Sri Syamananda Goswami Avirbhava tithi [appearance day] saturday, March 31, 2018 [Mayapura, West Bengal, Bharata Bhumi time]

March 31, 2018 in Articles, Narasimha Dasa, Yasoda nandana Dasa by Laksman dasa

Sri Syamananda Goswami avirbhava tithi [appearance day]

Saturday, March 31, 2018
compiled by Narasimha dasa and Yasoda nandana dasa

Srila Prabhupada explains the unique position of Sri Syamananda Goswami.   Lord Śrī Caitanya Mahāprabhu explained this mode of devotional service in three stages, and therefore these worshipable Deities were installed in Vṛndāvana by different Gosvāmīs. They are very dear to the Gauḍīya Vaiṣṇavas there, who visit the temples at least once a day. Besides the temples of these three Deities, many other temples have been established in Vṛndāvana, such as the temple of Rādhā-Dāmodara of Jīva Gosvāmī, the temple of Śyāmasundara of Śyāmānanda Gosvāmī, the temple of Gokulānanda of Lokanātha Gosvāmī, and the temple of Rādhā-ramaṇa of Gopāla Bhaṭṭa Gosvāmī. There are seven principal temples over four hundred years old that are the most important of the five thousand temples now existing in Vṛndāvana

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.45 : PURPORT :

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 7.164 : PURPORT :

When Rūpa Gosvāmī and Sanātana Gosvāmī went to Vṛndāvana, there was not a single temple, but by their preaching they were gradually able to construct various temples. Sanātana Gosvāmī constructed the Madana-mohana temple, and Rūpa Gosvāmī constructed the Govindajī temple. Similarly, their nephew Jīva Gosvāmī constructed the Rādhā-Dāmodara temple, Śrī Gopāla Bhaṭṭa Gosvāmī constructed the Rādhā-ramaṇa temple, Śrī Lokanātha Gosvāmī constructed the Gokulānanda temple, and Śyāmānanda Gosvāmī constructed the Śyāmasundara temple. In this way, many temples were gradually constructed. For preaching, construction of temples is also necessary. The Gosvāmīs not only engaged in writing books but also constructed temples because both are needed for preaching work. Śrī Caitanya Mahāprabhu wanted the cult of His saṅkīrtana movement to spread all over the world. Now that the International Society for Krishna Consciousness has taken up this task of preaching the cult of Lord Caitanya, its members should not only construct temples in every town and village of the globe but also distribute books that have already been written and further increase the number of books. Both distribution of books and construction of temples must continue side by side in parallel lines.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 1: The Later Pastimes of Lord Sri Caitanya Mahaprabhu : Madhya 1.97 : PURPORT :

This Kṣīra-curī Gopinātha is situated about five miles away from the Bāleśvara station on the Northeastern Railway, formerly known as the Bengal Māyāpura Railway. This station is situated a few miles away from the famous Kargapura junction station. Sometimes the charge of the temple was given to Śyāmasundara Adhikārī from Gopīvallabhapura, which lies on the border of the district of Medinīpura. Śyāmasundara Adhikārī was a descendant of Rasikānanda Murāri, the chief disciple of Śyāmānanda Gosvāmī.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 4: Sri Madhavendra Puri’s Devotional Service : Madhya 4.12 : PURPORT : There is a railway station named Baleśvara, and five miles to the west is the village of Remuṇā. The temple of Kṣīra-corā-gopīnātha still exists in this village, and within the temple the samādhi tomb of Rasikānanda Prabhu, the chief disciple of Śyāmānanda Gosvāmī, can still be found.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 8: Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya : Madhya 8.128 : PURPORT : na sudrah bhagavad-bhaktas te ‘pi bhagavatottamah sarva-varnesu te sudra ye na bhakta janardane :

One who is actually advanced in spiritual knowledge of Kṛṣṇa is never a śūdra, even though he may have been born in a śūdra family. However, even if a vipra, or brāhmaṇa, is very expert in the six brahminical activities (paṭhana, pāṭhana, yajana, yājana, dāna, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaiṣṇava. But if one is born in the family of caṇḍālas yet is well versed in Kṛṣṇa consciousness, he can become a guru. These are the śāstric injunctions, and strictly following these injunctions, Śrī Caitanya Mahāprabhu, as a gṛhastha named Śrī Viśvambhara, was initiated by a sannyāsī-guru named Īśvara Purī. Similarly, Śrī Nityānanda Prabhu was initiated by Mādhavendra Purī, a sannyāsī. According to others, however, He was initiated by Lakṣmīpati Tīrtha. Advaita Ācārya, although a gṛhastha, was initiated by Mādhavendra Purī, and Śrī Rasikānanda, although born in a brāhmaṇa family, was initiated by Śrī Śyāmānanda Prabhu, who was not born in a caste brāhmaṇa family. There are many instances in which a born brāhmaṇa took initiation from a person who was not born in a brāhmaṇa family. The brahminical symptoms are explained in Śrīmad-Bhāgavatam (7.11.35), wherein it is stated

yasya yal-lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet

If a person is born in a śūdra family but has all the qualities of a spiritual master, he should be accepted not only as a brāhmaṇa but as a qualified spiritual master also. This is also the instruction of Śrī Caitanya Mahāprabhu. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore introduced the sacred thread ceremony for all Vaiṣṇavas according to the rules and regulations.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 24: The Sixty-One Explanations of the Atmarama Verse : Madhya 24.330 : PURPORT : samo damas tapah saucam ksantir arjavam eva ca jnanam vijnanam astikyam brahma-karma svabhava-jam :

Unless one is qualified with all these attributes, he cannot be accepted as a brāhmaṇa. It is not a question of simply taking birth in a brāhmaṇa family. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī, although not born in brāhmaṇa families, are accepted as bona fide spiritual masters because they were brāhmaṇas by qualification. Personalities like Śrī Gaṅgā-nārāyaṇa, Rāmakṛṣṇa and many others, who were actually born in brāhmaṇa families, accepted Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī as their spiritual masters.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Antya-lila : Antya 5: How Pradyumna Misra Received Instructions from Ramananda Raya : Antya 5.88 : PURPORT :

To inundate the three worlds with nectar is the purpose of the pastimes of Śrī Caitanya Mahāprabhu. How this could be possible was exhibited by Śrīla Raghunātha Gosvāmī and later by Ṭhākura Narottama dāsa and Śyāmānanda Gosvāmī, who all represented the mercy of Śrī Caitanya Mahāprabhu. Now that same mercy is overflooding the entire world through the Kṛṣṇa consciousness movement. The present Kṛṣṇa consciousness movement is nondifferent from the pastimes performed by Śrī Caitanya Mahāprabhu when He was personally present, for the same principles are being followed and the same actions performed without fail.

