Srila Prabhupada’s Album sets, rare pictures that you can see now

September 10, 2020 in Articles

https://drive.google.com/drive/folders/1PrQJAELyMYNrRkVovSv_Qe_cS4ZUlqYf?usp=sharing

https://drive.google.com/drive/folders/1roIkeNtEy0ErKgKpFyFLj77tDE_gXupJ?usp=sharing

https://drive.google.com/drive/folders/1J5_6IPi5gmcsW_87_TXv3zRkrjhsz9dl?usp=sharing

https://drive.google.com/drive/folders/1D8dXSwHnX8cP7XDbMwscYqBgIeCrl-Ai?usp=sharing

https://drive.google.com/drive/folders/15zE2sI9Xlol8ybXIMWuKl8rrYBi4Pglv?usp=sharing

https://drive.google.com/drive/folders/1q7ny6p3ILN44hugd8FlveZ-xhuwhfuTn?usp=sharing

https://drive.google.com/drive/folders/10TOQtulGVrZ28w4ffGJYSl5nKDnEL6JQ?usp=sharing

https://drive.google.com/drive/folders/1CsdSScRtqCPyduevPtq7bw8MQcACY2Rw?usp=sharing

https://drive.google.com/drive/folders/18jqn39gvU8f-METTZpmXkFm7sss-sC4X?usp=sharing

https://drive.google.com/drive/folders/1Nujsn0E-I49ra3ywYAZtouYe3MZT0jTN?usp=sharing

https://drive.google.com/drive/folders/1233CH1ikUoMiA9S4uBe6UuHmFW5bnjza?usp=sharing

Srila Prabhupada’s acceptance of sannyasa

September 1, 2020 in Articles

Subject: Srila Prabhupada’s acceptance of sannyasa

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Srila Hari dasa Thakura Tirobhava Tithi Tuesday, September 1, 2020 [Mayapura, West bengal, Bhratga Bhumi time]

August 30, 2020 in Articles

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Srila Jiva Goswami Prabhupada avirbhava atithi [appearance day]

August 26, 2020 in Articles

Subject: Srila Jiva Goswami Prabhupada avirbhava tithi [appearance day]

On Slave Mentality – Back To Godhead

Srila Prabhupada explains the glories of Srila Jiva Goswami PrabhupadaSrila Jiva Goswami appearance day-  Friday, September 21, 2018 [ Mayapura, West Bengal, Bharata Bhumi time]
compiled by Yasoda nandana dasa

Image result for images of jiva goswami
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Radhastami Celebration at Vancouver Krishna Balaram Mandir

August 26, 2020 in Articles

Janmastami celebration at Vancouver Krishna Balaram Mandir

August 12, 2020 in Articles

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Vyasa puja offering by Srila Prbhupada

August 11, 2020 in Articles

All glory to my divine master, for it is he who has out of his unceasing flow of mercy stirred up within us such a movement of eternal existence. Let us bow down at his lotus feet.Gentlemen, had he not appeared before us to deliver us from the thralldom of this gross worldly delusion, surely we should have remained for lives and ages in the darkness of helpless captivity. Had he not appeared before us, we would not have been able to understand the eternal truth of the sublime teaching of Lord Caitanya. Had he not appeared before us, we could not have been able to know the significance of the first śloka of the Brahmasaṁhitā:īśvaraḥparamaḥkṛṣṇaḥ
sac-cid-ānandavigrahaḥ
anādir ādir govindaḥ
sarvakāraṇakāraṇam
[Bs. 5.1]“Kṛṣṇa, who is known as Govinda, is the Supreme Godhead. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes.”Personally, I have no hope for any direct service for the coming crores of births of the sojourn of my life, but I am confident that some day or other I shall be delivered from this mire of delusion in which I am at present so deeply sunk. Therefore let me with all my earnestness pray at the lotus feet of my divine master to allow me to suffer the lot for which I am destined due to my past misdoings, but to let me have this power of recollection: that I am nothing but a tiny servant of the Almighty Absolute Godhead, realized through the unflinching mercy of my divine master. Let me therefore bow down at his lotus feet with all the humility at my command.Link to this page: https://prabhupadabooks.com/ssr/2/the_absolute_necessity_of_a_spiritual_master

damaghosa  Prabhupada murti shot v nice - Copy - Copy - Copy.JPG

Sri Krsna Janma Astami, Wednesday, August 12, 2020 [Mayapura, West Bengal, India time] Srila Prabhupada explains the appearance of Lord Krishna

August 10, 2020 in Articles

Sri Krsna Janma Astami, Wednesday, August 12, 2020 [Mayapura, West Bengal, India time]Srila Prabhupada explains the appearance of Lord Krishna

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As stated in the Bhagavad-gītā, the Lord says that His appearance, birth, and activities, are all transcendental, and one who understands them factually becomes immediately eligible to be transferred to the spiritual world. The Lord’s appearance or birth is not like that of an ordinary man who is forced to accept a material body according to his past deeds. The Lord’s appearance is explained in the Second Chapter: He appears out of His own sweet pleasure. When the time was mature for the appearance of the Lord, the constellations became very auspicious. The astrological influence of the star known as Rohiṇī was also predominant because this star is considered to be very auspicious. Rohiṇī is under the direct supervision of Brahmā. According to the astrological conclusion, besides the proper situation of the stars, there are auspicious and inauspicious moments due to the different situations of the different planetary systems. At the time of Kṛṣṇa’s birth, the planetary systems were automatically adjusted so that everything became auspicious.

that time, in all directions, east, west, south, north, everywhere, there was an atmosphere of peace and prosperity. There were auspicious stars visible in the sky, and on the surface in all towns and villages or pasturing grounds and within the minds of everyone there were signs of good fortune. The rivers were flowing full of waters, and lakes were beautifully decorated with lotus flowers. The forests were full with beautiful birds and peacocks. All the birds within the forests began to sing with sweet voices, and the peacocks began to dance along with their consorts. The wind blew very pleasantly, carrying the aroma of different flowers, and the sensation of bodily touch was very pleasing. At home, the brāhmaṇas, who were accustomed to offer sacrifices in the fire, found their homes very pleasant for offerings. Due to disturbances created by the demoniac kings, the sacrificial fire alter had been almost stopped in the houses of brāhmaṇas, but now they could find the opportunity to start the fire peacefully. Being forbidden to offer sacrifices, the brāhmaṇas were very distressed in mind, intelligence and activities, but just on the point of Kṛṣṇa’s appearance, automatically their minds became full of joy because they could hear loud vibrations in the sky of transcendental sounds proclaiming the appearance of the Supreme Personality of Godhead.

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Prabhupada sails on Jaladuta anniversary 4th Aug 2020.

August 3, 2020 in Articles

Prayer unto the Lotus Feet of Krsna
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda
on board the ship Jaladuta, September 13, 1965

By Balaram das

https://prabhupadabooks.com/diaries/jaladuta/8/jd_8.1_prayer_unto_the_lotus_feet_of_krsna

60 years ago, on March 10, 1959 the MS Jaladuta was launched in Germany

60 years ago, on March 10, 1959 the MS Jaladuta was launched
at the shipbuilding yard of Flenderwerke AG in Lübeck, Germany.

The MS Jaladuta

According to Yugala Kishor Gour dasa – who did some very serious research – it was *this* Jaladuta (of the three Jaladutas built) that brought Śrīla Prabhupāda to the West.

The MS Jaladuta slides off the yard towards the Elbe-Trave Kanal for its first test run.

Nice to see the auspicious Swastika in Germany in 1959, although it was outlawed after 1945.

Evidently, Krishna made sure that the carrier for His confidential pure devotee was *Made in Germany* to ensure a safe voyage.

(Thanks to Yugala Kishor Gour Prabhu for supplying the photo and the information)

MS Jaladuta

1) The picture above displays Shri Patel of Scindia and a representative
of the Flenderwerke shipyard preparing the ceremonial fire.

MS Jaladuta

2) Shri Patel painting (above) the Swastika on the bow of the vessel.

MS Jaladuta

3) The procedure is that the yard invites a prominent figure to speak the name of the vessel while simultaneously breaking a bottle of champagne over the bow. In this case the shipbuilders invited members of the board of Scindia, and instead of a bottle of alcohol, a blessed coconut was used to inaugurate the name giving ceremony.

Srila Prabhupada’s Jaladuta Ticket

“So my Guru Maharaja ordered me long, long ago, when I was twenty- five years old, my Guru Maharaja ordered me to go to the foreign countries and preach Lord Caitanya’s message. But somehow or other I could not assimilate his order until I was seventy years old.

But it was better late than never. So also I was trying how to make a successful tour for preaching Caitanya Mahaprabhu’s message. So by the grace of my Guru Maharaja and by your blessings, I went to the Western countries and had such a very good response, very good response. I went there empty handed with forty rupees in my pocket and free ticket, return ticket, by the Scindia Steam Navigation Company. And for one year I had no place to live, I had no money to eat; still I was going here and there.

Srila Prabhupada’s Jaladuta Ticket

Then in 1966… I went in America in 1965. After struggling for one year, in 1966 I incorporated this Krishna consciousness, International Society for Krishna Consciousness. So some of our friends suggested, “Why not make ‘God Consciousness Society’?” and “No. ‘Krishna Consciousness.’ If I make ‘God Consciousness,’ that will be a big task.” Krsnas tu bhagavan svayam. Krsnas tu bhagavan svayam. Isvarah paramah krsnah [Bs. 5.1]. Therefore this distinctly should be the society for Krishna consciousness.

So these boys, when I started my class, 26 Second Avenue, some of these students were coming, and then I started my kirtana at the Thompkins Square Park, sitting on the ground floor. These boys and the girls were coming. That was the first publicity, make in the New York Times, about my kirtana, and gradually it developed.

