Hare Krishna Society

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Srila Sanatana Goswami Tirobhava Tithi [disappearance day]

First Month of Caturmasa

Vyasa-Purnima

Tuesday, July 16, 2019 [Mayapura, West Bengal time]

anupama-vallabha, śrī-rūpa, sanātana

ei tina śākhā vṛkṣera paścime sarvottama

SYNONYMS

anupama—of the name Anupama; vallabha—of the name Vallabha; śrī–rūpa—of the name Śrī Rūpa; sanātana—of the name Sanātana; ei—these; tina—three; śākhā—branches; vṛkṣera—of the tree; paścime—on the western side; sarvottama—very great.

TRANSLATION

On the western side were the forty-third, forty-fourth and forty-fifth branches-Śrī Sanātana, Śrī Rūpa and Anupama. They were the best of all.

PURPORT

Śrī Anupama was the father of Śrīla Jīva Gosvāmī and youngest brother of Śrī Sanātana Gosvāmī and Śrī Rūpa Gosvāmī. His former name was Vallabha, but after Lord Caitanya met him He gave him the name Anupama. Because of working in the Muslim government, these three brothers were given the title Mullik. Our personal family is connected with the Mulliks of Mahatma Gandhi Road in Calcutta, and we often used to visit their Rādhā–Govinda temple. They belong to the same family as we do. (Our family gotra, or original genealogical line, is the Gautama–gotra, or line of disciples of Gautama Muni, and our surname is De.) But due to their accepting the posts of Zamindars in the Muslim government, they received the title Mullik. Similarly, Rūpa, Sanātana and Vallabha were also given the title Mullik. Mullik means “lord.” Just as the English government gives rich and respectable persons the title “lord,” so the Muslims give the title Mullik to rich, respectable families that have intimate connections with the government. The title Mullik is found not only among the Hindu aristocracy but also among Muslims. This title is not restricted to a particular family but is given to different families and castes. The qualifications for receiving it are wealth and respectabilityi

Sanātana Gosvāmī and Rūpa Gosvāmī belonged to the Bharadvāja-gotra, which indicates that they belonged either to the family or disciplic succession of Bharadvāja Muni. As members of the Kṛṣṇa consciousness movement we belong to the family, or disciplic succession, of Sarasvatī Gosvāmī, and thus we are known as Sārasvatas. Obeisances are therefore offered to the spiritual master as sārasvata–deva, or a member of the Sārasvata family (namas te sārasvate deve), whose mission is to broadcast the cult of Śrī Caitanya Mahāprabhu (gaura–vāṇī-pracāriṇe) and to fight with impersonalists and voidists (nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe). This was also the occupational duty of Sanātana Gosvāmī, Rūpa Gosvāmī and Anupama Gosvāmī.

The genealogical table of Sanātana Gosvāmī, Rūpa Gosvāmī and Vallabha Gosvāmī can be traced back to the twelfth century śakābda, when a gentleman of the name Sarvajña appeared in a very rich and opulent brāhmaṇa family in the province of Karṇāṭa. He had two sons, named Aniruddhera Rūpeśvara and Harihara, who were both bereft of their kingdoms and thus obliged to reside in the highlands. The son of Rūpeśvara, who was named Padmanābha, moved to a place in Bengal known as Naihāṭī on the bank of the Ganges. There he had five sons, of whom the youngest, Mukunda, had a well-behaved son named Kumāradeva, who was the father of Rūpa, Sanātana and Vallabha. Kumāradeva lived in Bāklācandradvīpa, which was in the district of Jessore and is now known as Phateyābād. Of his many sons, three took to the path of Vaiṣṇavism. Later, Śrī Vallabha and his elder brothers Śrī Rūpa and Sanātana came from Candradvīpa to the village in the Maldah district of Bengal known as Rāmakeli. It is in this village that Śrīla Jīva Gosvāmī took birth, accepting Vallabha as his father. Because of engaging in the service of the Muslim government, the three brothers received the title Mullik. When Lord Caitanya Mahāprabhu visited the village of Rāmakeli, He met Vallabha there. Later, Śrī Rūpa Gosvāmī, after meeting Śrī Caitanya Mahāprabhu, resigned from government service, and when he went to Vṛndāvana to meet Lord Caitanya, Vallabha accompanied him. The meeting of Rūpa Gosvāmī and Vallabha with Caitanya Mahāprabhu at Allahabad is described in the Madhya–līlā, Chapter Nineteen.

Actually, it is to be understood from the statement of Sanātana Gosvāmī that Śrī Rūpa Gosvāmī and Vallabha went to Vṛndāvana under the instructions of Śrī Caitanya Mahāprabhu. First they went to Mathurā, where they met a gentleman named Subuddhi Rāya, who maintained himself by selling dry fuel wood. He was very pleased to meet Śrī Rūpa Gosvāmī and Anupama, and he showed them the twelve forests of Vṛndāvana. Thus they lived in Vṛndāvana for one month and then again went to search for Sanātana Gosvāmī. Following the course of the Ganges, they reached Allahabad, or Prayāga–tīrtha, but because Sanātana Gosvāmī had come there by a different road, they did not meet him there, and when Sanātana Gosvāmī came to Mathurā he was informed of the visit of Rūpa Gosvāmī and Anupama by Subuddhi Rāya. When Rūpa Gosvāmī and Anupama met Caitanya Mahāprabhu at Benares, they heard about Sanātana Gosvāmī’s travels from Him, and thus they returned to Bengal, adjusted their affairs with the state and, on the order of Śrī Caitanya Mahāprabhu, went to see the Lord at Jagannātha Purī.

In the year 1436 śakābda (A.D. 1515), the youngest brother, Anupama, died and went back home, back to Godhead. He went to the abode in the spiritual sky where Śrī Rāmacandra is situated. At Jagannātha Purī, Śrī Rūpa Gosvāmī informed Śrī Caitanya Mahāprabhu of this incident. Vallabha was a great devotee of Śrī Rāmacandra; therefore he could not seriously consider the worship of Rādhā–Govinda according to the instructions of Śrī Caitanya Mahāprabhu. Yet he directly accepted Śrī Caitanya Mahāprabhu as an incarnation of the Supreme Personality of Godhead Rāmacandra. In the Bhakti-ratnākara there is the following statement: “Vallabha was given the name Anupama by Śrī Gaurasundara, but he was always absorbed in the devotional service of Lord Rāmacandra. He did not know anyone but Śrī Rāmacandra, but he knew that Caitanya Gosāñi was the same Lord Rāmacandra.”

In the Gaura-gaṇoddeśa-dīpikā (180) Śrī Rūpa Gosvāmī is described to be the gopī named Śrī Rūpa–mañjarī. In the Bhakti-ratnākara there is a list of the books Śrī Rūpa Gosvāmī compiled. Of all his books, the following sixteen are very popular among Vaiṣṇavas: (1) Haṁsadūta, (2) Uddhava–sandeśa, (3) Kṛṣṇa–janma–tithi–vidhi, (4 and 5) Rādhā–kṛṣṇa-gaṇoddeśa-dīpikā, Bṛhat (major) and Laghu (minor), (6) Stavamālā, (7) Vidagdha–mādhava, (8) Lalita–mādhava, (9) Dāna–keli–kaumudi, (10) Bhakti–rasāmṛta–sindhu (this is the most celebrated book by Śrī Rūpa Gosvāmī), (11) Ujjvala–nīlamaṇi, (12) Ākhyāta-candrikā, (13) Mathurā–mahimā, (14) Padyāvalī, (15) Nāṭaka–candrikā and (16) Laghu–bhāgavatāmṛta. Śrī Rūpa Gosvāmī gave up all family connections, joined the renounced order of life and divided his money, giving fifty percent to the brāhmaṇas and Vaiṣṇavas and twenty-five percent to his kuṭumba (family members) and keeping twenty-five percent for personal emergencies. He met Haridāsa Ṭhākura in Jagannātha Purī, where he also met Lord Caitanya and His other associates. Śrī Caitanya Mahāprabhu used to praise the handwriting of Rūpa Gosvāmī. Śrīla Rūpa Gosvāmī could compose verses according to the desires of Śrī Caitanya Mahāprabhu, and by His direction he wrote two books named Lalita–mādhava and Vidagdha–mādhava. Lord Caitanya desired the two brothers, Sanātana Gosvāmī and Rūpa Gosvāmī, to publish many books in support of the Vaiṣṇava religion. When Sanātana Gosvāmī met Śrī Caitanya Mahāprabhu, the Lord advised him also to go to Vṛndāvana.

