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

June 5, 2020 in Articles by Laksman dasa

Sri Mukunda datta tirobhava tithi [disappearance day]

compiled by Yasioda nandana dasa
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śrī-mukunda-datta śākhā–prabhura samādhyāyī

yāṅhāra kīrtane nāce caitanya-gosāñi

SYNONYMS

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

TRANSLATION

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

PURPORT

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

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

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

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

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

khaṇḍila tāhāra cittera saba avasāda

SYNONYMS

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

TRANSLATION

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

PURPORT

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

saṅge nityānanda, candraśekhara ācārya

mukunda-datta,–ei tina kaila sarva kārya

SYNONYMS

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

TRANSLATION

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

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

āmi-saba pāche yāba, nā yāba tomāra saṅge

SYNONYMS

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

TRANSLATION

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

teṅho āliṅgiyā puche prabhura samācāra

SYNONYMS

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

TRANSLATION

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

āmi-saba āsiyāchi mahāprabhura sane

SYNONYMS

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

TRANSLATION

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

nīlācale āilā saṅge āmā-sabā lañā

SYNONYMS

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

TRANSLATION

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

saṁskāra kariye uttama-sampradāye āniyā’

SYNONYMS

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

TRANSLATION

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

PURPORT

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

gopīnāthācārya kichu kahite lāgilā

SYNONYMS

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

TRANSLATION

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

bhagavattā-lakṣaṇera iṅhātei sīmā

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

June 5, 2020 in Articles by Laksman dasa

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

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

bhakta-gaṇe meliyā snāna-yātrā dekhila

SYNONYMS

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

TRANSLATION

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

virahe ālālanātha karilā gamana

SYNONYMS

anavasare—during the absence; jagannāthera—of Lord Jagannātha; —not; pāñā—getting; daraśana—visit; virahe—in separation; ālālanātha—of the place named Ālālanātha; karilā—did; gamana—going.

TRANSLATION

When Jagannātha was absent from the temple, Caitanya Mahāprabhu, who could not see Him, felt separation and left Jagannātha Purī to go to a place known as Ālālanātha.

PURPORT

Ālālanātha is also known as Brahmagiri. This place is about fourteen miles from Jagannātha Purī and is also on the beach. There is a temple of Jagannātha there. At the present moment a police station and post office are situated there because so many people come to see the temple.

The word anavasara is used when Śrī Jagannāthajī cannot be seen in the temple. After the bathing ceremony (snānayātrā), Lord Jagannātha apparently becomes sick. He is therefore removed to His private apartment, where no one can see Him. Actually, during this period renovations are made on the body of the Jagannātha Deity. This is called navayauvana. During the Rathayātrā ceremony, Lord Jagannātha once again comes before the public. Thus for fifteen days after the bathing ceremony, Lord Jagannātha is not visible to any visitors. Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 1: The Later Pastimes of Lord Sri Caitanya Mahaprabhu : Madhya 1.122
snāna-yātrā dekhi’ prabhu saṅge bhakta-gaṇa

sabā lañā kailā prabhu guṇḍicā mārjana

SYNONYMS

snānayātrā—the bathing ceremony; dekhi‘-seeing; prabhu—Lord Caitanya Mahāprabhu; saṅge—with Him; bhaktagaṇa—the devotees; sabā—all; lañā—taking; kailā—did; prabhu—Lord Caitanya Mahāprabhu; guṇḍicā mārjana—washing and cleaning the Guṇḍicā temple.

TRANSLATION

After seeing the bathing ceremony of Lord Jagannātha, Śrī Caitanya Mahāprabhu washed and cleaned Śrī Guṇḍicā temple with the assistance of many devotees. Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 1: The Later Pastimes of Lord Sri Caitanya Mahaprabhu : Madhya 1.133
jagannātha-sevaka ei, nāma-janārdana

anavasare kare prabhura śrī-aṅga-sevana

SYNONYMS

jagannāthasevaka—servitor of Lord Jagannātha; ei—this; nāma—named; janārdanaJanārdana; anavasare—during the time of renovation; kare—does; prabhura—of the Lord; śrīaṅga—of the transcendental body; sevana—service.

