made Him the servant of the servant of His servant!"
As Taja Khan heard this, his body trembled like a tree struck by storm. Tears streamed out of his eyes. His heart pained and he looked pityingly at Madanamohana at the thought of the trouble He had taken for him.
After this Taja Khan became so famous that it became difficult for him to live peacefully in seclusion. He left Kaurali and no one knows where he went.
The people of Karauli still sing a song describing Madanamohana as the servant, Who stole the thala for Taja.
2. God exits.

The proof of Bhagavan demonstrator in the Maharaja's college Jaipur and Madho Lala Mathura
1. Madho Lala Mathura was born in 1899. He got his B.Sc. degree in 1920 and became a demonstrator in the department of Physics in the Maharaja's College Jaipur in 1923.
Madho Lala's father and grandfather were devotees. He had also strong inclination for Bhakti from his childhood. Since he felt especially attracted to Bhagavan Rama, he took initiation from Sri Gomati Dasaji of Ayodhya in Rama-Bhakti at the age of sixteen.
He worshipped the Sri Vigraha of Sita-Rama with great devotion. The Sri Vigrahas were not to him what They appeared to the material eye. They were the Sita-Rama of the transcendental Saketa Dhama Themselves. While worshipping Them he imagined that he worshipped Them in the Saketa Dhama as Their sakhi. When he offered bhoga to Them, he put each morsel of food in Their mouth with his own hand and then kept it aside as Their prasada, which he took himself afterwards. When he bathed or dressed Them, the touch of Their transcendental body caused tremor and horripilation in his body. When he performed arati to Them he became so overwhelmed with bhava that he could not sing, because his throat was choked.
His sadhana was of madhura-bhava and he practised astayama-IiIa-smarana, a way of sadhana in which the sadhaka meditates on Krsna-1i1a or Rama-lila for each day as divided into eight parts of three hours each. He also imagines himself to be a participant in the lila and renders service to the Lord.
Because his heart was pure he soon became siddha in smarana. His smarana continued even while walking or doing something else. He used to be so much absorbed in it that sometimes even when he was going to the college on his bicycle he became unaware of the surroundings. On such occasions Rama helped him so that he might not suffer an accident. Sometimes when in the college, he supervised the students performing experiments in the laboratory, his mind got so much entangled in some lila that he remained standing with his eyes closed without any awareness of the laboratory and the students. The students knew that he had plunged into the inner world of God and did not disturb him.
The men of the world find it difficult to remove their mind from the world and turn it towards God. They try to fix the mind on God, but it runs towards the material world, because its natural tendency is to seek the world and the things that are worldly. But the natural tendency of Madho Lala's mind was spiritual. He tried forcibly to harness and turn it towards the world to fulfil his worldly responsibilities but it ran forcibly towards Bhagavan Rama and His lila. It was difficult for him to remain in his self as a demonstrator. He remained mostly in the service of the lotus feet of Rama and Sita in his siddha-deha as Their sakhi. Therefore it was natural that he should at times miss his duty as a demonstrator in the college. It was also natural for Rama on such occasions to come to his help because He loves His devotees even more than Himself.
One day Madho Lala kept himself busy for long in the service of Sita-Rama in meditation. When the meditation was over it was too late for him to go to the college.
Still he rushed towards the college as fast as he could. He went straight to Prof. M.S. Sonavala, the head of the Physics Department and said, "Sir, I am too late. Would you kindly grant me leave for today?" Sonavala looked at Madho Lala with astonishment and said, "What?"
"Sir, I am very sorry for getting so late, I want to apply for leave."
"What do you mean Mathura? Did you not come and sign the register?"
"No Sir."
"I saw you signing. I saw you taking the class." Madho Lala was stupefied. So was Sonavala. Sonavala asked the lab-bearer to bring the attendance register. He said to Madho Lala. putting the register before him. "Look, is this not your signature?"
Madho Lala was all the more stupefied. He kept gazing at the signature. He thought someone else might have signed for him. But that could not be, because Sonavala said he saw him signing.
Sonavala called the students. He asked them. "Did Mr. Mathura take your class today?"
"Yes Sir. Today's lecture was wonderful. See, here are the notes of the lecture."
Sonavala looked at Madho Lala as he extended the notes towards him. Madho Lala saw that the notes related to the very subject he had to teach that day. He was taken aback! But he did not take long to understand what had actually happened. His heart was filled with a deep feeling of gratitude towards someone. A strong current of bhava shook him. Tears began to course down his cheeks. Tremor and horripilation appeared on his body. Somehow he controlled the bhava and went to his room. Sonavala and the students thought that it was all due to some temporary mental affection from which Madho Lala suffered at that time.
That day Madho Lala had been so absorbed in smarana that he had lost all consciousness of time. His Thakura Sri Rama had performed his duty in his guise. Does Thakura go to that extent in serving His devotee? Is it not highly immoral and illegal to pretend to be someone else and sign for him? How can He do this? There is nothing that He cannot do for His devotee, who has completely surrendered himself to Him. depends entirely upon Him and does nothing except that which pleases Him. He does not know what is good or bad, moral or immoral in the service of a devotee to whom He is completely sold out for his love.
Madho Lala was one such devotee, to whom the Thakura was completely sold out on account of his love.
2. God exists.

The proof of the promise of Krsna; He attends to the needs of his devotees
1. We have seen what the Law of Unification means in practice. It means that Bhagavan regards the pleasure and pain, needs and requirements of the devotee as His own and looks after them. In this connection Krsna's words 'yoga ksema vahamyaham' in the Bhagavad Gita sloka (8. 22) needs clarification.
KRSNA HIMSELF ATTENDS TO THE NEEDS OF HIS DEVOTEES
The words literally mean I Myself carry the burden of the responsibility of looking after the needs and welfare of My devotees.' Is this the real meaning of the sloka? Why should Bhagavan Himself carry the burden, when there are so many other agencies to do for Him whatever He wants?
The question arose in the mind of a virtuous Brahmin of Jagannatha Puri who used to read Gita with devotion. He said. "No, this cannot be." He scored out the words 'vahamyaham' with a pen and wrote
'karomyaham,' which means I arrange for the fulfillment of his needs.'
The Brahmin used to live on alms. He could not go out for alms one day because of rain. He and his wife had to fast. He went out the next day when the rain stopped. Soon after came to his house a handsome boy, who had a wound on his forehead, from which blood drops were trickling down his cheeks and who had a load of provisions on his head. He placed the load before the pandita's wife and said, "Panditaji has sent these provisions." The lady was enchanted by the beauty and luster of his face, but was pained to see it besmeared with blood. She asked, "Who has hurt you my child?" "Panditaji," replied the boy.
"What? My husband? He has a kind heart. Why should he hurt a lovely child like you?"
"I tell you Ma, it was he who pierced my forehead with a dart. He alone knows why he did it."
The boy disappeared. When the Brahmin returned, his wife narrated to him the whole story with grief and resentment. He stood dumbfounded. But the mystery soon became clear to him. He realized that the Bhagavad Gita was the verbal image of Sri Krsna and by scoring out with his pen the words 'vahamyaham' from it he had inflicted a wound on His forehead. Tears began to flow from his eyes and he felt senseless on the ground. On regaining consciousness he began to write the words 'vahamyaham' on every inch of blank space in his copy of the Bhagavad Gita for he had now understood that Bhagavan Himself looked after the needs and welfare of His devotees.
2. God exists, His name is Krishna.

The proof of Krsna fighting the war for Raja Jayamala Rathora
1. Raja Jayamala, the son of Viramadeva and cousin of Mira Bai, was born in 1507 and ascended the throne of Medata in 1543. He was a great warrior. Stories of his extraordinary valor have been narrated even by the Muslim historians like Abulafazal, Nizamuddin Badauni and Farista.
2. Rao Maladeva, the ruler of Jodhpur a much bigger state than Medata attacked Medata twenty-two times and each time he had to face defeat at the hands of Raja Jayarnala.
3. Raja Jayamala was also a great devotee like Mira. He regarded his Thakura Syamasundara (Krsna) as the actual ruler of his state and he ruled it on His behalf as His agent. Every morning he spent four hours with Syamasundara while worshipping Him in a room in his palace. At that time he used to be so absorbed in worship that he forgot all about the world, as if he drew Syamasundara into the temple of his heart and closed the door from inside. No one was allowed to enter the room at that time. No one could go and inform him even if the worst happened, even if an enemy attacked and threatened to overrun the state.
4. Maladeva came to know of this. In 1554 he attacked Medata with a large army during the very hours in which Jayamala was engaged in worship. The army included besides Prthviraja Jetavata, the commander-in-chief, his son Rayamala.
5. As soon as the Divan saw the enemy coming, he became restless to inform Jayamala, but could not have the courage to do so. He requested Raja-mata (the mother of the Raja) to somehow inform him. Raja-mata felt compelled by the impending disaster to inform him. She went to the room where Jayamala was engaged in worship. She said to him, "My son! The enemy has attacked. The army is impatiently waiting for your orders." The words did not reach the ears of Jayamala. He had drunk deep of the nectar of love and all his senses were so engaged in the loving service of Syamasunadar's Prime Minister, that no message from the outside world could reach him. Raja-mata shouted still louder, but in vain. She shook him hard with both of her hands. Then with a start he opened his eyes. Raja-mata informed him of the invasion. He said, "Let the Lord's will prevail." and again went into samadhi. *
6. The warcry and the sound of the war drums of the enemy could now be distinctly heard. The enemy was about to enter the city. The people were terrified and began to run panicking. Just then they saw Jayamala and his seven thousand soldiers pouncing upon the enemy as hawks fall upon their prey. Jayamala on his horse darted through the lines of the enemy with such lightning speed, brandishing his sword and slaying and slashing right and left that within a short time the field was strewn with the dead bodies of thousands of soldiers. Prthviraja Jetavata died, Maladeva and his army fled, Rayamala lay wounded by the sword of Jayamala on the field. Rayamala had seen that it was not Jayamala but a blue colored boy in budding youth, who wounded him and disappeared.
7. As soon as worship was over Jayamala came out to fight the enemy. He sent for his horse. He saw that the horse was tired and his body was sweating. He asked the horse-keeper, "Who rode the horse?"
The horse-keeper looked at him with surprise and said. "Maharaja! Who else could ride? Did you not yourself go riding to fight the enemy?"
8. The next moment Jayamala saw his victorious army coming towards the palace with a crowd shouting "Medata Naresa Jayamala Maharaja Ki Jaya!" He did not take long to understand that it was his Ista Sri Krsna. Who had fought the battle for him?
9. Immediately Jayamala went out of the city to the place where the battle was fought. He saw heaps of dead bodies lying there along with wounded Rayamala. Jayamala accosted him lovingly and asked him to describe how the battle was fought. Rayamala looked at him with astonishment and asked. "Raoji! Who was that dark-blue faced young warrior in your army who rode through our army with lightning speed killing so many soldiers in the twinkling of an eye and wounding me? His beauty was as mystifying as his valor. The soldiers kept looking at him while he rode past slaying and slashing. I do not know what has happened to me after seeing him. My heart yearns to see him again."
10. Jayamala said with tears streaming out of his eyes, "Who can that warrior be except my Lord? Who can be so valiant as He? Who can risk his life like this for a small fry like me? You are fortunate that you saw Him and were wounded by Him. All your sins have been washed away by the blood you shed and your heart has become pure. That is why prema has sprouted in your heart and you have begun to yearn for His darsana."
11. Jayamala admired Rayamala's fate because he had been blessed with the darsana of Thakura but cursed himself, because he was not so blessed. His heart was filled with resentment against Thakura. He went to the Charabhuja Temple in his state, stood before the Thakura resting against a pillar of the temple and said, "Thakura! I cannot tolerate this. You gave darsana to Rayamala my enemy and blessed my horse, but when my turn came you left the horse in the stable and disappeared." Then pointing a knife at his chest he said. "If you do not give me darsana right now, I shall thrust this knife in my heart and die." Thakura saw that he was actually going to do what he said. He trembled. He could have come down from the altar and held his hand. But a second's delay would have been dangerous. Therefore He appeared from the very pillar, against which he was standing, held his hand and disappeared after giving him darsana.
Even today that pillar in the temple of Charabhuja in Medata is regarded as sacred and is worshipped.
12. Next morning, when Jayamala was worshipping Syamasundara, he saw that one of His kundala (an earring) was missing. He searched it in the room, but it could not be found. He thought that He might have dropped it on the field the previous day while fighting. He went to the field with some of his soldiers and began to search it. He found it lying at a particular spot. On that spot he constructed a kunda (pond) to commemorate the battle fought by the Thakura on the field. The kunda was called kundala-kunda. It exist even now.
13. God exists, His name is Krsna.

