February 16, 2021 Akshaya tritiya Birthday of Sri Parasu Rama \ Veda Vyasa commenced Maha Bharata

February 15, 2021 in Articles by Laksman dasa

  • ayane viṣuve kuryādvyatīpāte dina-kṣayecandrādityoparāge cadvādaśyāṁ śravaṇeṣu catṛtīyāyāṁ śukla-pakṣenavamyām atha kārtikecatasṛṣv apy aṣṭakāsuhemante śiśire tathāmāghe ca sita-saptamyāṁmaghā-rākā-samāgamerākayā cānumatyā camāsarkṣāṇi yutāny apidvādaśyām anurādhā syācchravaṇas tisra uttarāḥtisṛṣv ekādaśī vāsujanmarkṣa-śroṇa-yoga-yuk
  • ayane—on the day when the sun begins to move north, or Makara-saṅkrānti, and on the day when the sun begins to move south, or Karkaṭa-saṅkrānti; viṣuve—on the Meṣa-saṅkrānti and on the Tulā-saṅkrānti; kuryāt—one should perform; vyatīpāte—in the yoga named Vyatīpāta; dinakṣaye—on that day in which three tithis are combined; candraādityauparāge—at the time of the eclipse of either the moon or the sun; ca—and also; dvādaśyām śravaṇeṣu—on the twelfth lunar day and in the nakṣatra named Śravaṇa; ca—and; tṛtīyāyām—on the Akṣayatṛtīyā day; śuklapakṣe—in the bright fortnight of the month; navamyām—on the ninth lunar day; atha—also; kārtike—in the month of Kārtika (October–November); catasṛṣu—on the four; api—also; aṣṭakāsu—on the Aṣṭakās; hemante—before the winter season; śiśire—in the winter season; tathā—and also; māghe—in the month of Māgha (January–February); ca—and; sitasaptamyām—on the seventh lunar day of the bright fortnight; maghārākāsamāgame—in the conjunction of Maghānakṣatra and the full-moon day; rākayā—with a day of the completely full moon; ca—and; anumatyā—with a full-moon day when the moon is slightly less than completely full; ca—and; māsaṛkṣāṇi—the nakṣatras that are the sources of the names of the various months; yutāni—are conjoined; api—also; dvādaśyām—on the twelfth lunar day; anurādhā—the nakṣatra named Anurādhā; syāt—may occur; śravaṇaḥ—the nakṣatra named Śravaṇa; tisraḥ—the three (nakṣatras); uttarāḥ—the nakṣatras named Uttarā (Uttaraphalgunī, Uttarāṣāḍhā and Uttara-bhādrapadā); tisṛṣu—on three; ekādaśī—the eleventh lunar day; —or; āsu—on these; janmaṛkṣa—of one’s own janmanakṣatra, or birth star; śroṇa—of Śravaṇa-nakṣatra; yoga—by a conjunction; yuk—having.


  • One should perform the śrāddha ceremony on the Makara-saṅkrānti [the day when the sun begins to move north] or on the Karkaṭa-saṅkrānti [the day when the sun begins to move south]. One should also perform this ceremony on the Meṣa-saṅkrānti day and the Tulā-saṅkrānti day, in the yoga named Vyatīpāta, on that day in which three lunar tithis are conjoined, during an eclipse of either the moon or the sun, on the twelfth lunar day, and in the Śravaṇa-nakṣatra. One should perform this ceremony on the Akṣayatṛtīyā day, on the ninth lunar day of the bright fortnight of the month of Kārtika, on the four aṣṭakās in the winter season and cool season, on the seventh lunar day of the bright fortnight of the month of Māgha, during the conjunction of Maghānakṣatra and the full-moon day, and on the days when the moon is completely full, or not quite completely full, when these days are conjoined with the nakṣatras from which the names of certain months are derived. One should also perform the śrāddha ceremony on the twelfth lunar day when it is in conjunction with any of the nakṣatras named Anurādhā, Śravaṇa, Uttaraphalgunī, Uttarāṣāḍhā or Uttara-bhādrapadā. Again, one should perform this ceremony when the eleventh lunar day is in conjunction with either Uttaraphalgunī, Uttarāṣāḍhā or Uttara-bhādrapadā. Finally, one should perform this ceremony on days conjoined with one’s own birth star [janmanakṣatra] or with Śravaṇa-nakṣatra.
  • The word ayana means “path” or “going.” The six months when the sun moves toward the north are called uttarāyaṇa, or the northern path, and the six months when it moves south are called dakṣiṇāyana, or the southern path. These are mentioned in Bhagavad-gītā (8.24–25). The first day when the sun begins to move north and enter the zodiacal sign of Capricorn is called Makara-saṅkrānti, and the first day when the sun begins to move south and enter the sign of Cancer is called Karkaṭa-saṅkrānti. On these two days of the year, one should perform the śrāddha ceremony.
  • Viṣuva, or Viṣuva-saṅkrānti, means Meṣa-saṅkrānti, or the day on which the sun enters the sign Aries. Tulā-saṅkrānti is the day on which the sun enters the sign Libra. Both of these days occur only once within a year. The word yoga refers to a certain relationship between the sun and moon as they move in the sky. There are twenty-seven different degrees of yoga, of which the seventeenth is called Vyatīpāta. On the day when this occurs, one should perform the śrāddha ceremony. A tithi, or lunar day, consists of the distance between the longitude of the sun and that of the moon. Sometimes a tithi is less than twenty-four hours. When it starts after sunrise on a certain day and ends before the sunrise of the following day, the previous tithi and the following tithi both “touch” the twenty-four-hour day between the sunrises. This is called tryaha-sparśa, or a day touched by some portion of three tithis.Śrīla Jīva Gosvāmī has given quotations from many śāstras stating that the śrāddha ceremony of oblations to the forefathers should not be performed on Ekādaśī tithi. When the tithi of the death anniversary falls on the Ekādaśī day, the śrāddha ceremony should be held not on Ekādaśī but on the next day, or dvādaśī. In the Brahma-vaivarta Purāṇa it is said:ye kurvanti mahīpāla
    śrāddhaṁ caikādaśi-dine
    trayas te narakaṁ yānti
    dātā bhoktā ca prerakaḥ
  • If one performs the śrāddha ceremony of oblations to the forefathers on the Ekādaśī tithi, then the performer, the forefathers for whom the śrāddha is observed, and the purohita, or the family priest who encourages the ceremony, all go to hell.Link to this page: https://prabhupadabooks.com/sb/7/14/20-23
  • The holy river Ganges descended on Earth from the heavens on this day.
  • This is the day when the sage Parshuram, the sixth incarnation of Vishnu, was born.
  • Treta Yug, the period of the holy Ramayana, commenced.
  • Ved Vyasa initiated the recital of the great Indian epic Mahabharata before lord Ganesha.
  • Lord Krishna’s childhood friend Sudama, visited Dwarka to him and offered him a humble gift of poha (rice flakes). Therefore, Vaishnavas (worshippers of lord Vishnu) fast throughout the day and open their fasts with rice.

Akshaya Tritiya bears many religious specialities.It is the birthday of Lord Parasurama of the Dasa Avatars of Lord Vishnu.It is the starting day of the Treta Yuga after Satya Yuga.Thus, it is considered as the Ugadi thithi for Treta Yuga.It is the day when Sudhama (kuchela) offered aval to Lord Krishna and got a bounty of wealth through the grace of Krishna.The same day, Pandavas received Akshaya pathra (bowl) from Lord Krishna and thus were able to get unlimited food during their exile.The day has the credit of Veda Vyasa starting the great Mahabharata with Lord Vinayak writing it.It is the day Ganges came down upon the earth from heaven.In fact, Akshaya Tritiya is considered very propitious for offering dhanams of goods like umbrella, sandals, hand fans, food etc.


