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Hare Krishna Society

the Bee and the Python philosophy explained to Prahlada Maharaja

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

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Sri Govinda Ghosha tirobhava tithi (disappearance day)

Saturday, March 21, 2019. dvadasi

Sri Govinda Ghosha disappearance day
Srila Prabhupada describes the glories of Sri Govinda Ghosa.
compiled by Yasoda nandana dasa
Image result for images of vasudev ghosh
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 11: The Expansions of Lord Nityananda : Adi 11.19 : TRANSLATION :

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

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.115 : PURPORT :
The three brothers Govinda, Mādhava and Vāsudeva Ghoṣa all belonged to a kāyastha family. Govinda established the Gopīnātha temple in Agradvīpa, where he resided. Mādhava Ghoṣa was expert in performing kīrtana. No one within this world could compete with him. He was known as the singer of Vṛndāvana and was very dear to Śrī Nityānanda Prabhu. It is said that when the three brothers performed saṅkīrtana, immediately Lord Caitanya and Nityānanda would dance in ecstasy. According to the Gaura-gaṇoddeśa-dīpikā (188), the three brothers were formerly Kalāvatī, Rasollāsā and Guṇatuṅgā, who recited the songs composed by Śrī Viśākhā-gopī. The three brothers were among one of the seven parties that performed kīrtana when Lord Śrī Caitanya Mahāprabhu attended the Ratha-yātrā festival at Jagannātha Purī. Vakreśvara Paṇḍita was the chief dancer in their party. This is vividly described in the Madhya-līlā, Chapter Thirteen, verses 42 and 43.


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

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

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

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

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

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

Hare Krsna

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

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

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

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How to stop the fear of the corona virus

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

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There is no question of focus or no focus–SP

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

https://prabhupadabooks.com/classes/philosophy/syamasundara/john_dewey
Śyāmasundara: Today we are discussing the American philosopher John Dewey. Last time we were discussing William James, who is called a pragmatist. His philosophy deals…, believes that practice is better than theory. So this John Dewey is more or less a successor in this same line of philosophizing. He says that practical consequences are the only valid test of truth, and he says that the proof of an idea consists in its being subject to predictable results. The idea is not true unless the results of the idea are predictable.
Prabhupāda: Yes.
Śyāmasundara: He is also…
Prabhupāda: That is practical. That is practical. No theoretical knowledge is necessary.
Śyāmasundara: But do the results of an idea have to be predictable?
Prabhupāda: Idea may…, if it is a concocted idea, the result cannot be ascertained. If it is fact, then the result can be predicted.
Śyāmasundara: He says that the object of inquiry or asking questions is belief; that because we want to believe something we often ask questions in order to find something to believe in. This is the nature of inquiry.
Prabhupāda: So that is the Vedānta-sūtra: to find out the ultimate cause of everything, the inquiries about the Absolute Truth. So these inquiries should be made to the person who knows; otherwise, what is the use of inquiring? That is the Vedic injunction. If you want to inquire about truth, then you must approach the bona fide spiritual master, guru. Guru means bona fide. But because there are so many pseudo gurus at the present moment, therefore we have to add this word “bona fide.” Otherwise, guru means bona fide. One who is not bona fide, he cannot be guru. But people are misled by persons, pseudo or false gurus; therefore you have to add this word “bona fide.” Otherwise there is no necessity of adding this word.
Śyāmasundara: He believes that it is the nature of inquiry itself to want to believe something, even on the small, everyday level. If I want to know who put these flowers here, because I want to believe the truth about these flowers, I ask, I inquire.
Prabhupāda: So inquiry means to know the truth. Therefore our inquiry should be made to a person who knows the truth. Otherwise the inquiry has no valid position. Tad vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. That is Vedic injunction. The inquiry should be genuine and the answer should come from a genuine person. Then it is all right.
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I looked up the word bona fide in the vedabase folio and found 1451 references to it. So if we have a bona fide guru, then everything is fine, but if we do not have such a liberated person to guide us , then our future is very very dark.
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We have to select a guru by whose order we wont make mistakes
March 2 1966 NY—Now, to take such guidance means the spiritual master should also be a very perfect man. Otherwise, how can he guide? …Therefore one has to select a spiritual master whose order, carrying, you’ll not commit a mistake. You see? Now, suppose if you accept a wrong person as spiritual master, and if you, if he guides you wrongly, then your whole life is spoiled. So one has to accept a spiritual master whose guidance will make his life perfect. That is the relation between spiritual master and disciple. It is not a formality. It is a great responsibility both for the disciple and for the spiritual master.
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Sri Vyasatirtha aradhane [Tirobhava tithi- disappearance] March 14, 2020