Śrī Sanātana Gosvāmī is described in the Gaura-gaṇoddeśa-dīpikā (181). He was formerly known as Rati–mañjarī or sometimes Lavaṅga–mañjarī. In the Bhakti-ratnākara it is stated that his spiritual master, Vidyāvācaspati, sometimes stayed in the village of Rāmakeli, and Sanātana Gosvāmī studied all the Vedic literature from him. He was so devoted to his spiritual master that this cannot be described. According to the Vedic system, if someone sees a Muslim he must perform rituals to atone for the meeting. Sanātana Gosvāmī always associated with Muslim kings. Not giving much attention to the Vedic injunctions, he used to visit the houses of Muslim kings, and thus he considered himself to have been converted into a Muslim. He was therefore always very humble and meek. When Sanātana Gosvāmī presented himself before Lord Caitanya Mahāprabhu, he admitted, “I am always in association with lower-class people, and my behavior is therefore very abominable.” He actually belonged to a respectable brāhmaṇa family, but because he considered his behavior to be abominable, he did not try to place himself among the brāhmaṇas but always remained among people of the lower castes. He wrote the Hari–bhakti–vilāsa and Vaiṣṇava-toṣaṇī, which is a commentary on the Tenth Canto of Śrīmad-Bhāgavatam. In the year 1476 śakābda (A.D. 1555) he completed the Bṛhad-vaiṣṇava-toṣaṇī commentary on Śrīmad-Bhāgavatam. In the year 1504 śakābda (A.D. 1583) he finished the Laghu-toṣaṇī.

Śrī Caitanya Mahāprabhu taught His principles through four chief followers. Among them, Rāmānanda Rāya is exceptional, for through him the Lord taught how a devotee can completely vanquish the power of Cupid. By Cupid’s power, as soon as one sees a beautiful woman he is conquered by her beauty. Śrī Rāmānanda Rāya, however, vanquished Cupid’s pride. Indeed, while rehearsing the Jagannātha–vallabha–nāṭaka he personally directed extremely beautiful young girls in dancing, but he was never affected by their youthful beauty. Śrī Rāmānanda Rāya personally bathed these girls, touching them and washing them with his own hands, yet he remained calm and passionless, as a great devotee should be. Lord Caitanya Mahāprabhu certified that this was possible only for Rāmānanda Rāya. Similarly, Dāmodara Paṇḍita was notable for his objectivity as a critic. He did not even spare Caitanya Mahāprabhu from his criticism. This also cannot be imitated by anyone else. Haridāsa Ṭhākura is exceptional for his forbearance because although he was beaten with canes in twenty-two marketplaces, nevertheless he was tolerant. Similarly, Śrī Sanātana Gosvāmī, although he belonged to a most respectable brāhmaṇa family, was exceptional for his humility and meekness.

In the Madhya–līlā, Chapter Nineteen, the device adopted by Sanātana Gosvāmī to get free from the government service is described. He served a notice of sickness to the Nawab, the Moslem governer, but actually he was studying Śrīmad-Bhāgavatam with brāhmaṇas at home. The Nawab received information of this through a royal physician, and he immediately went to see Sanātana Gosvāmī to discover his intentions. The Nawab requested Sanātana to accompany him on an expedition to Orissa, but when Sanātana Gosvāmī refused, the Nawab ordered that he be imprisoned. When Rūpa Gosvāmī left home, he wrote a note for Sanātana Gosvāmī informing him of some money that he had entrusted to a local grocer. Sanātana Gosvāmī took advantage of this money to bribe the jail keeper and get free from detention. Then he left for Benares to meet Caitanya Mahāprabhu, bringing with him only one servant, whose name was Īśāna. On the way they stopped at a sarāi, or hotel, and when the hotel keeper found out that Īśāna had some gold coins with him, he planned to kill both Sanātana Gosvāmī and Īśāna to take away the coins. Later Sanātana Gosvāmī saw that although the hotel keeper did not know them, he was being especially attentive to their comfort. Therefore he concluded that Īśāna was secretly carrying some money and that the hotel keeper was aware of this and therefore planned to kill them for it. Upon being questioned by Sanātana Gosvāmī, Īśāna admitted that he indeed had money with him, and immediately Sanātana Gosvāmī took the money and gave it to the hotel keeper, requesting him to help them get though the jungle. Thus with the help of the hotel keeper, who was also the chief of the thieves of that territory, he crossed over the Hazipur mountains, which are presently known as the Hazaribags. He then met his brother-in-law Śrīkānta, who requested that he stay with him. Sanātana Gosvāmī refused, but before they parted Śrīkānta gave him a valuable blanket.

Somehow or other Sanātana Gosvāmī reached Vārāṇasī and met Lord Caitanya Mahāprabhu at the house of Candraśekhara. By the order of the Lord, Sanātana Gosvāmī was cleanly shaved and his dress changed to that of a mendicant, or bābājī. He put on old garments of Tapana Miśra and took prasāda at the house of a Maharashtran brāhmaṇa. Then, in discourses with Lord Caitanya Mahāprabhu, the Lord Himself explained everything about devotional service to Sanātana Gosvāmī. He advised Sanātana Gosvāmī to write books on devotional service, including a book of directions for Vaiṣṇava activities, and to excavate the lost places of pilgrimage in Vṛndāvana. Lord Caitanya Mahāprabhu gave him His blessings to do all this work and also explained to Sanātana Gosvāmī the import of the ātmārāma verse from sixty-one different angles of vision.

Sanātana Gosvāmī went to Vṛndāvana by the main road, and when he reached Mathurā he met Subuddhi Rāya. Then he returned to Jagannātha Purī through Jhārikhaṇḍa, the Uttar Pradesh jungle. At Jagannātha Purī he decided to give up his body by falling down beneath a wheel of the Jagannātha ratha, but Caitanya Mahāprabhu saved him. Then Sanātana Gosvāmī met Haridāsa Ṭhākura and heard about the disappearance of Anupama. Sanātana Gosvāmī later described the glories of Haridāsa Ṭhākura. Sanātana observed the etiquette of Jagannātha’s temple by going through the beach to visit Lord Caitanya, although it was extremely hot due to the sun. He requested Jagadānanda Paṇḍita to give him permission to return to Vṛndāvana. Lord Caitanya Mahāprabhu praised the character of Sanātana Gosvāmī, and He embraced Sanātana, accepting his body as spiritual. Sanātana Gosvāmī was ordered by Śrī Caitanya Mahāprabhu to live at Jagannātha Purī for one year. When he returned to Vṛndāvana after many years, he again met Rūpa Gosvāmī, and both brothers remained in Vṛndāvana to execute the orders of Śrī Caitanya Mahāprabhu.

The place where Śrī Rūpa Gosvāmī and Sanātana Gosvāmī formerly lived has now become a place of pilgrimage. It is generally known as Gupta Vṛndāvana, or hidden Vṛndāvana, and is situated about eight miles south of English Bazaar. There the following places are still visited: (1) the temple of Śrī Madana–mohana Deity, (2) the Keli–kadamba tree under which Śrī Caitanya Mahāprabhu met Sanātana Gosvāmī at night and (3) Rūpasāgara, a large pond excavated by Śrī Rūpa Gosvāmī. A society named Rāmakeli–saṁskāra–samiti was established in 1924 to repair the temple and renovate the pond.

Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Sub-branches of the Caitanya Tree : Adi 10.84 :

śrī-rūpa, sanātana, bhaṭṭa-raghunātha

śrī-jīva, gopāla-bhaṭṭa, dāsa-raghunātha

SYNONYMS

śrī–rūpa—Śrīla Rūpa Gosvāmī; sanātana—Sanātana Gosvāmī; bhaṭṭa–raghunātha—Raghunātha Bhaṭṭa Gosvāmī; śrī–jīva—Śrīla Jīva Gosvāmī; gopāla–bhaṭṭa—Gopāla Bhaṭṭa Gosvāmī; dāsa–raghunātha—Śrīla Raghunātha dāsa Gosvāmī.

TRANSLATION

The instructing spiritual masters are Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Bhaṭṭa Raghunātha, Śrī Jīva Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī.

Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters : Adi 1.36

When by learning from the self-realized spiritual master one actually engages himself in the service of Lord Viṣṇu, functional devotional service begins. The procedures of this devotional service are known as abhidheya, or actions one is dutybound to perform. Our only shelter is the Supreme Lord, and one who teaches how to approach Kṛṣṇa is the functioning form of the Personality of Godhead. There is no difference between the shelter-giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishly discriminates between them, he commits an offense in the discharge of devotional service.

Śrīla Sanātana Gosvāmī is the ideal spiritual master, for he delivers one the shelter of the lotus feet of Madana–mohana. Even though one may be unable to travel on the field of Vṛndāvana due to forgetfulness of his relationship with the Supreme Personality of Godhead, he can get an adequate opportunity to stay in Vṛndāvana and derive all spiritual benefits by the mercy of Sanātana Gosvāmī. Śrī Govindajī acts exactly like the śikṣā–guru (instructing spiritual master) by teaching Arjuna the Bhagavad-gītā. He is the original preceptor, for He gives us instructions and an opportunity to serve Him. The initiating spiritual master is a personal manifestation of Śrīla Madana–mohana vigraha, whereas the instructing spiritual master is a personal representative of Śrīla Govindadeva vigraha. Both of these Deities are worshiped at Vṛndāvana. Śrīla Gopīnātha is the ultimate attraction in spiritual realization.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters : Adi 1.47

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 5: The Glories of Lord Nityananda Balarama : Adi 5.202 : PURPORT :

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

nātana-kṛpāya pāinu bhaktira siddhānta

śrī-rūpa-kṛpāya pāinu bhakti-rasa-prānta

SYNONYMS

sanātana–kṛpāya—by the mercy of Sanātana Gosvāmī; pāinu—I got; bhaktira siddhānta—the conclusions of devotional service; śrī–rūpa–kṛpāya—by the mercy of Śrīla Rūpa Gosvāmī; pāinu—I got; bhakti–rasa–prānta—the limit of the mellows of devotional service.

TRANSLATION

By the mercy of Sanātana Gosvāmī I have learned the final conclusions of devotional service, and by the grace of Śrī Rūpa Gosvāmī I have tasted the highest nectar of devotional service.

PURPORT

Śrī Sanātana Gosvāmī Prabhu, the teacher of the science of devotional service, wrote several books, of which the Bṛhad-bhāgavatāmṛta is very famous; anyone who wants to know about the subject matter of devotees, devotional service and Kṛṣṇa must read this book. Sanātana Gosvāmī also wrote a special commentary on the Tenth Canto of Śrīmad-Bhāgavatam known as the Daśama–ṭippanī which is so excellent that by reading it one can understand very deeply the pastimes of Kṛṣṇa in His exchanges of loving activities. Another famous book by Sanātana Gosvāmī is the Hari–bhakti–vilāsa, which states the rules and regulations for all divisions of Vaiṣṇavas, namely, Vaiṣṇava householders, Vaiṣṇava brahmacārīs, Vaiṣṇava vānaprasthas and Vaiṣṇava sannyāsīs. This book was especially written, however, for Vaiṣṇava householders. Śrīla Raghunātha dāsa Gosvāmī has described Sanātana Gosvāmī in his prayer Vilāpa-kusumāñjali, verse six, where he has expressed his obligation to Sanātana Gosvāmī in the following words:

vairāgya-yug-bhakti-rasaṁ prayatnair
apāyayan mām anabhīpsum andham
kṛpāmbudhir yaḥ para-duḥkha-duḥkhī
sanātanas taṁ prabhum āśrayāmi

“I was unwilling to drink the nectar of devotional service possessed of renunciation, but Sanātana Gosvāmī, out of his causeless mercy, made me drink it, even though I was otherwise unable to do so. Therefore he is an ocean of mercy. He is very compassionate to fallen souls like me, and thus it is my duty to offer my respectful obeisances unto his lotus feet.” Kṛṣṇadāsa Kavirāja Gosvāmī also, in the last section of Caitanya–caritāmṛta, specifically mentions the names of Rūpa Gosvāmī, Sanātana Gosvāmī and Śrīla Jīva Gosvāmī and offers his respectful obeisances unto the lotus feet of these three spiritual masters, as well as Raghunātha dāsa. Śrīla Raghunātha dāsa Gosvāmī also accepted Sanātana Gosvāmī as the teacher of the science of devotional service. Śrīla Rūpa Gosvāmī is described as the bhakti-rasācārya, or one who knows the essence of devotional service. His famous book Bhakti–rasāmṛta–sindhu is the science of devotional service, and by reading this book one can understand the meaning of devotional service. Another of his famous books is Ujjvala–nīlamaṇi. In this book he elaborately explains the loving affairs and transcendental activities of Lord Kṛṣṇa and Rādhārāṇī.

Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 5: The Glories of Lord Nityananda Balarama : Adi 5.203 :

sanātana gosāñi āsi’ tāṅhāi mililā

tāṅra śikṣā lāgi’ prabhu du-māsa rahilā

SYNONYMS

sanātana—of the name Sanātana; gosāñi—a great devotee; āsi‘-coming there; tāṅhai—there at Vārāṇasī; milila—visited Him; tāṅra—His; śikṣā—in struction; lāgi‘-for the matter of; prabhu—Lord Caitanya Mahāprabhu; du–māsa—two months; rahilā—remained there.

TRANSLATION

When Sanātana Gosvāmī came from Bengal, he met Lord Caitanya at the house of Tapana Miśra, where Lord Caitanya remained continuously for two months to teach him devotional service.

PURPORT

Lord Caitanya taught Sanātana Gosvāmī in the line of disciplic succession. Sanātana Gosvāmī was a very learned scholar in Sanskrit and other languages, but until instructed by Lord Caitanya Mahāprabhu he did not write anything about Vaiṣṇava behavior. His very famous book Hari–bhakti–vilāsa, which gives directions for Vaiṣṇava candidates, was written completely in compliance with the instructions of Śrī Caitanya Mahāprabhu. In this Hari–bhakti–vilāsa Śrī Sanātana Gosvāmī gives definite instructions that by proper initiation by a bona fide spiritual master one can immediately become a brāhmaṇa. In this connection he says:

yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ

tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām

“As bell metal is turned to gold when mixed with mercury in an alchemical process, so one who is properly trained and initiated by a bona fide spiritual master immediately becomes a brāhmaṇa.” Sometimes those born in brāhmaṇa families protest this, but they have no strong arguments against this principle. By the grace of Kṛṣṇa and His devotee, one’s life can change. This is confirmed in Śrīmad-Bhagavatam by the words jahāti bandham and śudhyanti. Jahāti bandham indicates that a living entity is conditioned by a particular type of body. The body is certainly an impediment, but one who associates with a pure devotee and follows his instructions can avoid this impediment and become a regular brāḥmaṇa by initiation under his strict guidance. Śrīla Jīva Gosvāmī states how a non-brāhmaṇa can be turned into a brāhmaṇa by the association of a pure devotee. Prabhaviṣṇave namaḥ: Lord Viṣṇu is so powerful that He can do anything He likes. Therefore it is not difficult for Viṣṇu to change the body of a devotee who is under the guidance of a pure devotee of the Lord.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.47 :

mathurāte pāṭhāila rūpa-sanātana

dui senā-pati kaila bhakti pracāraṇa

SYNONYMS

mathurāte—toward Mathurā; pāṭhāila—sent; rūpa–sanātana—the two brothers Rūpa Gosvāmī and Sanātana Gosvāmī; dui—both of them; senā–pati—as commanders in chief; kaila—He made them; bhakti—devotional service; pracāraṇa—to broadcast.