Next branch was opened at San Francisco, then at Montreal, then at Boston, Buffalo. In this way now we have sixty-five branches all over the world, and each branch there are maximum two hundred devotees like these, and minimum twenty-five devotees at least.”

Srila Prabhupada’s passport

Srila Prabhupada’s passport

Jaladuta Journal :: 1965

1965 August 20: “The ship is stranded on the Arabian Sea about four miles from the coast. On account of Janmastami day I spoke for an hour on the philosophy and teachings of Lord Sri Krishna. All the officers attended and there was distribution of Prasadam.” ( Jaladuta Journal :: 1965)

Lord Balarama’s appearance day Monday August 3, 2020 [Mayapura, West Bengal, India]

August 3, 2020 in Articles

Subject: Lord Balarama’s appearance day Monday August 3, 2020 [Mayapura, West Bengal, India]
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kṛtavān kila karmāṇi

saha rāmeṇa keśavaḥ

atimartyāni bhagavān

gūḍhaḥ kapaṭa-mānuṣaḥ

SYNONYMS

kṛtavān—done by; kila—what; karmāṇi—acts; saha—along with; rāmeṇaBalarāma; keśavaḥ—Śrī Kṛṣṇa; atimartyāni—superhuman; bhagavān—the Personality of Godhead; gūḍhaḥ—masked as; kapaṭa—apparently; mānuṣaḥ—human being.

TRANSLATION

Lord Śrī Kṛṣṇa, the Personality of Godhead, along with Balarāma, played like a human being, and so masked He performed many superhuman acts.

PURPORT

The doctrines of anthropomorphism and zoomorphism are never applicable to Śrī Kṛṣṇa, or the Personality of Godhead. The theory that a man becomes God by dint of penance and austerities is very much rampant nowadays, especially in India. Since Lord Rāma, Lord Kṛṣṇa and Lord Caitanya Mahāprabhu were detected by the sages and saints to be the Personality of Godhead as indicated in revealed scriptures, many unscrupulous men have created their own incarnations. This process of concocting an incarnation of God has become an ordinary business, especially in Bengal. Any popular personality with a few traits of mystic powers will display some feat of jugglery and easily become an incarnation of Godhead by popular vote. Lord Śrī Kṛṣṇa was not that type of incarnation. He was actually the Personality of Godhead from the very beginning of His appearance. He appeared before His so-called mother as four-armed Viṣṇu. Then, at the request of the mother, He became like a human child and at once left her for another devotee at Gokula, where He was accepted as the son of Nanda Mahārāja and Yaśodā Mātā. Similarly, Śrī Baladeva, the counterpart of Lord Śrī Kṛṣṇa, was also considered a human child born of another wife of Śrī Vasudeva. In Bhagavad-gītā, the Lord says that His birth and deeds are transcendental and that anyone who is so fortunate as to know the transcendental nature of His birth and deeds will at once become liberated and eligible to return to the kingdom of God. So knowledge of the transcendental nature of the birth and deeds of Lord Śrī Kṛṣṇa is sufficient for liberation. In the Bhāgavatam, the transcendental nature of the Lord is described in nine cantos, and in the Tenth Canto His specific pastimes are taken up. All this becomes known as one’s reading of this literature progresses. It is important to note here, however, that the Lord exhibited His divinity even from the lap of His mother, that His deeds are all superhuman (He lifted Govardhana Hill at the age of seven), and that all these acts definitely prove Him to be actually the Supreme Personality of Godhead. Yet, due to His mystic covering, He was always accepted as an ordinary human child by His so-called father and mother and other relatives. Whenever some herculean task was performed by Him, the father and mother took it otherwise. And they remained satisfied with unflinching filial love for their son. As such, the sages of Naimiṣāraṇya describe Him as apparently resembling a human being, but actually He is the Supreme Almighty Personality of Godhead.Link to this page: https://prabhupadabooks.com/sb/1/1/20

ekonaviṁśe viṁśatime

vṛṣṇiṣu prāpya janmanī

rāma-kṛṣṇāv iti bhuvo

bhagavān aharad bharam

SYNONYMS

ekonaviṁśe—in the nineteenth; viṁśatime—in the twentieth also; vṛṣṇiṣu—in the Vṛṣṇi dynasty; prāpya—having obtained; janmanī—births; rāmaBalarāma; kṛṣṇau—Śrī Kṛṣṇa; iti—thus; bhuvaḥ—of the world; bhagavān—the Personality of Godhead; aharat—removed; bharam—burden.

TRANSLATION

In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarāma and Lord Kṛṣṇa in the family of Vṛṣṇi [the Yadu dynasty], and by so doing He removed the burden of the world.

PURPORT

The specific mention of the word bhagavān in this text indicates that Balarāma and Kṛṣṇa are original forms of the Lord. This will be further explained later. Lord Kṛṣṇa is not an incarnation of the puruṣa, as we learned from the beginning of this chapter. He is directly the original Personality of Godhead, and Balarāma is the first plenary manifestation of the Lord. From Baladeva the first phalanx of plenary expansions, Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna, expands. Lord Śrī Kṛṣṇa is Vāsudeva, and Baladeva is Saṅkarṣaṇa.  Link to this page: https://prabhupadabooks.com/sb/1/3/23

Although Kṛṣṇa was the real son of Vasudeva and Devakī, because of Kaṁsa’s atrocious activities Vasudeva could not enjoy the birth ceremony of his son. But Nanda Mahārāja, the foster father, celebrated the birth ceremony of Kṛṣṇa very joyfully. The next day, it was declared that a male child was born of Yaśodā. According to Vedic custom, Nanda Mahārāja called for learned astrologers and brāhmaṇas to perform the birth ceremony. After the birth of a child, the astrologers calculate the moment of the birth and make a horoscope of the child’s future life. Another ceremony takes place after the birth of the child: the family members take baths, cleanse themselves and decorate themselves with ornaments and garlands; then they come before the child and the astrologer to hear of the future life of the child. Nanda Mahārāja and other members of the family dressed and sat down in front of the birthplace. All the brāhmaṇas who were assembled there on this occasion chanted auspicious mantras, according to the rituals, while the astrologers performed the birth ceremony. All the demigods are also worshiped on this occasion, as well as the forefathers of the family. Nanda Mahārāja distributed 200,000 well decorated, dressed and ornamented cows to the brāhmaṇas. He not only gave cows in charity, but hills of grains, decorated with golden-bordered garments and many ornaments. Krsna Book chapter 5

Nanda Mahārāja and Yaśodā were also living in Mathurā because Kṛṣṇa and Balarāma were there, but after some time they wanted to go back to Vṛndāvana. Kṛṣṇa and Balarāma went before them and very feelingly and affectionately embraced Nanda and Yaśodā, and Kṛṣṇa began to speak as follows: “My Dear father and mother, although I was born of Vasudeva and Devakī, you have been Our real father and mother, because from Our very birth and childhood, you raised Us with great affection and love. Your affectionate love for Us was more than anyone can offer one’s own children. You are actually Our father and mother, because you raised Us as your own children at a time when when We were just like orphans. For certain reasons We were rejected by Our father and mother, and you protected Us. My dear father and mother, I know you will be feeling separation by returning to Vṛndāvana and leaving Us here, but please rest assured that I shall be coming back to Vṛndāvana just after giving some satisfaction to My real father and mother, Vasudeva and Devakī, My grandfather, and other relatives and family members.” Kṛṣṇa and Balarāma satisfied Nanda and Yaśodā by sweet words and by presentation of various clothing, ornaments and properly made utensils. They satisfied them, along with their friends and neighbors who had come with them from Vṛndāvana to Mathurā, as fully as possible. On account of his excessive parental affection for Balarāma and Kṛṣṇa, Nanda Mahārāja felt tears in his eyes, and he embraced Them and started with the cowherd men for Vṛndāvana. ink to this page: https://prabhupadabooks.com/kb/1/44

Therefore, although Romaharṣaṇa Sūta was voted to the Vyāsāsana by all the brāhmaṇas, he should have followed the behavior of other learned sages and brāhmaṇas who were present and should have known that Lord Balarāma is the Supreme Personality of Godhead. Respects are always due Him, even though such respects can be avoided in the case of an ordinary man. The appearances of Kṛṣṇa and Balarāma are especially meant for reestablishment of the religious principles. As stated in the Bhagavad-gītā, the highest religious principle is to surrender unto the Supreme Personality of Godhead. It is also confirmed in the Śrīmad-Bhāgavatam that the topmost perfection of religiousness is to be engaged in the devotional service of the Lord.