In Sanskrit, the word “Akshaya” (अक्षय) means “imperishable, eternal, the never diminishing” in the sense of “prosperity, hope, joy, success”, while Tritiya means “third”.[7][5] It is named after the “third lunar day” of the spring month of Vaisakha..[6]
Akshaya Tritiya is the birthday of Parasurama who is the sixth incarnation of Vishnu, and he is revered in Vaishnava temples.[8] Those who observe it in the honor of Parasurama sometimes refer to the festival as Parasurama Jayanti.[9] Alternatively, some focus their reverence to Vasudeva avatar of Vishnu.[6] According to one tradition, Ved Vyasa began reciting the epic Mahabharata to Ganesha on Akshaya Tritiya. That river Ganges descended to earth on this day.Akshaya Tritiya
Akshaya Tritiya

Sri Parasurama

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“DHAMESVARA MAHAPRABHU”: This beautiful neem Deity of Gauranga Mahaprabhu is the Deity that Visnupriya, wife of Lord Gauranga worshiped for 80 years after Lord Caitanya took sannyasa.
Srila Prabhupada glorifies Visvanatha Cakravarti Thakura

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Lectures : Srimad-Bhagavatam Lectures : Canto 7: Lectures : SB 7.12: Lectures : Srimad-Bhagavatam 7.12.6 — Bombay, April 17, 1976 : 760417SB.BOM : Dakṣa śraddadhānaḥ: faithful. Faithful to whom? To the spiritual master. Whatever he says, the brahmacārī should take it: “Yes, it is my life and soul.” That is the explanation given by Viśvanātha Cakravartī Ṭhākura. He is explaining with reference to the verse vyavasāyātmikā buddhir ekeha kuru-nandana [Bg. 2.41]. He very nicely explains. You have perhaps read it, Viśvanātha Cakravartī Ṭhākura’s… Viśvanātha Cakravartī Ṭhākura has taught very, very nicely about guru. Therefore he has written in Gurvaṣṭaka, yasya prasādād bhagavat-prasādaḥ **. He is example, practical example of guru-bhakti,Viśvanātha Cakravartī Ṭhākura. He accepted his guru, Narottama dāsa Ṭhākura. So he said that “I am not interested for my salvation or going back to Godhead. I am not interested.” Interested means it may come; it may not come. “That I don’t mind. But I am interested only with the words of my guru.” Viśvanātha Cakravartī said. “That is my life. Whether I will be successful or not successful, it doesn’t matter. I must take the words of my Guru Mahārāja as my life and soul.”

Lectures : Srimad-Bhagavatam Lectures : Canto 7: Lectures : SB 7.9: Lectures : Srimad-Bhagavatam 7.9.28 — Mayapur, March 6, 1976 : 760306SB.MAY : We should not jump over. There are so many literatures. They place Rādhārāṇī as ordinary baladar(?) woman because they do not understand. So therefore Sanātana Gosvāmī has forbidden strictly that avaiṣṇava-mukhodgīrṇaṁ pūta-hari-kathāmṛtam, śravaṇaṁ na kartavyam: “Don’t hear from the professional men who are not situated in the Vaiṣṇava behavior.” One must be…, behavior in Vaiṣṇava. Sadācāra-sampannaḥ. Śrīla Viśvanātha Cakravartī Ṭhākura has warned that “Don’t mix it with Vaiṣṇava who is not well trained up, well behaved.” You can offer him respect. A Vaiṣṇava offers respect even to the ant. That is another thing. But he has warned, “Don’t mix with them, these professional, so-called Vaiṣṇava, sahajiyās.” This is warned. Avaiṣṇava-mukhodgīrṇaṁ pūta-hari-kathāmṛtam, śravaṇaṁ na kartavyam: “You should not hear.” “Eh? Huh? What is the wrong there? The Kṛṣṇa-kathā is there.” No, Kṛṣṇa-kathā is there just like milk is there, but if it is touched by the lips of a serpent, it is no more to be taken. It has become poison. Unless one is situated as pure Vaiṣṇava in his dealing, in his behavior, inside and outside, he should not become a preacher because it will not be effective, neither one should hear from such person. But people in general, they can not understand, but those who are preaching, they must be very sincere, the same way. Rūpa-raghunātha pade, haibe ākuti. They should read the literatures, the instruction, just like Upadeśāmṛta, The Nectar of Instruction. We should follow, strictly follow. Then pṛthivīṁ sa śiṣyāt. Then you’ll be able to preach and make disciples all over the world. This is the injunction. That is called gosvāmī. Don’t be cheap preacher, cheap guru. No, no. That is not good. It is not possible

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB Introduction : SB Introduction : Many devotees of Lord Caitanya like Śrīla Vṛndāvana dāsa Ṭhākura, Śrī Locana dāsa Ṭhākura, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, Śrī Kavikarṇapūra, Śrī Prabodhānanda Sarasvatī, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Jīva Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī, Śrī Raghunātha dāsa Gosvāmī and in this latter age within two hundred years, Śrī Viśvanātha Cakravartī, Śrī Baladeva Vidyābhūṣana, Śrī Śyāmānanda Gosvāmī, Śrī Narottama dāsa Ṭhākura, Śrī Bhaktivinoda Ṭhākura and at last Śrī Bhaktisiddhānta Sarasvatī Ṭhākura (our spiritual master) and many other great and renowned scholars and devotees of the Lord have prepared voluminous books and literatures on the life and precepts of the Lord. Such literatures are all based on the śāstras like the Vedas, Purāṇas, Upaniṣads, Rāmāyaṇa, Mahābhārata and other histories and authentic literatures approved by the recognized ācāryas. They are unique in composition and unrivaled in presentation, and they are full of transcendental knowledge. Unfortunately the people of the world are still ignorant of them, but when these literatures, which are mostly in Sanskrit and Bengali, come to light the world and when they are presented before thinking people, then India’s glory and the message of love will overflood this morbid world, which is vainly searching after peace and prosperity by various illusory methods not approved by the ācāryas in the chain of disciplic succession.

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.1: Questions by the Sages : SB 1.1.1 : PURPORT : Śrīla Viśvanātha Cakravartī Ṭhākura specifically deals with the original and pure sex psychology (ādi-rasa), devoid of all mundane inebriety. The whole material creation is moving under the principle of sex life. In modern civilization, sex life is the focal point for all activities. Wherever one turns his face, he sees sex life predominant. Therefore, sex life is not unreal. Its reality is experienced in the spiritual world. The material sex life is but a perverted reflection of the original fact. The original fact is in the Absolute Truth, and thus the Absolute Truth cannot be impersonal. It is not possible to be impersonal and contain pure sex life. Consequently, the impersonalist philosophers have given indirect impetus to the abominable mundane sex life because they have overstressed the impersonality of the ultimate truth. Consequently, man without information of the actual spiritual form of sex has accepted perverted material sex life as the all in all. There is a distinction between sex life in the diseased material condition and spiritual sex life.

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.1: Questions by the Sages : SB 1.1.8 : PURPORT : The secret of success in spiritual life is in satisfying the spiritual master and thereby getting his sincere blessings. Śrīla Viśvanātha Cakravartī Ṭhākura has sung in his famous eight stanzas on the spiritual master as follows: “I offer my respectful obeisances unto the lotus feet of my spiritual master. Only by his satisfaction can one please the Personality of Godhead, and when he is dissatisfied there is only havoc on the path of spiritual realization.” It is essential, therefore, that a disciple be very much obedient and submissive to the bona fide spiritual master. Śrīla Sūta Gosvāmī fulfilled all these qualifications as a disciple, and therefore he was endowed with all favors by his learned and self-realized spiritual masters such as Śrīla Vyāsadeva and others. The sages of Naimiṣāraṇya were confident that Śrīla Sūta Gosvāmī was bona fide. Therefore they were anxious to hear from him.