The proof of Giriraja Himself bringing prasada for Lala Babu
1. One day Lala Babu the governor of Orissa, who renounced everything and became a babaji, while out on parikrama, the pujari of the temple of Giridhari said to him, "Baba! Do not go for madhukari today, I shall myself go to your cave in the evening and give you the prasada of Giridhari."
-- In the evening it started raining and continued to rain till night. The rain was so torrential that it was impossible for the pujari to go out. There was no end to his anxiety for Lala Babu who, he thought, must be very hungry, because he took prasada only once after the day's parikrama and bhajana. When the rain slowed down he thought of going to Lala Babu with prasada. He had already kept a thala (a plate) filled with prasada for him inside the temple. When he went inside the temple, he was surprised to find the thala missing. There was no time to think how the thala could have disappeared. Quickly he arranged prasada in another thala and proceeded towards the cave.
-- As soon as he reached there Lala Babu said. "What is this Pujariji? What more have you brought? I have not been able to eat all that you brought before. See, it is still lying here."
The pujari was surprised to see the missing thala and prasada in the cave. "Who brought it?!" he shouted at once.
-- "Begging pieces of bread from the people of Vraja, Lala Babu looked amazedly at the pujari and said, ”What?! Do you mean to say that you did not bring?" "I neither brought, nor sent it through anyone." "No, no, you brought it. I reprimanded you for coming all the way in the rain and getting drenched, but you smiled and went away. I wonder how you have forgotten everything so soon. Have you taken bhanga!”
-- The pujari knew that he had not taken bhanga. He kept looking at Lala Babu for sometime with tears flowing profusely from his eyes. Then suddenly stretching his hand to touch his feet he said, "Baba! You are fortunate. You have so won over Giriraja by your love that He could not see you hungry and Himself came to you in my guise with the prasada in the rain and did not mind getting drenched."
-- On hearing this Lala Babu's entire body was filled with astasattvika-bhavas and he fell unconscious on the ground. On regaining consciousness he began to say with tears in his eyes. "Prabhu! You took so much trouble for this undeserving servant of Yours!"
-- Was Lala Babu undeserving? He had relinquished the office of governor, renounced family and everything else and was day and night thinking of Krsna and nothing else. It is only for devotees like him that Krsna has said. "yogaksema vahamyaham-I take care of them."
2. God, whose name is Krsna exists.

The proof of Radharani Herself bringing food for Madhusudana dasa Babaji
1. While still a child Madhusudana Dasa Babaji had heard of a boy of handsome blue color, who lived in Vrndavana who was joyful and frolicsome and charmingly sweet and affectionate, who loved to play on flute, whose company was very enjoyable and on attaining whom there was nothing else that remained to be attained. His name was Krsna.
Since then Madhusudana Dasa always thought of Krsna and was often lost in the thought. As he grew old he learnt more about Him and became impatient to meet Him. One day he sneaked out of home and went to Vmdavana.
In Vmdavana he practised raganuga-bhajana (Spontaneous bhajana, flowing naturally from Raga or attachment to the Lord) and became siddha (perfected soul). He had the special favor of Radharani. There are several stories regarding Radharani's mercy on him, showing how She looked after him just as Krsna looked after the yogaskema of His devotees.
Once he developed a sore in his foot. It became very difficult for him to walk or move. He could not even go out for madhukari. He decided to go to some lonely place and fast to death. With great difficulty he went to a thick forest at night and lay there. He kept chanting the name of Radharani. Two days passed without even a drop of water. On the third day came a Vrajavasi girl with bread and water and said. "Baba! Why are you lying here? I am tired of searching you. You did not come for madhukari yesterday and day-before-yesterday. My mother has sent madhukari for you." She placed madhukari before him and said. "Baba eat."
Baba had known the girl and her parents for long. He said, "Lali! Why have you come here? How did you come to know that I was here?"
"Oh! I come to know everything. Now don't waste time, eat." "I will not eat."
"Why will you not eat? My mother has asked me to make you eat in my presence and not to return until you have eaten. Suffering of the body is an insignificant affair. It comes and goes. Why commit suicide on account of it? Now start, eat."
Baba could not disregard the sweet and loving command of the girl. He ate everything she had brought. Then he said. "Don't come again."
The girl went away. As she was going she looked again and again at Baba with a mysterious smile. Simultaneously Baba felt that the suffering of his body was gone. He opened the bandage of his foot. To his surprise he found that the sore had disappeared. The whole thing aroused suspicion in his mind. He went to the house of the girl and asked her mother. "Where is Lali?" "Lali has gone to her father-in-law's." "When did she go?" "About three months ago."
Then Baba understood everything. He returned to his cottage without saying anything further for fear of publicity. But very soon it became known to everyone that he had been mercifully blessed by Radharani, for the sore on his foot had suddenly disappeared and his emotional state had also undergone a sudden change. He always cried. "Ha! Radhey karunamayi” and wept.
2.  Radha exists, thus Krishna, God exists

The proof of Radharani
1. Rupa Gosvami had been living in Vraja-dhama and meditating on Dhamesvari, (the presiding Deity of the holy place) Radharani for a number of years, but She had not once appeared before him in person. While he was living in Nandagrama, he was afflicted by a deep feeling of sorrow for not having been blessed by Radharani. The sorrow became so deep that it was not possible for him to survive without Her darsana. He could neither go for madhukari, nor eat or drink.
2. In that condition he got the news that Sanatana Gosvami was coming to see him. Sanatana Gosvami was to him like his guru. The desire arose in his mind that he should entertain him with kheer, a pudding made from milk, rice and sugar.
3. But where from to get the ingredients — milk, rice and sugar, for preparing kheer! It was not his desire to ask for anything from anyone. If he went out for madhukari he would have possibly got only bits of bread and nothing else. He was compelled to suppress the desire.
4. At the same time came a Vrajavasi girl with milk, rice, sugar and other things. She said in a sweet voice, "Baba! you have not gone for madhukari for a number of days. You must be hungry. My mother has sent these provisions, so that you may prepare kheer and eat.”
5. Rupa Gosvami was taken aback. "Aha! Radharani is so kind, as soon as the desire for entertaining Sanatana Gosvami with kheer arose in my mind, She sat in the heart of the mother of this girl and spurred her to send the provisions!"
6. Tears coursed down his eyes as he thought of the kindness of Radharani. But the thought did not mitigate his grief. For he thought that although Radharani was merciful, She showed Her mercy only indirectly through someone else. She did not do it directly by presenting Herself before him, because She did not consider him to be worthy of Her darsana.
– The girl was surprised to see that he was weeping. She said, “Baba! Why do you weep? is it because you are too weak and cannot cook? if so, I can cook for you."
– "No Lali, I shall cook. I am not weak.”
– "Baba! You must be weak, because you do not go for madhukari and do not eat. Tell me why you do not go for madhukari.”
– "Lali! Do I live in Vraja for madhukari? I live here because I want to have the darsana of Vrajesvari Radharani. Now that She does not show mercy on me, why should I go for madhukari? Why at all should I eat and live?".
– “Baba! you do not know that Radharani is already merciful to you. My mother says that no one can live in Vrndavana without Her mercy. So you need not weep. I am going. Do prepare kheer and eat, otherwise Radharani shall feel aggrieved".
7. The girl went away. As she went she looked at Baba with an affectionate smile. Her tender looks and sweet words created a sweet unrest in his heart.
8. In the mean time Sanatana Gosvami came. Rupa prepared the kheer and offered it to him. Sanatana was mystified by the supernatural taste and odour of the kheer. The mystery deepened when he was slowly overpowered by a divine intoxication.
9. He asked Rupa where he got milk and other things from for khira. Rupa told him everything. A shiver went through the spine of Sanatana. With eyes wide open and wet with tears he kept looking at Rupa.
– After sometime he said, "Rupa! You do not know Who that girl was. She was Radharani Herself. She had to take this trouble on account of you. How can She tolerate the hunger of Her devotee? Never again remain hungry. Also do not entertain any desire in your mind, whether for yourself or for some one else. Radharani becomes restless to fulfil the desire of Her devotee as soon as it arises in his mind. Your desire to serve me with kheer was another reason why She had Herself to take the trouble of bringing the provisions to you".
10. On hearing this tears began to stream out of the eyes of Rupa. He was reminded of Radharani in the guise of the Vrajavasi girl telling him as She parted, “Do prepare kheer and eat, otherwise Radharani shall feel aggrieved." Her words continued to ring in his ears and swell his eyes more and more with tears.
11. It was not necessary for Rupa Gosvami to seek any other evidence for confirming what Sanatana Gosvami had told him. But the confirmation was made automatically, when he went to the house of the girl for madhukari the next day and inquired about her. Her mother told him, "Baba, she went to her aunt’s house several moths ago and has not yet returned".
12. There was now not the least reason to doubt that Radharani Herself had come in the guise of the girl with the provisions for kheer. She could not deprive Herself of the opportunity of serving Her two devotees by a single act of mercy.
13. Radha exists, therefore Krishna exists. Goddess Radharani, the eternal consort  and the spiritual counterpart of God, Sri Krishna and Sri Krishna eternally exist together.

