Sri Advaita Path

House of Sri Advaita Acarya at Shantipur

Sri Advaita Acarya is avatar of Sadashiva, the original Siva of the spiritual world and Maha Vishnu, the original purusha of the universal creation. That same personality descended into this world to assist Lord Caitanya Mahaprabhu by accepting the role of the servant of the servant. It was only because of Advaita Acarya’s deep compassion and fervent loud crying and prayers to Lord Krishna for us conditioned souls of Kali Yuga who are been glided in the materialistic ocean of darkness bereft of forgetfulness of Lord Krishna, that He made Sri Caitanya Mahaprabhu to appear to spread the holy name of Krishna and save us from clutches of maya.

At Shantipur, amidst the groves of beautiful mango trees is the house of Sri Advaita Acarya. Shantipur is 1 hour from Sri Mayapur Dhama and lies just off of the main road to Kolkata in Ranaghat area. It is here in Santipur that Advaita Acarya made the vow to make Lord Krishna advent to this world in Kali-yuga as Sri Caitanya Mahaprabhu to deliver us fallen souls by taking up the chanting of Lord Krishna's name and to spread pure unalloyed devotion. The deity of Sri Madan Gopal and the saligrama-sila that Advaita Acarya worshipped to invoke the advent of Lord Caitanya Mahaprabhu are there at Santipur temple. Several wonderful pastimes took place in Shantipur including meeting of Haridas Thakura and Advaita Acarya, pastimes of Nityananda Prabhu and Lord Caitanya, Lord Caitanya’s arrival at Santipur after His sannayasa and the first meeting of Srila Raghunatha dasa Thakura with Lord Caitanya. Srila Madhavendra Puri, the spiritual master of Advaita Acarya’s also visited here while he was visiting Jagannatha Puri to get sandalwood for his Gopal in Govardhana. Every year on the disappearance day of Srila Madhavendra Puri, which comes just before Gaura Purnima, thousands of Gaudiya Vaishnavas assemble in the holy land of Santipur, and a big feast is served to everyone. Great importance and speciality of this day is that every Vaishnava that comes to Shantipur on this day, makes sure to do at least little service to serve the maha-prasadam to other Vaishnavas.

Srila Prabhupada visited Shantipur during his grihastha days and the day before departing to USA on Jaladhuta in 1965, he again came here chanting Hare Krishna japa deeply and weeping bitterly praying for the mercy of Caitanya Mahaprabhu, Nityananda Prabhu and Advaita Prabhu. The pujari of Shantipur temple had seen him coming since 1940s & 1950s coming here and now it’s been several years that he come back again. Pujari asked him, “Who are you? I remember you coming for so many years.” Srila Prabhupada responded, “My name is Abhaya Charanavinda Bhaktivedanta Swami, and I am a disciple of that empowered soul, Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada, who has come to deliver world. I have been coming here because my gurudeva has given me an impossible mission to perform. He has ordered me to take the message of Lord Caitanya and the Holy Names of Krishna across the ocean to spread all over the world. I have no qualification, no ability, people in the western world have never heard the name of Krishna or who is Radharani. How to convince them? Therefore, for all these years, I have been coming here. Because this is the place that Advaita Acarya, Lord Caitanya, and Nityananda Prabhu are eternally present. They are planning to take the Holy Names all over world. I have been coming here, praying to Them to empower me to fulfil my guru’s order. Tomorrow I am taking a cargo ship to New York City. But I don’t know what I will find there. I don’t know how I will do it. So I am crying to my gurudeva and to the Supreme Personality of Godhead to empower me.”

Sri Caitanya Caritamrta Adi-lila chapter 6 describes: “Advaita Acarya is the incarnation of Maha-Visnu, whose main function is to create the cosmic world through the actions of maya. Because He is non-different from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Acarya. He is the Lord and the incarnation of the Lord’s devotee. His glories are beyond the conception of ordinary living beings. Maha-Visnu performs all the functions for the creation of the universes. Sri Advaita Acarya is His direct incarnation.”

Among many important festivals of Bengal, Ras Yatra in Shantipur is very ancient. This festival was started by Mathuresh Goswami, the grandson of Sri Advaita Acarya. The principle deity of the town is Sri Radharaman in the family of Baro Gosai descending from the lineage of Mathuresh Goswami. The deity was originally installed as 'Dol Govinda' in Orissa by king Indradyumna. Later, due to some threats over there, king Basanta Roy brought the Deity to Yashohar (Jessore in Bangaldesh). Mathuresh Goswami was the spiritual master of Basanta Roy. Approximately in 1588, when Man Singha attacked Bengal under the Mughal rule, king Basanta Roy handed the deity to Mathuresh Goswami, who brought Him to Shantipur and established Him as Radharaman with another Deity of Radharani named as Srimati. During Ras Festival all the deities of Shantipur come out of Their temples. In special chariots known as Haoda, They visit the town. We were present there on the final day of the festival to witness 'Kunja-Bhanga', when after the Rasa Dance the deities return to Their respective temples. Devotees carry the deities in special rhythmic dance which is performed as per the beats of special percussion known as Dhak.

Read more: https://bit.ly/32AxivH

We are gathered here to celebrate the appearance day of Sri Advaita Acharya. Advaita Acharya is an incarnation of Maha-vishnu. In terms of pastimes, He appeared before Sri Chaitanya Mahaprabhu and so was considered an elder by Mahaprabhu. He was actually older than Lord Chaitanya’s own father.

Advaita Acharya, although Vishnu Himself, was in the mood of a Vaishnava. As a Vaishnava, He felt compassion for the fallen conditioned souls who were suffering without Krishna consciousness. Although previously Navadvipa had been a great center of devotion, it had deteriorated into a center of dry learning. Thus, Advaita Acharya felt compassion for the fallen souls of the age, so engrossed in material affairs, devoid of devotional service to Krishna. In the mood of a humble Vaishnava, although He was Vishnu Himself, He felt that He was not capable of delivering the fallen souls. He believed that only Sri Chaitanya Mahaprabhu Himself could preach the yuga-dharma of hari-nama-sankirtana and deliver them.

Advaita Acharya Prabhu was an ideal householder. He had read in the scriptures that the Lord sells Himself to a devotee who offers Him a tulasi leaf and a palmful of water. As a grihastha brahman, He worshipped a salagrama-sila at home. Therefore, He specifically began to worship Salagrama with Ganges water and tulasi leaves with the aim of bringing about Sri Chaitanya Mahaprabhu’s descent.

The Caitanya-caritamrta describes Sri Advaita Acharya’s appeal to Lord Krishna to appear again on earth. He cried with such intensity that the sound traveled throughout the entire universe and ultimately reached Sri Chaitanya Mahaprabhu. Because of the loud cries of Sri Advaita Acharya, Mahaprabhu did indeed descend, appearing in Navadvipa on the full moon night of Phalguna (February-March). Thus the Lord came at the request of Advaita Acharya, His pure devotee, to reclaim the fallen souls.

What was the method by which He reclaimed them? The method was hari-nama-sankirtana, the chanting of the holy names of the Lord. And so, in response to Advaita Acharya’s cries, the Lord appeared in Navadvipa on the full moon night of the Phalguna month, during a lunar eclipse, while millions of Hindus were bathing in the Ganges loudly chanting the holy names. Later, Sri Chaitanya Mahaprabhu Himself practiced sankirtana in Navadvipa-dhama, and after adopting the renounced order of life (sannyasa) left Navadvipa and traveled throughout India. Wherever He went, He chanted the holy names and induced others to chant the holy names as well.

Originally, after Lord Chaitanya took sannyasa, He wanted to make His residence in Vrindavan. His mother, however, could not bear the thought that He would be so far away. So in deference to His mother’s will, He made His headquarters in Jagannatha Puri, which is not so far from Navadvipa. Every year, devotees would travel from Navadvipa to Puri to attend the Ratha-yatra festival and have the association of Sri Chaitanya Mahaprabhu. Thus, they would go back and forth between Navadvipa and Puri and bring news to Mother Sachi about Lord Chaitanya.

Still, Lord Chaitanya had an ardent desire to visit Vrindavan, and so He left by foot from Puri to travel to Vrindavan-dhama. On the way, He stopped in a place called Ramakeli, the capital of the Muslim despot Nawab Hussein Shah. There the prime minister and the finance minister of the Nawab, who later became known as Srila Sanatana Gosvami and Srila Rupa Gosvami, came to meet Sri Chaitanya Mahaprabhu in disguise.

At the time, thousands of devotees were following Lord Chaitanya, and Lord Chaitanya inaugurated the hari-nama-sankirtana in Ramakeli just outside the area of the Nawab’s palace. The devotees chanted and danced day and night for many days. They totally forgot about eating, sleeping, and other bodily demands. They were simply absorbed in the ecstasy of hari-nama-sankirtana.

But after some time, a few of the devotees began to think of the Nawab, realizing that they were just outside the doorsteps of his palace. The Nawab, Hussein Shah, was a terrible tyrant. He killed people like anything. And he used intimidation to compel Rupa and Sanatana to serve him, threatening that if they didn’t accept his proposal to act as his ministers or secretaries, he would wreak havoc on the Hindu community and kill thousands. Some of the devotees began to become anxious that they were doing such loud hari-nama–sankirtana so close to the Nawab’s palace: “What if he takes notice of us and becomes enraged? He could kill us all!”

Sri Chaitanya Mahaprabhu, as the omniscient Lord, could understand the anxiety of these devotees. So He stopped the kirtan and told the devotees, “Although I am acting as a devotee, actually I am the Supreme Personality of Godhead, and because I am the Supreme Lord, no one can harm Me or My movement.” He explained that His movement of hari-nama–sankirtana was destined to spread to every town and village of every country of the world: prthivite ache yata nagaradi-grama, sarvatra pracara haibe mora nama. (Cb Antya 4.126)

During the time of Sri Chaitanya Mahaprabhu, His mission spread throughout India. But with the passage of time, even in India, it became weak. Unauthorized groups who claimed to be His followers but who did not actually understand or follow His principles arose and became prominent. The situation got worse and worse until, in the 1800s, Srila Bhaktivinoda Thakura appeared. He separated Sri Chaitanya Mahaprabhu’s true followers from the pseudo-followers and identified at least thirteen deviant groups (apasampradayas). He re-established the true idea of Chaitanya Mahaprabhu. He also discovered the birthplace of Chaitanya Mahaprabhu in Mayapur-dhama, and with his followers he located many different sites associated with the Lord’s pastimes, including the residence of Sri Advaita Acharya in Mayapur. Advaita Acharya actually had two residences—one in Mayapur-dhama itself and one about twenty miles away in Shantipur.

Although Lord Chaitanya had predicted that the holy name would be chanted and preached in every town and village of the world, even learned devotees could not imagine how such a phenomenon could come to pass. Still, Srila Bhaktivinoda Thakura predicted that very soon somebody would come to fulfill the prediction of Lord Chaitanya. And, as we know, His Divine Grace A. C. Bhaktivedanta Swami Prabhupada did emerge from the followers of Srila Bhaktivinoda Thakura and Srila Bhaktisiddhanta Sarasvati Thakura to fulfill the desire and prediction of Sri Chaitanya Mahaprabhu.

Yet this entire arrangement, from one point of view, was created simply to fulfill the desire of Sri Advaita Acharya. Sri Advaita Acharya was the one who so intensely desired that the Lord should come and deliver the fallen souls, especially through hari-nama-sankirtana, that Lord Chaitanya did appear. And now, more than five hundred years later, we are gathered here in Camarillo, California, chanting the holy names of Krishna. This is possible only because Sri Advaita Acharya Prabhu desired so intensely that we would be able to do so and thus be delivered from the bondage of material existence and imbued with the ecstasy of devotional service.

The sixteen words of the Hare Krishna maha-mantra—Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare—contain all spiritual truths. Realized devotees have actually seen the entire pastimes of Radha and Krishna within the maha-mantra. Srila Jiva Gosvami wrote a poem describing various pastimes of Radha and Krsna that transpire in the course of chanting one round of the Hare Krishna maha-mantra. Srila Bhaktivinoda Thakura discussed the import of each word of the maha-mantra, and each pair of words (Hare Krishna, Krishna Krishna, etc.). There are eight pairs of names that combine to make the sixteen words of the Hare Krishna maha-mantra. Bhaktivinoda Thakura explained how each pair corresponds to one verse of the Siksastaka prayer of Lord Chaitanya. Further, he wrote an entire chapter on each verse of the Siksastaka.

So, although superficially the Hare Krishna maha-mantra appears to be a simple combination of three different words arranged in a combination of sixteen, actually it contains the entire spiritual world. And as we go deeper and deeper in chanting the maha-mantra, we come closer and closer to entering into the spiritual world and the pastimes of Radha and Krishna. Thus, what Lord Chaitanya came to give by the intense desire of Sri Advaita Acharya, although it appears to be very simple—just an arrangement of sixteen words—is actually deeply profound and unlimitedly vast. It is the entire spiritual world, in comparison with which the whole material world is just a fraction.

