July 13, 2020 in Articles

(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 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……..

                                    … 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.
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.

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
—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.
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”
—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.
“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
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.
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
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.
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

Ratha yatra day Tuesday, June 23, 2020 [Mayapura, West Bengal, Bharata Bhumi time]

June 23, 2020 in Articles

Srila Prabhupada explains the potency of Rathayatra

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Srila Prabhupāda
: Melbourne, Tokyo, and many other places. And India also, in Calcutta also. So this festival, taking part in these festivals means a step forward for our self-realization. Rathe ca vāmanaṁ dṛṣṭvā punar janma na vidyate. Simply by seeing the Lord on the chariot, one makes advancement for stopping the repetition of birth and death.So I am very glad that you have taken so much trouble to come here. Now will you chant Hare Kṛṣṇa mantra along with the devotees and take part in honoring the prasādam? The prasādam is also one of the programs. Our Hare Kṛṣṇa movement is standing on three principal things: chanting, dancing, and eating prasādam. It is not very difficult. It is very enjoyable to chant, dance, and take prasādam. And if you like, you can hear a little philosophy of this movement. Or even if you do not understand the philosophy, even you do not read the books, simply if you take part in these three things, chanting, dancing, and taking part in eating the prasādam, your life will gradually progress in spiritual advancement of life. And if you continue this, then some day will come, even in this life it may come, that you will understand what is Kṛṣṇa. And as soon as you understand Kṛṣṇa, then after leaving this body you go back to home, back to Godhead, directly (?). This is stated in the Bhagavad-gītā. Those who have read Bhagavad-gītā… Lord Kṛṣṇa says,
janma karma me divyaṁyo jānāti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti kaunteya
[Bg. 4.9

Simply by understanding Kṛṣṇa, Kṛṣṇa’s appearance, Kṛṣṇa’s disappearance, Kṛṣṇa’s activities. This Rathayātrā is one of the activities of Kṛṣṇa. Therefore to take part in the Rathayātrā festival means to associate with Kṛṣṇa directly. So in this way, if we associate with Kṛṣṇa’s name, Kṛṣṇa’s pastimes, Kṛṣṇa’s qualities, Kṛṣṇa’s form, then, gradually, we transcend this material existence. Janma karma me divyaṁ yo jānāti tattvataḥ. If we simply try to understand about Kṛṣṇa’s movement, then the result is, Kṛṣṇa says, tyaktvā dehaṁ: we have to give up this body. But if we give up this body after being elevated into Kṛṣṇa consciousness, then Kṛṣṇa says, tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. Then, after giving up this body, you haven’t got to accept another material body. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. Then where shall I go? Kṛṣṇa says, mām eti: “He comes to Me.
There is planet beyond this material sky. There is another sky. That is also stated in the Bhagavad-gītā. Paras tasmāt tu bhavo ‘nyo ‘vyakto ‘vyaktāt sanātanaḥ [Bg. 8.20]. There is another sky, which is eternal. This sky is temporary. Just like your body, my body, or anything in this material world, they are temporary. They have got a date of birth, and they grow, they stay, they produce some by-products, then dwindle, and then vanishes. That is material nature. But there is another nature, which is called spiritual nature. Even when everything is annihilated, that nature stands. So that spiritual nature, or spiritual sky, is described in the Vedic literature, in the Upaniṣads, that there is no need of sunshine, there is no need of moonshine, there is no need of electricity. That is another sky. So our only business is to transfer ourself from this sky to that sky, that illuminating sky. That is the Vedic injunction. Tamasi mā jyotir gamaya: “Don’t remain in this darkness, in this world of darkness. Come to the world of light.” So this movement is very important movement. We are trying to educate people how to transfer one from this world of darkness to the world of light, which is called Goloka Vṛndāvana. So I am very much thankful to you that you have given me your time. So we have got our books; our devotees are preaching. Take advantage of this opportunity and make your life successful.Thank you very much.Devotees: Haribol!

Srila Prabhupada lectures : Festival Lectures : Ratha-yatra — London, July 13, 1972
Srila Prabhupāda: There were not many. The Rathayātrā is very nice. He was chanting with a group of devotees, and while the car festival is going on. And sometimes car used to stop. It still stops. That is the fashion of Jagannātha. And nobody could, even an elephant could not draw it. Then Caitanya Mahāprabhu will say, “All right, come on.” So He would push it with His head and it will go on
1969 Conversations : August, 1969 : Lord Caitanya Play — August 4, 1969, Los Angeles

Srila Prabhupada explain the glories of Srila Svarupa Damodara Goswami

Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters : Śrī Caitanya Mahāprabhu 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 Kṛṣṇa Caitanya Mahāprabhu, known as Viśvambhara in His early life. A direct disciple of Śrīla Rūpa Gosvāmī was Śrīla Raghunātha dāsa Gosvāmī. The author of Śrī Caitanya-caritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, stands as the direct disciple of Śrīla Rūpa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmi

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.

Tirobhava tithi (disappearance day) of Srila SacCidAnanda Thakura Bhaktivinoda Thakura

June 23, 2020 in Articles

Srila Sac Cid Ananda Bhaktivinoda Thakura TirobhavaTithi [disappearance]. Mayapura, West Bengal time . Monday, June 22, 2020 [Amavasya dark moon]
Srila Gadadhara pandita Tirobhava Tithi

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A few gems from Srila Prabhupada about Srila Bhaktivinoda Thakura.