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.5: Narada’s Instructions on Srimad-Bhagavatam for Vyasadeva : SB 1.5.38 : PURPORT : In the Amarakośa Sanskrit dictionary the word mūrti carries import in twofold meanings, namely, form and difficulty. Therefore amūrtikam is explained by Ācārya Śrī Viśvanātha Cakravartī Ṭhākura as meaning “without difficulty.” The transcendental form of eternal bliss and knowledge can be experienced by our original spiritual senses, which can be revived by chanting of the holy mantras, or transcendental sound representations. Such sound should be received from the transparent agency of the bona fide spiritual master, and the chanting may be practiced by the direction of the spiritual master. That will gradually lead us nearer to the Lord. This method of worship is recommended in the pāñcarātrika system, which is both recognized and authorized. The pāñcarātrika system has the most authorized codes for transcendental devotional service. Without the help of such codes, one cannot approach the Lord, certainly not by dry philosophical speculation. The pāñcarātrika system is both practical and suitable for this age of quarrel. The Pañcarātra is more important than the Vedānta for this modern age.

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.9: The Passing Away of Bhismadeva in the Presence of Lord Krsna : SB 1.9.34 : PURPORT : Śrī Viśvanātha Cakravartī Ṭhākura, a great ācārya and devotee in the humor of conjugal love with the Lord, remarks very saliently in this regard. He says that the wounds created on the body of the Lord by the sharpened arrows of Bhīṣmadeva were as pleasing to the Lord as the biting of a fiancee who bites the body of the Lord directed by a strong sense of sex desire. Such biting by the opposite sex is never taken as a sign of enmity, even if there is a wound on the body. Therefore, the fighting as an exchange of transcendental pleasure between the Lord and His pure devotee, Śrī Bhīṣmadeva, was not at all mundane. Besides that, since the Lord’s body and the Lord are identical, there was no possibility of wounds in the absolute body. The apparent wounds caused by the sharpened arrows are misleading to the common man, but one who has a little absolute knowledge can understand the transcendental exchange in the chivalrous relation. The Lord was perfectly happy with the wounds caused by the sharpened arrows of Bhīṣmadeva. The word vibhidyamāna is significant because the Lord’s skin is not different from the Lord. Because our skin is different from our soul, in our case the word vibhidyamāna, or being bruised and cut, would have been quite suitable. Transcendental bliss is of different varieties, and the variety of activities in the mundane world is but a perverted reflection of transcendental bliss. Because everything in the mundane world is qualitatively mundane, it is full of inebrieties, whereas in the absolute realm, because everything is of the same absolute nature, there are varieties of enjoyment without inebriety. The Lord enjoyed the wounds created by His great devotee Bhīṣmadeva, and because Bhīṣmadeva is a devotee in the chivalrous relation, he fixes up his mind on Kṛṣṇa in that wounded condition.

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.15: The Pandavas Retire Timely : SB 1.15.20 : PURPORT : The important point in this verse is how it was possible that Arjuna could be defeated by a gang of ignoble cowherd men and how such mundane cowherd men could touch the bodies of the wives of Lord Kṛṣṇa, who were under the protection of Arjuna. Śrīla Viśvanātha Cakravartī Ṭhākura has justified the contradiction by research in the Viṣṇu Purāṇa and Brahma Purāṇa. In these Purāṇas it is said that once the fair denizens of heaven pleased Aṣṭāvakra Muni by their service and were blessed by the muni to have the Supreme Lord as their husband. Aṣṭāvakra Muni was curved in eight joints of his body, and thus he used to move in a peculiar curved manner. The daughters of the demigods could not check their laughter upon seeing the movements of the muni, and the muni, being angry at them, cursed them that they would be kidnapped by rogues, even if they would get the Lord as their husband. Later on, the girls again satisfied the muni by their prayers, and the muni blessed them that they would regain their husband even after being robbed by the rogues. So, in order to keep the words of the great muni, the Lord Himself kidnapped His wives from the protection of Arjuna, otherwise they would have at once vanished from the scene as soon as they were touched by the rogues. Besides that, some of the gopīs who prayed to become wives of the Lord returned to their respective positions after their desire was fulfilled. After the departure of Lord Kṛṣṇa, He wanted all His entourage back to Godhead, and they were called back under different conditions only.

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.15: The Pandavas Retire Timely : SB 1.15.46 : PURPORT : In the Bhagavad-gītā (7.28) the Lord says that only those who have done pious deeds in previous lives and have become freed from the results of all impious acts can concentrate upon the lotus feet of the Supreme Lord Śrī Kṛṣṇa. The Pāṇḍavas, not only in this life but also in their previous lives, had always performed the supreme pious work, and thus they are ever free from all the reactions of impious work. It is quite reasonable, therefore, that they concentrated their minds upon the lotus feet of the Supreme Lord Śrī Kṛṣṇa. According to Śrī Viśvanātha Cakravartī, dharma, artha, kāma and mokṣa principles are accepted by persons who are not free from the results of impious action. Such persons affected with the contaminations of the above four principles cannot at once accept the lotus feet of the Lord in the spiritual sky. The Vaikuṇṭha world is situated far beyond the material sky. The material sky is under the management of Durgā Devī, or the material energy of the Lord, but the Vaikuṇṭha world is managed by the personal energy of the Lord.

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.16: How Pariksit Received the Age of Kali : SB 1.16.23 : PURPORT : The activities of the Lord include liberation, but they are more relishable than the pleasure derived from nirvāṇa, or liberation. According to Śrīla Jīva Gosvāmī and Viśvanātha Cakravartī Ṭhākura, the word used here is nirvāṇa-vilambitāni, that which minimizes the value of liberation. To attain nirvāṇa, liberation, one has to undergo a severe type of tapasya, austerity, but the Lord is so merciful that He incarnates to diminish the burden of the earth. Simply by remembering such activities, one can defy the pleasure derived from nirvāṇa and reach the transcendental abode of the Lord to associate with Him, eternally engaged in His blissful loving service.

Lectures : Arrival Addresses and Talks : Arrival Address — Denver, June 27, 1975 : 750627AR.DEN : Prabhupāda: Yes. So Narottama dāsa Ṭhākura has also said, chāḍiyā vaiṣṇava-sevā, nistāra pāyeche kebā. Our this Kṛṣṇa consciousness movement is for nistāra. Nistāra means to be liberated from the capture of māyā. That is called nistāra, release, release from the capture of māyā. So Vaiṣṇava… Chāḍiyā vaiṣṇava-sevā, nistāra pāyeche kebā. Narottama dāsa Ṭhākura, another Vaiṣṇava… As it sung by Bhaktivinoda Ṭhākura, similarly, you know that Narottama dāsa Ṭhākura, he also has sung many song, approved songs. Viśvanātha Cakravartī Ṭhākura says that Narottama dāsa Ṭhākura’s songs are Vedic evidence. All Vaiṣṇavas, songs are like that, Vedic evidence. There is no mistake, cheating, imperfectness or illusion. Conditioned soul, they are manufacturing by mental concoction. That is another thing. They are full of imperfection, illusion, mistake and cheating. But when we hear songs by the Vaiṣṇava, that is for liberation.

Lectures : General Lectures : Lecture on Teachings of Lord Caitanya — Seattle, September 25, 1968 : 680925LE.SEA : Prabhupāda: Here… Here is another point, that Sanātana Gosvāmī approached his spiritual master, Lord Caitanya, and he submitted himself in such a way that his spiritual master, Lord Caitanya, was very pleased. So that should be the point of disciples, how to please the spiritual master. And Viśvanātha Cakravartī Ṭhākura, he has composed eight stanzas as prayers of spiritual master. And in the seventh stanza he says, yasya prasādād bhagavat-prasādaḥ **. If you can please your spiritual master, then you know that God, or Kṛṣṇa, is pleased. Yasya prasādād bhagavat-prasādo yasyaprasādān na gatiḥ kuto ‘pi **. And if you cannot please your spiritual master, then you must know that you do not know your whereabouts. You do not know where you are going. So Sanātana Gosvāmī was actually following the disciplic principles. He wanted to please Lord Caitanya submissively. To please the spiritual master means to approach him submissively, not in a challenging mood. The Bhagavad-gītā also explains in this way

Lectures : Arrival Addresses and Talks : Arrival Address — Los Angeles, June 20, 1975 : 750620A2.LA : Prabhupāda: We have no new discovery. We don’t manufacture. This is our process. We simply follow the predecessor’s instruction. That’s all. Our movement is very easy because we haven’t got to manufacture something. We simply repeat the words and the instruction given by the predecessor. Kṛṣṇa instructed Brahmā, Brahmā instructed Nārada, Nārada instructed Vyāsadeva, Vyāsadeva instructed Madhvācārya, and, in this way, then Mādhavendra Purī, Īśvara Purī, Śrī Caitanya Mahāprabhu, then the Six Gosvāmīs, then the Śrīnivāsa Ācārya, Kavirāja Gosvāmī, Narottama dāsa Ṭhākura, Viśvanātha Cakravartī, Jagannātha dāsa Bābājī, Bhaktivinoda Ṭhākura, Gaurakiśora dāsa Bābājī, Bhaktisiddhānta Sarasvatī, and then we are doing the same thing. There is no difference. That is the specific procedure of the Kṛṣṇa consciousness movement. You are singing daily, guru-mukha-padma-vākya, cittete koriyā aikya, ār nā koriho mane āśā **. Very simple thing. We are receiving the transcendental knowledge through guru-paramparā succession. So we have to simply take instruction from guru, and if we execute that to our heart and soul, that is success. That is practical.