The whole process is inconceivable. We know the story of Mother Yasoda and baby Krishna. On Krishna’s birthday, Balarama and the cowherd boys accused Krishna of having eaten some dirt, and Balarama and other sons of the gopas complained to Mother Yasoda. But Krishna denied that He had eaten any dirt. To the contrary, He accused Balarama and the other friends of being angry with Him from Their play and wanting to get Him into trouble. He said, “If you have any doubts, Mother, you can look into My mouth and see if there is any dirt.” So, Krishna opened His mouth, and Mother Yasoda looked inside. And in Krishna’s mouth she saw the entire universe, the whole cosmic manifestation. She saw all moving and nonmoving entities and all directions. She saw past, present, and future. She saw the material elements and the three qualities of nature. She even saw herself and Sri Vrindavan-dhama, and she became completely bewildered.

Mother Yasoda saw the entire cosmic manifestation in the mouth of Krishna, while Krishna Himself appeared just like a small child that she could hold in her arms. In the same way, the entire spiritual world is contained within the two syllables Krs and na, because the two syllables Krs-na are Krishna Himself, the origin of everything. That is actually the invaluable gift of Sri Chaitanya Mahaprabhu upon the fallen souls, given to us due to the desire of Sri Advaita Acharya.

Sri Advaita Acharya is very merciful. Advaita means “nondifferent.” He is Advaita because He is nondifferent from Hari, the Supreme Lord (advaitam harinadvaitad). And He is Acharya because He preaches the cult of devotion (acaryam bhakti-samsanat).

We are followers of Advaita Acharya. He is one of the acharyas in the line of Sri Chaitanya Mahaprabhu. Actually, He was initiated by Sri Madhavendra Puri and therefore is in the same generation of spiritual masters as Sri Isvara Puri, the spiritual master of Chaitanya Mahaprabhu Himself. Nevertheless, in one sense we can say Sri Advaita Acharya is in the line of Lord Chaitanya because He considered Himself to be His servant.

So He is acharya—Advaita Acharya. Not only did He induce Sri Chaitanya Mahaprabhu to descend to deliver the fallen souls through the holy name, but He also set the example how one can be acharya. Even as a grihastha, He was an acharya. Most people, especially in Kali-yuga, marry and become householders. Therefore, the example of Sri Advaita Acharya is most important for us. In some ways, His example may be even more relevant for most people in Kali-yuga than the example of Lord Chaitanya, who renounced family life at an early age, or that of Nityananda Prabhu, who as an avadhuta was beyond all material categories.

Thus, we all have been blessed by the mercy of Advaita Acharya, directly and indirectly. We should take advantage of His mercy and of the mercy He caused to descend from the spiritual world for us. We should serve Him with great love and affection.

Hare Krishna.

Devotee: Some of Lord Chaitanya’s devotees went and stayed with Him in Jagannatha Puri. So why not Advaita Acharya?

Giriraj Swami: Advaita Acharya was a grihastha, so He remained in Bengal. But when the other devotees would travel from Bengal to Orissa to join in the Ratha-yatra festival and spend the four months known as Chaturmasya with Chaitanya Mahaprabhu in Puri, He would accompany them. But then He would go back. It was really just the renunciates who were able to join Chaitanya Mahaprabhu. Some of them were married previously but joined later. Advaita Acharya, however, as far as we know, remained based in Bengal.

Actually, all the members of the Pancha-tattva more or less concealed their glories. It was only later that the devotees gradually realized their positions.

So, I conclude with a beautiful verse from Sri Caitanya-caritamrta (Adi 1.13):

advaitam harinadvaitad
acaryam bhakti-samsanat
bhaktavataram isam tam
advaita acaryam asraye

“Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Acarya. He is the Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him.”

Hare Krishna.

[A talk by Giriraj Swami on Sri Advaita Acharya’s appearance day, February 8, 2003, Camarillo, California]

Source: http://www.dandavats.com/?p=15220

Today we are observing Advaita Acarya’s appearance day, which is on saptami tithi in the month of Magha.
Advaita Acarya appeared first, then He made Mahaprabhu, Krishna, appear. By Advaita Acarya’s calling Krishna appeared. Therefore it is a very auspicious day so we should speak something on Srila Advaita Acarya and beg for His mercy. If He bestows His mercy on us then we can get Caitanya Nitai, otherwise we cannot.

He Is the Lord and the Incarnation of the Lord’s Devotee

First we should know who Advaita Acarya is. It is mentioned in Caitanya-caritamrta adi-lila,

maha-vishnur jagat-karta
mayaya yah srjaty adah
tasyavatara evayam
advaitacarya isvarah

“Lord Advaita Acarya is the incarnation of Maha-Vishnu, whose main function is to create the cosmic world through the actions of maya.” (Caitanya-caritamrta adi-lila 1.12)

advaitam harinadvaitad
acaryam bhakti-samsanat
bhaktavataram isam tam
advaitacaryam asraye

”Because He is non-different from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Acarya. He is the Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him.” (Caitanya-caritamrta adi-lila 1.13)

Gaura-ganoddesa-dipika states,

bhaktavatara acaryo’dvaito yah sri-sadasivah
(Gaura-ganoddesa-dipika 11)

That means Advaita Acarya is bhakta-avatara.

panca-tattvatmakam krshnam
bhakta-rupa-svarupakam
bhaktavataram bhaktakhyam
namami bhakta-saktikam (Caitanya-caritamrta Adi-lila 7.6)

“I offer my obeisances unto the Supreme Lord, Krishna, who is non-different from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee and devotional energy.”

Advaita-Tattva

The panca-tattva is bhakta-rupa, bhakta-svarupa, bhakta-avatara, bhaktakhya and bhakti-sakti. Bhakta-rupa is Mahaprabhu in the form of a devotee. Bhakta-svarupa is Nityananda. Bhakta-avatara is Advaita Acarya. Bhaktakhya is Srivasa and bhakta-sakti is Gadadhara; panca-tattva. Gaura-ganoddesa-dipika states, bhaktavatara acaryo’dvaito yah sri-sadasivah. Advaita Acarya is bhaktavatara and He is also Sadasiva, Sadasiva Maha-Vishnu avatara. When we say Maha-Vishnu avatara then Sadasiva comes. This is Advaita Acarya. This is advaita-tattva. Advaita Acarya is such a devotee that He made Krishna descend here.

Santipura-Natha

Advaita Acarya’s father’s name was Kuvera Misra and His mother’s name was Srimati Nabhadevi. They were first living in Srihatta. Kuvera Pandita, the father of Advaita Acarya, had no son for a very long period. In his old age he got this son Advaita Acarya. In Srihatta district there was a village named Nava-grama. That is the birthplace of Advaita Acarya. He appeared on this day in the month of Magha saptami, on the seventh day of the bright fortnight, Magha sukla saptami.
After that Kuvera Pandita wanted to go and stay on the bank of the Ganges. He left and shifted his residence from the bank of the Ganges to Santipura. Santipura is now famous as Advaita’s dhama, patha. He is also called Santipura-natha, Lord of Santipura.
When Kuvera Pandita performed the nama-karana, name giving ceremony, of his son, he gave one name Mangala and another name Kamalakna, but why is He called Advaita Acarya we quoted already from Caitanya-caritamrta.

The Two Wives of Advaita Acarya

Advaita Acarya’s father and mother disappeared when he was very young. Feeling very distressed he went on pilgrimage visiting many, many holy places. When He came back, some of His relatives requested Him to marry. Therefore, at the request of the relatives He was willing to marry. At that time one very pious orthodox brahmana was living there whose name was Nrsimha Vaduri. He had two daughters; their names were Sri and Sita. They were both very beautiful and Advaita Acarya married both of them. Thus Advaita Acarya had two wives; Sri and Sita. Sita Thakurani is famous. Advaita Acarya is also famous as Sita-natha or Sita-pati because the name of His wife was Sita Thakurani. Sita Thakurani is an incarnation of Yogamaya, and Sri devi is a manifestation of Yogamaya. Advaita Acarya is a Maha-Vishnu avatara and in Maha-Vishnu there is Sadasiva therefore we call Him Sadasiva avatara.

I Am Dependent on My Bhakta

When Advaita Acarya grew up, He saw how the people of this Kali-yuga are suffering and He could not tolerate it. He thought, “I must make Krishna, the Supreme Personality of Godhead, appear here.” Who can make the Supreme Lord appear? It is stated, bhaktera icchaya krshnera sarva avatara Cc Adi 3.112], and bhaktecchopatta-rupaya, [Bhag. 10.59.25] by the desire of His dear devotee the Lord appears. No one can make the Lord appear. He is not our order carrier. However He has said, aham bhakta-paradhino. One who is His very dear devotee, intimate devotee, prema-bhakti, Krishna said, “I am dependent on him. I have no independence.” Though He is supremely independent.
In Bhagavad-gita Krishna has said, mattah parataram nanyat kincid asti dhananjaya [Bg.7.7], “O Dhananjaya, Arjuna, there is no one superior to Me.” Ekale isvara krshna, ara saba bhrtya, Krishna is the only isvara. All others are His servants, but that Krishna is bhakta-vatsala because He is very dear to His devotees, and a prema-bhakti can bind Him with the rope of love. Therefore it is said in the ninth canto of Srimad Bhagavatam,

aham bhakta-paradhino
hy asvatantra iva dvija
sadhubhir grasta-hrdayo
bhaktair bhakta-jana-priyah

The Supreme Personality of Godhead said to the brahmana: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the core of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me. (Srimad-Bhagavatam 9.4.63)

He said this to Durvasa Muni, “I have no independence”. He, who is supremely independent, says, “I have no independence. I am bhakta-paradhino, I am dependent on My bhakta. What My bhakta says I do.” So what a dear devotees says Krishna does. If a dear devotee says, “Please come down here”, then He comes down here. Bhaktera bhaktera icchaya krshnera sarva avatara, all incarnations are there by the will of a bhakta [Cc Adi 3.112], and this is also mentioned in the verse bhaktecchopatta-rupaya paramatman namo ‘stu te. [SB 10.59.25] Thus, without the call of His dear devotee Goloka-bihari, Purna-brahma Krishna will never descend here. He never comes here for ordinary reasons.

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

paritranaya sadhunam
vinasaya ca dunkrtam
dharma-samsthapanarthaya
sambhavami yuge yuge
(Bhagavad-gita 4.7-8)

In the Bhagavad-gita Krishna has said, “When there is a rise of irreligion and when bhagavata-dharma is declining, miscreants, demons are rising and sadhus, bhaktas are persecuted, at that time I descend to kill the miscreants and protect the sadhus and establish bhagavata-dharma.” For that purpose His incarnation descends.

Advaita Acarya Was Crying in His Heart

At one time all the demigods headed by Brahma, went to the bank of knira-sagara, the milk ocean, and offered prayers to Krishna. By their prayers Krishna appeared. Similarly, by the prayers of Advaita Acarya, Prema Purunottama Gauranga Mahaprabhu appeared in this material world and manifested His lila. Advaita Acarya could not tolerate the suffering of the jivas of Kali-yuga. He was crying in His heart. Therefore He thought, “I must make the Supreme Lord Krishna appear here”.

advaita-acarya gosani saknat isvara
yanhara mahima nahe jivera gocara

“Sri Advaita Acarya is indeed directly the Supreme Personality of Godhead Himself. His glory is beyond the conception of ordinary living beings.” (Caitanya-caritamrta Adi-lila 6.6)

advaita-acarya koti-brahmandera karta
ara eka eka murtye brahmandera bharta

“Sri Advaita Acarya is the creator of millions and millions of universes, and by His expansions [as Garbhodakasayi Vishnu] He maintains each and every universe.” (Caitanya-caritamrta Adi-lila 6.21

He is isvara [the controller], He is non-different from Hari therefore He is advaita [oneness, non-dual]. Here it says, [referring to Cc Adi 1.12-13 above] “Advaita Acarya, because He is non-different from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Acarya”. Therefore he is called Advaita Acarya. Caitanya-caritamrta states the same, advaita-acarya gosani saknat isvara, because He is non-different from Hari, saknat isvara. Yanhara mahima nahe jivera gocara, ordinary jivas cannot understand the glory of Advaita Acarya.

He Made a Wonderful Promise

Maha-Vishnu avatara, He is an incarnation of Maha-Vishnu, and therefore He could feel the pains of the jivas here because all jivas come from Maha-Vishnu. He was a Maha-Vishnu avatara, and He could feel the suffering and pain of the kali-hata jiva. He observed that there was no bhakti in Kali-yuga and therefore He promised, “I must make Krishna appear to propagate bhakti”.

karaimu krshna sarva-nayana-gocara
tabe se ‘advaita’-nama krshnera kinkara!

“I will make Krishna appear before the eyes of all, then this person named “Advaita” will be known as the servant of Krishna. (Caitanya Bhagavata. Adi-khanda 11.64)

Advaita Acarya promised, “I must make Krishna appear here and show Krishna to every one. If I do not, then I will not be known by the name Advaita Acarya, krshnera kinkara, the servant of Krishna.” He made this promise. It is a wonderful promise. Who can make such a promise? Only because He is such a dear devotee He can make Krishna appear. Otherwise no one can make Krishna appear.