TRANSLATION

Lord Caitanya dispatched the two generals Rūpa Gosvāmī and Sanātana Gosvāmī to Vṛndāvana to preach the bhakti cult.

PURPORT

When Rūpa Gosvāmī and Sanātana Gosvāmī went to Vṛndāvana, there was not a single temple, but by their preaching they were gradually able to construct various temples. Sanātana Gosvāmī constructed the Madana–mohana temple, and Rūpa Gosvāmī constructed the Govindajī temple. Similarly, their nephew Jīva Gosvāmī constructed the Rādhā–Dāmodara temple, Śrī Gopāla Bhaṭṭa Gosvāmī constructed the Rādhā–ramaṇa temple, Śrī Lokanātha Gosvāmī constructed the Gokulānanda temple, and Śyāmānanda Gosvāmī constructed the Śyāmasundara temple. In this way, many temples were gradually constructed. For preaching, construction of temples is also necessary. The Gosvāmīs not only engaged in writing books but also constructed temples because both are needed for preaching work. Śrī Caitanya Mahāprabhu wanted the cult of His saṅkīrtana movement to spread all over the world. Now that the International Society for Krishna Consciousness has taken up this task of preaching the cult of Lord Caitanya, its members should not only construct temples in every town and village of the globe but also distribute books that have already been written and further increase the number of books. Both distribution of books and construction of temples must continue side by side in parallel lines. Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.164 :

śrī-rūpa, sanātana, bhaṭṭa raghunātha

śrī-jīva, gopāla-bhaṭṭa, dāsa-raghunātha

SYNONYMS

śrī–rūpa—Śrīla Rūpa Gosvāmī; sanātana—Śrīla Sanātana Gosvāmī; bhaṭṭa raghunātha—Raghunātha Bhaṭṭa Gosvāmī; śrī–jīva—Śrī Jīva Gosvāmī; gopāla–bhaṭṭa—Śrī Gopāla Bhaṭṭa Gosvāmī; dāsa–raghunātha—Raghunātha dāsa Gosvāmī.

TRANSLATION

I also remember the six Gosvāmīs-Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa and Dāsa Raghunātha.

PURPORT

This is the process for writing transcendental literature. A sentimentalist who has no Vaiṣṇava qualifications cannot produce transcendental writings. There are many fools who consider kṛṣṇa–līlā to be a subject of art and write or paint pictures about the pastimes of Lord Kṛṣṇa with the gopīs, sometimes depicting them in a manner practically obscene. These fools take pleasure in material sense gratification, but one who wants to make advancement in spiritual life must scrupulously avoid their literature. Unless one is a servant of Kṛṣṇa and the Vaiṣṇavas, as Kṛṣṇadāsa Kavirāja Gosvāmī presents himself to be in offering respects to Lord Caitanya, His associates and His disciples, one should not attempt to write transcendental literature.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 9: The Tree of Devotional Service : Adi 9.4

Lectures : Srimad-Bhagavatam Lectures : Canto 1: Lectures : SB 1.2: Lectures : Srimad-Bhagavatam 1.2.8 — Bombay, December 26, 1972 : 721226SB.BOM : Therefore, as recommended here, nārthasya dharmai-kāntasya. Dharmai-kāntasya: not for the irreligious demons, but those who are actually religious, dharmaikāntasya. Kāmo lābhāya… No kāmo lābhāya hi smṛtaḥ. Your money should not be free, should not be spent unnecessarily for sense gratification. Formerly, this was the civilization in India. We see so many big, big temple in South India, in other places also, especially South India. It is not possible—in Vṛndāvana also—it is not possible at the present moment to construct such huge, expensive temple. But actually they were done by rich kings, rich mercantile people. That Madana-mohana temple was constructed by Sindhi merchant. He approached Sanātana Goswāmī. Sanātana Goswāmī was sitting underneath the tree, and his Madana-mohana was hanging in the tree. He had no place, no temple, no cloth. Madana-mohana was asking Sanātana Goswāmī that “Sanātana, you are giving Me dried bread, without even salt. How can I eat?” So Sanātana Goswāmī replied, “Sir, I cannot go to ask for salt. Whatever I’ve got, I offer You. I cannot help.” This was their talks. So one salt merchant came, Sindhi salt merchant, he was passing from Vṛndāvana to Delhi side, and he offered his service, and Sanātana Goswāmī asked him to construct the temple of Madana-mohana. That temple is still existing, Madana-mohana’s temple. So this is the proper use. If you have got some money, don’t use it for constructing a big skyscraper building. Better you try to construct a very nice temple for Kṛṣṇa’s situation. That is proper use.

Lectures : Srimad-Bhagavatam Lectures : Canto 7: Lectures : SB 7.9: Lectures : Srimad-Bhagavatam 7.9.7 — Mayapur, February 14, 1976 : 760214SB.MAY :

Śrī Caitanya Mahāprabhu was visited by many learned brāhmaṇas when He was at Purī, Jagannātha Purī. So one learned brāhmaṇa, he wrote some poems about Śrī Caitanya Mahāprabhu. There were many brāhmaṇas, they were coming, but all such reading matter, first it was to be tested by His secretary, Svarūpa Dāmodara. If Svarūpa Dāmodara would pass, then Caitanya Mahāprabhu will hear. Otherwise why should He waste His time (with) some hodge-podge writing? So one brāhmaṇa, he wrote something about Caitanya Mahāprabhu and came to read, recite before Caitanya Mahāprabhu, and Svarūpa Dāmodara found many mistakes in that poem, so he did not allow him, that “You do not know how to present theistic literature. You don’t. You cannot see Caitanya Mahāprabhu.” He chastised him about the mistake. So to write theistic literature is not to be done by any ordinary man. It is not to, because they, they do not know. So we should not read any literature which is not presented by a bona fide Vaiṣṇava. It has been forbidden by Sanātana Goswāmī.

Lectures : Srimad-Bhagavatam Lectures : Canto 7: Lectures : SB 7.9: Lectures : Srimad-Bhagavatam 7.9.7 — Mayapur, February 14, 1976 : 760214SB.MAY :

He said. Sanātana Goswāmī is our guide, ācārya. He is warning you that “If a person is not Vaiṣṇava, don’t hear anything nonsense from him.” That is the injunction. Don’t hear. This is very rigidly to be followed.

Lectures : Sri Caitanya-caritamrta Lectures : Adi-lila: Lectures : Adi 7: Lectures : Sri Caitanya-caritamrta, Adi-lila 7.39-47 — San Francisco, February 1, 1967 : 670201CC.SF :

So this, this incident is that Caitanya Mahāprabhu, first of all He visited Benares and went to Vṛndāvana. Then, while coming back, He stayed at Allahabad, Prayag, for ten days for instructing Rūpa Goswami. That we have already discussed. Now again He has come back to Benares. So He was staying at Candraśekhara’s house, and He was taking His meals at Tapana Miśra’s house. In the meantime, Sanātana Goswami came to see Him. Sanātana Goswami, after retirement, he had many troubles. He was arrested by the Nawab because Nawab thought him that he was very important hand. “He has now… By sentiment, he’s going to Caitanya.” So he thought it wise to arrest him. And Sanātana Gosvāmī had some money, so he bribed the superintendent of jail, and he let him go away. So with great difficulty, he reached Caitanya Mahāprabhu, and he met Caitanya Mahāprabhu at Benares, and for two months he was instructed all the principles of devotional service and different incarnations. We have… Some part of this Sanātana instruction, we have discussed. Again we shall discuss. So this Sanātana Gosvāmī met at Benares while Caitanya Mahāprabhu was returning back from Vṛndāvana. We shall discuss this point tomorrow.