   After fulfilling his responsibility to produce a nice child, one should take sannyāsa and engage in the perfectional paramahaṁsa stage. paramahaṁsa refers to the most highly elevated perfectional stage of life. There are four stages within sannyāsa life, and paramahaṁsa is the highest order. The Śrīmad-Bhāgavatam is called the paramahaṁsa-saṁhitā, the treatise for the highest class of human beings. The paramahaṁsa is free from envy. In other stages, even in the householder stage of life, there is competition and envy, but since the activities of the human being in the paramahaṁsa stage are completely engaged in Kṛṣṇa consciousness, or devotional service, there is no scope for envy. In the same order as Kardama Muni, about one hundred years ago, Ṭhākura Bhaktivinoda also wanted to beget a child who could preach the philosophy and teachings of Lord Caitanya to the fullest extent. By his prayers to the Lord he had as his child Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, who at the present moment is preaching the philosophy of Lord Caitanya throughout the entire world through his bona fide disciples.Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.22: The Marriage of Kardama Muni and Devahuti : SB 3.22.19 : PURPORT

When Lord Viṣṇu appeared in the great arena of sacrifice at the time when King Pṛthu was performing a great sacrifice (aśvamedha), He predicted that the Kumāras would very soon come and advise the King. Therefore Pṛthu Mahārāja remembered the causeless mercy of the Lord and thus welcomed the arrival of the Kumāras, who were fulfilling the Lord’s prediction. In other words, when the Lord makes a prediction, He fulfills that prediction through some of His devotees. Similarly, Lord Caitanya Mahāprabhu predicted that both His glorious names and the Hare Kṛṣṇa mahā-mantra would be broadcast in all the towns and villages of the world. Śrīla Bhaktivinoda Ṭhākura and Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda desired to fulfill this great prediction, and we are following in their footstepsBooks : Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : SB 4.22: Prthu Maharaja’s Meeting with the Four Kumaras SB 4.22.42

The living entity’s position is herein likened to a dog’s. By chance a dog may have a very rich owner, and by chance he may become a street dog. As the dog of a rich man, he will live very opulently. Sometimes in Western countries we hear of a master leaving millions of dollars to a dog in his will. Of course, there are many dogs loitering in the street without food. Therefore, to liken the conditional existence of the living entity to that of a dog is very appropriate. An intelligent human being, however, can understand that if he has to live the life of a dog, he had best become Kṛṣṇa’s dog. In the material world a dog is sometimes elevated and is sometimes on the street, but in the spiritual world, Kṛṣṇa’s dog is perpetually, eternally happy. Śrīla Bhaktivinoda Ṭhākura has therefore sung: vaiṣṇava ṭhākura tomāra kukura baliyā jānaha more. In this way Bhaktivinoda Ṭhākura offers to become a Vaiṣṇava’s dog. A dog always keeps himself at his master’s door and does not allow any person unfavorable to the master to enter. Similarly, one should engage in the service of a Vaiṣṇava and try to please him in every respect. Unless one does so, he does not make spiritual advancement. Apart from spiritual advancement, in the material world if one does not develop his qualities in goodness, he cannot be promoted to the higher planetary system. As confirmed by Bhagavad-gītā (14.18)Books : Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : SB 4.29: Talks Between Narada and King Pracinabarhi : SB 4.29.30, SB 4.29.31, SB 4.29.30-31

Thakura Srila Prabhupāda: Yes. And so-called educated, they practically guide. You’ll be surprised to know that in 1950, one of my students, he was a government statistics officer. So he went to some village, and he gave me report that the villagers inquired from him that “Babuji, agar angarej ko vote diyayai pasatela (?)”Dr. Arnold Toynbee: Yes.Srila Prabhupāda: You understand Hindi? No.Dr. Arnold Toynbee: No, I don’t. No, no, no.Srila Prabhupāda: No. The inquiry was that “If we again give votes to the Englishmen, will they come and do.” (laughs)Dr. Arnold Toynbee: Yes, yes, yes.Srila Prabhupāda: Yes. So they were feeling the… Actually, in India… In our childhood, we know. Every Indian felt very secure. They never expected that Britishers will go. They were so sympathetic. And now they… This is the pulse felt by that statistics officer. They are not very much satisfied with the present system of government. British administration was very much appreciated by the Indians. Even Bhaktivinoda Ṭhākura appreciated. Bhaktivinoda Ṭhākura, he has written in something, somewhere, that “The Britishers also very nice because they don’t interfere with the religious affairs.” So as soon as they changed their views and tried to divide the Hindus and Muslims, the British Empire lost. According to Queen’s declaration, the Britishers pledged that “They will not interfere with your religious affairs.” Later on, for political purposes, when they interfered with this Hindu-Muslim question, then the British Empire lost.Conversations : 1973 Conversations : July, 1973 : Room Conversation with Dr. Arnold Toynbee, Famous Historian, at his home or office — July 22, 1973, London

Srila  Prabhupāda: We are translating the Śrīmad-Bhāgavatam and other Vedic literature. You have seen the sample, original verse, word to word meaning, then translation, then giving a purport.Professor La Combe: You wrote the commentary.Srila Prabhupāda: Yes.Professor La Combe: What is the paramparā from Caitanya?Srila Prabhupāda: From CaitanyaMahāprabhu? Yes. The Six Gosvāmīs: Rūpa, Sanātana, BhaṭṭaRaghunātha, Śrī Jīva, GopālaBhaṭṭa, DāsaRaghunātha. The Six Gosvāmīs. Then from the Gosvāmīs there is Śrīnivāsācārya. Then from him, I think, this KṛṣṇadāsaKavirāja Gosvāmī, and then Narottama dāsa Ṭhākura. Then Viśvanātha Cakravartī Ṭhākura, then Jagannāthadāsa Bābājī, then Bhaktivinoda Ṭhākura, then GauraKiśoradāsa Bābājī Mahārāja, then my GuruMahārāja. Next we are. I am the tenth or eleventh, eleventh from CaitanyaMahāprabhu.Conversations : 1974 Conversations : June, 1974 : Room Conversation with Professor Oliver La Combe Director of the Sorbonne University — June 14, 1974, Paris :