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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References:

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

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Works by Sri Vyâsa Tîrtha

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

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

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

Life

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

Influence

Vyasatirtha was extremely influential in the Vijayanagar Empire. He initially came to limelight in the court of Saluva Narasimha in Chandragiri where he defeated many scholars with his masterly debates. He headed the Tirupati Temple during the time 1486–1498 CE. At the pressing and repeated invitations of ministers of Saluva Narasimha, he moved to Vijayanagara and spent the rest of his life there. The accession of Shri Krishnadevaraya in 1509 AD opened up a new chapter of the glory in the life of Vyasatirtha. It was during the time of Krishnadevaraya that Vyasatirtha saw the peak of his influence over the empire. The king had the greatest regard and respect for Vyasatirtha and regarded him as nothing less than his kuladevata. This is very beautifully narrated by Somanatha in his biography on Vyasatirtha. The evidence of a clear statement to the effect that King regarded Vyasatirtha as his Guru is still saved as a palm leaf fragment (preserved in G.O. Mss. Library), Madras. The two foreign travellers Paes and Nuniz who travelled along the Vijayanagara empire give accounts of how the King Krishnadevaraya regarded his Guru. Nuniz in his catalog says that King of Bisnaga (vijayanagar) listened everyday to the preachings of \\”a learned Brahmin who never married nor touched a woman\\”. The description points unmistakably to Vyasatirtha. Nuniz’s remarks are fully corroborated by Somanatha’s biography. Somanatha writes that, before starting on his Raichur expedition, Krishnadevaraya performed a ritual ceremony \\”ratnabhisheka\\” to his Guru Vyasatirtha in year 1520 AD and gifted him with many villages. Somanatha goes on to say that after the death of Krishnadevaraya in year 1530 AD, Achutaraya continued to honor Vyasatirtha for some years. It was in Achutaraya’s reign that the image of Yogavarada Narasimha was set up by Vyasatirtha in the courtyard of the Vittalaswami temple at Hampi (Vijayanagara) in 1532. Seven years later, Vyasatirtha himself passed away at Vijayanagara on the fourth day of the dark fortnight of Phalguna, in Vilambi, corresponding to Saturday, 8 March 1539 AD. The data is given by Shri Puranadadasa in one of his songs. His mortal remains are entomed at Nava Brundavana, an island on Tungabhadra river, about half a mile east of Anegondi. Vyasatirtha was almost the second Founder of the system of Madhva. The learned Appayya Diksita is reported to have observed that the great Vyasatirtha \\”saved the melon of Madhvaism from bursting, by securing it with three bands\\” in the form of his three-great works – the Nyayamrutha, Chandrika and Tarka-Tandava. There is a tradition that when the North Indian Logician Pakshadhara Mishra visited Mulbhagal, he had spoken most appreciatively of Vyasatirtha. Shri Vyasatirtha was a thinker of high order. He was essentially warm-hearted and felt himself as at home on the naked peaks of intellect and in the unfathomed depths of mystic consciousness and devotion to God. The biography of Vyasatirtha gives several accounts of his kind-heartedness. He treated Basavabhatta whom he vanquished in debate with exemplary kindness and regards. He allowed his preachings to take their gentle course of persuasion and disliked proselytization for the sake of numbers. He did not misuse his influence with Kings to make his faith the state religion. This attitude deserves to be contrasted with that of the Shrivaishnava’s, reported in the prappannamruta.