TRANSLATION

Sārvabhauma Bhaṭṭācārya first introduced Janārdana, saying, “Here is Janārdana, servant of Lord Jagannātha. He renders service to the Lord when it is time to renovate His transcendental body.”

PURPORT

During Anavasara, after the Snānayātrā ceremony, Lord Jagannātha is absent from the temple for fifteen days so He can be renovated. This occurs annually. Janārdana, who is here being introduced to Śrī Caitanya Mahāprabhu, was rendering this service at the time. The renovation of Lord Jagannātha is also known as Navayauvana, which indicates that the Jagannātha Deity is being fully restored to youth. .Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 10: The Lord’s Return to Jagannatha Puri : Madhya 10.41 :
snāna-yātrā dekhi’ prabhura haila baḍa sukha

īśvarera ‘anavasare’ pāila baḍa duḥkha

SYNONYMS

snānayātrā—the bathing ceremony of Lord Jagannātha; dekhi’—seeing; prabhura—of Lord Śrī Caitanya Mahāprabhu; haila—became; baḍa—very much; sukha—happiness; īśvarera—of the Lord; anavasare—during the pastime of retirement; pāila—got; baḍa—very much; duḥkha—unhappiness.

TRANSLATION

Upon seeing the bathing ceremony of Lord Jagannātha, Śrī Caitanya Mahāprabhu became very happy. But when Lord Jagannātha retired after the ceremony, Lord Caitanya became very unhappy because He could not see Him.

PURPORT

After the bathing ceremony of Śrī Jagannātha, which takes place just a fortnight before the Rathayātrā ceremony, the body of the Lord Jagannātha Deity is repainted, and this takes just about a fortnight to complete. This period is called Anavasara. There are many who visit the temple to see Lord Jagannātha regularly every day, and for them His retirement after the bathing ceremony is unbearable. Śrī Caitanya Mahāprabhu felt Lord Jagannātha’s absence from the temple very much. Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 11: The Beda-kirtana Pastimes of Sri Caitanya Mahaprabhu : Madhya 11.62
baliṣṭha dayitā’ gaṇa-yena matta hātī

jagannātha vijaya karāya kari’ hātāhāti

SYNONYMS

baliṣṭha dayitā’ gaṇa—very strong dayitās, or carriers of Jagannātha; yena—as if; matta hātī—drunken elephants; jagannātha—of Lord Jagannātha; vijaya—departure; karāya—cause; kari‘-performing; hātāhāti—hand to hand.

TRANSLATION

The very strongly built dayitās [carriers of the Jagannātha Deity] were as powerful as drunken elephants. They manually carried Lord Jagannātha from the throne to the car.

PURPORT

The word dayitā refers to one who has received the mercy of the Lord. Lord Jagannātha has a number of stalwart servants known as dayitās. These servants do not come from very high-caste families (brāhmaṇas, kṣatriyas or vaiśyas), but because they are engaged in the service of the Lord, they have been elevated to a respected position. Thus they are known as dayitās. These servants of Lord Jagannātha take care of the Lord from the day of the Snānayātrā up to the time the Lord is carried from the throne to the Ratha car. In the Kṣetramāhātmya these dayitās are said to come from the śabaras, a caste that keeps and sells pigs. However, among the dayitās there are also many who come from the brāhmaṇa caste. Those dayitās coming from the brāhmaṇa families are called dayitā-patis, or leaders of the dayitās. The dayitā-patis offer food such as sweetmeats to Lord Jagannātha during the anavasara, the resting period after Snānayātrā. They also make the early morning offering of sweetmeats daily, It is said that during the anavasara Lord Jagannātha suffers from fever and that the dayitā-patis offer Him an infusion of drugs represented by fruit juice. It is said that in the beginning Lord Jagannātha was worshiped by the śabaras and was known as the Deity Nīla Mādhava. Later, when the Deity was established in the temple, the Lord became known as Jagannātha. Because the Deities were taken from the śabaras, all the śabara devotees were elevated to the position of dayitā.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 13: The Ecstatic Dancing of the Lord at Ratha-yatra : Madhya 13.8

Sri Baladeva Vidyabhusana Tirobhava Tithi [disappearance day] Monday, June 1, 2020 [Mayapura Time]

June 5, 2020 in Articles by Laksman dasa

Sri Baladeva Vidyabhusana Tirobhava Tithi [disappearance day]
Monday, June 1, 2020 [Mayapura Time]

Compiled by Yasoda nandana dasa
Srila Prabhupada explains how Sri Baladeva Vidyabhusana wrote the Gaudiya-Bhasya on the Vedanta-sutras.


