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

March 31, 2020 in Articles by Laksman dasa

Sri Ramanuja Avirbhava Tithi – Monday, March 29, 2018. [Mayapura,west Bengal. Bharat
Inline image

Sri RamanujaVaishnava guru Ramanuja's original body mummified & preserved inside Sri Ranganathaswamy Temple, Srirangam since 1137 CE with Sandalwood & Camphor coatingsAlwars-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 ADISESHA with 1000 hoods and successfully addressed all jain acharyas and satisfied their questions.
(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: https://prabhupadabooks.com/sb/2/2/26
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: https://prabhupadabooks.com/sb/4/22/11
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: https://prabhupadabooks.com/sb/4/28/30
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 activities.ink to this page: https://prabhupadabooks.com/sb/7/15/21
Rāmānujācārya sometimes accepts Baladeva as a śaktyāveśa-avatāra
Rāmānujācārya sometimes accepts Baladeva as a śaktyāveśa-avatāra, but Śrīla Jīva Gosvāmī has explained that Baladeva is an expansion of Kṛṣṇa and that a part of Baladeva is Saṅkarṣaṇa. Although Baladeva is identical with Saṅkarṣaṇa, He is the origin of Saṅkarṣaṇa. Therefore the word svarāṭ has been used to indicate that Baladeva always exists in His own independence. The word svarāṭ also indicates that Baladeva is beyond the material conception of existence. Māyā cannot attract Him, but because He is fully independent, He can appear by His spiritual potency wherever He likes. Māyā is fully under the control of Viṣṇu. Because the material potency and yogamāyā mingle in the Lord’s appearance, they are described as ekānaṁśā. Sometimes ekānaṁśā is interpreted to mean “without differentiation.” Saṅkarṣaṇa and Śeṣa-nāga are identical. As stated by Yamunādevī, “O Rāma, O great-armed master of the world, who have extended Yourself throughout the entire universe by one plenary expansion, it is not possible to understand You fully.” Therefore, ekāṁśā refers to Śeṣa-nāga. In other words, Baladeva, merely by His partial expansion, sustains the entire universe. Link to this page: https://prabhupadabooks.com/sb/10/1/69
Yamunacarya as spiritual master of Ramanujacarya
This is a verse from the Stotraratna (12) of Yāmunācārya, the spiritual master of Rāmānujācārya. The authentic scriptures describe the transcendental activities, features, form and qualities of Kṛṣṇa, and Kṛṣṇa explains Himself in the Bhagavad-gītā, the most authentic scripture in the world. He is further explained in Śrīmad-Bhāgavatam, which is considered the explanation of the Vedāntasūtra. Lord Kṛṣṇa is accepted as the Supreme Personality of Godhead by these authentic scriptures, not simply by vox populi. In the modern age a certain class of fools think that they can vote anyone into the position of God, as they can vote a man into the position of a political executive head. But the transcendental Supreme Personality of Godhead is perfectly described in the authentic scriptures. In the Bhagavad-gītā the Lord says that only fools deride Him, thinking that anyone can speak like Kṛṣṇa. Link to this page: https://prabhupadabooks.com/cc/adi/3/87
Ramanuja explains the catur-vyuha
vāsudeva-saṅkarṣaṇa-pradyumnāniruddha
‘dvitīya catur-vyūha’ ei–turīya, viśuddha
SYNONYMS
vāsudeva—the expansion named Vāsudeva; saṅkarṣaṇa—the expansion named Saṅkarṣaṇa; pradyumna—the expansion named Pradyumna; aniruddha—the expansion named Aniruddha; dvitīya catuḥvyūha—the second quadruple expansion; ei—this; turīya—transcendental; viśuddha—free from all material contamination.
TRANSLATION
Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha constitute this second quadruple. They are purely transcendental.
PURPORT
Śrīpāda Śaṅkarācārya has misleadingly explained the quadruple form (caturvyūha) in his interpretation of the forty-second aphorism of Chapter Two of the second khaṇḍa of the Vedāntasūtra (utpatty-asambhavāt). In verses 41 through 47 of this chapter of Śrī Caitanyacaritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī answers Śrīpāda Śaṅkarācārya’s misleading objections to the personal feature of the Absolute Truth.
The Supreme Personality of Godhead, the Absolute Truth, is not like a material object that can be known by experimental knowledge or sense perception. In the Nārada-pañcarātra this fact has been explained by Nārāyaṇa Himself to Lord Śiva. But Śaṅkarācārya, the incarnation of Śiva, under the order of Nārāyaṇa, his master, had to mislead the monists, who favo

Prabhupada Kirtan

March 31, 2020 in Articles by Laksman dasa

Spiritual Master is Sevaka Personality of Godhead

March 31, 2020 in Articles by Damaghosa dasa

SB 7.15.25-One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detached from the mode of goodness by promoting oneself to the platform of śuddha-sattva. All this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one can conquer the influence of the modes of nature.
PURPORT-Just by treating the root cause of an ailment, one can conquer all bodily pains and sufferings. Similarly, if one is devoted and faithful to the spiritual master, he can conquer the influence of sattva-guṇa, rajo-guṇa and tamo-guṇa very easily. Yogīs and jñānīs practice in many ways to conquer the senses, but the bhakta immediately attains the mercy of the Supreme Personality of Godhead through the mercy of the spiritual master. Yasya prasādād bhagavat-prasādo **. If the spiritual master is favorably inclined, one naturally receives the mercy of the Supreme Lord, and by the mercy of the Supreme Lord one immediately becomes transcendental, conquering all the influences of sattva-guṇa, rajo-guṇa and tamo-guṇa within this material world. This is confirmed in Bhagavad-gītā (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). If one is a pure devotee acting under the directions of the guru, one easily gets the mercy of the Supreme Lord and thus becomes immediately situated on the transcendental platform. This is explained in the next verse.
SB 7.15.27-The Supreme Personality of Godhead, Lord Kṛṣṇa, is the master of all other living entities and of the material nature. His lotus feet are sought and worshiped by great saintly persons like Vyāsa. Nonetheless, there are fools who consider Lord Kṛṣṇa an ordinary human being.
PURPORT-The example of Lord Kṛṣṇa’s being the Supreme Personality of Godhead is appropriate in regard to understanding the spiritual master. The spiritual master is called sevaka-bhagavān, the servitor Personality of Godhead, and Kṛṣṇa is called sevya-bhagavān, the Supreme Personality of Godhead who is to be worshiped. The spiritual master is the worshiper God, whereas the Supreme Personality of Godhead, Kṛṣṇa, is the worshipable God. This is the difference between the spiritual master and the Supreme Personality of Godhead.
Another point: Bhagavad-gītā, which constitutes the instructions of the Supreme Personality of Godhead, is presented by the spiritual master as it is, without deviation. Therefore the Absolute Truth is present in the spiritual master. As clearly stated in Text 26, jñāna-dīpa-prade. The Supreme Personality of Godhead gives real knowledge to the entire world, and the spiritual master, as the representative of the Supreme Godhead, carries the message throughout the world. Therefore, on the absolute platform, there is no difference between the spiritual master and the Supreme Personality of Godhead. If someone considers the Supreme Personality—Kṛṣṇa or Lord Rāmacandra—to be an ordinary human being, this does not mean that the Lord becomes an ordinary human being. Similarly, if the family members of the spiritual master, who is the bona fide representative of the Supreme Personality of Godhead, consider the spiritual master an ordinary human being, this does not mean that he becomes an ordinary human being. The spiritual master is as good as the Supreme Personality of Godhead, and therefore one who is very serious about spiritual advancement must regard the spiritual master in this way. Even a slight deviation from this understanding can create disaster in the disciple’s Vedic studies and austerities.

Read the rest of this entry →

If our senses impure-then we wil never understand Krsna–SP

March 31, 2020 in Articles by Damaghosa dasa

SB 7.5.30–Prahlāda Mahārāja replied: Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Kṛṣṇa are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.

April 16 1974 Bombay lecture—the senses are our problem-if impure they cannot understand Krsna

Everyone becomes a servant of the senses just beginning from the tongue. They eat anything and everything. Therefore they cannot control others senses also. This is the experience of big, big yogis. Therefore in the yoga practice, yama-niyama… In the yoga practice also, it is forbidden, not to allow the tongue to eat anything and everything, no. That is not possible. Similarly, we also ask our devotees not to allow your tongue to touch anything except kṛṣṇa-prasādam. Tongue’s two business: eating, tasting something, and vibrating sound. So if we can control the tongue not to touch anything which is not offered to Kṛṣṇa, and if we do not allow the tongue to talk anything except Kṛṣṇa, Hare Kṛṣṇa mahā-mantra, then you become the greatest yogi. The greatest yogi. Simply two things. Of course, we have to eat. That’s a fact. Without eating, we cannot exist. So eat. We have got so many nice things, offered to Kṛṣṇa. We offer to Kṛṣṇa all nice things.

As Bhaktivinoda Ṭhākura says, kṛṣṇa baṛo doyāmoy, koribāre jihwā jay, swa-prasād-anna dilo bhāi. Bhaktivinoda Ṭhākura, he was a gṛhastha, practical. He experienced. He said, śarīra abidyā-jāl: \”This body, material body, is a network of ignorance.\” Śarīra abidyā-jāl. Just like a network. If you are put into a net and bound up and thrown into the ocean, then what is your condition of life, just imagine. Similarly, we, pure souls, we have been put into this network of material body, and we are thrown into the ocean of nescience. This is our position, struggle for existence. How to get out of the network? How to get out of the ocean? This is… Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. This is our position.

So Bhaktivinoda Ṭhākura says this body is the network of ignorance, simply sense gratification. \”I shall eat this. I shall eat that. I shall hear this. I shall…\” The ear is engaged in hearing nice cinema songs, and the tongue is engaged, going to the restaurant, so many so-called palatable dishes. Similarly, other senses, they are engaged. So the… According to bhakti-yoga system, the first control is recommended to the tongue. That is said, that ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136].

Now, we receive knowledge through the indriyas, but if the indriyas are impure—senses, they are impure—they cannot understand what is Kṛṣṇa. Ataḥ śrī-kṛṣṇa-nāmādi, na… Beginning. Because beginning is śravaṇam. Bhakti-mārga begins by hearing.