Contribution

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

The Place of Vyasatirtha in the Dvaita philosophy/Dvaita system

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

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


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

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

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

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

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

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99.9% of three worlds not interested in liberation/spiritual education–SP

The teachers Ṣaṇḍa and Amarka instructed Prahlāda Mahārāja in the three kinds of material advancement called religion, economic development and sense gratification. Prahlāda, however, being situated above such instructions, did not like them, for such instructions are based on the duality of worldly affairs, which involve one in a materialistic way of life marked by birth, death, old age and disease.
PURPORT
The entire world is interested in the materialistic way of life. Indeed, practically 99.9 percent of the people in the three worlds are uninterested in liberation or spiritual education. Only the devotees of the Lord, headed by such great personalities as Prahlāda Mahārāja and Nārada Muni, are interested in the real education of spiritual life. One cannot understand the principles of religion while staying on the material platform. Therefore one must follow these great personalities. As stated in Śrīmad-Bhāgavatam (6.3.20):
svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ prahlādo janako bhīṣmo balir vaiyāsakir vayam

One must follow in the footsteps of such great personalities as Lord Brahmā, Nārada, Lord Śiva, Kapila, Manu, the Kumāras, Prahlāda Mahārāja, Bhīṣma, Janaka, Bali Mahārāja, Śukadeva Gosvāmī and Yamarāja. Those interested in spiritual life should follow Prahlāda Mahārāja in rejecting the education of religion, economic development and sense gratification. One should be interested in spiritual education. Therefore the Kṛṣṇa consciousness movement is spreading all over the world, following in the footsteps of Prahlāda Mahārāja, who did not like any of the materialistic education he received from his teachers.
Link to this page: https://prabhupadabooks.com/sb/7/5/53

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Concentrated reading of Srila Prabhupadas books is a form of samadhi-smaranam

Concentrated reading of Srila Prabhupadas books is a form of samadhi-smaranam
The following purport is taken from SB 7th canto where Prabhupada describes the 9 process of bhakti
(3) Smaraṇam. After one regularly performs the processes of hearing and chanting and after the core of one’s heart is cleansed, smaraṇam, remembering, is recommended. In Śrīmad-Bhāgavatam (2.1.11) Śukadeva Gosvāmī tells King Parīkṣit: etan nirvidyamānānām icchatām akuto-bhayam yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanam
“O King, for great yogīs who have completely renounced all material connections, for those who desire all material enjoyment and for those who are self-satisfied by dint of transcendental knowledge, constant chanting of the holy name of the Lord is recommended.” According to different relationships with the Supreme Personality of Godhead, there are varieties of nāmānukīrtanam, chanting of the holy name, and thus according to different relationships and mellows there are five kinds of remembering. These are as follows: (a) conducting research into the worship of a particular form of the Lord, (b) concentrating the mind on one subject and withdrawing the mind’s activities of thinking, feeling and willing from all other subjects, (c) concentrating upon a particular form of the Lord (this is called meditation), (d) concentrating one’s mind continuously on the form of the Lord (this is called dhruvānusmṛti, or perfect meditation), and (e) awakening a likening for concentration upon a particular form (this is called samādhi, or trance). Mental concentration upon particular pastimes of the Lord in particular circumstances is also called remembrance. Therefore samādhi, trance, can be possible in five different ways in terms of one’s relationship. Specifically, the trance of devotees on the stage of neutrality is called mental concentration.
    1. pāda-sevanam. According to one’s taste and strength, hearing, chanting and remembrance may be followed by pāda-sevanam. One obtains the perfection of remembering when one constantly thinks of the lotus feet of the Lord
(5)Arcanam- There are two systems of arcana—the bhāgavata system and pāñcarātrikī system. In the Śrīmad-Bhāgavatam there is no recommendation of pāñcarātrikī worship because in this Kali-yuga, even without Deity worship, everything can be perfectly performed simply through hearing, chanting, remembering and worship of the lotus feet of the Lord.
It is therefore recommended that initiated devotees follow the principles of Nārada-pañcarātra by worshiping the Deity in the temple. Especially for householder devotees who are opulent in material possessions, the path of Deity worship is strongly recommended. An opulent householder devotee who does not engage his hard-earned money in the service of the Lord is called a miser. One should not engage paid brāhmaṇas to worship the Deity. If one does not personally worship the Deity but engages paid servants instead, he is considered lazy, and his worship of the Deity is called artificial. An opulent householder can collect luxurious paraphernalia for Deity worship, and consequently for householder devotees the worship of the Deity is compulsory. In our Kṛṣṇa consciousness movement there are brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs, but the Deity worship in the temple should be performed especially by the householders. The brahmacārīs can go with the sannyāsīs to preach, and the vānaprasthas should prepare themselves for the next status of renounced life, sannyāsa. Gṛhastha devotees, however, are generally engaged in material activities, and therefore if they do not take to Deity worship, their falling down is positively assured. Deity worship means following the rules and regulations precisely. That will keep one steady in devotional service. Generally householders have children, and then the wives of the householders should be engaged in caring for the children, just as women acting as teachers care for the children in a nursery school.
Gṛhastha devotees must adopt the arcana-vidhi, or Deity worship according to the suitable arrangements and directions given by the spiritual master. Regarding those unable to take to the Deity worship in the temple, there is the following statement in the Agni Purāṇa. Any householder devotee circumstantially unable to worship the Deity must at least see the Deity worship, and in this way he may achieve success also. The special purpose of Deity worship is to keep oneself always pure and clean. Gṛhastha devotees should be actual examples of cleanliness.