The proof of Srila Sanatana Goswamipada's vision
1. Five hundred years ago, there was a great devotee living at Radha-kunda named Srila Sanatana Goswamipada. One day he met his younger brother, Sri Rupa, at Radha-kunda and asked him, “Rupa, what are you writing these days?” Srila Rupa Goswamipada read out one verse from a poem he had just composed titled Catu-puspanjali:
2. “Hey Vrindavaneshvari Radhe! I repeatedly offer my respects to You. Your bright golden complexion, like fresh gorochana, looks so beautiful covered in cloth the color of an attractive blue lotus flower. The top part of your shiny black hair-braid is decorated with jewels, making it appear like the jeweled hood of a female serpent.”
3. Hearing this, Srila Sanatana Goswamipada exclaimed, “Rupa! Our Swamini Radha is a treasure house of all good qualities. Radhika is very gentle, sweet and charming, and Radha is Shyama’s dearly beloved. So how can you compare the wavy, cobalt black, braided hair of Radhika to a poisonous black serpent?” Sri Rupa smiled and humbly requested his elder brother to suggest a better description.
4. Sanatana Goswami could not think of anything immediately, however, so he walked away to contemplate the matter. Upon reaching the west side of Radha-kunda, Srila Sanatana saw an amazing sight. He saw Sriji sitting on a swing suspended from the branches of a huge kadamba tree. A gentle breeze blew over the kunda, the bees were buzzing, and the sweet fragrance of blossoming kadamba flowers filled the air. The sakhis were pushing Radha to and fro, singing a beautiful melody and laughing cheerfully.
5. Much to his surprise, Srila Sanatana saw a black serpent with a red jewel shining on its expanded hood. That snake was slithering up the swaying black tresses of Radhika. Fearing that Radha might get bitten by the poisonous serpent, Sanatana ran toward Radha, shouting, “Radhe! Radhe! Watch out! There is a black serpent behind You in Your hair braid.” When he came nearer, however, Sanatana suddenly lost the vision; there was no Radha, no sakhis and no swing. He collapsed on the ground, crying in joy over the unique experience he just had.
6. Due to the absolute purity of his heart, Sanatana Goswami was granted a vision of the nitya-lila, Radha riding on a swing (jhulana-lila). Such is the power of Vraja Dhama and the causeless mercy of karunamayi Radhika.
7. To solve Sanatana’s dilemma and support the writing of Sri Rupa, Sri Krishna personally arranged this remarkable pastime. This lila also proves that Radha and Krishna always reciprocate with the love of Their pure devotees.
8. Returning to his brother, Srila Sanatana excitedly said, “Rupa, listen! A most incredible thing just happened. Kishoriji just granted me a very special darshana. I saw Radha on a swing being pushed by Her sakhis. Then suddenly I noticed a shiny black cobra, with a jewel on its hood, climbing up Radha’s back on Her hair braid. Instantly upon seeing that, I realized that your poetic metaphor is perfect, so there is no need to correct it.”
9. The place where Srila Sanatana Goswamipada had darshana of Radhika is called Jhulana Tala. Today, it is demarcated by a stone structure shaped like an inverted letter U located on the west bank of Radha-kunda just opposite the old Radha-Krishna Mandira.
10. Caitanya-caritamrta (1.5.20-21): cintamani-bhumi, kalpa-vrksha-maya vana, carma-cakshe dekhe taare prapancera sama, “The land of Vrindavana (the topmost spiritual heaven) is touchstone [cintamani], and the forests abound with wish-fulfilling trees. But material eyes see it as an ordinary place.”
11. prema-netre dekhe taara svaroopa-prakasha, gopa-gopee-sange yaanhaa krishnera vilaasa, “But with the eyes of divine love, one can see the real Vrindavana, wherein Krishna IS eternally enjoying pastimes with the cowherd boys and cowherd girls like Radha.”
12. The Supreme Goddess Radha exists and so also the Supreme God - His name is Krishna.

Krsna Himself went to pay the revenue for Thakura Kisana Sinha Rathora
1. Thakura Kisana Sinha Rathora was the younger brother of Bagha Sinha Rathora. the chief of Garabadesara in the state of Bikaner. He was born in 1590 and lived with his maternal grandfather in Shekhavati (Udayapur). His only occupation was the manasa-seva (service in the mind with one's imaginary spiritual body) of Murlidhara, the flutist Krsna. in which he was always lost. His devotion to Krsna increased day by day. After sometime he became so restless for His darsana that it became impossible for him to live without seeing Him. He resolved to fast until he saw Him. Three days and nights passed without his taking a morsel of food or a drop of water. His relatives and the panditas, well versed in sastras tried to persuade him to give up his resolve. The panditas said, 'sastras say that Bhagavan is absolutely free. He can by no means be compelled to give darsana by fasting."
He replied, "Whatever you may say, I shall break my fast only when Bhagavan gives darsana. I shall either see Him or die. In either case I shall be relieved of the pain of suffering in separation, which has become intolerable."
Kisana Sinha's resolve was not an empty resolve. It was filled with prema. Krsna cannot be compelled to give darsana by fasting even if one fasts unto death. But He is compelled by prema. He became restless to give darsana to Kisana Sinha. But His ways are inscrutable. He appeared to him in the guise of an old Brahmin and said, "My son. Heed the advice of your relatives. Bhagavan is not pleased by fasting. Break your fast.'
Kisana Sinha did not pay heed. He did not even look at the Brahmin.
The Brahmin then said. "See. I am a hundred years old Brahmin, who has done penance and realized Brahman. Therefore you take my darsana as the darsana of Bhagavan and break your fast."
Kisana Sinha still remained heedlessly looking downwards.
At last Bhagavan had to say. "My son! I am no other than Bhagavan. I could not remain unconcerned by your condition. So I have come to give you darsana. Now have My darsana and break your fast."
Kisana Sinha said. "If You are Bhagavan, I bow down to You. But how am I to know that You are Bhagavan?"
"Son! Bhagavan is by nature truthful. He does not tell a lie. Therefore believe Me."
"If You are really Bhagavan, excuse me for saying that what You have just said is itself a lie. I can say on the testimony of Bhagavata Purana that You speak more lies than truth. The sastras say that for you there is no difference between truth and untruth. You are by nature truthful only because Your lie is also truth."
Perhaps Bhagavan wanted him to say that He was a liar because He is pleased more by the reproaches of a devotee than by his praises. He smiled approvingly and said. "Well, well, now have My darsana.'
Kisana Sinha saw Sri Krsna with a peacock feather on His crown, a flute in His hand and a bewitching smile on His lips, standing before him and shedding the blue lustre of His body, cool and soothing like a thousand moons. Kisana Sinha saw his Lord. With tears of love streaming out of his eyes and with tremor and horripilation affecting his entire body he fell at His feet saying, "Prabhu, Prabhu!"
Krsna lifted him up and said lovingly, 'Now what can I do for you? You should ask for some boon."
Kisana Sinha said. "Prabhu! What shall I ask for? If You want to give, give me the boon that my Bhakti in Your feet remains firm and I may have Your darsana in Your present form, whenever I want."
Krsna said, "The boon is granted." He was. however, not satisfied with this. He said. "You now go and rule Garabadesara." "But my brother rules there Prabhu." said Kisana Sinha.
"On the fourth day from today he will die fighting in a battle and you will succeed him," said Sri Krsna and disappeared.
As Sri Krsna had ordained, Kisana Sinha started for Garabadesara the same day. On the way he met the chieftains of Garabadesara who were going to Udaipur to inform him of the death of Bagha Sinha and to take him to Garabadesara for Raja-tilaka (enthronement) because Bagha Sinha had no issue.
Kisana Sinha was enthroned. He governed the state but formally, because most of his time was spent in manasi-seva in which he had become siddha. This became known to everyone on account of a particular episode. Once he was travelling on horse-back with Maharaja Karria Sinha of Bikaner. On the way at the usual time of worship, he covered himself with a piece of cloth and began to do manasi-seva. In course of manasi-seva when he was going to offer curd toThakura, Kama Sinha said, "Kisana! Are you sleeping?" Kisana Sinha was absorbed in seva and was totally unaware of the external world. The words of Kama Sinha did not reach him. Kama Sinha then drew his horse nearer and pulled the cloth from over his head. He was shook and the curd he was going to offer fell on the horse. Kama Sinha said. "What is this?!" He kept quiet. But on Kama Sinha's insistence he told him everything. From that day Kama Sinha began to respect him as a saint.
Ever since Kisana Sinha was blessed with the darsana of Sri Krsna, Krsna used to be with him like his invisible companion and always looked after his welfare.
Once he could not deposit the revenue he owed to Bikaner state in time, because he had spent a lot in the service of the poor and the needy. On receiving a reminder from the treasury he promised to pay the revenue by the next Dipavali festival. But he forgot all about it because of being always engaged in manasi-seva. One day, when he saw his palace being decorated with lamps, he asked the servants, "Is it Dipavali today?" The servants replied, "Yes Maharaja." He felt like being thunder-struck, because it was for the first time in his life that he proved false. Quickly he collected the money and started for Bikaner the same evening. He reached Bikaner the next morning. When he went to the treasury for depositing the revenue, the treasury officer said. "Thakura Sahib! You were anxious to return to Garabadesara yesterday. What prevented you from going?"
"When did I come? I have just arrived. I am sorry that I could not come to deposit the revenue by Dipavali as promised."
The treasury officer looked at him with surprise and said, "What do you say? Did you not deposit the revenue yesterday?"
"I was in Garabadesara till evening yesterday." The officer immediately sent for the accounts-book. Showing it to Kisana Sinha he said, "See, this is the money you deposited and this is your signature. Is it not?"
Kisana Sinha looked attentively at the register and said, "The signature is certainly exactly like mine." He stood dazed for a while. But tears soon streamed out of his eyes. He understood that it was Muralidhara, Who had come and paid the revenue for him so that his promise might not prove false. Who else could deposit that big amount in his name? Who else could come exactly in his guise and sign exactly like him? Even if someone could, why should he take so much trouble for him? But Muralidhara took pride and felt pleasure in doing such things for his devotees. He always kept close to His devotee like his shadow and took care of him. He may forget His own Self, but never His devotee. He may get His work done by His partial manifests. But when He finds His devotee in difficulty, He runs Himself to help him. He may speak the truth or lie any number of times, but He takes care to see that what His devotee says does not prove to be a lie. He derives great satisfaction even in converting his lie into truth.
Maharaja Kama Sinha came to know of this episode. When Kama Sinha went to pay respects to him, he embraced him and said, "Kisana Sinha! You are blest and I am blest on account of you, because Bhagavan came to my treasury and deposited revenue with His own hands. From today you are freed from revenue. Neither you will have to come for the payment of revenue, nor Bhagavan."
Another lila of Muralidhara showing how He takes care of His devotees is like this:
Kisana Sinha had a kind heart. He was kindly disposed even towards the animals. But he had often to go for hunting with the Maharaja, which he did not like. Once, while hunting, he pursued a pregnant hind at the instance of the Maharaja and cut it into pieces with his sword. The fawn in the womb of the hind was also cut into two. The manner in which the hind looked towards him while dicing hurt him so much that he resolved not to keep anymore the sword, with which he had killed that innocent animal. But not to keep a sword would have been against his honour as a Rajaputa chieftain. Therefore he began secretely to keep a wooden sword in the sheath. For several days no one could know it. But once a Rajaputa chief, who bore ill will against him, came to know of it. He spoke to the Maharaja about it. The Maharaja did not believe. The chief said. "You ask him once to take out the sword from the sheath. If you do not find that it is wooden, you chop my head off."
The Maharaja thought Kisana Sinha would feel insulted if he asked him to take out his sword and show whether it was made of steel or wood. One day in a meeting of the chiefs he asked them all in a light mood to unsheath their swords so that he might see whose sword shone most. Everyone unsheathed his sword, but Kisana Sinha sat quietly, as if he had not heard. The Maharaja said, "Kisana Sinha! You also show your sword."
"Maharaja! My sword is not worth showing, because it is made of wood."
The other chiefs thought that he said that in ironical humour. The Maharaja said, "How does it matter, if it is made of wood. You must also show it."
Kisana Sinha stood up and took the sword out of the sheath. He was surprised to see that it was made of steel and shone as bright as the sword of any other chief. He remained wondering at the mercy of his Muralidhara. But the Maharaja said to the chief, who had reported against him. "You swine! You did not hesitate to slander a brave and honourable chief like Kisana Sinha. Now get ready to have your head chopped off."
Kisana Sinha could not remain silent. He said, "Maharaja! The fault is not his. My sword was wooden. I am myself now surprised to see that it is made of steel. Obviously the wood has been miraculously changed into steel by Muralidhara. Since the day I killed that innocent hind. I had started keeping wooden sword out of penitence."
The Maharaja's anger subsided. Kisana Sinha rose still higher in his esteem. He said, "Kisana Sinha! Now you need not also come to my darabara (court). I shall myself go and meet you when I want."
Kisana Sinha's sword is still preserved in Garabadesara. On the Dipavali day people worship it because it is the sword made by Muralidhara.
2 God exists.