Lectures : Bhagavad-gita Lectures : Bg 13: Lectures : Bhagavad-gita 13.8-12 — Bombay, September 30, 1973 : 730930BG.BOM : But sometimes back, in Jaipur, there was a challenge that \\”The Gauḍīya Sampradāya has no commentary on the Vedānta-sūtra.\\” So at that time Viśvanātha Cakravartī Ṭhākura was requested… Because he was grand scholar, grand old man scholar, at that time living in Vṛndāvana… So he was very old at that time; so he authorized Baladeva Vidyābhūṣana, that \\”You do it.\\” There was no need, but people are demanding, \\”Where is your commentary on the Vedānta-sūtra?\\”So Baladeva Vidyābhūṣana, with the order of Govindaji at Jaipur, he wrote the commentary on Brahma-sūtra. That name is Govinda-bhāṣya. So the Gauḍīya-Brahmā Sampradāya, they have got also commentary on Brahma-sūtra. That is required.

Conversations : 1976 Conversations : June, 1976 : Interview with Professors O’Connell, Motilal and Shivaram — June 18, 1976, Toronto : 760618iv.tor : Prabhupāda: So, it is actually bhāṣyāyāṁ brahma-sūtrāṇām. It is stated. This is the real commentary on Brahma-sūtra by Vyāsadeva himself, author. Vyāsadeva is the author of Brahma-sūtra, and he has written personally, under the instruction of his guru, Nārada Muni, this Brahma-sūtra-bhāṣya. And it begins with the Brahma-sūtra aphorism: janmādy asya yataḥ [SB 1.1.1]. The Brahma-sūtra begins with these words: janmādya, athāto brahma jijñāsā. Janmādy asya yataḥ. So these things are explained elaborately. Therefore Brahma-sūtra-bhāṣya, bhāṣyāyāṁ brahma-sūtra. Vedārtha paribṛṁhita. So therefore in our Gauḍīya, Caitanya Mahāprabhu did not write any bhāṣya of the Brahma-sūtra, neither the gosvāmīs, because they took it that Śrīmad-Bhāgavatam is the real bhāṣya of Brahma-sūtra. But when…. Sometimes the Gauḍīya Vaiṣṇavas are challenged that \\”You cannot be accepted as bona fide community, spiritual community, because you have no bhāṣya on Brahma-sūtra.\\” Then Baladeva Vidyābhūṣaṇa wrote govinda-bhāṣya. But Caitanya Mahāprabhu did not like or ask His disciples to write, because He thought, \\”This is the Gauḍīya, Brahma-sūtra-bhāṣya.\\” Not Gauḍīya—for every Vaiṣṇava. Bhāṣyāyāṁ brahma-sūtrāṇām. So we have got now Gauḍīya Vedānta-bhāṣya. Rāmānuja Vedānta-bhāṣya is there. Madhvācārya Vedānta-bhāṣya is there, all. And Gauḍīya had not. But since this challenge was made in Jaipur, then Baladeva Vidyābhūṣaṇa, he took: \\”Yes,\\” and he finished, Gauḍīya bhāṣya, and it is called Govinda-bhāṣya. Actually, in India, unless one follows the ācāryas and has given commentary on the Brahma-sūtra, he’s not a bona fide. Nyāya-prasthāna. Brahma-sūtra is called nyāya-prasthāna. Śruti-prasthāna, smṛti-prasthāna, nyāya-prasthāna. So any bona fide ācārya must give his understanding about these three prasthānas..