Now, what is śravaṇam? Chanting. If there is chanting or there is some speaking, then we can hear. That is recommended by Śrī Caitanya Mahāprabhu, that simply hear. There are many places, recommended, that \”Hear.\” So but it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. These present blunt senses, material senses, cannot receive even this chanting of Hare Kṛṣṇa mantra. They say, \”This is nuisance.\” …

Read the rest of this entry →

SB 7th canto Chapter 14-Instructions for civilized human beings

March 29, 2020 in Articles by Damaghosa dasa

SB 7th canto Chapter 14-Instructions for civilized human beings
 
SB 7.14.36-The entire universe, which is full of living entities, is like a tree whose root is the Supreme Personality of Godhead, Acyuta [Kṛṣṇa]. Therefore simply by worshiping Lord Kṛṣṇa one can worship all living entities.
PURPORT…people are very much anxious to give service to other living entities, especially to the poor, but although they have manufactured many ways to give such help, actually they are expert in killing the poor living entities. This sort of service or mercy is not recommended in the Vedic wisdom. As stated in a previous verse, it has been decided (niruktam) by expert saintly persons that Kṛṣṇa is the root of everything and that worshiping Kṛṣṇa is worshiping everyone, just as supplying water to the root of a tree means satisfying all of its branches and twigs.
SB 7.14.37 purport…The living entity, who is part and parcel of the Supreme Personality of Godhead, exists on the mercy of the Lord, who is always with him in any form of body. The living entity desires a particular type of material enjoyment, and thus the Lord supplies him with a body, which is like a machine. Just to keep him alive in that body, the Lord remains with him as the puruṣa (Kṣīrodakaśāyī Viṣṇu). This is also confirmed in Brahma-saṁhitā (5.35):
SB 7.14.38 purport….In Bhagavad-gītā (15.15) it is said, mattaḥ smṛtir jñānam apohanaṁ ca: the Supreme Personality of Godhead in His localized aspect gives intelligence to the individual soul as far as he is able to grasp it. Therefore we find the individual soul in different high and low positions. …In human society, the perfect brāhmaṇa is supposed to be the most advanced in spiritual consciousness, and further advanced than the brāhmaṇa is the Vaiṣṇava. Therefore the best persons are the Vaiṣṇavas and Viṣṇu. When charity is to be given, one should take instruction from Bhagavad-gītā (17.20):
That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be charity in the mode of goodness.” One should give charity to the brāhmaṇas and Vaiṣṇavas, for thus the Supreme Personality of Godhead will be worshiped.
SB 7.14.39-My dear King, when great sages and saintly persons saw mutually disrespectful dealings at the beginning of Tretā-yuga, Deity worship in the temple was introduced with all paraphernalia.
Purport…When great saintly persons saw this contamination, they introduced worship of the Deity in the temple. This began in Tretā-yuga and was especially prominent in Dvāpara-yuga (dvāpare paricaryāyāṁ). But in Kali-yuga, worship of the Deity is being neglected. Therefore chanting of the Hare Kṛṣṇa mantra is more powerful than Deity worship. Śrī Caitanya Mahāprabhu set a practical example in that He did not establish any temples or Deities, but He profusely introduced the saṅkīrtana movement. Therefore Kṛṣṇa consciousness preachers should give more stress to the saṅkīrtana movement, especially by distributing transcendental literature more and more. This helps the saṅkīrtana movement. Whenever there is a possibility to worship the Deity, we may establish many centers, but generally we should give more stress to the distribution of transcendental literature, for this will be more effective in converting people to Kṛṣṇa consciousness.
It is said in Śrīmad-Bhāgavatam (11.2.47):arcāyām eva haraye pūjāṁ yaḥ śraddhayehate
na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ
A person who is very faithfully engaged in the worship of the Deity in the temple but does not know how to behave toward devotees or people in general is called a prākṛta-bhakta, or kaniṣṭha-adhikārī.” A prākṛta devotee, or neophyte devotee, is still on the material platform. 
 

Read the rest of this entry →

Then where is comfort? Real comfort is without anxiety. –SP

March 27, 2020 in Articles by Damaghosa dasa

June18-1977-Vrndavana

Upendra: The reason the original faith was placed in the scientists was because radio, airplanes, tape recorders have been manufactured, and people are impressed by these originally.
Prabhupāda: So what is the benefit? Without radio, people were dying, or with radio they are not living?
Upendra: They say they are living more comfortably.
Prabhupāda: Nonsense comfortably… They have changed the season? Is it comfortable? We have to take this cooling machine. What is the practical benefit? You can say that it is comfortable. That’s all right. But that does not mean that you have moved the uncomfortable situationYou are struggling against. That much you can take credit. Real benefit is not there. That is stated in the Bhagavad-gītā. Janma-mṛtyu-jarā-vyādhi [Bg. 13.9]. Real unhappiness is this, that you are: “Why I am struggling? I don’t want death.” Actually why I am taking massage and so on, so on? So that I may not die. So where is the scientists’ guarantee, “No, you’ll not die”? Has he any…? You’ll struggle only. That’s all. The scientists cannot guarantee, “No, you’ll not die.” That is real guarantee. “You’ll die comfortably.” Hm? Die comfortably? Now there is no appetite. Where is the scientist, assuring, “Take”? What actual benefit they have done? They are giving some… Nothing they have given. It is simply bluff. Things without which we could do, such things are there. There were no motorcars. There was horse carriage and bullock carriage. Things were going on. Not that without this horseless motorcar society would have been vanquished. No. There are other alternatives. Rather, they were complicated. As soon as you ride on a car, there is anxiety, especially in your country, so many cars. When you ride on a car, full of anxiety… At any moment there may be accident. It is not comfortable. If you are full of anxiety. Aeroplane may be. At any moment you can die. It is your time only. They’re going in good faith: “I shall go there.” But before rising to the sky, finished, crash. So many airplane has been… So where is the comfortAs soon as you get on the aeroplane, you are in full anxiety that at any moment there may be crash. Is it not? Then where is comfort? Real comfort is without anxiety. That is real comfort. Cāṇakya Paṇḍita has given, real comfort means, arni akyavad(?): “One who is not out of home and one who has no debts, he is happy.” Nowadays people are going out of home, and everyone is debtor to the bank and so many… The economic machine is so made that one is put always in debts for some so-called comforts, and he’s full of anxiety. The whole month he has to work to pay debts. (end)
 

Read the rest of this entry →

Ideal family life-Intro to SB chapt 14

March 24, 2020 in Articles by Damaghosa dasa

This chapter describes the occupational duties of the householder according to the time, the country and the performer. When Yudhiṣṭhira Mahārāja became very much inquisitive about the occupational duties for the householder, Nārada Muni advised him that a gṛhastha’s first duty is to be fully dependent on Vāsudeva, Kṛṣṇa, and to try to satisfy Him in all respects by executing one’s prescribed devotional service. 
 
(Note–Right off the bat the instruction has been given for the householder  to be independent in ones livlihood by depending upon Vasudeva,Krsna.
SB 1.13.27 purport…One who desires material benefit by such devotional activities can never depend on the Supreme Personality of Godhead, although He sits in everyone’s heart. Nor does the Lord give any direction to persons who worship Him for material gain. Such materialistic devotees may be blessed by the Lord with material benefits, but they cannot reach the stage of the first-class human being, as above mentioned.
 
March 16 1977 letterAs far as possible try to adjust to a natural way of life free from dependence on machines. But our principle should be that we are against nothing and for nothing. Only for Krishna. We want whatever is favorable for Krishna.
 
761102rc.vrn                Conversations Prabhupada: No, we don’t care for Indians and Europeans. We  care for Krsna, that’s all. I didn’t care for anyone. I simply care …   protection, that’s all. That is wanted. Guru-krsna-krpaya  paya bhakti-lata-bija. We want two favours. One from guru, one  from Krsna. That’s all. We don’t want anyone’s  favour.
August 3 1974 lecture….
Brahmānanda: Brāhmaṇa is not to accept any employment.
 
Prabhupāda: No. He’ll die of starvation. He’ll not accept any employment. That is brāhmaṇa. Kṣatriya also that, and vaiśya also. Only śūdra. A vaiśya will find out some business. He’ll find out some business. )
 
This devotional service will depend on the instructions of authorities and the association of devotees who are actually engaged in devotional service. The beginning of devotional service is śravaṇam, or hearing. One must hear from the mouths of realized souls. In this way the gṛhastha’s attraction to his wife and children will gradually be reduced.
 
 

Read the rest of this entry →

the Bee and the Python philosophy explained to Prahlada Maharaja

March 23, 2020 in Articles by Damaghosa dasa

This short exchange between Prahlada maharaj and a saintly  paramahamsa can teach us many things about how to go about our daily lives. The instructions are eternal  or timeless as well as the benefits.
Hare Krsna
damaghosa das
—————————- 
 
SB 7.13.31-Materialistic activities are always mixed with three kinds of miserable conditions—adhyātmika, adhidaivika and adhibautika. Therefore, even if one achieves some success by performing such activities, what is the benefit of this success? One is still subjected to birth, death, old age, disease and the reactions of his fruitive activities.
PURPORT-According to the materialistic way of life, if a poor man, after laboring very, very hard, gets some material profit at the end of his life, he is considered a success, even though he again dies while suffering the threefold miseries—adhyātmika, adhidaivika and adhibhautika. No one can escape the threefold miseries of materialistic life, namely miseries pertaining to the body and mind, miseries pertaining to the difficulties imposed by society, community, nation and other living entities, and miseries inflicted upon us by natural disturbances from earthquakes, famines, droughts, floods, epidemics, and so on. If one works very hard, suffering the threefold miseries, and then is successful in getting some small benefit, what is the value of this benefit? Besides that, even if a karmī is successful in accumulating some material wealth, he still cannot enjoy it, for he must die in bereavement. I have even seen a dying man begging a medical attendant to increase his life by four years so that he could complete his material plans. Of course, the medical man was unsuccessful in expanding the life of the man, who therefore died in great bereavement. Everyone must die in this way, and after one’s mental condition is taken into account by the laws of material nature, he is given another chance to fulfill his desires in a different body. Material plans for material happiness have no value, but under the spell of the illusory energy we consider them extremely valuable. There were many politicians, social reformers and philosophers who died very miserably, without deriving any practical value from their material plans. Therefore, a sane and sensible man never desires to work hard under the conditions of threefold miseries, only to die in disappointment.
 

