śarac-chaśi-karair mṛṣṭaṁ

mānayan rajanī-mukham

gāyan kala-padaṁ reme

strīṇāṁ maṇḍala-maṇḍanaḥ

SYNONYMS

śarat—autumn; śaśi—of the moon; karaiḥ—by the shining; mṛṣṭam—brightened; mānayan—thinking so; rajanī–mukham—the face of the night; gāyan—singing; kala–padam—pleasing songs; reme—enjoyed; strīṇām—of the women; maṇḍala–maṇḍanaḥ—as the central beauty of the assembly of women.

TRANSLATION

In the third season of the year, the Lord enjoyed as the central beauty of the assembly of women by attracting them with His pleasing songs in an autumn night brightened by moonshine.

PURPORT

Before leaving the land of cows, Vṛndāvana, the Lord pleased His young girl friends, the transcendental gopīs, in His rāsa–līlā pastimes. Here Uddhava stopped his description of the Lord’s activities.

Thus end the Bhaktivedanta purports of the Third Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled “Remembrance of Lord Kṛṣṇa.” Link to this page: https://prabhupadabooks.com/sb/3/2/34

Unscrupulous persons go immediately to the Tenth Canto and especially to the five chapters which describe the Lord’s rāsa dance. This portion of the Śrīmad-Bhāgavatam is the most confidential part of this great literature. Unless one is thoroughly accomplished in the transcendental knowledge of the Lord, one is sure to misunderstand the Lord’s worshipable transcendental pastimes called rāsa dance and His love affairs with the gopīs. This subject matter is highly spiritual, and only the liberated persons who have gradually attained to the stage of paramahaṁsa can transcendentally relish this rāsa dance. Śrīla Vyāsadeva therefore gives the reader the chance to gradually develop spiritual realization before actually relishing the essence of the pastimes of the Lord. Therefore, he purposely invokes a Gāyatrī mantra, dhīmahi. This Gāyatrī mantra is meant for spiritually advanced people. When one is successful in chanting the Gāyatrī mantra, he can enter into the transcendental position of the Lord. One must therefore acquire brahminical qualities or be perfectly situated in the quality of goodness in order to chant the Gāyatrī mantra successfully and then attain to the stage of transcendentally realizing the Lord, His name, His fame, His qualities and so on. Link to this page: https://prabhupadabooks.com/sb/1/1/1

The subject matter is so presented through the lips of Śrīla Śukadeva Gosvāmī that any sincere listener that hears submissively can at once relish transcendental tastes which are distinct from the perverted tastes of the material world. The ripened fruit is not dropped all of a sudden from the highest planet of Kṛṣṇaloka. Rather, it has come down carefully through the chain of disciplic succession without change or disturbance. Foolish people who are not in the transcendental disciplic succession commit great blunders by trying to understand the highest transcendental rasa known as the rāsa dance without following in the footsteps of Śukadeva Gosvāmī, who presents this fruit very carefully by stages of transcendental realization. One should be intelligent enough to know the position of Śrīmad-Bhāgavatam by considering personalities like Śukadeva Gosvāmī, who deals with the subject so carefully. This process of disciplic succession of the Bhāgavata school suggests that in the future also Śrīmad-Bhāgavatam has to be understood from a person who is factually a representative of Śrīla Śukadeva Gosvāmī. A professional man who makes a business out of reciting the Bhāgavatam illegally is certainly not a representative of Śukadeva Gosvāmī. Such a man’s business is only to earn his livelihood. Therefore, one should refrain from hearing the lectures of such professional men. Such men usually go to the most confidential part of the literature without undergoing the gradual process of understanding this grave subject. They usually plunge into the subject matter of the rāsa dance, which is misunderstood by the foolish class of men. Some of them take this to be immoral, while others try to cover it up by their own stupid interpretations. They have no desire to follow in the footsteps of Śrīla Śukadeva Gosvāmī.

One should conclude, therefore, that the serious student of the rasa should receive the message of Bhāgavatam in the chain of disciplic succession from Śrīla Śukadeva Gosvāmī, who describes the Bhāgavatam from its very beginning and not whimsically to satisfy the mundaner who has very little knowledge in transcendental science. Śrīmad-Bhāgavatam is so carefully presented that a sincere and serious person can at once enjoy the ripened fruit of Vedic knowledge simply by drinking the nectarean juice through the mouth of Śukadeva Gosvāmī or his bona fide representative. Link to this page: https://prabhupadabooks.com/sb/1/1/3

lalita-gati-vilāsa-valguhāsa-

praṇaya-nirīkṣaṇa-kalpitorumānāḥ

kṛta-manu-kṛta-vatya unmadāndhāḥ

prakṛtim agan kila yasya gopa-vadhvaḥ

SYNONYMS

lalita—attractive; gati—movements; vilāsa—fascinating acts; valguhāsa—sweet smiling; praṇaya—loving; nirīkṣaṇa—looking upon; kalpita—mentality; urumānāḥ—highly glorified; kṛta–manu–kṛta–vatyaḥ—in the act of copying the movements; unmada–andhāḥ—gone mad in ecstasy; prakṛtim—characteristics; agan—underwent; kila—certainly; yasya—whose; gopa–vadhvaḥ—the cowherd damsels.

TRANSLATION

Let my mind be fixed upon Lord Śrī Kṛṣṇa, whose motions and smiles of love attracted the damsels of Vrajadhāma

[the gopīs]

. The damsels imitated the characteristic movements of the Lord [after His disappearance from the rāsa dance].

PURPORT

By intense ecstasy in loving service, the damsels of Vrajabhūmi attained qualitative oneness with the Lord by dancing with Him on an equal level, embracing Him in nuptial love, smiling at Him in joke, and looking at Him with a loving attitude. The relation of the Lord with Arjuna is undoubtedly praiseworthy for devotees like Bhīṣmadeva, but the relation of the gopīs with the Lord is still more praiseworthy because of their still more purified loving service. By the grace of the Lord, Arjuna was fortunate enough to have the fraternal service of the Lord as chariot driver, but the Lord did not award Arjuna with equal strength. The gopīs, however, practically became one with the Lord by attainment of equal footing with the Lord. Bhīṣma’s aspiration to remember the gopīs is a prayer to have their mercy also at the last stage of his life. The Lord is satisfied more when His pure devotees are glorified, and therefore Bhīṣmadeva has not only glorified the acts of Arjuna, his immediate object of attraction, but has also remembered the gopīs, who were endowed with unrivalled opportunities by rendering loving service to the Lord. The gopīs’ equality with the Lord should never be misunderstood to be like the sāyujya liberation of the impersonalist. The equality is one of perfect ecstasy where the differential conception is completely eradicated, for the interests of the lover and the beloved become identical. Link to this page: https://prabhupadabooks.com/sb/1/9/40