Sri Gauridasa Pandita Tirobhava Tithi and Srila Rupa Goswami Prabhupada Tirobhava Tithi [disappearance day]

August 3, 2020 in Articles

Subject: Sri Gauridasa Pandita Tirobhava Tithi and Srila Rupa Goswami Prabhupada Tirobhava Tithi [disappearance day]
July 31, 2020  [Mayapura, West Bengal, Bharata bhumi time]

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Caitanya Mahaprabhu’s Footprints at Kalna

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The Shrine housing Mahaprabhu’s Footprints

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Left: Tentultala – Lord Caitanya’s Tamarind tree Kalna
Right: the Plum tree under which Nityananda Prabhu married Jahnavi and Basudha devis
[ Photos: Ambikakalna.com ]
 Srila Prabhupada explains the exalted position of Gauri dasa Pandita

gaurīdāsa paṇḍita yāṅra premoddaṇḍa-bhaktikṛṣṇa-premā dite, nite, dhare mahāśaktiSYNONYMSgaurīdāsa paṇḍita—of the name GaurīdāsaPaṇḍita; yāṅra—whose; premauddaṇḍabhakti—the most elevated in love of Godhead and devotional service; kṛṣṇapremā—love of Kṛṣṇa; dite—to deliver; nite—and to receive; dhare—empowered; mahāśakti—great potency.
TRANSLATIONGaurīdāsa Paṇḍita, the emblem of the most elevated devotional service in love of Godhead, had the greatest potency to receive and deliver such love.
PURPORTIt is said that GaurīdāsaPaṇḍita was always patronized by King Kṛṣṇadāsa, the son of Harihoḍa. GaurīdāsaPaṇḍita lived in the village of Śāligrāma, which is situated a few miles from the railway station Muḍāgāchā, and later he came to reside in Ambikā-kālanā. It is stated in the Gaura-gaṇoddeśa-dīpikā, verse 128, that formerly he was Subala, one of the cowherd boyfriends of Kṛṣṇa and Balarāma in Vṛndāvana. GaurīdāsaPaṇḍita was the younger brother of SūryadāsaSarakhela, and with the permission of his elder brother he shifted his residence to the bank of the Ganges, living there in the town known as Ambikā-kālanā. Some of the names of the descendants of GaurīdāsaPaṇḍita are as follows: (1) Śrī Nṛsiṁhacaitanya, (2) Kṛṣṇadāsa, (3) Viṣṇudāsa, (4) BaḍaBalarāmadāsa, (5) Govinda, (6) Raghunātha, (7) Baḍu Gaṅgādāsa, (8) Āuliyā Gaṅgārāma, (9) Yādavācārya, (10) Hṛdayacaitanya, (11) Cānda Hāladāra, (12) MaheśaPaṇḍita, (13) MukuṭaRāya, (14) Bhātuyā Gaṅgārāma, (15) Āuliyā Caitanya, (16) KāliyāKṛṣṇadāsa, (17) PātuyāGopāla, (18) BaḍaJagannātha, (19) Nityānanda, (20) Bhāvi, (21) Jagadīśa, (22) Rāiyā Kṛṣṇadāsa and (22 12) Annapūrṇā. The eldest son of GaurīdāsaPaṇḍita was known as big Balarāma, and the youngest was known as Raghunātha. The sons of Raghunātha were MaheśaPaṇḍita and Govinda. Gaurīdāsa Paṇḍita’s daughter was known as Annapūrṇā.The village Ambikā-kālanā, which is situated just across the river Ganges from Śāntipura, is two miles east of the Kālanā-korṭa railway station, on the eastern railway. In Ambikā-kālanā there is a temple constructed by the Zamindar of Burdwan. In front of the temple there is a big tamarind tree, and it is said that Gaurīdāsa Paṇḍita and Lord Caitanya Mahāprabhu met underneath this tree. The place where the temple is situated is known as Ambikā, and because it is in the area of Kālanā, the village is known as Ambikā-kālanā. It is said that a copy of the Bhagavad-gītā written by Śrī Caitanya Mahāprabhu still exists in this temple.  Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 11: The Expansions of Lord Nityananda : Adi 11.26 :

nityānande samarpila jāti-kula-pāṅtiśrī-caitanya-nityānande kari prāṇapati
SYNONYMSnityānande—to Lord Nityānanda; samarpila—he offered; jāticaste distinction; kula—family; pāṅti—fellowship; śrīcaitanya—Lord Caitanya; nityānande—in Lord Nityānanda; kari—making; prāṇapati—the Lords of his life.
TRANSLATIONMaking Lord Caitanya and Lord Nityānanda the Lords of his life, Gaurīdāsa Paṇḍita sacrificed everything for the service of Lord Nityānanda, even the fellowship of his own family.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 11: The Expansions of Lord Nityananda : Adi 11.27

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A serial presentation of the holy places mentioned in the Jaiva Dharma of Srila Bhaktivinoda Thakur – Part 9.
The town of Kalna, 50 kms. from Bardhaman, is one of the Shaktipiths, or holy dhams of the Shakti worshippers. The town is named for Devi Ambika, an expansion of Durga, who is worshipped at the Siddheshwari Temple. Aside from numerous Shiva temples there are a number of important Vaisnava temples here, including the Krishna Chandra mandir (pictured above), famous for its 25 steeples, the Anantavasudev temple, and a Jagannatha temple. Much of the temple architecture in Kalna is constructed in the terracotta style for which Bengal is famous.

In Bhakti-Ratnakara we find an interesting reference to a Kalna pastime in which Sri Caitanya Mahaprabhu reminded Gauridasa Pandit of his identity during Vrindavan-lila. “How can I describe the activities of Gauridasa Pandita who was always engaged in serving the two Lords. Out of love Nitai and Caitanya once told Gauridasa smilingly, who can know your activities when you even do not know that you are always absorbed in love and devotion?
“O Suvala, my friend, can you remember your first life? Can you remember the great fun we had when we took the cows to the bank of the Jamuna?”
Saying this the deities turned themselves into Krsna and Balarama with black and fair complexions. In that form they held the singa (horn), flute, cane, peacock feathers and ornaments. How beautiful they looked in the dress of cowherd boys.
Beholding their beauty, Gauridasa was overwhelmed with ecstatic joy. Only by the will of the Lord could he regain his consciousness and therefore he stared steadily at the deities on the throne. When the two Lords displayed their pastimes in this way Gauridasa experienced ecstatic love.”

(Bhakti-Ratnakara Chapter 7, Texts 358 to 366)
Of course, the friend Suvala that Mahaprabhu is referring to is none other than Subala sakha, the cowherd boy friend of Sri Krsna in Vraja: subalo yah priya-shreshthah sa gauridasa-panditah “In Vraja, Gauri Das Pandit was Subala, one of the twelve Gopals. He is one of Nityananda Prabhu’s dearest associates.”
(Gaura-ganoddesha-dipika 128)
During Caitanya-lila, Gauri Das’s first residence was in the village known as Shaligram, not far from Muragacha. Later he moved to Ambika Kalna in Burdwan district, where his Sripat is extremely well known. His father’s name was Kamsari Mishra and his mother was Kamala Devi. Kamsari Mishra belonged to the Vatsa gotra, and their family name was Ghoshal. Gauri Das was the fourth of six sons. His three older brothers were named Damodar, Jagannath and Surya Das. Surya Das had the title sarakhela (military title, “commander,” also used for estate managers) and gave his two daughters, Vasudha and Jahnava in marriage to Nityananda Prabhu. Gauri Das Pandit’s younger brothers were named Krishna Das Sarkhel and Nrisingha Chaitanya.
“Sarkhel Surya Das Pandit was a very magnanimous person. His younger brother was named Gauri Das. Gauri Das Pandit took permission from his older brother before moving from Shaligram to Ambika.”
(Bhakti-ratnakara 7.330-1)
The story is told in Caitanya-caritamrta about Mahaprabhu and Gauridas Pandita in Ambika Kalna. On the day that Mahaprabhu paddled across the Ganges to come to visit Gauridas, he sat under the tamarind tree. Gauridas asked for Mahaprabhu to stay permanently there in Ambika. In order to fulfill his devotee’s desire, Mahaprabhu revealed that His form and that of Nityananda Prabhu were in a nearby neem tree. It is also said that when these Deities were being carved, Nityananda was physically present. Conquered by Gauridas’s love for them, the Deities would physically eat everything that he offered to them. When Mahaprabhu and Nityananda Prabhu were about to leave, Gauridas did everything in his power to hold them back. Mahaprabhu calmed him by saying, “Nityananda and I are directly present in these Forms. You can tell either the Deities to go, or we can leave. You choose.” Naturally, Gauri Das chose the real Gaura-Nitai to stay and said that the Deities could leave. So this is what happened, demonstrating the truth of the Caitanya-caritamrita’s statement: nama vigraha Svarupa, ei tina eka-rupa
tine bheda nahi tina cidananda-rupa
“These three, the name, the deity form and the original form of the Lord, are all one. No distinction should be made between them, for all three are of transcendental, spiritual substance.”
( Caitanya-caritamrita 17.131) The tree that Lord Caitanya took rest beneath is still residing in Kalna. Known as Tentultala, or Amlitala, it is located at the Mahaprabhu Para, where the Lotus Footprints of Sri Caitanya are also found.

Lord Balaram’s wives Varuni and Revati became Vasudha and Jahnavi, the two wives of Nityananda Prabhu in Chaitanya-lila. Vasudha and Jahnavai’s father Suryadas Pandit was the brother of Gauridas Pandit. The Plum tree the wedding was held beneath still resides in Kalna.
_________________________________________________________________________________________subalo yah priya-shreshthah sa gauridasa-panditah “In Vraja, Gauri Das Pandit was Subala, one of the twelve Gopals. He is one of Nityananda Prabhu’s dearest associates.”
(Gaura-ganoddesha-dipika 128)
“Gauri Das Pandit was most fortunate. His body, mind and soul were all devoted to Nityananda Prabhu.”
(Chaitanya Bhagavat 3.5.730)