Lectures : Srimad-Bhagavatam Lectures : Canto 1: Lectures : SB 1.2: Lectures : Srimad-Bhagavatam 1.2.25 — Vrndavana, November 5, 1972 : 721105SB.VRN : Now, the Vedānta, in the beginning it is, the first sūtra is: athāto brahma jijñāsā. So to inquire about Brahman, the Absolute. Now, the next answer is janmādy asya yataḥ [SB 1.1.1]. Brahman, the Absolute Truth, is that from whom everything emanates. Janmādy asya yataḥ [SB 1.1.1]. Now, this janmādy asya yataḥ is explained in the Śrīmad-Bhāgavatam. Therefore Śrīmad-Bhāgavatam is explained by Vyāsadeva himself. Vyāsadeva is explaining Vedānta-sūtra in his book, Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrāṇām **. Śrī Vyāsadeva says, \\”This is the real comment, or bhāṣya, of Vedānta-sūtra, Śrīmad-Bhāgavatam.\\” Therefore Gauḍīya Vaiṣṇavas, Gosvāmīs, they did not write any comment on the Vedānta-sūtra because they accept Śrīmad-Bhāgavatam is the natural commentary on the Vedānta-sūtra. So why they should write again? But still, when there was such question raised in Jaipur that the Gauḍīya Vaiṣṇava has no commentary on the Vedānta-sūtra, at that time, Baladeva Vidyābhūṣaṇa, he wrote Govinda-bhāṣya on Vedānta-sūtra. But still, Vedānta-sūtra does not mean to understand impersonalism. No. That’s not the fact

Guest (1) (Indian man): …cultural affairs, Orissa government. Here there is a large stack of palm leaf manuscripts. Palm leaf manuscripts. We are editing the Sanskrit manuscripts, correcting them and publishing them.Srila Prabhupāda: Sanskrit?Guest (1): Sanskrit.Prabhupāda: It is published in Sanskrit?Guest (1): Yes.Prabhupāda: Palm beach?Guest (2) (Indian man): Palm leaves.Hariśauri: Some manuscripts on palm leaf.Prabhupāda: Oh, palm leaf.Hariśauri: They’re translating and publishing. So he is the editor in charge of all that for the government.Guest (1): What is the…?Srila Prabhupāda: What is the śāstra?Hariśauri: What is the name of the śāstra?Guest (1): Śāstra. I told yesterday Bhaktibhāgavatam of Kavisurya Baladeva(?).Srila Prabhupāda: Oh, yes, yes.Guest (1): And ācārya, there is one… (quotes long Sanskrit verses) This is one RādhāKṛṣṇalīlā by Kavisurya Baladeva of Orissa.Srila Prabhupāda: Baladeva Vidyābhūṣana?Guest (1): Baladeva Vidyābhūṣana who commented on, wrote Śrī Bhāṣyam..Gurukṛpa: That’s the same one you just quoted? By who?Guest (1): Baladeva Vidyābhūṣana.Gurukṛpa: The one you just sang.Guest (1): No. This is Kavisurya Baladeva.Srila Prabhupāda: Baladeva Vidyābhūṣana, different.Guest (1): Different.Srila Prabhupāda: Baladeva Vidyābhūṣana belonged to Orissa or Bengal?Guest (1): Yes, Orissa. And he has clearly mentioned that near Tilika, Tilika Lake he was born. It is clear mentioned.Srila Prabhupāda: But he used to live in Balasore.Guest (1): Yes. He used to live in Balasore, and then went to Bhastrana,(?) where he wrote Bhāṣya on Vedāntasūtra and Gītā.Prabhupāda: Vedāntasūtra, Govindabhāṣya, he wrote in Jaipur.Guest (1): Jaipur. Yes, last time, Jaipur.Srila Prabhupāda: I have dedicated my Bhagavad-gītā to Baladeva Vidyābhūṣana.Guest (1): Baladeva Vidyābhūṣana? Following Baladeva Vidyābhūṣana?Hariśauri: He dedicated it. Yes, this is… Śrīla Baladeva Vidyābhūṣana.
Conversations : 1977 Conversations : January, 1977 : Room Conversation — January 24, 1977, Bhuvanesvara