So, purification means getting free gradually from sex desire, and this is attained by meditation on the person of the Lord as described herein, beginning from the feet. One should not try to go upwards artificially without seeing for himself how much he has been released from the sex desire. The smiling face of the Lord is the Tenth Canto of Śrīmad-Bhāgavatam, and there are many upstarts who at once try to begin with the Tenth Canto and especially with the five chapters which delineate the rāsa–līlā of the Lord. This is certainly improper. By such improper study or hearing of Bhāgavatam, the material opportunists have played havoc by indulgence in sex life in the name of Bhāgavatam. This vilification of Bhāgavatam is rendered by the acts of the so-called devotees; one should be free from all kinds of sex desire before he tries to make a show of recital of Bhāgavatam. Śrī Viśvanātha Cakravartī Ṭhākura clearly defines the import of purification as cessation from sex indulgence. He says, yathā yathā dhīś ca śudhyati viṣaya-lāmpaṭyaṁ tyajati, tathā tathā dhārayed iti citta–śuddhi-tāratamyenaiva dhyāna-tāratamyam uktam. And as one gets free from the intoxication of sex indulgence by purification of intelligence, one should step forward for the next meditation, or in other words, the progress of meditation on the different limbs of the transcendental body of the Lord should be enhanced in proportion to the progress of purification of the heart. The conclusion is that those who are still entrapped by sex indulgence should never progress to meditation above the feet of the Lord; therefore, recital of Śrīmad-Bhāgavatam by them should be restricted to the First and Second Cantos of the great literature. One must complete the purificatory process by assimilating the contents of the first nine cantos. Then one should be admitted into the realm of the Tenth Canto of Śrīmad-Bhāgavatam. Link to this page: https://prabhupadabooks.com/sb/2/2/12

TEXT 24

namas tasmai bhagavate

vāsudevāya vedhase

papur jñānam ayaṁ saumyā

yan-mukhāmburuhāsavam

SYNONYMS

namaḥ—my obeisances; tasmai—unto Him; bhagavate—unto the Personality of Godhead; vāsudevāya—unto Vāsudeva or His incarnations; vedhase—the compiler of the Vedic literatures; papuḥ—drunk; jñānam—knowledge; ayam—this Vedic knowledge; saumyāḥ—the devotees, especially the consorts of Lord Kṛṣṇa; yat—from whose; mukha–amburuha—the lotuslike mouth; āsavam—nectar from His mouth.

TRANSLATION

I offer my respectful obeisances unto Śrīla Vyāsadeva, the incarnation of Vāsudeva who compiled the Vedic scriptures. The pure devotees drink up the nectarean transcendental knowledge dropping from the lotuslike mouth of the Lord.

PURPORT

In pursuance of the specific utterance vedhase, or \\”the compiler of the system of transcendental knowledge,\\” Śrīla Śrīdhara Svāmī has commented that the respectful obeisances are offered to Śrīla Vyāsadeva, who is the incarnation of Vāsudeva. Śrīla Jīva Gosvāmī has agreed to this, but Śrīla Viśvanātha Cakravartī Ṭhākura has made a further advance, namely that the nectar from the mouth of Lord Kṛṣṇa is transferred to His different consorts, and thus they learn the finer arts of music, dance, dressing, decorations and all such things which are relished by the Lord. Such music, dance and decorations enjoyed by the Lord are certainly not anything mundane, because the Lord is addressed in the very beginning as para, or transcendental. This transcendental knowledge is unknown to the forgotten conditioned souls. Śrīla Vyāsadeva, who is the incarnation of the Lord, thus compiled the Vedic literatures to revive the lost memory of the conditioned souls about their eternal relation with the Lord. One should therefore try to understand the Vedic scriptures, or the nectar transferred by the Lord to His consorts in the conjugal humor, from the lotuslike mouth of Vyāsadeva or Śukadeva. By gradual development of transcendental knowledge, one can rise to the stage of the transcendental arts of music and dance displayed by the Lord in His rāsa–līlā. But without having the Vedic knowledge one can hardly understand the transcendental nature of the Lord’s rāsa dance and music. The pure devotees of the Lord, however, can equally relish the nectar in the form of the profound philosophical discourses and in the form of kissing by the Lord in the rāsa dance, as there is no mundane distinction between the two. Link to this page:

https://prabhupadabooks.com/sb/2/4/24

krīḍan vane niśi niśākara-raśmi-gauryāṁ

rāsonmukhaḥ kala-padāyata-mūrcchitena

uddīpita-smara-rujāṁ vraja-bhṛd-vadhūnāṁ

hartur hariṣyati śiro dhanadānugasya

SYNONYMS

krīḍan—while engaged in His pastimes; vane—in the forest of Vṛndāvana; niśi—nocturnal; niśākara—the moon; raśmi–gauryām—white moonshine; rāsa–unmukhaḥ—desiring to dance with; kala–padāyata—accompanied by sweet songs; mūrcchitena—and melodious music; uddīpita—awakened; smara–rujām—sexual desires; vraja–bhṛt—the inhabitants of Vrajabhūmi; vadhūnām—of the wives; hartuḥ—of the kidnappers; hariṣyati—will vanquish; śiraḥ—the head; dhanada–anugasya—of the follower of the rich Kuvera.

TRANSLATION

When the Lord was engaged in His pastimes of the rāsa dance in the forest of Vṛndāvana, enlivening the sexual desires of the wives of the inhabitants of Vṛndāvana by sweet and melodious songs, a demon of the name Śaṅkhacūḍa, a rich follower of the treasurer of heaven [Kuvera], kidnapped the damsels, and the Lord severed his head from his trunk.

PURPORT

We should carefully note that the statements described herein are the statements of Brahmājī to Nārada, and he was speaking to Nārada of events that would happen in the future, during the advent of Lord Kṛṣṇa. The pastimes of the Lord are known to the experts who are able to see past, present and future, and Brahmājī, being one of them, foretold what would happen in the future. The killing of Śaṅkhacūḍa by the Lord is a more recent incident, after the rāsa–līlā, and not exactly a simultaneous affair. In the previous verses we have seen also that the Lord’s engagement in the affairs of the forest fire was described along with His pastimes of punishing the Kāliya snake, and similarly the pastimes of the rāsa dance and the killing of Śaṅkhacūḍa are also described herein. The adjustment is that all these incidents would take place in the future, after the time when it was being foretold by Brahmājī to Nārada. The demon Śaṅkhacūḍa was killed by the Lord during His pastimes at Horikā in the month of Phālguna, and the same ceremony is still observed in India by the burning of the effigy of Śaṅkhacūḍa one day prior to the Lord’s pastimes at Horikā, generally known as Holi.