Lectures : General Lectures : Sunday Feast Lecture — London, July 25, 1976 : 760725LE.LON :

Prabhupāda: Somebody fanning, and water also. (chants maṅgalacaraṇa prayers) So śrī-caitanya-mano-‘bhiṣṭam. Śrī Caitanya Mahāprabhu’s ambition or mission. Śrī-caitanya-mahāprabhu mano ‘bhiṣṭaṁ sthāpitaṁ yena bhū-tale. His ambition was propagated or established by Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī. They were ministers in charge of the then Pathan government in Bengal and very learned scholar in Urdu and Sanskrit, but after meeting Śrī Caitanya Mahāprabhu at Rāmakeli village in the district of Maldah in Bengal, North Bengal… That was supposed to be the capital of Nawab Hussain Shah. So then they joined to preach this saṅkīrtana movement or Kṛṣṇa consciousness movement. So their mission was to establish the Rādhā-Govinda Mandir, as many as possible. They first started in Vṛndāvana, Madana-mohana temple. Most Indians present here, they know. There are… [break] …temples in Vṛndāvana. There are five thousand temples in one small city of fifty thousand population, but the most important because they were established by the Gosvāmīs. Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa, Dāsa Raghunātha, the Six Gosvāmīs, direct disciple of Śrī Caitanya Mahāprabhu. The Sanātana Gosvāmī established first the Madana-mohana temple. Then Rūpa Gosvāmī established Govindajī’s temple. Then Jīva Gosvāmī established Rādhā-Dāmodara temple, then… [break] …Gosvāmī established Rādhā-Madana-mohana temple. Śyāmānanda Gosvāmī, he established Śyāmasundara temple. These are important temples.


Sri Syamananda PrabhuSri Syamananda made his appearance at Orissa in the village of Dharenda Bahadurpur. His father’s name was Sri Krishna Mandal and his mother’s name was Sri Durika. Sri Krishna Mandal had many sons and daughters who unfortunately passed away before the birth of this son. For this reason this son was named Dukhiya.
Everyone said that this child would be a very saintly person. The scholars were astounded to see his profound intellect. Within a short period he completed his studies of grammar, poetry and rhetoric. His parents were overjoyed to see his talents and his religious proclivity. After having carefully listened to the glories of Gauranga and Nityananda from devotees, he was able to repeat them to others. When listening to the activities of Gaura-Nitai or those of Radha and Krishna, tears would flow in waves from his eyes. He also devotedly served his parents and they told him to get initiated so that he could fully commit himself to the service of the Lord. Duhkhi agreed and told them that he wished to take diksha from Hriday Chaitanya, the disciple of Gauri Das Pandit. His parents happily gave him permission to go there.
When Duhkhi arrived in Ambika Kalna, he threw himslf at the feet of Hriday Chaitanya, who upon learning his identity, happily gave him Krishna-mantra and named him Krishna Das. Hriday Chaitanya ordered him to go to Vrindavana to study the literatures of the under the tutelage of Srila Jiva Gosvami. Krishna das bowed his head in assent, and on an auspicious day he set out for the holy dhama.
In Vrindavan, Krishna Das studied the Vaishnava scriptures under Sri Jiva Goswami, who was the leading scholar of the sampradaya. Krishna das very carefully began to serve Jiva Gosvami as well as study the literatures of the Gosvamis. Srinivasa Acarya and Narottama dasa Thakura also came to Sri Jiva at this time to study under him. Thus Krishna das had the opportunity to meet them.
Krishna das requested Srila Jiva Gosvami for a special service. Sri Jiva instructed him to sweep the forest grove of Sevakunja everyday. From that day he began to carry out this service with great pleasure. He felt that his life had become successful.
One day, Krishna das was sweeping the Rasa-mandala in Vrindavan, absorbed in ecstatic trance. Suddenly, by Radharani’s transcendental mercy, he found her ankle bracelet lying on the ground. In his excitement, he touched the ankle bracelet to his forehead, where it left a mark. It is known as nupura tilaka.  While in Vrindavan, Krishna das was given the name Shyamananda because he brought great joy to Shyamasundar.
Jiva Goswami sent Srinivas Acharya, Narottama Das Thakur and Shyamananda back to Bengal with the Vaishnava scriptures. But the books were stolen by the dacoit king. There Srinivasa Acarya prabhu remained behind to recover the books while Narottama continued on towards Kheturi and Shyamananda proceeded to Ambika Kalna. Arriving there, Syamananda paid his obeisances to his guru, and Sri Hrday Caitanya Prabhu embraced him and inquired about the well being of the gosvamis of Vrindavana.
Syamananda served the lotus feet of his guru in great happiness and in this way passed his days. At this time most of the devotees of Lord Caitanya in Orissa had all left the planet. Thus the preaching of Mahaprabhu’s teachings had all but come to a halt. Hrdaya Caitanya Prabhu considered this a very serious problem and finally instructed Syamananda Prabhu to go there to carry on the preaching of Mahaprabhu’s mission.
Syamananda set out for Orissa. After entering Orissa he first went to his birth place at Dharenda Bahadurpur. From there he came to Dandeshwar, where his father, Sri Krishna Mandal, had previously resided. By the auspicious arrival of Syamananda Prabhu in Utkala the teachings of Mahaprabhu revived. On the banks of the Suvarna Rekha River lived one pious and devoted landholder by the name Sri Acyuta deva. His only son was called Rasik. From his very childhood Rasik was very devoted to Lord Krishna. As he gradually attained the appropriate, age his father engaged some panditas to see to his education. However he didn’t have much regard for material knowledge. He had already ascertained that the greatest goal in life is devotion to Lord Hari. Rasik became anxious to take shelter at the lotus feet of a bonafide spiritual master. One day as he was sitting alone, contemplating on this subject, when he heard a divine voice: “Rasik! Don’t be in anxiety anymore. Very soon a very great personality of the name Syamananda will arrive here. Just take shelter of his lotus feet.”
Hearing this, Rasika was encouraged and took to continuously waiting and watching for the arrival of Prabhu Syamananda. After a few days Shyamananda prabhu, accompanied by his disciples, came to the village of Rohini. Syamananda prabhu initiated Rasika. Many people of Rohini also became disciples of Syamananda prabhu.
From here Sri Syamananda Prabhu went to Sri Nrsimhapur, where many atheists lived. But when Syamananda stayed a few days, these atheists got the chance to hear his necterian talks, which melted their hard hearts in love for Krishna. Thus, in this place also, he gained many disciples.