Radharani restored the eyes of the blind Babaji of Madanatera
1. About eighty years ago there lived in Vrndavana in a kutir near Madana Mohana's temple a blind Babaji. No one knew his name. But people called him 'Madana-tera-vale Baba' (Baba of Madana-tera), because he lived mostly in the seclusion of Madana-tera. Early in the morning after bathing in the Yamuna he used to go and hide himself in the bowers of Madana-tera. He remained there till evening. All the time he shed tears in remembrance of Radha-Krsna and Their lila. In the evening he went to the temple of Govindaji, prayed to Him and wept. After returning from there he took madhukari from three or four houses, ate and slept. But his tears never stopped.
It was because of weeping continuously that he lost his eye-sight. He was not sorry for it because the eyes with which he could not see Krsna were of no use to him.
But now Baba had been weeping for 40 years. Life was about to end and the utmost limits of his patience were crossed. The pain of separation became unbearable. Sometimes on account of that he fell unconscious and kept lying on the ground amidst the trees for hours. There was no one to attend to him, no one to sympathise with him. The twittering of small birds and the calls of the cuckooes and peacocks tried to awaken him, but in vain.
When the pain of separation becomes unbearable to the Bhakta, it also becomes unbearable to Bhagavan. Radha and Krsna could no more remain in separation from Baba. Once while taking a stroll. They came to Madana-tera, where Baba was weeping under a tree.
Radha said to Krsna. "Pyare (beloved)! Baba is always weeping. Why not make him laugh a little?"
Krsna went to Baba and said, "Baba! why are you weeping? Has someone beaten you or deprived you of something?"
"Oh no! You go away," said the blind Baba in rage. "Baba. I shall bring you roti or chacha (buttermilk) or whatever you want. But you should not weep," again said Krsna entreatingly.
"O cowherd! Go and tend your cows. Why have you come here to trouble me?" Baba turned his face from Krsna as he said this.
Krsna went back and said to Radha. "Baba does not listen. He only weeps and weeps."
Radha said. "Pyare. you couldn't. See, how I make him laugh.
She went to Baba and said. "Baba, why do you weep? Have you lost your wife?" Baba laughed and said, "Lali, I never had a wife." "I see. So you weep because you have no one, whom you can regard as your own," said Radha in a tone of deep sympathy.
Baba said grievously, "No Lali. I do not weep for that. I weep because those who are mine have forgotten me." "Who are they Baba?"
"Lali, you do not know. One of Them is the heartless son of Nanda, Who always tempts and tantalizes but never shows Himself; and the other. Oh! What shall I say about Her. Lali? The other is Radha, Who has also become heartless in His company."
Radha felt grievously hurt in the tendermost corner of Her heart.
"Me. Me. heartless!" she burst out. Then trying to conceal Herself She said. "Baba, My name is also Radha. Tell Me what you want."
"What should I say. Lali? When can I want expect Their darsana."
"Baba, you are very simple. You do not know that you cannot see Them even if They give you darsana. because you have no eyes."
"Lali, you are simple, not I. You do not know that I will get back my eye-sight as soon as They touch my eyes with Their lotus hands."
Radha could not restrain Herself anymore. She touched one eye of Baba with Her lotus hand, Krsna touched the other. Immediately Baba's eye-sight was restored. He saw both. Radha and Krsna, the twin divinities of his heart, standing before him in all Their resplendent beauty and looking at him lovingly and mercifully.
What an example of 'yogaksema vahamyaham' Radha and Krsna opened not only his physical eyes but also his spiritual eyes by a single act of mercy.
2. God exists

Proof by Lord Jagannatha lied to save Jagabandhu Mahapatra
1. During the reign of Maharaja Prataparudra Jagadbandhu Mahapatra was one of the panda-pujaris in the temple of Lord Jagannatha in Puri. He was the most learned, the most devoted and the most respected of all the pandas in Puri. He served Jagannatha with all his heart and soul from morning till evening. Jagannatha was his Ista guru, life and soul. He was the only One, Whom he loved and loved so dearly. He knew no one else except Him.
One day suddenly the sky of Puri resounded with the sound of hundreds of conchshells, drums, mrdungas, tun, bheri and other musical instruments. A number of voices announced the coming of the Maharaja to the temple. Jagadbandhu Mahapatra was so absorbed in the service of Jagannatha that he was unaware of everything else. The attendants of the temple came running and said to him, "Mahapatra, Mahapatra! Maharaja is coming. See, he is already at the gate."
Mahapatra was startled to see the Maharaja. Hastily he stepped up to see if there were any flowers on the head of Jagannatha. He was appaled to see that not a single flower was there. It was incumbent on him to offer prasadi (Flowers already offered to the deity) flowers to the Maharaja as the blessings of Jagannatha. He did not know what to do. There was no time to get the flowers from elsewhere, no time also for reflecting. He put Jagannatha's prasadi flowers from his own head back on the head of Jagannatha. The very next moment arrived the Maharaja. He extended his hands towards Mahapatra for prasadi flowers. Mahapatra picked the flowers from the head of Jagannatha and gave them to him. The Maharaja touched them with his eyes and went.
In the evening while sitting on his throne the Maharaja sometimes touched the flowers with his forehead, sometimes with his eyes and sometimes with his nose to smell them. In the process he happened to see some black hairs in the flowers. "What is this?" he said with a start. "How could there be hairs in the flowers on the head of Jagannatha? Mahapatra must have put the flowers from his own head on the head of Jagannatha and given them to me as the prasada of Jagannatha." Immediately he called some attendants and said, "Go and bring Mahapatra atonce."
The attendants went and brought him. In a harsh tone the Maharaja said to him, "Mahapatra! When did hairs grow on the Lord's head? See. there are hairs in the prasadi flowers you gave me. Tell me frankly where the hairs came from, otherwise face death."
Mahapatra stood still, as if life had already gone out of him. He remembered Jagannatha and said, "Prabhu! Save me. I do not fear death. I am afraid that Your name will be disgraced, if Your servant is punished. Just now I cannot escape death without lying. So let me for the time being save myself by telling a lie. Afterwards You may do what You like."
After Mahapatra had thus prayed to Jagannatha, he said to the Maharaja laughingly, "Maharaja! Don't you know that Jagannatha has hair on His head?"
"What do you say Mahapatra? Hairs on the head of the wooden vigraha of Jagannatha! Have you gone mad? How long can you save yourself by telling a lie?"
"Maharaja! You can go and see for yourself. If you find that I am telling a lie, you give me whatever punishment you like."
"Very well, you go. Tomorrow if you fail to show hair on the head of Jagannatha. you will be hanged."
Mahapatra did not go home. He went straight to the temple and stood before Jagannatha. He said with folded hands and tears flowing from his eyes. "Omniscient Prabhu! You know that I have not come to You to pray for my life. Life punishment I certainly deserve because I committed a grave offence by offering to You the prasadi flowers I had on my head. For this if You cut my head with Your cakra. I will not be sorry. But kindly prevent me from punishment at the hands of the Raja. It is depending on Your mercy that I have spoken a lie to him. You are known to have forgiven Your servants and honoured them even after being offended or insulted by them. The footprint of Bhrgu Rsi on Your chest is a proof of this. You must do something to save me from the hands of the Raja tonight. If You don't I shall have to die at his hands tomorrow. In that case I shall take poison and commit suicide before dawn."
Mahapatra collected some poison and went home after thus praying to the Lord. At home he did not eat anything, but meditated on Jagannatha and weeping and sobbing finally offered at His lotus feet his life and soul and everything else and slept.
Lord Jagannatha appeared to him in a dream and said. "Mahapatra! You are dear to Me. You have no reason to worry or be despondent. What can the Maharaja do to you? You are worried about the lie you have spoken to him. Do you think what you said to him was a lie? Am I bald? You can see in the morning that black and thick curly hair adorn My head."
Mahapatra's sleep broke. It was about 3:00 a.m. Silence and darkness prevailed all round. But his heart was lit with a new ray of light. He was confident that the Lord had granted his prayer and his lie had been corrected. He was anxious to go to the temple and see with his own eyes the curly hair on His head. He got up from bed, took bath, rushed to the temple and got the gate opened. As soon as he cast his eyes on the head of Jagannatha his heart teemed with joy, tears streamed out of his eyes, hairs stood on end and body trembled. He saw that the head of Jagannatha was covered with hair, black and bright like black-bee and beautifully decorated with flowers.
Mahapatra started serving Jagannatha delightfully and with a feeling of deep gratitude towards Him. As soon as the day dawned the Maharaja arrived. He said to Mahapatra. "Now show me the hair on Jagannatha's head."
"Maharaja! You can come near and see yourself." The Maharaja went near the altar. He saw the hair, but could not believe. He said. "Mahapatra! You are a rogue. You can tell a lie and to cover the same. you can toy with Jagannatha to such an extent. Have you not planted artificial hair on His head with melted wax? Tell me!"
"Maharaja! What can I say? You can examine whether the hairs are artificial or natural."
The Maharaja angrily pulled out some hairs from the head of Jagannatha. As he did this he was shocked to see blood drops appearing on His head and fell unconscious on the ground. On regaining consciousness he fell at the feet of Mahapatra and said with eyes swimming in tears and throat choked with emotion. "Mahapatra! Forgive me. forgive me! I did-not know that Jagannatha is so kind to you, that He is so much subjugated by your love. I did not know that Bhakta and Bhagavan are but one, that the pain and pleasure, comfort and discomfort, fortune and misfortune, honour and dishonour of the Bhakta touch the heart of Bhagavan as much as they touch the heart of the Bhakta and there is nothing that He cannot do to save him from disaster or disrepute. I have committed grave offense at the feet of both Bhagavan and the Bhakta. By pulling the hair of Bhagavan and disbelieving the Bhakta. I am doomed. You tell me what I should do. My fate is in your hands."
With this the Maharaja fell at the feet of Mahapatra. Mahapatra lifted him in his lap and said. "Maharaja! Why grieve in vain. The fault is not yours, but mine. It is I who committed an offense by offering the flowers from my own head to Jagannatha and by telling a lie to you. The hairs you found in the flowers were the hairs of my head. Till yesterday there was not a single hair on the head of Jagannatha. But the merciful Lord took mercy on me and did this lila to save my life and my honour. You should kindly forgive me."
At this time the bell rang for arati. As both of them turned their eyes towards Jagannatha. they were stupefied to see that there was not a single hair on the head of Jagannatha.
The Maharaja said, "Mahapatra! What do I see now? Is this an illusion or what we saw before was an illusion?"
Mahapatra said. "Maharaja, neither is this an illusion. nor what you saw before. Both are the lilas of Jagannatha and both are true."
It is obvious that Jagannatha performed this lila only to convert His devotee's lie into truth. The question however arises: What was the necessity of this lila? Could the Lord not take simpler steps to protect Mahapatra and to avoid unnecessary agitation in the mind of the Maharaja? Could He not ask the Maharaja directly or in a dream to forgive Mahapatra? Could He not by His inconceivable power prevent the Maharaja from seeing the hairs in the flowers? Could He not turn the hairs themselves into flowers? Should He, Who is regarded as the protector of Dharma or righteousness have done the unrighteous act of converting a lie into truth?
A possible answer to the questions is that the Lord has infinite forms and the inconceivable power of holding together even the forms that contradict each other. He manifests Himself in a particular form to suit a particular occasion. Mahapatra did not actually speak a lie because His form with curly hair on His head is also one of the infinite forms He has. Jagannatha only confirmed what he said by manifesting that form.
This answer may be correct, but it would not please Jagannatha, because it is based on His aisvarya. There is another answer, which is according to His essential nature as rasa. The answer is that even though the Lord is Himself the Truth and the protector of truth and righteousness, there is nothing unrighteous or immoral that He cannot do for the sake of His devotee. It is known that He stole khira for Madhavendra Pun. Could He not, therefore, support a lie or convert a lie into truth for the sake of Mahapatra? It is true that He could ask the pujari to go and give khira to Madhavendra Puri. He could also ask the Maharaja to forgive Mahapatra. But could He thereby prove His subjugation by the devotee as much as He did by stealing the khira or supporting the lie? He relishes not only being completely subjugated by His devotees, but also showing that He is so subjugated by them.
2. God exists.