Generally, the future appearance and the activities of the Lord or His incarnations are foretold in the scriptures, and thus the pseudo incarnations are unable to cheat persons who are in knowledge of the events as they are described in the authoritative scriptures. Link to this page: https://prabhupadabooks.com/sb/2/7/33

Some of them think that to hear about the pastimes of the Lord means to hear about His activities with the gopīs or about His pastimes like lifting the Govardhana Hill, and they have nothing to do with the Lord’s plenary expansions as the puruṣāvatāras and Their pastimes of the creation, maintenance or annihilation of the material worlds. But a pure devotee knows that there is no difference between the pastimes of the Lord, either in rāsa–līlā or in creation, maintenance or destruction of the material world. Rather, the descriptions of such activities of the Lord as the puruṣāvatāras are specifically meant for persons who are in the clutches of the external energy. Topics like the rāsa–līlā are meant for the liberated souls and not for the conditioned souls. The conditioned souls, therefore, must hear with appreciation and devotion the Lord’s pastimes in relationship with the external energy, and such acts are as good as the hearing of rāsa–līlā in the liberated stage. A conditioned soul should not imitate the activities of liberated souls. Lord Śrī Caitanya never indulged in hearing the rāsa–līla with ordinary men.

In the Śrīmad-Bhāgavatam, the science of God, the first nine cantos prepare the ground for hearing the Tenth Canto. This will be further explained in the last chapter of this canto. In the Third Canto it will be more explicit. A pure devotee of the Lord, therefore, must begin reading or hearing Śrīmad-Bhāgavatam from the very beginning, and not from the Tenth Canto. We have several times been requested by some so-called devotees to take up the Tenth Canto immediately, but we have refrained from such an action because we wish to present Śrīmad-Bhāgavatam as the science of Godhead and not as a sensuous understanding for the conditioned souls. This is forbidden by such authorities as Śrī Brahmājī. By reading and hearing Śrīmad-Bhāgavatam as a scientific presentation, the conditioned souls will gradually be promoted to the higher status of transcendental knowledge after being freed from the illusory energy based on sense enjoyment.

Thus, end the Bhaktivedanta purports of the Second Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled \\”Scheduled Incarnations with Specific Functions.\\” Link to this page: https://prabhupadabooks.com/sb/2/7/53

When the Lord’s pastimes are visible to the human eye, they are called prakaṭa, and when they are not visible they are called aprakaṭa. In fact, the Lord’s pastimes never stop, just as the sun never leaves the sky. The sun is always in its right orbit in the sky, but it is sometimes visible and sometimes invisible to our limited vision. Similarly, the pastimes of the Lord are always current in one universe or another, and when Lord Kṛṣṇa disappeared from the transcendental abode of Dvārakā, it was simply a disappearance from the eyes of the people there. It should not be misunderstood that His transcendental body, which is just suitable for the pastimes in the mortal world, is in any way inferior to His different expansions in the Vaikuṇṭhalokas. His body manifested in the material world is transcendental par excellence in the sense that His pastimes in the mortal world excel His mercy displayed in the Vaikuṇṭhalokas. In the Vaikuṇṭhalokas the Lord is merciful toward the liberated or nitya–mukta living entities, but in His pastimes in the mortal world He is merciful even to the fallen souls who are nitya–baddha, or conditioned forever. The six excellent opulences which He displayed in the mortal world by the agency of His internal potency, yoga–māyā, are rare even in the Vaikuṇṭhalokas. All His pastimes were manifested not by the material energy but by His spiritual energy. The excellence of His rāsa–līlā at Vṛndāvana and His householder life with sixteen thousand wives is wonderful even for Nārāyaṇa in Vaikuṇṭha and is certainly so for other living entities within this mortal world. His pastimes are wonderful even for other incarnations of the Lord, such as Śrī Rāma, Nṛsiṁha and Varāha. His opulence was so superexcellent that His pastimes were adored even by the Lord of Vaikuṇṭha, who is not different from Lord Kṛṣṇa Himself. Link to this page: https://prabhupadabooks.com/sb/3/2/12

śaśvat svarūpa-mahasaiva nipīta-bheda-

mohāya bodha-dhiṣaṇāya namaḥ parasmai

viśvodbhava-sthiti-layeṣu nimitta-līlā-

rāsāya te nama idaṁ cakṛmeśvarāya

SYNONYMS

śaśvat—eternally; svarūpa—transcendental form; mahasā—by the glories; eva—certainly; nipīta—distinguished; bheda—differentiation; mohāya—unto the illusory conception; bodha—self-knowledge; dhiṣaṇāya—intelligence; namaḥ—obeisances; parasmai—unto the Transcendence; viśva–udbhava—creation of the cosmic manifestation; sthiti—maintenance; layeṣu—also destruction; nimitta—for the matter of; līlā—by such pastimes; rāsāya—for enjoyment; te—unto You; namaḥ—obeisances; idam—this; cakṛma—do I perform; īśvarāya—unto the Supreme.

TRANSLATION

Let me offer my obeisances unto the Supreme Transcendence, who is eternally distinguished by His internal potency. His indistinguishable impersonal feature is realized by intelligence for self-realization. I offer my obeisances unto Him who by His pastimes enjoys the creation, maintenance and dissolution of the cosmic manifestation.

PURPORT

The Supreme Lord is eternally distinguished from the living entities by His internal potency, although He is also understood in His impersonal feature by self-realized intelligence. Devotees of the Lord, therefore, offer all respectful obeisances unto the impersonal feature of the Lord. The word rāsa is significant herein. The rāsa dance is performed by Lord Kṛṣṇa in the company of the cowherd damsels at Vṛndāvana, and the Personality of Godhead Garbhodakaśāyī Viṣṇu is also engaged in rāsa enjoyment with His external potency, by which He creates, maintains and dissolves the entire material manifestation. Indirectly, Lord Brahmā offers his respectful obeisances unto Lord Śrī Kṛṣṇa, who is factually ever engaged in rāsa enjoyment with the gopīs, as confirmed in the Gopāla-tāpanī Upaniṣad in the following words: parārdhānte so ’budhyata gopa-veśo me puruṣaḥ purastād āvirbabhūva. The distinction between the Lord and the living entity is definitely experienced when there is sufficient intelligence to understand His internal potency, as distinguished from the external potency by which He makes possible the material manifestation. Link to this page: https://prabhupadabooks.com/sb/3/9/14

Subject: Sri Vijaya dasami- Sri Ramacandra Vijaya Utsava and Sripad Madhvacarya Avirbhava tithi [appearance day of Madhva Acarya]