“If I cannot make Krishna appear here, if I cannot make Him manifest here, and cannot show Him to all the people of Kali-yuga, My name is not Advaita Acarya. Then I’ll give up this name.” He made such a promise, a very strong promise. This is a very wonderful promise. No one has ever heard of such a promise. No one has made such a promise.

He Worshipped salagrama-sila with Tulasi and Ganga-Jala

So every day He was offering worship to salagrama-sila with tulasi leaf and ganga-jala, and uttering the name of Krishna, crying, crying, and crying.
In Caitanya-caritamrta there is a verse quoted from Gautamiya-tantra vacana,

tulasi-dala-matrena jalasya culukena va
vikrinite svam atmanam bhaktebhyo bhakta-vatsalah

“Sri Krishna, who is very affectionate toward His devotees, sells Himself to a devotee who offers Him merely a tulasi leaf and a palmful of water.” (Caitanya-caritamrta adi-lila 3.104)

Every day He was offering tulasi leaf and a palmful of ganga-jala, Ganges water. So He thought of this and He deliberated on this. He said,

ei slokartha acarya karena vicarana
krshnake tulasi-jala deya yei jana
tara rna sodhite krshna karena cintana —
‘jala-tulasira sama kichu ghare nahi dhana’

“Advaita Acarya considered the meaning of the verse in this way: “Not finding any way to repay the debt He owes to one who offers Him a tulasi leaf and water, Lord Krishna thinks, ‘There is no wealth in My possession that is equal to a tulasi leaf and water.” Caitanya-caritamrta Adi-lila 3.105-106

tabe atma veci’ kare rnera sodhana
eta bhavi’ acarya karena aradhana

“Thus the Lord liquidates the debt by offering Himself to the devotee.” Considering in this way, the Acarya began worshiping the Lord. (Caitanya-caritamrta Adi-lila 3.107)

Every day He was worshipping the Lord in the form of salagrama-sila with tulasi leaf and ganga-jala, Ganges water, crying, crying, crying and uttering the name of Krishna and calling in a roaring voice, “Please come down! Please come down!”

His Call Entered the Spiritual Sky

One of Advaita Acarya’s names is Nada. One day Mahaprabhu said “Nadair-hunkara.” Hunkara means “roaring voice”. “With a roaring voice Nada, Advaita Acarya, called Me. My seat shook in My eternal abode so I couldn’t stay there; I had to come down here. He made Me come down.”
Krishna also had the desire to come down again to teach bhakti. Yoga-maya manifests all lilas. So antaranga-sakti, Yoga-maya, was waiting for Advaita Acarya’s call, “Let Advaita Acarya call.” Advaita Acarya was calling Him every day with a roaring voice, while offering worship to salagrama-sila. His call penetrated the seven layers of this material universe, entered into the spiritual sky and went to Goloka Vrndavana. Upon hearing this lila-sutra-dhari, Yoga-maya thought, “Advaita Acarya is calling. Now I must make Krishna appear as Gaura.” Therefore Prema Purunottama Gauranga Mahaprabhu appeared. This is one of the reasons of Gaura’s appearance.

Sitanatha Made Krishna Appear

Bhaktera icchaya krshnera sarva avatara [Cc Adi 3.112]; bhaktecchopatta-rupaya [Bhag. 10.59.25], by the will of His devotee Krishna appears. Who can make Krishna appear? A dear devotee can make Krishna appear. Who is bhakta-vatsala? Who is very dear? Advaita Acarya is so dear. He is bhakti-avatara. He is a very intimate devotee. Therefore He, Sitanatha, made Krishna appear.
Mahaprabhu appeared with His dhama, with His associates in this material world. When Mahaprabhu appeared in Nadia as the son of Jagashnatha Misra and Saci-mata, while staying at Santipura, Advaita Acarya could understand, “Yes, Mahaprabhu has appeared.” He first sent his wife Sita Thakurani to Navadvipa, Mayapur, to Jagashnath Misra’s house. After that He Himself came and saw the child. In Caitanya-caritamrta it is mentioned,

bhaknya, bhojya, upahara, sange la-ila bahu bhara,
saci-grhe haila upanita
dekhiya balaka-thama, saknat gokula-kana,
varna-matra dekhi viparita

“When Sita Thakurani came to the house of Sacidevi, bringing with her many kinds of eatables, dresses and other gifts, she was astonished to see the newborn child, for she appreciated that except for a difference in colour, the child was directly Krishna of Gokula Himself.” (Caitanya-caritamrta Adi-lila 13.115)

He is saknat gokula-krshna, Krishna directly from Gokula except for a difference in His complexion; instead of black He is gaura. That it stated. So this saknat gokula-hari, Gokulanatha Hari, only has a different complexion; He is gaura-varna. When Advaita Acarya Prabhu saw Him He became very, very happy. “Yes, My desire is fulfilled. I made Krishna appear.”
In Caitanya-bhagavata also it is mentioned,

ye pujara samaye ye deva dhyana kare
taha dekhe cari-dige caranera tale

Those demigods that are meditated on at the time of worship were all seen surrounding the lotus feet of the Lord. (Caitanya-bhagavata, Madhya-khanda 6.86)

My Birth and Activities Are Crowned with Success

When Advaita Acarya looked at the child He saw the same child that He had been meditating upon, while He was daily offering worship to salagrama-sila with ganga-jala and tulasi leaf. “Yes, Krishna has appeared.” He also saw in His meditation all the demigods who were offering prayers to that Supreme Lord. Seeing this, Advaita Acarya became very much ecstatic, blissful and said,

“aji se saphala mora dina parakasa
aji se saphala haila yata abhilana

aji mora janma-karma sakala saphala
saknate dekhilun tora carana-yugala

ghone matra cari vede, yare nahi dekhe
hena tumi mora lagi’ haila parateke
Caitanya-bhagavata Madhya-kandha 6.100-102

”Today My life has become successful.” Advaita Acarya said, “Because I saw My beloved Lord. Today all My desires were fulfilled.” aji mora janma-karma sakala saphala, “Today My birth and My activities are all crowned with success.” saknate dekhilun tora carana-yugala, “I have directly seen Your lotus feet, O My beloved Lord.” Ghone matra cari vede, yare nahi dekhe, hena tumi mora lagi’ haila parateke, “In the four Vedas His glories are described, but no one sees Him. Yet today I have seen Him. He has appeared O, My dear Lord, for Me.”

Advaita Acarya Worships Sriman Mahaprabhu

Mahaprabhu asked Acarya, “O, Acarya You offer worship to Me.” Then Advaita Acarya offered worship at the lotus feet of Sriman Mahaprabhu. This is mentioned in Caitanya-bhagavata,

prathame carana dhui’ suvasita jale
sene gandhe paripurna pada-padme dhale

“He first washed the lotus feet of the Lord with fragrant water and then smeared them with sandalwood paste.” Caitanya-bhagavata Madhya-kandha 6.106

candane dubai’ divya tulasi-manjari
arghyera sahita dila carana-upari

“He dipped tulasi-manjaris in the sandalwood paste and placed them and the ingredients of arghya on the Lord’s lotus feet.” (Caitanya-bhagavata Madhya-kandha 6.107)

gandha, punpa, dhupa, dipa, panca upacare
puja kare prema-jale vahe asru-dhare

“He worshipped the Lord with five ingredients like sandalwood paste, flowers, incense, and ghee. As He worshipped the Lord, tears of love flowed from His eyes.”

panca-sikha jvali’ punah karena vandana
sene ‘jaya-jaya’-dhvani karaye ghonana

“He offered a lamp with five ghee wicks and again offered prayers. Finally He loudly chanted, ‘Jaya! Jaya!’. ”

While shedding tears of love, prema-asru, He offered puja, lit panca-pradipa and offered arati. In this way He worshiped baby Gaura Hari. Advaita Acarya Prabhu offered worship to the lotus feet of Sri Gaura Hari according to scriptural evidences and scriptural methods.

Advaita Acarya’s Prayers to Mahaprabhu

At last He offered these prayers to Mahaprabhu, which are all mentioned in Caitanya-bhagavata:

jaya jaya sarva-prana-natha visvambhara
jaya jaya gauracandra karuna-sagara

jaya jaya bhakata-vacana-satyakari
jaya jaya mahaprabhu maha-avatari

jaya jaya sindhu-suta-rupa-manorama
jaya jaya srivatsa-kaustubha-vibhunana

jaya jaya ‘hare-krshna’-mantrera prakasa
jaya jaya nija-bhakti-grahana-vilasa

jaya jaya mahaprabhu ananta-sayana
jaya jaya jaya sarva-jivera sarana
(Caitanya-bhagavata Madhya-kandha 6.114-118)

He offered this prayer unto Mahaprabhu. Jaya jaya sarva-prana-natha visvambhara His name is Visvambhara. All glories to Visvambhara, who is the life and soul of all jivas. Jaya jaya gauracandra karuna-sagara, all glories to Gauracandra, who is an ocean of mercy.
Jaya jaya bhakata-vacana-satyakari, all glories to He who makes the words of His devotees come true. That is Krishna’s thought, “When My devotee has promised to make Me appear, I must appear. If I won’t appear, then the words of My devotees will be false. Then no one will be My devotee.” Therefore He makes His dear devotee’s words come true. Jaya jaya mahaprabhu maha-avatari, “You are the source of all avataras.” Because He is Krishna and Krishna is the source of all avataras.
Jaya jaya sindhu-suta-rupa-manorama. Sindhu-suta means Laknmidevi. He is as beautiful as Laknmidevi; very beautiful. Jaya jaya srivatsa-kaustubha-vibhunana, “On His chest is srivatsa-kaustubha.”
Jaya jaya ‘hare-krshna’-mantrera prakasa, “Who spoke the hare-krshna maha-mantra. That Mahaprabhu, let Him be glorified.” Jaya jaya nija-bhakti-grahana-vilasa, “Who came to teach His own bhakti-yoga, let Him be glorified.”
Jaya jaya mahaprabhu ananta-sayana, “Who lies on the bed of Ananta-naga. That is Mahaprabhu, jaya jaya.” Jaya jaya jaya sarva-jivera sarana, “At whose lotus feet all jivas take shelter, let that Mahaprabhu be glorified.”
So these are His jaya-gana [songs of glorification]. In this way Advaita Acarya Prabhupada offered many prayers at the lotus feet of Sri Gaurasundara.

Advaita Acarya’s Boon

In this way He was offering worship and prayers to baby Gaura. Much talking was going on between Advaita Acarya and Gaurasundara. When the baby was talking, no one else would say anything. Gaurasundara laughed and said, “O Acarya, I am very much pleased with Your prayers. You may ask for a boon.” It is also mentioned in Caitanya-bhagavata that Advaita Acarya asked for this boon:

advaita balaye, — yadi bhakti bilai
bastri-sudra-adi yata murkhere se diba
(Caitanya-bhagavata Madhya-lila 6.167)

Advaita Acarya said, “All right. Please grant Me this boon: You should give bhakti to one and all; stri, women, sudras, to those who are most ignorant fools and to those who are most degraded. Please give bhakti to one and all. Please give Me this boon. Let it be granted.” When Advaita Acarya asked for this boon Mahaprabhu granted it. When He accepted Advaita Acarya’s prayer and granted it, His very intimate devotees could understand that this boon was granted. At that time, simultaneously they said, “Haribol! Haribol! Haribol!”

Gaurahari is karuna-sagara, an ocean of mercy, karuna-maya, merciful. He makes true what His bhakta has said, bhakta-vacana-satyakari. To those who are dina hina papi panandi, He offered that prema. Brahmara durlabha prema saba kare yache patita pamara nahi bache, it is not an easy thing even on the part of Brahma to obtain it. Mahaprabhu offered that prema, krshna-prema, which is such a rare attainment, indiscriminately to all patitas (fallen), pamaras (the most degraded souls), papis (sinful men), panandis (atheists), dina (distressed) and hina (inferior). Thus it is by the calling of Santipura-natha, Santipura-pati Advaita Acarya, that Mahaprabhu appeared.
Therefore His appearance day is a very, very auspicious day.

Jaya karuna-maya Santipura-pati Advaita Acarya Prabhu ki jaya!
Jaya karuna-maya Santipura-pati Advaita Acarya Prabhu ki jaya!
Jaya karuna-maya Santipura-pati Advaita Acarya Prabhu ki jaya!

Please shower Your mercy on us most degraded jivas. O Advaita Acarya Prabhu, if You shower Your mercy on us then we can get Gaura and Nitai. Otherwise what is the value of our life?
So on this day we must offer prayers at the lotus feet of karuna-maya, the most merciful Lord of Santipura, Sri Sri Advaita Acarya.

This is only a brief summary about Advaita Acarya Prabhu’s life. At last we offer some prayers unto Him. So we will sing a song by Locana dasa Thakura glorifying Advaita Acarya. If you do not sing it, you cannot relish it. Therefore you should all sing it.

(1)
jaya jaya advaita acarya dayamaya
yara huhunkare gaura avatara haya

Hunkara means roaring call. With thunderous voice He was calling, “Please, please come down, please!” Yara huhunkare gaura avatara haya, by whose roaring call Gaura appeared.