Srila Prabhupāda: Vedas, when Lord Buddha wanted stop animal killing, these rascals came with Vedas. “Vedas there is sacrifice, there is animal killing.” So he thought that these rascals will create botheration. By bringing Vedas, there is… He said, “I don’t care for it.”vedamāniyābauddhahayatanāstika
vedāśraya nāstikyavādabauddhakeadhikaSimilarly, these rascals are giving evidence of Rūpa Gosvāmī’s advice, that “Here is Rādhākuṇḍa…” But whether you have followed other things.Guest: Vāco vegaṁmanasaḥSrila Prabhupāda: Yes. Vāco vegaṁmanasaḥkrodhavegaṁ, pṛthivīṁsaśiṣyāt. Etānvegān yo viṣa… You are manipulated by the udaravegam, upasthavegam. First there is test: etānvegān yo viṣahetadhīraḥ [NoI 1]. Then for him Rādhākuṇḍa. Dhīras tatranamuhyati [Bg. 2.13]. He has got three dozen sevādāsī, and living in Rādhākuṇḍa. My Guru Mahārāja wanted to publish Govindalīlāmṛta. He asked permission of Bhaktivinoda Ṭhākura. So first of all Bhaktivinoda Ṭhākura, “I’ll tell you some day.” And when he reminded, he said, “Yes you can print one copy. If you are so much anxious to print it, print one copy. You’ll read and you will see that you have printed. Not for distribution.” So we are printing all these books for understanding properly. Not that “Here is Rādhākuṇḍa. Let us go.” Jump over like monkey. “Here is rāsalīlā. Immediately…”Acyutānanda: Even in Kṛṣṇa book rāsalīlā should not be told in public.Srila Prabhupāda: No, why? Kṛṣṇa book must be there, in the book must be there.Acyutānanda: But in public…Srila Prabhupāda: But you should go gradually. You should go gradually. You first of all understand Kṛṣṇa, then kṛṣṇalīlā. If you have not understood Kṛṣṇa, then you’ll think Kṛṣṇa’s rāsalīlā is just like we mix with young women. And that becomes as polluted. Because they do not understand Kṛṣṇa. Manuṣyāṇāṁsahasreṣu kaścid yatatisiddhayeyatatāmapisiddhānām [Bg. 7.3]. Kṛṣṇa understanding so easy? If you do not understand Kṛṣṇa how can you go to the Kṛṣṇa’s confidential activities?Acyutānanda: Some of the devotees, they said that it is for liberated souls. So they said, “Well, we are all liberated.”Srila Prabhupāda: Yes. Liberated for going to hell.Devotee: In your Kṛṣṇa book, Śrīla Prabhupāda, you’ve given such clear explanations along with the stories of Kṛṣṇa that it’s very difficult to misinterpret, because you use such clear explanation.Srila Prabhupāda: No, you read all the books first of all. Then you’ll be able to understand.Conversations : 1976 Conversations : August, 1976 : Room Conversation — August 16, 1976, Bombay
Rāmeśvara: In the Fifth Canto, you’ve quoted from Bhaktivinoda Ṭhākura that the most sacred place in the whole universe is Śrī Māyāpura-dhāma.Srila Prabhupāda: Yes.Rāmeśvara: In all the universe.TamālaKṛṣṇa: In each universe there is a Vṛndāvana and a Māyāpura. That means in each universe there’s a planet earth like this planet?Srila Prabhupāda: Yes. There are so many planets. Each universe full of planets. Koṭiṣu vasudhādi-vibhūtibhinnam. There are millions of universes, and in each universe there are millions of planets. Koṭiṣu vasudhādi-vibhūtibhinnam. (end) Conversations : 1976 Conversations : June, 1976 : Morning Walk — June 7, 1976, Los Angeles :

Ambassador: What was your connection with McGill? I heard from…Srila Prabhupāda: (Sic:) McGill. McGill I was…Ambassador: You preached (?) first in McGill?Srila Prabhupāda: No, I was lecturing only.Atreya Ṛṣi: Śrīla Bhaktivinoda Ṭhākura’s [break]Srila Prabhupāda: He sent his first book…Ambassador: Yes.Srila Prabhupāda: …in 1896. Bhaktivinoda Ṭhākura was the first origin of this movement. But he simply thought of it. And he was expecting some others that willing to take up the work. Well, somebody says that I am the same man. And I was born in 1896. So he wanted to combine the whole civilized nations under this Caitanya Mahāprabhu’s cult, HareKṛṣṇa movement. I think I have given this hint in the Teachings of Lord Caitanya.Conversations : 1975 Conversations : March, 1975 : Room Conversation with Canadian Ambassador to Iran — March 13, 1975, Iran

Srila Prabhupāda: He gave so much service to Kṛṣṇa. From his family maintenance… He could have renounced, but he said that the family has to be maintained. So he… Markaṭa-vairāgya. Bhaktivinoda Ṭhākura was against giving sannyāsa. He didn’t like these bābājīs. They were markaṭa-vairāgya, superficially… Markaṭa-vairāgya means monkey. They live naked, eat fruits, live in the jungle. That is vairāgya. But three dozen wives. Markaṭa-vairāgya. Markaṭa means monkey. Superficially vairāgya, nāgā-bābā. They eat vegetables, fruits, live in the jungle, no house, or, all, everything like vairāgya. But sex. We have… I have seen in Vṛndāvana. They have got a party, each monkey, women’s party, and the male will come to any female, “Now ready,” “Enter.” You can see it. Markaṭa-vairāgya nāhi paraloka dasaya(?).So this should not be encouraged. Then gradually it will deteriorate into…  April, 1977 : Conversation: Vairagya, Salaries, and Political Etiquette — April 28, 1977, Bombay