Sri Vijaya dasami- Sri Ramacandra Vijaya Utsava. Tuesday, October 8, 2019
[Mayapura, West Bengal, India time]
Srila Prabhupada explains the pastimes of Lord Ramacandra
compiled by Narasimha dasa and Yasoda nandana dasa

Srila Prabhupāda: No, special observance means to discuss about the life and works of …then October, Vijayā–daśamī, appearance date of Śrīla Madhvācārya, and the victory day of Lord Rāmacandra. So there is no fasting, but in the evening we should celebrate some feasting and discuss about the life and works of Śrī Madhvācārya as well as Rāmāyaṇa incidents where Rāma and Rāvaṇa fought. Devotee: Thank you Prabhupāda. (end) Srila Prabhupada conversation, Vrindavana, Uttara Pradesh, India, March 11, 1972 Devotee: …engagement, one devotee commented that the reason that Lord Rāma worshiped Lord Śiva was because He wanted to kill Rāvaṇa and Rāvaṇa was a devotee of Śiva, so Lord Rāma worshiped Śiva in that respect. Srila Prabhupada; Hm? What is that? Devotee: He said that because Lord Śiva was, ah, excuse me, Rāvaṇa was a devotee of Lord Śiva, that in order that Lord Rāmacandra could kill Rāvaṇa, He worshiped Śiva. Devotee:: He wanted to take permission of him, so they say. Rāma wanted to take permission from Śiva… Srila Prabhupāda: So, Śiva is so rascal that he gave permission? That means they are trying to prove Śiva is a rascal. (devotees laugh) Because he gave permission to kill his devotee. Then what is the use of his, of one becoming Śiva’s devotee? If such a rascal that one can take his permission to kill his devotee, so what is the use of becoming a devotee of such a rascal? Huh? Devotee: He protected Bāṇāsura. Srila Prabhupāda: Huh? What is that? That means that proving that Śiva is a rascal. He gave permission to kill his devotee. Then what is the use? Then nobody should become Śiva’s devotee. That is the conclusion. Because he gives permission to somebody else to kill his devotee. They are trying to prove Lord Śiva is a rascal. What do you think? Huh? If I want your permission, please give me your permission, I shall kill your son, and if you say, \\”Yes, I give my permission,\\” then are you not a rascal? By this example they are making Lord Śiva a rascal, that he has no common sense even. Indian man: (Hindi) Srila Prabhupāda: No, if this proposition is there, that Lord Śiva gives permission for killing his devotee, then who will become his devotee? Huh? Is it not? Indian man: Yes. Srila Prabhupāda: No sane man will become his devotee. All the manufactured foolish statements, just see. Any commonsense man will immediately say, \\”Then Śiva is a rascal; he cannot give protection to his devotee.\\” What do you think? Huh? Devotee: Of course, Śrīla Prabhupāda, does one have to give protection to their devotee if they break the law? Just like if you have a child, and he murders someone, isn’t he supposed to be punished? So, if someone goes against the Supreme Personality of Godhead, even if you are a devotee, shouldn’t Śiva concur? Srila Prabhupāda: No, no. That is another thing. This proposal, that because Lord Rāmacandra approached Lord Śiva to kill Rāvaṇa, and he gave permission, although Rāvaṇa was his great devotee. Then what is the use of becoming devotee of Lord Śiva? He gives permission. Huh? Is that very reasonable proposal? If I ask your permission that I shall kill your son, will you give permission? No. Then? So, Lord Śiva gives permission to Lord Rāmacandra, \\”Yes, You can kill Rāvaṇa,\\” then what is the use of becoming his devotee? Devotee: I think Dr. Patel would say that it’s not fair, you have fired the opposition. Srila Prabhupāda: Eh? Harikeśa: It’s not fair. You have completely destroyed the opposition. (Prabhupāda laughs) There is no question of fight. Srila Prabhupāda: The actual fact is that Lord Śiva did not give permission, but he did not go to protect Rāvaṇa, because he knew that it was impossible to give him protection. That is summarized in Bengali, rākhe kṛṣṇa māre ke, māre kṛṣṇa rākhe ke. If Kṛṣṇa kills somebody, wants to kill somebody, nobody can give him protection. That is the conclusion. And if Kṛṣṇa protects somebody, nobody can kill him. Just like Prahlāda Mahārāja. Huh? He was protected by Lord Nṛsiṁhadeva. Who can kill? Devotee: Why did Lord Śiva try to protect Banasura? Srila Prabhupāda: Huh? Devotee: Didn’t Lord Śiva try to protect Banasura? Srila Prabhupāda: Yes. You must try, when your son is in danger, you must try. That is natural. That is not uncommon. You can save or not save, that is a different thing. But it is your duty, if somebody is under your protection, you must try to save him, even at the risk of your life. That is real protector. Devotee: Do you have plans, Śrīla Prabhupāda, to comment on Rāmāyaṇa in future? Srila Prabhupāda: Hm? First of all, finish my Bhāgavatam, then we shall talk of other things. Srila Prabhupada morning walk conversation , Bombay, Maharashtra, India, December 23, 1975 Subway from Ceylon to Brazil.South American civilizationAnecdotes from Kuruksetra war Devotee (1): Just like Rāvaṇa could not reach the heavenly planets just by building the staircase. Srila Prabhupāda: That was his only demonic proposal, that \\”We make staircase.\\” He said that \\”Why you are undergoing so much austerities to go to the heavenly planets? I shall make a staircase. You will go.\\” Amogha: How high did he make it? Srila Prabhupāda: He never attempted. He simply bluffed, that’s all. So, demons’ proposals are like that. Therefore it is a common say in, hearsay in the, in India, that rāvaṇe sarge sini(?): \\”The proposal is just like Rāvaṇa proposed to make a staircase to the heavenly planets.\\” He was also very much advanced materially, very prosperous materially. Gold was very common thing. He brought gold from Brazil through the subway. His brother was king there, in southern America. Amogha: Kumbhakarṇa? Srila Prabhupāda: No, Mahīrāvaṇa. Mahī, mahī means the earth. He used to go through the subway, through the earth. So other side there was another Rāvaṇa. That is Mahīrāvaṇa. Devotee (1): He built the subway? Srila Prabhupāda: Yes. The subway is still there, Brazil. Somebody said? Paramahaṁsa: Well, they found some parts of a subway there, some big tunnel. But they don’t know where it goes, though. Srila Prabhupāda: Yes, yes. That is from Ceylon to Brazil, subway. And Rāvaṇa’s civilization, Rāmacandra’s fight, some millions of years ago. That is in the Tretā–yuga. The duration of Kali–yuga is about, say, four lakhs of years. And Dvāpara–yuga, eight lakhs of years. And then Tretā–yuga, twelve lakhs of years. Paramahaṁsa: About two million years ago, Tretā–yuga. Srila Prabhupāda: Yes. No, why? Twenty lakhs, ah, two million, yes. Two million of years ago the Rāvaṇa’s civilization was there, and he was so prosperous. He had airplane. The zeplin, zeplin? Amogha: Jet plane? Srila Prabhupāda: Not jet, zeplin. Amogha: Oh, with the air and gas inside. Srila Prabhupāda: Yes. His son’s name was Meghadūta. He was flying above the cloud. Therefore, his name was Megha. Megha means cloud. They were so much advanced in civilization. Paramahaṁsa: What kind of civilization was in South America at that time?Srila Prabhupāda: The same like. Therefore, these Mexicans, South American, they resemble therefore almost Indian body.Amogha: They also eat food… They eat a food similar to the cāpāṭi. Srila Prabhupāda: Yes. Amogha: Tortillas. Srila Prabhupāda: Cāpāṭi, in Middle East also they eat. Devotee (1): Yes, in Lebanon. Paramahaṁsa: In Tehran we saw those big cāpāṭis. Srila Prabhupāda: Yes. Paramahaṁsa: Six feet long. Srila Prabhupāda: Yes, so big. One cāpāṭi is sufficient for the whole family. They are sold in market, purchased. Śrutakīrti: Very cheaply. Paramahaṁsa: Only three or four cents apiece. Prabhupāda: Ācchā? Paramahaṁsa: Yeah. Prabhupāda: They don’t make much profit. That is the oriental culture. They make little profit; they are satisfied. Still in India you will find many hotel, very cheap, very cheap. Especially Mohammedan hotels. Still, by paying eight annas, you can get full meal. Devotee (1): When Rāvaṇa was on the earth, was the whole earth populated, like Brazil and also the other parts of the world? Srila Prabhupāda: Yes. Everywhere population. This is a new theory of the rascals that there was no civilization before three thousand years. This is wrong theory. Everything was there. Devotee (1): So, when Mahārāja Yayāti banished his sons to those kingdoms, they were already populated there. Srila Prabhupāda: Oh, yes. Paramahaṁsa: They seem to be pretty much kṣatriya races. Srila Prabhupāda: And during Kurukṣetra fight, all different kings joined, either to this party or that party. Amogha: Oh, from all over the world. Srila Prabhupāda: It was first-grade world war, Kurukṣetra. There is the one king, Śaibya, he came from Śibiya. Where is Śibiya? Amogha: Siberia? Srila Prabhupāda: Śibiya. Amogha: Oh, Śibiya? That’s Africa. Srila Prabhupāda: No, maybe there. There were… All the kings of the world, they joined, either this party or that party. Friends, friendly countries, they joined. Just like Kṛṣṇa. He personally joined Arjuna, but He gave His soldiers to Duryodhana. It was family war. So, the friends divided, \\”I will join you.\\” It was sporting. For the kṣatriya fighting is sporting. They have football match. They did not take it as enmities. Just in the evening they are friends. This party goes to that party, that party goes to… It is a decision, who will be king, that’s all. Test of strength. Actually, it was not enmity. \\”Let us fight, and who is strong he will be king, that’s all.\\” Devotee (1): And the losers will go to the heavenly planets. Srila Prabhupāda: Yes. Anyone who dies in such fight, he goes to heavenly planet. Srila Prabhupada morning walk conversation, Perth, Australia, May 16, 1975 Srila Prabhupada describes Lord Ramacandra’s purpose Devotee: Why was, why was Lord Rāma letting Rāvaṇa live in Laṅkā? Prabhupāda: Eh? Devotee: Why was He permitting him to live there? He was irreligious. He did not trust in God. Why was Lord Rāma letting him…? Srila Prabhupāda: No, no. He was killed therefore. He was not allowed to live there. Therefore Rāmacandra went there to kill him. \\”You rascal. You must be killed.\\” Why do you say that he was allowed? Devotee: Well… Srila Prabhupāda: Eh? Devotee: For some time, for some time. Srila Prabhupāda: For sometimes every thief flourishes. That is another thing. But he must be punished. Devotee: Hmm. He was punished. Srila Prabhupāda: You can cheat for some time everyone, but you cannot be allowed to cheat everyone for all the time. That is not possible. [break] …law. Therefore Lord Rāmacandra could create millions of Sītā. So, the purpose was to kill this atheist. Srila Prabhupada morning walk conversation Los Angeles, California, USA, December 9, 1973 Lord Ramachandra gave the Sri Lanka kingdom to Vibhisana But they do not know what is good. They encroach upon others’ property for their personal sense gratification. Otherwise, if for the good of the local people somebody, some (indistinct), just like the Aryans, they conquered over many islands or places, but that was for the good of them. Just like the Pāṇḍavas, they also ruled over, but the Pāṇḍavas were God conscious devotees and they made everyone enlightened in God consciousness. That kind of encroachment. Just like Lord Rāmacandra went to Ceylon, or Lanka, and conquered over it, because Rāvaṇa was a demon. So He conquered, Lord Rāmacandra conquered over the property of Rāvaṇa, and gave it to Vibhīṣaṇa, but He did not take anything. Just like Kṛṣṇa conducted, managed this Kurukṣetra war personally, but the kingdom was given to Yudhiṣṭhira. He did not encroach. So this kind of encroachment is all right, that everyone should be Kṛṣṇa conscious, everyone should be highly elevated in spiritual life. For spreading this civilization, encroaching on others’ property is quite fit. But if one encroaches upon others’ property for self-aggrandizement, for stealing for his own sense gratification, that is sinful. Srila Prabhupada philosophy discussions with Hayagriva dasa Srila Prabhupada describes the business of Lord Ramacandra Srila Prabhupāda: So, your spiritual name is Rāma-rañjana. Rāma-rañjana. Rāma… One who pleases Lord Rāma, Rāmarañjana. So, by your activities you have to please Lord Rāmacandra. Yes. What was the business of Rāmacandra? To kill Rāvaṇas. (laughter) To kill all the atheists. That was the Rāmacandra’s business, to kill Rāvaṇa. Rāvaṇa was a very powerful atheist, and he was working with the ten heads. Just like materialistic karmīs, they work very hard, and they have got good brain also for wording hard. So Rāvaṇa had ten heads. But the plan was to cheat Rāma. With all intelligence, with all brain, his only plan was how to cheat Rāma. That was his… He became a sannyāsī and he went to take some alms from Sītā. The purpose was to cheat, to enter. Because according to Vedic civilization, a sannyāsī has open door. He can even go inside. But that… He was the only sannyāsī at that time who tried to cheat. But this kind of sannyāsī or this kind of intelligent persons are killed by Rāma. They may make plan very nice to cheat Rāmacandra, but ultimately, they become vanquished with all their planning commission. So you have to please Rāmacandra in that way, to kill all these cheaters, Rāvaṇas—those in the form of sannyāsī, in the form of priest, or religionist, (who) are trying to cheat the Lord. Their only business is, \\”There is no God. God is impersonal. God is void\\”—some way or other to say there is no God. All these propositions, \\”God is void,\\” \\”God is impersonal,\\” means indirectly to say there is no God. So, this is Rāvaṇa’s policy. And in order to please Rāmacandra, oh, we have to kill this atheist class of men who try to cheat Rāmacandra and take away His Lakṣmī, Sītā, the goddess of fortune… The materialistic persons, they are trying simply to accumulate wealth, and so they come to Rāmacandra. They want money. That is Sītā. Money is goddess of fortune. So, the materialistic persons, their policy is to take, earn money like anything, and employ it in sense gratification. That is their policy. But our policy is to take away the money from the atheist and employ it to the service of Rāmacandra. Just like Hanumān. Hanumān was fighting not for his personal. He was trying to recover Sītā from the hands of Rāvaṇa to bring her again to the side of Rāmacandra. That was his policy. So devotee’s policy should be that \\”These atheists, materialists, karmīs, they have taken Sītā, all the goddess of fortune, money, for their sense gratification, and we, following the footstep of Hanumān, the great devotee, Vajrāṅgajī, we have to fight with this atheist class of men, and snatch from him Sītā and place her again on the side of Rāmacandra.\\” So, we may make plan. As they are making plan to take away all the money, we have to also make plan to take the money from the Rāvaṇa and employ it for Kṛṣṇa. Of course, we are not going to cheat them, but our policy is pacifying him, that \\”Your money is not… Whatever you are thinking, your money, it is not your money. It is God’s money, Kṛṣṇa’s money. If you kindly spare for Kṛṣṇa’s service, then your life will be successful. Otherwise, you will be killed like Rāvaṇa.\\” This message we can convey to all the Rāvaṇas. So Rāmarañjana means find out the ways and means how to please Rāmacandra and how to vanquish the Rāvaṇas. That’s all. Srila Prabhupada letter, July 5, 1971
Sripad Madhvacarya Avirbhava Tithi