Day by day the glories of Syamananda spread throughout Utkaladesa. From Nrsimhapur he came to Gopiballabhpur. Here again, many well to do people were attracted to his lotus feet and so took shelter there. The people here especially requested him to install the Sri Vigraha of Radha-Krishna. Thus, a temple for the deity was constructed. The greatness of Syamananda became known throughout all of Orissa and the worship of Sri Gaura-Nityananda was inaugurated in many, many places.  Shyamananda’s disciples have established five principle seats in the towns of Dharenda, Bahadurapura, Rayani, Gopiballabhapura, and Nrisinghap.

After the disappearance of Srimati Vishnupriya Devi, he worshiped her deities in Navadvipa.
(Pictured at right is the deity worshiped by Vishnupriya Devi and later Vamsivadana Thakura.)
vamshi krishna-priya yasit sa vamshi-dasa-thakkurah
Vamshivadanananda Thakur was Krishna’s flute in Vraja.
(Gaura-ganoddesha-dipika 179)
The gopis praised the good fortune of Krishna’s flute, for he was able to constantly drink the nectar of Krishna’s lips. Everything in Vraja is spiritual, i.e., conscious, and so the flute could take human form as Sri Vamshivadanananda Thakur. His life story has been recounted by his grandson, Shrivallabha Das, in the book Vamshi-vilasa. Other books which contain details of his life are Shripata-paryatana and Bhakti- ratnakara, and the Gaudiya Vaishnava Abhidhana also gives a brief biography.
Vamshivadanananda Thakur was known by five names in Gaudiya Vaishnava society: Vamshivadana, Vamshidas, Vamshi, Vadana, and Vadanananda. He was a well-known writer of devotional songs. His appearance took place on the day of the spring full moon (in the month of Chaitra) in either 1416 (according to Vamshi-shiksha) or 1427 of the Shaka era (1495 or 1506 AD.).


March 29, 2018 in Articles, Mahesh Raja by Laksman dasa

Mahesvara das [Mahesh raja – UK]
68-03-03.     Letter: Hamsaduta, Himavati
   PLEASE CONTINUE YOUR VERY GOOD SERVICE, AND DO NOT FEEL ANY FEELING OF USELESSNESS. It is true that Krishna has given some the opportunity to serve Him by nice writing, some by good business ability, some by nice cooking, and so on, but these various services are all accepted equally by Krishna. ON THE TRANSCENDENTAL PLANE, ONE SERVICE IS AS GOOD AS ANOTHER. THERE IS NO QUESTION OF HIGHER OR LOWER. We are very tiny, and so we cannot really do very much. Simply we can engage our time and energy, and that is all Krishna sees. He sees this boy or girl is spending his time in My Service, and He is pleased. I hope you are both well.
SB 3.6.33 P       Creation of the Universal Form
   IT IS ACTUALLY BETTER TO BE A SUDRA THAN TO BE A BRAHMANA AND NOT DEVELOP THE SERVICE ATTITUDE, BECAUSE THAT ATTITUDE ALONE SATISFIES THE LORD. Every living being–even if he be a brahmana by qualification–must take to the transcendental service of the Lord. Both Bhagavad-gita and the Srimad-Bhagavatam support that this service attitude is the perfection of the living entity. A brahmana, ksatriya, vaisya or sudra can perfect his occupational duties only by rendering service unto the Lord. A brahmana is supposed to know this fact due to his perfection in Vedic wisdom. The other sections are supposed to follow the direction of the brahmana Vaisnava (one who is a brahmana by qualification and a Vaisnava by action). That will make the entire society perfect in regard to the order of its social construction. A disordered society cannot satisfy either the members of the society or the Lord. Even if one is not a perfect brahmana, ksatriya, vaisya or sudra but takes to the service of the Lord, not caring for the perfection of his social position, he becomes a perfect human being simply by developing the attitude of service to the Supreme Lord.
SB 4.30.28 P      The Activities of the Pracetas
   The form of the Lord known as arca-vigraha is an expansion of His unlimited potencies. When the Lord is gradually satisfied with the service of a devotee, in due course of time He accepts the devotee as one of His many unalloyed servants. By nature, the Lord is very compassionate; therefore the service of neophyte devotees is accepted by the Lord. As confirmed in Bhagavad-gita (9.26):

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Gayatri Mantra explained by Srila Prabhupada