“Sarkhel Surya Das Pandit was a very magnanimous person. His younger brother was named Gauri Das. Gauri Das Pandit took permission from his older brother before moving from Shaligram to Ambika.”
(Bhakti-ratnakara 7.330-1)
“Gauri Das Pandit’s disciple was named Hriday Chaitanya. His disciple was the son of Gauri Das Pandit’s daughter Annapurna Devi, Gopiraman. It is the family descendants of this Gopiramana who are the current owners of the Ambika Sripat.”
(Anubhashya to Chaitanya Charitamrita 1.11.26)“One day Gauranga crossed the Ganges from Shantipur to visit Ambika. He told Gauri Das Pandit, “I was in Shantipur and from there I went to Harinadi village and took a boat to come here. I have brought one of the paddles with me–here, take it. Use it to take the fallen living beings across the river of material suffering.” So saying, the Lord embraced him.”
(Bhakti-ratnakara 7.333-6)
“Fortunate souls can still see the Gita that the Lord gave to Gauri Das, as well as the paddle when they visit the deities in Ambika.”
(Bhakti-ratnakara 7.341)the day that Mahaprabhu paddled across the Ganges to come to visit Gauri Das, he sat under the tamarind tree. Gauri Das asked for Mahaprabhu to stay permanently there in Ambika. In order to fulfill his devotee’s desire, Mahaprabhu revealed that his form and that of Nityananda Prabhu were in a nearby neem tree. It is also said that when these Deities were being carved, Nityananda was physically present. Conquered by Gauri Das’s love for them, the Deities would physically eat everything that he offered to them. When Mahaprabhu and Nityananda Prabhu were about to leave, Gauri Das did everything in his power to hold them back. Mahaprabhu calmed him by saying, “Nityananda and I are directly present in these Forms. You can tell either the Deities to go, or we can leave. You choose.” Naturally, Gauri Das chose the real Gaura-Nitai to stay and said that the Deities could leave. So this is what happened, demonstrating the truth of the Chaitanya Charitamrita’s statement:

nama vigraha Svarupa, ei tina eka-rupa
tine bheda nahi tina cidananda-rupa
“These three, the name, the deity form and the original form of the Lord, are all one. No distinction should be made between them, for all three are of transcendental, spiritual substance.”
(Chaitanya Charitamrita 17.131) Jahnava Devi cried when she saw the samadhi tomb of her uncle in Vrindavan. “When she saw Gauri Das Pandit’s samadhi, torrents of tears fell from her eyes and she could do nothing to stop them.”
(Bhakti-ratnakara 11.259)

Sri Raghunandana Thakura Tirobhava (disappearance)

July 23, 2020 in Articles

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Srila Prabhupada and Sri Krsna dasa Kaviraja describe the exalted position and glories of Sri Raghunandana Thakura.
Friday, July 24, 2020 (Mayapura, West Bengal, Bharata bhumi) compiled by Narasimha dasa and Yasoda nandana dasa

kāśīte lekhaka śūdra-śrīcandraśekharatāṅra ghare rahilā prabhu svatantra īśvaraSYNONYMS
kāśīte
—in Vārāṇasī; lekhaka—writer; śūdra—born of a śūdra family; śrī-candraśekhara—of the name Candraśekhara; tāṅra ghare—in his house; rahilā—remained; prabhu—the Lord; svatantra—independent; īśvara—the supreme controller.
TRANSLATION
This time Lord Caitanya stayed at the house of Candraśekhara, although he was regarded as a śūdra or kāyastha, for the Lord, as the Supreme Personality of Godhead, is completely independent.

PURPORTLord Caitanya stayed at the house of Candraśekhara, a clerk, although a sannyāsī is not supposed to reside in a śūdra’s house. Five hundred years ago, especially in Bengal, it was the system that persons who were born in the families of brāhmaṇas were accepted as brāhmaṇas, and all those who took birth in other families-even the higher castes, namely, the kṣatriyas and vaiśyas-were considered śūdra non-brāhmaṇas. Therefore although Śrī Candraśekhara was a clerk from a kāyastha family in upper India, he was considered a śūdra. Similarly, vaiśyas, especially those of the suvarṇa-vaṇik community, were accepted as śūdras in Bengal, and even the vaidyas, who were generally physicians, were also considered śūdras. Lord Caitanya Mahāprabhu, however, did not accept this artificial principle, which was introduced in society by self-interested men, and later the kāyasthas, vaidyas and vaṇiks all began to accept the sacred thread, despite objections from the so-called brāhmaṇas.Before the time of Caitanya Mahāprabhu, the suvarṇa-vaṇik class was condemned by Ballal Sen, who was then the King of Bengal, due to a personal grudge. In Bengal the suvarṇa-vaṇik class are always very rich, for they are bankers and dealers in gold and silver. Therefore, Ballal Sen used to borrow money from a suvarṇa-vaṇik banker. Ballal Sen’s bankruptcy later obliged the suvarṇa-vaṇik banker to stop advancing money to him, and thus he became angry and condemned the entire suvarṇa-vaṇik society as belonging to the śūdra community. Ballal Sen tried to induce the brāhmaṇas not to accept the suvarṇa-vaṇiks as followers of the instructions of the Vedas under the brahminical directions, but although some brāhmaṇas approved of Ballal Sen’s actions, others did not. Thus the brāhmaṇas also became divided amongst themselves, and those who supported the suvarṇa-vaṇik class were rejected from the brāhmaṇa community. At the present day the same biases are still being followed.There are many Vaiṣṇava families in Bengal whose members, although not actually born brāhmaṇas, act as ācāryas by initiating disciples and offering the sacred thread as enjoined in the Vaiṣṇava tantras. For example, in the families of Ṭhākura Raghunandana Ācārya, Ṭhākura Kṛṣṇadāsa, Navanī Hoḍa and Rasikānanda-deva (a disciple of Śyāmānanda Prabhu), the sacred thread ceremony is performed, as it is for the caste Gosvāmīs, and this system has continued for the past three to four hundred years. Accepting disciples born in brāhmaṇa families, they are bona fide spiritual masters who have the facility to worship the śālagrāma-śilā, which is worshiped with the Deity. As of this writing, śālagrāma-śilā worship has not yet been introduced in our Kṛṣṇa consciousness movement, but soon it will be introduced in all our temples as an essential function of arcana-mārga (Deity worship).
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.45

khaṇḍavāsī mukunda-dāsa, śrī-raghunandananarahari-dāsa, cirañjīva, sulocanaei saba mahāśākhā–caitanya-kṛpādhāmaprema-phala-phula kare yāhāṅ tāhāṅ dāna
SYNONYMS
khaṇḍa-vāsī mukunda-dāsa
—of the name Mukunda dāsa; śrī-raghunandana—of the name Raghunandana; narahari-dāsa—of the name Narahari dāsa; cirañjīva—of the name Cirañjīva; sulocana—of the name Sulocana; eisaba—all of them; mahā-śākhā—great branches; caitanya-kṛpā-dhāma—of Lord Śrī Caitanya Mahāprabhu, the reservoir of mercy; prema—love of God; phala—fruit; phula—flower; kare—does; yāhāṅ—anywhere; tāhāṅ—everywhere; dāna—distribution.
TRANSLATION
Śrī Khaṇḍavāsī Mukunda and his son Raghunandana were the thirty-ninth branch of the tree, Narahari was the fortieth, Cirañjīva the forty-first and Sulocana the forty-second. They were all big branches of the all-merciful tree of Caitanya Mahāprabhu. They distributed the fruits and flowers of love of Godhead anywhere and everywhere.

PURPORTŚrī Mukunda dāsa was the son of Nārāyaṇa dāsa and eldest brother of Narahari Sarakāra. His second brother’s name was Mādhava dāsa, and his son was named Raghunandana dāsa. Descendants of Raghunandana dāsa still live four miles west of Katwa in the village named Śrīkhaṇḍa, where Raghunandana dāsa used to live. Raghunandana had one son named Kānāi, who had two sons-Madana Rāya, who was a disciple of Narahari Ṭhākura, and Vaṁśīvadana. It is estimated that at least four hundred men descended in this dynasty. All their names are recorded in the village known as Śrīkhaṇḍa. In the Gaura-gaṇoddeśa-dīpikā, verse 175, it is stated that the gopī whose name was Vṛndādevī became Mukunda dāsa, lived in Śrīkhaṇḍa village and was very dear to Śrī Caitanya Mahāprabhu. His wonderful devotion and love for Kṛṣṇa are described in the Caitanya-caritāmṛta,Madhya-līlā, Chapter Fifteen. It is stated in the Bhakti-ratnākara (Eighth Wave), that Raghunandana used to serve a Deity of Lord Caitanya Mahāprabhu.Narahari dāsa Sarakāra was a very famous devotee. Locana dāsa Ṭhākura, the celebrated author of ŚrīCaitanya-maṅgala, was his disciple. In the Caitanya-maṅgala it is stated that Śrī Gadādhara dāsa and Narahari Sarakāra were extremely dear to Śrī Caitanya Mahāprabhu, but there is no specific statement regarding the inhabitants of the village of Śrīkhaṇḍa.Cirañjīva and Sulocana were both residents of Śrīkhaṇḍa, where their descendants are still living. Of Cirañjīva’s two sons, the elder, Rāmacandra Kavirāja, was a disciple of Śrīnivāsācārya and an intimate associate of Narottama dāsa Ṭhākura. The younger son was Govinda dāsa Kavirāja, the famous Vaiṣṇava poet. Cirañjīva’s wife was Sunandā, and his father-in-law was Dāmodara Sena Kavirāja. Cirañjīva previously lived on the bank of the Ganges River in the village of Kumāranagara. The Gaura-gaṇoddeśa-dīpikā, verse 207, states that he was formerly Candrikā in Vṛndāvana.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.78-79

bhāgavatācārya, cirañjīva śrī-raghunandanamādhavācārya, kamalākānta, śrī-yadunandana
SYNONYMS
bhāgavatācārya
—of the name Bhāgavatācārya; cirañjīva—of the name Cirañjīva; śrī-raghunandana—of the name Śrī Raghunandana;mādhavācārya—of the name Mādhavācārya; kamalākānta—of the name Kamalākānta; śrī-yadunandana—of the name Śrī Yadunandana.
TRANSLATION
Bhāgavatācārya, Cirañjīva, Śrī Raghunandana, Mādhavācārya, Kamalākānta and Śrī Yadunandana were all among the branches of the Caitanya tree.