Srila Prabhupada re Madhvacarya The specific mention of Draviḍa–deśa 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 Draviḍa–deśa and became great preachers. They were all situated on the platform of sakhyam ātma–nivedanam. Srimad Bhagavatam 4.28.30 madhvācārya-sthāne āilā yāṅhā ‘tattvavādī’uḍupīte ‘kṛṣṇa’ dekhi, tāhāṅ haila premonmādī SYNONYMS madhva–ācārya–sthāne—at the place of Madhvācārya; āilā—arrived; yāṅhā—where; tattva–vādī—philosophers known as Tattvavādīs; uḍupīte—at the place known as Uḍupī; kṛṣṇa—the Deity of Lord Kṛṣṇa; dekhi—seeing; tāhāṅ—there; haila—became; prema–unmādī—mad in ecstasy. TRANSLATION Caitanya Mahāprabhu next arrived at Uḍupī, the place of Madhvācārya, where the philosophers known as Tattvavādīs resided. There He saw the Deity of Lord Kṛṣṇa and became mad with ecstasy. PURPORT Śrīpāda Madhvācārya took his birth at Uḍupī, which is situated in the South Kanaraḍā district of South India, just west of Sahyādri. This is the chief city of the South Kanaraḍā province and is near the city of Mangalore, which is situated to the south of Uḍupī. In the city of Uḍupī is a place called Pājakā-kṣetra, where Madhvācārya took his birth in a Śivāllī-brāhmaṇa dynasty as the son of Madhyageha Bhaṭṭa, in the year 1040 Śakābda (A.D. 1119). According to some, he was born in the year 1160 Śakābda (A.D. 1239). In his childhood Madhvācārya was known as Vāsudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvācārya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maṇimān lived near his abode in the form of a snake, and at the age of five Madhvācārya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyāsa at the age of twelve. Upon receiving sannyāsa from Acyuta Prekṣa, he received the name Pūrṇaprajña Tīrtha. After traveling all over India, he finally discussed scriptures with Vidyāśaṅkara, the exalted leader of Sṛṅgeri–maṭha. Vidyāśaṅkara was actually diminished in the presence of Madhvācārya. Accompanied by Satya Tīrtha, Madhvācārya went to Badarikāśrama. It was there that he met Vyāsadeva and explained his commentary on the Bhagavad-gītā before him. Thus, he became a great scholar by studying before Vyāsadeva. By the time he came to the Ānanda-maṭha from Badarikāśrama, Madhvācārya had finished his commentary on the Bhagavad-gītā. His companion Satya Tīrtha wrote down the entire commentary. When Madhvācārya returned from Badarikāśrama, he went to Gañjāma, which is on the bank of the river Godāvarī. There he met with two learned scholars named Śobhana Bhaṭṭa and Svāmī Śāstrī. Later these scholars became known in the disciplic succession of Madhvācārya as Padmanābha Tīrtha and Narahari Tīrtha. When he returned to Uḍupī, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Śrī Kṛṣṇa, he saw that a large boat containing goods for Dvārakā was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhvācārya agreed to take some gopī–candana. He received a big lump of gopī–candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Kṛṣṇa. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhvācārya received the Deity of Kṛṣṇa in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Madhvācārya personally brought this Deity to Uḍupī. Madhvācārya had eight disciples, all of whom took sannyāsa from him and became directors of his eight monasteries. Worship of the Lord Kṛṣṇa Deity is still going on at Uḍupī according to the plans Madhvācārya established. Madhvācārya then for the second time visited Badarikāśrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvācārya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvācārya visited the king, he engaged the king in that work and departed with his disciples. Often in the province of Gāṅga–pradeśa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvācārya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvācārya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tīrtha was attacked by a tiger, Madhvācārya separated them by virtue of his great strength. When he met Vyāsadeva, he received from him the śālagrāma–śilā known as Aṣṭamūrti. After this, he summarized the Mahābhārata. Madhvācārya’s devotion to the Lord and his erudite scholarship became known throughout India. Consequently, the owners of the Śṛṅgeri-maṭha, established by Śaṅkarācārya, became a little perturbed. At that time the followers of Śaṅkarācārya were afraid of Madhvācārya’s rising power, and they began to tease Madhvācārya’s disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvācārya was not in line with Vedic principles. A person named Puṇḍarīka Purī, a follower of the Māyāvāda philosophy of Śaṅkarācārya, came before Madhvācārya to discuss the śāstras. It is said that all of Madhvācārya’s books were taken away, but later they were found with the help of King Jayasiṁha, ruler of Kumla. In discussion, Puṇḍarīka Purī was defeated by Madhvācārya. A great personality named Trivikramācārya, who was a resident of Viṣṇumaṅgala, became Madhvācārya’s disciple, and his son later became Nārāyaṇācārya, the composer of Śrī Madhva–vijaya. After the death of Trivikramācārya, the younger brother of Nārāyaṇācārya took sannyāsa and later became known as Viṣṇu Tīrtha. It was reputed that there was no limit to the bodily strength of Pūrṇaprajña, Madhvācārya. There was a person named Kaḍañjari who was famed for possessing the strength of thirty men. Madhvācārya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Śrīla Madhvācārya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upaniṣad. For further information about Madhvācārya, one should read