Lectures : General Lectures : Lecture: What is a Guru? — London, August 22, 1973 : 730822LE.LON : [My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material s : So guru is the representative of God. Therefore the śāstra says, the authority says, sākṣād-dharitvena samasta-śāstrair. Guru is as good as God. Here, in this Vyāsa-pūjā day, we are teaching or they are doing, offering respect to guru. That means they are learning how to offer respect to God. It is not personal affair; it is required. Because they are trying to be God conscious, they must learn how to offer respect to God or God’s representative. That is required. Sākṣād-dharitvena samasta-śāstrair. In all the śāstra, Vedic literature, guru is described as good as God. But guru will never say that “I am God.” The disciple’s duty is to offer respect to guru as he offers respect to God. But guru will never say that “I am… Because my disciples are offering me respect as God, therefore I have become God.” As soon as he thinks so, he becomes dog. He is no more God. Therefore Viśvanātha Cakravartī says... Why guru is offered respect like God? Kintu prabhor yaḥ priya eva tasya. Guru is offered the same respect as we offer respect to God. Just like in the morning. The other side, ārātrika was going on, offering to Kṛṣṇa, and this side was ārātrika was going on to offer respect to the spiritual master. The same respect. But guru will never say, and he’s not that. Guru will never say, “Now I have become God.” No. God does not become. God is always God. So God is God and guru is guru. But, as a matter of etiquette, God is the sevya God, worshipable God, and guru is the worshiper God. Just try to understand. Worshipable God and worshiper God. This is. Sevya bhagavān-sevaka bhagavān. Just like guru is addressed: “Prabhupāda.” Prabhu means “the Lord” and pāda means “the position.” “One who has taken the position of the Lord.” The same thing: sākṣād-dharitvena, prabhupāda. These are the terms, one who is serious to study this science of God, they’ll learn all these things. So one who is very serious to understand the science of God, for him a guru is required. Don’t try to keep a guru as a matter of fashion, that it has become a fashion to accept somebody, some rascal as guru, and say that “I have got my guru.” What kind of guru you have got? You are talking nonsense. Ācāryavān puruṣa veda. One who has accepted guru, he’ll talk sense, where there is meaning. He’ll never talk any nonsense. That is the sign that he has got guru. He has got the sacred thread. Yes, he’s accepted by bona fide guru. That is the sign, sacred thread. So you are offering good respect to your spiritual master. That is very nice. You are very thankful. But at the same time we should remember that how to carry out the orders of the guru so that people may not think that you are talking nonsense. You must be very careful.

Lectures : Festival Lectures : His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada’s Appearance Day, Lecture — Los Angeles, February 7, 1969 : 690207BA.LA : So somehow or other, it has begun, the blessings of Bhaktisiddhānta Sarasvatī Ṭhākura, as he wanted me, he desired me. So because he desired, my… I am not very expert or educated or nothing extraordinary, but only thing is that I believed in his word. That is… You can say that is my qualification. I believed cent percent in his word. So whatever success is there, it is just due to my firm faith in his instruction. So I am trying to follow. And by his grace, you are helping me. So actually, the responsibility will now depend on you. I am also old man. I may pass away at any moment. This movement should go on, you see, this movement started by Caitanya Mahāprabhu, then accelerated by Gosvāmīs, and then again Viśvanātha Cakravartī. And when… Just like whenever there is… Yadā yadā hi dharmasya glānir bhavati [Bg. 4.7].When there is some slowness, either Kṛṣṇa Himself or some representative comes to give it a push. So you should know it, that this movement should be pushed on. This should not be neglected. And I am glad that you are catching the ideas very nicely, and try… Simple thing: you chant sincerely and follow the rules and regulation. The rules and regulation are not very strict. They are very simple. But because you are trained in a different way… But I am so pleased and obliged to you that you have adopted. I never expected. When I came first in Boston, I was thinking, “Oh, who will accept these Vaiṣṇava rules and regulations? These people are after meat and wine and illicit sex, and how they will accept it?” I was hopeless: “How they will chant?” You see? So by the grace of Lord Caitanya Mahāprabhu, at least, I am hopeful that this movement can be accepted by anyone. It is not so hopeless as I thought. But apart from my calculation, you are realizing. This movement should be pushed on. Just like great souls always think of the poor souls, similarly, you should also feel. That is the way. Lord Jesus Christ, he also prayed for the sinful persons. So this is very good. If we struggle hard to push this movement, then, even we, you don’t get any follower, Kṛṣṇa will be satisfied. And our business is to satisfy Kṛṣṇa. That is bhakti. Hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]. Bhakti means one has to engage his all senses for the satisfaction. Material life means sense satisfaction for his self: “I like this. I like this. I want to do something. I want to sing something or chant something, eat something, or touch something, or taste something. This is something…” That means using the senses. That is the material life. “I want to touch such soft skin. I want to taste such, what is called, nice food. I want to smell like this. I want to walk like this.” The same thing—walking, tasting, touching, or anything—should be utilized for Kṛṣṇa. That’s all. Instead of touching something else, if we touch the sanctified lotus feet of a devotee, that touch will be utilized. Instead of eating nonsense, if we eat Kṛṣṇa prasādam, it will be all right. Instead of smelling something else, if we smell the flowers offered to Kṛṣṇa… So nothing is stopped. If you want to use your sex life, yes, you can use for producing Kṛṣṇa conscious children. Nothing is stopped. Simply it is purified. That’s all. This is the whole program. There is no question of “Stop this.” Stop cannot be. How it can be stopped? Suppose I am a human being. If somebody says, “Oh, you cannot eat,” is it possible? I must eat. So there is no question of stopping. The question is purifying it. So… And the other philosophy is to, I mean to say, snub down forcibly, make it void, just like they say, “Just become desireless.” They advocate. So how can I be desireless? Desire must be there. But I shall desire for Kṛṣṇa.

