Ananta chaturdashii

The fourteenth day in the bright fortnight of the month of bhaadrapada is known as anantana vrata.  The Lord Ananta Padmanaabha is invoked in a pot filled with water and decorated with coconut and flowers.  Special puuja is celebrated with fourteen varieties of dishes. It is believed that Lord Vishnu appeared on this day as Ananta padmanabha.

 
Prabhupada: Yes, but not for demise of Haridasa Thakura, but because that is Ananta Caturdasi Vrata, the, generally the fasting is observed till evening, up to 5 o'clock. The next day, Visvarupa Mahotsava, feasting.

There are no indications that Gaudiya Vaisnavas perform any extra functions or austerities for this vrata. Of all the vratas assigned to caturdasi, the Anantacaturdasi-vrata (Bhadrapada sukla caturdasi) seems to be the most important and widely observed. It is also called 'Anantapadmanabha-vrata'. Lord Visnu is believed to have appeared on this day as Padmanabha lying on the couch of Ananta (the thousand-hooded serpent).
 

"Secret of Satisfying Everyone"

Srimad-Bhagavatam 3.26.25
Bombay, January 2, 1975

Nitai: "The threefold ahankara, the source of the gross elements, the senses and the mind, is hence identical with them because it is their cause. It is known by the same of Sankarsana, who is directly Lord Ananta with a thousand heads."

Prabhupada:

sahasra-sirasam saksad
yam anantam pracaksate
sankarsanakhyam purusam
bhutendriya-manomayam
 [SB 3.26.25]

So this is the description of quadruple expansion of the Supreme Personality of Godhead. Advaitam acyutam anadir ananta-rupam [Bs. 5.33]. How ananta-rupam of Krsna is expanded, now this is the beginning of such description. The first expansion is Balarama, Baladeva. Nayam atma bala-hinena labhyah. It is... In the Upanisad it is said, "Atma, the Supreme Soul, cannot be understood without being favored by Balarama." This Balarama sometimes misunderstood as the bodily strength, that "Without physical strength, nobody can attain the Supreme Personality of Godhead." But that is not the fact. Bala-hinena means one who is not favored by Balarama or Nityananda, he cannot make any progress to understand the Supreme Personality of Godhead. That is the real meaning, bala-hinena: "without the favor of Balarama." Balarama is guru-tattva, and Balarama is present in this age as Nityananda. So bala-hinena labhyah does not mean "without any physical strength." One has to get favor of Nityananda Prabhu. Nityananda Prabhu, katiya mohan, avadhya karuna sindhu katiya mohan, durlabha krsna-prema kare jare tare jana.(?) There is a song like that.

So this first expansion is Balarama. And from Balarama, then catur-vyuha, Vasudeva, Sankarsana, Aniruddha... Pradyumna, Aniruddha. So the Sankarsana feature of the Supreme Personality of Godhead who is the controller of bhutendriya-manomayam. These five elements, bhuta, indriya, and the ten senses, and the mind. They are, similarly... Sankarsana, Pradyumna, Aniruddha -- they are different controlling Deities of the different functions of the mind, intelligence, ego. So sankarsanakhyam purusam sahasra-sirasam anantam. Ananta. You will find the picture of Narayana lying down on Ananta-sayana.. That Ananta caturdasi-vrata. As there is Nrsimha caturdasi... A Vaisnava, they have got different functions of appearance and disappearance days of Vaisnava and Visnu. Avirbhava, tirobhava. Just the rising sun and the setting sun. When the sun sets, it does not mean the sun is finished. Of course, some of the former theosophists and scientists, they used to think that this is..., at night the sun is dead. That is not fact. The sun is not visible to our limited eyes. Similarly, appearance and disappearance of incarnation of Godhead is like that. They are going on just like the, a horse is running in due course, but when it comes in front of your door or window, you can see. But that does not mean the running of horse is stopped when you cannot see. Similarly, these incarnation of Godhead, ananta, unlimited, they are from this sahasra-sirasam Ananta, Ksirodakasayi Visnu.