Madhva–vijaya, by Nārāyaṇācārya. The ācāryas of the Madhva–sampradāya established Uḍupī as the chief center, and the monastery there was known as Uttararāḍhī-maṭha. A list of the different centers of the Madhvācārya-sampradāya can be found at Uḍupī, and their maṭha commanders are (1) Viṣṇu Tīrtha (Śoda-maṭha), (2) Janārdana Tīrtha (Kṛṣṇapura-maṭha), (3) Vāmana Tīrtha (Kanura-maṭha), (4) Narasiṁha Tīrtha (Adamara-maṭha), (5) Upendra Tīrtha (Puttugī-maṭha), (6) Rāma Tīrtha (Śirura-maṭha), (7) Hṛṣīkeśa Tīrtha (Palimara-maṭha), and (8) Akṣobhya Tīrtha (Pejāvara-maṭha). The disciplic succession of the Madhvācārya-sampradāya is as follows (the dates are those of birth): (1) Haṁsa Paramātmā; (2) Caturmukha Brahmā; (3) Sanakādi; (4) Durvāsā; (5) Jñānanidhi; (6) Garuḍa–vāhana; (7) Kaivalya Tīrtha; (8) Jñāneśa Tīrtha; (9) Para Tīrtha; (10) Satyaprajña Tīrtha; (11) Prājña Tīrtha; (12) Acyuta Prekṣācārya Tīrtha; (13) Śrī Madhvācārya, 1040 Śaka; (14) Padmanābha, 1120; Narahari, 1127; Mādhava, 1136; and Akṣobhya 1159; (15) Jaya Tīrtha, 1167; (16) Vidyādhirāja, 1190; (17) Kavīndra, 1255; (18) Vāgīśa, 1261; (19) Rāmacandra, 1269; (20) Vidyānidhi, 1298; (21) Śrī Raghunātha, 1366; (22) Rayuvarya (who spoke with Śrī Caitanya Mahāprabhu), 1424; (23) Raghūttama, 1471; (24) Vedavyāsa, 1517; (25) Vidyādhīśa, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi, 1560; (29) Satyanātha, 1582; (30) Satyābhinava, 1595; (31) Satyapūrṇa, 1628; (32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasaṅkalpa, 1752; (39) Satyasantuṣṭa, 1763; (40) Satyaparāyaṇa, 1763; (41) Satyakāma, 1785; (42) Satyeṣṭa, 1793; (43) Satyaparākrama, 1794; (44) Satyadhīra, 1801; (45) Satyadhīra Tīrtha, 1808. (For approximate Christian era dates, add seventy-nine years.) After the sixteenth ācārya (Vidyādhirāja Tīrtha), there was another disciplic succession, including Rājendra Tīrtha, 1254; Vijayadhvaja; Puruṣottama; Subrahmaṇya; and Vyāsa Rāya, 1470-1520. The nineteenth ācārya, Rāmacandra Tīrtha, had another disciplic succession, including Vibudhendra, 1218; Jitāmitra, 1348; Raghunandana; Surendra; Vijendra; Sudhīndra; and Rāghavendra Tīrtha, 1545. To date, in the Uḍupī monastery there are another fourteen Madhva–tīrtha sannyāsīs. As stated, Uḍupī is situated beside the sea in South Kanaraḍā, about thirty-six miles north of Mangalore. Most of the information in this purport is available from the South Kānāḍā Manual and the Bombay Gazette. Sri Caitanya-Caritamrta Madhya -Lila 9.245 We should not make any particular distinction between the poor and the rich like the foolish worshipers of daridra–nārāyaṇa. Nārāyaṇa is present in the rich as well as the poor. One should not simply think Nārāyaṇa is situated among the poor. He is everywhere. An advanced devotee will offer respects to everyone—even to cats and dogs. vidyā–vinaya–sampanne
brāhmaṇe gavi hastini
śuni caiva śva–pāke ca
paṇḍitāḥ sama–darśinaḥ “The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].” (Bg. 5.18) This sama–darśinaḥ, equal vision, should not be mistaken to mean that the individual is the same as the Supreme Lord. They are always distinct. Every individual person is different from the Supreme Lord. It is a mistake to equate the individual living entity with the Supreme Lord on the plea of vivikta–dṛk, sama–dṛk. The Lord is always in an exalted position, even though He agrees to live everywhere. Śrīla Madhvācārya, quoting Padma Purāṇa, states: vivikta–dṛṣṭi jīvānāṁ dhiṣṇyatayā parameśvarasya bheda–dṛṣṭiḥ. “One who has clear vision and who is devoid of envy can see that the Supreme Lord is separate from all living entities, although He is situated in every living entity.” Madhvācārya further quotes from Padma Purāṇa: upapādayet parātmānaṁ
jīvebhyo yaḥ pade pade
bhedenaiva na caitasmāt
priyo viṣṇos tu kaścana “One who sees the living entity and the Supreme Lord as always distinct is very dear to the Lord.” Padma Purāṇa also states, yo hareś caiva jīvānāṁ bheda–vaktā hareḥ priyaḥ: “One who preaches that the living entities are separate from the Supreme Lord is very dear to Lord Viṣṇu.”Srimad-Bhgavatam 5.5.26 asyānuguṇān ślokān gāyanti——aho bhuvaḥ sapta-samudravatyādvīpeṣu varṣeṣv adhipuṇyam etatgāyanti yatratya-janā murāreḥkarmāṇi bhadrāṇy avatāravanti SYNONYMS tasya—of Him (Lord Ṛṣabhadeva); anuguṇān—conforming to the instructions for liberation; ślokān—verses; gāyanti—chant; aho—oh; bhuvaḥ—of this earthly planet; sapta–samudra–vatyāḥ—possessing seven seas; dvīpeṣu—among the islands; varṣeṣu—among the lands; adhipuṇyam—more pious than any other island; etat—this (Bhārata–varṣa); gāyanti—sing about; yatratya–janāḥ—the people of this tract of land; murāreḥ—of Murāri, the Supreme Personality of Godhead; karmāṇi—the activities; bhadrāṇi—all-auspicious; avatāravanti—in many incarnations such as Lord Ṛṣabhadeva. TRANSLATION Learned scholars chant about the transcendental qualities of Lord Ṛṣabhadeva in this way: “Oh, this earthly planet contains seven seas and many islands and lands, of which Bhārata–varṣa is considered the most pious. People of Bhārata–varṣa are accustomed to glorifying the activities of the Supreme Personality of Godhead in His incarnations as Lord Ṛṣabhadeva and others. All these activities are very auspicious for the welfare of humanity. PURPORT Śrī Caitanya Mahāprabhu said: bhārata–bhūmite haila manuṣya–janma yāra
janma sārthaka kari’ kara para–upakāra