March 27, 2018 in Articles by Damaghosa dasa

Madhya 8.138 purport-…Gāyantaṁ trāyate yasmād gāyatrī tvaṁ tataḥ smṛtā: One who chants the Gāyatrī mantra is gradually delivered from the material clutches. In other words, That which delivers one from material entanglement is called Gāyatrī. An explanation of the Gāyatrī mantra can be found in Madhya-līlā, Chapter Twenty-one, text 125:
kāma-gāyatrī-mantra-rūpa, haya kṛṣṇera svarūpa,
sārdha-cabbiśa akṣara tāra haya
se akṣara ‘candra’ haya, kṛṣṇe kari’ udaya,
trijagat kailā kāmamaya
This mantra is just like a Vedic hymn, but it is the Supreme Personality of Godhead Himself. There is no difference between the Kāma-gāyatrī and Kṛṣṇa. Both are composed of twenty-four and a half transcendental syllables (see Cc. Madhya 21.125-29) The mantra depicted in letters is also Kṛṣṇa, and the mantra rises just like the moon. Due to this, there is a perverted reflection of desire in human society and among all kinds of living entities. In the mantra klīṁ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no ‘naṅgaḥ pracodayāt, Kṛṣṇa is called Kāma-deva, Puṣpa-bāṇa and Anaṅga. Kāma-deva is Madana-mohana, the Deity who establishes our relationship with Kṛṣṇa. Puṣpa-bāṇa (“He who carries an arrow made of flowers”) is Govinda, the Personality of Godhead who accepts our devotional service. And Anaṅga is Gopījana-vallabha, who satisfies all the gopīs and is the ultimate goal of life. This Kāma-gāyatrī (klīṁ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no ‘naṅgaḥ pracodayāt) simply does not belong to this material world. When one is advanced in spiritual understanding, he can worship the Supreme Personality of Godhead with his spiritually purified senses and fulfill the desires of the Lord.

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Lord Rama’s app day festival

March 26, 2018 in Articles by Damaghosa dasa

SB 9.10.52-–O Mahārāja Parīkṣit, best of the Bharata dynasty, during the reign of Lord Rāmacandra the forests, the rivers, the hills and mountains, the states, the seven islands and the seven seas were all favorable in supplying the necessities of life for all living beings.
SB 9.10.53When Lord Rāmacandra, the Supreme Personality of Godhead, was the King of this world, all bodily and mental suffering, disease, old age, bereavement, lamentation, distress, fear and fatigue were completely absent. There was even no death for those who did not want it.
PURPORT-All these facilities existed because of Lord Rāmacandra’s presence as the King of the entire world. A similar situation could be introduced immediately, even in this age called Kali, the worst of all ages. It is said, kali-kāle nāma-rūpe kṛṣṇa-avatāra: Kṛṣṇa descends in this Kali-yuga in the form of His holy name—Hare Kṛṣṇa, Hare Rāma. If we chant offenselessly, Rāma and Kṛṣṇa are still present in this age. The kingdom of Rāma was immensely popular and beneficial, and the spreading of this Hare Kṛṣṇa movement can immediately introduce a similar situation, even in this Kali-yuga.
Yesterday on the appearance day of Lord Rama some local devotees met here for this observance. We had a nice long kirtan, bhajan, then all took turns reading from SB 9th canto chapter 10- The Pastimes of Lord Ramachandra. Then a wonderful feast was served out.  The Deities look
stunning today having so many spring flowers on the altar, you had to look hard to even see the Them.
Hare Krsna
damaghosa das

Brief History of Unauthorized Book Changes in Iskcon

March 25, 2018 in Articles by Laksman dasa

Brief History of Unauthorized Book Changes in Iskcon
 compiled by Purujit dasa
: Glossary: editing – also known as the first editing, these are the edited versions of Srila Prabhupada’s dictation tapes transcripts reediting–going over an already printed book, second editing.
The first-time reediting of Srila Prabhupada’s books had been undertaken was in the case of the First Canto of the Srimad Bhagavatam. Srila Prabhupada published this book in India in the early 1960′s and upon his arrival to America he instructed his disciple, Hayagriva das to revise it. Thus the 1972 version of the First Canto came about. After this Hayagriva reedited two more books — Easy Journey to Other Planets (from 1957-8? version) printed in 1972 and Teachings of Lord Caitanya (from 1968 version), printed in 1974.
Later on, Jayadvaita, another chief editor of Srila Prabhupada’s books, reedited the 1972 version of the First Canto and it was printed in the late 1976. He has also reedited the 1972 Second Canto shortly after the 1972 version had been printed. We have also found evidence of reediting in certain volumes of the Third and Fourth Canto.
In the case of the first printings of the first four Cantos we have sufficient evidence that these versions have been authorized by Srila Prabhupada, however in this article we would like to point out a lack of substantial evidence of Srila Prabhupada approving the later printings.
The first fact to consider is that Srila Prabhupada did not want his disciples to change his books without his authorization. Examples of this can be seen in these quotes:
Srila Prabhupada Letter to Bhargava, May 29, 1976, Honolulu:
“I am in due receipt of your letter dated May 25, 1976, along with samples of the Gitar-gan and the cover in for the Bhagavat-darsana. No, the printing of the Gitar-gan cover this fashion is not at all approved by me. You have done most nonsensically. Why change the cover? When people look to see the Bhagavad-gita they expect to see Krishna and Arjuna, not the picture of Krishna with cow. You have done a great mistake by changing the front picture and it will hamper the sale. In future you don’t do any changes without asking me first. Simply because there is no stock of books, we can do anything whimsically??? Is this logic? Gita is not spoken in Vrindaban, it is spoken on the battlefield of Kuruksetra, but this is Vrindaban picture. That chariot drive by 4 horses, that is the real Kuruksetra picture. It is not that because there is no stock we can do whimsically as we like and lose the idea, that is rasa-bhasa. Because there is no bread, you take stone to eat? There is no stock of bread so you will take stone??? The front picture is most important thing and you have changed it. It must remain standard, and not change. Also, the lettering is not nice on the cover. You could have taken a color picture of Krishna and Arjuna and used it black and white (one color) on the front cover. Just as you did with the inside back cover of the Bhagavat darsana, the original picture of Sri Caitanya Mahaprabhu was in color but you have printed it in black and white. You could have done this on the front cover with Krishna and Arjuna on the Battlefield of Kuruksetra, but the cover must not be changed. Concerning the Bhagavat darsana cover, this Hindi on the back is not good. Who is translating this? Also, the address on the back of our Vrindaban Temple is not correctly spelled. It has been spelled Chattakara Road; But it should be Chattikara Road. Who is proof-reading?
I am glad to see that some Hindi translating is going on but what about that other boy who was translating The Srimad-Bhagavatam in Vrindaban? Do not do anything whimsically in future, and you can write me if you have questions concerning the printing.” 
Srila Prabhupada Letter to Radhavallabha, January 5, 1976, Nellore:
“I will have to see personally what the mistakes in the synonyms are, and also how you intend to correct them. I was not satisfied with the corrections that were made before. I saw some changes which I did not approve. Nitai may correct whatever mistakes are there, but the corrected material must be sent to me for final approval. So, reprinting the volumes will have to wait until the mistakes are corrected and approved by me.”
Srila Prabhupada Letter to Hayagriva, November 18, 1968, Los Angeles:
“Regarding Srimad-Bhagavatam, please send me the chapters which you have already revised. I want to see it, how it is being done. I am glad that you are not omitting anything, but just making grammatical correction, and phrasing for force and clarity, and adding Pradyumna’s transliteration, that is very nice.
Yes, henceforward, as I have already told you, that Srimad-Bhagavatam will be ultimately seen by you, before being printed. That will keep consistency, I quite agree with you. My present plan is to stay in Los Angeles, perhaps at least for more than a month, which will cover Christmas holidays. And so, during that time, if you come here, it will be very nice.”