Lectures : Festival Lectures : His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada’s Disappearance Day, Lecture — Los Angeles, December 9, 196 : 681209DB.LA : So in his life he was akhaṇḍa brahmacārī. Bhaktivinoda Ṭhākura had many other sons, and he was the fifth son. And some of his other brother also, they did not marry. And my Guru Mahārāja, he also did not marry. From the childhood he is strict brahmacārī, Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja. And he underwent very severe penances for starting this movement, worldwide movement. That was his mission. Bhaktivinoda Ṭhākura wanted do this. He, 1896, Bhaktivinoda Ṭhākura wanted to introduce this Kṛṣṇa consciousness movement by sending this book, Shree Chaitanya Mahāprabhu, His Life and Precepts. Fortunately, that year was my birth year, and by Kṛṣṇa’s arrangement, we came in contact. I was born in a different family, my Guru Mahārāja was born in a different family. Who knew that I will come to his protection? Who knew that I would come in America? Who knew that you American boys will come to me? These are all Kṛṣṇa’s arrangement. We cannot understand how things are taking place. In 1936… Today is ninth December, 1938(68). That means thirty-two years ago. In Bombay, I was then doing some business. All of a sudden, perhaps on this date, sometimes between 9 or 10 December. At that time, Guru Mahārāja was indisposed little, and he was staying at Jagannātha Purī, on the seashore. So I wrote him letter, “My dear master, your other disciples, brahmacārī, sannyāsī, they are rendering you direct service. And I am a householder. I cannot live with you, I cannot serve you nicely. So I do not know. How can I serve you?” Simply an idea, I was thinking of serving him, “How can I serve him seriously?” So the reply was dated 13th December, 1936. In that letter he wrote, “My dear such and such, I am very glad to receive your letter. I think you should try to push our movement in English.” That was his writing. “And that will do good to you and to the people who will help you.” That was his instruction. And then in 1936, on the 31st December—that means just after writing this letter a fortnight before his departure—he passed away. But I took that order of my spiritual master very seriously, but I did not think that I’ll have to do such and such thing. I was at that time a householder. But this is the arrangement of Kṛṣṇa. If we strictly try to serve the spiritual master, his order, then Kṛṣṇa will give us all facilities. That is the secret. Although there was no possibility, I never thought, but I took it little seriously by studying a commentary by Viśvanātha Cakravartī Ṭhākura on the Bhagavad-gītā. In the Bhagavad-gītā the verse vyavasāyātmikā-buddhir ekeha kuru-nandana [Bg. 2.41], in connection with that verse, Viśvanātha Cakravartī Ṭhākura gives his commentary that we should take up the words from the spiritual master as our life and soul. We should try to carry out the instruction, the specific instruction of the spiritual master, very rigidly, without caring for our personal benefit or loss.

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.

Lectures : Srimad-Bhagavatam Lectures : Canto 1: Lectures : SB 1.2: Lectures : Srimad-Bhagavatam 1.2.11 — Vrndavana, October 22, 1972 : 721022SB.VRN : Just like Caitanya Mahāprabhu said, āmāra ājñāya guru hañā [Cc. Madhya 7.128], “You become a spiritual master under My order.” So if you carry out the order of Caitanya Mahāprabhu, Kṛṣṇa, then you become guru. Āmāra ājñāya guru hañā. Unfortunately, we do not wish to carry out order of the ācāryas. We manufacture our own ways. We have got practical experience how a great institution was lost by whimsical ways. Without carrying out the order of the spiritual master, they manufactured something and the whole thing was lost. Therefore Viśvanātha Cakravartī Ṭhākura stresses very much on the words of the spiritual master. Vyavasāyātmikā buddhir ekeha kuru-nandana [Bg. 2.41]. If you stick to the order of spiritual master, then, without caring for your own convenience or inconvenience, then you become perfect

Sri Raghunandana Thakura

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There are many Vaiṣṇava families in Bengal whose members, although not actually born brāhmaṇas, act as ācāryas by initiating disciples and offering the sacred thread as enjoined in the Vaiṣṇava tantras. For example, in the families of Ṭhākura Raghunandana Ācārya, Ṭhākura Kṛṣṇadāsa, Navanī Hoḍa and Rasikānanda-deva (a disciple of Śyāmānanda Prabhu), the sacred thread ceremony is performed, as it is for the caste Gosvāmīs, and this system has continued for the past three to four hundred years. Accepting disciples born in brāhmaṇa families, they are bona fide spiritual masters who have the facility to worship the śālagrāmaśilā, which is worshiped with the Deity. As of this writing, śālagrāmaśilā worship has not yet been introduced in our Kṛṣṇa consciousness movement, but soon it will be introduced in all our temples as an essential function of arcanamārga (Deity worship).   https://prabhupadabooks.com/cc/adi/7/45

khaṇḍavāsī mukunda-dāsa, śrī-raghunandana

narahari-dāsa, cirañjīva, sulocana

ei saba mahāśākhā–caitanya-kṛpādhāma

prema-phala-phula kare yāhāṅ tāhāṅ dāna


khaṇḍavāsī mukundadāsa—of the name Mukunda dāsa; śrīraghunandana—of the name Raghunandana; naraharidāsa—of the name Narahari dāsa; cirañjīva—of the name Cirañjīva; sulocana—of the name Sulocana; ei saba—all of them; mahāśākhā—great branches; caitanyakṛpādhāma—of Lord Śrī Caitanya Mahāprabhu, the reservoir of mercy; prema—love of God; phala—fruit; phula—flower; kare—does; yāhāṅ—anywhere; tāhāṅ—everywhere; dāna—distribution.


Śrī Khaṇḍavāsī Mukunda and his son Raghunandana were the thirty-ninth branch of the tree, Narahari was the fortieth, Cirañjīva the forty-first and Sulocana the forty-second. They were all big branches of the all-merciful tree of Caitanya Mahāprabhu. They distributed the fruits and flowers of love of Godhead anywhere and everywhere.


Śrī Mukunda dāsa was the son of Nārāyaṇa dāsa and eldest brother of Narahari Sarakāra. His second brother’s name was Mādhava dāsa, and his son was named Raghunandana dāsa. Descendants of Raghunandana dāsa still live four miles west of Katwa in the village named Śrīkhaṇḍa, where Raghunandana dāsa used to live. Raghunandana had one son named Kānāi, who had two sons-Madana Rāya, who was a disciple of Narahari Ṭhākura, and Vaṁśīvadana. It is estimated that at least four hundred men descended in this dynasty. All their names are recorded in the village known as Śrīkhaṇḍa. In the Gaura-gaṇoddeśa-dīpikā, verse 175, it is stated that the gopī whose name was Vṛndādevī became Mukunda dāsa, lived in Śrīkhaṇḍa village and was very dear to Śrī Caitanya Mahāprabhu. His wonderful devotion and love for Kṛṣṇa are described in the Caitanyacaritāmṛta, Madhyalīlā, Chapter Fifteen. It is stated in the Bhakti-ratnākara (Eighth Wave), that Raghunandana used to serve a Deity of Lord Caitanya Mahāprabhu.

Narahari dāsa Sarakāra was a very famous devotee. Locana dāsa Ṭhākura, the celebrated author of Śrī Caitanyamaṅgala, was his disciple. In the Caitanyamaṅgala it is stated that Śrī Gadādhara dāsa and Narahari Sarakāra were extremely dear to Śrī Caitanya Mahāprabhu, but there is no specific statement regarding the inhabitants of the village of Śrīkhaṇḍa.

Cirañjīva and Sulocana were both residents of Śrīkhaṇḍa, where their descendants are still living. Of Cirañjīva’s two sons, the elder, Rāmacandra Kavirāja, was a disciple of Śrīnivāsācārya and an intimate associate of Narottama dāsa Ṭhākura. The younger son was Govinda dāsa Kavirāja, the famous Vaiṣṇava poet. Cirañjīva’s wife was Sunandā, and his father-in-law was Dāmodara Sena Kavirāja. Cirañjīva previously lived on the bank of the Ganges River in the village of Kumāranagara. The Gaura-gaṇoddeśa-dīpikā, verse 207, states that he was formerly Candrikā in Vṛndāvana. https://prabhupadabooks.com/cc/adi/10/78-79

bhāgavatācārya, cirañjīva śrī-raghunandana

mādhavācārya, kamalākānta, śrī-yadunandana


bhāgavatācārya—of the name Bhāgavatācārya; cirañjīva—of the name Cirañjīva; śrīraghunandana—of the name Śrī Raghunandana; mādhavācārya—of the name Mādhavācārya; kamalākānta—of the name Kamalākānta; śrīyadunandana—of the name Śrī Yadunandana.


Bhāgavatācārya, Cirañjīva, Śrī Raghunandana, Mādhavācārya, Kamalākānta and Śrī Yadunandana were all among the branches of the Caitanya tree.