(2)

prema-data sita-natha karuna-sagara
yara prema-rase a-ila gauranga nagara

The bestower of prema Sitanatha, the husband of Sita Thakurani, is an ocean of mercy, by whose loving mellow the all-merciful Gauranga Mahaprabhu came down.

(3)

yahare karuna kari krpa dithe caya
prema-rase se-jana caitanya-guna gaya

Sriman Mahaprabhu came down here and bestowed His mercy on Advaita Acarya Prabhu. If one is fortunate to get the mercy of Advaita Acarya then he will be able to glorify Caitanya Mahaprabhu.

(4)

tahara padete yeba la-ila sarana
se-jana pa-ila gaura-prema-maha-dhana

One who takes shelter at the lotus feet of Advaita Acarya is very fortunate and will definitely get gaura-prema, which is an invaluable asset.

(5)

emana dayara nidhi kene na bhajilum
locana bale nija mathe bajara padilum

Emana dayara nidhi, Advaita Acarya Prabhu is such an ocean of mercy. I am such a rascal. I am not doing the bhajana of Advaita Acarya. One who does not do the bhajana of Advaita Acarya, who is the ocean of mercy, Locana dasa Thakura says, bale nija mathe bajara padilum, “He puts a thunderbolt on his own head.”

This is a song written by Locana dasa Thakura glorifying Advaita Acarya Thakura.

Jaya karuna-maya Santipura-pati Sri Sri Advaita Acarya Prabhu ki jaya!
Jaya karuna-maya Santipura-pati Sri Sri Advaita Acarya Prabhu ki jaya!
Jaya karuna-maya Santipura-pati Sri Sri Advaita Acarya Prabhu ki jaya!
Advaita Acarya Prabhu ki subha avirbhava-tithi ki jaya!
Advaita Acarya Prabhu ki subha avirbhava-tithi ki jaya!
Samaveta bhakta vrnda ki jaya!
Gaura-premanande hari hari bol!

Today is the day when we honor that personality who has brought the descent of Lord Caitanya into this world Shri Advaita Acarya, He is the Supreme Personality of Godhead, He is Mahavishnu, He is the personality who created this entire cosmic manifestation and knowing the purpose of the cosmic manifestations to send everyone back to Godhead that same Mahavishnu incarnated within this material world slightly over five hundred years ago. He was born in a little village in Bengal called Navagram, his mother’s name was Näbhadevé and his name was Kuvera pandit. When he was just a small child he was given two names Kamaläkña and Advaita. It is said that immediately after his birth the first word that came out of his mouth were Shri Krishna Caitanya but nobody could understand this. Playing the role of an ordinary human being, when he was very young he received the sacred thread, when he was only about four years old his parents moved to Shantipur on the banks of the Ganges. His parents both left this world; they died when he was just a very young man. So after performing the Çraddhä ceremony in Gaya he decided to go and Tirth Yatra to visit the holy places through all of India. During his journey he met that great spiritual master Madhavendra puri and he accepted initiation from him.
To read the entire article click here: https://goo.gl/nMZcj5

Video : Glories of Sri Advaita Acharya

Source: http://www.dandavats.com/?p=42636

 

THE PRABHUPADA CONNECTION

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The Glories of Sri Advaita Acharya

Source: http://www.prabhupadaconnect.com/The-Glories-of-Sri-Advaita-Acharya.html

The foremost of all the Vaishnavas who reside at Navadwip is Sri Advaita Acarya, whose virtuous presence has made all the worlds blessed. He is the most preeminent preceptor in all fields including knowledge, renunciation and devotion. In explaining Krishna-bhakti he is like Lord Shankara (Shiva) himself, and whatever scriptures that exist within the three worlds he explains in the light of Krishna-bhakti.

With intense eagerness, he continually worships the Shalagram of Sri Krishna with Tulasi manjaris and Ganges water. By the momentum of his spiritual force, his loud shouts pierce the coverings of this universe and, resounding throughout Vaikuntha, reach the ears of Sri Krishna. Hearing this loving summons saturated with devotion, Sri Krishna advents Himself.

Advaita Thakur ki jay!!

Source: http://www.dandavats.com/?p=82197

By Giriraj Swami

To honor Sri Advaita Acharya’s appearance day, we present Srila Prabhupada’s talk about him in Mayapur on April 6, 1975.

advaitam harinadvaitad
acaryam bhakti-samsanat
bhaktavataram isam tam
advaita acaryam asraye

“Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Acarya. He is the Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him.” (Cc Adi 1.13)

So, gradually the author is offering respect: sri-krsna-caitanya prabhu-nityananda sri-advaita. He has already offered respect to Lord Chaitanya and Lord Nityananda. Now it is the turn for Sri Advaita Acharya. Advaitam: “nondifferent”—He is expansion of Maha-vishnu. He is visnu-tattva. He is not jiva-tattva. Therefore He is Advaita. Advaitam acyutam anadim ananta-rupam. Krishna has got unlimited number of expansions—expansions, expansions of the expansions, and then expansions of those expansions, in this way. So Advaita Acharya is an expansion of Krishna, as already explained. Therefore He is called advaitam.

And acaryam bhakti-samsanat. This is the business of acharya: to spread the bhakti cult. Acaryam mam vijaniyan navamanyeta karhicit. It is said by the Lord, “You should accept the acharya.” Acharya means one who transmits the bhakti cult. Bhakti-samsanat, spreading—gosthy-anandi. One who is not spreading—he is cultivating Krishna consciousness for his personal benefit in a secluded place, sitting and chanting—that is also nice, but he’s not acharya. Acharya means he must spread—gosthy-anandi. Bhajananandi, gosthy-anandi. Generally, gosthy-anandi means one who wants to increase the number of devotees. He’s called gosthy-anandi. And one who is self-satisfied, that “Let me do my own duty,” he is called bhajananandi.

My guru maharaja, Bhaktisiddhanta Sarasvati Thakura, was a gosthy-anandi; he wanted to increase the number of devotees. And the more you increase the number of devotees, the more you become recognized by Krishna. It is Krishna’s business. Krishna personally comes as He is to spread this bhakti cult. Man-mana bhava mad-bhakto mad-yaji mam namaskuru. Sarva-dharman parityajya mam ekam saranam vraja. He’s canvassing personally.

paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge

“To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.” (Gita 4.8)

So, the same thing is entrusted to another devotee, who spreads—he’s acharya. So Krishna says, the acharya . . . Here it is said, advaitam harinadvaitad. Of course, Advaita Acharya is expansion of visnu-tattva, but any acharya is to be considered identical with the Lord. The Lord says that: acaryam mam vijaniyan—“One should understand the acharya.” Acaryam bhakti-samsanat. Acharya means one who is spreading the pure bhakti cult. “That acharya,” Krishna says, “you should consider as Myself.”

acaryam mam vijaniyan
navamanyeta karhicit
na martya-buddhyasuyeta
sarva-deva-mayo guruh

“One should know the acarya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.” (SB 11.17.27, Cc Adi1.46).

You cannot consider, “Yes, he’s acharya, but not as good as Krishna.” No. Navamanyeta: don’t deride in that way. Then there will be falldown. Acaryam mam vijaniyan navamanyeta karhicit. And in the Vedasalso it is said:

yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah

“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.” (Svetasvatara Upanishad 6.23) All the Vedic literature becomes revealed (prakasante) simply by these two principles.

Guru-krsna-prasade paya bhakti-lata-bija. We should not jump over to Krishna, without the help of guru. That is not possible. You must go through, because Krishna says, tasmad gurum prapadyeta jijnasuh sreya uttamam: “One who is actually serious to understand higher transcendental subject matter, he must approach guru.” Tasmad gurum prapadyeta. These are Vedic injunctions. Cakhu-dan dilo jei, janme janme prabhu sei. Anyone who opens . . . Guru means one who opens the eyes of the ignorant person. Ajnana-timirandhasya jnananjana-salakaya—opening the eyes by giving real knowledge. Guru-krsna-prasade paya bhakti-lata-bija. The bhakti-lata, the seed of devotional service, can be received by the parampara system through a bona fide spiritual master. And if we abide by the orders of spiritual master faithfully, then Krishna becomes pleased. That is stated by Visvanatha Cakravarti Thakura: yasya prasadad bhagavat-prasadah. Ar na koriho mane asa—Narottama dasa. All the acharyas say like that.

Acaryavan puruso veda: “One who has accepted acharya, he knows things as they are.” Others, they do not know; it is not possible. So Advaita Acharya is the typical example of how to become acharya. All are our acharyas: sri-krsna-caitanya prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. All of them are acharyas because they are following the supreme acharya, Chaitanya Mahaprabhu. Therefore they are acharyas. Evam parampara-praptam imam rajarsayo viduh.

So, we have to follow the acharya. Then, when you are completely, cent percent, follower of acharya, then you can also act as acharya. This is the process. Don’t become premature acharya. First of all, follow the orders of acharya and become mature. Then it is better to become acharya. We are interested in preparing acharyas, but the etiquette is, at least for the period when the guru is present, one should not become acharya. Even if he is complete, he should not, because the etiquette is if somebody comes for becoming initiated, it is the duty of such person to bring that prospective candidate to his acharya, not that “Now people are coming to me, so I can become acharya.” That is avamanya. Navamanyeta karhicit. Don’t transgress this etiquette. Navamanyeta. That will be falldown. Just like during the lifetime of our guru maharaja, all our godbrothers who are now acting as acharya, they did not do so. That is not etiquette. Acaryam mam vijaniyan navamanyeta. That is insult. If you insult your acharya, then you are finished. Yasya prasadad bhagavat-prasado yasyaprasadan na gatih kuto ’pi—finished. If you displease your acharya, then you are finished. Therefore it is said—Chaitanya Mahaprabhu says to all the acharyas . . . Nityananda Prabhu, Advaita Prabhu, and Srivasadi-gaura-bhakta-vrnda, they are all carriers of orders of Sri Chaitanya Mahaprabhu.

So, try to follow the path of acharya process. Then life will be successful. And to become acharya is not very difficult. First of all, become a very faithful servant of your acharya: follow strictly what he says and try to please him and spread Krishna consciousness. That’s all. It is not at all difficult. Try to follow the instruction of your guru maharaja and spread Krishna consciousness. That is the order of Lord Chaitanya. Amara ajnaya guru hana tara’ ei desa, yare dekha tare kaha ‘krsna’-upadesa: “By following My order, you become guru.” And if we strictly follow the acharya system and try our best to spread the instruction of Krishna . . . Yare dekha tare kaha ‘krsna’-upadesa. There are two kinds of krsna-upadesa. Upadesameans instruction. Instruction given by Krishna, that is krsna-upadesa, and instruction received about Krishna, that is also krsna-upadesa. Krsnasya upadesa iti krsna-upadesa. Samasa, sasti-tat-purusa-samasa. And krsna visaya upadesa, that is also Krishna upadesa. Bahu-vrihi-samasa. This is the way of analyzing Sanskrit grammar. So Krishna’s upadesa is Bhagavad-gita. He’s directly giving instruction.

So, those who are spreading krsna-upadesa, simply repeat what is said by Krishna. Then you become acharya. Not difficult at all. Everything is stated there. We have to simply repeat like parrot. Not exactly parrot. Parrot does not understand the meaning; he simply vibrates. But you should understand the meaning also. Otherwise, how you can explain? So, we want to spread Krishna consciousness. Simply prepare yourself how to repeat Krishna’s instructions very nicely, without any malinterpretation. Then, in future . . . Suppose now you have got ten thousand. We shall expand to hundred thousand. That is required. Then hundred thousand to million, and million to ten million.

Devotees: Jaya!

Srila Prabhupada: So, there will be no scarcity of acharya, and people will understand Krishna consciousness very easily. So, make that organization. Don’t be falsely puffed up. Follow the acharya’s instruction and try to make yourself perfect, mature. Then it will be very easy to fight maya. Yes, acharyas declare war against maya’s activities. Maya is instructing, “Here is wine, here is cigarette, here is . . .” In your country these advertisements are very prominent—wine advertisement, cigarette advertisement, naked woman advertisement, and sometimes also gambling advertisement. What is that? Congo?

Devotees: Bingo.

Srila Prabhupada: Bingo. Yes. So, this is maya. And our declaration of war against maya—no intoxication, no meat-eating, no bingo. This is our declaration of war. So, we have to fight in that way, because nobody can understand Krishna without being free from all sinful activities. These are sinful activities. Therefore it is the acharya’s business to stop these nonsense activities. Otherwise they’ll not be able to understand, especially the meat-eaters. They cannot understand.

nivrtta-tarsair upagiyamanad
bhavausadhac chrotra-mano-’bhiramat
ka uttamasloka-gunanuvadat
puman virajyeta vina pasughnat

“Glorification of the Supreme Personality of Godhead is performed in the parampara system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except one who is killing animals or one who is killing his own self?” (SB10.1.4)

Unless one is very expert in killing animals, he is not bereft of Krishna consciousness. That means one who is very expert in killing, he cannot understand. Therefore Christ also said, “Thou shall not kill”—the first business. Nobody will be able if one is a killer of animals, small or big—ultimately killer of his own children, killer of his own self. The killing process is so nice that it goes up to the point of killing one’s children. That is now happening. The killing business has so expanded that they are killing their own children. Just see the influence of Kali-yuga. The children take shelter of the father and mother, thinking themselves very safe. Now, in this Kali-yuga, there is no safety even under the care of father and mother. Just see how this material civilization is progressing. Very, very dangerous. Kalau nasta-drsam. Therefore that Bhagavata verse is there:

krsne sva-dhamopagate
dharma-jnanadibhih saha
kalau nasta-drsam esa
puranarko ’dhunoditah

“This Bhagavata Purana is as brilliant as the sun, and it has arisen just after the departure of Lord Krsna to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purana.”