Conversations : 1976 Conversations : July, 1976 : Conversation with Prof. Saligram and Dr. Sukla — July 5, 1976, Washington, D.C. : 760705rc.wdc : Prabhupāda: Brahma-sūtra-padaiś caiva hetumādbhir viniścitaiḥ [Bg. 13.5]. Very…. Nyāya-praṣṭhāna. But Vedānta-sūtra is explained in Śrīmad-Bhāgavatam. Therefore our Gauḍīya Vaiṣṇavas, they did not write any comment on the Vedānta-sūtra. They accept Śrīmad-Bhāgavatam is the real bhāṣya. But when the Gauḍīya-Vaiṣṇavas are challenged that \\”You have no Vedānta-sūtra-bhāṣya, therefore you cannot be accepted as transcendental party,\\” so Baladeva Vidyābhūṣana immediately gave Govinda-bhāṣya on Vedānta. Our Gosvāmīs, they did not write because they knew Brahma-sūtra bhāṣya, Śrīmad-Bhāgavatam

Lectures : Sri Caitanya-caritamrta Lectures : Madhya-lila: Lectures : Madhya 20: Lectures : Sri Caitanya-caritamrta, Madhya-lila 20.100-108 — New York, November 22, 1966 : 661122C2.NY : So Sanātana Gosvāmī, he’s ācārya in this disciplic succession from Caitanya Mahāprabhu, Lord Caitanya. He is the first disciple of Lord Caitanya, and from him, Sanātana Gosvāmī, six Gosvāmīs. There were six among the first followers of Lord Caitanya. And then, from next step comes Raghunātha Gosvāmī and then this author of this book, Kṛṣṇa dāsa Kavirāja Gosvāmī, and from him, Narottama dāsa Ṭhākura, and then from him, Viśvanātha Cakravartī, Baladeva Vidyābhūṣaṇa. In this way this disciplic succession is coming from Lord Caitanya. So as ācārya… Ācārya means one who knows the principles of scripture, properly being initiated by authority who knows things as they are, and they apply those things in their own life. They are called ācārya. Acinoti śāstrāṇi: he must know all the principles from authorities, and he should apply in his life those principles. Not that he knows but does not apply. He cannot be ācārya. Āpani ācari prabhu jīva disa (?). Lord Caitanya, He, although He is accepted as the, I mean to say, the personal, He’s Kṛṣṇa Himself, still, He behaved in such a way that others can follow. He also accepted Īśvara Purī. Īśvara, Īśvara Purī was His spiritual master, Lord Caitanya’s. This is the disciplic succession.

Conversations : 1971 Conversations : July, 1970 : Room Conversation — July 18, 1971, Detroit : 710718RC.DET : Prabhupāda: Then, from Kṛṣṇa, Nārada. From Nārada, Vyāsadeva. From Vyāsadeva to Madhvācārya, from Madhvācārya to Īsvara Puri, Mādhavendra Puri, then Caitanya Mahāprabhu, then His disciples, the six Goswāmīs, then Kṛṣṇa dāsa Kavirāja, then Baladeva Vidyābhūṣaṇa. So we are taking account very rigidly from Caitanya Mahāprabhu, and I am the tenth generation from Caitanya Mahāprabhu.

Sri Baladeva Vidyabhusana explains the suvarna-varna hemango citation to establish Lord Caitanya as the yuga-avatara.

suvarṇa-varṇo hemāṅgovarāṅgaś candanāṅgadīsannyāsa-kṛc chamaḥ śāntoniṣṭhā-śānti-parāyaṇaḥ
SYNONYMS
suvarṇa
—of gold; varṇaḥ—having the color; hemaaṅgaḥ—whose body was like molten gold; varaaṅgaḥ—having a most beautiful body; candanaaṅgadī—whose body was smeared with sandalwood; sannyāsakṛt—practicing the renounced order of life; śamaḥ—equipoised; śāntaḥ—peaceful; niṣṭhā—devotion; śānti—and of peace; parāyaṇaḥ—the highest resort.
TRANSLATION
\\”In His early pastimes He appears as a householder with a golden complexion. His limbs are beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold. In His later pastimes He accepts the sannyāsa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees.\\”