Subject: List of Books of Thakura Bhakti vinodaFollowing is a list of selected writings of Srila Bhaktivinoda, which number more than one hundred books, poems and articles authored by the Thakur. 1849 Ula-candi-mahatmya (Bengali) – Verses glorifying the Ula-candi deity of Birnagar
1850 Hari-katha (Bengali) – Topics of Lord Hari – a poem
1850 Llla-kirtana (Bengali) – A poem glorifying the Lord’s Pastimes
1851 Sumbha-Nisumbha-yuddha (Bengali) – Verses about Durga’s battle with the two demons, Sumbha and Nisumbha
1855 This year commenced the beginning of articles published in various periodicals and magazines
1860 Maths of Orissa (English) – Bhaktivinoda Thakura’s visits to various Orissa temples, monasteries
1863 Hjana-grama (Bengali) – The Deserted Village – Thakura Bhaktivinoda’s poem about Ula, the village of his birth. He returned to find it’s population decimated from cholera. 1863 Sannyassi (Bengali) – Poem
1866 Speech (English) – Gautama – Lecture about Gautama Muni and the philosophy of nyaya (logic)
1868 Sac-cid-dnanda-premalankara (Bengali) – Poem composed by The Thakura after his first reading of Caitanya-caritamrta 1869 The Bhagavat: Its Philosophy, Its Ethics, and Its Theology (English) Lecture on Srimad-Bhagavatam (PDF)Picture (Metafile)writings/bhagavata.pdf 1870 Garbha-stotra-vyakhya (Bengali) – Prayers by the Demigods for Sri Krsna, in the womb. From the Tenth Canto of Srimad-Bhagavatam 1871 Thakura Haridasa (English) – About Namacarya Haridasa Thakura’s disppearance, from the engravings on the samadhi tomb at Jagannatha Puri 1871 The Temple of Jaganntha at Puri (English) – The history of the establishment of the great temple in Puri, Orissa, and the hypocrisy of temple priests as opposed to sincere devotional worship in pure love of God.Picture (Metafile)writings/mandir.htm 1871 The Akharas in Puri (English) – Criticisms on monasteries in Jagannatha Puri
1871 The Personality of Godhead (English)
1871 Saragrahi (English) – Poem about the mood of a devotee who knows how to extract the essence of Krsna consciousness from all things 1871 To Love God (English) – An article describing Bhakti as the religion of the soul, based on Christ’s teachings.
1871 The Attibaris of Orissa – Editorial letter challenging a sect of pseudo Vaisnavas in Orissa.
1872 Vedantadhikarana-mala (Sanskrit) – Verses on Vedanata with Srila Bhaktivinoda’s Bengali translations and purports. 1874 Datta-kaustubham (Sanskrit) – 104 verses on philosophy with Sanskrit purports.
1876 Datta-vamsa-mala – A description of the Thakur’s family tree; genealogy of the Datta family of Bali Samaj.
1878 Bauddha-vijaya-kavyam (Sanskrit) – Poem on the defeat of atheistic Buddhism
1880 Sri Krsna-samhita – A major treatise on Lord Krsna and the science of Krsna consciousness. Long introduction on philosophy and historical development of Indian religion. Samhita is 281 Sanskrit verses with purports. Srila Bhaktivinoda explains that his conclusions were revealed to him while in deep spiritual trance.Picture (Metafile)writings/non-sectarian.htm 1881 Sri Sri Kalyan Kalpa-taru – Songbook of 63 Bengali songs describing the Desire-Tree of spiritual life in service to Sri Sri Gaura-Nitai. (RTF)Picture (Metafile)writings/kalyana.rtf 1881Sajjana-tosani (Bengali) – Monthly periodical, 17 volumes extant.
1883 Review of Nitya-rupa-samstha-panam, a book on the eternal nature of the Lord’s Deity form.Picture (Metafile)writings/vigraha.htm
1886 Srimad Bhagavad-gita – Included Sanskrit commentary on Gita by Srila Visvanatha Cakravarti Thakura entitled Sarartha-varsini, along with the Thakura’s elaborate Bengali introduction and Bengali translation and purport of verses, entitled Rasika-ranjana. 1886 Sri Caitanya-siksamrta (Bengali) – Prose work on Lord Caitanya’s instructions and their application in the modern world. 1886 Sri Sanmodana-bhasyam (Sanskrit) – commentary of Lord Caitanya’s Siksastakam, with a Bengali song for each verse that expands on Lord Caitanya’s devotional moods. (RTF)Picture (Metafile)writings/sanmodaya.rtf 1886 Bhajana-darpana-bhasya (Sanskrit) – Commentary on Srila Raghunatha das Gosvami’s Manah-siksa.
1886 Dasopanisad-curnika (Bengali) – Prose book on the essentials from ten principal Upanisads.
1886 Bhavavali (Sanskrit) – Verses about rasa, as written by different Acaryas, published along with Bhaktivinoda Thakur’s Bengali song translation of the verses. 1886 Prema-pradipa (Bengali) – A philosophical novel about three men from Calcutta who travel to Vrndavana to meet a Vaisnava. Two are impersonalists who gradually develop devotion to the Supreme Lord, but the third is misled by the mystic yoga process. (Word)Picture (Metafile)writings/pradipa.doc 1886 Sri Visnu-sahasra-nama-stotram – 1,000 names of Lord Visnu from Mahabharata, published by the Thakura with Sanskrit commentary of Srila Baladeva Vidyabhusana. 1887 Sri Krsna-vijaya (Bengali) – The pastimes of Lord Krsna, composed in the 1470’s by Maladhara Vasu (Gunaraja Khan), with Bhaktivinoda’s Bengali introduction. This book was one of Sri Caitanya Mahaprabhu’s favorite books. 1887 Sri Caitanyopanisad (Sanskrit) – Nineteen verses with Bhaktivinoda’s Sanskrit commentary, on Sri Krsna’s appearance as Lord Caitanya Mahaprabhu. 1890 Amnaya-sutram (Sanskrit) -130 aphorisms from Upanisads, with commentary and quotes from various ancient scriptures. Bhaktivinoda’s own Bengali translation called the Laghu-bhdsya on the principle truths of Vaisnava philosophy. 1890 Sn Navadvipa-dhama-mahatmyam (Bengali) – Eighteen chapters describing the complete tour of the land of Navadvipa as traversed by Lord Nityananda. (RTF)Picture (Metafile)writings/navadvip.rtf 1890 Siddhanta-darpanam (Bengali) – Translation of the Sanskrit work by Srila Baladeva Vidyabhusana. It quotes from many scriptures that Srimad-Bhagavatam is the crown jewel of all the Puranas. 1891 Srimad Bhagavad-gita – With Srila Baladeva Vidyabhusana’s Sanskrit commentary, Gita-bhusana.
1891 Sri Godruma Kalpatavi (Bengali) – Collected essays describing Srila Bhaktivinoda’s program of Nama-hatta, the Market Place of the Holy Name. He describes the personnel of the marketplace, how the holy names are purchased, various officers of the market, qualifications of the participants, and descriptions of his actual preaching activities. 1892 Sri Hari-nama – A pamphlet for public distribution, describing the transcendental glories of the holy names, and the ten offenses against the chanting of the holy names. 1892 Si Nama – A pamphlet for public distribution, describing the 100 names of Lord Caitanya in eight songs meant to be sung in kirtana, with three more songs on Lord Caitanya’s glories, and a Bengali essay from Lord Caitanya’s instructions. 1892 Sri Nama-tattva-siksastaka – A pamphlet for public distribution, describing Lord Caitanya’s Siksastaka, with Bengali rpose translation and songs. 1892 Sri Nama-mahima – A pamphlet for public distribution on the eight-verse Sanskrit prayer by Srila Rupa Gosvami called Sri Namastakam, describingthe glories of the holy name of the Lord. Accompanying each verse is the Thakura’s Bengali prose translation and songs. 1892 Sri Nama-pracara – A pamphlet for public distribution with various songs he composed for the general public to sing in kirtana and bhajana, containng the basics of Lord Caitanva’s teachings. 1892 Sriman Mahaprabhur Siksa (Bengali) – Describing Lord Caitanya’s philosophy in eleven chapters (dasa-mula), with purports. (RTF)Picture (Metafile)writings/siksamrta.rtf 1892 Vaisnava-siddhanta-mala (Bengali) – Summary of the basic tenets of Gaudlya Vaisnava philosophy, composed for the general public.Picture (Metafile)writings/mala.htm 1893 Sri Tattva-viveka – A treatise on Realizations of Eternity, Knowledge and Bliss, discussing Lord Caitanya’s teachings compared to other Oriental and Western philosophers. (RTF)Picture (Metafile)writings/viveka.rtf 1893 Soka-satana – A book of 13 Bengali songs for the general public.