Proof that Lord Jagannatha rendered menial service to Madhava dasa babaji
1. Madhava Dasa Babaji was a disciple of Isvara Puri and a god-brother of Sri Caitanya Mahaprabhu. "He was the biggest pandita of Jagannatha Puri. The fame of his learning had spread all over the country. He used his learning in the study of sastras and the pursuit of Bhakti. He was a devotee of Jagannatha. His devotion to Jagannatha increased to such an extent that he forgot all about the world and his own self. When the devotee forgets everything except the Lord, the Lord assumes the responsibility of looking after his needs and welfare. The life of Madhava Dasa is a series of examples of the manner and the extent to which the Lord can go in giving His protection and unstinted personal service to His devotee.
A sweeping wave of bhava-bhakti once swept Madhava Dasa away from the world. He went and lay on the seashore, totally unaware of the world, unaware of his body and remembering only the lotus feet of Jagannatha. Three days passed without taking food or water. Jagannatha could not remain unconcerned. He said to Laksmi, "My devotee Madhava Dasa has been sitting on the sea shore without even a morsel of food for three days. Arrange to send some food for him." Laksmi Devi could have arranged to send food through someone. But She thought She must go and see the devotee for whom Jagannatha felt so much concerned. She arranged Jagannatha's prasada of different kinds in the golden thala (plate) of Jagannatha and took it Herself to Madhava Dasa. She saw him sitting in deep meditation, totally unaware of the world. She did not think it proper to disturb him. She kept the thala before him, saw him closely once and returned.
When meditation was over Madhava Dasa opened his eyes. He was surprised to see the thala and the prasada kept before him. He understood that the prasada was sent by Lord Jagannatha. Who else could know that he was sitting in that secluded place and had been without food for three days? Even if someone knew it why should he take the trouble of bringing food for him in a golden thala and leave the thala there?
He ate the prasada of Jagannatha with relish. After eating he kept the thala aside and again went into meditation.
Next morning when the pujari opened the altar-room, he found the thala missing. The pujaris of the temple went out in search of the thala and found it lying near Madhava Dasa. The news went round that Madhava Dasa had stolen Thakura's thala. The pujaris tied him with ropes and lashed him. But the benign Lord took alt the lashes upon Himself. Not a single stroke could touch the body of Madhava Dasa. At night in a dream Jagannatha showed His back to the pujari and said. "Look, you have not beaten Madhava Dasa but Me. You can see the signs of lashes on My back. I had Myself sent the thala to him through Laksmi. He had not stolen it. You go and apologize to him." There was no end to the fear and penitence, of the pujaris. They went to Madhava Dasa, untied him and requested him with folded hands to forgive them.
Madhava Dasa readily forgave them. But when the pujari told him about the dream he felt excruciating pain in his heart. He could have borne the pain of lashes on his back, but how could he bear the pain of lashes suffered by the Lord for his sake? He fell on the ground like one struck with death. But the pain he suffered was different from ordinary pain because it was mixed with the experience of the Lord's mercy upon him. It was due to a stroke of mercy, which his tender heart could not bear.
When the strokes of the Lord's mercy on the devotee begin they never end. Once Madhava Dasa went to the temple for the darsana of Jagannatha. While seeing Jagannatha he lost consciousness and kept standing like a statue for hours. This often happened with him and the pujari knew it. He used to shake and bring him back to consciousness so that he could go out before the temple was closed. But that day he forgot to do so. The door was closed while he was in. On regaining consciousness he realized that he was locked up in the temple. He did not mind. He lay down in a corner and went to sleep. Since the night was cold he began to shiver. Jagannatha was moved to see His devotee shivering in sleep. He came down from the altar with his quilt, covered Madhava Dasa with it and went back. When Madhava's sleep broke he saw that he was sleeping soundly, covered with quilt, while Jagannatha was shivering with cold. This was another stroke of mercy, which he could not bear.
Once a digvijayi (world-conqueror) pandita came to Puri. He challenged the panditas of Puri for sastrartha (debate on sastra). Coming to know that Madhava Dasa was the biggest pandita of Puri, he went to him and said. "You will have to do sastrartha with me." Madhava Dasa could have defeated him in sastrartha, but he acknowledged defeat without entering into sastrartha and signed a vijaya-patra (certificate of victory), in which he said clearly. "You win. I lose." The pandita went to Varanasi and began to beat the drum of his victory over Madhava Dasa. He showed the vijaya-patra to the panditas of Varanasi. The panditas saw that the vijaya-patra was a certificate of the pandita's defeat rather than victory. What was clearly written on it was: "I win, you lose." They laughed at the pandita's pride and arrogance and thought that he had gone mad. The pandita himself was amazed and angry. He thought that Madhava Dasa was a bit of magician and had tricked him by magic to save his honour. He did not know that the Trickster was Jagannatha. Who could not countenance the defeat of His devotee and loved to enhance his honour as much as the devotee shunned it.
The digvijayi again went to Puri and challenged him for sastrartha. Madhava Dasa again wrote "You win, I lose." But the pandita was not satisfied. He said. "You tricked me last time. On account of you I had to suffer so much humiliation in Varanasi. To amend the same you must go round the city sitting on a donkey with a garland of shoes round your neck, so that the world may know that you were defeated by me. If you don't do that you must actually do sastrartha with me on condition that the defeated person will ride a donkey."
Madhava Dasa was compelled to accept the challenge, because he did not want that his name should go down as a magician and trickster. What had magic and trickery to do with Bhakti? But he said, "You may please wait a little. Let me first go and have a bath in the sea."
He went. When he returned after bath he was surprised to see Digvijayi being taken round the city on the back of a donkey and a crowd of citizens following him with shouts of 'Madhava Dasa Ki Jaya! Madhava Dasa Ki Jaya!' The citizens were surprised to see Madhava Dasa returning from the sea, when he had already defeated Digvijayi in sastrartha and returned to his kutir. They did not take long to understand that Jagannatha had gone to do sastrartha with the Digvijayi pandita in his place and had defeated him. They began to shout 'Jaya Jagannatha!' along with 'Jaya Madhava Dasa!"
2. God exists.

NOTE: In those days debates on sastras were in vogue. The pandita, who defeated all other panditas in such debates was called 'Digvijayi' or world-conqueror.

Proof by Bala Gopala served by Krsna Prema
1. Krsna Prema used to serve as pujari in the temple of Bala Gopala, the deity of his Guru Yasoda Ma in Mirtola, a village in the Himalayas. One night, while Krsna Prema was asleep, he heard someone calling 'Dada, Dada!' With a start he got up and looked round, but could not see anyone. Thinking that it was an illusion he lay down and closed his eyes. But again he heard the same sweet call 'Dada!' This time it was clear that the call came from inside the temple.
But there was no one inside the temple except the Thakura (deity). Could it therefore, be the call of the Thakura?! He went near the temple. Again he heard. 'Dada! I am feeling cold. The window is open.
A shiver passed through the spine of Krsna Prema. He opened the door of the temple, went inside and saw that the window was really open. He closed the window and carefully covered the body of Bala Gopala with the quilt. While doing so, he said, 'Thakura' You also feel cold!'          
A streak of tears flowed down the eyes of Thakura. Krsna Prema was petrified. Why did the Thakura weep? He wept because Krsna Prema's remark touched the innermost core of His heart. For He was not the great Lord, the Creator and Destroyer of the universe, but a child, who depended entirely upon the loving care of his Dada (elder brother), who wanted to love and be loved and enjoy the most intimate, sweet and loving relationship between himself and His Dada. Had not the Dada thrown cold water upon His hopes and aspirations by his remark, which betrayed the attitude of mind not congenial to such relationship.
2. God exists.