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  • Śrī Śivānanda Sena and Śrī Svarūpa Dāmodara Gosvāmī – Disappearance Day (2025)
  • Rath Yatra – 2025
  • Debunking Iskcon Mythology – Part Nine
  • Guṇḍicā Mārjanam – Cleansing of the Guṇḍicā Temple (2025)
  • Srila Bhaktivinoda Thakura- an Ideal Krishna Consciousness Householder

Fundamental Articles

  • 8 proofs that Srila Prabhupada is a pure devotee of the Lord
  • Guru Business E-book
  • Srila Prabhupada never appointed acharyas

Study Guides

  • Bhagavad Gita Study Guide 0

Srila Prabhupada Siddhanta Book

  • Srila Prabhupada Siddhanta [scan]
  • Srila Prabhupada Siddhanta [pdf]
  • SPS Delivered To Srila Prabhupada at his room at Radha-Damodara Temple
  • Srila Prabhupada Siddhanta At The San Francisco Ratha Yatra
  • Vancouver Ratha Yatra 2005 Book Distribution of Srila Prabhupada Siddhanta

Krishna Consciousness Fundamental Documents

  • Srila Prabhupada's July 9th, 1977 Letter
  • Analysis of Srila Prabhupada's July 9th Letter
  • Constitution of Association
  • Direction of Management
  • Last Will and Testament

Atma (Soul)

  • The Soul and Karma
  • The soul and consciousness
  • The majority of souls are in the spiritual world
  • How the soul goes from one body to the next

Science and Darwinism

  • "Atheists–Blind Bluffers"
  • "Death Is God"
  • Philosophy Discussion About Darwin's Theory of Evolution
  • Stop Demonism
  • No One–Not Even Darwin–Can Be Independent

Varna-Asrama

  • Dasyu dharmabhih-as predicted-govt men will be plunderers of all in this age-SP
  • First Solve the economic problem-then social, religious, political all solved-SP
  • ON BECOMING SELF INDEPENDENT-SP
  • The Transcendental Appearance of Lord Vamana Dev-Varnashram also explained
  • Positive Alternative – Join us and live the good life!
  • Photo Essay-Your Morning Oatmeal-from field to bowl
  • The Immense Value of Growing Your Own Food
  • Transcendental Field Trip
  • Srila Prabhupada Speaks on Varnashrama
  • Srila Prabhupada on the importance of milk and grains
  • Lord Jaganatha's roses and garden
  • Varna-asrama: Duties of a Brahmana