Very, very abominable condition in this age of Kali—very, very. It is the beginning of Kali. Now we have to pass through 427,000 years. Kali-yuga will make progress in that way. And people are now practicing eating their children, and at the end of Kali there will be no food available. They’ll have to eat the children, like the snakes do. The snakes eat their own children. There are many animals who eat their own children. So, don’t try to repeat your birth again and again in this Kali-yuga. It will be not very happy life. Better sacrifice everything in this life and be fully Krishna conscious and go back home, back to Godhead. Don’t wait for the next life. This is very seriously repeated, that “This life I shall finish my Krishna consciousness business.” And as it is stated in the Bhagavad-gita, Krishna consciousness business means to understand Krishna rightly. And He’s explaining Himself rightly. Where is the difficulty to finish the Krishna consciousness business? If Krishna is explaining Himself—what He is—then where is your difficulty? Krishna is explaining Himself in the Bhagavad-gita, Krishna is sending His representative, acharya, to teach you, and Krishna is within you trying to teach you, if you are actually serious. Then where is the difficulty? Inside, outside, all ways—books, knowledge—He is prepared.

So where is the difficulty to make yourself perfect in Krishna consciousness? There is no difficulty at all. Provided you are serious, you can become fully Krishna conscious in this very life.

Source: http://www.dandavats.com/?p=71437

The speaker explains that the day is highly auspicious, marking multiple divine events, including the appearance of Srimati Vishnu Priya Devi and Pundarika Vidyanidhi. Raghunatha Dasa Goswami is highlighted as the personification of renunciation: born into immense wealth, he abandoned everything to serve Lord Chaitanya, later living in Jagannatha Puri and Radha-kunda in Vrindavan. His extreme renunciation and devotion pleased Mahaprabhu and contributed to the revelation of Sri Chaitanya Charitamrita.

A major portion of the lecture narrates the life and hidden glory of Pundarika Vidyanidhi, an eternal associate of the Lord who outwardly appeared as a wealthy materialist but inwardly possessed the highest ecstatic love for Krishna. Although misunderstood by many, his true nature was revealed when he heard a single verse from Srimad Bhagavatam describing Krishna’s mercy to Putana. Upon hearing it, he entered uncontrollable spiritual ecstasy, demonstrating profound divine love and complete detachment from material opulence.

This revelation deeply affected Gadadhara Pandita, who initially doubted Pundarika Vidyanidhi due to his external appearance. Realizing his offense, Gadadhara sought forgiveness by accepting Pundarika Vidyanidhi as his initiating spiritual master, illustrating the ideal guru-disciple relationship based on humility, mercy, and spiritual realization.

The lecture also discusses sacred places such as Pundarik Dham in present-day Bangladesh, emphasizing its spiritual potency, the purity of its residents, and the ongoing worship and festivals there. The speaker shares personal experiences of pilgrimage and bathing in Radha-kunda at Pundarik Dham, describing profound spiritual effects attributed to obedience to the spiritual master.

The talk concludes by stressing the importance of spiritual desire, surrender to the guru, and hearing about pure devotees, affirming that simply hearing these pastimes can awaken love of God in the heart.

Source: https://www.dandavats.com/?p=117149

By Sunanda Das, 

The next TOVP milestone is set for February 11, 2026, with the scheduled Grand Opening of the magnificent Yajna Shala in the TOVP Gardens. This immense yajna arena will become the permanent home for daily yajnas for the pleasure of the Supreme Personality of Godhead and the protection of His devotees, continuing a seva that began in 1986 at ISKCON’s World Headquarters in Sridham Mayapur.

In this video, TOVP Director and Vice Chairman Braja Vilasa shows us the construction progress and encourages all devotees to participate in the many sponsorships that are available to help fund the construction. These sponsorships include the actual yajna arena, pillars, entranceways, garden, flags, stairs, roof tiles, and the Grand Opening yajnas as well. To watch the video, click here.

Read more: https://iskconnews.org/tovp-yajna-shala-grand-opening-scheduled-for-february-11-2026/

By Ekachakra Prana Dasa 

Two nights ago, I was fortunate to witness something extraordinary during the Be A Gardener campaign. In the company of a small group of devotees, we went out with the Caitanya-caritāmṛta (CC), trusting Lord Caitanya’s guidance at every step. What unfolded felt worth sharing in the hope that others might feel encouraged to try as well.

We chose a South Indian restaurant, knowing that many people from South India carry deep natural piety and respect for sacred literature. We stood right out front from 6–10 PM, catching the Saturday night dinner crowd. No table. No sign.

All we had was a dolly stacked with CC sets, one open set to show the individual volumes, and a nearby car loaded to the brim with more sets. We kept a few copies of the Bhagavad-gītā and Śrīmad-Bhāgavatam tucked away, but the mission was clear: Distribute Caitanya-caritāmṛta . And that clarity made all the difference.

For the first hour, I mostly observed. Watching Acyuta Kumar Das, Dhīra Praśānt Das, and Mālinī Devi Dasi was a master class in book distribution: calm, confident, friendly. By the end of the night, hesitation disappeared, fear vanished, and my success rate skyrocketed.

Read more: https://iskconnews.org/be-a-gardener-campaign-in-action-25-caitanya-caritam%e1%b9%9bta-sets-in-one-evening/

Today is the appearance day of Srila Raghunatha dasa Gosvami and many other acharyas and associates of Sri Chaitanya Mahaprabhu. Srila Raghunatha dasa Gosvami was born in a very aristocratic family in Bengal. His father and uncle, Govardhana and Hiranya Mazumdar, were wealthy landlords, or zamindars; they were almost like kings in opulence. But although Raghunatha dasa was their only heir, he had no attraction for material opulence and enjoyment.

The Mazumdars’ family priest was Yadunandana Acharya, a disciple of Advaita Acharya. From the time Raghunatha dasa was a small boy, Yadunandana Acharya and Balarama Acharya, another friend of the Mazumdar family, would call him to sit on their laps. They would instruct him to chant Hare Krishna and tell him about Sri Chaitanya Mahaprabhu. So from a very young age Raghunatha dasa developed the desire to join Sri Chaitanya. Namacharya Haridasa Thakura also visited Raghunatha dasa’s family, and he too was merciful to Raghunatha dasa.

One day Raghunatha dasa left home and went to meet Sri Chaitanya Mahaprabhu. “I want to join You,” he told the Lord. But Chaitanya Mahaprabhu replied, “No. Don’t act like a crazy fellow. You should return home and be a good son, an expert businessman, and a proper husband, and then, when the time comes, the Lord Himself will arrange for you to become free from the bondage of family life.”

Lord Chaitanya used the term markata-vairagya. Markata means “monkey,” and vairagya means “renunciation.” Monkeys appear to be very renounced, because they live in the jungle, have no clothes or possessions, and eat only fruits and berries. But each monkey has two dozen girlfriends. Sri Chaitanya Mahaprabhu was instructing Raghunatha dasa, “Don’t be a monkey renunciant, making a show of renunciation when you still have material desires. Return home and act outwardly as an ordinary young man. And inwardly, develop your Krishna consciousness. Be detached internally and perform your external duties.”

So, on Sri Chaitanya Mahaprabhu’s order Raghunatha dasa returned home. But within his heart he wanted to join Mahaprabhu. Raghunatha dasa’s parents were very worried that Raghunatha dasa, their only son, might leave home. So they kept guards at the gate to make sure he did not run away. One day Raghunatha dasa got the idea to meet Nityananda Prabhu at Panihati. Once there, being extremely humble, he offered his obeisances from a distance. Lord Nityananda, being very merciful and humorous, said to Raghunatha, “You are just like a thief, staying at a distance. But now that I have captured you, I will punish you. You must make a festival for My associates and Me and feed us all chipped rice, yogurt, bananas, and milk.”

Raghunatha dasa bought all the cida (chipped rice), dadhi (yogurt), dugdha (milk), and fruits and sweets that were available in the market. Preparations were made using chipped rice, yogurt, milk, sugar, and bananas, and there were mangoes, sweets, and other items. Nityananda Prabhu and all the other devotees were very pleased.

When merchants heard about the festival, they came to Panihati to sell their goods. Raghunatha dasa would buy all their dadhi, dugdha, bananas, and other items, make them sit down, and feed them the same items he had just purchased. Soon there were so many people that there was no place to sit. People began to sit on the bank of the Ganges, and when all of the space by the Ganges was occupied, they stood in the water of the Ganges and ate their cida-dadhi. At the end of the festival, Nityananda Prabhu was so pleased with Raghunatha dasa that He gave him a blessing.

We shall now read from Sri Caitanya-caritamrta, Antya-lila, Chapter Six: “The Meeting of Sri Caitanya Mahaprabhu and Raghunatha dasa Gosvami.”

TEXT 1

 krpa-gunair yah kugrhandha-kupad
   uddhrtya bhangya raghunatha-dasam
nyasya svarupe vidadhe ’ntar-angam
   sri-krsna-caitanyam amum prapadye

TRANSLATION

With the ropes of His causeless mercy, Sri Krsna Caitanya Mahaprabhu employed a trick to deliver Raghunatha dasa Gosvami from the blind well of contemptible family life. He made Raghunatha dasa Gosvami one of His personal associates, placing him under the charge of Svarupa Damodara Gosvami. I offer my obeisances unto Him.

TEXT 138

tabe raghunathe prabhu nikate bolaila
tanra mathe pada dhari’ kahite lagila

TRANSLATION

Then, after the conclusion of the festival, Nityananda Prabhu called Raghunatha dasa near Him, placed His lotus feet upon Raghunatha dasa’s head, and began to speak.

TEXT 139

“tumi ye karaila ei pulina-bhojana
tomaya krpa kari’ gaura kaila agamana

TRANSLATION

“My dear Raghunatha dasa,” He said, “since you arranged the feast on the bank of the Ganges, Sri Caitanya Mahaprabhu came here just to show you His mercy.

TEXT 140

“krpa kari’ kaila cida-dugdha bhojana
nrtya dekhi’ ratrye kaila prasada bhaksana

TRANSLATION

“By His causeless mercy He ate the chipped rice and milk. Then, after seeing the dancing of the devotees at night, He took His supper.

TEXT 141

“toma uddharite gaura aila apane
chutila tomara yata vighnadi-bandhane

TRANSLATION

“Lord Sri Caitanya Mahaprabhu, Gaurahari, came here personally to deliver you. Now rest assured that all the impediments meant for your bondage are gone.

TEXT 142

“svarupera sthane toma karibe samarpane
‘antaranga’ bhrtya bali’ rakhibe carane

TRANSLATION

“Sri Caitanya Mahaprabhu will accept you and place you under the charge of His secretary, Svarupa Damodara. You will thus become one of the most confidential internal servants and will attain shelter at the lotus feet of Sri Caitanya Mahaprabhu.

TEXT 143

“niscinta hana yaha apana-bhavana
acire nirvighne pabe caitanya-carana”

TRANSLATION

“Being assured of all this, return to your own home. Very soon, without impediments, you will attain the shelter of Lord Sri Caitanya Mahaprabhu.”

COMMENT

As directed by Nityananda Prabhu, Raghunatha dasa returned home. Having lost all interest in family affairs, however, he no longer stayed in the inner section of the house, but moved to the outer courtyard. Late one night the Mazumdars’ family priest and Raghunatha’s spiritual master, Yadunandana Acharya, came to Raghunatha and told him that a disciple who was supposed to worship the Deity had left his service, and he asked Raghunatha to induce that disciple to return. So Raghunatha dasa left the house with Yadunandana Acharya. The watchmen were asleep, and nobody had any fear, because they thought that Raghunatha had gone with Yadunandana Acharya to do some work and would soon return. On their way, Raghunatha dasa told his spiritual master, “I will go to that disciple and induce him to return to his service, so do not be in anxiety. You may return to your place.”

Yadunandana Acharya went home, and Raghunatha dasa thought that now he had the opportunity to escape. After he went to that disciple and sent him to do his service, Raghunatha proceeded toward Jagannatha Puri—not on the public road, because he knew that as soon as his family realized that he was gone, they would send people to catch him and bring him back—but along the interior paths. For twelve days he walked from Bengal to Puri, and on only three of them was he able to eat anything. But he did not mind, because he was absorbed in thoughts of Chaitanya Mahaprabhu—that finally he would be able to join Him in Puri. Raghunatha dasa’s parents sent ten men to find him and bring him back, but they could not trace him.