The Proof of Sri SâkshiGopâl
1. “The queen (of Orissa) came to take darshan of Sri SâkshiGopâl and offered Him many ornaments with devotion. She was wearing a very precious pearl on her nose-pin. She wished to give it to the Lord. “I wish His nostril was pierced – then this maidservant would have surely offered Him this pearl” – she sighed. Then she paid obeisance and returned to her palace. When the night was about to end Gopâlji appeared in a dream and said – “When I was a child my mother had pierced my nose and had lovingly placed a pearl on it. That piercing exists on my nose even today – put that pearl for me and fulfill your wish.” The queen woke up and narrated her dream to the king. She came to the temple carrying the pearl and accompanied by the king. She saw the piercing on the nose and put the pearl for him. Then she became so ecstatic that threw an extremely grand feast in honor of this sweet occasion.”

2. God who is non-different from his Deity form exists.

Proof by Sri Krsna Candrama served by Krsna Candra Sinha (Lala Babu)
1. Lala Babu was born in 1775 with a silver spoon in his mouth. His grandfather Ganga Govinda Sinha was the owner of a large state and the Governor of Bihar and Bengal, when Warren Hastings was the Governor General of India. Lala Babu also became the Governor of Orissa. Besides he inherited all the extensive property of his grandfather. He was the richest and the most respectable man of Eastern India of his time. But a spark of Bhakti always disturbed his mind. He renounced everything and went to Vrndavana.
He built the magnificent temple in Vrndavana now known as Lala Babu's temple. In the temple he installed the beautiful images of Radha and Krsna. The image of Sri Krsna was named Sri Krsna Candrama. After the prana-pratistha (ritual usually performed at the time of installation to enliven the deity) ceremony was duly performed, one day, in the month of January, a strange thought came to his mind.                       '
He asked the pujari to keep a small lump of butter on the head of Sri Krsna Candrama. The pujari looked at Lala Babu with surprise. Lala Babu said. 'Yes, yes do as I say. I want to see whether the deity is really alive after prana-pratistha. If alive, the butter should melt on account of the heat of the head.'
The pujari had to obey. A small quantity of butter was kept on the head of Sri Krsna Candrama. After some time the butter actually melted and began to flow down His cheeks. The pujari and the other devotees present in the temple cried aloud with tears of joy in their eyes. 'Sri Krsna Candrama Ki Jaya!' Lala Babu was so overwhelmed with bhava that he fell unconscious on the ground.
2. God exists.

Proof by Gaura-Nitai served by Pisi Ma Gosvamini (candrasasi)
1. Pisi Ma Gosvamini used to serve Gaura-Nitai in the temple of Gaura-Nitai near Bana-Khandi Mahadeva in Vrndavana. She belonged to the famous Mukhopadhyaya family, the landlords of Delagrama in the district of Nadiya. She had motherly affection for the deities. For Their sake she renounced the family and all her wealth at the age of twenty and came to live in Vrndavana with Them. Pisi Ma served Gaura-Nitai like her children with great devotion. When she became hundred years old it was not possible for her to serve Them any more. She then deputed Sripada Gopesvara Gosvami, a descendent of Nityananda Prabhu for the service. Gopesvara Gosvami was a devoted person. His attitude (bhava) towards Gaura-Nitai was of the friendly (sakhya) type.
But Gaura-Nitai. Who were accustomed to the motherly affection and service of Pisi Ma, perhaps could not adjust Themselves immediately to the friendly attitude and service of Gopesvara Gosvami. Pisi Ma used to bathe Them in warm water in winter. Gopesvara Gosvami bathed Them in cold water. So They caught cold.
Pisi Ma now lived in a room of the first floor of the temple and seldom came down. But whenever anything happened, which caused displeasure or discomfort to Gaura-Nitai, its vibrations touched her heart. She came to know about the cold They were suffering from. She came down to see Them. She saw that Their eyes were red and phlegm was flowing from Their nose. She wiped the phlegm with a corner of her sari. She also touched Their body and found that They had some temperature. She then called Gopesvara Gosvami and said, 'What have you done? You have bathed my children in cold water and made Them ill. See, what severe cold They have caught and how Their nose is running!' As she said this, she showed him the corner of her sari stained with Gaura-Nitai's phlegm. Gopesvara Gosvami did not believe. Pisi Ma in anger held the other corner of her sari near the nose of Gaura and said, 'Baba, sneeze a bit.' Gaura sneezed. Again phlegm came out of His nose and the temple was filled with its supernatural aroma. Gopesvara Gosvami fell down at the feet of Pisi Ma in penitence.
2. God Exists.

The proof of Radha-Krishna's protection
1. In the 15th century, a great devotee named Srila Raghunatha dasa Goswamipada lived in Radha-kunda. As a young man, Raghunatha dasa renounced a family fortune of millions of gold coins to become a devotee of Radha-Krishna. Before coming to Vraja, Raghunatha dasa spent sixteen years associating directly with Sri Caitanya Mahaprabhu in Jagannatha Puri, and became one of Lord Gauranga’s favorite devotees.
2. In Radha-kunda, Raghunatha dasa lived as an ideal vairaagi (renunciate), showing the topmost example of material detachment and devotional dedication.
3. Daily he ate a mere leaf-cup of buttermilk, and slept only 90 minutes out of twenty-four hours. On some days, Raghunatha Dasa would not sleep at all due to his devotional absorption.
4. His daily sadhana bhajana included chanting one lac of Harinama (64 japa malas); offering 3000 dandavat pranams to Radha-Krishna and Vaishnavas; bathing thrice in Radha-kunda; speaking three hours Gaura-Govinda katha; doing Radha-Krishna lila-smarana and manasi-seva day and night; and respectfully embracing any Vaishnava he met.
5. Srila Raghunatha dasa Goswamipada was known as the tyagi-vairaagya-prakata-murti, the manifest form of detachment and renunciation.
6. He often had darshana of Radha-Krishna’s eternal pastimes, nitya-lila. In such meditations, with his own inner spiritual body as the sakhi named Rati/Tulasi manjari he/she rendered many sweet confidential sevas to please Radhika. .
7. One day, Srila Raghunatha dasa Goswamipada was absorbed in meditating on Radha-Krishna’s pastimes while sitting beside Shyama-kunda at Manasa Pavana Ghata. At that time, two ferocious tigers came out of the jungle and sat next to Raghunatha dasa to drink some water. Raghunatha dasa, was totally oblivious to the outside world, however, because he was merged in prema-samadhi. Streams of tears flowed from his eyes, and occasionally he would sigh, “Ha Radhe! Ha Radhe!”
8. To protect His devotee, Sri Krishna suddenly appeared there, standing nearby with His chakra poised on His fingertip. At the same time, Sanatana Goswami arrived, and saw the amazing sight of Sri Krishna standing guard over Raghunatha dasa. After the tigers finished drinking and left, Sri Krishna smiled at Sanatana Goswami and then disappeared.
9. Sanatana Goswami approached Raghunatha dasa and very affectionately, like an elder brother, told him what had happened. He then advised him to make a small hut for doing bhajana, so that Sri Krishna would not have to come and protect him from wild animals.
10. Although being advised to arrange for a small hut for his own protection, Raghunatha das Goswami somehow or other didn't do that.
11. On another day, Srila Raghunatha dasa Goswamipada was sitting in the sizzling summer sunshine beside Radha-kunda. He was feeling intense separation from Radharani and crying copiously. As the day wore on, the sun became so hot that Srila Raghunatha dasa started perspiring profusely. Karunamayi Radha could not bear to see this, so Radha personally came there. Standing behind Dasa Goswami, Radhika held Her veil over his head to shield him from the scorching sun. Bearing the full force of the sunrays, Radha then started perspiring so much that Her sari became soaked and the ground became wet.
12. By chance, Srila Sanatana Goswami arrived there again on a visit and saw Sri Radha shielding Raghunatha dasa. Radharani glanced affectionately at Sanatana and then immediately disappeared.
13. Sanatana Goswami informed Raghunatha dasa of what had transpired, and then mildly admonished him for troubling Radhika by taking service from Her.
14. In disbelief, Srila Raghunatha dasa turned around, and saw the distinctive footprints of Sri Radha in the soft earth behind him. Realizing what had happened, Raghunatha dasa began wailing like a child and madly rolling on the ground.
15. Somehow Sanatana Goswami pacified him, and then arranged a small thatched hut for Raghunatha dasa to do his bhajana.
16. That Divine Couple great self-realized mystics meditate on, with their inner spiritual bodies participating in Their eternal pastimes, are no one else than Sri Sri Radha and Krishna, the Supreme Goddess and God.
17. God and His Goddess exists.

The proof of revelation and the 5 Pandavas- Yudhisthira, Bhima, Arjuna (from the Bhagavad-Gita), Nakula, Sahadeva
1. Five hundred years ago, Srila Raghunatha dasa Goswamipada sat beside the tiny pool of water called Radha-kunda, and did nama-japa and lila-smarana of Radharani-Krishna. After performing bhajana for some time, Dasa Goswami thought to restore the two kundas to their former grandeur for the convenience and pleasure of all the Vaishnavas. But then he chastised his mind for this idea, fearing that such an undertaking would diminish his sadhana bhajana.
2. Radharani had a different plan, however. Just at that time, a wealthy yatri (pilgrim) coming from Badarikashrama in the Himalayas, arrived and said, “O Maharaja! Are you Raghunatha dasa? Bhagavan Sri Badri-Narayana- Krishna's expansion Narayana- has sent me here with an order to restore these kundas to their original charming forms.”
3. Sri Dasa Goswami was elated over this surprising event, seeing it as the divine arrangement of Radharani and Krishna. First Radha-kunda was renovated, and very soon Radha-kunda manifested in the shape of an elegant quadrangle. Work was then started on Shyama-kunda with the idea that it should also be quadrangular to match Radha-kunda.
4. To achieve this, some trees on the bank of Shyama-kunda needed to be cut down. In a dream that night, Srila Raghunatha dasa Goswamipada saw five powerful, majestic persons standing before him. They said, “We are the five Pandavas. We have become trees here to worship Radha and Krishna, so please don’t cut us down. Let the shape of Shyama-kunda remain crooked.”
5. Thus, the trees were spared and Shyama-kunda retained its crooked shape, just like tribhanga-sundara, Sri Krishna, who forever stands in a most beautiful crooked way, bent in three places because of carrying the heavy weight of Sri Radha’s incomparable sweet love.
6. The scriptures state that, not only the famous Pandavas, but also many great demigods, sages, kings and humans are presently residing in Vrindavana in the form of trees, in order to serve Radha and Krishna in that wonderful way.
7. Some 5000 years ago Radha and Krishna, The Supreme Personality of Goddess and The Supreme Personality of Godhead had their pleasure pastimes in Vrindavana, at Radha and Syama kundas. The five Pandavas also met Krishna when He went outside of Vrindavana. To serve the eternal un-manifested pastimes of Radha and Krishna, the 5 Pandavas later became trees at Syama kunda’s bank. Un-manifested pastimes are only visible for spiritually advanced souls like Raghunatha Das Gosvami. The five Pandavas, in their forms as trees, confirmed the exact place of Syama kunda to Raghunatha.
8. The Supreme Goddess and Godhead exist.