Read the rest of this entry →

Sri Govinda Ghosha tirobhava tithi (disappearance day)

March 22, 2020 in Articles by Laksman dasa

Saturday, March 21, 2019. dvadasi

Sri Govinda Ghosha disappearance day
Srila Prabhupada describes the glories of Sri Govinda Ghosa.
compiled by Yasoda nandana dasa
Image result for images of vasudev ghosh
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 Vaiṣṇavas

In its present condition, the world can only be saved by introducing this saṅkīrtana, this Kṛṣṇa consciousness movement. -SP

March 21, 2020 in Articles by Damaghosa dasa

Hare Krsna

Pranams
All glories to Srila Prabhupada
So much panic and fear going around these days and I think devotees, especially should have more faith in the Holy Names of God, and Srila Prabhupada-and less listening to the karmi mudhas.
Just consider this one statement by Prabhupada about how the Plague in Calcutta was stopped.
So, the plague subsided. This is a fact. Everyone who knows history of Calcutta, the plague was subsided by saṅkīrtana movement.
How nature can be controlled? Mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. This is the law of nature. If you become disobedient to God, then prakṛti or nature will give you trouble in so many ways. And as soon as you become submissive, surrender to Kṛṣṇa, the Supreme Personality of Godhead, there will be no more natural disturbances. I have heard in 1900, 1898—I was born in 1896—so I have heard, I have seen also, I remember, in Calcutta there was a very virulent type of plague epidemic in 1898. So Calcutta became devastated. All people practically left Calcutta. Daily hundreds and hundreds of people were dying. I was one year old or one-and-a-half-year-old. I have seen what was happening, but there was plague epidemic. That I did not know. I, later on, I heard from my parents. So one bābājī, he organized saṅkīrtana, Hare Kṛṣṇa saṅkīrtana. When there was no other way, so he organized saṅkīrtana all over Calcutta. And in the, in saṅkīrtana, all people, Hindu, Muslim, Christian, Parsi, everyone joined. And they were coming, they were going road to road, street to street, entering in every house. So that Mahatma Gandhi Road, 151, you have seen. The saṅkīrtana party we received very nicely. There was light, and I was very small, I was also dancing, I can remember. Just like our small children sometimes dances. I remember. I could see only up to the knees of the persons who were joined. So, the plague subsided. This is a fact. Everyone who knows history of Calcutta, the plague was subsided by saṅkīrtana movement. Link to this page: https://prabhupadabooks.com/classes/sb/1/10/5/mayapura/june/20/1973

So my humble suggestion is that we as devotees should also follow in the footsteps of all those pious Vaisvanas Hindus, Muslims, Christians, and Parsis from Calcutta and loudly broadcast the holy names of Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.-EVERYWHERE in the world.

This should first of all be done by actually going out on sankirtan with 2 or 20 or more devotees everywhere, especially the cities of the world. If we cant do that, then we should drive around in our cars with windows down and blasting our the Holy Names of God so that the ether will become purified and the karmis as well.
What else do the karmis know how to stop this corona virus?? Nothing but trying to get masks gowns and ventilators which are all in short supply. They have no idea all this is caused by sinful life.
I only heard one politician , and only once, say the word God in his effort to protect his citizens out of thosands of these other TV “experts” and fools.

Read the rest of this entry →

How to stop the fear of the corona virus

March 19, 2020 in Articles by Damaghosa dasa

761102rc.vrn When men are uncivilized, they do not how  to grow food, they kill animals in the  jungle and eat. When they  are civilized, they know how to grow food now and  the nice food grains, fruit, flowers…
 
Jan 15 1975 SF-..Not that for your foodstuff, getting your food grain or earning your livelihood, you have to go hundred miles, fifty miles. No. At home, you produce your food grain and stock it. In India still, they work for three months during this rainy season, and they get their food grains for the whole year. You can save time so nicely.
 
June 6 1974 Geneva….That is the system that in India every man is producing his food grains independently. Now it is stopped. Formerly, all these men, they used to produce their food grain. So they used to work for three months in a year, and they could stock the whole year’s eatable food grains. Life was very simple. After all, you require to eat. So this Vedic civilization was that keep some land and keep some cows. Then your whole economic question is solved.
We have seen it…That means as soon as one has a land sufficient to produce, he is safe. His food problem—that is the real problem—is solved. So people are not being trained up to… In America, I have seen. Now the farmers, the father is working on the farm, and the sons, they do not come. They live in the city. This is the tendency all over the world. They are not producing food grains. Therefore there is scarcity.
So anyway, the whole world situation is degrading, that people are not producing their own food. This is the problem, real problem. Kṣetra-kṣetra-jña. This example is given. As every man must possess a piece of land… Therefore this… Because it is very common thing, this example has been given. Kṣetra-kṣetra-jña.
So as we till our land and gets foodstuff according to my labor, according to my intelligence… Food grains I can produce once twice, thrice, if I work hard. Generally, they work two times: three months, three months. And those who are very lazy, they work three months. But even working for three months, they can acquire foodstuffs for the whole year. That I have seen.
 
So if one believes this to be true, that you can survive nicely by growing your food in only threee months time, then as Srila Prabhupada states- “you are safe”.
Contrast this situation of being safe to what we see everywhere today in the world where people are 100% completely dependent upon what the stores stock for food, which if and when the oil for transport ever ran out or there was a strike or, street riots, or a war, or a corona virus, whatever, then in three days time, which is normal shelf time for food stock, nobody would have any food to eat !! Think it won’t happen? Why do the civil authorities always tell us to stock food and water for at least three days? There is a saying-trust no future however bright it may look.
 
 

Read the rest of this entry →

There is no question of focus or no focus–SP

March 18, 2020 in Articles by Damaghosa dasa

DSC_0119.JPG
July 31 1975 New Orleans
Devotee (3): But does he focus his mind upon the two-armed…?
Prabhupāda: There is no question of focus or no focus. One who sees Kṛṣṇa, he sees everything. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavanti. There is no question of imagination. This is fact. What is that?
Satsvarūpa:nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ mūḍho ‘yaṁ nābhijānāti loko mām ajam avyayam [Bg. 7.25]
“I am never manifest to the foolish and unintelligent.”
Prabhupāda: Yes. One who is foolish, nonintelligent, he cannot see Kṛṣṇa. Means Kṛṣṇa does not reveal to him. They never see. Next?
Satsvarūpa: “For them I am covered by My eternal creative potency, yogamāyā, and so the deluded world knows Me not, who am unborn and infallible.”
Prabhupāda: If you have no qualification to see Him, even Kṛṣṇa comes before you, you cannot see. You will see Him—”Oh, He’s an ordinary man like me,” because you are not qualified to see Him. But when you become qualified, you will see Him always. Kuntidevi said, “Kṛṣṇa, You are within and without; still, they cannot see You.” If Kṛṣṇa is within and without, there are two things. Still, the example is given, naṭo nāṭya-dharo yathā. Just like a friend or a family member playing on the stage, and somebody says that “Your brother is playing.” “Oh, where is my brother? Where is my brother?” “He is just playing this part, taken this part.” “Oh.” So he requires the help. Otherwise he cannot see. Even he sees his brother or father playing on the stage, he cannot see. The example is very nice. Naṭo nāṭya-dharo yathā. He sees his brother at home, but he cannot see on the stage. Everything requires qualification. Therefore this Kṛṣṇa consciousness movement is meant for qualifying you to see God twenty-four hours. This is sum and substance of Kṛṣṇa consciousness. If you learn this art, then you will see God twenty-four hours, without any stop.
[Bg. 18.78] “Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.”
DSC_0120.JPG
BG 7.3 purport….
Only the pure devotees can know something of the inconceivable transcendental qualities in Kṛṣṇa, in the cause of all causes, in His omnipotence and opulence, and in His wealth, fame, strength, beauty, knowledge and renunciation, because Kṛṣṇa is benevolently inclined to His devotees. He is the last word in Brahman realization, and the devotees alone can realize Him as He is. Therefore it is said:
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyāiḥ
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ
“No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him.” (Padma Purāṇa)
DSC_0121.JPG

Why does Prabhupada use the term-bona fide- so many times???

March 17, 2020 in Articles by Damaghosa dasa

Śyāmasundara: Today we are discussing the American philosopher John Dewey. Last time we were discussing William James, who is called a pragmatist. His philosophy deals…, believes that practice is better than theory. So this John Dewey is more or less a successor in this same line of philosophizing. He says that practical consequences are the only valid test of truth, and he says that the proof of an idea consists in its being subject to predictable results. The idea is not true unless the results of the idea are predictable.
Prabhupāda: Yes.
Śyāmasundara: He is also…
Prabhupāda: That is practical. That is practical. No theoretical knowledge is necessary.
Śyāmasundara: But do the results of an idea have to be predictable?
Prabhupāda: Idea may…, if it is a concocted idea, the result cannot be ascertained. If it is fact, then the result can be predicted.
Śyāmasundara: He says that the object of inquiry or asking questions is belief; that because we want to believe something we often ask questions in order to find something to believe in. This is the nature of inquiry.
Prabhupāda: So that is the Vedānta-sūtra: to find out the ultimate cause of everything, the inquiries about the Absolute Truth. So these inquiries should be made to the person who knows; otherwise, what is the use of inquiring? That is the Vedic injunction. If you want to inquire about truth, then you must approach the bona fide spiritual master, guru. Guru means bona fide. But because there are so many pseudo gurus at the present moment, therefore we have to add this word “bona fide.” Otherwise, guru means bona fide. One who is not bona fide, he cannot be guru. But people are misled by persons, pseudo or false gurus; therefore you have to add this word “bona fide.” Otherwise there is no necessity of adding this word.
Śyāmasundara: He believes that it is the nature of inquiry itself to want to believe something, even on the small, everyday level. If I want to know who put these flowers here, because I want to believe the truth about these flowers, I ask, I inquire.
Prabhupāda: So inquiry means to know the truth. Therefore our inquiry should be made to a person who knows the truth. Otherwise the inquiry has no valid position. Tad vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. That is Vedic injunction. The inquiry should be genuine and the answer should come from a genuine person. Then it is all right.
————————————————
I looked up the word bona fide in the vedabase folio and found 1451 references to it. So if we have a bona fide guru, then everything is fine, but if we do not have such a liberated person to guide us , then our future is very very dark.
—————————————–
We have to select a guru by whose order we wont make mistakes
March 2 1966 NYNow, to take such guidance means the spiritual master should also be a very perfect man. Otherwise, how can he guide? …Therefore one has to select a spiritual master whose order, carrying, you’ll not commit a mistake. You see? Now, suppose if you accept a wrong person as spiritual master, and if you, if he guides you wrongly, then your whole life is spoiled. So one has to accept a spiritual master whose guidance will make his life perfect. That is the relation between spiritual master and disciple. It is not a formality. It is a great responsibility both for the disciple and for the spiritual master.
—————————————————

Read the rest of this entry →

Sri Vyasatirtha aradhane [Tirobhava tithi- disappearance] March 14, 2020

March 14, 2020 in Articles by Laksman dasa

Subject: Sri Vyasatirtha aradhane [Tirobhava tithi- disappearance] March 14, 2020

Sri Vyâsa Tîrtha (1460-1539) — a short sketch Srila Prabhupada: There are four Sampradayas from the beginning of the creation. One is called Brahma Sampradaya, and is coming down by disciplic succession from Brahma; another Sampradaya is coming down from Laksmi, called Sri Sampradaya; another is coming down from the Kumaras, they are known as Nimbarka Sampradaya; another Sampradaya is coming from Lord Siva, Rudra Sampradaya or Viṣṇu Svāmī. These are four bona fide Sampradayas that are accepted by the bona fide spiritualists. The Impersonalist Sampradaya is not original neither the Impersonalist Sampradaya or party can help us. At the present moment there are so many Sampradayas, but we have to test them about their method of disciplic understanding. Anyway, all the four Sampradayas above mentioned, they are after worshiping the Supreme Lord Visnu, in His different Expansions, and some of them are in favor of worshiping Radha Krishna. In the later age the Brahma Sampradaya was handed down though Madhva Acarya; in this Madhva Acarya disciplic succession came Isvara Puri. This Isvara Puri was accepted as Spiritual Master of Lord Caitanya. Therefore, we being in disciplic succession of Caitanya Mahaprabhu, we are known as the Madhva Sampradaya. And because Lord Caitanya appeared in Bengal, which country is called Gaudadesa, our Sampradaya party is known as Madhva Gaudiya Sampradaya. But all these Sampradayas are non-different from one another because they believe and worship the Supreme Lord. Any other Sampradaya who are Impersonalist or voidist or nondevotee, they are rejected by us.