Lectures : General Lectures : Lecture — Bombay, March 19, 1972 : 720319LE.BOM :

They engaged themselves. They were ministers. Rūpa Goswāmī and Sanātana Goswāmī, they were two great ministers in the government of Pathan kingdom in Bengal. And they resigned the post just for the benefit of the mass of people. They became mendicants, tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ. So this is the mission of all who is born in India. That is the statement by Lord Caitanya Mahāprabhu

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters :

Śrī Caitanya Mahāprabhu is none other than the combined form of Śrī Rādhā and Kṛṣṇa. He is the life of those devotees who strictly follow in the footsteps of Śrīla Rūpa Gosvāmī. Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī are the two principal followers of Śrīla Svarūpa Dāmodara Gosvāmī, who acted as the most confidential servitor of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, known as Viśvambhara in His early life. A direct disciple of Śrīla Rūpa Gosvāmī was Śrīla Raghunātha dāsa Gosvāmī. The author of Śrī Caitanya-caritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, stands as the direct disciple of Śrīla Rūpa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī.

Antya 20.52-“I do not mind My personal distress. I only wish for the happiness of Kṛṣṇa, for His happiness is the goal of My life. However, if He feels great happiness in giving Me distress, that distress is the best of My happiness.

Purport-Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that a devotee does not care about his own happiness and distress; he is simply interested in seeing that Kṛṣṇa is happy, and for that purpose he engages in various activities. A pure devotee has no way of sensing happiness except by seeing that Kṛṣṇa is happy in every respect. If Kṛṣṇa becomes happy by giving him distress, such a devotee accepts that unhappiness as the greatest of all happiness. Those who are materialistic, however, who are very proud of material wealth and have no spiritual knowledge, like the prākṛta-sahajiyās, regard their own happiness as the aim of life. Some of them aspire to enjoy themselves by sharing the happiness of Kṛṣṇa. This is the mentality of fruitive workers who want to enjoy sense gratification by making a show of service to Kṛṣṇa.

Antya 20.55-“Why does a woman continue to live who knows that Kṛṣṇa’s heart is unhappy but who still shows her deep anger toward Him? She is interested in her own happiness. I condemn such a woman to be struck on the head with a thunderbolt, for We simply want the happiness of Kṛṣṇa.

Purport-A devotee who is satisfied only with his own sense gratification certainly falls down from the service of Kṛṣṇa. Being attracted by material happiness, he later joins the prākṛta-sahajiyās, who are considered to be nondevotees.

Antya 20.57-“The wife of a brāhmaṇa suffering from leprosy manifested herself as the topmost of all chaste women by serving a prostitute to satisfy her husband. She thus stopped the movement of the sun, brought her dead husband back to life and satisfied the three principal demigods [Brahmā, Viṣṇu and Maheśvara].

Purport-The Āditya Purāṇa, Mārkaṇḍeya Purāṇa and Padma Purāṇa tell about a brāhmaṇa who was suffering from leprosy but had a very chaste and faithful wife. He desired to enjoy the company of a prostitute, and therefore his wife went to her and became her maidservant, just to draw her attention for his service. When the prostitute agreed to associate with him, the wife brought her the leprotic husband. When that leper, the sinful son of a brāhmaṇa, saw the chastity of his wife, he finally abandoned his sinful intentions. While coming home, however, he touched the body of Mārkaṇḍeya Ṛṣi, who thus cursed him to die at sunrise. Because of her chastity, the woman was very powerful. Therefore when she heard about the curse, she vowed to stop the sunrise. Because of her strong determination to serve her husband, the three deities — namely Brahmā, Viṣṇu and Maheśvara — were very happy, and they gave her the benediction that her husband would be cured and brought back to life. This example is given herein to emphasize that a devotee should engage himself exclusively for the satisfaction of Kṛṣṇa, without personal motives. That will make his life successful.

Feb 25 1977 Mayapur room conversation

Prabhupāda: No, another thing, it is aparādha… Nāmno balād yasya hi pāpa-buddhiḥ. Unless he is in the process, he’ll think, “I am chanting Hare Kṛṣṇa mantra, so whatever sinful activities I am…, it will be controlled.”

Brahmānanda: That’s the worst offense.

Prabhupāda: Yes. That is very bad offense.

Hari-śauri: So we’re actually advertising the process of devotional service, not just simply haphazard chanting.

Prabhupāda: First of all we are chanting just to make him little attracted. Ādau śraddhā.

Rāmeśvara: Just to popularize it.

Prabhupāda: Yes, that’s it. Then, if the heart is little cleansed, then they will understand. It will be effective,but when it is done properly it will give real effect. Outsider, those who are chanting, we don’t discourage him.

Rāmeśvara: We want then to chant more.

Prabhupāda: Yes. But we must… They must know the science also.

Rāmeśvara: Just like this Alice Coltrane. She has done her small part. She made this record album with Govinda Jaya Jaya and Hare Kṛṣṇa.

Prabhupāda: That is… That will be a good thing. But when he does it properly it will be more effective, because there is... If one does not chant in the process, then gradually it degrades. The offense will increase. There is chance.

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Review of Siddhanta Ratnam, an Introduction to the Govinda Bhasya. Originally written by Sripada Baladeva Vidyabhusana with commentary by Vedanta Vagisa. Translated by Dr. Demian Martin, Phd.

Sri Srimad Swami Bhaktivedanta Prabhupada, the renowned author of over 75 books on Indology and Gaudiya Vaishnavism, commented on Baladeva Vidyabhusana’s Vedanta-Sutra commentary:

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

This recent translation of the Siddhanta-ratnam of Baladeva Vidyabhusana by Dr. Demian Martin is a rich mixture of scholarship, detailed research and modern rendering of complex dialectical and theological arguments. The Siddhanta-Ratna was a hidden an esoteric gem couched in terse Sanskrit for over 200 years. The current edition brings the reader to the wonderful world of vedantic arguments with the detailed elucidations and explanatory commentary of Vedanta Vagisa, an associate of Baladeva.

The author also gives a detailed historical rendering of the circumstances leading to the debate with the panditas of the Ramanandi sect and the order of Govinda deva himself to Baladeva to write the commentary on Vedanta-Sutra, thus the name, Govinda Bhasya.

Every practicing Gaudiya Vaishnava and every person interested in Indian philosophy, should procure this translation and dive deep into the subtle and powerful arguments of Baladeva and Vedanta Vagisa. Baladeva was trained under the panditas and scholars of the Madhva-sampradaya in Mysora, Karnataka. The current work is available through Amazon, both in Kindle and paperback versions.

https://www.amazon.com/Siddhanta-ratnam-Introduction-Govinda-bhasya-Baladeva-Vidyabhusana-ebook/dp/B07SSF5L1L

More Merciful Than the Lord

“Even though a person is rejected by the Supreme Personality of Godhead, the devotees of the Lord do not reject him; therefore the Lord’s devotees are more merciful than the Lord Himself. Śrīla Narottama dāsa Ṭhākura thus sings, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: one cannot be relieved from the material clutches without engaging in the service of pure devotees. The Lord Himself may sometimes be very hard, but the devotees are always kind.”

(Caitanya-caritāmṛta Madhya 10.67, Purport)

“Men who are ignorant cannot appreciate activities in Kṛṣṇa consciousness, and therefore Lord Kṛṣṇa advises us not to disturb them and simply waste valuable time. But the devotees of the Lord are more kind than the Lord because they understand the purpose of the Lord. Consequently they undertake all kinds of risks, even to the point of approaching ignorant men to try to engage them in the acts of Kṛṣṇa consciousness, which are absolutely necessary for the human being.”