Editorials

  • Proposal for Starting a Preaching Center
  • Where are the real temples of Srila Prabhupada?Iskcon?
  • Jagat Guru
  • Srila Prabhupada on Vapuh Vs Vani
  • OUR LIVING GURU
  • Church of "Arddha Kukkuti Nyaya"
  • Reply to Rocana dasa's speculation about chanting mantras and preaching in South India
  • An Open Invitation

By Mahesh Raja

  • Formalities
  • Eighty-eight miles
  • P R A S A D A M
  • The Prediction
  • Disciplic Succession
  • Mahajano yena gatah sa panthah
  • WHEN I Order
  • Diksa Given to Madhyama-adhikari is Not a Formality
  • WHO IS SRILA PRABHUPADA'S DISCIPLE?
  • Writing From The Transcendental Platform

By Damagosha dasa

  • One MOON-is what Prabhupada wants
  • 25 very potent warnings from Srila Prabhupada
  • Srila Prabhupada and the Deprogrammers
  • Belonging to Krsna's Family
  • Sunday Morning With Srila Prabhupada
  • Real Necessity
  • The total madness of Kali-yuga
  • The Immense Value of Growing Your Own Food
  • "That was my asset- His blessing!"
  • How Changes Take Place in Prabhupada's Hare Krishna Movement
  • Please Prabhu
  • Glories of Lord Nityananda Prabhu Avadhuta
  • Hare Krishna Society Washington State
  • For Your Viewing Pleasure

By Radha Krsna dasa

  • Some Obey Him
  • RITVIK SUMMARY Elementary, My Dear Watson
  • The Greenhorn Factor

By Narasimha dasa

  • Dark Energy and the Land of Light
  • Evolution of Cartoon Science
  • The Key to Transcendental Knowledge: Shushruma Dhiranam
  • Lessons From Kishkinda: All Things Must Pass
  • Transcending the Curse of Material Existence
  • Udupi Krishna Kshetra and Traditions of Vaisnava Culture
  • Avoiding Useless Debate and Misleading Association
  • Srimad-Bhagavatam Class (Topic: Attentive Chanting)
  • Transcending the Curse of Material Existence
  • Hear, Sing and Accept Prabhupada's Approved Editions
  • Evolution of Cartoon Science
  • The Curious Story of A1 Milk
  • Guru Evolution
  • Siksa-Diksa Reply
  • A Reply to Sri Rama das
  • HKS Ashland, Oregon
  • A Rebuttal of the GBC’s False Doctrine
  • Law Books for Mankind: The Final Authority

By Yasodanandana dasa

  • RE: Facebook and Other Social Networking Sites
  • Authority of the Acarya
  • "MYTHOLOGY REVIVAL?"
  • THE LILAMRTA REVIEW
  • THE TRADITION OF DEBATE
  • Gaudiya Vaisnava Biographies Time, Place and Circumstance

By Gauridas Pandit dasa

  • ~ The Golden Avatar ~
  • "Do Not Change My Words!"
  • No Response From The GBC

By Hasti Gopala dasa

  • Notes From The Bhagavatam 1
  • Notes From The Bhagavatam 2
  • Notes From The Bhagavatam 3
  • Notes From The Bhagavatam 4
  • Notes From The Bhagavatam 5
  • Notes From The Bhagavatam 6
  • Regarding Jayadvaita's Smoke and Mirrors
  • The ISKCON BTG public disinformation campaign continues
  • Where to Get Karma Free Food
  • Access Denied?