PURPORTŚrī Mādhavācārya was the husband of Lord Nityānanda’s daughter, Gaṅgādevī. He took initiation from Puruṣottama, a branch of Nityānanda Prabhu. It is said that when Nityānanda Prabhu’s daughter married Mādhavācārya, the Lord gave him the village named Pāṅjinagara as a dowry. Mādhavācārya’s temple is situated near the Jīrāṭ railway station on the eastern railway. According to the Gaura-gaṇoddeśa-dīpikā (169) Śrī Mādhavācārya was formerly the gopī named Mādhavī. Kamalākānta belonged to the branch of Śrī Advaita Prabhu. His full name was Kamalākānta Viśvāsa.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.119 :

khaṇḍera sampradāya kare anyatra kīrtananarahari nāce tāhāṅ śrī-raghunandana
SYNONYMS
khaṇḍera
—of the place named Khaṇḍa; sampradāya—party; kare—performs; anyatra—in a different place; kīrtana—chanting; narahari—Narahari; nāce—dances; tāhāṅ—there; śrī-raghunandana—Raghunandana.
TRANSLATION
Another party was formed by the people of Khaṇḍa. These people were singing in a different place. In that group,
Narahari Prabhu and Raghunandana were dancing.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 13: The Ecstatic Dancing of the Lord at Ratha-yatra : Madhya 13.46 :

The wonderful exchange between Sri Caitanya Mahaprabhu and Mukunda das regarding the exalted position of Sri Raghunandana

khaṇḍera mukunda-dāsa, śrī-raghunandanaśrī-narahari,–ei mukhya tina jana
SYNONYMS
khaṇḍera
—of the place known as Khaṇḍa; mukunda-dāsa—Mukunda dāsa; śrī-raghunandana—Śrī Raghunandana; śrī-narahari—Śrī Narahari; ei—these; mukhya—chief; tina—three; jana—persons.
TRANSLATION
Śrī Caitanya Mahāprabhu then turned His attention to three persons-Mukunda dāsa, Raghunandana and Śrī Narahari-inhabitants of the place called Khaṇḍa.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.112 : T

mukunda dāsere puche śacīra nandana’tumi–pitā, putra tomāra–śrī-raghunandana?SYNONYMSmukundadāsere—unto Mukunda dāsa; puche—inquired; śacīra nandana—the son of mother Śacī; tumi—you; pitā—father; putra—son; tomāra—your; śrī-raghunandana—Śrī Raghunandana.
TRANSLATION
Śrī Caitanya Mahāprabhu, the son of mother Śacī, next asked Mukunda dāsa, “You are the father, and your son is Raghunandana. Is that so?

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.113

:kibā raghunandana–pitā, tumi–tāra tanaya?niścaya kariyā kaha, yāuka saṁśaya’

SYNONYMS

kibā—or; raghunandana—Raghunandana; pitā—father; tumi—you; tāra—his; tanaya—son; niścaya kariyā—making certain; kaha—just speak; yāuka saṁśaya—let My doubts be dissipated.

TRANSLATION

“Or is Śrīla Raghunandana your father whereas you are his son? Please let Me know the facts so that My doubts will go away.”

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.114 :

mukunda kahe,–raghunandana mora ‘pitā’ hayaāmi tāra ‘putra’,–ei āmāra niścayaSYNONYMS
mukunda
kahe—Mukunda dāsa replied; raghunandana—my son Raghunandana; mora—my; pitā—father; haya—is; āmi—I; tāra—his; putra—son; ei—this; āmāra—my; niścaya—decision.
TRANSLATION
Mukunda replied,”Raghunandana is my father, and I am his son. This is my decision.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.115

āmā sabāra kṛṣṇa-bhakti raghunandana haiteataeva pitā–raghunandana āmāra niścite
SYNONYMS
āmā sabāra
—of all of us; kṛṣṇa-bhakti—devotion to Kṛṣṇa; raghunandana haite—because of Raghunandana; ataeva—therefore; pitā—father; raghunandana—Raghunandana; āmāra niścite—my decision.
TRANSLATION
“All of us have attained devotion to Kṛṣṇa due to Raghunandana. Therefore in my mind he is my father.”

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.116

raghunandana sevā kare kṛṣṇera mandiredvāre puṣkariṇī, tāra ghāṭera uparekadambera eka vṛkṣe phuṭe bāra-māsenitya dui phula haya kṛṣṇa-avataṁse

SYNONYMS

raghunandana—Raghunandana; sevā kare—serves; kṛṣṇera mandire—in the temple of Lord Kṛṣṇa; dvāre—near the door; puṣkariṇī—a lake; tāra—of it; ghāṭera upare—on the bank; kadambera—of kadamba flowers; eka vṛkṣe—on one tree; phuṭe—blossom; bāra-māse—all year around; nitya—daily; dui phala—two flowers; haya—become; kṛṣṇa-avataṁse—decoration for Lord Kṛṣṇa.

TRANSLATION

“Raghunandana is constantly engaged in serving the temple of Lord Kṛṣṇa. Beside the entrance of the temple is a lake, and on its banks is a kadamba tree, which daily delivers two flowers to be used for Kṛṣṇa’s service.”

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.128-12

THE HEART OF KRISHNA CONSCIOUSNESS

July 13, 2020 in Articles

     THE HEART OF KRISHNA CONSCIOUSNESS
(Isana Dasa)

In the 18th chapter of Srila Prabhupada’s Teachings of Lord Caitanya, we read about the conversation between Lord Caitanya Mahaprabhu and Prakashananda Sarasvati.  Prakashananda was chief amongst the large following of Mayavadi sannyasis at Benares.  According to the sannyasis who followed the Mayavadi teachings of Shankaracharya, singing, dancing and playing musical instruments were regarded as sinful activities.  The Mayavadi sannyasis considered Lord Caitanya to be an uneducated sentimentalist; and Lord Caitanya avoided their association and continued His sankirtan movement.

Srila Prabhupada writes (TLC):  “ ……both Tapan Mishra and Chandra Sekhar Acharya were feeling very sorry about strong criticism against Lord Caitanya Mahaprabhu, and they came together and prayed  for the Lord to meet the Mayavadi sannyasis.”  At that time, a brahmana came to Lord Caitanya and begged Him to participate in a meeting of the Mayavadi sannyasis at his home and Lord Caitanya accepted his invitation. 

Srila Prabhupada continues:  “The next day Lord Caitanya went to the house of the brahmin.  He saw that all the Mayavadi sannyasis were sitting there.  He offered His respects to all the sannyasis, as was usual, and then He went to wash His feet.  After washing His feet, He sat down at that spot, not amongst the Mayavadi sannyasis, but in a place where water was kept for washing the feet.  While He was sitting there, the other sannyasis saw a glaring effulgence emanating from His body.  All the Mayavadi sannyasis were attracted by this glaring effulgence, and they stood up and showed Him respects.”

Then Prakashanada Sarasvati very respecftfully invited Lord Caitanya to join the other sannyasis, and Prakashananda enquired as to why Lord Caitanya was not following the path of Shankaracharya, but was engaging in singing and dancing.  Lord Caitanya explained as follows: 

“My dear sir, I may inform you that my spiritual master saw me as a great fool, and therefore he more or less punished Me and said that, because I am such a fool, I have no jurisdiction in the study of Vedanta.  So he kindly gave me the chanting of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare.  My spiritual master told Me:  ‘You go on chanting this Krishna mantra, and it will make You all-perfect.’”(TLC)

In the course of their discussion, Lord Caitanya pointed out many of the truths of Vedanta philosophy, uncompromised by the faulty explanations of Shakaracharya.  And finally Lord Caitanya explained:

“As a result of this chanting, sometimes I become impatient and cannot restrain Myself from dancing and laughing or crying or singing – just like a madman.  When I first wondered whether I had become a madman by chanting this Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare, I approached my spiritual master and informed him that by chanting this Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare, ‘I am becoming just like a madman, so what is My actual position?’”(TLC)

Srila Prabhupada continues, “Lord Caitanya informed Prakashananda that when His spiritual master understood Him, the spiritual master said:  “It is the transcendental nature of the Holy Name of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare to transport a man into spiritual madness.  Anyone who sincerely chants this Holy Name is actually elevated very soon onto the platform of love of God, and therefore he becomes mad after Him.”(TLC)

It is at this point, near the very end of chapter 18, that Srila Prabhupada discloses an essential key to understanding the mystery of how we invoke this benediction of love of Krishna through this chanting process.  Srila Prabhupada explains as follows: 

“The process is that a bonafide spiritual master chants the Holy Name, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare, and the transcendental sound vibration enters into the ear of the disciple.  If the disciple follows in the footsteps of his spiritual master and chants the Holy Name with equal respect, that becomes the worship of the transcendental Name.When the transcendental Name becomes worshiped by the devotee, the Name Himself spreads His glories within the heart of the devotee, and when he is perfectly qualified in chanting such transcendental vibration of the Holy Name, he is quite fit to become a spiritual master for delivering all the people of the world.”(TLC Ch 18)

(It is to be noted that the above quotes are taken from the 1968 copyright edition of TLC.  The same text as presented on the Prabhupadabooks.com web site, presents the words of this chapter in a way that distorts Srila Prabhupada’s presentation, even to the extent of changing Srila Prabhupada’s words “equal respect” to “similar respect”.  Upon questioning editor Dravida das regarding the reason for this change, he told me that Hayagriva concluded that it would not be possible for us to ever chant the Holy Name with “equal respect” and therefore decided to change Srila Prabhupada’s words in this way.  However, we will show, with reference to our body of Vaishnava teachings, that “equal respect” is Srila Prabhupada’s purposeful choice of words, and his exact meaning.)

Therefore as we are sincere to progress in this cultivation of Krishna consciousness, the following question arises in our mind: 

“How can we chant the Holy Name with equal respect?”