(Bhagavad-gīta As It Is 3.29 Purport)

“The bona fide representative of God is as good as God Himself. Or, in other words, the loving representative of the Lord is more kind and more easy to approach. A sinful soul cannot approach the Lord directly, but such a sinful man can very easily approach a pure devotee of the Lord. And if one agrees to put himself under the guidance of such a devotee of the Lord, he can also understand the science of God and can also become like the transcendental pure devotee of the Lord and thus get his liberation back to Godhead, back home for eternal happiness.”

(Śrīmad-Bhāgavatam 2.7.46, Purport)

“Kṛṣṇa said that devotees, that you should not disturb them. But devotees are so kind that taking all risk. Just like Nityānanda Prabhu took all risk, Lord Jesus Christ took all risk. Therefore a devotee is more kind than God. A devotee is more merciful than God Himself. We should always remember this.

And therefore Kṛṣṇa says, mad-bhaktaḥ pūjyābhyādhika. ‘Anyone who worships My devotee, he worships more than what he can do for Me.’ That means He appreciates the worship of His devotee than to Himself. So actually, devotees are so kind. Kṛṣṇa says, ‘Those who are absorbed too much in material consciousness, don’t disturb them.’ But devotees take the risks, even at the cost of life. Therefore devotee is so dear to Kṛṣṇa. That will be explained in the Eighteenth chapter. ‘The person who takes all risk for preaching God consciousness, nobody is dearer than him in the human society.’ Kṛṣṇa says like that.”

(Srila Prabhupada Lecture, Los Angeles, December 30, 1968) compiled by Padmapani dasa

Sri Vakresvara Pandita tirobhava tithi (disappearance day)

Monday, July 8, 2019 [Mayapura, West Bengal, Bharata Bhumi time]

compiled by Yasoda nandana das

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Srila Prabhupada explains the Glories to Sri Vakresvara Pandita,

compiled by Yasoda nandana dasa

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SB 4.29.58-The results of whatever a living entity does in this life are enjoyed in the next life.

PURPORT-A person generally does not know how one body is linked with another body. How is it possible that one suffers or enjoys the results of activities in this body in yet another body in the next life. This is a question the King wants Nārada Muni to answer. How may one have a human body in this life and not have a human body in the next? Even great philosophers and scientists cannot account for the transferal of karma from one body to another. As we experience, every individual soul has an individual body, and one person’s activities or one body’s activities are not enjoyed or suffered by another body or another person. The question is how the activities of one body are suffered or enjoyed in the next.

SB 4.29.59-The expert knowers of the Vedic conclusions say that one enjoys or suffers the results of his past activities. But practically it is seen that the body that performed the work in the last birth is already lost. So how is it possible to enjoy or suffer the reactions of that work in a different body?

PURPORT-Atheists want evidence for the resultant actions of past activities. Therefore they ask, “Where is the proof that I am suffering and enjoying the resultant actions of past karma?” They have no idea how the subtle body carries the results of the present body’s actions down to the next gross body. The present body may be finished grossly, but the subtle body is not finished; it carries the soul to the next body. Actually the gross body is dependent on the subtle body. Therefore the next gross body must suffer and enjoy according to the subtle body. The soul is carried by the subtle body continuously until liberated from gross material bondage.

Note-You plant seeds in a garden, walk away still without you there they will come up. Or rob a bank, get away and you think your free, but the police will track you down-then the results of your past acts will catch up to you. Or a kid touches fires thinking it wont burn him, but the law works even if we are ignorant of it.

SB 4.29.60-The great sage Nārada continued: The living entity acts in a gross body in this life. This body is forced to act by the subtle body, composed of mind, intelligence and ego. After the gross body is lost, the subtle body is still there to enjoy or suffer. Thus there is no change.

PURPORT-The living entity has two kinds of body—the subtle body and the gross body. Actually he enjoys through the subtle body, which is composed of mind, intelligence and ego. The gross body is the instrumental outer covering. When the gross body is lost, or when it dies, the root of the gross body—the mind, intelligence and ego—continues and brings about another gross body. Although the gross bodies apparently change, the real root of the gross body—the subtle body of mind, intelligence and ego—is always there. The subtle body’s activities—be they pious or impious—create another situation for the living entity to enjoy or suffer in the next gross body. Thus the subtle body continues whereas the gross bodies change one after another.

Since modern scientists and philosophers are too materialistic, and since their knowledge is taken away by the illusory energy, they cannot explain how the gross body is changing. The materialistic philosopher Darwin has tried to study the changes of the gross body, but because he had no knowledge of either the subtle body or the soul, he could not clearly explain how the evolutionary process is going on. One may change the gross body, but he works in the subtle body. People cannot understand the activities of the subtle body, and consequently they are bewildered as to how the actions of one gross body affect another gross body. The activities of the subtle body are also guided by the Supersoul, as explained in Bhagavad-gītā (15.15): sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca

“I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness.”

Because the Supreme Personality of Godhead as Supersoul is always guiding the individual soul, the individual soul always knows how to act according to the reactions of his past karma. In other words, the Supersoul reminds him to act in such a way. Therefore although there is apparently a change in the gross body, there is a continuation between the lives of an individual soul.

Note-You want to go fast, so you wrap a fast car around your body. We enjoy speed thru that body. The subtle bodies activities kpious or impious create another situation in the next gross body. For example-somebody has venereal disease, gets a Doctor to treat it, it becomes cured, but because the same desire which caused the disease is still there in ones subtle body(mind) he will contract the same disease again because the real cause has not been eliminated.

One may change his gross body but he works in the subtle body so one becomes bewildered how actions in one body affect those of another body. For example when dreaming we creat a situation in the mind-this mental energy is very strong. There may be a horrible dream and we wake up in a sweat. That dream was real, although temporary but still caused us trouble because we thought it was real at the time. The only way out of such situations is to wake from the dream.

Because the Supersoul (Paramatma-Lord in the heart) is always guiding us, He tells us how to act according to reactions from past karma. This explains the question as to how does karma go from one body to the next.

SB 4.29.61-The living entity, while dreaming, gives up the actual living body. Through the activities of his mind and intelligence, he acts in another body, either as a god or a dog. After giving up this gross body, the living entity enters either an animal body or a demigod’s body on this planet or on another planet. He thus enjoys the results of the actions of his past life.

PURPORT-Although the root of distress and happiness is the mind, intelligence and ego, a gross body is still required as an instrument for enjoyment. The gross body may change, but the subtle body continues to act. Unless the living entity gets another gross body, he will have to continue in a subtle body, or a ghostly body. One becomes a ghost when the subtle body acts without the help of the instrumental gross body. As stated in this verse, śayānam imam utsṛjya śvasantam. The gross body may lie on a bed and rest, and even though the machinery of the gross body is working, the living entity may leave, go into a dream, and return to the gross body. When he returns to the body, he forgets his dream. Similarly, when the living entity takes on another gross body, he forgets the present gross body. The conclusion is that the subtle body—mind, intelligence and ego—creates an atmosphere with desires and ambitions that the living entity enjoys in the subtle body. Actually the living entity is in the subtle body, even though the gross body apparently changes and even though he inhabits the gross body on various planets. All the activities performed by the living entity in the subtle body are called illusory because they are not permanent. Liberation means getting out of the clutches of the subtle body. Liberation from the gross body simply involves the transmigration of the soul from one gross body to another. When the mind is educated in Kṛṣṇa consciousness, or higher consciousness in the mode of goodness, one is transferred either to the upper, heavenly planets or to the spiritual world, the Vaikuṇṭha planets. One therefore has to change his consciousness by cultivating knowledge received from Vedic instructions from the Supreme Personality of Godhead through the disciplic succession. If we train the subtle body in this life by always thinking about Kṛṣṇa, we will transfer to Kṛṣṇaloka after leaving the gross body. This is confirmed by the Supreme Personality of Godhead.

janma karma ca me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma

naiti mām eti so ’rjuna “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” (Bg. 4.9)

Thus the change of the gross body is not very important, but the change of the subtle body is important. The Kṛṣṇa consciousness movement is educating people to enlighten the subtle body. The perfect example in this regard is Ambarīṣa Mahārāja, who always engaged his mind on the lotus feet of Lord Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayoḥ. Similarly, in this life we should always fix our mind on the lotus feet of Kṛṣṇa, who is present in His arcā-vigraha, the incarnation of the Deity in the temple. We should also always engage in His worship. If we engage our speech in describing the activities of the Lord and our ears in hearing about His pastimes, and if we follow the regulative principles to keep the mind intact for advancing in Kṛṣṇa consciousness, we shall certainly be elevated to the spiritual platform. Then at the time of death the mind, intelligence and ego will no longer be materially contaminated.

“Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Being completely absorbed in Me, surely you will come to Me.”

SB 4.29.62-The living entity labors under the bodily conception of “I am this, I am that. My duty is this, and therefore I shall do it.” These are all mental impressions, and all these activities are temporary; nonetheless, by the grace of the Supreme Personality of Godhead, the living entity gets a chance to execute all his mental concoctions. Thus he gets another body.

PURPORT-As long as one is absorbed in the bodily conception, his activities are performed on that platform. This is not very difficult to understand. In the world, we see that every nation is trying to supersede every other nation and that every man is trying to advance beyond his fellow man. All these activities are going on under the name of advancement of civilization. There are many plans for making the body comfortable, and these plans are carried in the subtle body after the destruction of the gross body. It is not a fact that after the gross body is destroyed the living entity is finished. Although many great philosophers and teachers in this world are under the impression that after the body is finished everything is finished, this is not a fact. Nārada Muni says in this verse that at death one takes his plans with him (gṛhṇīyāt), and to execute these plans he gets another body. This is called punar bhavaḥ. When the gross body is finished, the plans of the living entity are taken by the mind, and by the grace of the Lord, the living entity gets a chance to give these plans shape in the next life. This is known as the law of karma. As long as the mind is absorbed in the laws of karma, a certain type of body must be accepted in the next life.

Karma is the aggregate of fruitive activities conducted to make this body comfortable or uncomfortable. We have actually seen that when one man was about to die he requested his physician to give him a chance to live four more years so that he could finish his plans. This means that while dying he was thinking of his plans. After his body was destroyed, he doubtlessly carried his plans with him by means of the subtle body, composed of mind, intelligence and ego. Thus he would get another chance by the grace of the Supreme Lord, the Supersoul, who is always within the heart.

SB 4.29.63-One can understand the mental or conscious position of a living entity by the activities of two kinds of senses—the knowledge-acquiring senses and the executive senses. Similarly, by the mental condition or consciousness of a person, one can understand his position in the previous life.

PURPORT-There is an English proverb that says, “The face is the index of the mind.” If one is angry, his anger is immediately expressed in his face. Similarly, other mental states are reflected by the actions of the gross body. In other words, the activities of the gross body are reactions of the mental condition. The mind’s activities are thinking, feeling and willing. The willing portion of the mind is manifest by the activities of the body. The conclusion is that by the activities of the body and senses, we can understand the condition of the mind. The condition of the mind is affected by past activities in the past body. When the mind is joined with a particular sense, it immediately becomes manifest in a certain way. For instance, when there is anger in the mind, the tongue vibrates so many maledictions. Similarly, when the mind’s anger is expressed through the hand, there is fighting. When it is expressed through the leg, there is kicking. There are so many ways in which the subtle activities of the mind are expressed through the various senses.The mind of a person in Kṛṣṇa consciousness also acts in a similar way. The tongue chants Hare Kṛṣṇa, the mahā-mantra, the hands are raised in ecstasy, and the legs dance in Kṛṣṇa consciousness. These symptoms are technically called aṣṭa-sāttvika-vikāra. Sāttvika-vikāra is transformation of the mental condition in goodness or sometimes transcendental ecstasy.

Note-As a man thinketh so he becomes. Our interests now tell us where we will go. Point a car south, and thats where you and it will go.

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SB 4.29.46-When a person is fully engaged in devotional service, he is favored by the Lord, who bestows His causeless mercy. At such a time, the awakened devotee gives up all material activities and ritualistic performances mentioned in the Vedas.

PURPORT-

In the previous verse, those who are in knowledge have been described as unable to appreciate the Supreme Personality of Godhead.Similarly, this verse indicates that those who are followers of the Vedic rituals, as well as those who are followers of fruitive activities, are unable to see the Supreme Personality of Godhead. In these two verses both the karmīs and jñānīs are described as unfit to understand Him.As described by Śrīla Rūpa Gosvāmī, only when one is completely free from mental speculation and fruitive activity (anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam[Madhya 19.167]) can one engage in pure devotional service without being polluted by material desires. The significant word ātma-bhāvitaḥ indicates that the Lord is awakened in one’s mind if one constantly thinks of Him. A pure devotee is always thinking of the lotus feet of the Lord (sa vai manaḥ kṛṣṇa-padāravindayoḥ). A pure devotee cannot remain a moment without being absorbed in thoughts of the Supreme Personality of Godhead. This constant thinking of the Lord is described in Bhagavad-gītā as satata-yuktānām, always engaging in the Lord’s service. Bhajatāṁ prīti-pūrvakam: this is devotional service in love and affection. Because the Supreme Personality of Godhead dictates to the pure devotee from within, the devotee is saved from all material activities. Even the Vedic ritualistic ceremonies are considered material activities because by such activities one is simply elevated to other planetary systems, the residential abodes of the demigods. Lord Kṛṣṇa says in Bhagavad-gītā (9.25):

yānti deva–vratā devān pitṝn yānti pitṛ–vratāḥ bhūtāni yānti bhūtejyā yānti mad-yājino ’pi mām

“Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.”

The word ātma-bhāvitaḥ also indicates that a devotee is always engaged in preaching to deliver conditioned souls. It is said of the six Gosvāmīs: nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau lokānāṁ hita-kāriṇau. A pure devotee of the Supreme Personality of Godhead is always thinking of how fallen, conditioned souls can be delivered. The Supreme Personality of Godhead, influenced by the merciful devotees’ attempt to deliver fallen souls, enlightens the people in general from within by His causeless mercy. If a devotee is blessed by another devotee, he becomes free from karma-kāṇḍa and jñāna-kāṇḍa activities. As confirmed in Brahma-saṁhitā, vedeṣu durlabham: the Supreme Personality of Godhead cannot be realized through karma-kāṇḍa and jñāna-kāṇḍa. Adurlabham ātma-bhaktau: the Lord is realized only by a sincere devotee.

This material world, the cosmic manifestation, is created by the Supreme Personality of Godhead, and the living entities have come here to enjoy themselves. The Vedic instructions guide them according to different regulative principles, and intelligent people take advantage of these instructions. They thus enjoy material life without being disturbed. This is actually illusion, and to get out of this illusion by one’s own endeavor is very difficult. The general populace is engaged in material activities, and when people are a little advanced, they become attracted by the ritualistic ceremonies mentioned in the Vedas. However, when one is frustrated in the performance of these ritualistic ceremonies, he again comes to material activities. In this way both the followers of the Vedic rituals and the followers of material activities are entangled in conditional life. These people get the seed of devotional service only by the good will of the guru and Kṛṣṇa. This is confirmed in Caitanya-caritāmṛta: guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja.

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SB 4.29.31-The living entity is exactly like a dog, who, overcome with hunger, goes from door to door for some food. According to his destiny, he sometimes receives punishment and is driven out and at other times receives a little food to eat. Similarly, the living entity, being influenced by so many desires, wanders in different species of life according to destiny. Sometimes he is high, and sometimes he is low. Sometimes he goes to the heavenly planets, sometimes to hell, sometimes to the middle planets, and so on.