TEXT 186

bhaksana apeksa nahi, samasta divasa gamana
ksudha nahi badhe, caitanya-carana-praptye mana

TRANSLATION

Not caring about eating, he traveled all day. Hunger was not an impediment, for his mind was concentrated upon obtaining the shelter of the lotus feet of Sri Caitanya Mahaprabhu.

TEXT 189

svarupadi-saha gosani achena vasiya
hena-kale raghunatha milila asiya

TRANSLATION

When Raghunatha dasa met Sri Caitanya Mahaprabhu, the Lord was sitting with His companions, headed by Svarupa Damodara.

TEXT 190

anganete dure rahi’ karena pranipata
mukunda-datta kahe,—“ei aila raghunatha”

TRANSLATION

Staying at a distant place in the courtyard, he fell down to offer obeisances. Then Mukunda Datta said, “Here is Raghunatha.”

COMMENT

Mukunda Datta had been present when Chaitanya Mahaprabhu had sent Raghunatha dasa back home, so he was surprised: “Oh, the same boy has come again. Chaitanya Mahaprabhu advised him to remain at home, so how has he come?”

TEXT 191

prabhu kahena,—“aisa,” tenho dharila carana
uthi’ prabhu krpaya tanre kaila alingana

TRANSLATION

As soon as Sri Caitanya Mahaprabhu heard these words [“Here is Raghunatha”], He immediately welcomed Raghunatha dasa. “Come here,” He said. Raghunatha dasa then clasped the lotus feet of the Lord, but the Lord stood up and embraced him out of His causeless mercy.

COMMENT

Chaitanya Mahaprabhu was sitting with His most confidential associates, headed by Svarupa Damodara Gosvami, and they were discussing topics of Krishna. But as soon as Chaitanya Mahaprabhu heard “Raghunatha has come,” His mind was drawn to him. He left everything and stood up and embraced him.

TEXT 192

svarupadi saba bhaktera carana vandila
prabhu-krpa dekhi’ sabe alingana kaila

TRANSLATION

Raghunatha dasa offered prayers at the lotus feet of all the devotees, headed by Svarupa Damodara Gosvami. Seeing the special mercy Sri Caitanya Mahaprabhu had bestowed upon Raghunatha dasa, they also embraced him.

COMMENT

Raghunatha dasa saw not only Chaitanya Mahaprabhu but also all of Mahaprabhu’s confidential associates. And he offered obeisances at their lotus feet. And they, seeing how Sri Chaitanya Mahaprabhu was merciful to Raghunatha dasa and had embraced him, all did the same.

TEXT 193

prabhu kahe,—“krsna-krpa balistha saba haite
tomare kadila visaya-vistha-garta haite”

TRANSLATION

Lord Caitanya Mahaprabhu said, “The mercy of Lord Krsna is stronger than anything else. Therefore the Lord has delivered you from the ditch of materialistic life, which is like a hole into which people pass stool.”

PURPORT by Srila Prabhupada

According to the law of karma, everyone is destined to suffer or enjoy according to a certain material standard, but the mercy of Lord Krsna is so powerful that the Lord can change all the reactions of one’s past karma, or fruitive activities.

COMMENT

According to our karma, we have to enjoy or suffer. But the Lord’s mercy is so strong that He can free us from any amount of suffering or material enjoyment. He can free us from all karma, whether punya (pious) or papa (sinful). He can lift us out of our material condition and place us on the spiritual platform, where there is no material enjoyment or suffering—only service.

PURPORT (continued)

Lord Sri Caitanya Mahaprabhu specifically drew attention to the mercy of Lord Krsna. That mercy is more powerful than anything else, for it had saved Raghunatha dasa from the strong bondage of materialistic life, which the Lord compared to a hole where people pass stool.

COMMENT

The bondage of material life is very strong. And usually, the more one is surrounded by material opulence, the harder it is for one to become free. Therefore, persons who are interested in spiritual life or liberation from material existence do not try to increase their material opulence, because their opulence may keep them bound to material existence. Srila Prabhupada himself told the story of how his father had helped him. When Prabhupada was of the age to be married, there were two proposals: one for him to marry a very beautiful girl and one for him to marry a not-so-pretty girl. Srila Prabhupada’s father advised him, “You should rather marry the plain girl, because later, when the time comes for you to leave family life, it will be easier if your wife is not so beautiful.” Srila Prabhupada took the advice, and in the end—as we know—he left everything to serve the order of his guru maharaja and preach Krishna consciousness. In the West there may be even more problems if the wife is beautiful. There used to be a popular song: “If you want to be happy for the rest of your life/ Get an ugly woman to be your wife.” Generally, the more one is surrounded by material opulence, the more one has trouble becoming free. But the mercy of Krishna is so powerful that even though Raghunatha dasa was surrounded by so much opulence (Nityananda Prabhu said that his opulence was like the king of heaven’s), such loving parents and such a beautiful wife, that he had no attachment for any of it. And he left it all to join Chaitanya Mahaprabhu. So Sri Chaitanya told him, “The mercy of Krishna is so strong that you could leave your material opulence and come here.” And He compared family life to a hole in which people pass stool.

PURPORT (continued)

Sri Caitanya Mahaprabhu gave His verdict that those addicted to the materialistic way of life are like worms that are living in stool but cannot give it up. A grha-vrata, one who has decided to live in a comfortable home although it is actually miserable, is in a condemned position. Only the mercy of Krsna can save one from such misery. Without Krsna’s mercy, one cannot get out of the filthy entanglement of materialistic life.

COMMENT

The worm lives in stool, eats the stool, and enjoys life. According to Sri Chaitanya Mahaprabhu, materialistic persons who want to enjoy the happiness of family life are like worms who want to enjoy the taste of stool. Of course, pure devotees can also be grihasthas, but here Sri Chaitanya Mahaprabhu is talking about materialistic enjoyment.

PURPORT (concluded)

The poor living entity cannot give up his materialistic position on his own; only when granted the special mercy of Krsna can he give it up. Lord Caitanya Mahaprabhu knew very well that Raghunatha dasa was already liberated. Nevertheless He emphasized that Raghunatha dasa’s life of material comfort as a very rich man’s son with a very beautiful wife and many servants to attend him was like a ditch of stool. The Lord thus specifically indicated that ordinary men who are very happy with material comforts and family life are in no better position than worms in stool.

COMMENT

Just see Chaitanya Mahaprabhu’s language. But He did not use the same language with everyone. He spoke as He did to Raghunatha dasa because of some special reason, as we shall now read.

TEXT 194

raghunatha mane kahe,—“krsna nahi jani
tava krpa kadila ama,—ei ami mani”

TRANSLATION

[Sri Caitanya Mahaprabhu had said, “By the mercy of Krsna you have been free from the bondage of household life, which is like a ditch where people pass stool.”] Raghunatha dasa answered within his mind, “I do not know who Krsna is. I simply know that Your mercy, O my Lord, has saved me from my family life.”

TEXT 195

prabhu kahena,—“tomara pita-jyetha dui jane
cakravarti-sambandhe hama ‘aja’ kari’ mane

TRANSLATION

The Lord continued, “Your father and his elder brother [Govardhana and Hiranya Majumadara] are both related as brothers to My grandfather [they were of almost the same age and had friendly relations with Sri Caitanya Mahaprabhu’s grandfather], Nilambara Cakravarti. Therefore I consider them My grandfathers.

PURPORT

Nilambara Cakravarti, the grandfather of Sri Caitanya Mahaprabhu, was very intimately related to Raghunatha dasa’s father and uncle. Nilambara Cakravarti used to call them his younger brothers because both of them were very devoted to the brahmanas and were very respectable gentlemen. Similarly, they used to call him Dada Cakravarti, addressing him as an elder brother brahmana. Raghunatha dasa, however, was almost the same age as Lord Sri Caitanya Mahaprabhu. Generally a grandchild may joke about his grandfather. Therefore Sri Caitanya Mahaprabhu took advantage of the relationship between His grandfather and Raghunatha dasa’s father and uncle to speak in a joking way.

TEXT 196

“cakravartira duhe haya bhratr-rupa dasa
ataeva tare ami kari parihasa

TRANSLATION

“Since your father and his elder brother are younger brothers of Nilambara Cakravarti, I may joke about them in this way.

COMMENT

Sometimes we may want to give an instruction to someone but not want him or her to take offense. So after we give the instruction, which may involve harsh words, we may say that we were just joking. Chaitanya Mahaprabhu was saying, “Don’t mind, because your father and uncle were friends of My grandfather, so they are like My grandfathers. I am only joking by comparing them to worms in stool.” But although He was joking, He was also not joking.

TEXT 197

“tomara bapa-jyetha—visaya-vistha-gartera kida
sukha kari’ mane visaya-visera maha-pida

TRANSLATION

“My dear Raghunatha dasa, your father and his elder brother are just like worms in stool in the ditch of material enjoyment, for the great disease of the poison of material enjoyment is what they consider happiness.

COMMENT

In other words, they are in such a diseased condition that the thing that is actually poison—sense gratification—they take as nectar.

PURPORT

When a man is attached to material enjoyment, he is attached to many miserable conditions, but nevertheless he accepts his condemned position as one of happiness.

COMMENT

This is maya, illusion. He is suffering, but he thinks he is enjoying.

PURPORT (concluded)

Sense enjoyment is so strong for such a person that he cannot give it up, exactly as a worm in stool cannot give up the stool. From the spiritual point of view, when a person is too absorbed in material enjoyment, he is exactly like a worm in stool. Although such a position is utterly miserable to the eyes of liberated souls, the materialistic enjoyer is greatly attached to it.

COMMENT

Liberated souls can see that the poor man is in a miserable condition, but the materialistic person is attached to his condition and cannot leave it. Srila Prabhupada had a disciple named Sudama Vipra, who was a rough character, a former member of Hell’s Angels. Once, when Srila Prabhupada arrived at a train station, maybe in Delhi, many people gathered around. The devotees performed kirtan, and Sudama Vipra began to preach. He said that before he came to India he had thought that India was a very holy, spiritual place where everyone was inclined to spiritual life, and that he had expected to see beautiful mountains, forests, and rivers, and people engaged in spiritual consciousness. But when he actually came to India, to the cities, he saw that people were wretched, living in filth, poverty, and misery; he also saw many lame people, deformed people, and lepers, all suffering. Then he said, “To the eyes of a pure devotee like Srila Prabhupada, all of us look just like those wretched people—poor, filthy, diseased, and miserable in so many ways. A pure devotee like Srila Prabhupada sees all of us like them, and naturally he feels compassion.” And at the end of the talk, Srila Prabhupada remarked, “He has spoken very nicely.” Here Srila Prabhupada says something similar in relation to how Chaitanya Mahaprabhu saw Raghunatha dasa’s father and uncle, who lived in great material opulence—how such a position is utterly miserable to the eyes of liberated souls but the materialistic enjoyer is greatly attached to it.

TEXT 198

“yadyadi brahmanya kare brahmanera sahaya
‘suddha-vaisnava’ nahe, haye ‘vaisnavera praya’

TRANSLATION

“Although your father and uncle are charitable to brahmanas and greatly help them, they are nevertheless not pure Vaisnavas. However, they are almost like Vaisnavas.

COMMENT

Raghunatha dasa’s father and uncle were kind to devotees and brahmans. They used to practically maintain the whole brahman community of Bengal, and they were friendly with such exalted devotees as Balarama Acharya, Yadunandana Acharya, and Haridasa Thakura. But because they still desired to enjoy material life, they are not considered pure devotees, suddha-vaisnavas. Chaitanya Mahaprabhu calls them vaisnavera praya, which means they are “like Vaishnavas,” or “almost Vaishnavas.” Pure devotional service is without any desire other than to serve Krishna (anyabhilasita-sunyam). It is not covered by fruitive work, impersonal speculation, or anything else (jnana-karmady-anavrtam). So they were not pure devotees. They performed pious deeds and religious activities, but their aim was to enjoy material life.

As devotees, we also may be surrounded by material things, and because of habit we may not be able to serve enthusiastically without them. Srila Prabhupada gave the example of a famous barrister, C. R. Das, who gave up everything to join India’s freedom movement. But he was so used to a high standard of living that he could not do without it—and within one year he died. He could not live as a mendicant. So, if one prematurely tries to renounce his material situation, he may become disturbed—or even die. Thus Sri Chaitanya Mahaprabhu generally advised, sthane sthitah sruti-gatam: Remain in your position and hear the messages of Krishna from the mouths of pure devotees; then you can gradually advance.

Here, because Raghunatha dasa was a liberated soul, Sri Chaitanya Mahaprabhu was speaking to him in a way befitting an advanced Vaishnava—although earlier He had advised him to return home.

PURPORT

As stated by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya [his commentary on Sri Caitanya-caritamrta], some people, usually very rich men, dress like Vaisnavas and give charity to brahmanas. They are also attached to Deity worship, but because of their attachment to material enjoyment, they cannot be pure Vaisnavas. Anyabhilasita-sunyam jnana-karmady-anavrtam. The pure Vaisnava has no desire for material enjoyment. That is the basic qualification of a pure Vaisnava. There are men, especially rich men, who regularly worship the Deity, give charity to brahmanas, and are pious in every respect, but they cannot be pure Vaisnavas. Despite their outward show of Vaisnavism and charity, their inner desire is to enjoy a higher standard of material life.