There are description in the Caitanya-caritamrta. It is not possible to describe all the incarnation, how they are being manifest. But they are recorded in Vedic literature and especially in the Caitanya-caritamrta. We have published our Caitanya-caritamrta. You have have reference, Ananta. There are so many different types of incarnation. Manvavatara, manu-avatara, there are five lakhs, 400,000..., four hundred. Five lakhs and four hundred manu-avatara. So in the Bhagavatam it is stated that the avataras are constantly coming just like the waves of the ocean or waves of the river. You cannot count them. Only the most important avataras are counted, and we offer our prayers. Just like Matsya avatara, Kurma avatara, Varaha avatara, Nrsimha avatara, Vamana avatara, then Parasurama avatara, Lord Ramacandra avatara, Balarama avatara, Buddha avatara. Buddha is also one of the incarnation. Kesava dhrta-buddha-sarira jaya jagadisa hare. Srila Jayadeva Gosvami has offered his prayer to the ten avatara, principal avatara. Kesava dhrta-mina-sarira jaya jagadisa hare.

pralaya-payodhi-jale dhrtavan asi vedam
vihita-vahitra-caritram akhedam
kesava dhrta-mina-sarira jaya jagadisa hare

Similarly, tortoise avatara, Kurma avatara, Varaha avatara. Nrsimhadeva:

tava kara-kamala-vare nakham adbhuta-srngam
dalita-hiranyakasipu-tanu-bhrngam
kesava dhrta-narahari-rupa jaya jagadisa hare

Similarly, Vamana avatara.

So origin of all these avatara is the Sankarsana, this Sankarsana. Advaitam acyutam anadim ananta-rupam adyam purana-purusam nava-yauvanam [Bs. 5.33]. Krsna is the adyam. Purana-purusam, the origin. Aham sarvasya prabhavah [Bg. 10.8]. In the Bhagavad-gita it is said, aham sarvasya prabhavah. All the avataras... Krsna is avatari, the source of all avataras. There are ananta, unlimited number of incarnation constantly coming like the waves of the river or the sea, but the original person is Krsna. So Krsna says, confirms it that aham sarvasya prabhavo mattah sarvam pravartate [Bg. 10.8]: "All avatara, everything, is all emanations from Me." So iti matva bhajante mam budha bhava-samanvitah. So if we simply worship Krsna -- Krsna also demands that, mam ekam -- then all the avataras, all the demigods, everything, is worshiped.

yatha taror mula-nisecanena
trpyanti tat-skandha-bhujopasakhah
pranopaharac ca yathendriyanam
tathaiva sarvarhanam acyutejya
 [SB 4.31.14]

Acyuta ijya. Acyuta is Krsna. By worshiping Krsna, you can worship all the incarnations, all the demigods. The example is given: just like watering the root of the tree, you can pour water to the branches, to the twigs, to the flowers, to the fruits, or by supplying food to the stomach you can energize all the different parts and limbs of the body, similarly, Krsna says, mam ekam saranam vraja, by simply surrendering to Krsna your obligation to all other incarnations, demigods, is fulfilled.

It is not possible to worship all the incarnations, all the demigods, all the parts and limbs and parts of the body of the Krsna, but simply by surrendering to Him, the origin of Sankarsana, you can worship everyone. And it is very easy. It is not very difficult. Krsna is so kind that He can accept the surrendering and service even of the poorest of the poorest. Ahaituky apratihata. If you want to become devotee of God, Krsna, no material things can check. Ahaituky apratihata. Apratihata means without any impediment. Any condition of life... Striyo vaisyas tatha sudras te, papa-yonayah, te 'pi yanti param gatim. Krsna is open for everyone. Everyone can worship. Krsna is not monopolized by any section or any religion or any nation, any country. No. Krsna claims, sarva-yonisu kaunteya sambhavanti murtayo yah [Bg. 14.4]. All the species of life, as many forms of life as there are, Krsna claims, aham bija-pradah pita: "I am the original seed-giving father." So Krsna is open for everyone. And by worshiping Krsna, you worship everything. If you have got a mentality to worship different demigods, different incarnation, that is not possible. Therefore you can concen... Sarvarhanam acyutejya, by worshiping Krsna, everyone is worshiped. You have no more obligation.