My Guru Maharaja was in the 10th generation from Lord Caitanya. We are 11th from Lord Caitanya. The disciplic succession is as follows: 1. Sri Krishna, 2. Brahma, 3. Narada, 4. Vyasa, 5. Madhva, 6. Padmanabha, 7. Nrihari, 8. Madhava, 9. Akshobhya, 10. Jayatirtha, 11. Jnanasindhu, 12. Purusottama, 13. Vidyanidhi, 14. Rajendra, 15. Jayadharma, 16. Purusottama, 17. Vyasatirtha, 18. Laksmipati, 19. Madhavendra Puri, 20. Isvara Puri (Advaita, Nityananda) 21. Sri Caitanya Mahaprabhu, 22. (Svarupa, Sanatana) Rupa, 23.(Jiva) Raghunath, 24. Krishna dasa, 25. Narottama, 26. Visvanatha, 27. (Baladeva.) Jagannatha, 28. (Bhaktivinode) Gaurakisora, 29. Srila Bhaktisiddhanta Sarasvati, Sri Barshabhanavidayitadas, 30. Sri Srimad Bhaktivedanta.

Link to this page: https://prabhupadabooks.com/letters/los_angeles/february/13/1968/upendra

Sri Vyâsa Tîrtha is probably the scholar of Tattvavâda held in highest esteem next to Sri Jayatîrtha. His work has been to write detailed commentaries on the works of Srimad Ananda Tîrtha and Sri Jayatîrtha, and to show Tattvavâda as being placed on a firm logical footing; his work is considered to be of the highest significance, particularly because it is accepted even by his opponents that his understanding of their schools is second to none. Thus, there is no possibility of claiming Sri Vyâsa Tîrtha’s critiques to be invalid on account of his having misstated the positions he wishes to criticize. Sri Vyâsa Tîrtha also keeps a tempo that is hard for the less skilled to even conceive of, let alone match. His logic is exceptionally hard to beat, because of his uncanny knack of knowing exactly what the opponent is going to say, and using this information to lead the opponent on to traps of logic that are dozens of steps deep, and impossible to work through or around. One feels that while one gropes in the dark and tries to guess where one is and struggles to find one’s way, Sri Vyâsa Tîrtha not only knows one’s present position to a nicety, he also knows all the possible ways one might proceed, in advance of oneself, and has a proper plan of action already planned out for any further move one might make. Thus, holding one’s own in a debate with Sri Vyâsa Tîrtha is very similar to making one’s way across a field laid with mines; one does not know where to put one’s foot next, and very often, even a secure retreat to a former safe position is impossible, after one has taken a few steps down in hopes of making progress. In summation, it is hardly a stretch to say that Sri Vyâsa Tîrtha is the very personification of mastery of skill in dialogue and debate, that every logician and philosopher wishes to be.

In addition to his pellucid and luminescent writings, Sri Vyâsa Tîrtha is also known for the influence he had on the Vijayanagara empire, especially for the fact that it was under his tutelage that it had its heyday, and produced its greatest ruler. Perhaps even more importantly, it is noted that he was responsible for providing a healthy atmosphere in which the Hari-dâsa tradition could sprout and flourish; he disregarded all highbrow disapprobation of the lower castes, as he showed by his acceptance of the low-caste Kanaka Dâsa as a shishya, on par with his other students, and by his even arranging to prove to them that Kanaka Dâsa was a greater devotee than any of them.

An inauthentic biography of Sri Vyâsa Tîrtha can be found in the work Vyâsayogicharita, by the Smârta poet Somanatha (Bangalore, 1926). This is a champu kâvya (\\”A kind of elaborate and highly artificial composition in which the same subject is continued through alterations in prose and verse\\” — from Apte’s dictionary) which two was first presented by the poet in Krishnadevarâya’s court using two reciters. The work however makes significant digressions from Tattvavâda, for instance when at the very outset, it names Balarâma as one of the avatars of Vishnu. However, the fact that such a work was even written by an adherent of another doctrine is an indicator of Sri Vyâsa Tîrtha’s popularity even among his opponents. An authentic biography of Sri Vyâsa Tîrtha is the one by his immediate disciple Sri Srinivasa Tîrtha.

Sri Vyâsa Tîrtha was born around 1460 in Bannur which is in the Mysore district in the modern Karnataka state. He and his brother and sister were born as a result of the blessings of Brahmanya Tîrtha, and the young Yatirâja (the future Sri Vyâsa Tîrtha) was presented to Brahmanya Tîrtha after he had completed the a comprehensive study of subjects like kâvya, nâTaka, alankâra, and vyâkaraNa. Having been impressed with the young Yatirâja’s quick mind and great aptitude for learning, Brahmanya Tîrtha secretly meditated to ordain him into the sanyâsa order. Yatirâja, though respectful of his Guru, had his doubts about receiving such dîksha, and finally consented after receiving a vision in which Vishnu Himself instructed him not to try to avert his destiny.

Shortly after Yatirâja’s ordination as Sri Vyâsa Tîrtha, Sri Brahmanya Tîrtha passed on. Sri Vyâsa Tîrtha left for Kanchi after his succession to the pîTha and spent many years there studying the six systems of philosophy, and thus gave the finishing touches to his mastery of subjects like Advaita, Vishishtadvaita, and Navya-Nyâya, in addition to Tattvavâda. After Kanchi, he continued his studies at Mulbagal which was the seat of Sripadaraja and a hub for learning like Kanchi. There he studied Vedanta for about five to six years.

Around this time, he distinguished himself at the court of Saluva Narasimha at Chandragiri by winning several debates against renowned opponents. During this time he was entrusted the worship of Lord Srinivasa at Tirupati, a task that he performed for twelve years, from 1486-1498. Sri Vyâsa Tîrtha left for Vijayanagara after persistent invitations by its royalty and ministers, and stayed there for the major part of the rest of his life. Among the several debates he had at Vijayanagara, a notable one is that with Basava Bhatta of Kalinga which lasted for thirty days, before Basava Bhatta lost comprehensively. However, the ‘golden period’ of Sri Vyâsa Tîrtha’s life started after Krishnadevaraya ascended the throne of Vijayanagara, for what were the one-and-twenty greatest years of the kingdom’s history. Krishnadevaraya had a lot of regard for Sri Vyâsa Tîrtha, as is evident from the historical evidence that shows Krishnadevaraya regarded Sri Vyâsa Tîrtha as his Kuladevata, as well as from several honorific references in the writings of Krishnadevaraya.

Sri Vyâsa Tîrtha is responsible for the continuation of the high regard and recognition earned by the system started by Srimad Ananda Tîrtha. He has been respected by many scholars from other schools, including the likes of Appaya Dikshita, Pakshadhara Mishra, Madhusûdana Sarasvati, and Basava Bhatta. He is known for his warm-heartedness and sympathy even toward proponents of other systems of philosophy, while being a staunch Mâdhva himself. In fact, his elucidation of the principles of Advaita and Vishishtâdvaita were so outstanding that he even had pupils of these doctrines, who learned those from him in preference to learning it from a guru in their own tradition.

Among his nine major works, his most important ones are Nyâyâmrta, TarkatâNDava, and Chandrika, collectively known as Vyâsa-Traya. In his magnum opus Nyâyâmrta, he justifies the philosophy of Tattvavâda and shows that Monism is untenable on every ground, and that the reality of the world cannot be rejected, compromised, or diluted for any reason — physical, rational, or spiritual. The TarkatâNDava is a refutation of the principles of Nyâya-Vaisheshika. Tâtparya-Chandrika, or Chandrika as it is known for short, is a commentary on Sri Jayatîrtha’s Tattvaprakâshikâ and deals with the Sûtra-Prasthâna of Tattvavâda. It is, in fact, a significant contribution to the literature on the analysis of the Brahma-Sûtra, because it makes an in-depth comparative study of the Bhâshyas of Shankara, Râmânuja, and Ananda Tîrtha.

He has composed beautiful devotional songs in Kannada, thus contributing significantly to the Dâsa-sâhitya. He was also the Guru of Purandara Dâsa and Kanaka Dâsa, two outstanding luminaries of the Hari-Dâsa tradition, the former also the founder of modern Karnataka music, and is probably the greatest singer-saint in history.

He cast off his mortal body on the 8th of March, 1539. His Brndâvana is at Nava-Vrndavana, which is located on an island in the Tungabhadra river, near Anegondi, very close to Hampi. Here, in the company of eight other eminent Mâdhva ascetics, he continues to meditate, and to bless devotees with true knowledge.

(This piece is the result of joint work, being partly due to Narahari S. Pujar, with some additions and editing by Shrisha Rao and H.P.Raghunandan).

Description: http://www.dvaita.org/images/hline.gif

References:

History of the Dvaita School of Vedanta and its Literature, Dr. B. N. K. Sharma, Motilal Banarsidass, Delhi, 1981.