Book Changes and Book Distribution

  • "Just by reading my books they are initiated."
  • A Glimpse Into Some of the Changes to Srila Prabhupada's Bhagavad-Gita As It Is
  • A Question Of Authority
  • Alternative Book Distribution- You don’t have to go to the parking lots.
  • An Appeal to Jayadvaita Swami
  • Arsha Prayoga – Resistance To Change
  • BBT Admits Books Changed To Fit GBC Philosophy
  • Book Changes and BBT Oversight
  • Changes to Sri Caitanya-caritamrta
  • Detecting Srila Prabhupada's Original Books
  • Hear, Sing and Accept Prabhupada's Approved Editions
  • Hear, Sing and Accept Prabhupada's Approved Editions
  • HIDDEN CO-AUTHORS
  • More On Book Changes
  • Never before released book changes list
  • Never before released book changes list
  • Oh, it is a very great mistake.
  • POTENCY OF KRISHNA BOOK
  • Rascals are concerned with the grammar
  • Scholars Review Srila Prabhupada's Books
  • Srila Prabhupada's desire to have the revised books be returned the original way (first edition)

Vapu/Vani

  • Sad-Guru Nama-hatta or "Guru-hatta" Hati-mata?
  • Sri Guru-tattva 101: (A Brief Primer)
  • VRINDAVANE BHAJANA
  • Srila Prabhupada on the importance of His books
  • Appreciating The Disciplic Succession
  • Transcendental television, exalted position of the pure devotee, the acarya
  • What I have given…
  • The Real Narayana Maharaja
  • Be Happy In Separation
  • Guru Evolution
  • Srila Prabhupada Used The Ritvik System
  • I am always ready to come back from Goloka Vrindaban
  • Ritvik Srila Prabhupada's Way
  • Srila Prabhupada Takes Us Back To Godhead
  • Śrīla Prabhupāda on “Prabhupāda said.”
  • Keeping the acarya in the center
  • Srila Prabhupada's Authorized System of Initiations
  • Who is that rascal?
  • The Position of Imitation Spiritual Masters
  • Importance of Initiations
  • Srila Prabhupada's System for Initiations part two
  • Srila Prabhupada's System for Initiations Part One
  • How The Parampara Is Lost
  • Inciting Hatred For Ritviks
  • Qualifications of the Bona Fide Guru
  • Srila Prabhupada's Ritvik System is authorized
  • How to Behave With the Acarya
  • GBC Suppressed The Truth
  • Srila Prabhupada on Vapu and Vani
  • Chakra Torpedoes Main GBC Evidence

Festivals/Events

  • Photos from the First Palmdale, CA Ratha-Yatra
  • Seattle Harinama 2009
  • Sri Gaura Purnima Mahotsava-​Sedro Woolley,Wa​. USA 2011
  • Sri Govardhana Puja festival report-Sedro woolley Wa USA

Acaryas-Pure Devotees

  • SRILA PRABHUPADA ON SADHANA BHAKTI

Srila Prabhupada's Srimad Bhagavatam Classes Summary

  • Srila Prabhupada's SB classes-summary file–VOLUME 1
  • Srila Prabhupada's SB classes-summary file–VOLUME 2 P:I
  • Srila Prabhupada's SB classes-summary file–VOLUME 2 Part II
  • Srila Prabhupada's SB classes-summary file–VOLUME 3
  • Srila Prabhupada's SB classes-summary file–VOLUME 4 P:I
  • Srila Prabhupada's SB classes-summary file–VOLUME 4 P:II
  • Srila Prabhupada's SB classes-summary file–VOLUME 5 P: I
  • Srila Prabhupada's SB classes-summary file–VOLUME 5 P: II
  • Srila Prabhupada's SB classes-summary file–VOLUME 5 P: III
  • Srila Prabhupada's SB classes-summary file–VOLUME 5 P: IV
  • Srila Prabhupada’s SB classes-summary file–VOLUME 6 P: I
  • Srila Prabhupada’s SB classes-summary file–VOLUME 6 P: II
  • Srila Prabhupada’s SB classes-summary file–VOLUME 6 P: III
  • Srila Prabhupada’s SB classes-summary file–VOLUME 7 P: I
  • Srila Prabhupada’s SB classes-summary file–VOLUME 7 P: II

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