Actually, you have got obligation, so many obligation. All the demigods, they are supplying different energies, and we are maintained by that energy. Every part of our body is controlled by some particular demigod. Even the eyelids, the twinkling of the eyelids, that is also being controlled. We are supremely under control. So therefore we have got certain obligation. Just like we are controlled by the government. So we have got some obligation also, to pay tax to the government, the income tax. So similarly, we have got obligation to the devatas, the demigods, the rsis, the saintly sages, because we are receiving knowledge from them. Just like Vyasadeva. He has given us this Srimad-Bhagavatam. We are reading. We are getting knowledge, perfect knowledge. Then we are obliged to our surrounding living entities, neighbors, countrymen, and others. Devarsi-bhutapta, the animals also. We are taking service from the animals. The cow is giving milk. The camel is carrying our load. The ass is carrying our load. So many animals... Devarsi-bhutapta-nrnam, general, people in general, we are obliged. So obligations, there are so many. Devarsi-bhutapta-nrnam pitrnam [SB 11.5.41]. Pitrs, our forefathers, the dynasty or the family in which we have taken birth.

So Vedic injunction is that we are obliged to so many living entities, and we have to satisfy them. Just like you are obliged to the government for supplying so many amenities, and you have to pay tax just to fulfill your obligation. If you don't pay tax, then you are liable to criminality. Similarly, we are receiving so many benefits from the Indra, Candra. We are getting rains from Indra, the moonshine from the Candra or the moon-god, and the sunshine from the sun-god. These are essential things, heat and light. So we are obliged, certainly. But if you take shelter of Krsna, then you are free from all obligation. Krsna says, aham tvam sarva-papebhyo moksayisyami [Bg. 18.66]. If you don't pay tax, then you are liable to be punished. That is papa. Similarly, we are obliged to so many living entities, demigods, saintly persons. Certainly we are obliged. We are receiving so much benefit from them. But if we surrender to Krsna... Saranam saranyam gato mukundam. Saranam saranyam mukundam parihrtya kartam. Giving aside all other duties, if we simply surrender to Krsna, then we are no more obliged. Nayam kinkaro na ca rni ca rajan. We are indebted, and we must give service to all of them, but if you surrender to Mukunda...

devarsi-bhutapta-nrnam pitrnam
na kinkaro nayam rni ca rajan
sarvatmana yah saranam saranyam
gato mukundam parihrtya kartam
 [SB 11.5.41]

We have got so many obligations, but if we surrender to Krsna...

Krsna's another name is Mukunda. Gato mukundam, saranam, parihrtya kartam, gatah saranam saranyam mukundam. Mukunda... Muk means mukti, liberation, ananda. After liberation, you become... Anandamayo 'bhyasat (Vedanta-sutra 1.1.12). That original ananda, your feature of jubilation... Anandamayo 'bhyasat. We are, by nature, anandamaya. Not only Krsna, God, but we, being part and parcel... The ananda is not self-centered. Krsna, when He takes ananda, hladini-sakti, when He dances with the gopis, when He plays with the cowherd boys, when He plays as a child of Yasodamayi, and in every way Krsna is anandamayo 'bhyasat. So to take this ananda, to enjoy this ananda, He has expanded Himself in so many forms. The svamsa, or the incarnation, and the vibhinnamsa, we are, jivas. So to become really anandamaya, Krsna has -- ekam bahu syam -- He has become many. So don't try to close up this business, "One." That is not very good intelligence. The Mayavadi philosophers, they want to become one. "One" means you agree to the Supreme. That is oneness. Just like we are conducting this international society. We have got many workers, many disciples, but we are one. "One" means they are carrying their spiritual master's order. Therefore they are one. "One" means one is agreement, not that they have become amalgamated, no more individuality. Individuality is there always, but they are one, Krsna and Krsna's devotees. The devotees are simply trying to satisfy Krsna, and Krsna is trying to maintain His devotees. This is oneness, not that we lose our individuality.