COMMENT

In the West we have little experience of persons who actually follow the principles of Vaishnavism but desire to enjoy material facilities. When I first came to India and met such persons, I became quite confused. There was one man who owned a textile mill—a follower of Vallabhacharya. He was very pious, very charitable, and he invited me to his house. So I went to visit him, on Carmichael Road. He had a very nice temple room, and as a follower of Vallabhacharya he worshiped Bala Krishna—there was so much paraphernalia for the worship. He was also one of the trustees of the Vallabhacharya temple in Bombay, so he wanted me to visit the temple, and I accompanied him there. Many grihastha bhaktas were singing bhajanas in the temple, and it was very opulent. I was confused, because they seemed to be following everything—they were vegetarian, followed all the rules and regulations for worshiping the Deity, and gave money in charity—but still there was something different about them. So I was a bit confused. But now we can understand: although they were religious and charitable, they still had the desire to enjoy material opulence; they were not pure devotees.

PURPORT (concluded)

Raghunatha dasa’s father, Govardhana, and uncle, Hiranya dasa, were both very charitable to brahmanas. Indeed, the brahmanas from the Gaudiya district were practically dependent on them. Thus they were accepted as very pious gentlemen. However, they presented themselves as Vaisnavas to the eyes of people in general, although from a purely spiritual point of view they were ordinary human beings, not pure Vaisnavas. In other words, they were kanistha-adhikaris, for they were ignorant of higher Vaisnava regulative principles. Nevertheless, they could not be called visayis, or blind materialistic enjoyers.

COMMENT

They were not pure devotees, but at the same time they were not blind materialistic enjoyers. They were in-between. So they are called vaisnava-praya, bhakta-praya, or kanistha-adhikari. They were on the material platform, because they wanted material enjoyment, but at the same time they had faith in Krishna and Vaishnavas, and they worshiped Krishna and served Vaishnavas. So they were vaisnava-praya.

TEXT 199

“tathapi visayera svabhava—kare maha-andha
sei karma karaya, yate haya bhava-bandha

TRANSLATION

“Those who are attached to materialistic life and are blind to spiritual life must act in such a way that they are bound to repeated birth and death by the actions and reactions of their activities.

PURPORT

As clearly stated in the Bhagavad-gita (3.9), yajnarthat karmano ’nyatra loko ’yam karma-bandhanah: if one does not act as a pure devotee, whatever acts he performs will produce reactions of fruitive bondage (karma-bandhanah). In Srimad-Bhagavatam it is said:

nunam pramattah kurute vikarma
   yad indriya-pritaya aprnoti
na sadhu manye yata atmano ’yam
   asann api klesada asa dehah

“A materialistic person, madly engaged in activities for sense enjoyment, does not know that he is entangling himself in repeated birth and death and that his body, although temporary, is full of miseries.” (SB 5.5.4)

A visayi, a person blindly caught in a web of materialistic life, remains in the cycle of birth and death perpetually. Such a person cannot understand how to execute pure devotional service, and therefore he acts as a karmi, jnani, yogi, or something else, according to his desire, but he does not know that the activities of karma, jnana, and yoga simply bind one to the cycle of birth and death.

COMMENT

In other words, without bhakti no one can be liberated. Not even a yogi or a jnani, what to speak of a karmi, can be liberated without the mercy of a devotee, without the touch of devotional service.

TEXT 200

“hena ‘visaya’ haite krsna uddharila toma’
kahana na yaya krsna-krpara mahima”

TRANSLATION

“By His own free will, Lord Krsna has delivered you from such a condemned materialistic life. Therefore the glories of Lord Krsna’s causeless mercy cannot be expressed.”

PURPORT

In the Brahma-samhita (5.54) it is said, karmani nirdahati kintu ca bhakti-bhajam. Lord Krsna is so merciful that He can stop the reactions of karma for His devotee. Everyone—from the small insect called indra-gopa up to Indra, the king of heaven—is bound by the reactions of fruitive activities.

yas tv indra-gopam atha vendram aho sva-karma-
   bandhanurupa-phala-bhajanam atanoti
karmani nirdahati kintu ca bhakti-bhajam
   govindam adi-purusam tam aham bhajami

Everyone, whether an insect or the king of heaven, Indra, is entangled and bound by the actions and reactions of his karma. However, when one becomes a pure devotee, free from material desires and from bondage to karma, jnana, and yoga, one is freed from material actions and reactions by the causeless mercy of Krsna. One cannot express sufficient gratitude to Krsna for being freed from the materialistic way of life.

COMMENT

Raghunatha dasa Gosvami is the ideal example for us to follow. When he was a householder he showed the ideal example of how to live in household life, how to execute one’s duty perfectly and at the same time be detached from material enjoyment and attached to Krishna. Later, after he joined Sri Chaitanya Mahaprabhu, he showed the ideal example of renounced life. He hardly ate or slept, and he was always engaged in chanting the holy names, offering obeisances, and other such activities. So he is a rare example of a devotee who set the ideal standard for both grihasthas and sannyasis.

Srila Raghunatha dasa Gosvami ki jaya!
Srila Prabhupada ki jaya!

[A talk by Giriraj Swami on Srila Raghunatha dasa Gosvami’s appearance day, February 4, 1996, Juhu, Bombay]

Source: https://girirajswami.com/blog/?p=19706

Appearing in 1638, Sri Visvanatha Cakravarti Thakura (Hari Vallabha Dasa) came in the disciplic succession from Sri Narottama Dasa Thakura. Visvanatha took diksa from Sri Radha Ramana Cakravarti.

Although married, Visvanatha was indifferent and soon renounced family life. He came to Vrindavana dhama and did Krishna bhajana at Radha-kunda.

Sri Bhaktisiddhanta Sarasvati Thakura said, “Visvanatha Cakravarti Thakura was the protector, guardian, and acarya during the middle period (1600-1700) of the historical development of Gaudiya Vaisnavism.”

During his stay in Vrindavana, Visvanatha worshiped Deities of Radha Gokulananda and Sri Giriraja. His Govardhana sila was first worshiped by Lord Caitanya, then Raghunatha Dasa Goswami, Krishna Dasa Kaviraja, Sri Mukunda Dasa, Srimati Krishna Priya Thakurani, and Visvanatha Cakravarti. Today this Giriraja Govardhana Deity resides in the Radha-Gokulananda temple in Vrindavana. 

In a dream Lord Sri Krishna ordered Visvanatha to make commentaries on the Goswami’s books. Immeditately, he started writing prolifically. Clouds would shield him from the sun whenever he sat to write.

Once a torrential downpour flooded the area where Visvanatha was writing his Bhagavata commentaries. Miraculously, not a drop touched Visvanatha or his Bhagavata manuscript.

Visvanatha Cakravarti Thakura wrote over forty Sanskrit books on the science of pure devotion to Radha-Giridhari. He also made the sweetest, most highly realized rasika tikas (commentaries) on Srimad Bhagavatam, Bhagavad-gita, the works of Srila Rupa Goswami, Kavi Karnapura, and Narottama Dasa Thakura.

Sri Krishna Bhavanamrta, Madhurya kadambini, Vraja-riti cin-tamani, Camatkara Candrika, Svapna Vilasamrta, Sankalpa Kalpa Druma, and others. The life and teachings of Srila Visvanatha Cakravarti give happiness, inspiration, and transcendental wisdom to the entire Gaudiya Vaisnava sampradaya

In Krishna lila he serves Srimati Radhika as Vinoda-manjari. His samadhi is in the Radha Gokulananda temple courtyard.

Source: https://ramaiswami.com/visvanatha-cakravarti-thakura-disappearance/

 

mahaprabhura priya bhrtya — raghunatha-dasa
sarva tyaji’ kaila prabhura pada-tale vasa

 

By Srila Raghunatha dasa Gosvami

“After the killing of Aristasura, Srimati Radhika and Her sakhis exchanged many joking words with Sri Krsna concerning the necessary atonement for one who has committed the offence of killing a bull. As a result, the Queen of Vrndavana, Srimati Radhika, and Her sakhis joyfully excavated and filled Sri Radha-kunda with their own hands. May that immensely fragrant Radha-kunda be my shelter.

“In the land of the hearts of those who bathe in Radha-kunda, a desire tree of the superlative prema, which is not attainable even for Krsna’s principal queens in Dvaraka, will arise. May that supremely charming Radha-kunda be my shelter.

“For the pleasure of Srimati Radhika, even Sri Krsna Himself, yearning to attain Her merciful sidelong glance, regularly bathes in Radha-kunda, carefully observing all the appropriate rituals. May that supremely enchanting Radha-kunda be my shelter.

“May that supremely enchanting Radha-kunda, which the moon of Vraja, Sri Krsna, loves as much as He loves the crown-jewel amongst the sweet girls of Vraja, Srimati Radhika, and which He has made known by the name of Radhika Herself, be my shelter.

“The mercy obtained by serving Radha-kunda makes the desire-creeper of prema for the prince of Vraja sprout and is celebrated for bearing the flower of service to my svamini Srimati Radhika. May that supremely charming Radha-kunda be my shelter.

“Gloriously manifest on the banks of Radha-kunda are eight kunjas named after Radhika’s principal sakhis. Acting as stimuli for the amorous pastimes of the Divine Couple, these kunjas are filled with the sweet humming of bumblebees and are desired by everyone. May that supremely enchanting Radha-kunda be the shelter of my life.

“Situated on an exquisite dais on the bank of Radha-kunda and accompanied by Her beloved sakhis, our svamini Srimati Radhika charmingly engages in sweet, joking words with Sri Krsna, the moon of Vraja. These playful verbal exchanges are enhanced by the suggestion of so many innuendoes. May that Radha-kunda be the shelter of my life.

“May that very charming and especially fragrant Radha-kunda, where intoxicated with love the Divine Couple and the sakhis daily sport with great joy in the water so fragrant with exquisite lotus flowers, be the sole shelter of my life.

“To that devotee who, in a resolute mood of aspiring to serve Srimati Radhika, reads this charming prayer describing Sri Radha-kunda, even in their present body Sri Krsna will quickly grant them darsana of not only His beloved Radhika, but also of Their many variegated amorous pastimes. Witnessing these pastimes and envisioning himself serving Yugala-kisora in various ways, such a devotee will feel immense jubilation. This astaka is recited in the poetic meter known as ‘Malini’.”

Source: http://www.dandavats.com/?p=1788

By Giriraj Swami

Sri Caitanya-caritamrta, Adi-lila, Chapter 10, Text 14:

TEXT

pundarika vidyanidhi—bada-sakha jani
yanra nama lana prabhu kandila apani

TRANSLATION

Pundarika Vidyanidhi, the third big branch, was so dear to Lord Caitanya Mahaprabhu that in his absence Lord Caitanya Himself would sometimes cry.

PURPORT

In the Gaura-ganoddesa-dipika (54), Srila Pundarika Vidyanidhi is described as the father of Srimati Radharani in krsna-lila. Caitanya Mahaprabhu therefore treated him as His father. Pundarika Vidyanidhi’s father was known as Banesvara or, according to another opinion, Suklambara Brahmacari, and his mother’s name was Gangadevi. According to one opinion, Banesvara was a descendent of Shri Sivarama Gangopadhyaya. The original home of Pundarika Vidyanidhi was in East Bengal, in a village near Dacca named Baghiya, which belonged to the Varendra group of brahmana families. Sometimes these Varendra brahmanas were at odds with another group known as Radhiya brahmanas, and therefore Pundarika Vidyanidhi’s family was ostracized and at that time was not living as a respectable family.

Srila Bhaktisiddhanta Sarasvati Thakura writes in his Anubhasya, “One of the members of this family is living in Vrindavana and is named Sarojananda Gosvami. One special characteristic of this family is that each of its members had only one son or no son at all, and therefore the family was not very expansive. There is a place in the district of Cattagrama in East Bengal that is known as Hata-hajari, and a short distance from this place is a village known as Mekhala-grama in which Pundarika Vidyanidhi’s forefathers lived. One can approach Mekhala-grama from Cattagrama either on horseback, by bullock cart or by steamer. The steamer station is known as Annapurnara-ghata. The birthplace of Pundarika Vidyanidhi is about two miles southwest of Annapurnara-ghata. The temple constructed there by Pundarika Vidyanidhi is now very old and much in need of repair. Without repair, the temple may soon crumble. There are two inscriptions on the bricks of that temple, but they are so old that one cannot read them. There is another temple, however, about two hundred yards south of this one, and some people say that this is the old temple constructed by Pundarika Vidyanidhi.”