In our Vaishnava songbook we find the prayer of Srila Bhaktivinoda Thakur entitled Gurudeva. The second verse is translated as follows: 

                                                                      I offer you all respects,

                                          for thus I may have the energy to know you correctly. 

                                            Then by chanting the holy name in great ecstasy,

                                                                  all my offenses will cease.

Similarly, in the Thakur’s Kabe habe bolo, the same feelings of transcendental veneration are expressed in verse number 7: 

                                                       Oh enjoyer of the nectar of the name,

                                                           When will I touch your lotus feet

                                                                     Until the end of time?

                                                      When, oh when will that day be mine?

“Until the end of time” can only mean, “I have no other shelter, and my ardent aspiration is to hold your divine lotus feet within my heart without cessation.” 

Similarly, in our Sri Sri Gurv-asktaka prayer that we sing every morning, we have the following instruction in the 7th verse: 

                                                     The spiritual master is to be honored

                                                            as much as the Supreme Lord,

                                         because he is the most confidential servitor of the Lord. 

                                            This is acknowledged in all revealed scriptures

                                                          and followed by all authorities.

In his purport to Caitanya-caritamrita, Madhya-lila 17.15, Srila Prabhupada gives us another flavor, or ingredient, of the over-all formula for how to associate with the pure devotee for receiving his mercy:

The word ‘snigdha” (very peaceful) and the word ‘su-snigdha’ (affectionate) are used in verses 14 and 15, and they are also found in Srimad Bhagavatam 1.1.8: bruyah snigdhasya sisysasya guravo guhyam apyy uta

                                        ‘A disciple who has actual love for his spiritual master,

                                            is endowed by the blessings of his spiritual master

                                                          with all confidential knowledge’. 

Srila Sridhara Swami has commented that the word ‘snigdhasya’ means ‘prema-vatah’.  The word ‘prema-vatah’ indicates that one has great love for his spiritual master.

There are scores of such quotes.  But we do not wish to expand the volume of this short essay.  The understanding that we hope to bring into focus, for our mutual benefit, is that when our love and respect for Srila Prabhupad are sincere and nicely fixed-up, we will begin to be blessed with an  understanding of his his mood of devotion in chanting the Holy Name of the Lord.  Then we can begin to follow in his footsteps in this way. 

In a very straight-forward and beautifully poetic way, Srila Prabhupada elucidates the process by which we come to understand his devotional feelings so that we can begin to cultivate those same feelings through our own chanting.  In his purport to Srimad Bhagavatam, 1.5.25 we find the following: 

                                                    Pure devotion is as much infectious,

                                                                      in a good sense,

                                                                 as infectious diseases…..       

                                                               The neophyte devotee

                                                           becomes practically enriched

                                     with the transcendental qualities of the pure devotee,

                                                                         which means

              attraction for the Personality of Godhead’s name, fame, quality, pastimes, etc.

                                       Infection of the qualities of the pure devotee means

                                                   to imbibe the taste of pure devotion

                      always in the transcendental activities of the Personality of Godhead……..

                                    …..one can become attracted, one can have steadiness,

                         one can have perfect taste, one can have transcendental emotions,

                   and at last one can be situated on the plane of loving service of the Lord.

                                                                All these stages develop

                                                     by the association of pure devotees,

                                                    and that is the purport of this stanza. 

Again, to say the same in one line, we recite, from the prayer of Srila Narottama das Thakur: 

                                                    From him, Krishna prema emanates;

                                                          By him, ignorance is destroyed.

Contemplating these abhideya guidelines, the conclusion is that Krishna consciousness is not a mechanical process.  It is a process of invoking the blessings of His Divine Grace, bestowed in reciprocation for our steadfast veneration, combined with sincere feelings of love.  As these ingredients are cultivated everything is revealed. Srila Prabhupada discourages blind faith; but urges us to make the experiment for ourselves.  Not to understand the taste of honey by licking the outside of the bottle; but to enter within and acquire the actual taste.  Srila Prabhupada explains that we must imbibe that taste in his intimate transcendental association.  Hence the meaning of “Prabhupadanuga”,  not an official  slogan of political  membership, but a condition of the heart.  A heart condition, in which we savor love of Krishna,  relished by Krishna’s pure devotee as he chants the Holy Name.  In this way we receive Lord Caitanya’s mercy through the authorized acharya in disciplic succession.  “He lives forever by his divine instructions and the follower lives with him.”  Such are his divine instructions.   

Sri Vakresvara Pandita tirobhava Tithi (disappearance day) Wednesday, July 18, 2018 [Mayapura, West Bengal, Bharata Bhumi time]

June 28, 2020 in Articles

Srila Prabhupada explains the Glories to Sri Vakresvara Panditacompiled by Yasoda nandana dasa

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śrīvāsa, haridāsa, rāmadāsa, gadādharamurāri, mukunda, candraśekhara, vakreśvarae-saba paṇḍita-loka parama-mahattvacaitanyera dāsye sabāya karaye unmattaSYNONYMSśrīvāsa—Śrīvāsa Ṭhākura; haridāsa—Haridāsa Ṭhākura; rāmadāsa—Rāmadāsa; gadādhara—Gadādhara; murāri—Murāri; mukunda—Mukunda; candraśekhara—Candraśekhara; vakreśvara—Vakreśvara; e-saba—all of them; paṇḍita-loka—very learned scholars; parama-mahattva—very much glorified; caitanyera—of Śrī Caitanya Mahāprabhu; dāsye—the servitude; sabāya—all of them; karayeunmatta—makes mad.
TRANSLATIONŚrīvāsa, Haridāsa, Rāmadāsa, Gadādhara, Murāri, Mukunda, Candraśekhara and Vakreśvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 6: The Glories of Sri Advaita Acarya : Adi 6.49-50
vakreśvara paṇḍita--prabhura baḍa priya bhṛtyaeka-bhāve cabbiśa prahara yāṅra nṛtyaSYNONYMS

vakreśvara paṇḍita—of the name Vakreśvara Paṇḍita; prabhura—of the Lord; baḍa—very; priya—dear; bhṛtya—servant; eka-bhāve—continuously in the same ecstasy; cabbiśa—twenty-four; prahara—a duration of time comprising three hours; yāṅra—whose; nṛtya—dancing.
TRANSLATION
Vakreśvara Paṇḍita, the fifth branch of the tree, was a very dear servant of Lord Caitanya’s. He could dance with constant ecstasy for seventy-two hours.
PURPORT

In the Gaura-gaṇoddeśa-dīpikā, verse 71, it is stated that Vakreśvara Paṇḍita was an incarnation of Aniruddha, one of the quadruple expansions of Viṣṇu (Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna). He could dance wonderfully for seventy-two continuous hours. When Lord Caitanya Mahāprabhu played in dramatic performances in the house of Śrīvāsa Paṇḍita, Vakreśvara Paṇḍita was one of the chief dancers, and he danced continuously for that length of time. Śrī Govinda dāsa, an Oriyā devotee of Lord Caitanya Mahāprabhu, has described the life of Vakreśvara Paṇḍita in his book Gaura-kṛṣṇodaya. There are many disciples of Vakreśvara Paṇḍita in Orissa, and they are known as Gauḍīya Vaiṣṇavas although they are Oriyās. Among these disciples are Śrī Gopālaguru and his disciple Śrī Dhyānacandra Gosvāmī
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.17 :

āpane mahāprabhu gāya yāṅra nṛtya-kāleprabhura caraṇa dhari’ vakreśvara bale
SYNONYMS
āpane
—personally; mahāprabhu—Śrī Caitanya Mahāprabhu; gāya—sang; yāṅra—whose; nṛtya-kāle—at the time of dancing; prabhura—of the Lord; caraṇa—lotus feet; dhari‘-embracing; vakreśvara—Vakreśvara Paṇḍita; bale—said.
TRANSLATION
Śrī Caitanya Mahāprabhu personally sang while Vakreśvara Paṇḍita danced, and thus Vakreśvara Paṇḍita fell at the lotus feet of the Lord and spoke as follows.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.18

“daśa-sahasra gandharva more deha’ candramukhatārā gāya, muñi nācoṅ–tabe mora sukha”
SYNONYMS
daśa-sahasra
—ten thousand; gandharva—residents of Gandharvaloka; more—unto me; deha‘-please deliver; candra-mukha—O moon-faced one; tārāgāya—let them sing; muñi nācoṅ—let me dance; tabe—then; mora—my; sukha—happiness.
TRANSLATION
“O Candramukha! Please give me ten thousand Gandharvas. Let them sing as I dance, and then I will be greatly happy.”