Sri Rama Navami – The wonderful story of Mula Rama

March 25, 2018 in Articles, Yasoda nandana Dasa by Laksman dasa

Sri Rama Navami, Sunday, March 25, 2018 [Mayapura, West Bengal, Bharata Bhumi time]
Divine avirbhava tithi (appearance) of Sri Ramacandra Bhagavan
Srila Prabhupada explains the amazing story of Sri Mula rama

compiled by Yasoda nandana dasa  In the book known as Adhyātma-rāmāyaṇa, there are statements in Chapters Twelve to Fifteen about the worship of the Deities Śrī Rāmacandra and Sītā. There it is stated that during Lord Rāmacandra’s time there was a brāhmaṇa who took a vow to fast until he saw Lord Rāmacandra. Sometimes, due to business, Lord Rāmacandra was absent from His capital for a full week and could not be seen by citizens during that time. Because of his vow, the brāhmaṇa could not take even a drop of water during that week. Later, after eight or nine days, when the brāhmaṇa could see Lord Rāmacandra personally, he would break his fast. Upon observing the brāhmaṇa’s rigid vow, Lord Śrī Rāmacandra ordered His younger brother Lakṣmaṇa to deliver a pair of Sītā-Rāma Deities to the brāhmaṇa. The brāhmaṇa received the Deities from Śrī Lakṣmaṇajī and worshiped Them faithfully as long as he lived. At the time of his death, he delivered the Deities to Śrī Hanumānjī, who, for many years, hung Them around his neck and served Them with all devotion. After many years, when Hanumānjī departed on the hill known as Gandha-mādana, he delivered the Deities to Bhīmasena, one of the Pāṇḍavas, and Bhīmasena brought Them to his palace, where he kept Them very carefully. The last king of the Pāṇḍavas, Kṣemakānta, worshiped the Deities in that palace. Later, the same Deities were kept in the custody of the kings of Orissa known as Gajapatis. One of the ācāryas, known as Narahari Tīrtha, who was in the disciplic succession of Madhvācārya, received these Deities from the King of Orissa.
It may be noted that these particular Deities of Rāma and Sītā have been worshiped from the time of King Ikṣvāku. Indeed, they were worshiped by the royal princes even before the appearance of Lord Rāmacandra. Later, during Lord Rāmacandra’s presence, the Deities were worshiped by Lakṣmaṇa. It is said that just three months before his disappearance, Śrī Madhvācārya received these Deities and installed them in the Uḍupī temple. Since then the Deities have been worshiped by the Madhvācārya-sampradāya at that monastery. As far as the Śrī Vaiṣṇavas are concerned, beginning with Rāmānujācārya, they also worshiped Deities of Sītā-Rāma. Sītā-Rāma Deities are also being worshiped in Tirupati and other places. From the Śrī Rāmānuja-sampradāya there is another branch known as Rāmānandī or Rāmāt, and the followers of that branch also worship Deities of Sītā-Rāma very rigidly. The Rāmānuja-sampradāya Vaiṣṇavas prefer the worship of Lord Rāmacandra to that of Rādhā-Kṛṣṇa
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 9: Lord Sri Caitanya Mahaprabhu’s Travels to the Holy Places : Madhya 9.11