1893 Saranagati (Bengali) – A book of 50 songs about Love of God, it has became very famous in India, and its songs are sung daily in hundreds of temples. (RTF) (Balarama font)Picture (Metafile)writings/saranagati.rtf 1893 Gitavali (Bengali) – A book of 73 songs to be sung regularly by devotees. Used as part of daily devotional practice. (RTF)Picture (Metafile)writings/gitavali.rtf 1893 Gita-mala (Bengali) – A book of 80 songs, arranged in five chapters. (RTF)Picture (Metafile)writings/gitamala.rtf
1893 Baula-sangita (Bengali) – A book of 12 songs, intended to help the public understand the difference between the false Baulas (wandering fakirs) and the real Baulas. 1893 Dalaler Gita (Bengali) – A song describing Lord Nityanana’s opening of the Marketplace of the Holy Name in Navadvipa. 1893 Jaiva Dharma (Bengali) – A philosophical novel in 40 chapters, this question and answer dialogue discussions in-depth aspects of the philosophy. (Word)Picture (Metafile)writings/jaiva_dharma_1-6.doc Chapters 1-6Picture (Metafile)12-17Picture (Metafile)18-23Picture (Metafile)24-32Picture (Metafile)33-40Picture (Metafile)1893 Tattva-sutram – 50 Sanskirt aphorisms with commentary in Sanskrit and Bengali. (Balarama font)Picture (Metafile)writings/tattwa.htm
1894 Vedarka-didhiti – commentary on the Isopanisad, including various commentary and purports on Isopanisad.
1894 Tattva-muktavali – 119 Sanskrit verses composed by Sri Madhvacarya to refute the Sankaracarya impersonalists, with Bhaktivinoda’s Bengali translations. 1895 Amrta-pravaha-bhasya (Bengali) – commentary on Krsna dasa Kaviraja’s Sriu Caitanya-caritamrta.
1895 Hari-bhakti-kalpa-latika (Sanskrit) – A work on pure devotion by an unknown author, which Thakura Bhaktivinoda edited and published in Puri. 1895 Sodasa Grantha (Sanskrit) – Sixteen works by Sri Vallabhacarya, edited and published by the Thakura.
1895 Sri Gauranga-stava-kalpataru (Sanskrit) – A twelve verse poem by Srila Raghunatha dasa Gosvami, edited and published by the Thakura. 1895 Manah-santosani (Bengali) – A translation of the Sanskrit Sri Krsna Caitanyodayavali by Pradyumna Misra, a close relative of Lord Caitanya. 1895 Mukunda-mala-stotram (Sanskrit) – Sixty-two verses glorifying the Lord’s transcendental position, composed by King Kulasekhara. 1895 Sri Laksmi-carita (Bengali) – A short work by Sri Maladhara Vasu, edited and published by Bhaktivinoda Thakura.
1895 Bala-Krsna-sahasra-nama (Sanskrit) – The 1,000 names of Baby Krsna; 1,000 names of Cowherd boy Krsna; 108 names of Krsna; and 1,000 names of Srimati Radharani. 1895 Sriman Mahaprabhor Asta-kaliya-lila-smarana-mangala-stotram (Sanskrit) – An eleven verse poem for Remembrance of Lord Caitanya’s day-long pastimes. 1896 Sri Gauranga-lila-smarana-mangala-stotram (Sanskrit) – 104 Sanskrit verses describing all the pastimes and teachings of Lord Caitanya found in Sri Caitanya-bhagavata and Sri Caitanya-caritamrta, with English introduction on life and precepts of Lord Caitanya. 1896 Sri Ramanuja-upadesa (Bengali) – Sanskrit verses on the life teachings of Sripad Ramanujacarya, with Bengali translation. 1896 Artha-pancaka (Bengali) – Explanatory notes on Sri Pillai Lokacarya’s book on the five principle points of Ramanuja’s philosophy. 1896 Sva-likhita Jivania (Bengali) – A 200-page prose letter written to his son, Lalita Prasad Datta, who requested the details of his father’s personal life. 1897 Brahma-samhita (Bengali) – Edited and published by Srila Bhaktivinoda, with original Sanskrit verses, Srilaq Jiva Gosvami’s commentary, and the Thakura’s Bengali introduction, translations and purports, called Prakasini. 1898 Sri Krsna-karnamrta (Bengali) – Original Sanskrit verses and commentary on Sri Sri Radha-Krsna’s conjugal pastimes by Sri Bilvamangala Thakura, published and edited by the Tahkura with introduction, final Bengali translations and summary. 1898 Piyusa-varsini-vrtti (Bengali) – A commentary on Srila Rupa Gosvami’s Upadesamrta (Nectar of Instruction).
1898 Srimad Bhagavad-gita – edited and published by Srila Bhaktivinoda, with Sanskrit commentary Dvaita-bhasyam by Sripada Madhvacarya. 1898 Sri Goloka-mahatmyam (Bengali) – Original Sanskrit text and Bhaktivinoda’s translations of Sanatana Gosvami’s Brhad-bhagavatamrta. 1899 The Hindu Idols (English) – A 32-page letter of rebuttal to a Christian articile slandering Kali, Durga and Lord Siva. 1899 Sri Bhajanamrta (Bengali) – Original Sanskrit by Srila narahari Sarakara Thakura, an associate of Lord Caitanya, with Srila Bhaktivinoda’s Bengali translation. 1899 Sri Navadvipa-bhava-taranga (Bengali) – 168 verses glorifying the area of Navadvipa. (RTF)Picture (Metafile)writings/taranga.rtf
1900 Sri Harinama-cintamani (Bengali) – Srila Haridasa Thakur’s teachings on the Holy Name. (RTF)Picture (Metafile)writings/harinama.rtf
1901 Srimad Bhagavatarka-marici-mala (Bengali) – Original Sanskrit verses with Bengali prose translations and purports. 1901 Padma Purana (Sanskrit) – Original Sanskrit verses, edited and published by Srila Bhaktivinoda.
1901 Sankalpa-kalpadruma (Bengali) – Original Sanskrit verses, edited and published with Bengali translationsby Srila Bhaktivinoda. 1902 Padma Purana (Bengali) – Published as a supplement to his Harinama-cintamani.
1904 Sat-kriya-sara-dipika (Bengali) – A Sanskrit work from Hari-bhakti-vilasa by Srila Gopala Bhatta Gosvami, with Bhaktivinoda’s prose translation. 1906 Prema-vivarta (Bengali) – Edited and published by Bhaktivinoda Thakura, this book by jagadananda Pandita discusses Sri Caitanya’s philosophy on divine love, and various types of devotees and service. 1907 Sva-niyama-dvadasakam (Bengali) – The last literary work of Srila Bhaktivinoda Thakura before he retired to his cottage at Jagannath Puri. This book of verses of self-imposed vows is Sanskrit verses with Bengali translationsThe following works of Srila Bhaktivinoda Thakur either have no specific publication dates, are extracts from larger works, or are otherwise miscellaneous:

This is an incomplete list of Thakura Bhaktivinoda’s works, excerpted from various sources, including the list compiled by Dasaratha-suta dasa for the book, “The Seventh Goswami”.

Jewels of Information by Isana dasa

June 13, 2020 in Articles

Hare Krishna Dear Prabhu, 
The other morning during japa, it occurred to me to put together two jewels of information.  
One is that Krishna resides in the heart and supplies knowledge, remembrance and forgetfulness.
The second is that Srila Prabhupada is the external manifestation of the Lord in the heart.  
This idea of “external manifestation of the Lord in the heart” is certainly something to contemplate.  To me it means that Srila Prabhupada is non-different from the Lord in the heart, but appearing before us in a form composed of the material elements.  He appears before us in this way just as the arca-vigraha appears before us on the altar, so that we can relate to God in a form that our senses can perceive.  
If my understanding is correct, simply by meditating on Srila Prabhupada as we go through our days, all intelligence and remembrance will be supplied.
If we think that Srila Prabhupada is non-different from his instructions, this kind of meditation may not be an easy thing to accomplish.  Just to remember a list of instructions …… one can become easily distracted, caught up in a fruitive mode of endeavor, forgetful, etc  
But if we meditate on Srila Prabhupada through the agency of a connection of love, a loving embrace, we are buoyed up by a sense of on-going reciprocation that is sweet and that causes us to desire not to lose that sense of love.  Then we begin to do everything in a way that is pleasing to His Divine Grace, which is the essence of all his instructions.
        Attachment to his lotus feet is the perfection that fulfills all desires
Then, this morning, another thought occured to me: 
 “Do we follow his instructions so that we can achieve our liberation from this material world, advance in devotional service, attain Krishna Loka; or do we follow his instructions as an expression of our love for him, while wanting nothing in return other than to have that sense of loving service?”

CC Madhya-lila  11.26-28

Śrī Caitanya Mahāprabhu then said, “My dear Rāmānanda Rāya, you are the foremost of all the devotees of Kṛṣṇa; therefore whoever loves you is certainly a very fortunate person.  Because the King (Maharaja Prataparudra) has shown so much love for you, Lord Kṛṣṇa will certainly accept him.”

CC Madhya-lila, 17.15, purport excerpt  

           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. 

Therefore we are assured that by cultivating feelings of love for our spiritual master he will reciprocate with us by blessing us with “all confidential knowledge”.  Then there is another aspect of our relationship with our spiritual master which is essential in order to progress spiritually:  

Teachings of Lord Caitanya Chapter: The Ecstasy of the Lord and His Devotees

Thus Sanatana Gosvami prayed for the Lord’s confirmation that the Lord’s teachings would actually evolve in his heart by His grace.  Otherwise Sanatana knew that there was no possibility of his being able to describe the Lord’s teachings.  The purport of this is that the acharyas are authorized by higher authorities.  Instruction alone cannot make one an expert.  Unless one is blessed by the spiritual master, or the acharya, such teachings cannot become fully manifest. Therefore one should seek the mercy of the spiritual master so that the instructions of the spiritual master can develop within oneself.  After receiving the prayers of Sanatana Gosvami, Lord Caitanya placed His feet on the head of Sanatana and gave him His benedictions so that all His instructions would develop fully.

In other words, following the prescribed sadhana program of Deity worship, japa, and participation in Harinam sankirtan and book distribution, following the four regulative principles of no illicit sex, no intoxication, no meat eating and no gambling…….these are not the full prescription.  We are also encouraged to cultivate a heartfelt transcendental loving relationship with our spiritual master, and also to pray for the benediction that his instructions will develop within us.  These more subtle aspects of our relationship with him are also part and parcel of his instructions to us.  And therefore when we contemplate the understanding that “He lives forever by his divine instructions and the follower lives with him.”, we should understand that the above instructions are essential facets of the overall prescription.  


Dear Yasodanandana Prabhu, Is there any chance that the above can be placed on the Prabhupadanuga website?  I actually have a wonderful collection of similar and related quotes, and my aspiration is to organize and consolidate them into a comprehensive presentation.  But if possible, I wish to share this kind of message with those who aspire to acknowledge Srila Prabhupada as their savior.  A possible title is:  “He Live Forever by His Divine Instructions”.

Your servant, 

Ishan das

Sri Mukunda datta tirobhava tithi [disappearance day of Sri Mukunda datta] Thursday, June 4, 2020 [Mayapura, West Bengal

June 5, 2020 in Articles

Sri Mukunda datta tirobhava tithi [disappearance day]

compiled by Yasioda nandana dasa
Image result for prabhupada pictures high resolution

Sri Mukunda Datta Disappearance DayInline image
śrī-mukunda-datta śākhā–prabhura samādhyāyī

yāṅhāra kīrtane nāce caitanya-gosāñi


śrīmukundadatta—of the name Śrī Mukunda Datta; śākhā—another branch; prabhura—of Lord Śrī Caitanya Mahāprabhu; samādhyāyī—class friend; yāṅhāra—whose; kīrtane—in saṅkīrtana; nāce—dances; caitanyagosāñi—Śrī Caitanya Mahāprabhu.