PURPORTThe Gandharvas, who are residents of Gandharvaloka, are celebrated as celestial singers. Whenever singing is needed in the celestial planets, the Gandharvas are invited to sing. The Gandharvas can sing continuously for days, and therefore Vakreśvara Paṇḍita wanted to dance as they sang.975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.19

bhāgavatī devānanda vakreśvara-kṛpātebhāgavatera bhakti-artha pāila prabhu haite
SYNONYMSbhāgavatī devānanda—Devānanda, who used to recite Śrīmad-Bhāgavatam;vakreśvara-kṛpāte—by the mercy of Vakreśvara; bhāgavatera—of Śrīmad-Bhāgavatam;bhakti-artha—the bhakti interpretation; pāila—got; prabhuhaite—from the Lord.
TRANSLATIONDevānanda Paṇḍita was a professional reciter of Śrīmad-Bhāgavatam, but by the mercy of Vakreśvara Paṇḍita and the grace of the Lord he understood the devotional interpretation of the Bhāgavatam.
PURPORTIn the Caitanya-bhāgavata, Madhya-līlā, Chapter Twenty-one, it is stated that Devānanda Paṇḍita and Sārvabhauma Bhaṭṭācārya’s father, Viśārada, lived in the same village. Devānanda Paṇḍita was a professional reciter of Śrīmad-Bhāgavatam, but Lord Caitanya Mahāprabhu did not like his interpretation of it. In the present town of Navadvīpa, which was formerly known as Kuliyā, Lord Caitanya showed such mercy to him that he gave up the Māyāvādī interpretation of Śrīmad-Bhāgavatam and learned how to explain Śrīmad-Bhāgavatam in terms of bhakti. Formerly, when Devānanda was expounding the Māyāvādī interpretation, Śrīvāsa Ṭhākura was once present in his meeting, and when he began to cry, Devānanda’s students drove him away. Some days later, Caitanya Mahāprabhu passed that way, and when He met Devānanda He chastised him severely because of his Māyāvāda interpretation of Śrīmad-Bhāgavatam. At that time Devānanda had little faith in Śrī Caitanya Mahāprabhu as an incarnation of Lord Kṛṣṇa, but one night some time later Vakreśvara Paṇḍita was a guest in his house, and when he explained the science of Kṛṣṇa, Devānanda was convinced about the identity of Lord Caitanya Mahāprabhu. Thus he was induced to explain Śrīmad-Bhāgavatam according to the Vaiṣṇava understanding In the Gaura-gaṇoddeśa-dīpikā, verse 106, it is described that he was formerly Bhāguri Muni, who was the sabhā-paṇḍita who recited Vedic literature in the house of Nanda Mahārāja.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.77

The three brothers Govinda, Mādhava and Vāsudeva Ghoṣa all belonged to a kāyastha family. Govinda established the Gopīnātha temple in Agradvīpa, where he resided. Mādhava Ghoṣa was expert in performing kīrtana. No one within this world could compete with him. He was known as the singer of Vṛndāvana and was very dear to Śrī Nityānanda Prabhu. It is said that when the three brothers performed saṅkīrtana, immediately Lord Caitanya and Nityānanda would dance in ecstasy. According to the Gaura-gaṇoddeśa-dīpikā (188), the three brothers were formerly Kalāvatī, Rasollāsā and Guṇatuṅgā, who recited the songs composed by Śrī Viśākhā-gopī. The three brothers were among one of the seven parties that performed kīrtana when Lord Śrī Caitanya Mahāprabhu attended the Ratha-yātrā festival at Jagannātha Purī. Vakreśvara Paṇḍita was the chief dancer in their party. This is vividly described in the Madhya-līlā, Chapter Thirteen, verses 42 and 43.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.115 : PURPORT :

kāśī-miśra, pradyumna-miśra, rāya bhavānandayāṅhāra milane prabhu pāilā ānandaSYNONYMSkāśī-miśra—of the name Kāśī Miśra; pradyumna-miśra—of the name Pradyumna Miśra; rāyabhavānanda—of the name Bhavānanda Rāya; yāṅhāra—of whom; milane—meeting; prabhu—the Lord; pāilā—got; ānanda—great pleasure.
TRANSLATIONIn the list of devotees at Jagannātha Purī [which begins with Paramānanda Purī, Svarūpa Dāmodara, Sārvabhauma Bhaṭṭācārya and Gopīnātha Ācārya], Kāśī Miśra was the fifth, Pradyumna Miśra the sixth and Bhavānanda Rāya the seventh. Lord Caitanya took great pleasure in meeting with them.
PURPORTIn Jagannātha Purī Lord Caitanya lived at the house of Kāśī Miśra, who was the priest of the king. Later this house was inherited by Vakreśvara Paṇḍita and then by his disciple Gopālaguru Gosvāmī, who established there a Deity of Rādhākānta. The Gaura-gaṇoddeśa-dīpikā (193) states that Kāśī Miśra was formerly Kubjā in Mathurā.. Pradyumna Miśra, an inhabitant of Orissa, was a great devotee of Lord Caitanya Mahāprabhu. Pradyumna Miśra was born of a brāhmaṇa family and Rāmānanda Rāya of a non-brāhmaṇa family, yet Lord Caitanya Mahāprabhu advised Pradyumna Miśra to take instruction from Rāmānanda Rāya. This incident is described in the Antya-līlā, Chapter Five.Bhavānanda Rāya was the father of Śrī Rāmānanda Rāya. His residence was in Ālālanātha (Brahmagiri), which is about twelve miles west of Jagannātha Purī. By caste he belonged to the karaṇa community of Orissa, whose members were sometimes known as kāyasthas and sometimes as śūdras, but he was the governor of Madras under the control of King Pratāparudra of Jagannātha Purī.Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.131

cakravartī śivānanda sadā vrajavāsīmahāśākhā-madhye teṅho sudṛḍha viśvāsī
SYNONYMS
cakravartī śivānanda
—of the name Śivānanda Cakravartī; sadā—always; vraja-vāsī—resident of Vṛndāvana; mahā-śākhā-madhye—amongst the great branches; teṅho—he is; sudṛḍha viśvāsī—possessing firm faith.
TRANSLATION
Śivānanda Cakravartī, the thirty-third branch, who always lived in Vṛndāvana with firm conviction, is considered an important branch of Gadādhara Paṇḍita.

PURPORTThe Gaura-gaṇoddeśa-dīpikā, verse 183, mentions that Śivānanda Cakravartī was formerly Lavaṅga-mañjarī. The Śākhā-nirṇaya, written by Yadunandana dāsa, also names other branches of Gadādhara Paṇḍita, as follows: (1) Mādhava Ācārya, (2) Gopāla dāsa, (3) Hṛdayānanda, (4) Vallabha Bhaṭṭa (the Vallabha-sampradāya, or Puṣṭimārga-sampradāya, is very famous), (5) Madhu Paṇḍita (this famous devotee lived near Khaḍadaha in the village known as Sāṅibonā-grāma, about two miles east of the Khaḍadaha station, and constructed the temple of Gopīnāthajī in Vṛndāvana), (6) Acyutānanda, (7) Candraśekhara, (8) Vakreśvara Paṇḍita, (9) Dāmodara, (10) Bhagavān Ācārya, (11) Ananta Ācāryavarya, (12) Kṛṣṇadāsa, (13) Paramānanda Bhaṭṭācārya, (14) Bhavānanda Gosvāmī, (15) Caitanya dāsa, (16) Lokanātha Bhaṭṭa (this devotee, who lived in the village of Tālakhaḍi in the district of Yaśohara and constructed the temple of Rādhāvinoda, was the spiritual master of Narottama dāsa Ṭhākura and a great friend of Bhūgarbha Gosvāmī), (17) Govinda Ācārya, (18) Akrūra Ṭhākura, (19) Saṅketa Ācārya, (20) Pratāpāditya, (21) Kamalākānta Ācārya, (22) Yādava Ācārya and (23) Nārāyaṇa Paḍihārī (a resident of Jagannātha Purī).
ri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 12: The Expansions of Advaita Acarya and Gadadhara Pandita : Adi 12.88 :

Sri Svarupa Damodara Goswami tirobhava tithi [disappearance day] Sunday, June 25, 2017 Mayapura, West Bengal, Bharata bhumi time

June 23, 2020 in Articles

Tuesday, June 23, 2020 [ Mayapura, West Bengal, Bharata Bhumi time]Srila Prabhupada glorifies Sri Svarupa Damodara Goswamicompiled by Yasoda nandana dasa

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Srila PrabhupadaSri Svarupa Damodara Goswami trying to revive Lord Caitanya Mahaprabhu

Śrī CaitanyaMahāprabhu is none other than the combined form of Śrī Rādhā and Kṛṣṇa. He is the life of those devotees who strictly follow in the footsteps of Śrīla Rūpa Gosvāmī. Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī are the two principal followers of Śrīla Svarūpa Dāmodara Gosvāmī, who acted as the most confidential servitor of Lord Śrī KṛṣṇaCaitanyaMahāprabhu, known as Viśvambhara in His early life. A direct disciple of Śrīla Rūpa Gosvāmī was Śrīla Raghunāthadāsa Gosvāmī. The author of Śrī Caitanyacaritāmṛta, Śrīla KṛṣṇadāsaKavirāja Gosvāmī, stands as the direct disciple of Śrīla Rūpa Gosvāmī and Śrīla Raghunāthadāsa Gosvāmī.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 4: The Confidential Reasons for Lord Caitanya’s Appearance : Śrī Svarūpa Dāmodara Gosvāmī was the principal figure among Lord Caitanya’s confidential devotees. The records of his diary have revealed these confidential purposes of the Lord. These revelations have been confirmed by the statements of Śrīla Rūpa Gosvāmī in his various prayers and poems.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 4: The Confidential Reasons for Lord Caitanya’s Appearance : Adi 4.41 : PURPORT : Lord Caitanya has accepted the role of Rādhārāṇī, and we should support that position, as Svarūpa Dāmodara did in the Gambhīrā (the room where Lord Caitanya Mahāprabhu stayed in Purī). He always reminded Lord Caitanya of Rādhā’s feelings of separation as they are described in Śrīmad-Bhāgavatam, and Lord Caitanya appreciated his assistance. But the gaura-nāgarīs, who place Lord Caitanya in the position of enjoyer and themselves as His enjoyed, are not approved by Lord Caitanya or by Lord Caitanya’s followers. Instead of being blessed, the foolish imitators are left completely apart. Their concoctions are against the principles of Lord Śrī Caitanya Mahāprabhu. The doctrine of transcendental enjoyment by Kṛṣṇa cannot be mixed up with the doctrine of transcendental feeling of separation from Kṛṣṇa in the role of Rādhārāṇī.
rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmādekātmānāv api bhuvi purā deha-bhedaṁ gatau taucaitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁrādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam
SYNONYMS
rādhā—Śrīmatī Rādhārāṇī; kṛṣṇa—of Lord Kṛṣṇa; praṇaya—of love; vikṛtiḥ—the transformation; hlādinī śaktiḥ—pleasure potency; asmāt—from this; ekaātmānau—both the same in identity; api—although; bhuvi—on earth; purā—from beginningless time; dehabhedam—separate forms; gatau—obtained; tau—these two; caitanyaākhyam—known as Śrī Caitanya; prakaṭam—manifest; adhunā—now; tatdvayam—the two of Them; ca—and; aikyam—unity; āptam—obtained; rādhā—of Śrīmatī Rādhārāṇī; bhāva—mood; dyuti—the luster; suvalitam—who is adorned with; naumi—I offer my obeisances; kṛṣṇasvarūpam—to Him who is identical with Śrī Kṛṣṇa.
TRANSLATION“The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself.”
PURPORTThis text is from the diary of Śrīla Svarūpa Dāmodara Gosvāmī. It appears as the fifth of the first fourteen verses of Śrī Caitanyacaritāmṛta.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 4: The Confidential Reasons for Lord Caitanya’s Appearance : Adi 4.55