Sri Caitanya Mahaprabhu called Pundarika Vidyanidhi “father,” and He gave him the title Premanidhi. Pundarika Vidyanidhi later became the spiritual master of Gadadhara Pandita and an intimate friend of Svarupa Damodara’s. Gadadhara Pandita at first misunderstood Pundarika Vidyanidhi to be an ordinary pounds-and-shillings man, but later, upon being corrected by Sri Caitanya Mahaprabhu, he became his disciple. Another incident in the life of Pundarika Vidyanidhi involves his criticizing the priest of the Jagannatha temple, for which Jagannatha Prabhu chastised him personally by slapping his cheeks. This is described in Sri Caitanya-bhagavata, Antya-lila, Chapter Seven. Sri Bhaktisiddhanta Sarasvati Thakura informs us that during his time there were still two living descendants of the family of Pundarika Vidyanidhi, who are named Shri Harakumara Smrititirtha and Shri Krishnakinkara Vidyalankara. For further information one should refer to the dictionary known as Vaisnava-manjusa.

Source: https://girirajswami.com/blog/?p=18536

Today is auspicious Vasanta Pancami, the first day of spring. It is also the appearance day of Srimati Visnupriya Devi, Sarasvati Puja, the disappearance day of Srila Visvanatha Cakravarti Thakura, and the appearance day of Sri Pundarika Vidyanidhi, Sri Raghunandana Thakura, and Srila Raghunatha Dasa Gosvami.

Even ducks and other birds of Vrindaban participate in Krsna’s wonderful pastimes. In Bhag. 10.12.08 Sukadeva Gosvami describes the following to Maharaja Parkshit: “Some boys imitated flying birds by running after the bird’s shadows on the ground, some imitated the beautiful movements and attractive postures of the swans, some sat down with the ducks, sitting silently, and others imitated the dancing of the peacocks.”

But when hearing the sound of Krsna’s flute, the fish, ducks, and other birds ceased swimming and flying and became silent: “Krishna would play His flute, and together the sounds became so sweet to hear that together the aquatics, the cranes, swans, and ducks, and other birds were charmed. Instead of swimming or flying, they became stunned. They closed their eyes and entered a trance of meditation in worship of Krishna.”
(Bhag. 10.35.11)

Hare Krsna!

Raghunatha dasa Gosvami used to reside on the bank of Sri Radha-kunda. At the time Radha-kunda was just a small pond of water, and therefore sometimes Raghunatha would meditate on enlarging the kund. Then he would chastise himself for desiring something which would require a large amount of money.

Around this time one very wealthy Seth underwent great austerity by walking to Badarikasrama in the Himalayas. Arriving there he very reverently worshiped Sri Badrinarayana and offered much wealth at His lotus feet. That night as he slept there, he had a dream in which Sri Badarinarayana instructed him to proceed to Vraja, where he should present all his wealth to Sri Raghunatha Dasa Gosvami, who was residing at Aritgram. “If he declines to accept it, then you can mention My name and remind him about renovating Radha-kunda and Syama-kunda.”

That Seth was very happy to have seen such a wonderful dream and after returning to his home he very joyfully set out for Vraja. There he met Raghunatha dasa Gosvami and related all of these events to him. Dasa Gosvami was somewhat taken aback to hear this news, but then immediately gave his consent. Thus Sethji began to work of re-digging the two kunds.

On the banks of Radha-kunda, the five Pandavas were residing in the form of trees. As the work was proceeding it was decided that on the following day these trees would have to be cut down, but that night the five Pandavas appeared in a dream of Raghunatha dasa and forbade the cutting of those dreams. Today they are still residing there. When the work of beautifying the kundas was complete, the devotees bliss knew no bounds.Nearby the kundas, the kunjas of the eight gopies were also constructed. Seeing all this, Raghunatha dasa forgot himself in ecstasy.

Raghunatha dasa Gosvami lived on the banks of Radha-kunda without any fixed residence, staying under a different tree every night. Sometimes he would stay on the banks of the Manasa Ganga. At that time these areas were jungles filled with ferocious animals. One day Sanatana Gosvami came to the banks of Manasa Ganga to meet Gopala Bhatta Gosvami. Before accepting his noon meal at Gopal Bhatta’s bhajan kutir, he went to take bath at the Pavan ghat of Manasa Ganga. From there he saw two tigers come to the kund and after drinking some water saunter off. Just near that spot Raghunatha das Gosvami was sitting under a tree absorbed in his bhajana. Sanatana Gosvami was startled to see this but even more so when he saw Sri Krsna standing at some distance observing everything. He then requested Raghunatha to do his bhajana within a hut.

On another occasion, Raghunatha dasa, who still hadn’t bothered to have a kutir constructed, was sitting in the noon day sun absorbed in his bhajana. Srimati Radharani happened to pass that way at this time and, seeing that the sun was beating down on Raghunatha’s head, she stood behind him and held the end of her sari to shield him from the suns rays. Then one of the Gosvamis came along and saw this heart rending scene, while profuse perspiration continued to flow from Srimati Radharani’s transcendental body. This time when he was again requested to do his bhajan in a kutir, he immediately agreed to comply.

In Vraja, Krsna is served by Radharani and Candravali, who each have unlimited maid servants. According to the mellows of paramour love, Sri Raghunatha dasa Gosvami counted himself as a maidservant of the friends of Srimati Radharani. As Candravali is the chief comperitor of Radharani, Sri dasa Gosvami would never go to her kunja or talk with any of the sakhis. Thus he served the servants of Radharani within his mind in this way.

One Brajabasi known as Sri dasa Brijabasi used to bring Sri das Gosvami a leafcup of buttermilk every day. Drinking this much only Raghunath dasa would engage in bhajana throughout the day. One day Sri Das Brijabasi went to Candravali’s kunda, known as Sakhi-sthali, to herd his cows. There he saw a palash tree with very large leaves, so he collected some leaves to make leafcups. The next day, in one of the new leafcups he brought some buttermilk to das Gosvami. Raghunatha dasa accepted the leafcup of buttermilk and inquired, “Sri dasji, where did you get these nice palash leaves?” Sri dasji replied, “While I was pasturing the cows I came to Sakhi-sthali and found them there.”

Simply hearing the word ‘Sakhi-sthali’ Raghunatha dasa flew into a rage and threw the leafcup of buttermilk away saying, “The followers of Srimati Radharani never accept anything from that place.” Seeing the loyal devotion of Raghunatha dasa for Srimati Radharani Sridasji was amazed.

Raghunatha dasa Gosvami used to always serve Sri Sri Radha-Govinda in his mind. One day in his meditation he cooked sweet rice and offered it to Sri Sri Radha and Krsna. In great pleasure they accepted the offering and the other sakhis also relished this prasadam. Then Raghunatha himself honored the remnants of their prasadam and in great ecstasy, due to the pleasure of having been able to satisfy Sri Sri Radha-Govinda and Their loving attendants, he ate a little more than was his custom.

In the afternoon Raghunatha dasa used to speak about Sri Caitanya Mahaprabhu. However, this day when the devotees came in the afternoon to hear him speak, they found that the door to his kutir was closed. They waited for some time but when it appeared that there was no movement inside they became a little anxious and called out, “Gosvamiji, are you all right?” Sri dasa Gosvami answered, “My body is not well.”

The devotees became concerned and immediately sent word to Sanatana Gosvami in Mathura. At that time Sri Sanatana Gosvami was staying with Sri Vallabhacarya’s son Sri Vithalnathji, who immediately sent two physicians to Radha-kunda to examine Sr Raghunath dasa Gosvami. After checking his pulse, the doctors concluded that, “due to eating a combination of rice and milk his body is feeling very heavy.”

Hearing this diagnosis everyone was struck eith wonder. That Raghunatha dasa Gosvami, who subsisted on only a little buttermilk each day, should fall ill from eating too much sweet rice was astonsihing, especially because it was eaten only in meditation.

There are various opinions on Sri Raghunath das Gosvami’s identity in Krsna-lila. Some have ascertained that he was Rasa Manjari, some that he was Rati Manjari, while still others that he was Bhanumoti.

The Govardhana-sila given by Sriman Mahaprabhu to Raghunatha dasa to worship is still worshiped at Sri Gokulananda Mandira, in Vrindavana.

—–

A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrta Antya lila 6:294. purport.

Srila Bhaktisiddhanta Sarasvati Thakura writes in his Anubhashya that in the opinion of Sri Caitanya Mahaprabhu, the govardhana-sila, the stone from Govardhana Hill, was directly the form of Krishna, the son of Maharaja Nanda. The Lord used the stone for three years, and then in the heart of Raghunatha dasa the Lord awakened devotional service to the stone. The Lord then gave the stone to Raghunatha dasa, accepting him as one of His most confidential servants. However, some envious people conclude that because Raghunatha dasa had not taken birth in the family of a brahmana, Sri Caitanya Mahaprabhu did not give him the right to worship the Deity directly, but instead gave him a stone from Govardhana. This kind of thought is naraki, or hellish. As stated in the Padma Purana, arcye vishnau siladhir gurushu nara-matir vaishnave jati-buddhih. ..yasya va naraki sah: “One who considers the arca-murti (the worshipable Deity of Lord Vishnu) to be stone, the spiritual master to be an ordinary human being, or a Vaishnava to belong to a particular creed is possessed of hellish intelligence.” If one thinks that the worshipable salagrama-sila is a mere stone, that the spiritual master is an ordinary human being or that a pure Vaishnava preaching the bhakti cult all over the world is a member of a particular caste or material division of society, he is considered a naraki, a candidate for hellish life. When Sri Caitanya Mahaprabhu instructed that the govardhana-sila, the stone taken from Govardhana, is nondifferent from the body of Sri Krishna, the Supreme Personality of Godhead, He indirectly advised such foolish persons that one should not be envious of a Vaishnava who belongs to a different caste or sect. One should accept a Vaishnava as transcendental. in this way one can be saved; otherwise, one is surely awaiting a hellish life. (A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrta Antya lila 6:294. purport.)

ei silare kara tumi sattvika pujana
acirat pabe tumi krishna-prema-dhana

TRANSLATION
Sri Caitanya Mahaprabhu continued, “Worship this stone in the mode of goodness like a perfect brahmana, for by such worship you will surely attain ecstatic love of Krishna without delay. (Sri Chaitanya Charitamrta Antya-lila 6:295.)

Srila Raghunatha dasa Goswami compiled following books: Stavavali, Dana carita, and Mukta carita, among others.

Birth: 1428 (Sakabda) Disappearence: 1504 on the 12th day of the bright fortnight of the month of Asvin

Source: http://www.dandavats.com/?p=93325

Shri Mukunda Dasa, Shri Madhava Dasa and Shri Narahari Sarakara Thakura were three brothers who lived in Shri Khanda. Shri Mukunda Dasa Thakura’s son was Shri Raghunandan Thakura.

Shri Raghunandana Thakura made his appearance within this world in Shri Khanda. In his home, he became acquainted with the worship of Shri Gopinatha from an early age. One day his father, Mukunda Dasa, who was a doctor, had to go away on medical business.

He called Raghunandana to his side. He told Raghunandana to see to it that their deity was served with great care and attention. He told him to be sure and feed the deity.

At the appointed hour, taking the order of his father on his head, Raghunandan went to perform the service. He took the offering of food into the deity. Raghunandan was just a little boy. He told the deity: “Eat! Eat!” When he saw that the offering appeared untouched, he began to cry. Not being able to resist the child’s intense devotion, Krishna ate everything on the plate, leaving no remnants.

When Mukunda Dasa returned, he asked the boy, “Bring me the prasada remnants of the offering you made earlier.” The boy said, “Father, listen. I made the deity eat as you told me to. He left no remnants. He ate everything on his plate.”

Mukunda was amazed at what the child was saying. Ordering the boy to offer food as before, Mukunda hid himself outside the house and watched through the window. Raghunandana, then, with great delight, offered Gopinatha a laddu. “Eat! Eat!” he said. The Lord ate half the laddu.

Meanwhile, Mukunda, who was watching from outside, beheld all this in great amazement. He could understand that since the deity had already eaten once, and had not left any remnants, his hunger was satisfied. As a result, he could only finish half the laddu.

According to certain authorities, Shri Raghunandana Thakura was Kandarpa Manjari. According to others, he was one of Krishna’s sons in Dvaraka whose name was Kandarpa. This is on the basis of Kavi Karnapura’s Gaura-Ganodesa-dipika.

Source: http://www.dandavats.com/?p=87687

By Madhuryalila Devi Dasi   

Seva Care has released the latest episode of its ongoing podcast series, Care During Tough Times, titled Marriages and Vaishnava Community Support, featuring Dhanya Rico, M.Ed., Ed.S., NCC, a National Certified Counselor specializing in personal and relationship wellness. The episode offers a thoughtful exploration of how individuals and communities can respond to marriage difficulties, separations, and divorces within a devotional framework.

Hosted by Dhanya Devi Dasi alongside Tamohara Das, PhD, an educational psychologist, former faculty member in counseling and clinical psychology, and a member of the Grhastha Vision Team, the discussion focuses on navigating these sensitive life experiences through the lens of devotional service. Together, they examine how community members can process the emotions that arise during marital hardship, offer practical, spiritually grounded support to others, and integrate these experiences into their own spiritual lives.

Read more: https://iskconnews.org/new-seva-care-episode-explores-marriage-difficulties-through-a-devotional-framework/