PURPORTThis is a verse from the Mahābhārata (Dānadharma, Viṣṇusahasranāmastotra). In his commentary on the Viṣṇusahasranāma called the Nāmārtha-sudhā, Śrīla Baladeva Vidyābhūṣaṇa, commenting upon this verse, asserts that Lord Caitanya is the Supreme Personality of Godhead according to the evidence of the Upaniṣads. He explains that suvarṇavarṇaḥ means a golden complexion. He also quotes the Vedic injunction yadā paśyaḥ paśyate rukmavarṇaṁ kartāram īśaṁ puruṣaṁ brahmayonim (Muṇḍaka Upaniṣad 3.1.3). Rukmavarṇaṁ kartāram īśam refers to the Supreme Personality of Godhead as having a complexion the color of molten gold. Puruṣam means the Supreme Lord, and brahmayonim indicates that He is also the Supreme Brahman. This evidence, too, proves that Lord Caitanya is the Supreme Personality of Godhead Kṛṣṇa. Another meaning of the description of the Lord as having a golden hue is that Lord Caitanya’s personality is as fascinating as gold is attractive. Śrīla Baladeva Vidyābhūṣaṇa has explained that the word varāṅga means \\”exquisitely beautiful.\\”Lord Caitanya accepted sannyāsa, leaving aside His householder life, to preach His mission. He has equanimity in different senses. First, He describes the confidential truth of the Personality of Godhead, and second, He satisfies everyone by knowledge and attachment to Kṛṣṇa. He is peaceful because He renounces all topics not related to the service of Kṛṣṇa. Śrīla Baladeva Vidyābhūṣaṇa has explained that the word niṣṭhā indicates His being rigidly fixed in chanting the holy name of Śrī Kṛṣṇa. Lord Caitanya subdued all disturbing opponents of devotional service, especially the monists, who are actually averse to the personal feature of the Supreme Lord.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila The External Reasons for Lord Caitanya’s Appearance : Adi 3.49 .

Śrīla Baladeva Vidyābhūṣaṇa, in his commentary on the Vedāntasūtra, has tried to nullify this conclusion because he thinks that discrediting these so-called causes of the cosmic manifestation will nullify the entire Sāṅkhya philosophy. Materialistic philosophers accept matter to be the material and efficient cause of creation; for them, matter is the cause of every type of manifestation. Generally they give the example of a waterpot and clay. Clay is the cause of the waterpot, but the clay can be found as both cause and effect. The waterpot is the effect and clay itself is the cause, but clay is visible everywhere. A tree is matter, but a tree produces fruit. Water is matter, but water flows. In this way, say the Sāṅkhyites, matter is the cause of movements and production. As such, matter can be considered the material and efficient cause of everything in the cosmic manifestation. Śrīla Baladeva Vidyābhūṣana has therefore enunciated the nature of pradhāna as follows:\\”Material nature is inert, and as such it cannot be the cause of matter, neither as the material nor as the efficient cause. Seeing the wonderful arrangement and management of the cosmic manifestation generally suggests that a living brain is behind this arrangement, for without a living brain such an arrangement could not exist. One should not imagine that such an arrangement can exist without conscious direction. In our practical experience we never see that inert bricks can themselves construct a big building.

\\”The example of the waterpot cannot be accepted because a waterpot has no perception of pleasure and distress. Such perception is within. Therefore the covering body, or the waterpot, cannot be synchronized with it.\\”Sometimes the material scientist suggests that trees grow from the earth automatically, without assistance from a gardener, because that is a tendency of matter. They also consider the intuition of living creatures from birth to be material. But such material tendencies as bodily intuition cannot be accepted as independent, for they suggest the existence of a spirit soul within the body. Actually, the tree or the body of a living creature has no tendency or intuition; the tendency and intuition exist because the soul is present within the body. In this connection, the example of a car and driver may be given very profitably. The car has a tendency to turn right and left, but one cannot say that the car itself, as matter, turns right and left without the direction of a driver. A material car has neither tendencies nor intuitions independent of the intentions of the driver within the car. The same principle applies for the automatic growth of trees in the forest. The growth takes place because of the soul’s presence within the tree.

\\”Sometimes foolish people take for granted that because scorpions are born from heaps of rice, the rice has produced the scorpions. The real fact, however, is this: the mother scorpion lays eggs within the rice, and by the proper fermentation of the rice the eggs give birth to several baby scorpions, which in due course come out. This does not mean that the rice gives birth to the scorpions. Similarly, sometimes bugs are seen to come from dirty beds. This does not mean, however, that the beds give birth to the bugs. It is the living soul that comes forth, taking advantage of the dirty condition of the bed. There are different kinds of living creatures. Some of them come from embryos, some from eggs and some from the fermentation of perspiration. Different living creatures have different sources of appearance, but one should not conclude that matter produces such living creatures.\\”The example cited by materialists that trees automatically come from the earth follows the same principle. Taking advantage of a certain condition, a living entity comes from the earth. According to the Bṛhad-āraṇyaka Upaniṣad, every living being is forced by divine superintendence to take a certain type of body according to his past deeds. There are many varieties of bodies, and because of a divine arrangement a living entity takes bodies of different shapes.