Śrī Mādhavācārya was the husband of Lord Nityānanda’s daughter, Gaṅgādevī. He took initiation from Puruṣottama, a branch of Nityānanda Prabhu. It is said that when Nityānanda Prabhu’s daughter married Mādhavācārya, the Lord gave him the village named Pāṅjinagara as a dowry. Mādhavācārya’s temple is situated near the Jīrāṭ railway station on the eastern railway. According to the Gaura-gaṇoddeśa-dīpikā (169) Śrī Mādhavācārya was formerly the gopī named Mādhavī. Kamalākānta belonged to the branch of Śrī Advaita Prabhu. His full name was Kamalākānta Viśvāsa. : https://prabhupadabooks.com/cc/adi/10/119

mukunda, narahari, raghunandana khaṇḍa haite

ācāryera ṭhāñi āilā nīlācala yāite


mukundaMukunda; narahariNarahari; raghunandanaRaghunandana; khaṇḍa haite—from the place known as Khaṇḍa; ācāryera ṭhāñi—to Advaita Ācārya; āilā—came; nīlācala yāite—to go to Nīlācala (Jagannātha Purī).


Mukunda, Narahari, Raghunandana and all the others came from Khaṇḍa to Advaita Ācārya’s home to accompany Him to Jagannātha Purī. https://prabhupadabooks.com/cc/madhya/10/90

mukunda-dāsa, narahari, śrī-raghunandana

khaṇḍa-vāsī cirañjīva, āra sulocana


mukundadāsaMukunda dāsa; narahariNarahari; śrīraghunandana—Śrī Raghunandana; khaṇḍavāsī—residents of Khaṇḍa; cirañjīvaCirañjīva; āra—and; sulocanaSulocana.


“Here are Mukunda dāsa, Narahari, Śrī Raghunandana, Cirañjīva and Sulocana, all residents of Khaṇḍa.: https://prabhupadabooks.com/cc/madhya/11/92

khaṇḍera sampradāya kare anyatra kīrtana

narahari nāce tāhāṅ śrī-raghunandana


khaṇḍera—of the place named Khaṇḍa; sampradāya—party; kare—performs; anyatra—in a different place; kīrtana—chanting; narahariNarahari; nāce—dances; tāhāṅ—there; śrīraghunandanaRaghunandana.


Another party was formed by the people of Khaṇḍa. These people were singing in a different place. In that group, Narahari Prabhu and Raghunandana were dancing. : https://prabhupadabooks.com/cc/madhya/13/46

khaṇḍera mukunda-dāsa, śrī-raghunandana

śrī-narahari,–ei mukhya tina jana


khaṇḍera—of the place known as Khaṇḍa; mukundadāsaMukunda dāsa; śrīraghunandana—Śrī Raghunandana; śrīnarahari—Śrī Narahari; ei—these; mukhya—chief; tina—three; jana—persons.


Śrī Caitanya Mahāprabhu then turned His attention to three persons-Mukunda dāsa, Raghunandana and Śrī Narahari-inhabitants of the place called Khaṇḍa.: https://prabhupadabooks.com/cc/madhya/15/112

mukunda dāsere puche śacīra nandana

‘tumi–pitā, putra tomāra–śrī-raghunandana?


mukunda dāsere—unto Mukunda dāsa; puche—inquired; śacīra nandana—the son of mother Śacī; tumi—you; pitā—father; putra—son; tomāra—your; śrīraghunandana—Śrī Raghunandana.


Śrī Caitanya Mahāprabhu, the son of mother Śacī, next asked Mukunda dāsa, “You are the father, and your son is Raghunandana. Is that so? https://prabhupadabooks.com/cc/madhya/15/113

kibā raghunandana–pitā, tumi–tāra tanaya?

niścaya kariyā kaha, yāuka saṁśaya’


kibā—or; raghunandanaRaghunandana; pitā—father; tumi—you; tāra—his; tanaya—son; niścaya kariyā—making certain; kaha—just speak; yāuka saṁśaya—let My doubts be dissipated.


“Or is Śrīla Raghunandana your father whereas you are his son? Please let Me know the facts so that My doubts will go away.”https://prabhupadabooks.com/cc/madhya/15/114

mukunda kahe,–raghunandana mora ‘pitā’ haya

āmi tāra ‘putra’,–ei āmāra niścaya


mukunda kaheMukunda dāsa replied; raghunandana—my son Raghunandana; mora—my; pitā—father; haya—is; āmi—I; tāra—his; putra—son; ei—this; āmāra—my; niścaya—decision.


Mukunda replied,”Raghunandana is my father, and I am his son. This is my decision. https://prabhupadabooks.com/cc/madhya/15/115

āmā sabāra kṛṣṇa-bhakti raghunandana haite

ataeva pitā–raghunandana āmāra niścite


āmā sabāra—of all of us; kṛṣṇabhakti—devotion to Kṛṣṇa; raghunandana haite—because of Raghunandana; ataeva—therefore; pitā—father; raghunandanaRaghunandana; āmāra niścite—my decision.


“All of us have attained devotion to Kṛṣṇa due to Raghunandana. Therefore in my mind he is my father.”: https://prabhupadabooks.com/cc/madhya/15/116

Sri Raghunatha dasa Goswami  1494-1571

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Raghunatha dasa Goswami, also known as Dasa Goswami, was one of the principal disciples of the Vaishnava saint, Chaitanya Mahaprabhu, the primary six of which were collectively known as the Six Goswamis of Vrindavan. Together the Six Goswamis established the philosophical writings and records which became the theological basis of the Gaudiya Vaishnava tradition. Among the six, Raghunatha dasa was renowned for his qualities of simplicity and renunciation.


mahāprabhura priya bhṛtya–raghunātha-dāsa

sarva tyaji’ kaila prabhura pada-tale vāsa


mahāprabhura—of Lord Caitanya Mahāprabhu; priya—very dear; bhṛtya—servant; raghunāthadāsaRaghunātha dāsa Gosvāmī; sarva tyaji‘-renouncing everything; kaila—did; prabhura—of the Lord; padatale—under the shelter of the lotus feet; vāsa—habitation.


Śrīla Raghunātha dāsa Gosvāmī, the forty-sixth branch of the tree, was one of the most dear servants of Lord Caitanya Mahāprabhu. He left all his material possessions to surrender completely unto the Lord and live at His lotus feet.


Śrīla Raghunātha dāsa Gosvāmī was most probably born in the year 1416 śakābda (A.D. 1495) in a kāyastha family as the son of Govardhana Majumdāra, who was the younger brother of the then Zamindar, Hiraṇya Majumdāra. The village where he took birth is known as Śrī Kṛṣṇapura. On the railway line between Calcutta and Burdwan is a station named Triśābaghā, and about one and a half miles away is the village of Śrī Kṛṣṇapura, where the parental home of Śrī Raghunātha dāsa Gosvāmī was situated. A temple of Śrī Śrī RādhāGovinda is still there. In front of the temple is a large open area but no large hall for meetings. However, a rich Calcutta gentleman named Haricaraṇa Ghoṣa, who resided in the Simlā quarter, recently repaired the temple. The entire temple compound is surrounded by walls, and in a small room just to the side of the temple is a small platform on which Raghunātha dāsa Gosvāmī used to worship the Deity. By the side of the temple is the dying River Sarasvatī.