Description: http://www.dvaita.org/images/hline.gif

Works by Sri Vyâsa Tîrtha

Description: http://www.dvaita.org/images/ball_blue_icon.GIF
Description: http://www.dvaita.org/images/ball_blue_icon.GIF
Description: http://www.dvaita.org/images/ball_blue_icon.GIF
Description: http://www.dvaita.org/images/ball_blue_icon.GIF
Description: http://www.dvaita.org/images/ball_blue_icon.GIF
Description: http://www.dvaita.org/images/ball_blue_icon.GIF
Description: http://www.dvaita.org/images/ball_blue_icon.GIF
Description: http://www.dvaita.org/images/ball_blue_icon.GIF
Description: http://www.dvaita.org/images/ball_blue_icon.GIF

Nyâyâmrta
Tâtparya Chandrika (Commentary on Jayatîrtha’s Tatvaprakâshika)
Tarka Tândava
Mâyâvâda Khandana Mandaramanjari
Upâdhi Khandana Mandaramanjari
Prapancha Mithyâtvânumana Khandana Mandâramanjarî
Tattvaviveka Mandâramanjarî
Bhedojjivana
Sattarkavilâsa

http://www.dvaita.org/scholars/vyasaraja/

Vyasatirtha (Kannada: ವ್ಯಾಸತೀರ್ಥ) (1460–1539), also called Vyasaraja or Vyasaraya or Vyasraja swamin, was acclaimed as one of the three spiritual lights or munitrayam of dvaita Vedanta, i.e., Sri Madhvacharya, Sri Jayatirtha and Sri Vyasatirtha. He was a scholar of very high order with a judicious defence of the Dvaita Vedanta against all rival schools of thought. He also brought the Haridasa cult, historically believed to be propagated by Sri Narahari Tirtha, into limelight. He belonged to the Dvaita school of Madhvacharya. He, along with Jayatirtha, helped systematize Dvaita into an established school of Vedic thought. Vyasatirtha’s genius lay in his clear understanding and exposition of all his opposing schools of thought, for which even his opponents admired him. He was a master at debate and dialogue in logic and philosophy. Till the publication of the vyasayogicharita of the poet Somanatha, the world had no idea of the part played by Vyasatirtha in the history of the Vijayanagara empire.

Life

He was born inBannur in and about 1460 AD in the Mysore District in what is now the modern Karnataka state.[1] He was one of the foremost dialecticians in the history of Indian philosophy. His father Rallanna Sumati, of kashyapa gotra, was the youngest of the six sons of Ramacharya. By blessings of Brahmanya Tirtha of Channapatna Rallanna Sumati had three children born to him- a girl and two boys. The youngest was Yatiraja the future Vyasaraja swamin. the traditional thread ceremony or upanayana at age of seven, for four years afterwards, he was at his gurukula(school) whence he home at eleven. There he went through the complete course of studies in kAvya, nATaka, alaMkAra and grammar, which must have covered at least a period of five years. As per the promise made by Rallanna, he himself took his son to Channapatna and presented him to Brahmanya Tirtha and returned home. Very much impressed with the superior attainment of his ward, Brahmanya Tirtha ordained his ward Yatiraja a monk and gave him the name Vyasatirtha. Assuming that he was sixteen years old at the time of demise of his Guru (some time after the great famine of 1475-76), we may easily fix the date of birth of Vyasatirtha in or about 1460 AD. Vyasatirtha did not had any time studying much under his Guru Brahmanya. He was obliged, soon after his succession to the head of the maTHa (or Pitha), to go to Kanchi, the center of the vedic studies in South India, in those days, where he is said to have stayed for many years studying six systems of philosophy, under the most eminent pandits there. It was probably here that Vyasatirtha acquired his deep erudition in the systems of Sankara, Ramanuja, Bhatta and others. After the completion of his studies at Kanchi, he went over to the seat of Shripadaraja at Mulbhagal. There he spent many years in study and meditation. Vyasatirtha is believed to have studied for several years under Shripadaraja

Influence

Vyasatirtha was extremely influential in the Vijayanagar Empire. He initially came to limelight in the court of Saluva Narasimha in Chandragiri where he defeated many scholars with his masterly debates. He headed the Tirupati Temple during the time 14861498 CE. At the pressing and repeated invitations of ministers of Saluva Narasimha, he moved to Vijayanagara and spent the rest of his life there. The accession of Shri Krishnadevaraya in 1509 AD opened up a new chapter of the glory in the life of Vyasatirtha. It was during the time of Krishnadevaraya that Vyasatirtha saw the peak of his influence over the empire. The king had the greatest regard and respect for Vyasatirtha and regarded him as nothing less than his kuladevata. This is very beautifully narrated by Somanatha in his biography on Vyasatirtha. The evidence of a clear statement to the effect that King regarded Vyasatirtha as his Guru is still saved as a palm leaf fragment (preserved in G.O. Mss. Library), Madras. The two foreign travellers Paes and Nuniz who travelled along the Vijayanagara empire give accounts of how the King Krishnadevaraya regarded his Guru. Nuniz in his catalog says that King of Bisnaga (vijayanagar) listened everyday to the preachings of \\”a learned Brahmin who never married nor touched a woman\\”. The description points unmistakably to Vyasatirtha. Nuniz’s remarks are fully corroborated by Somanatha’s biography. Somanatha writes that, before starting on his Raichur expedition, Krishnadevaraya performed a ritual ceremony \\”ratnabhisheka\\” to his Guru Vyasatirtha in year 1520 AD and gifted him with many villages. Somanatha goes on to say that after the death of Krishnadevaraya in year 1530 AD, Achutaraya continued to honor Vyasatirtha for some years. It was in Achutaraya’s reign that the image of Yogavarada Narasimha was set up by Vyasatirtha in the courtyard of the Vittalaswami temple at Hampi (Vijayanagara) in 1532. Seven years later, Vyasatirtha himself passed away at Vijayanagara on the fourth day of the dark fortnight of Phalguna, in Vilambi, corresponding to Saturday, 8 March 1539 AD. The data is given by Shri Puranadadasa in one of his songs. His mortal remains are entomed at Nava Brundavana, an island on Tungabhadra river, about half a mile east of Anegondi. Vyasatirtha was almost the second Founder of the system of Madhva. The learned Appayya Diksita is reported to have observed that the great Vyasatirtha \\”saved the melon of Madhvaism from bursting, by securing it with three bands\\” in the form of his three-great works – the Nyayamrutha, Chandrika and Tarka-Tandava. There is a tradition that when the North Indian Logician Pakshadhara Mishra visited Mulbhagal, he had spoken most appreciatively of Vyasatirtha. Shri Vyasatirtha was a thinker of high order. He was essentially warm-hearted and felt himself as at home on the naked peaks of intellect and in the unfathomed depths of mystic consciousness and devotion to God. The biography of Vyasatirtha gives several accounts of his kind-heartedness. He treated Basavabhatta whom he vanquished in debate with exemplary kindness and regards. He allowed his preachings to take their gentle course of persuasion and disliked proselytization for the sake of numbers. He did not misuse his influence with Kings to make his faith the state religion. This attitude deserves to be contrasted with that of the Shrivaishnava’s, reported in the prappannamruta.

Contribution

Vyasatirtha was a Psalmist in kannada and had composed many beautiful songs in his mother tongue kannada. More than even for his own compositions, his name will have to be invested with special significance as that of a person who gave to India, both Purandaradasa, the father of carnatic music, and Kanakadasa, disciples of Vyasaraya. Those who know anything about the history of great haridasa’s and their literature will have no difficulty in realizing service rendered by Vyasatirtha to the cause of popular religion and cultural revival. The influence of Vyasatirtha was felt far beyond the limits of Karnataka, in the heart of distant Bengal. It is now fairly well known that the Bhakti movement of Chaitanya who flourished wholly within the lifetime of Vyasatirtha, owed a great deal of its inspiration to philosophy of Madhva and its exposition by Vyasatirtha. If properly viewed, the influence of Vyasatirtha would be seen to have brought about a glorious religious renaissance in the XVI century, simultaneously in the north and in the south India

The Place of Vyasatirtha in the Dvaita philosophy/Dvaita system

As Shri BNK Sharma says, Vyasatirtha is the prince of the Dialecticians of the Dvaita systems. He carried forward the work of his distinguished predecessors: Madhva, Jayatirtha and Vishnudasa and explored and exhausted all the technical and Shastric possibilities of making the doctrines and interpretations of his school, impregnable and invulnerable to attacks from any quarter. Dr Dasagupta pays him the highest tribute the modern historian of Indian philosophy could pay when he says that \\”the logical skill and depth of acute dialectical thinking shown by Vyasatirtha, stands almost unrivaled in the whole of Indian thought\\” (p. viii, preface to vol. IV op. cit). He also follows the example of great dialecticians like Udayana, Shriharhsa and Chitsuka in summing up the discussion of the topic at the end of the sections in pithy samgrahashloka’s. Vyasatirtha has thus enlarged the scope and vision of Madhva shastra and its commentaries (tIkA’s) with the exegetical apparatus of nyAya, vyAkaraNa and mImAMsa shAstrAs and expanded the significance of the original texts of his school in light of their methodology. His Tatparya-chandrika is a commentary, only in name; in effect, it is a scintillating critical and comparative study of the interpretation of the Brahmasutras according to the Bhashyas of the three main schools of Vedanta (together with their important commentaries). Its powerful flow of arguments and breathtaking points of criticism are such as to leave the modern scholar and critic, grappling with the Sutras and their commentaries, dumb with astonishment at the masterly way in which Vyasatirtha has successfully probed the problem of the interpretation of Sutras. The tradition rightly regards him, with Madhva and Jayatirtha as constituting the ‘trinity of authorities on Madhva siddhanta’. He showed to the philosophical world that the system of Madhva was not just an effervescence of Puranic Hinduism or merely revival of Bhakti cult but a mighty philosophical movement of thought and a well laid metaphysical structure that could hold its own against other speculative systems in the field, for richness and depth of thought and fineness of the speculative content. The age of Vyasatirtha was, thus, the most glorious epoch in the history if Dvaita school and its literature and philosophy and has not been rivaled, either before or after him for so much all-round distinction, progress and development. The political influence of the Madhva school also rose to its highest level under Vyasatirtha. He enjoyed the closest affection, and commanded the highest esteem of the greatest Hindu emperor of South India, -the immortal Krishnadevaraya

Sri Srivasa Pandita avirbhava tithi [appearance day] Srila Prabhupada explains the glories or Srivasa Thakura

March 14, 2020 in Articles by Laksman dasa


Sri Srivasa Pandita avirbhava tithi [appearance day]Srila Prabhupada explains the glories or Srivasa Thakuracompiled by Yasoda nandana dasa