When a person thinks ‘I am doing this,’ the ‘I am’ does not refer to the body. It refers to something more than the body, or within the body. As such, the body as it is has neither tendencies nor intuition; the tendencies and intuition belong to the soul within the body. Material scientists sometimes suggest that the tendencies of male and female bodies cause their union and that this is the cause of the birth of the child. But since the puruṣa, according to Sāṅkhya philosophy, is always unaffected, where does the tendency to give birth come from? \\”Sometimes material scientists give the example that milk turns into curd automatically and that distilled water pouring from the clouds falls down to earth, produces different kinds of trees, and enters different kinds of flowers and fruits with different fragrances and tastes. Therefore, they say, matter produces varieties of material things on its own. In reply to this argument, the same proposition of the Bṛhad-āraṇyaka Upaniṣad-that different kinds of living creatures are put into different kinds of bodies by the management of a superior power-is repeated. Under superior superintendence, various souls, according to their past activities, are given the chance to take a particular type of body, such as that of a tree, animal, bird or beast, and thus their different tendencies develop under these circumstances. The Bhagavad-gītā (13.22) also further affirms.

puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛti-jān guṇān
kāraṇaṁ guṇa-saṅgo ‘sya
sad-asad-yoni-janmasu
‘The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.’ The soul is given different types of bodies. For example, were souls not given varieties of tree bodies, the different varieties of fruits and flowers could not be produced. Each class of tree produces a particular kind of fruit and flower; it is not that there is no distinction between the different classes. An individual tree does not produce flowers of different colors or fruits of different tastes. There are demarcated classes, as we find them among humans, animals, birds and other species. There are innumerable living entities, and their activities, performed in the material world according to the different qualities of the material modes of nature, give them the chance to have different kinds of life.\\”Thus one should understand that pradhāna, matter, cannot act unless impelled by a living creature. The materialistic theory that matter independently acts cannot, therefore, be accepted. Matter is called prakṛti, which refers to female energy. A woman is prakṛti, a female. A female cannot produce a child without the association of a puruṣa, a man. The puruṣa causes the birth of a child because the man injects the soul, which is sheltered in the semen, into the womb of the woman. The woman, as the material cause, supplies the body of the soul, and as the efficient cause she gives birth to the child. But although the woman appears to be the material and efficient cause of the birth of a child, originally the puruṣa, the male, is the cause of the child. Similarly, this material world gives rise to varieties of manifestations due to the entrance of Garbhodakaśāyī Viṣṇu within the universe. He is present not only within the universe but within the bodies of all living creatures, as well as within the atom. We understand from the Brahmasaṁhitā that the Supersoul is present within the universe, within the atom and within the heart of every living creature. Therefore the theory that matter is the cause of the entire cosmic manifestation cannot be accepted by any man with sufficient knowledge of matter and spirit.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 6: The Glories of Sri Advaita Acarya : Adi 6.14-15

Sri Caitanya-caritamrta Lectures : Madhya-lila: Lectures : Madhya 20: Lectures : Sri Caitanya-caritamrta, Madhya-lila 20.100-108 — New York, November 22, 1966 : 661122C2.NY : So Sanātana Gosvāmī, he’s ācārya in this disciplic succession from Caitanya Mahāprabhu, Lord Caitanya. He is the first disciple of Lord Caitanya, and from him, Sanātana Gosvāmī, six Gosvāmīs. There were six among the first followers of Lord Caitanya. And then, from next step comes Raghunātha Gosvāmī and then this author of this book, Kṛṣṇa dāsa Kavirāja Gosvāmī, and from him, Narottama dāsa Ṭhākura, and then from him, Viśvanātha Cakravartī, Baladeva Vidyābhūṣaṇa. In this way this disciplic succession is coming from Lord Caitanya. So as ācārya… Ācārya means one who knows the principles of scripture, properly being initiated by authority who knows things as they are, and they apply those things in their own life. They are called ācārya. Acinoti śāstrāṇi: he must know all the principles from authorities, and he should apply in his life those principles. Not that he knows but does not apply. He cannot be ācārya. Āpani ācari prabhu jīva disa (?). Lord Caitanya, He, although He is accepted as the, I mean to say, the personal, He’s Kṛṣṇa Himself, still, He behaved in such a way that others can follow. He also accepted Īśvara Purī. Īśvara, Īśvara Purī was His spiritual master, Lord Caitanya’s. This is the disciplic succession.