The forefathers of Śrīla Raghunātha dāsa Gosvāmī were all Vaiṣṇavas and were very rich men. His spiritual master at home was Yadunandana Ācārya. Although Raghunātha dāsa was a family man, he had no attachment for his estate and wife. Seeing his tendency to leave home, his father and uncle engaged special bodyguards to watch over him, but nevertheless he managed to escape their vigilance and went away to Jagannātha Purī to meet Śrī Caitanya Mahāprabhu. This incident took place in the year 1439 śakābda (A.D. 1518). Raghunātha dāsa Gosvāmī compiled three books, named Stavamālā (or Stavāvalī), Dānacarita and Muktācarita. He lived a long time. For most of his life he resided at Rādhākuṇḍa. The place where Raghunātha dāsa Gosvāmī performed his devotional service still exists by Rādhākuṇḍa. He almost completely gave up eating, and therefore he was very skinny and of weak health. His only concern was to chant the holy name of the Lord. He gradually reduced his sleeping until he was almost not sleeping at all. It is said that his eyes were always full of tears. When Śrīnivāsa Ācārya went to see Raghunātha dāsa Gosvāmī, the Gosvāmī blessed him by embracing him. Śrīnivāsa Ācārya requested his blessings for preaching in Bengal, and Śrīla Raghunātha dāsa Gosvāmī granted them. In the Gaura-gaṇoddeśa-dīpikā (186) it is stated that Śrīla Raghunātha dāsa Gosvāmī was formerly the gopī named Rasamañjarī. Sometimes it is said that he was Ratimañjarī. Sri Caitanya-Caritamrta Adi-Lila 10.91

Similarly, a devotee renounces the material world not for nothing but for something tangible in spiritual value. Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī and others gave up their worldly pomp and prosperity for the sake of the service of the Lord. They were big men in the worldly sense. The Gosvāmīs were ministers in the government service of Bengal, and Śrīla Raghunātha dāsa Gosvāmī was the son of a big zamindar of his time. But they left everything to gain something superior to what they previously possessed. The devotees are generally without material prosperity, but they have a very secret treasure-house in the lotus feet of the Lord. Srimad-Bhagavatam purport 1.8.27

Sanātana Gosvāmī also cheated the keeper of the prison house while going away to see Śrī Caitanya Mahāprabhu, and similarly Raghunātha dāsa Gosvāmī also cheated his priest and left home for good to satisfy the Lord. To satisfy the Lord, anything is good, for it is in relation with the Absolute Truth. We also had the same opportunity to cheat the family members and leave home to engage in the service of Śrīmad-Bhāgavatam. Such cheating was necessary for a great cause, and there is no loss for any party in such transcendental fraud.  Link to this page: https://prabhupadabooks.com/sb/1/13/37

One word used here is very significant—avicalendriyaḥ, which means that he was not disturbed by the agitation of the senses nor was his sensory power diminished, although in years he was a very old man. Since he ruled over the world for thirty-six thousand years, naturally one may conclude that he became very, very old, but factually his senses were very young—and yet he was not interested in sense gratification. In other words, he remained self-controlled. He performed his duties perfectly according to the materialistic way. That is the way of behavior of great devotees. Śrīla Raghunātha dāsa Gosvāmī, one of the direct disciples of Lord Caitanya, was the son of a very rich man. Although he had no interest in enjoying material happiness, when he was entrusted with doing something in managing the state, he did it perfectly. Śrīla Gaurasundara advised him, “From within, keep yourself and your mind completely aloof, but externally execute the material duties just as they need to be done.” This transcendental position can be achieved by devotees only, as described in the Bhagavad-gītā: while others, such as yogīs, try to control their senses by force, devotees, even though possessing full sensory powers, do not use them because they engage in higher, transcendental activities.  Srimad-Bhagavatam Purport 4.12.14

The word asakṛt is significant, for it means not just for a few minutes but continuously. That is the instruction given by Lord Caitanya Mahāprabhu in His Śikṣāṣṭaka 3. Kīrtanīyaḥ sadā hariḥ: [Cc. adi 17.31] “The holy name of the Lord should be chanted twenty-four hours daily.” Therefore in this Kṛṣṇa consciousness movement we request the devotees to chant at least sixteen rounds on their beads daily. Actually one has to chant twenty-four hours daily, just like Ṭhākura Haridāsa, who was chanting the Hare Kṛṣṇa mantra three hundred thousand times daily. Indeed, he had no other business. Some of the Gosvāmīs, like Raghunātha dāsa Gosvāmī, were also chanting very rigidly and also offering obeisances very rigidly. As stated in Śrīnivāsācārya’s prayer to the six Gosvāmīs (Ṣaḍ-gosvāmy-aṣṭaka): saṅkhyā-pūrvaka-nāmagāna-natibhiḥ kālāvasānī-kṛtau. The word saṅkhyā-pūrvaka means “maintaining a numerical strength.” Not only was Raghunātha dāsa Gosvāmī chanting the holy name of the Lord, but he was also offering obeisances in the same prolific numbers. Srimad-Bhagavatam Purport 4.24.70

Many realized souls, such as Raghunātha dāsa Gosvāmī and King Kulaśekhara, have recommended with great emphasis that one develop this spontaneous love of Godhead, even at the risk of transgressing all the traditional codes of morality and religiosity. Śrī Raghunātha dāsa Gosvāmī, one of the six Gosvāmīs of Vṛndāvana, has written in his prayers called the Manaḥśikṣā that one should simply worship Rādhā and Kṛṣṇa with all attention. Na dharmaṁ nādharmaṁ śrutigaṇaniruktaṁ kila kuru: one should not be much interested in performing Vedic rituals or simply following rules and regulations.

King Kulaśekhara has written similarly, in his book Mukundamālāstotra (5):

nāsthā dharme na vasu-nicaye naiva kāmopabhoge
yad bhāvyaṁ tad bhavatu bhagavan pūrva-karmānurūpam
etat prārthyaṁ mama bahu-mataṁ janma-janmāntare ‘pi
tvat-pādāmbho-ruha-yuga-gatā niścalā bhaktir astu

“I have no attraction for performing religious rituals or holding any earthly kingdom. I do not care for sense enjoyments; let them appear and disappear in accordance with my previous deeds. My only desire is to be fixed in devotional service to the lotus feet of the Lord, even though I may continue to take birth here life after life.” Sri Caitanya-Caritamrta Adi-Lila 4.33

yāṅhā haite pāinu raghunātha-mahāśaya

yāṅhā haite pāinu śrī-svarūpa-āśraya


By His mercy I have attained the shelter of the great personality Śrī Raghunātha dāsa Gosvāmī, and by His mercy I have found the refuge of Śrī Svarūpa Dāmodara.


Anyone desiring to become expert in the service of Śrī Śrī Rādhā and Kṛṣṇa should always aspire to be under the guidance of Svarūpa Dāmodara Gosvāmī, Rūpa Gosvāmī, Sanātana Gosvāmī and Raghunātha dāsa Gosvāmī. To come under the protection of the Gosvāmīs, one must get the mercy and grace of Nityānanda Prabhu. The author has tried to explain this fact in these two verses. Sri Caitanya-caritamrta Adi-Lila 5.202

Śivānanda Sena actually experienced Śrī Caitanya Mahāprabhu’s features of sākṣat, āveśa and āvirbhāva. He once picked up a dog while on his way to Jagannātha Purī, and it is described in the Antyalīlā, First Chapter, that this dog later attained salvation by his association. When Śrīla Raghunātha dāsa, who later became Raghunātha dāsa Gosvāmī, fled his paternal home to join Śrī Caitanya Mahāprabhu, his father wrote a letter to Śivānanda Sena to get information about him. Śivānanda Sena supplied him the details for which he asked, and later Raghunātha dāsa Gosvāmī’s father sent some servants and money to Śivānanda Sena to take care of Raghunātha dāsa Gosvāmī. Once Śrī Śivānanda Sena invited Lord Caitanya Mahāprabhu to his home and fed Him so sumptuously that the Lord felt indigestion and was somewhat sick. This became known to Śivānanda Sena’s son, who gave the Lord the kinds of food that would help His digestion, and thus Lord Caitanya Mahāprabhu was very pleased. This is described in the Antyalīlā, Tenth Chapter, verses 142 through 151. Sri Caitanya-Caritamrta Adi-Lila 10.60

prabhu samarpila tāṅre svarūpera hāte

prabhura gupta-sevā kaila svarūpera sāthe


prabhu—Lord Caitanya Mahāprabhu; samarpila—handed over; tāṅre—him; svarūperaSvarūpa Dāmodara; hāte—to the hand; prabhura—of the Lord; guptasevā—confidential service; kaila—did; svarūperaSvarūpa Dāmodara; sāthe—with.


When Raghunātha dāsa Gosvāmī approached Śrī Caitanya Mahāprabhu at Jagannātha Purī, the Lord entrusted him to the care of Svarūpa Dāmodara, His secretary. Thus they both engaged in the confidential service of the Lord.