Mukunda Datta, a class friend of Lord Caitanya’s, was another branch of the Caitanya tree. Lord Caitanya danced while he sang.


Śrī Mukunda Datta was born in the Caṭṭagrāma district, in the village of Chanharā, which is under the jurisdiction of the police station named Paṭiyā. This village is situated ten krośas, or about twenty miles, from the home of Puṇḍarīka Vidyānidhi. In the Gaura-gaṇoddeśa-dīpikā (140) it is said:

vraje sthitau gāyakau yau
mukunda-vāsudevau tau
dattau gaurāṅga-gāyakau

“In Vraja there were two very nice singers named Madhukaṇṭha and Madhuvrata. They appeared in caitanyalīlā as Mukunda and Vāsudeva Datta, who were singers in the society of Lord Caitanya Mahāprabhu.” When Lord Caitanya was a student, Mukunda Datta was His class friend, and they frequently engaged in logical arguments. Sometimes Lord Caitanya Mahāprabhu would fight with Mukunda Datta, using tricks of logic. This is described in the Caitanyabhāgavata, Ādi-līlā, Chapters Eleven and Twelve. When Lord Caitanya Mahāprabhu returned from Gayā, Mukunda Datta gave Him pleasure by reciting verses from Śrīmad-Bhāgavatam about kṛṣṇalīlā. It was by his endeavor that Gadādhara Paṇḍita Gosvāmī became a disciple of Puṇḍarīka Vidyānidhi, as stated in Śrī Caitanyabhāgavata, Madhyalīlā, Chapter Seven. When Mukunda Datta sang in the courtyard of Śrīvāsa Prabhu, Mahāprabhu danced with His singing, and when Lord Caitanya for twenty-one hours exhibited an ecstatic manifestation known as sāta-prahariyā, Mukunda Datta inaugurated the function by singing.

Sometimes Lord Caitanya Mahāprabhu chastised Mukunda Datta by calling him khaḍajāṭhiyā beṭā because he attended many functions held by different classes of nondevotees. This is stated in the Caitanyabhāgavata, Madhyalīlā, Chapter Ten. When Lord Caitanya Mahāprabhu dressed Himself as the goddess of fortune to dance in the house of Candraśekhara, Mukunda Datta began the first song.

Before disclosing His desire to take the renounced order of life, Lord Caitanya first went to the house of Mukunda Datta, but at that time Mukunda Datta requested Lord Caitanya Mahāprabhu to continue His saṅkīrtana movement for a few days more before taking sannyāsa. This is stated in Caitanyabhāgavata, Madhyalīlā Chapter Twenty-six. The information of Lord Caitanya’s accepting the renounced order was made known to Gadādhara Paṇḍita, Candraśekhara Ācārya and Mukunda Datta by Nityānanda Prabhu, and therefore all of them went to Katwa and arranged for kīrtana and all the paraphernalia for Lord Caitanya’s acceptance of sannyāsa. After the Lord took sannyāsa, they all followed Him, especially Śrī Nityānanda Prabhu, Gadādhara Prabhu and Govinda, who followed Him all the way to Puruṣottamakṣetra. In this connection one may refer to Śrī Caitanyabhāgavata, Antyalīlā, Chapter Two. In the place known as Jaleśvara, Nityānanda Prabhu broke the sannyāsa rod of Caitanya Mahāprabhu. Mukunda Datta was also present at that time. He went every year from Bengal to see Lord Caitanya at Jagannātha Purī.
mukunda-dattere kaila daṇḍa-parasāda

khaṇḍila tāhāra cittera saba avasāda


mukundadattere—unto Mukunda Datta; kaila—did; daṇḍa—punishment; parasāda—benediction; khaṇḍila—vanquished; tāhāra—his; cittera—of the mind; saba—all kinds of; avasāda—depressions.


Lord Śrī Caitanya Mahāprabhu blessed Mukunda Datta with punishment and in that way vanquished all his mental depression.


Mukunda Datta was once forbidden to enter the association of Śri Caitanya Mahāprabhu because of his mixing with the Māyāvādī impersonalists. When Lord Caitanya manifested His mahāprakāśa, He called all the devotees one after another and blessed them, while Mukunda Datta stood outside the door. The devotees informed the Lord that Mukunda Datta was waiting outside, but the Lord replied, “I shall not soon be pleased with Mukunda Datta, for he explains devotional service among devotees, but then he goes to Māyāvādīs to hear from them the Yogavāśiṣṭharāmāyaṇa, which is full of Māyāvāda philosophy. For this I am greatly displeased with him.” Hearing the Lord speak in that way, Mukunda Datta, standing outside, was exceedingly glad that the Lord would at some time be pleased with him, although He was not pleased at that moment. But when the Lord understood that Mukunda Datta was going to give up the association of the Māyāvādīs for good, He was pleased, and He at once called to see Mukunda. Thus He delivered him from the association of the Māyāvādīs and gave him the association of pure devotees.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 17: The Pastimes of Lord Caitanya Mahaprabhu in His Youth : Adi 17.65 :
TEXT 273

saṅge nityānanda, candraśekhara ācārya

mukunda-datta,–ei tina kaila sarva kārya


saṅge—in His company; nityānandaNityānanda Prabhu; candraśekhara ācāryaCandraśekhara Ācārya; mukundadattaMukunda Datta; ei tina—these three; kaila—performed; sarva—all; kārya—necessary activities.


When Śrī Caitanya Mahāprabhu accepted sannyāsa, three personalities were with Him to perform all the necessary activities. They were Nityānanda Prabhu, Candraśekhara Ācārya and Mukunda Datta.

Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 17: The Pastimes of Lord Caitanya Mahaprabhu in His Youth : Adi 17.273
mukunda datta kahe,–prabhu, tumi yāha āge

āmi-saba pāche yāba, nā yāba tomāra saṅge


mukunda datta kahe—the devotee named Mukunda Datta said; prabhu—my Lord; tumi—You; yāha—go; āge—in front; āmisaba—all of us; pāche—behind; yāba—shall go; —not; yāba—shall go; tomāra saṅge—with You.