It will take 300 births to understand sex life is abominable–SP

March 23, 2018 in Articles by Damaghosa dasa

       “It will take three hundred births to understand this sex life is abominable”–SP
Oct 17 1975 Johannesburg
Prabhupāda: Yes. Without sex life one cannot be materially enthusiastic. And if you stop sex life, then you become spiritually advanced. This is the secret. If you stop sex life, then you become spiritually advanced, and if you indulge in sex life, then you will be materially enthusiastic. That is the difference between Western and Eastern culture. The whole Eastern culture is based on how to stop sex life, and here in the Western countries, how to increase sex life. They are eating meat, eggs, drinking wine. These things will enthuse sex life. And as soon as you get very satisfactory sex life, you become enthused to work hard. Therefore karmīs, marriage is necessary, because without sex life they cannot workAnd for jñānīs, yogis, bhaktas, sex life prohibited. Actually they do not know the science of life, this Western civilization. Their life means this body. Their life means this body. That means they do not know what is life.
They do not know what is knowledge. The knowledge means sex life. That is their knowledge. Advancement of knowledge means how to enjoy sex life, how to take shelter of abortion, child-killing, and then contraceptive method—whole thing on the basis of sex life. That’s all. They do not know except these things. They know there is botheration after sex life, but they cannot give it up. Therefore all these arrangements: take contraceptive, kill child, and what… That means the whole thing is based on sex life. That’s all
…Whole thing is based on sex life, and that is tuccham, most abominable. Prakṛtiṁ mohinīṁ śritāḥ. It will take three hundred times births to understand that this sex life is abominable. Therefore it is bahūnāṁ janmanām ante [Bg. 7.19]. Not that immediately, simply by hearing our Bhagavad-gita lecture, they will give it up. It will take many, many births to understand. Bahūnāṁ janmanām ante. In the Vedic system, sex life is allowed only for begetting children.

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Why I am looking into the BBT editing process-by Garuda das,Phd

March 22, 2018 in Articles by Damaghosa dasa

March 20, 2018
|Garuda Das, PhD
Why I’m Doing This
Beginning in the spring of 2017, I was asked to examine and evaluate the quality and validity of the editing of Prabhupada’s books, beginning with and especially the editing of Prabhupada’s Bhagavad-gītā As It Is. The question can be put simply as follows: Is the BBT’s 1983 “Second Edition” of Prabhupāda’s Bhagavad-gītā As It Is (“BBT83”) a fully acceptable publication of Prabhupāda’s original Macmillan published Bhagavad-gītā As It Is (“MAC72”) from devotional, ethical, scholarly, and theological viewpoints? The larger question is as follows: What exactly are the criteria for doing any editing of Prabhupāda’s books posthumously? And is such editing being executed according to the clear instructions that Prabhupāda gave us?
My recent involvement was not initiated by myself, but arose as a response to the many sincere and concerned devotees who had requested me to apply my academic background, publishing experience and expertise to this matter. Many persons have expressed to me that they felt that I would be best able to understand and evaluate this divisive issue. Despite my heavy load of obligations in my university teaching at two different institutions, scholarly publishing, and lecturing, I have devoted some time to this issue along with the help of very supportive devotional colleagues. My hope is that I could bring forth some genuine conclusion and thoughtful resolution to the minds and hearts of devotees who have agonized over both sides of this issue for more than three decades.
What I’m Finding
After entering into discussions with Dravida Dasaji and Jayadvaita Swamiji (“the editing team”), both persons whom I have known for decades, and both whom I hold in high esteem (I especially feel a close friendship with and affection for the Swami), I am nevertheless compelled to look at this highly contentious issue as professionally and theologically as I can. And, while I consider both of these two BBT editors as well-meaning in their efforts to contribute to the positive presentation of Prabhupāda’s books, and, while I acknowledge the many positive contributions that they surely have made, I have felt that their methodologies be carefully reviewed, questioned, and, quite possibly, reconsidered. The Movement has resources and a level of maturity now, like never before, that can be brought forward for such an examination.

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How to understand the mystery of God–SP

March 21, 2018 in Articles by Damaghosa dasa

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 Caitanyacaritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, stands as the direct disciple of Śrīla Rūpa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī.
The direct disciple of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī was Śrīla Narottama dāsa Ṭhākura, who accepted Śrīla Viśvanātha Cakravartī as his servitor. Śrīla Viśvanātha Cakravartī Ṭhākura accepted Śrīla Jagannātha dāsa Bābājī, who initiated Śrīla Bhaktivinoda Ṭhākura, who in turn initiated Śrīla Gaurakiśora dāsa Bābājī, the spiritual master of Oṁ Viṣṇupāda Śrīla Bhaktisiddhānta SarasvatīGosvāmī Mahārāja, the divine master of our humble self.
Since we belong to this chain of disciplic succession from Śrī Caitanya Mahāprabhu, this edition of Śrī Caitanyacaritāmṛta will contain nothing newly manufactured by our tiny brains, but only remnants of food originally eaten by the Lord Himself. Lord Śrī Caitanya Mahāprabhu does not belong to the mundane plane of the three qualitative modes. He belongs to the transcendental plane beyond the reach of the imperfect sense perception of a living being. Even the most erudite mundane scholar cannot approach the transcendental plane unless he submits himself to transcendental sound with a receptive mood, for in that mood only can one realize the message of Śrī Caitanya MahāprabhuWhat will be described herein, therefore, has nothing to do with the experimental thoughts created by the speculative habits of inert minds. The subject matter of this book is not a mental concoction but a factual spiritual experience that one can realize only by accepting the line of disciplic succession described above.Any deviation from that line will bewilder the reader’s understanding of the mystery of Śrī Caitanya Caritamrta, which is a transcendental literature meant for the postgraduate study of one who has realized all the Vedic scriptures such as the Upaniṣads and Vedāntasūtra and their natural commentaries such as Śrīmad-Bhāgavatam and the Bhagavad-gītā.