śiṣya paḍichā-dvārā prabhu nila vahāñāghare āni’ pavitra sthāne rākhila śoyāñā
SYNONYMS
śiṣya
—disciples; paḍichā—and watchmen; dvārā—by means of; prabhu—Lord Śrī CaitanyaMahāprabhu; nila—brought; vahāñā—carrying; ghare—at home; āni‘-bringing; pavitra—purified; sthāne—in a place; rākhila—kept; śoyāñā—lying down.
TRANSLATION
While Lord Caitanya Mahāprabhu was unconscious, Sārvabhauma Bhaṭṭācārya, with the help of the watchmen and some disciples, carried Him to his home and laid Him down in a very sanctified room.

PURPORT
At that time SārvabhaumaBhaṭṭācārya lived on the southern side of the Jagannātha Temple. His home was practically on the beach and was known as Mārkaṇḍeya-sarastaṭa. At present it is used as the monastery of Gaṅgāmātā.Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 6: The Liberation of Sarvabhauma Bhattacarya : Madhya 6.8

tāṅhāra ananta guṇa ke karu prakāśatāṅra priya śiṣya iṅha–paṇḍita haridāsa
SYNONYMS
tāṅhāra
—his; ananta—unlimited; guṇa—qualities; ke—who; karu—can; prakāśa—display; tāṅra—his; priya—dear; śiṣya—disciple; iṅha—this person; paṇḍita haridāsa—of the name HaridāsaPaṇḍita.TRANSLATION
Ananta Ācārya was a reservoir of all good qualities. No one can estimate how great he was. Paṇḍita Haridāsa was his beloved disciple.

PURPORT
Śrī Ananta Ācārya is one of the eternal associates of Śrī CaitanyaMahāprabhu. Previously, during the advent of Lord Śrī Kṛṣṇa, Ananta Ācārya was Sudevī, one of the eight gopīs. This is stated in the Gaura-gaṇoddeśa-dīpikā, verse 165, as follows: anantācārya-gosvāmī sudevī purā vraje. \\”Ananta Ācārya Gosvāmī was formerly Sudevīgopī in Vraja [Vṛndāvana].\\” In JagannāthaPurī, or Puruṣottamakṣetra, there is a monastery known as GaṅgāmātāMaṭha that was established by Ananta Ācārya. In the disciplic succession of the GaṅgāmātāMaṭha, he is known as Vinodamañjarī. One of his disciples was HaridāsaPaṇḍita Gosvāmī, who is also known as Śrī RaghuGopāla and as Śrī Rāsamañjarī. His disciple Lakṣmīpriyā was the maternal aunt of Gaṅgāmātā, a princess who was the daughter of the King of Puṭiyā. Gaṅgāmātā brought a Deity of the name Śrī Rasikarāya from Kṛṣṇa Miśra of Jaipur and installed Him in the house of Sārvabhauma in Jagannātha Purī. The disciple in the fifth generation after Śrī Ananta Ācārya was Śrī Vanamālī; in the sixth generation, Śrī Bhagavāndāsa, who was a Bengali; in the seventh generation, Madhusūdanadāsa, who was an Oriyā; in the eighth generation, Nīlāmbaradāsa; in the ninth generation, Śrī Narottama dāsa; in the tenth generation, Pītāmbaradāsa; and in the eleventh generation, Śrī Mādhavadāsa. The disciple in the twelfth generation is presently in charge of the Gaṅgāmātā monastery Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 8: The Author Receives the Orders of Krsna and Guru : Adi 8.60 :