Mukunda Datta told Śrī Caitanya Mahāprabhu, “My Lord, You should go ahead and allow all the others to follow. We shall not go with You.”
Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 5: The Activities of Saksi-gopala : Madhya 5.155 :
mukunda tāṅhāre dekhi’ kaila namaskāra

teṅho āliṅgiyā puche prabhura samācāra


mukundaMukunda Datta; tāṅhāre—him; dekhi‘-seeing; kaila—offered; namaskāra—obeisances; teṅho—he; āliṅgiyā—embracing; puche—inquires; prabhura—of Lord Caitanya Mahāprabhu; samācāra—news.


Mukunda Datta offered obeisances unto Gopīnātha Ācārya upon meeting him. Then the Ācārya embraced Mukunda Datta and inquired about news of Śrī Caitanya Mahāprabhu. Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 6: The Liberation of Sarvabhauma Bhattacarya : Madhya 6.20
mukunda kahe,–prabhura ihāṅ haila āgamane

āmi-saba āsiyāchi mahāprabhura sane


mukunda kaheMukunda replies; prabhura—of Lord Caitanya Mahāprabhu; ihāṅ—here; haila—there was; āgamane—coming; āmisaba—all of us; āsiyāchi—have come; mahāprabhuraCaitanya Mahāprabhu; sane—with.


Mukunda Datta replied, “The Lord has already arrived here. We have come with Him. Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 6: The Liberation of Sarvabhauma Bhattacarya : Madhya 6.21 :
mukunda kahe,–‘mahāprabhu sannyāsa kariyā

nīlācale āilā saṅge āmā-sabā lañā


mukunda kaheMukunda Datta replies; mahāprabhu—Śrī Caitanya Mahāprabhu; sannyāsa kariyā—after accepting the renounced order of life; nīlācale—to Jagannātha Purī; āilā—has come; saṅge—with Him; āmāsabā—all of us; lañā—taking.


Mukunda Datta continued, “After accepting the sannyāsa order, Lord Caitanya Mahāprabhu has come to Jagannātha Purī and has brought all of us with Him. Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 6: The Liberation of Sarvabhauma Bhattacarya : Madhya 6.23 :
kahena yadi, punarapi yoga-paṭṭa diyā

saṁskāra kariye uttama-sampradāye āniyā’


kahena—says; yadi—if; punarapi—again; yogapaṭṭa diyā—offering Him saffron cloth; saṁskāra—reformatory process; kariye—I perform; uttama—first-class; sampradāye—to the community; āniyā—bringing.


Sārvabhauma Bhaṭṭācārya then suggested, “If Śrī Caitanya Mahāprabhu would like, I could bring Him into a first-class sampradāya by offering Him saffron cloth and performing the reformatory process again.”


The Bhaṭṭācārya wanted to reinstate Śrī Caitanya Mahāprabhu into the Sarasvatī sampradāya because he did not like the Lord’s belonging to the Bhāratī sampradāya or Purī sampradāya. Actually, he did not know the position of Lord Caitanya Mahāprabhu. As the Supreme Personality of Godhead, Caitanya Mahāprabhu did not depend on an inferior or superior sampradāya. The Supreme Personality of Godhead remains in the supreme position in all circumstances.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 6: The Liberation of Sarvabhauma Bhattacarya : Madhya 6.76 :
śuni’ gopīnātha-mukunda duṅhe duḥkhā hailā

gopīnāthācārya kichu kahite lāgilā


śuni‘-hearing; gopīnāthamukundaGopīnātha Ācārya and Mukunda Datta; duṅhe—both; duḥkhā—unhappy; hailā—became; gopīnāthaācārya—of the name Gopīnātha Ācārya; kichu—something; kahite—to speak; lāgilā—began.


Gopīnātha Ācārya and Mukunda Datta became very unhappy when they heard this. Gopīnātha Ācārya therefore addressed Sārvabhauma Bhaṭṭācārya as follows. Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 6: The Liberation of Sarvabhauma Bhattacarya : Madhya 6.77
bhaṭṭācārya’ tumi iṅhāra nā jāna mahimā

bhagavattā-lakṣaṇera iṅhātei sīmā

Snana yatra – Bathing ceremony of Lord Jagannatha – Thursday, June 28, 2018 [Mayapura, West Bengal, Bharata bhumi time]

June 5, 2020 in Articles

Subject: Fw: Snana yatra – Bathing ceremony of Lord Jagannatha
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Srila Prabhupada explains the snana-yatra festival of Lord Jagannatha
compiled by Yasoda nandana dasa

Sri Caitanya-caritamrta Lectures : Adi-lila: Lectures : Adi 7: Lectures : Sri Caitanya-caritamrta, Adi-lila 7.3 — Mayapur, March 3, 1974 : 740303CC.MAY : [I offer my obeisances to Sri Krsna Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasa and all others in the line of d : You cannot understand Kṛṣṇa without the mercy of these Pañca-tattva. Therefore Kṛṣṇa, although He came personally, He taught the teachings of Bhagavad-gītā and asked people, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. But because we are mūḍhas, we misunderstood Kṛṣṇa. We could not take the last instruction of Kṛṣṇa. Therefore Kṛṣṇa again came as Śrī Caitanya Mahāprabhu to teach us how to approach Kṛṣṇa. If we read the life of Caitanya Mahāprabhu, His acceptance of sannyāsa order, His preaching all over India, His chanting and dancing, His living at Jagannath Purī, His activities, His meeting with the devotees, His Guṇḍicā-mārjana, His Ratha-yātrā kīrtana—if we study all these activities of Śrī Caitanya Mahāprabhu, immediately you understand Kṛṣṇa..
punarapi nīlācale gamana karila

bhakta-gaṇe meliyā snāna-yātrā dekhila


punarapi—again; nīlācale—to Jagannātha Purī; gamana—going back; karila—did; bhaktagaṇe—all the devotees; meliyā—meeting; snānayātrā—the bathing ceremony of Lord Jagannātha; dekhila—saw.


After collecting these books, Śrī Caitanya Mahāprabhu returned to Jagannātha Purī. At that time, the bathing ceremony of Jagannātha was taking place, and He saw it. Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 1: The Later Pastimes of Lord Sri Caitanya Mahaprabhu : Madhya 1.121
anavasare jagannāthera nā pāñā daraśana