After this incident the Lord began to preach and propagate His Bhāgavatadharma, or saṅkīrtana movement, more vigorously, and whoever stood against this propagation of the yugadharma, or duty of the age, was properly punished by various types of chastisement. Two brāhmaṇa gentlemen named Cāpala and Gopāla, who also happened to be maternal uncles of the Lord, were inflicted with leprosy by way of chastisement, and later, when they were repentant, they were accepted by the Lord. In the course of His preaching work, He used to send daily all His followers, including Śrīla NityānandaPrabhu and Ṭhākura Haridāsa, two chief whips of His party, from door to door to preach the Śrīmad-Bhāgavatam All of Navadvīpa was surcharged with His saṅkīrtana movement, and His headquarters were situated at the house of Śrīvāsa Ṭhākura and Śrī Advaita Prabhu, two of His chief householder disciples. These two learned heads of the brāhmaṇa community were the most ardent supporters of Lord Caitanya’s movement. Śrī AdvaitaPrabhu was the chief cause for the advent of the Lord. When AdvaitaPrabhu saw that the total human society was full of materialistic activities and devoid of devotional service, which alone could save mankind from the threefold miseries of material existence, He, out of His causeless compassion for the age-worn human society, prayed fervently for the incarnation of the Lord and continually worshiped the Lord with water of the Ganges and leaves of the holy tulasī tree. As far as preaching work in the saṅkīrtana movement was concerned, everyone was expected to do his daily share according to the order of the Lord. Srimad Bhgavatam Introduction śrīvāsa paṇḍita, āra śrī-rāma paṇḍitadui bhāi–dui śākhā, jagate vidita SYNONYMS śrīvāsa paṇḍita—of the name Śrīvāsa Paṇḍita; āra—and; śrīrāma paṇḍita—of the name Śrī Rāma Paṇḍita; dui bhāi—two brothers; dui śākhā—two branches; jagate—in the world; vidita—well known. TRANSLATION The two brothers Śrīvāsa Paṇḍita and Śrī Rāma Paṇḍita started two branches that are well known in the world. PURPORT In the Gaura-gaṇoddeśa-dīpikā, verse 90, Śrīvāsa Paṇḍita (Śrīvāsa Ṭhākura) is described as an incarnation of Nārada Muni, and Śrī Rāma Paṇḍita, his younger brother, is said to be an incarnation of Parvata Muni, a great friend of Nārada’s. Śrīvāsa Paṇḍita’s wife, Mālinī, is celebrated as an incarnation of the nurse Ambikā, who fed Lord Kṛṣṇa with her breast milk, and as already noted, his niece Nārāyaṇī, the mother of Ṭhākura Vṛndāvana dāsa, the author of Śrī Caitanyabhāgavata, was the sister of Ambikā in kṛṣṇalīlā. We also understand from the description of Śrī Caitanyabhāgavata that after Lord Caitanya Mahāprabhu’s acceptance of the sannyāsa order, Śrīvāsa Paṇḍita left Navadvīpa, possibly because of feelings of separation, and domiciled at Kumārahaṭṭa/ Sri Caitanya caritamrta Adi Lila 10.8. DhruvaMahārāja was given a specific arrow made by Lord Nārāyaṇa Himself, and he now fixed it upon his bow to finish the illusory atmosphere created by the Yakṣas. As it is stated in the Bhagavad-gītā (7.14), māmevayeprapadyantemāyāmetāṁtarantite. Without Nārāyaṇa, the Supreme Personality of Godhead, no one is able to overcome the action of the illusory energy. Śrī Caitanya Mahāprabhu has also given us a nice weapon for this age, as stated in the Bhāgavatam: sāṅgopāṅgāstra—in this age, the nārāyaṇāstra, or weapon to drive away māyā, is the chanting of the Hare Kṛṣṇa mantra in pursuance of the associates of Lord Caitanya, such as Advaita Prabhu, Nityānanda, Gadādhara and Śrīvāsa. Srimad Bhgavatam 4.11.1 bhagavānera bhakta yata śrīvāsa pradhānatāṅ’-sabhāra pāda-padme sahasra praṇāma SYNONYMS bhagavānera—of the Supreme Personality of Godhead; bhakta—the devotees; yata—as many (as there are); śrīvāsa pradhāna—headed by Śrī Śrīvāsa; tāṅ’-sabhāra—of all of them; pādapadme—unto the lotus feet; sahasra—thousands; praṇāma—respectful obeisances. TRANSLATION There are innumerable devotees of the Lord, of whom Śrīvāsa Ṭhākura is the foremost. I offer my respectful obeisances thousands of times unto their lotus feet.Sri Caitanya Caritarmta Adi-Lila 1.38kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁsāṅgopāṅgāstra-pārṣadamyajñaiḥ saṅkīrtana-prāyairyajanti hi su-medhasaḥ SYNONYMS
kṛṣṇavarṇam—repeating the syllables kṛṣ-ṇa;tviṣā—with a luster; akṛṣṇam—not black (golden); saaṅga—along with associates; upāṅga—servitors; astra—weapons; pārṣadam—confidential companions; yajñaiḥ—by sacrifice; saṅkīrtanaprāyaiḥ—consisting chiefly of congregational chanting; yajanti—they worship; hi—certainly; sumedhasaḥ—intelligent persons. TRANSLATION \\”In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.\\” PURPORT This text is from Śrīmad-Bhāgavatam (11.5.32). Śrīla Jīva Gosvāmī has explained this verse in his commentary on the Bhāgavatam, known as the Kramasandarbha, wherein he says that Lord Kṛṣṇa also appears with a golden complexion. That golden Lord Kṛṣṇa is Lord Caitanya, who is worshiped by intelligent men in this age. That is confirmed in Śrīmad-Bhāgavatam by GargaMuni, who said that although the child Kṛṣṇa was blackish, He also appears in three other colors-red, white and yellow. He exhibited His white and red complexions in the Satya and Tretā ages respectively. He did not exhibit the remaining color, yellow-gold, until He appeared as Lord Caitanya, who is known as GauraHari. Śrīla Jīva Gosvāmī explains that kṛṣṇavarṇam means Śrī KṛṣṇaCaitanya. Kṛṣṇavarṇa and KṛṣṇaCaitanya are equivalent. The name Kṛṣṇa appears with both Lord Kṛṣṇa and Lord CaitanyaKṛṣṇa. Lord Śrī CaitanyaMahāprabhu is the Supreme Personality of Godhead, but He always engages in describing Kṛṣṇa and thus enjoys transcendental bliss by chanting and remembering His name and form. Lord Kṛṣṇa Himself appears as Lord Caitanya to preach the highest gospel. Lord Caitanya always chants the holy name of Kṛṣṇa and describes it also, and because He is Kṛṣṇa Himself, whoever meets Him will automatically chant the holy name of Kṛṣṇa and later describe it to others. He injects one with transcendental Kṛṣṇa consciousness, which merges the chanter in transcendental bliss. In all respects, therefore, He appears before everyone as Kṛṣṇa, either by personality or by sound. Simply by seeing Lord Caitanya one at once remembers Lord Kṛṣṇa. One may therefore accept Him as viṣṇutattva. In other words, Lord Caitanya is Lord Kṛṣṇa Himself. Sāṅgopāṅgāstra-pārṣadam further indicates that Lord Caitanya is Lord Kṛṣṇa. His body is always decorated with ornaments of sandalwood and with sandalwood paste. By His superexcellent beauty He subdues all the people of the age. In other descents the Lord sometimes used weapons to defeat the demoniac, but in this age the Lord subdues them with His all-attractive figure as Caitanya Mahāprabhu. Śrīla Jīva Gosvāmī explains that His beauty is His astra, or weapon, to subdue the demons. Because He is all-attractive, it is to be understood that all the demigods lived with Him as His companions. His acts were uncommon and His associates wonderful. When He propagated the saṅkīrtana movement, He attracted many great scholars and ācāryas, especially in Bengal and Orissa. Lord Caitanya is always accompanied by His best associates like Lord Nityānanda, Advaita, Gadādhara and Śrīvāsa. Śrīla Jīva Gosvāmī cites a verse from the Vedic literature which says that there is no necessity of performing sacrificial demonstrations or ceremonial functions. He comments that instead of engaging in such external, pompous exhibitions, all people, regardless of caste, color or creed, can assemble together and chant HareKṛṣṇa to worship Lord Caitanya. Kṛṣṇavarṇaṁ tviṣākṛṣṇam indicates that prominence should be given to the name of Kṛṣṇa. Lord Caitanya taught Kṛṣṇa consciousness and chanted the name of Kṛṣṇa. Therefore, to worship Lord Caitanya, everyone should together chant the mahāmantraHare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. To propagate worship in churches, temples or mosques is not possible, because people have lost interest in that. But anywhere and everywhere, people can chant HareKṛṣṇa. Thus worshiping Lord Caitanya, they can perform the highest activity and fulfill the highest religious purpose of satisfying the Supreme Lord. Śrīla SārvabhaumaBhaṭṭācārya, a famous disciple of Lord Caitanya, said, \\”The principle of transcendental devotional service having been lost, Śrī KṛṣṇaCaitanya has appeared to deliver again the process of devotion. He is so kind that He is distributing love of Kṛṣṇa. Everyone should be attracted more and more to His lotus feet, as humming bees are attracted to a lotus flower.\\” Sri Caitanya Caritamrta Adi Lila 3.62 śrīvāsādi pāriṣada sainya saṅge lañādui senā-pati bule kīrtana kariyā SYNONYMS śrīvāsaādi—Śrīvāsa and others; pāriṣada—associates; sainya—soldiers; saṅge—along with; lañā—taking; dui—two; senāpati—captains; bule—travel; kīrtanakariyā—chanting the holy name. TRANSLATION These two captains, with Their soldiers such as Śrīvāsa Ṭhākura, travel everywhere, chanting the holy name of the Lord. Sri Caitanya-Caritamrta Adi-Lila 4. 75guru-varga,–nityānanda, advaita ācāryaśrīvāsādi, āra yata–laghu, sama, āryasabe pāriṣada, sabe līlāra sahāyasabā lañā nija-kārya sādhe gaura-rāya SYNONYMS
guruvarga—elders; nityānanda—Lord Nityānanda; advaitaācārya—and Advaita Ācārya; śrīvāsaādi—Śrīvāsa Ṭhākura and others; āra—others; yata—all; laghu, sama, ārya—junior, equal or superior; sabe—everyone; pāriṣada—associates; sabe—everyone; līlārasahāya—helpers in the pastimes; sabālañā—taking all of them; nijakārya—His own aims; sādhe—executes; gaurarāya—Lord Śrī CaitanyaMahāprabhu. TRANSLATION His elders such as Lord Nityānanda, Advaita Ācārya and Śrīvāsa Ṭhākura, as well as His other devotees-whether His juniors, equals or superiors-are all His associates who help Him in His pastimes. Lord Gaurāṅga fulfills His aims with their help. Sri Caitanya Caritamrta Adi-Lila 5. 144-145pañca-tattva avatīrṇa caitanyera saṅgepañca-tattva lañā karena saṅkīrtana raṅge SYNONYMS
pañcatattva—these five tattvas;avatīrṇa—advented; caitanyera—with CaitanyaMahāprabhu; saṅge—in company with; pañcatattva—the same five subjects; lañā—taking with Himself; karena—He does; saṅkīrtana—the saṅkīrtana movement; raṅge—in great pleasure. TRANSLATION These five tattvas incarnate with Lord Caitanya Mahāprabhu, and thus the Lord executes His saṅkīrtana movement with great pleasure. PURPORT In Śrīmad-Bhāgavatam there is the following statement regarding Śrī CaitanyaMahāprabhu: kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
yajanti hi su-medhasaḥ