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win the battle with cupid-serve Sri Radha Madana Mohan

March 21, 2018 in Articles by Damaghosa dasa

“Lord Kṛṣṇa’s name is Madana-mohana, for He can subdue the god Cupid, or lust. Only by engaging in the service of Madana-mohana can one curb the dictates of Madana, Cupid. Otherwise, attempts to control the senses will fail.”
“If you increase your attraction for Kṛṣṇa, then naturally you lose attraction for sex. That is Kṛṣṇa consciousness. Therefore Kṛṣṇa’s name is Madana-mohana. Madana means sex life. He can enchant even madana.”
Bhagavad-gītā 7.1

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Understanding our position

March 21, 2018 in Articles by Damaghosa dasa

Understanding our position
1.) SB 1.2.6-purport–The material existence of the living being is a diseased condition of actual life.Actual life is spiritual existence, or brahma-bhūta [SB 4.30.20] existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation.
2.) SB1.3.38 purport-– Everyone within the creation of the Lord is rendering service to the Lord indirectly or directly. No one is an exception to this law of the Lord. Those who are rendering service indirectly, being forced by the illusory agent of the Lord, are rendering service unto Him unfavorably. But those who are rendering service unto Him directly under the direction of His beloved agent are rendering service unto Him favorably. Such favorable servitors are devotees of the Lord, and by the grace of the Lord they can enter into the mysterious region of transcendence by the mercy of the Lord. But the mental speculators remain in darkness all the time. As stated in Bhagavad-gītā, the Lord Himself guides the pure devotees toward the path of realization due to their constant engagement in the loving service of the Lord in spontaneous affection. That is the secret of entering into the kingdom of God.Fruitive activities and speculation are no qualifications for entering.

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The gasoline ran out and the man shot him dead–SP

March 21, 2018 in Articles by Damaghosa dasa

April 15 1977 Bombay

Prabhupāda: Simply fighting. They are not peaceful. That’s all. Where is peace? You’ll be surprised. During gas scarcity the gas was being supplied in Honolulu. This was in our presence. So the gas supply, whatever they had, distributed, and they had one sign board, “No more gas.” So next man was so angry that he shot him dead. Just see. He had no more gas; he cannot supply. He became so much infuriated that he shot him dead. This is the result of this modern motorcar civilization. He thought that “Gas will not be supplied. Then I am gone. I am finished. So kill this man.” This is education. (Hindi) Provided we train at least some ideal men, everything can be done. Everything is there. There is no scarcity of knowledge in India. We have to simply take it and practically apply it, bas. (Hindi) We are not sentimental (laughs) religious group. Everything practical. Kṛṣṇa consciousness is not like that, sentiment. Everything scientific, practical, for the good of the whole human society. Therefore I require that this must be pushed on for the whole human society, and naturally India also.

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Sri Ramanuja Avirbhava Tithi – Thursday, March 22, 2018. [Mayapura, West Bengal. Bharat Bhumi time]

March 21, 2018 in Articles, Yasoda nandana Dasa by Laksman dasa

(above).  the body of Ramanuja in Sri Rangam .

(right) Ramanuja agreed to argue single handed.the king arranged a huge dias and open ground for 12000 jains.Ramanuja centrally seated over the dias should answer all queries. Ramanuja manifested as Adi Sesha with 1000 hoods and successfully addressed all jain acharyas and satisfied their questions.

Srila Prabhupada cites and glorifies Ramanujacarya.
compiled by Yasoda nandana dasa
The statements of Śrīmad-Bhāgavatam are accepted by great ācāryas like Śrīdhara Svāmī, Rāmānujācārya
It is indicated herein that the residents of Maharloka, where the purified living entities or demigods possess a duration of life calculated to be 4,300,000,000 solar years, have airships by which they reach Satyaloka, the topmost planet of the universe. In other words, the Śrīmad-Bhāgavatam gives us many clues about other planets far, far away from us which modern planes and spacecraft cannot reach, even by imaginary speeds. The statements of Śrīmad-Bhāgavatam are accepted by great ācāryas like Śrīdhara Svāmī, Rāmānujācārya and Vallabhācārya. Lord Śrī Caitanya Mahāprabhu specifically accepts Śrīmad-Bhāgavatam as the spotless Vedic authority, and as such no sane man can ignore the statements of Śrīmad-Bhāgavatam when it is spoken by the self-realized soul Śrīla Śukadeva Gosvāmī, who follows in the footsteps of his great father, Śrīla Vyāsadeva, the compiler of all Vedic literatures. In the creation of the Lord there are many wonderful things we can see with our own eyes every day and night, but we are unable to reach them equipped by modern materialistic science. We should not, therefore, depend on the fragmentary authority of materialistic science for knowing things beyond the range of scientific purview. For a common man, both modern science and Vedic wisdom are simply to be accepted because none of the statements either of modern science or of Vedic literature can be verified by him. The alternative for a common man is to believe either of them or both of them. The Vedic way of understanding, however, is more authentic because it has been accepted by the ācāryas, who are not only faithful and learned men, but are also liberated souls without any of the flaws of conditioned souls. The modern scientists, however, are conditioned souls liable to so many errors and mistakes; therefore the safe side is to accept the authentic version of Vedic literatures, like Śrīmad-Bhāgavatam, which is accepted unanimously by the great ācāryas. Link to this page:
Tridaṇḍī sannyāsīs are followers of Vaiṣṇava ācāryas—Rāmānujācārya, Madhvācārya
In this verse the word tīrthapādīya indicates devotees of Lord Viṣṇu, or Vaiṣṇavas. As far as brāhmaṇas are concerned, in the previous verse the mode of reception has been already described. Now, in this verse, special stress is being given to the Vaiṣṇavas. Generally, the sannyāsīs, or those in the renounced order of life, take trouble to enlighten the householders. There are ekadaṇḍī sannyāsīs and tridaṇḍī sannyāsīs. The ekadaṇḍī sannyāsīs are generally followers of Śaṅkarācārya and are known as Māyāvādī sannyāsīs, whereas the tridaṇḍī sannyāsīs are followers of Vaiṣṇava ācāryas—Rāmānujācārya, Madhvācārya and so on—and they take trouble to enlighten the householders. Ekadaṇḍī sannyāsīs can be situated on the platform of pure Brahman because they are aware that the spirit soul is different from the body, but they are mainly impersonalists. The Vaiṣṇavas know that the Absolute Truth is the Supreme Person and that the Brahman effulgence is based on the Supreme Personality of Godhead, as confirmed in the Bhagavad-gītā (14.27): brahmaṇo hi pratiṣṭhāham. The conclusion is that tīrthapādīya refers to Vaiṣṇavas. In the Bhāgavatam (1.13.10) there is also another reference: tīrthīkurvanti tīrthāni. Wherever he goes, a Vaiṣṇava immediately makes that place a tīrtha, a place of pilgrimage. Link to this page:
Ramanuja came from Dravida desa
The specific mention of Draviḍadeśa refers to the five Draviḍa-deśas in South India. All are very strong in rendering the preliminary devotional processes (śravaṇaṁ kīrtanam). Some great ācāryas, like Rāmānujācārya and Madhvācārya, also came from Draviḍadeśa and became great preachers. They were all situated on the platform of sakhyam ātmanivedanam.  Link to this page:
Learned authorities in devotional life consequently advise that one not endeavor to increase the number of temples and maṭhas. Such activities can be undertaken only by devotees experienced in propagating the Kṛṣṇa consciousness movement. All the ācāryas in South India, especially Śrī Rāmānujācārya, constructed many big temples, and in North India all the Gosvāmīs of Vṛndāvana constructed large temples. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura also constructed large centers, known as Gauḍīya Maṭhas. Therefore, temple construction is not bad, provided proper care is taken for the propagation of Kṛṣṇa consciousness. Even if such endeavors are considered greedy, the greed is to satisfy Kṛṣṇa, and therefore these are spiritual to this page:

[NASLT] BBT ONLY Day Today – Please Spread the Word Analysis of this day and the letter below.

March 16, 2018 in Articles by Laksman dasa

Faithful followers of the BBT have adopted March 14th as “BBT Only Day” in recognition of a significant instruction Srila Prabhupada issued to all temples and members of the Society on March 14th 1974 in the following letter: Letter is actually above.
Dear Prabhus,
Please accept my humble obeisances. All glories to Srila Prabhupada!
Now let us analyse this letter and BBT ONLY DAY.

We could not agree more that it should be BBT Only Everyday. These people promoting themselves as faithful followers and directors of BBT are not even close to that position.

First paragraph: BBTI has already destroyed or extinguished, (in their own words) the BBT in both Bombay and LA. They do not follow anything that Prabhupada instructed regarding BBT.

Second paragraph, case in point: Prabhupada formed BBT, not BBTI. And where are the exclusive rights that Prabhupada invested in BBT. They are stolen by BBTI.
What are those exclusive rights? “Printing of all literature containing my teachings, writings and lectures. What do we get from BBTI. Revised books by Jaiadvaita and Dravida and New Bhagavatams and many other books by numerous conditioned souls.
50% is not being given by BBTI. Ask for their accounts worldwide and see how far you get.

Third paragraph:KBI was authorised, but BBTI is breaking that agreement of cooperation and court order and only want to wipe them out.
I have also tried to offer my services to BBTI and pay a royalty to print Prabupada’s original books, and also to offer anything I print to support the Bhaktivedanta Archives with 50% of the profits going to the Archives and 50% to reprint more books for the same purpose with nothing for myself. They rejected my offer.How much are these directors of BBTI taking for themselves? Ask for their accounts and see how far you get.

Fourth paragraph: BBTI is printing independently and  have already ruined the BBT.

Fifth paragraph: So let us do the needful and bring back Prabhupada’s original BBT and books and make it BBT Only Day, every day.

Your servant,

Jitarati das

Sri Govinda Ghosha tirobhava tithi (disappearance day)

March 15, 2018 in Articles, Yasoda nandana Dasa by Laksman dasa

Wednesday, March 14, 2018.
Sri Govinda Ghosha disappearance day
Srila Prabhupada describes the glories to Sri Govinda Ghosa.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 11: The Expansions of Lord Nityananda : Adi 11.19 : TRANSLATION :

When Vāsudeva Ghoṣa performed kīrtana, describing Lord Caitanya and Nityānanda, even wood and stone would melt upon hearing it

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.115 : PURPORT :
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 10.118 : TRANSLATION :

These three were Rāmadāsa, Mādhava Ghoṣa and Vāsudeva Ghoṣa. Govinda Ghoṣa, however, remained with Śrī Caitanya Mahāprabhu at Jagannātha Purī and thus felt great satisfaction.

Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 11: The Expansions of Lord Nityananda : Adi 11.14-15 : TRANSLATION : When Nityānanda Prabhu was ordered to go to Bengal to preach, these two devotees [Śrī Rāmadāsa and Gadādhara dāsa] were ordered to go with Him. Thus they are sometimes counted among the devotees of Lord Caitanya and sometimes among the devotees of Lord Nityānanda. Similarly, Mādhava and Vāsudeva Ghoṣa belonged to both groups of devotees simultaneously.

Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 11: The Beda-kirtana Pastimes of Sri Caitanya Mahaprabhu : Madhya 11.88 : TRANSLATION : “Here also are Govinda Ghoṣa, Mādhava Ghoṣa and Vāsudeva Ghoṣa. They are three brothers, and their saṅkīrtana, congregational chanting, pleases the Lord very much.”

Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 11: The Beda-kirtana Pastimes of Sri Caitanya Mahaprabhu : Madhya 11.88 : PURPORT : Govinda Ghoṣa belonged to the kāyastha dynasty of the Uttara-rāḍhīya section, and he was known as Ghoṣa Ṭhākura. Even to the present day there is a place named Agradvīpa, near Katwa, where a fair takes place and is named after Ghoṣa Ṭhākura. As far as Vāsudeva Ghoṣa is concerned, he composed many nice songs about Lord Śrī Caitanya Mahāprabhu, and these are all authorized Vaiṣṇava songs, like the songs of Narottama dāsa Ṭhākura, Bhaktivinoda Ṭhākura, Locana dāsa Ṭhākura, Govinda dāsa Ṭhākura and other great Vaiṣṇavascompiled by Yasoda nandana dasa