[Cc. Ādi 9.41] As stated in this verse, Bhārata–varṣa is a most pious land. The followers of Vedic literature understand the Supreme Personality of Godhead in His different incarnations, and they are privileged to glorify the Lord by following the directions of Vedic literature. After realizing the glories of human life. such people should take up the mission to spread the importance of human life throughout the whole world. This is the mission of Śrī Caitanya Mahāprabhu. The word adhipuṇyam indicates that there are certainly many other pious men throughout the world, but the people of Bhārata–varṣa are even more pious. Therefore, they are fit to spread Kṛṣṇa Consciousness throughout the world for the benefit of all human society. Śrīla Madhvācārya also recognizes the land of Bhārata–varṣa: viśeṣād bhārate puṇyam. Throughout the world, there is no question of bhagavad-bhakti or devotional service, but the people of Bhārata–varṣa can easily understand the devotional service of the Lord. Thus every inhabitant of Bhārata–varṣa can perfect his life by discharging bhagavad-bhakti and then preaching this cult throughout the world for the benefit of everyone. Srimad-Bhagavatam 5.6.13 Lord Brahmā is the guru of Nārada Muni, who is the guru of Vyāsadeva, and Vyāsadeva is the guru of Madhvācārya. Thus the Gauḍīya–Mādhva–sampradāya is in the disciplic succession from Nārada Muni. The members of this disciplic succession—in other words, the members of the Kṛṣṇa consciousness movement—should follow in the footsteps of Nārada Muni by chanting the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. They should go everywhere to deliver the fallen souls by vibrating the Hare Kṛṣṇa mantra and the instructions of Bhagavad-gītā, Śrīmad-Bhāgavatam and Caitanya–caritāmṛta. That will please the Supreme Personality of Godhead. One can spiritually advance if one actually follows the instructions of Nārada Muni. If one pleases Nārada Muni, then the Supreme Personality of Godhead, Hṛṣīkeśa, is also pleased (yasya prasādād bhagavat–prasādaḥ ). The immediate spiritual master is the representative of Nārada Muni; there is no difference between the instructions of Nārada Muni and those of the present spiritual master. Both Nārada Muni and the present spiritual master speak the same teachings of Kṛṣṇa, who says in Bhagavad-gītā (18.65–66): man-manā bhava mad-bhakto
mad–yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ’si mesarva–dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ “Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus, you will come to Me without fail. I promise you this because you are My very dear friend. Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” Srimad-Bhagavata, 6.5.22 This verse indicates that oṁkāra, or praṇava, is a direct representation of the Supreme Personality of Godhead. Therefore if at the time of death one simply remembers oṁkāra, he remembers the Supreme Personality of Godhead and is therefore immediately transferred to the spiritual world. Oṁkāra is the basic principle of all Vedic mantras, for it is a representation of Lord Kṛṣṇa, understanding of whom is the ultimate goal of the Vedas, as stated in the Bhagavad-gītā (vedaiś ca sarvair aham eva vedyaḥ). Māyāvādī philosophers cannot understand these simple facts explained in the Bhagavad-gītā, and yet they are very proud of being Vedāntīs. Sometimes, therefore, we refer to the Vedāntī philosophers as Vidantīs, those who have no teeth (vi means \\”without,\\” and dantī means \\”possessing teeth\\”). The statements of the Śaṅkara philosophy, which are the teeth of the Māyāvādī philosopher, are always broken by the strong arguments of Vaiṣṇava philosophers such as the great ācāryas, especially Rāmānujācārya. Śrīpāda Rāmānujācārya and Madhvācārya break the teeth of the Māyāvādī philosophers, who can therefore be called Vidantīs, \\”toothless.\\” Sri Caitanya Caritamrta Adi-Lila 7.128 Śrī Mādhavendra Purī is one of the ācāryas in the disciplic succession from Madhvācārya. Mādhavendra Purī had two principal disciples, Īśvara Purī and Śrī Advaita Prabhu. Therefore the Gauḍīya Vaiṣṇava–sampradāya is a disciplic succession from Madhvācārya. This fact has been accepted in the authorized books known as Gaura-gaṇoddeśa-dīpikā and Prameya-ratnāvalī, as well as by Gopāla Guru Gosvāmī. The Gaura-gaṇoddeśa-dīpikā clearly states the disciplic succession of the Gauḍīya Vaiṣṇavas as follows: \\”Lord Brahmā is the direct disciple of Viṣṇu, the Lord of the spiritual sky. His disciple is Nārada, Nārada’s disciple is Vyāsa, and Vyāsa’s disciples are Śukadeva Gosvāmī and Madhvācārya. Padmanābha Ācārya is the disciple of Madhvācārya, and Narahari is the disciple of Padmanābha Ācārya. Mādhava is the disciple of Narahari, Akṣobhya is the direct disciple of Mādhava, and Jayatīrtha is the disciple of Akṣobhya. Jayatīrtha’s disciple is Jñānasindhu, and his disciple is Mahānidhi. Vidyānidhi is the disciple of Mahānidhi, and Rājendra is the disciple of Vidyānidhi. Jayadharma is the disciple of Rājendra. Puruṣottama is the disciple of Jayadharma. Śrīmān Lakṣmīpati is the disciple of Vyāsatīrtha, who is the disciple of Puruṣottama. And Mādhavendra Purī is the disciple of Lakṣmīpati.\\” Sri Caitanya Caritamrta Adi-Lila 6.40 The amazing story of Mula-Rama The Madhvācārya-sampradāya and Rāmānuja-sampradāya are mainly worshipers of Lord Rāmacandra, although the Śrī Vaiṣṇavas are supposed to be worshipers of Lord Nārāyaṇa and Lakṣmī and the Tattvavādīs are supposed to be worshipers of Lord Kṛṣṇa. At present, in most of the monasteries belonging to the Madhva–sampradāya, Lord Rāmacandra is worshiped. 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. Sri Caitanya-Caritamrta Madhya-Lila 9.11