Individual... Without individuality, there is no ananda. If we are sitting together, the oneness is the process of service, that's all. But there are joking. They are cutting jokes. There are some varieties of food. That is ananda. Varieties are there. That is ananda. But they are for one purpose: satisfaction of Krsna. That is oneness, not that we have become amalgamated. Amalgamation... We are amalgamated in one purpose, but not that the... It cannot be, because we are separated energy eternally. Mamaivamso jiva-bhutah jiva-loke sanatanah [Bg. 15.7], sanatana. Sanatana means eternal. It is not that by chance we have become separated individuals. No. This word is used, sanatana. Sanatana means eternal. Eternally we are separated energy, and that is the beginning of Sankarsana. Sankarsanah karana-toya-sayi. That Sankarsana, before this material creation, He lies down in the Karana Ocean, karana-toya-sayi. Then... Yasyaika-nisvasita-kalam athavalambya [Bs. 5.48]. He is lying in the Karana Ocean in the sleeping mood, and then, from His breathing, innumerable universes are coming out. That is the origin of material creation. Yasyaika-nisvasita-kalam athavalambya [Bs. 5.48].

So from spiritual existence, how material existence come into being, that is being explained in the Sankhya philosophy of Kapiladeva. So sankarsana-rupam purusam. Everywhere the purusa, person, purusa, or the enjoyer. Purusam sasvatam purusam. Lord is purusa, a personality. He is not impersonal. His energies are prakrtis. So prakrti-purusa is there. That is the spiritual world. That is also para-prakrti, and this material world is apara-prakrti. But the purusa is always there. Purusa is always purusa. And we are marginal prakrti. We are also prakrti. So ekale isvara krsna. So only one purusa, isvara, enjoyer, controller, is Krsna. Ekale isvara krsna ara saba bhrtya [Cc. Adi 5.142]. All others, even incarnations, even demigods, even we are -- we are all servant of Krsna. And what to speak of ourself, even the expansion of Krsna, visnu-tattva, They are also serving Krsna. Krsna is so exalted. Therefore, Krsna says in the Bhagavad-gita, mattah parataram nanyat [Bg. 7.7]. Even the incarnation Visnu, Lord Siva, demigods, and others -- nobody is greater than Krsna. Asamordhva, asama, nobody is equal to Him; nobody is greater than Him. Everyone is lower than Him. Therefore He is described in the Caitanya-caritamrta,

ekale isvara krsna ara saba bhrtya
yare yaiche nacaya, se taiche kare nrtya
 [Cc. Adi 5.142]

By the desire of Krsna we are doing different parts, but Krsna is the original master, and He is also origin of the Sankarsana. And Sankarsana origin is of the purusa-avatara, Maha-Visnu. And Maha-Visnu is the avatara, is the origin, of these universes. In this way, if you try to find out the original cause, the cause of all causes, then you come to Krsna: sarva-karana-karanam [Bs. 5.1], cause of all causes.

That's all right if you want to read next verse. Time?

Nitai: Twenty-five to five.

Prabhupada: No, that's all right, finished. (end)
 