This confidential service was the personal care of the Lord. Svarūpa Dāmodara, acting as His secretary, attended to the Lord’s baths, meals, rest and massages, and Raghunātha dāsa Gosvāmī assisted him. In effect, Raghunātha dāsa Gosvāmī acted as the assistant secretary of the Lord. Sri Caitanya-Caritamrta Adi-Lila 10.92

mahāprabhura līlā yata bāhira-antara

dui bhāi tāṅra mukhe śune nirantara


mahāprabhura—of Lord Śrī Caitanya Mahāprabhu; līlā—pastimes; yata—all; bāhira—external; antara—internal; dui bhāi—the two brothers; tāṅra—his; mukhe—in the mouth; śune—hear; nirantara—always.


Because Raghunātha dāsa Gosvāmī was an assistant to Svarūpa Dāmodara, he knew much about the external and internal features of the pastimes of Lord Caitanya. Thus, the two brothers Rūpa and Sanātana always used to hear of this from him. Sri Caitanya-Caaritamrta Adi-Lila 1.,97

anna-jala tyāga kaila anya-kathana

pala dui-tina māṭhā karena bhakṣaṇa


annajala—food and drink; tyāga—renunciation; kaila—did; anyakathana—talking of other things; pala duitina—a few drops of; māṭhā—sour milk; karena—does; bhakṣaṇa—eat.


Raghunātha dāsa Gosvāmī gradually gave up all food and drink but a few drops of buttermilk. Sri Caitanya-Caaritamrta Adi-Lila 10.98

rātri-dine rādhā-kṛṣṇera mānasa sevana

prahareka mahāprabhura caritra-kathana


rātridine—day and night; rādhākṛṣṇera—of Rādhā and Kṛṣṇa; mānasa—within the mind; sevana—service; prahareka—about three hours; mahāprabhura—of Lord Caitanya; caritra—character; kathana—discussing.


Day and night he rendered service within his mind to RādhāKṛṣṇa, and for three hours a day he discoursed about the character of Lord Caitanya Mahāprabhu.


We have many things to learn about bhajana, or worship of the Lord, by following in the footsteps of Raghunātha dāsa Gosvāmī. All the Gosvāmīs engaged in such transcendental activities, as described by Śrīnivāsa Ācārya in his poem about them (kṛṣṇotkīrtana-gānanartanaparau premāmṛtāmbho-nidhī). Following in the footsteps of Raghunātha dāsa Gosvāmī, Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī, one has to execute devotional service very strictly, specifically by chanting the holy name of the Lord. Sri Caitanya-Caaritamrta Adi-Lila 10.100

ina sandhyā rādhā-kuṇḍe apatita snāna

vraja-vāsī vaiṣṇave kare āliṅgana māna


tina sandhyā—three times, namely morning, evening and noon; rādhākuṇḍe—in the lake of Rādhākuṇḍa; apatita—without failure; snāna—taking bath; vrajavāsī—inhabitants of Vrajabhūmi; vaiṣṇave—all devotees; kare—does; āliṅgana—embracing; māna—and offering respect.


Śrī Raghunātha dāsa Gosvāmī took three baths daily in the Rādhākuṇḍa lake. As soon as he found a Vaiṣṇava residing in Vṛndāvana, he would embrace him and give him all respect. Sri Caitanya-Caaritamrta Adi-Lila 10.101

dāmodara-svarūpa-ṭhāñi tāṅre samarpila

‘govardhana-śilā’, ‘guñjā-mālā’ tāṅre dila


dāmodarasvarūpaṭhāñi—to the care of Svarūpa Dāmodara Gosvāmī; tāṅre samarpila—the Lord entrusted him; govardhanaśilā—the stone from Govardhana Hill; guñjāmālā—the garland of small conchshells; tāṅre dila—delivered to him.


The Lord entrusted Raghunātha dāsa Gosvāmī to the care of Svarūpa Dāmodara Gosvāmī and gave Raghunātha dāsa the gift of a stone from Govardhana Hill and a garland of small conchshells. Sri Caitanya-Caaritamrta Antya-Lila 20.113

Although we should minimize our eating and sleeping, we should not attempt this too rapidly, at the risk of becoming sick. Because people are accustomed to eating voraciously, there are prescriptions for fasting. We can reduce our sleeping and eating, but we should remain in good health for spiritual purposes. We should not attempt to reduce eating and sleeping too rapidly or artificially; when we advance we will naturally not feel pain due to the reduction of these natural bodily processes. In this respect, Raghunātha dāsa Gosvāmī offers a good example. Although a very rich man’s son, Raghunātha dāsa left his home to join Lord Caitanya Mahāprabhu. Because he was the only son, Raghunātha dāsa was very beloved by his father. Understanding that his son had gone to Jagannātha Purī to join Lord Caitanya, the father sent four servants with money to attend him. At first, Raghunātha accepted the money, thinking, “Oh, since my father has sent all this money, I will accept it and invite all the sannyāsīs to feast.”

After some time, however, the feasts came to an end. Lord Caitanya Mahāprabhu then inquired from His secretary, Svarūpa Dāmodara, “Nowadays I don’t receive any invitations from Raghunātha. What has happened?”

“That is because Raghunātha has stopped accepting his father’s money.”

“Oh, that’s very nice,” Caitanya Mahāprabhu said.

“Raghunātha was thinking, ‘Although I have renounced everything, I am still enjoying my father’s money. This is hypocritical.’ Therefore, he has told the servants to go home and has refused the money.”

“So how is he living?” Caitanya Mahāprabhu inquired.

“Oh, he’s standing on the steps of the Jagannātha temple, and when the priests pass him on their way home, they offer him some prasāda. In this way, he is satisfied.”

“This is very nice,” Caitanya Mahāprabhu commented.

Regularly going to the Jagannātha temple, Lord Caitanya Mahāprabhu would see Raghunātha standing on the steps. After a few days, however, He no longer saw him there. Therefore, the Lord commented to His secretary, “I no longer see Raghunātha standing on the temple steps.”

“He has given that up,” Svarūpa Dāmodara explained. “He was thinking, ‘Oh, I am standing here just like a prostitute, waiting for someone to come and give me food. No. I don’t like this at all.’ ”

“That is very nice,” Caitanya Mahāprabhu said, “but how is he eating?”

“Every day he is collecting some rejected rice from the kitchen and is eating that.”

To encourage Raghunātha, Caitanya Mahāprabhu one day visited him. “Raghunātha,” the Lord said, “I hear that you are eating very palatable food. Why are you not inviting Me?”

Raghunātha did not reply, but the Lord quickly found the place where he kept the rice, and the Lord immediately took some and began to eat it.

“Dear Lord,” Raghunātha implored, “please do not eat this. It is not fit for You.”

“Oh, no? Why do you say it’s not fit for Me? It’s Lord Jagannātha’s prasāda!”

Lord Caitanya Mahāprabhu enacted this pastime just to discourage Raghunātha from thinking, “I am eating this miserable, rejected rice.” Through the Lord’s encouragement, Raghunātha dāsa Gosvāmī reduced his daily quantity of food until he was finally eating only one pat of butter every other day. And every day he was also bowing down hundreds of times and constantly chanting the holy names. Saṅkhyā-pūrvaka-nāmagāna-natibhiḥ kālāvasānī-kṛtau.

Although this is an excellent example of minimizing all material necessities, we should not try to imitate it. It is not possible for an ordinary man to imitate Raghunātha dāsa Gosvāmī, who was one of the six Gosvāmīs, a highly elevated associate of Lord Caitanya Mahāprabhu Himself. Each one of the six Gosvāmīs displayed a unique example of how one can advance in Kṛṣṇa consciousness, but it is not our duty to imitate them. We should just try to follow, as far as possible, in their footsteps. If we immediately try to become like Raghunātha dāsa Gosvāmī by imitating him, we are sure to fail, and whatever progress we have made will be defeated. Therefore, the Lord says (Bg. 6.16) that there is no possibility of one’s becoming a yogī if one eats too much or too little. Link to this page: https://prabhupadabooks.com/pop/4