\\”In the Age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of saṅkīrtanayajña.\\” (Bhāg. 11.5.32) Śrī CaitanyaMahāprabhu is always accompanied by His plenary expansion Śrī NityānandaPrabhu, His incarnation Śrī AdvaitaPrabhu, His internal potency Śrī GadādharaPrabhu and His marginal potency Śrīvāsa Prabhu. He is in the midst of them as the Supreme Personality of Godhead. One should know that Śrī CaitanyaMahāprabhu is always accompanied by these other tattvas. Therefore our obeisances to Śrī CaitanyaMahāprabhu are complete when we say śrīkṛṣṇacaitanya prabhu -ityānanda śrīadvaita gadādhara śrīvāsādi-gaurabhaktavṛnda. As preachers of the Kṛṣṇa consciousness movement, we first offer our obeisances to Śrī CaitanyaMahāprabhu by chanting this Pañcatattvamantra; then we say HareKṛṣṇa, HareKṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare HareRāma, HareRāma, Rāma Rāma, Hare Hare. There are ten offenses in the chanting of the HareKṛṣṇamahāmantra, but these are not considered in the chanting of the Pañcatattvamantra, namely, śrīkṛṣṇacaitanya prabhunityānanda śrīadvaita gadādhara śrīvāsādi-gaurabhaktavṛnda. Śrī CaitanyaMahāprabhu is known as mahā-vadānyāvatāra, the most magnanimous incarnation, for He does not consider the offenses of the fallen souls. Thus to derive the full benefit of the chanting of the mahāmantra (HareKṛṣṇa, HareKṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare HareRāma, HareRāma, Rāma Rāma, Hare Hare), we must first take shelter of Śrī CaitanyaMahāprabhu, learn the Pañcatattvamahāmantra, and then chant the HareKṛṣṇamahāmantra. That will be very effective. Taking advantage of Śrī CaitanyaMahāprabhu, many unscrupulous devotees manufacture a mahāmantra of their own. Sometimes they sing, bhaja nitāi gaura rādhe śyāma hare kṛṣṇa hare rāma or śrīkṛṣṇacaitanya prabhunityānanda hare kṛṣṇa hare rāma śrīrādhe govinda. Actually, however, one should chant the names of the full Pañcatattva (śrīkṛṣṇacaitanya prabhunityānanda śrīadvaita gadādhara śrīvāsādi-gaurabhaktavṛnda) and then the sixteen words HareKṛṣṇa, HareKṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare HareRāma, HareRāma, Rāma Rāma, Hare Hare, but these unscrupulous, less intelligent men confuse the entire process. Of course, since they are also devotees they can express their feelings in that way, but the method prescribed by Śrī Caitanya Mahāprabhu’s pure devotees is to chant first the full Pañcatattvamantra and then chant the mahāmantraHareKṛṣṇa, HareKṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare HareRāma, HareRāma, Rāma Rāma, Hare Hare. Sri Caitanya Caritarmta Adi Lila 7.4 ________________________________________________________

asyaartho vivrtas tair yahsa sankshipyaa vilikhyatebhakta-rupo gaurachandroyato ‘sau nandanandanah bhakta-swarupo nityanandovraje yah sri-halayudhahbhaktaavatara acaryo‘dvaito yah sri-sadaasivah bhaktaakhyaah srinivaasaadyaayatas te bhakta-rupinahbhakta-shaktir dvi jaagranyahsri-gadaadhara-panditah \\”I shall now summarily explain the meaning of these words. In this Pancha-tattwa, the bhakta-rupa (form of a devotee) is Lord Chaitanya Mahaprabhu, who formerly appeared as Sri Krishna, the son of Nanda Maharaj. The bhakta-swarupa (devotional incarnation) is Lord Nityananda, who formerly appeared in Vrajabhumi as Lord Balarama. The bhaktaavatara (devotional manifestation) is Lord Advaita Acarya, who is not different from Sadaashiva. The bhataakhya (pure devotee) is Srinivasa and other great devotees as well. The bhakta-shakti (devotional energy) is Gadadhara Pandita, the foremost of brahmanas.\\” (Gaura Ganodesh Dipika 11.)sri-visvambharaadvaita-nityanandaavadhutahahatra trayah samunneyaavighraha prabhavaash ca te eko mahaaprabhur jneyahsri-caitanya dayaambudhihprabhu dvau sri-yutau nityaa-nandaadvaitau mahaashayau goswaamino vighrash cate dvi jaash ca gadaadharahpancha-tattwaatmaka ete srinivaasas ca panditah \\”Lord Chaitanya, Lord Nityananda Avadhuta, and Lord Advaita, are all incarnations of the supremly exalted Personality of Godhead, and They are all known by the title Prabhu (Master). Among Them, Lord Chaitanya, Who is an ocean of mercy, is known as Mahaprabhu (The Great Master), and the great personalities Lord Nityananda and Lord Advaita are known only as Prabhu (Master). All three are also known as Goswami (Master of the Senses). Gadaadhara is called by the title Dvija (Brahmana, and Srinivaasa is called by the title Pandita (Learned Scholar). These are the titles of the members of the Pancha-tattwa.\\” (Gaura Ganodesha Dipika 13.) \\”O my Lord Gaurahari, You are the abode of auspiciousness which is as beautiful as the kirtana of Krsna. You are the ocean of elegance, bestower of constant flow of devotion and mountain of love which is as bright as gold. Your beautiful features give soothing relief to the eyes of every living being and you are mankind’s salvation from all kinds of misfortune. You are the center of the Lila Vilasa, and the life of the devotees. Be kind to me.\\” (Bhakti-ratnakara. KJA1.) \\”O my Prabhu, Sri Gopala Bhatta, the bee at the lotus like feet of Sri Gaura. You are the sun which destroys the darkness of illusion, the ocean of kindness and the greatest of all the brahmanas. You are the son of Sri Venkata Bhatta and a valuable ornament of divine love and devotion. You are the destroyer of worldly miseries and a resort of happiness to the misery stricken people. O Lord save me.\\” (Bhakti-ratnakara. KJA.2.) \\”O my Prabhu, Srila Gopala Bhatta, a bee at the lotus like feet of Mahaprabhu. You are the most skillful devotee of the Lord. O my Prabhu Srinivasa, whose complexion is as golden as Sri Sacinandana, you are the king amongst all the brahmanas. Please bless me.\\” (Bhakti-ratnakara. KJA3.) \\”I constantly worship the companions of Srinivasa Prabhu who is like the wishing tree of devotional love of Sri Krsna Caitanya Candra.\\” (Bhakti-ratnakara. KJA4.) \\”My dear listeners, please repeatedly and joyfully hear the Bhaktiratnakara which is the life of all Vaisnavas and the destroyer of all miseries and misfortunes.\\” (Bhakti-ratnakara. KJA5.) \\”Sri Gadadhara is expansion Radharani and Srinivasa is the expansion of Narada Muni, or in other words they are the internal and the devotional energy respectively.\\” (A.C. Bhaktivedanta Swami Prabhupad. Letter 27th May 1970.) srivas-pandito dhimaanyah pura narado munihpurvataakhyo muni-varoya aasin narada-priyahsa raama-panditah srimamstat-kanistha-sahaodarah \\”Intelligent Srivaasa Pandita had previously been Narada Muni, the best of the sages. Srivaasa’s younger brother, Sriman Rama Pandita, had previously been Narada’s close friend Parvata Muni\\” (Gaura Ganodesh Dipika 90.) Srila Vrindavana dasa Thakura, the Vyasadeva of Sri Gaurasundara’s pastimes, has sung the praises of Srivasa Pandita in this way: \\”It was in Srivasa Pandita’s house that Sri Caitanya enacted His pastimes of sankirtana. Those four brothers (Srivasa, Sri Rama, Sripati and Srinidhi) were continuously engaged in singing the names of Sri Krsna. They worshipped Sri Krsna and bathed in the Ganges thrice daily.\\” These four brothers previously lived in the district of Sri Hatta. Later on they came to reside on the banks of the Ganges. There they regularly used to attend the assembly of devotees who gathered at Sri Advaita Acarya’s house to hear the Srimad Bhagavatam and engage in congregational chanting of the Holy Names. Gradually the brothers became very close friends of Sri Jagannatha Misra, with whom they would chant and listen to the Bhagavatam. In all matters Srivasa was the leader of the four brothers. By the strength of his devotion, he could understand that Sri Krsna was going to appear in the house of Jagannatha Misra. Srivasa Pandits’s wife’s name was Sri Malinidevi. She was a very close friend of Sri Sacidevi and was always very helpful to her. _______________________________________________________