The proof of the endless nature of Radha and Syama Kundas seen by Akbar
1. Shortly after Sri Chaitanya Mahaprabhu discovered Radha-kunda as a mere puddle in the middle of a field, a great devotee named Srila Raghunatha dasa Goswamipada came here to do sadhana bhajana.
2. Once, the Mughal emperor Akbar came here, along with his vast army of men, elephants, horses and camels. They were all very thirsty, so Akbar asked Raghunatha dasa, “Is there a big lake nearby?” Dasa Goswami motioned to him to take water from the tiny puddles in Kali Khet and Gauri Khet.
3. Emperor Akbar thought, “This water will not satisfy a single elephant, what to speak of my entire army?” Being induced by Raghunatha dasa, however, the emperor ordered his men to drink.
4. A miracle then manifested. The entire army with all its hundreds of horses, camels and elephants drank to their full satisfaction. Yet the water in these “puddles” did not reduce even slightly. Emperor Akbar’s astonishment knew no bounds.
5. What was the magic or the secret power behind these puddles? Unlimited water was supplied to Akbar’s army at that time because Radha-kunda was not just a puddle, and is now not merely a kunda or lake of water as most people think. Radha-kunda is as unlimited and powerful as Srimati Radharani Herself!
6. Sri Radha manifested a drop of Her power to convince the emperor of Her unlimited nature. She is the supreme powerhouse of Sri Krishna.
7. Krishna is the powerful, shaktimaan, and Radha is the power, sarva-shaktimayi, the source of all the unlimited energies of Bhagavan.
8. In Govinda-lilamrta, Srila Krishna dasa Kaviraja states that whenever, Radharani sees Shyama-kunda, She directly sees Sri Krishna. And similarly, whenever Krishna gazes upon Radha-kunda, He directly sees Srimati Radhika.
9. Radha-kunda is Radharani, and Shyama-kunda is Shyamasundara.
10. God, Krishna and His beloved Goddess Radha exists.

The proof of Jahnava Ma's vision of Krishna
1. Four hundred and thirty years ago, the wife of Sri Nityananda Prabhu named Sri Jahnava Thakurani (Ma Jahnava) came from Bengal to Vraja and spent a few days at Radha-kunda.
2. One afternoon, Ma Jahnava sat down to meditate under a Tamala tree on the northern bank of Radha-kunda (beside the present day Radha-Gopinatha Mandira).
3. From this place, today called Ma Jahnava Baithaka, in the aprakata-lila (unmanifest pastimes) of Radha and Krishna, a spectacular foot-bridge made of crystals extends across the water to connect with an island kunja in the middle of Radha-kunda, which look like a large lotus floating on the water. This kunja, named Ananga-ambuda, belongs to Sri Radha’s beautiful younger sister named Ananga-manjari.
4. While meditating, Ma Jahnava thought of Ananga-manjari, who is actually herself as a sakhi in Krishna’s pastimes. Suddenly, Ma Jahnava heard the enchanting sound of a flute. Being delighted, she opened her eyes and looked in the four directions.
5. Then, Ma Jahnava beheld Gopinatha, handsome, dark and radiant standing in tribhanga pose. Gopinatha smiled mildly and said, “Ananga! You are more beautiful than Lakshmi and all the celestial damsels. You are Radhika’s younger sister and She is your Priya. Therefore, please be merciful to Me. O fortunate girl, Radha considers Me to be Her own servant. It will greatly benefit Me if you please also consider such a relationship with Me.”
6. That charming and captivating lover, Sri Gopinatha was surrounded by Sri Radha, Lalita and all the other gopis. By seeing this, Jahnava-devi swooned in a rapture of divine love, and then fell unconscious under the Tamala tree. That same Tamala tree where Ma Jahnava had vision of Gopinatha is still at Radha kunda.
7. Krishna who revealed Himself to Jahnava thus giving Her great ecstasy and delight of Love of God, is no one else than God Himself.
8. God exists.

The proof of the mercy of Radha to a jackal
1. There is a very old place of pilgrimage on the western side of Radha-kunda village named after a jackal. It is a lake called Shivaa Pushkarini.
2. This particular jackal became a most fortunate and blessed creature as the following story shows.
3. Once a female jackal came here to drink some water. Some children playing nearby saw the jackal, and chased her into a nearby foxhole. They then lit a fire near the hole’s entrance, in the hope of catching the jackal. The poor animal was trapped, so it started crying loudly.
4. By divine coincidence, some sakhis passing by noticed the pitiable condition of the jackal. They went to Radha-kunda to inform Radha of the jackal’s plight. Hearing about the distressed creature, Radhika’s heart melted with compassion. Then in a voice choked with tears, Radha said, “Alas! At My favorite place, no one, even a lowly jackal, should suffer like this. Sakhis, go quickly and bring her to Me!”
5. The sakhis drove away the boys, extinguished the fire and brought the jackal before Srimati Radharani.
6. As soon as the jackal saw Radha, she immediately fell at Radha’s lotus feet and cried piteously.
7. With Her tender loving hand, Radhika began to pet the head of the jackal. Then Radha pacified her with sweet words, saying, “O little creature, do not be afraid. My name is Vrindavaneshvari, the Queen of Vrindavana. And you are residing in My kingdom, so you need not fear. You should always remember that I will personally protect and take care of anyone who takes shelter in the glorious land of Vrindavana.”
8. Then Radha blessed the jackal that she would attain Her eternal service.
9. In this way, the jackal, a mere animal, attained the perfection of life by receiving the merciful darshana and blessings of Srimati Radharani.
10. If even a lowly animal like a jackal can receive Radha’s mercy, then surely a fallen conditioned soul of Kali-yuga, who is every day praying to and sincerely worshiping Radharani, will receive the merciful sidelong glance of Karunamayi Radha!
11. An eternal service with an eternal spiritual body can be given only by the mercy of the Supreme Goddess Radha who is the eternal spiritual counterpart of God, Sri Krishna.
12. God, Krishna and His Goddess, Srimati Radharani exist.

The proof of Baladeva Vidyabhusana
1. The Bengali Visvakosa records that Baladeva Vidyabhusana was a famous Brahmana Pandit belonging to Bengal, (pp. 169) but there are some other references that show he was an Oriya.
2. A reliable account of life of Baladeva was published in the Sajjana-Tosani magazine (1885) edited by Bhaktivinoda Thakur. The account was written in Bengali by the late Visvambharananda Deva Gosvami, a very learned man of Gopiballabhapur.
3. Visvambharananda was a cousin of the then Mahanta of Gopiballabhapur situated just outside the border of Mayurbhanj in the Midnapore district of Bengal. The Mahanta family of Gopiballabhapur are the descendants of Rasikananda Deva Gosvami the first disciple of Syamananda Deva Gosvami; thus all the disciples of the Mahanta family of Gopiballabhapur are known as the Syamananda-Sampradaya to which Baladeva Vidyabhusana belonged.
4. It is known that Baladeva’s residence and birth-place was a village near Remuna and after saniyasa initiation he studied sanskrit at Puri and also from a Pandit at Parikud in the Chilka Lake. Then he studied Nyaya and Veda and went to Mysore to study Vedanta. At this time he was initiated by the Tatvavadis and argued with many Pandits and came to stay at the Tatvavadi Matha at Puri.
5. In Utkaladesa (Orissa) he met with a grand-disciple of Sri Rasikananda Deva, Sri Radha-Damodara Deva with whom he discussed the Gaudiya Vaisnava philosophy as expounded by Sri Caitanya Mahaprabhu.
6. Being convinced in the superiority of Gaudiya Vedanta of Lord Caitanya, Baladeva decided to take initiation from Radha Damodara, a prasisya (grand-disciple) of Rasikananda Deva Gosvami and began to study the Sat Sandarbhas.
7. After some time he went to Vrindavan where he came in contact with Visvanatha Chakravarti and other learned Vaisnavas. Thus he learnt Bhagavatam from Viavanatha Chakravarti.
8. While staying in Vraja it so happened that the members of Sampradaya Vaisnavas of Southern India came to Galta near Jaipur, the capital of the then Jaipur kingdom of Rajputana, and objected to the worship of Radha with Krsna.
9. Sawai Jai Singh the flounder of the Jaipur capital city in 1728 could not reply to the satisfaction of the Southern Vaisnavas and as a result he was compelled to remove the Deity of Radha from the Govindaji temple and sent word to Vrindavan sanyasis to come and reply and satisfy the Southern Vaisnavas, at Galta temple.
10. Baladeva Vidyabhuasna was assigned by the Sri Krsna-Chaitanya Sampradaya Vaisnavas of Vrindavan to meet with the opponents at Galta.
11. After hearing all the arguments of the opponents, Baladeva remained quiet and begged permission to allow him one month to produce necessary literature to convince them.
12. Feeling very aggrieved, Sri Baladeva came to Sri Govindaji's temple and after offering his prostrated obeisances, informed Sri Govinda of everything that had happened.
13. That night the Lord appeared to him in a dream and instructed him to write a commentary on the Vedanta- sutra. "I will dictate to you what to write and therefore no one will be able to refuse to accept it."
14. Having seen such a wonderful dream, Baladeva was totally enlivened and with renewed strength began to write. He also decided to give the title 'Sri Govinda Bhasya' to the commentary of Vedanta Sutra because Govinda being the dictator and so the author of the commentaries.
15. Within a period of one month, while staying at the Govindaji’s temple, Baladeva Vidyabhusana completed three Bhasyas: the Govinda bhasya of Brahmasutra, Bhagvad-gita and Dahopanisad, establishing Achintya-bheda-abheda theory of Vedanta which was accepted by all opponent Sampradayas.
16. When the pundits of again came to Galta into the palace of Sawai Jai Singh to continue the discussion, Baladeva argued that just as Laksmi is the potency of Narayana in the same way Radharani although in parakiya rasa with Krsna is still His hladini sakti or pleasure potency and so She should never be separated from Krishna. Radha’s love for Krishna is unconditional and uninterrupted. She simply loves Him. Therefore Krisna becomes completely controlled by Radha’s devotion and affection so much so that He always wants to be with Her. Krishna suffers the pain of separation when He is not with His sweetheart, Srimati Radharani. Therefore Radha and Krishna should never be separated but rather worshiped together.
17. The members of other sampradayas also objected that the Gaudiya Vaisnava sampradaya cannot be bona fide because it has no commentary on the most important book the Vedanta sutra, but reading out the Govinda bhasya, Baladeva Vidyabhusana made everybody speechless.
18. After this assembly took place in the year 1640 Sakabda (1718 A.D.), at Galta near the present city of Jaipur, Sawai Jai Singh declared two things: the reunion of Radha and Krishna, namely that they should be worshiped together and the authenticity of the Gaudiya Vaisnava sampradaya.
19. Baladeva also became a recognized great scholar and so all the pundits bestowed him with the title Vidyabhusana meaning one whose ornament is learning.
20. Later in glorification of Sri Govinda, Srila Baladeva Vidyabhusana wrote:
"May He Who so mercifully and munificently was kind towards me, and bestowed His favor by ordering me in a dream to write down His own commentary, which He would compose, and which attained such renown amongst the learned circles that they bestowed upon me the title 'Vidyabhusana'; may that dear friend of Srimati Radharani, who holds Him dearer than Her own life, be glorified. May that Sri Govinda be glorified."
21. God whose name is Krishna or Govinda exists.