SB 4.29.32-The living entities are trying to counteract different miserable conditions pertaining to providence, other living entities or the body and mind. Still, they must remain conditioned by the laws of nature, despite all attempts to counter these laws.

PURPORT-Just as a dog wanders here and there for a piece of bread or punishment, the living entity perpetually wanders about trying to be happy and planning in so many ways to counteract material misery. This is called the struggle for existence. We can actually see in our daily lives how we are forced to make plans to drive away miserable conditions. To get rid of one miserable condition, we have to put ourselves in another kind of miserable condition. A poor man suffers for want of money, but if he wants to become rich, he has to struggle in so many ways. Actually that is not a valid counteracting process but a snare of the illusory energy. If one does not endeavor to counteract his situation but is satisfied with his position, knowing that he has obtained his position through past activities, he can instead engage his energy to develop Kṛṣṇa consciousness. This is recommended in all Vedic literature.

tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ tal labhyate duḥkhavad anyataḥ sukhaṁ kālena sarvatra gabhīra-raṁhasā

“Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pātāla]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.” (Bhāg. 1.5.18) One should simply try to develop his Kṛṣṇa consciousness and not waste his time trying to improve his material condition. Actually the material condition cannot be improved. The process of improvement means accepting another miserable condition. However, if we endeavor to improve our Kṛṣṇa consciousness, the distresses of material life will disappear without extraneous endeavor. Kṛṣṇa therefore promises, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: “O son of Kuntī, declare it boldly that My devotee never perishes.” (Bg. 9.31) One who takes to the path of devotional service will never be vanquished, despite all miseries of the body and mind and despite all misery brought about by other living entities and providence, miseries which are beyond our control.

SB 4.29.32-A man may carry a burden on his head, and when he feels it to be too heavy, he sometimes gives relief to his head by putting the burden on his shoulder. In this way he tries to relieve himself of the burden. However, whatever process he devises to counteract the burden does nothing more than put the same burden from one place to another.

PURPORT-This is a good description of an attempt to transfer a burden from one place to another. When one gets tired of keeping a burden on his head, he will place it on his shoulder. This does not mean that he has become freed from the strains of carrying the burden. Similarly, human society in the name of civilization is creating one kind of trouble to avoid another kind of trouble. In contemporary civilization we see that there are many automobiles manufactured to carry us swiftly from one place to another, but at the same time we have created other problems. We have to construct so many roads, and yet these roads are insufficient to cope with automobile congestion and traffic jams. There are also the problems of air pollution and fuel shortage. The conclusion is that the processes we manufacture to counteract or minimize our distresses do not actually put an end to our pains. It is all simply illusion. We simply place the burden from the head to the shoulder. The only real way we can minimize our problems is to surrender unto the Supreme Personality of Godhead and give ourselves up to His protection. The Lord, being all-powerful, can make arrangements to mitigate our painful life in material existence.

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“Kṛṣṇa means Jagannātha. Jagat. Jagat means this world, and nātha means master, or proprietor. So Kṛṣṇa says in the Bhagavad-gītā, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: (BG 5.29) ‘I am the proprietor of all the planets.’ Therefore He is Jagannātha. Jagannātha means the proprietor of all the world, all the planets.” (Srila Prabhupada Lecture, San Francisco, July 4, 1970)

“Regarding Lord Jagannath, He is the unfinished carved form of Krishna. One king named Indradyumna wanted to establish a Jagannatha temple some thousands of years ago, but while the Deities were being carved by the heavenly carpenter, Visva Karma, the king was in too much haste, and he established the half-finished Deities in the temple. Jagannath means the Lord of the universe. That is Krishna. Krishna as the only one Lord of everything is confirmed in the Brahma Samhita, Srimad Bhagavatam, Bhagavad Gita, Chaitanya Charitamrta, and all Vedic literature.”

(Srila Prabhupada Letter, July 28, 1969)

“There is no difference between Lord Jagannātha and Kṛṣṇa, but here Lord Jagannātha is fixed as the Absolute Person appearing in wood. Therefore He does not move.”
(Caitanya-caritāmṛta Antya 5.148)

“The Deity worshiped in the Temples are Jagannatha Swami with Balarama and Subhadra, and Radha Krishna. When we first start a Temple, we start with Jagannath Swami. My Guru Maharaj recommended Temples of Jagannath in these countries, so I was inspired to establish first of all Jagannath Swami because He is kind even to the mlecchas. Then, when there is opportunity, I establish Radha Krishna Murti. So generally in all our Temples, Jagannath Swami and Lord Chaitanya Sankirtan pictures are invariably there, and gradually we are installing Radha Krishna Murties in each and every center.” (Srila Prabhupada Letter, February 5, 1970)

“By the grace of Lord Śrī Kṛṣṇa, we had the chance of being born in a Vaiṣṇava family, and in our childhood we imitated the worship of Lord Kṛṣṇa by imitating our father. Our father encouraged us in all respects to observe all functions such as the Ratha-yātrā and Dola-yātrā ceremonies, and he used to spend money liberally for distributing prasāda to us children and our friends. Our spiritual master, who also took his birth in a Vaiṣṇava family, got all inspirations from his great Vaiṣṇava father, Ṭhākura Bhaktivinoda. That is the way of all lucky Vaiṣṇava families.” (Śrīmad-Bhāgavatam 2.3.15, Purport)

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You should read all this. You don’t read. In the first volume of Bhāgavata these things are explained. But I don’t think you read all these things. Do you read? So if you don’t read, then you will feel restless: “Oh, let me go from Japan to India, from India to Japan.” You are restless because you don’t read. I am laboring so hard for you, but you don’t take advantage. Don’t take advantage of eating and sleeping. Take advantage of these books. Then your life will be successful. My duty—I have given you so valuable things, day and night trying to convince you, each word to word. And if you don’t take advantage of this, then what can I do for you? All right. (end)

Link to this page: https://prabhupadabooks.com/classes/sb/2/9/14/melbourne/april/13/1972

Certainly that heart is steel-framed which, in spite of one’s chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end.

PURPORT-

We should note with profit that in the first three chapters of the Second Canto a gradual process of development of devotional service is being presented. In the First Chapter the first step in devotional service for God consciousness by the process of hearing and chanting has been stressed, and a gross conception of the Personality of Godhead in His universal form for the beginners is recommended. By such a gross conception of God through the material manifestations of His energy, one is enabled to spiritualize the mind and the senses and gradually concentrate the mind upon Lord Viṣṇu, the Supreme, who is present as the Supersoul in every heart and everywhere, in every atom of the material universe. The system of pañca–upāsanā,recommending five mental attitudes for the common man, is also enacted for this purpose, namely gradual development, worship of the superior that may be in the form of fire, electricity, the sun, the mass of living beings, Lord Śiva and, at last, the impersonal Supersoul, the partial representation of Lord Viṣṇu. They are all nicely described in the Second Chapter, but in the Third Chapter further development is prescribed after one has actually reached the stage of Viṣṇu worship, or pure devotional service, and the mature stage of Viṣṇu worship is suggested herein in relation to the change of heart.

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Hare Krishna Society

Srila Sanatana Goswami tirobhava tithi – Tuesday, July 16, 2019 [Mayapura, West Bengal, Bharata Bhumi time]

SP explains the process/science of chanting Hare Krsna mantra

Review of Siddhanta Ratnam

More Merciful Than the Lord

Sri Vakresvara Pandita tirobhava tithi (disappearance day)

How are we linked from one body to the next one? Why does reincarnation even exist anyway? SP answers it all

In One purport Srila Prabhupada sums up the entire Krsna Consciousness philosophy

counteracting one misery with another misery only means- more misery

Dressing the Deities nicely, we will forget Maya–SP

“I am laboring so hard for you, but you don’t take advantage”–SP