rādhā-kṛṣṇa eka ātmā, dui deha dhari’anyonye vilase rasa āsvādana kari’SYNONYMSrādhākṛṣṇaRādhā and Kṛṣṇa; eka—one; ātmā—self; dui—two; deha—bodies; dhari‘-assuming; anyonye—one another; vilase—They enjoy; rasa—the mellows of love; āsvādana kari‘-tasting.
TRANSLATIONRādhā and Kṛṣṇa are one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love.PURPORTThe two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists. The above description of Rādhā and Kṛṣṇa from the diary of Śrīla Svarūpa Dāmodara Gosvāmī is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities. One is enjoying in two. Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. According to Vedānta philosophy, there is no difference between the potent and potency: they are identical. We cannot differentiate between one and the other, any more than we can separate fire from heat.Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency. The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence.
In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa. Impersonalists cannot understand this without the help of a mahābhāgavata devotee. The very name Rādhā suggests that She is eternally the topmost mistress of the comforts of Śrī Kṛṣṇa. As such, She is the medium transmitting the living entities’ service to Śrī Kṛṣṇa. Devotees in Vṛndāvana therefore seek the mercy of Śrīmatī Rādhārāṇī in order to be recognized as loving servitors of Śrī Kṛṣṇa.
Lord CaitanyaMahāprabhu personally approaches the fallen conditioned souls of the iron age to deliver the highest principle of transcendental relationships with the Lord. The activities of Lord Caitanya are primarily in the role of the pleasure-giving portion of His internal potency.The absolute Personality of Godhead, Śrī Kṛṣṇa, is the omnipotent form of transcendental existence, knowledge and bliss in full. His internal potency is exhibited first as sat, or existence-or, in other words, as the portion that expands the existence function of the Lord. The same potency while displaying full knowledge is called cit, or samvit, which expands the transcendental forms of the Lord. Finally, the same potency while playing as a pleasure-giving medium is known as hlādinī, or the transcendental blissful potency. Thus the Lord manifests His internal potency in three transcendental divisionsSri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 4: The Confidential Reasons for Lord Caitanya’s Appearance : Adi 4.56
ati gūḍha hetu sei tri-vidha prakāradāmodara-svarūpa haite yāhāra pracāra
SYNONYMSati—very; gūḍha—esoteric; hetu—reason; sei—that; trividha—three; prakāra—kinds; dāmodarasvarūpa haite—from SvarūpaDāmodara; yāhāra—of which; pracāra—the proclamation.
TRANSLATIONThat most confidential cause is threefold. Svarūpa Dāmodara has revealed it.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 4: The Confidential Reasons for Lord Caitanya’s Appearance : Adi 4.104

svarūpa-gosāñi–prabhura ati antaraṅgatāhāte jānena prabhura e-saba prasaṅga
SYNONYMSsvarūpagosāñiSvarūpaDāmodaraGosāñi; prabhura—of Lord CaitanyaMahāprabhu; ati—very; antaraṅga—confidential associate; tāhāte—by that; jānena—he knows; prabhura—of Lord CaitanyaMahāprabhu; e-saba—all these; prasaṅga—topics.
TRANSLATIONSvarūpa Gosāñi is the most intimate associate of the Lord. He, therefore, knows all these topics well.
PURPORTPrior to the Lord’s acceptance of the renounced order, Puruṣottama Bhaṭṭācārya, a resident of Navadvīpa, desired to enter the renounced order of life. Therefore he left home and went to Benares, where he accepted the position of brahmacarya from a Māyāvādī sannyāsī. When he became a brahmacārī, he was given the name Śrī Dāmodara Svarūpa. He left Benares shortly after, without taking sannyāsa, and he came to Nīlācala, JagannāthaPurī, where Lord Caitanya was staying. He met CaitanyaMahāprabhu there and dedicated his life for the service of the Lord. He became Lord Caitanya’s secretary and constant companion. He used to enhance the pleasure potency of the Lord by singing appropriate songs, which were very much appreciated. SvarūpaDāmodara could understand the secret mission of Lord Caitanya, and it was by his grace only that all the devotees of Lord Caitanya could know the real purpose of the Lord.SvarūpaDāmodara has been identified as Lalitādevī, the second expansion of Rādhārāṇī. However, the authoritative Gaura-gaṇoddeśa-dīpikā of Kavikarṇapūra describes Svarūpa Dāmodara as the same Viśākhādevī who serves the Lord in Goloka Vṛndāvana. Therefore it is to be understood that Śrī Svarūpa Dāmodara is a direct expansion of Rādhārāṇī who helps the Lord experience the attitude of Rādhārāṇī.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 4: The Confidential Reasons for Lord Caitanya’s Appearance : Adi 4.105
_śeṣa-līlāya prabhura kṛṣṇa-viraha-unmādabhrama-maya ceṣṭā, āra pralāpa-maya vāda
SYNONYMSśeṣalīlāya—in the final pastimes; prabhura—of Lord CaitanyaMahāprabhu; kṛṣṇaviraha—from separation from Lord Kṛṣṇa; unmāda—the madness; bhramamaya—erroneous; ceṣṭā—efforts; āra—and; pralāpamaya—delirious; vāda—talk.
TRANSLATIONIn the final portion of His pastimes, Lord Caitanya was obsessed with the madness of separation from Lord Kṛṣṇa. He acted in erroneous ways and talked deliriously.
PURPORT
Lord Śrī Caitanya exhibited the highest stage of the feelings of a devotee in separation from the Lord. This exhibition was sublime because He was completely perfect in the feelings of separation. Materialists, however, cannot understand this. Sometimes materialistic scholars think He was diseased or crazy. Their problem is that they always engage in material sense gratification and can never understand the feelings of the devotees and the Lord. Materialists are most abominable in their ideas. They think that they can enjoy directly perceivable gross objects by their senses and that they can similarly deal with the transcendental features of Lord Caitanya. But the Lord is understood only in pursuance of the principles laid down by the Gosvāmīs, headed by Svarūpa Dāmodara. Doctrines like those of the nadīyā-nāgarīs, a class of so-called devotees, are never presented by authorized persons like Svarūpa Dāmodara or the six Gosvāmīs. The ideas of the gaurāṅga-nāgarīs are simply a mental concoction, and they are completely on the mental platform.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 4: The Confidential Reasons for Lord Caitanya’s Appearance : Adi 4.107

yabe yei bhāva uṭhe prabhura antarasei gīti-śloke sukha dena dāmodara
SYNONYMSyabe—when; yei—that; bhāva—mood; uṭhe—arises; prabhura—of Lord CaitanyaMahāprabhu; antara—in the heart; sei—that; gīti—by the song; śloke—or verse; sukha—happiness; dena—gives; dāmodaraSvarūpaDāmodara.
TRANSLATIONWhenever a particular sentiment arose in His heart, Svarūpa Dāmodara satisfied Him by singing songs or reciting verses of the same nature.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 4: The Confidential Reasons for Lord Caitanya’s Appearance : Adi 4.110

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.11 : PURPORT : Although Kṛṣṇa is the reservoir of all pleasure, He has a special intention to taste Himself by accepting the form of a devotee. It is to be concluded that although Lord Caitanya is present in the form of a devotee, He is Kṛṣṇa Himself. Therefore Vaiṣṇavas sing, śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya: Rādhā and Kṛṣṇa combined together are Śrī Kṛṣṇa Caitanya Mahāprabhu. Caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam.Śrī Svarūpa-dāmodara Gosvāmī has said that Rādhā and Kṛṣṇa assumed oneness in the form of Śrī Caitanya Mahāprabhu.______________________________________________________________________________________
When Svarupa Damodara came from Kashi, he submitted a verse before the Lord, glorifying Him.
This verse has been recorded by Kavi Karnapura in his Chaitanya Chandrodaya Nataka as follows:

heloddhunita khedaya vishadaya pronmila-damodaraushamyacchastra vivadaya rasadaya cittarpitonmadayashashvad-bhaktivinodaya sa-madaya madhurya-maryadayashri chaitanya dayanidhe tava daya bhuyadamandodaya
“O Ocean of Mercy, Shri Chaitanya! Let that which easily drives away whatever pain we have been experiencing in this material world; that which is all purifying, that which manifests the greatest transcendental bliss; that which by its sunrise casts away all the doubtful conclusions of the shastra; that which rains rasa on our hearts and minds, rules our consciousness and thus causes jubilation; that all-liberating, all-auspiciousness-giving, the limit of madhurya-rasa mercy of yours-let it arise within our hearts. “
________________________________________________Sri Sivananda sena tirobhava tithi