Srila Prabhupada desccribes the maha-prakasha at Srivasa Thakura’s houseśrī-murāri gupta śākhā–premera bhāṇḍāraprabhura hṛdaya drave śuni’ dainya yāṅra SYNONYMS śrīmurāri gupta—of the name Śrī Murāri Gupta; śākhā—branch; premera—of love of Godhead; bhāṇḍāra—store; prabhura—of the Lord; hṛdaya—the heart; drave—melts; śuni‘-hearing; dainya—humility; yāṅra—of whom. TRANSLATION Murāri Gupta, the twenty-first branch of the tree of Śrī Caitanya Mahāprabhu, was a storehouse of love of Godhead. His great humility and meekness melted the heart of Lord Caitanya. PURPORT Śrī Murāri Gupta wrote a book called Śrī Caitanyacarita. He belonged to a vaidya physician family of Śrīhaṭṭa, the paternal home of Lord Caitanya, and later became a resident of Navadvīpa. He was among the elders of Śrī Caitanya Mahāprabhu. Lord Caitanya exhibited His Varāha form in the house of Murāri Gupta, as described in the Caitanyabhāgavata, Madhyalīlā, Third Chapter. When Śrī Caitanya Mahāprabhu exhibited His mahāprakāśa form, He appeared before Murāri Gupta as Lord Rāmacandra. When Śrī Caitanya Mahāprabhu and Nityānanda Prabhu were sitting together in the house of Śrīvāsa Ṭhākura, Murāri Gupta first offered his respects to Lord Caitanya and then to Śrī Nityānanda Prabhu. Nityānanda Prabhu, however, was older than Caitanya Mahāprabhu, and therefore Lord Caitanya remarked that Murāri Gupta had violated social etiquette, for he should have first shown respect to Nityānanda Prabhu and then to Him. In this way, by the grace of Śrī Caitanya Mahāprabhu, Murāri Gupta was informed about the position of Śrī Nityānanda Prabhu, and the next day he offered obeisances first to Lord Nityānanda and then to Lord Caitanya. Śrī Caitanya Mahāprabhu gave chewed pan, or betel nut, to Murāri Gupta. Once Śivānanda Sena offered food to Lord Caitanya that had been cooked with excessive ghee, and the next day the Lord became sick and went to Murāri Gupta for treatment. Lord Caitanya accepted some water from the waterpot of Murāri Gupta, and thus He was cured. The natural remedy for indigestion is to drink a little water, and since Murāri Gupta was a physician, he gave the Lord some drinking water and cured Him. When Caitanya Mahāprabhu appeared in the house of Śrīvāsa Ṭhākura in His Caturbhuja mūrti, Murāri Gupta became His carrier in the form of Garuḍa, and in these pastimes of ecstasy the Lord then got up on his back. It was the desire of Murāri Gupta to leave his body before the disappearance of Caitanya Mahāprabhu, but the Lord forbade him to do so. This is described in Caitanyabhagāvata, Madhyalīlā, Chapter Twenty. When Śrī Caitanya Mahāprabhu one day appeared in ecstasy as the Varāha mūrti, Murāri Gupta offered Him prayers. He was a great devotee of Lord Rāmacandra, and his staunch devotion is vividly described in the Caitanyacaritāmṛta, Madhyalīlā, Fifteenth Chapter, verses 137 through 157. Sri Caitanya Caritamrta Adim Lila 10.49 prabhura abhiṣeka tabe karila śrīvāsakhāṭe vasi’ prabhu kailā aiśvarya prakāśa SYNONYMS prabhura—of the Lord; abhiṣeka—worship; tabe—after that; karila—did; śrīvāsa—of the name Śrīvāsa; khāṭe—on the cot; vasi‘-sitting; prabhu—Lord Śrī Caitanya Mahāprabhu; kailā—did; aiśvarya—opulence; prakāśa—manifestation. TRANSLATION Śrīvāsa Ṭhākura then worshiped Lord Caitanya Mahāprabhu by the process of abhiṣeka. Sitting on a cot, the Lord exhibited transcendental opulence. PURPORT Abhiṣeka is a special function for the installation of the Deity. In this ceremony the Deity is bathed with milk and water and then worshiped and given a change of dress. This abhiṣeka function was especially observed at the house of Śrīvāsa. All the devotees, according to their means, worshiped the Lord with all kinds of paraphernalia, and the Lord gave benedictions to each devotee according to his desire, Sri Caitanya Caritamrta Adi Lila 17.11 TEXT 18 tabe sapta-prahara chilā prabhu bhāvāveśeyathā tathā bhakta-gaṇa dekhila viśeṣe SYNONYMS tabe—thereafter; saptaprahara—twenty-one hours; chilā—remained; prabhu—the Lord; bhāvaāveśe—in ecstasy; yathā—anywhere; tathā—everywhere; bhaktagaṇa—the devotees; dekhila—saw; viśeṣe—specifically. TRANSLATION After this incident, the Lord remained in an ecstatic position for twenty-one hours, and all the devotees saw His specific pastimes. PURPORT In the Deity’s room there must be a bed for the Deity behind the Deity’s throne. (This system should immediately be introduced in all our centers. It does not matter whether the bed is big or small; it should be of a size the Deity room can conveniently accommodate, but there must be at least a small bed.) One day in the house of Śrīvāsa Ṭhākura, Lord Caitanya Mahāprabhu sat down on the bed of Viṣṇu, and all the devotees worshiped Him with the Vedic mantras of the Puruṣasūkta, beginning with sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt. This vedastuti should also be introduced, if possible, for installations of Deities. While bathing the Deity, all the priests and devotees must chant this Puruṣasūkta and offer the appropriate paraphernalia for worshiping the Deity, such as flowers, fruits, incense, ārati paraphernalia, naivedya, vastra and ornaments. All the devotees worshiped Lord Caitanya Mahāprabhu in this way, and the Lord remained in ecstasy for seven praharas, or twenty-one hours. He took this opportunity to show the devotees that He is the original Supreme Personality of Godhead, Kṛṣṇa, who is the source of all other incarnations, as confirmed in the Bhagavad-gītā (10.8): ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. All the different forms of the Supreme Personality of Godhead, or viṣṇutattva, emanate from the body of Lord Kṛṣṇa. Lord Caitanya Mahāprabhu exposed all the private desires of the devotees, and thus all of them became fully confident that Lord Caitanya is the Supreme Personality of Godhead. Some devotees call this exhibition of ecstasy by the Lord sāta-prahariyā bhāva, or \\”the ecstasy of twenty-one hours,\\” and others call it mahābhāvaprakāśa or mahāprakāśa. There are other descriptions of this sāta-prahariyā bhāva in the Caitanya-bhāvagata, Chapter Nine, which mentions that Śrī Caitanya Mahāprabhu blessed a maidservant named Duḥkhī with the name Sukhī. He called for Kholāvecā Śrīdhara, and showed him His mahāprakāśa. Then He called for Murāri Gupta and showed him His feature as Lord Rāmacandra. He offered His blessings to Haridāsa Ṭhākura, and at this time He also asked Advaita Prabhu to explain the Bhagavad-gītā as it is (gītāra satyapāṭha) and showed special favor to Mukunda. Sri caitanya caritamrtas 17.18 ++++++++++++++++
asyaartho vivrtas tair yahsa sankshipyaa vilikhyatebhakta-rupo gaurachandroyato ‘sau nandanandanahbhakta-swarupo nityanandovraje yah sri-halayudhahbhaktaavatara acaryo‘dvaito yah sri-sadaasivahbhaktaakhyaah srinivaasaadyaayatas te bhakta-rupinahbhakta-shaktir dvi jaagranyahsri-gadaadhara-panditah \\”I shall now summarily explain the meaning of these words. In this Pancha-tattwa, the bhakta-rupa (form of a devotee) is Lord Chaitanya Mahaprabhu, who formerly appeared as Sri Krishna, the son of Nanda Maharaj. The bhakta-swarupa (devotional incarnation) is Lord Nityananda, who formerly appeared in Vrajabhumi as Lord Balarama. The bhaktaavatara (devotional manifestation) is Lord Advaita Acarya, who is not different from Sadaashiva. The bhataakhya (pure devotee) is Srinivasa and other great devotees as well. The bhakta-shakti (devotional energy) is Gadadhara Pandita, the foremost of brahmanas.\\” (Gaura Ganodesh Dipika 11.) sri-visvambharaadvaita-nityanandaavadhutahahatra trayah samunneyaavighraha prabhavaash ca teeko mahaaprabhur jneyahsri-caitanya dayaambudhihprabhu dvau sri-yutau nityaa-nandaadvaitau mahaashayaugoswaamino vighrash cate dvi jaash ca gadaadharahpancha-tattwaatmaka etesrinivaasas ca panditah \\”Lord Chaitanya, Lord Nityananda Avadhuta, and Lord Advaita, are all incarnations of the supremly exalted Personality of Godhead, and They are all known by the title Prabhu (Master). Among Them, Lord Chaitanya, Who is an ocean of mercy, is known as Mahaprabhu (The Great Master), and the great personalities Lord Nityananda and Lord Advaita are known only as Prabhu (Master). All three are also known as Goswami (Master of the Senses). Gadaadhara is called by the title Dvija (Brahmana, and Srinivaasa is called by the title Pandita (Learned Scholar). These are the titles of the members of the Pancha-tattwa.\\” (Gaura Ganodesha Dipika 13.) \\”O my Lord Gaurahari, You are the abode of auspiciousness which is as beautiful as the kirtana of Krsna. You are the ocean of elegance, bestower of constant flow of devotion and mountain of love which is as bright as gold. Your beautiful features give soothing relief to the eyes of every living being and you are mankind’s salvation from all kinds of misfortune. You are the center of the Lila Vilasa, and the life of the devotees. Be kind to me.\\” (Bhakti-ratnakara. KJA1.) \\”O my Prabhu, Sri Gopala Bhatta, the bee at the lotus like feet of Sri Gaura. You are the sun which destroys the darkness of illusion, the ocean of kindness and the greatest of all the brahmanas. You are the son of Sri Venkata Bhatta and a valuable ornament of divine love and devotion. You are the destroyer of worldly miseries and a resort of happiness to the misery stricken people. O Lord save me.\\” (Bhakti-ratnakara. KJA.2.) \\”O my Prabhu, Srila Gopala Bhatta, a bee at the lotus like feet of Mahaprabhu. You are the most skillful devotee of the Lord. O my Prabhu Srinivasa, whose complexion is as golden as Sri Sacinandana, you are the king amongst all the brahmanas. Please bless me.\\” (Bhakti-ratnakara. KJA3.) \\”I constantly worship the companions of Srinivasa Prabhu who is like the wishing tree of devotional love of Sri Krsna Caitanya Candra.\\” (Bhakti-ratnakara. KJA4.) \\”My dear listeners, please repeatedly and joyfully hear the Bhaktiratnakara which is the life of all Vaisnavas and the destroyer of all miseries and misfortunes.\\” (Bhakti-ratnakara. KJA5.) \\”Sri Gadadhara is expansion Radharani and Srinivasa is the expansion of Narada Muni, or in other words they are the internal and the devotional energy respectively.\\” (A.C. Bhaktivedanta Swami Prabhupad. 27th May 1970. Letter to devotee.) srivas-pandito dhimaanyah pura narado munihpurvataakhyo muni-varoya aasin narada-priyahsa raama-panditah srimamstat-kanistha-sahaodarah \\”Intelligent Srivaasa Pandita had previously been Narada Muni, the best of the sages. Srivaasa’s younger brother, Sriman Rama Pandita, had previously been Narada’s close friend Parvata Muni\\” (Gaura Ganodesh Dipika 90.)