>>> Ref. VedaBase => Srimad-Bhagavatam 3.26.25 -- Bombay, January 2, 1975
 

CHATURDASI (fourteenth day): In Bengal, Savitri Caturdasi is celebrated on the Jyestha krsna caturdasi day. It is a vrata for women to secure blessed wifehood and longevity for their husbands. Once started, it has to be continued for 14 years. It seems to be a substitute for the Vatasavitri-vrata performed in other parts of the country. Of all the vratas assigned to caturdasi, the Anantacaturdasi-vrata (Bhadrapada sukla caturdasi) seems to be the most important and widely observed. It is also called 'Anantapadmanabha-vrata'. Lord Visnu is believed to haved to have appeared on this day as Padmanabha lying on the couch of Ananta (the thousand-hooded serpent). It is more an individual vrata for happiness that a socio-religious festival. An icon of Ananta the great serpent, and manifestation of Visnu, has to be prepared in durva grass, kept on a jar and worshipped. A thread dyed in saffron or turmeric-technically called 'doraka'-with 14 knots (symbolizing the fourteen worlds created by God) is to be offered to Ananta with a mantra and then worn. Women should wear it on the left wrist and men on the right. It may also be worn round the neck. In times of yore, Yudhisthira, the eldest son of the Pandava brothers, is said to have observe this vrata for 14 years on the advice of Sri Krsna, to overcome all his diffculties and get back his kingdom. 'O Vasudeva! Save people sunk in the great and endless ocean of samsara and make them apply themselves to the contemplaction of the form of Ananta. Salutation to Thee that hast numerous forms!' Anyone doing the same, is assured of living in the abode of Visnu.
Another vrata observed on the caturdasi day is the Vaikuntha-caturdasi vrata during Karttika suklapaksa. The legend goes that Lord Visvesvara (Siva) established the Visvesvara linga at Varanasi (Benaras) on this day after a bath in the Ganga river and observing the Pasupatavrata. According to another myth, Visnu is said to have worshiped Siva with 1008 lotuses and got the Sudarsana Cakra (the famous discus weapon) from him. Worship of Visnu in the night is the main item of this vrata. Devotees of Siva are advised to have a darsana of his linga on this day in the light of 720 oil lamps.
http://www.templesandhra.com/src/culture/FESTIVAL/caturdasi.htm

A point of interest:
Ganesha Chaturthi is the birthday of Lord Ganesha on Bhadrapada Shukla Chaturti, the day is specially sacred to Lord Ganesha. The worship of Ganesha continues till Ananta Chaturdasi (Bhadrapada Shukla 14th). The festivities continue for full ten days. Thereafter the highly decorated image made of clay, is carried in big processions and immersed in sea, river or well.

Ganesha is presented as the son of Siva & Parvati. During one of his birthdays, His mother, Shakti Parvati, cooked for Him twenty-one types of delicious food and a lot of sweet porridge.

Ganesha ate so much that even His big belly could not contain it. Mounting His little mouse, he embarked on His nightly rounds.
His mouse suddenly stumbled upon seeing a huge snake. To adjust His belly, Ganesha put the snake on as a belt around His stomach. All of a sudden, He heard laughter emanating form the sky. He looked up and saw the moon mocking Him. Ganesha infuriated, broke off one of His tusks and hurled it at the moon. The moon hid himself behind the clouds, immediately Ganesha pronounced a curse on Him saying, "Let no one look at your face on my birthday."

The symbology behind the mouse and snake and Ganesha's big belly and its relationship to the moon on His birthday is highly philosophic. The whole cosmos is likely the belly of God. Shakti Parvati is the primordial energy. The seven lokas above, seven lokas below and seven oceans, are inside the cosmic belly of Ganesha, held together by the cosmic energy kundalini symbolized as a huge snake which Ganesha ties around Him. The mouse is nothing but our ego. Ganesha, using the mouse as a vehicle, exemplifies the need to control our ego. One who has controlled the ego has Ganesha consciousness or God-consciousness.

Ganesha is the God who can protect His devotees from any vigna or obstacle, and hence the name vigneshwara. He is also known as Ganapati, the head of the Ganas. He is the God of Knowledge and is invoked at the beginning of any religious function, be it a marriage; the teaching of alphabets to a child or the festival in a temple. It is believed that for the fulfillment of one's desires, His blessing is absolutely necessary.

Lord Vinayaka is the Supreme Reality, who is bountiful, eternal and the endower of joy and glory to those who worship Him. He is pure Consciousness and Liberates devotees karmas. He is extolled as one Who brings well-being to the entire Universe, destroying all evil forces ever effulgent and who manisfest the different Divinities.

Ananta Padmanabha vrata pooja (full):
http://www.hindunet.org/puja/texts/anant.htm