The proof that God lives in ISKCON temples because the pope and guru say so
1. A saintly guru / priest– brahmana, from ISKCON’s Krishna Balaram Mandir in Vrindavan visits the Pope for a meeting in Rome. The guru notices an unusually fancy phone on a side table in the Pope's private chambers. "What is that phone for?" he asks the pontiff. The Pope replies: "It's my direct line to the Lord". The guru remembers he has some administration to discuss with the Lord and asks the High Priest if he could use it for that. The pope says “Yes, our phone and prayer is for our daily bread,” and, indeed, our Vrindavan priest connected to the Lord. The guru has a bliss conversation with the Lord and after hanging up, the brahmana says, "Thank you very much. This is great. But listen, I want to pay for my phone charges." The Pope, of course, refuses, but the guru is steadfast, and finally the pontiff gives in. He checks the counter on the phone and says, "Alright. The charges were 1,000,000 Lira ($560).” The priest pays the bill and finishes his audience with the Pope.
A few months later, the Pope is in Vrindavan on an official visit. He visits the ISKCON priest and there he sees a phone identical to his and learns it also is a direct line to the Lord. The Pope remembers he has an urgent matter that requires divine consultation and asks if he can use the guru's phone. The guru gladly agrees, hands him the phone, and the Pope makes the call. After hanging up, the Pope offers to pay for the phone charges. The guru refuses to accept payment but the Pope insists. The ISKCON guru relents and looks on the phone counter. He reports: "Rs 60." ($1). The Pope is surprised: "Why so cheap?" The guru smiles: "It's a local call."
2. God exists because the Pope and guru can phone him and talk to Him. God lives in ISKCON temples.

The argument of the different sounds
1. Certain sounds make people sick and disturbed.
2. Certain sounds make people desirous to enjoy material life – chant and dance.
3. Certain sounds give peace of mind.
4. And the spiritual sound of the name of God elevates one to God-realization.
5. Therefore God exists.

The proof of the degrees of power of the holy names
1. Chanting of all Holy Names do not lead to the ultimate destination just like a flight ticket to Munich will not take us to Vienna.
2. Some Names chanted in some paths are imaginary and added by some later people and have no specific positive spiritual benefit to the soul as described in Hari Nama Chintamani.
3. Some religions have some bonafide Holy Names of God which are mostly secondary Holy Names of God so they reward the chanter with the fruits of happiness in the heavenly planets and fruits upto liberation
4. There are some other secondary Names of God even in the Vedas which pertain to the the pastimes of God in this material world. These secondary Names of God like Brahman, Paramatma, Srishtikarta, etc. take us only to the heavenly planets or maximum can grant us temporary liberation or mukti from the cycle from the birth and death; they cannot take the soul to the spiritual planets.
5. Only the primary Holy Names of God which directly descend from the pastimes of God in the spiritual world can takes to the spiritual world.
6. Each Name of Lord Vishnu is greater and more potent than the entire Vedas combined together, and Lord Rama's Name alone is more superior that a thousand Names of Lord Vishnu. (Padma Purana)
7. Lord Siva addressed his wife, Durga: "O Varanana (lovely-faced woman), I chant the holy name of Rama, Rama, Rama and thus constantly enjoy this beautiful sound. This holy name of Ramacandra is equal to one thousand holy names of Lord Visnu (Visnu-sahasra-nama-stotram)." (Padma Purana)
8. "And the pious results (punya) achieved by chanting the thousand holy names of Visnu (Visnu-sahasra-nama-stotram) three times or the Holy Name of Rama thrice can be attained by only one utterance of the Holy Name of Krsna." (Brahmanda Purana)
9. "O Arjuna, the Holy Name of Krishna is the most principal (mukhyataram) among all Names of God. One can atone for unlimited sinful deeds by chanting the Name of Krishna which is the supreme destroyer of all sins." (Prabhasa Khanda of Padma Purana)
10. "The Holy Name Krsna Chaitanya or Gauranga is the topmost or the most principal (mukhyan) even among all the important primary and most principal (mukhyatamam) Holy Names of the Lord Krsna. By chanting this name just once, a person attains the spiritual results (punya) of chanting all the other holy names of the Lord." (Brahma-Rahasya)
11. In Short:
a. Vishnu's Name = Principal Name of God more than all the Vedas combined together
b. Rama's Name = More Principal Name (Mukhya) of God =1000 Names of Vishnu
c. Krishna's Name = Most Principal Name (Mukhyataram) of God = 3 Names of Rama or 3000 Names of Vishnu
d. Gauranga's Name = Most Principal (Mukhyan) among the Most Principal Names (Mukhyatamam) of Lord Krishna = Total of all the result achieved by chanting the All the Holy Names of Krsna, Rama and Visnu (sarva nama phalam labhet)
12. There are ten offenses that block the full light and power of the Hare Krishna Mahamantra from coming through in the conditioned stage. 13. However, as per Navadvipa Dhama Mahatmya (aparadha sattva jiva labhe prema dhana and aparadha badha tara kichu nahi kare) the experience the full potency and power of the names od Nityananda and Gauranga are fully available even to the conditioned and offensive chanters.
14. Lord Caitanya is the combined form of Radha and Krishna.
15. Thus Lord Caitanya, Lord Sri Krishna and His eternal consort Srimati Radharani are the topmost powerful persons whose holy names can award all the souls the topmost benefit of love of God and going back to Their spiritual planets.
16. God exists.

The argument of vibrations
1. People can receive phone calls because vibrations in the ether transmit information from one cell-phone to another.
2. People can also watch TV because of similar vibrations are reaching their TVs.
3. Within the TV and the cell-phone the vibrations are transformed into useful information what can be seen and heard.
4. There is a transcendental sound vibration or maha-mantra which anybody can vibrate using the tongue: Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.
5. This sound vibration reaches the heart and the soul, making one pure and saintly.
6. When one is pure this sound reveals the form, qualities and pastimes of God, internally and externally.
7. God exists.

The argument of detachment, dream, appearance
1. I don't find any more pleasures in anything. As I go on chanting and chanting and chanting, the maha-mantra—Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare
2. My first dream came when I joined your movement ISKCON. First I saw a moon, and then I saw another large planet coming up, and then on the top of it I saw the lotus feet of the Lord Krishna. And when I saw the lotus feet of the Lord, I saw you (Srila Prabhupada) coming on a swan and doing His puja. And I kept on shouting to others there, “Please see, Prabhupada is here. Please see. He is doing puja of lotus feet of the Lord." And that was my first dream that came.
3. Sometimes after chanting all the time I feel as if He is walking next to me. I can feel as if His bluish body is right next to me, and all the time I have a feeling that somebody is next to me.
4. God exists.

The argument of the dreaming monk
1. The Christian Benedictine monk, Padre Pio of Pietrelcina, recently canonized by Pope John Paul II, reported in one of his letters, the perception of a vision of his spiritual director Jesus. Padre Pio was a great admirer of St. Francis of Assisi.
2. For 50 years he had vision in relation to Jesus, Padre Pio, also had the stigmata – the signs of the wounds on his body of the death of Jesus – with all the pains that go together therewith.
3. He wrote: “It happened on Friday morning. I was still in bed when Jesus suddenly appeared to me. He showed me an enormous amount of priests gathered behind him. At the sight of his suffering face my heart is filled with pain. I wanted to ask what the reason for his pain was, I myself could not find any answer. Then he went away from this crowed of priests and with a great disgust, which could be read on his face he said: “Butchers, butchers, butchers.” He turned his face to me and said: “My son, it is not that my suffering lasted for three hours. For the good of the souls who are blessed by me, I will suffer until the end of time.”
4. Jesus exists. Jesus of Krishna/Christ is soul and God.
5. God exists.

The argument by seeking knowledge
1. Many people want to know God.
2. But as many people as there are so many ideas about God exist.
3. The knowledge of the limited mind and limited intelligence is unable to speculate to perfect spiritual knowledge.
4. God knows the need of spiritual seekers and so He gives perfect knowledge e.g. in the Bhagavad-gita.
5. By the knowledge of the Bhagavad-gita and its spiritual practice many attained God-realization.
6. Therefore, God exists.

The argument of the global warming
1. Nowadays people are wondering why there is global warming.
2. However, in Vedic times more than 5000 years ago the rain would fall at night and during the day there was nice weather.
3. The balance of the weather was maintained by sacrifices for the pleasure of God.
4a. Once Raghavendra Tirtha was requested to come to the palace of King Vijayaraghava to perform the Varuna Yajna to bring rain to the kingdom. This part of the country hadn't seen rain in a long time, so as the king was very responsible and pious, he brought the best of brahmanas there to invoke rain.  Raghavendra Tirtha first as usual performed the preliminary pujas and then worshiped Mula Rama.  He requested the Supreme Lord, Rama, the controller of the three worlds, to empower him to purely perform the yajna (sacrifice) as requested and to give the required result, rain, to the people in the kingdom.
4b. That night after the yajna, there was a heavy downpour.  It was not a violent storm, but very pleasing.  Invoked by the pure devotion of Raghavendra Swami, everyone reaped a 'bumper crop' that year.
5. God, who awards the result of sacrifices, so that people can live happily in this and the next life, exists.

The argument by spiritual qualification
1. a. Some people see God.
1. b. To see God one day face to face is a matter of spiritual qualification and purity.
2. There is no material cause in the material world that can give that qualification. This is practically seen.
3. The cause and the source of that qualification must be superior to our present condition.
4. That qualification must be a personal possession of somebody who bestows these blessings.
5. a. Such a person is called a guru, a spiritually enlightened teacher. This guru also must have had a guru.
5. b. The cause is greater than the effect and there is an ultimate, non-regression source of that qualification, The Ultimate and Original Sage.
5. c. As every genealogical family tree begins with the Creator god of the material world, lord Brahma.
6. All men call that perfect, eternal Supreme Being God.

The argument of feeling happiness and God being pleased
1. When people sing love songs, they do that to reciprocate with somebody and they feel happy.
2. Some are singing songs for the pleasure of God and they also feel happy.
3. The feeling of happiness can come only due to the reciprocation of a person who is pleased.
4. When someone sings for God the happiness one feels is therefore coming from God Himself.
5. God exists.

The evidence of relief from stress
1. “We found that religious people or even people who simply believe in the existence of God show significantly less brain activity in relation to their own errors, they’re much less anxious and feel less stressed when they have made an error,” said Michael Inzlicht, assistant psychology professor at the University of Toronto, who led the research that showed distinct brain differences between believers and non-believers.
2. Does this relief come from some imaginary thought?
3. Imaginations are experienced differently by different people but God is experienced in the same way by all the devotees.
4. Only a real person who responds to prayers can eternally, naturally, fully relief somebody from stress not an imaginary object.
5. Hence God is a person, He exists.

Reference
University of Toronto. "Brain Differences Found Between Believers In God And Non-believers." ScienceDaily. ScienceDaily, 5 March 2009.