I had the great fortune of learning Srila Prabhupada’s concept of Utility is the Principle through the personal example of H G Madhupati Prabhu

While I was preparing to leave India to go to United States of America to be part of the Management Program at the New Jersey Institute of Technology, H G Shyamanada Prabhu senior disciple of H H Radhanath Swami Maharaj highly recommended that I meet with H G Madhupati Prabhu disciple of His Holiness Jayadwaita Swami Maharaj who at that was living in ISKCON Towaco as he felt I will be spiritually taken care of under his esteemed leadership.

While H G Madhupati Prabhu always ensured I am spiritually taken care of he also set me on the path of financial stability by imparting Srila Prabhupada’s concept of Utility is the Principle which I experienced in action in his association of H G Madhupati Prabhu.

As soon as I graduated from New Jersey Institute of Technology, I moved in to the ashram part of ISKCON Towaco a place which was almost an hour drive from New York City. Temple was kind enough to give me a small room where I could stay while continuing to work full time in the Corporate World. As soon as I got my first pay cheque I went ahead with the purchase of Laptop for personal use which was honestly speaking not required as I already had a laptop allocated to me from my office. That’s the first time H G Madhupati Prabhu told me Srila Prabhupada always emphasized on the concept of “Utility is the Principle” buy things only if you have the utility for the same.

Since I had already purchased this laptop and I had started using it I thought of continuing possessing the same. In those days little I understood how electronics depreciate over a period of time. Moving forward on another occasion, I was being sent to buy few things for the temple, I remember buying something which was few dollars more expensive than what it should have been, H G Madhupati Prabhu sent me back to return the same to the store and said we can buy this later, I at that point of time said its ok I will keep this in mind next time, however he insisted, he said if you don’t take the effort to go back and return the thing you will not learn to value money.

I did go back to the store and returned the thing back. From that day onwards, this principle of utility is the principle and the concept of valuing money by learning the concept of trusteeship which involves the thought process whatever I have been gifted with in life in terms of wealth, assets, position is Krishna’s property therefore I should be very careful and diligent in every action of mine whether it comes to buying from utility perspective or whether it comes to spending which should be not be impulsive but well planned.

Moving forward, in December 2019 after working in a Senior Leadership position in one of the organization part of the conglomerate known as the Mahindra Group, I moved to another organization where I had the a bigger responsibility of taking care of South Asian Region, however since we were hit by COVID in few months I experienced lay off, since it was just the beginning of the first wave of COVID whoever I was trying to connect with to inquire about any Job they may have the only answer I was getting was we are also in the process of laying off people, since I was the only earning member in the family of 5 members which includes 2 children, my Wife and my Senior citizen Mother clouds of uncertainty began to hover around my family, while we know Krishna will take care in testing times since our surrender was not at the level of Draupadi we did experience some element of panic.

Years which followed came with diverse struggles, we did some financial restructuring to take care of living expenses and this was only possible because we were diligently able to save in good times by putting in practice the concept of utility is the principle and learning to value every rupee we have been gifted with. Thanks to Madhupati Prabhu for imparting these amazing lessons through his personal examples and also by correcting me from time to time as my true well-wisher.

Srila Prabhupada was extremely conscientious in his use of resources. When responding to letters from devotees, he would often use the unused portions of received aerograms to write his replies. He believed that wasting even an inch of paper was irresponsible, as that space could be used in service to others. For him, such mindful usage was not merely thrift, it was an expression of being a responsible citizen and a steward of resources, embodying environmental care, social responsibility, and governance through personal conduct.

Sustainability is not a policy—it is a consciousness. When individuals internalize the principle that “nothing is to be wasted,” organizations naturally become efficient, ethical, and resilient. Srila Prabhupada treated money and materials as entrusted assets meant for higher purpose. Every rupee saved through mindful use became a rupee available for service, outreach, and impact.

Attention to small details, like fully using a sheet of paper builds internal discipline. Leaders who are careless in small matters often normalize waste in larger decisions. Srila Prabhupada demonstrated that ethical leadership is revealed in everyday choices.

Long before ESG became a framework, Srila Prabhupada’s actions reflected its spirit:

• Environmental: Minimizing waste and maximizing resource efficiency
• Social: Ensuring resources were redirected toward people and purpose
• Governance: Personal accountability and transparency in usage

To follow Srila Prabhupada is not merely to accept philosophical conclusions, but to internalize his consciousness in daily decision-making. His life teaches that devotion is expressed not only in chanting and service, but in how responsibly one handles resources entrusted by Krishna—time, money, assets, position, and opportunity.

A devotee’s responsibility, therefore, is to live with the awareness that nothing belongs to us, and hence nothing can be wasted, misused, or taken lightly.

Keeping the above in mind I feel Core Responsibilities of a Devotee could be to

1. Live the Philosophy, Don’t Merely Quote It
   Srila Prabhupada’s teachings must reflect in lifestyle choices—what we buy, how we spend, and what we postpone.
2. Practice Trusteeship Daily
   Ask before every decision:
   • Is this necessary?
   • Is this the best use of Krishna’s resources?
   • Can this money serve a higher purpose later?
3. Accept Correction as Mercy
   True well-wishers correct us not to control, but to protect our future selves.
4. Prepare in Peace for Times of Turbulence
   Financial discipline is not lack of faith—it is intelligent dependence on Krishna.
5. Avoid Impulse, Embrace Intentionality
   Every impulsive expense weakens governance of self; every planned decision strengthens it.

Few tips which can make a difference in putting the above in practice are as follows:- 

1. Delay Every Non-Essential Purchase
   If the utility is genuine, it will remain relevant after reflection.
2. Treat Small Amounts Seriously
   The habit of respecting small sums builds integrity for large responsibilities.
3. Differentiate Comfort from Convenience
   Convenience drains silently; comfort aligned with utility sustains.
4. Create Buffers During Good Times
   Savings are not fear-driven—they are responsibility-driven.
5. Invite Accountability
   Keep association with people who will question your decisions, not applaud your indulgence.

Srila Prabhupada also demonstrated through his actions that spiritual life is also the highest form of responsible living. When his principles are applied sincerely especially Utility is the Principle they do not restrict life; they stabilize it, protect families, and prepare devotees to face uncertainty with dignity.

By Dina Dayala dasa  (Dario Knez)

Introduction

Jiva Gosvami (1513-1598) is the youngest of the six Gosvamis of Vrindavana[i] who are honoured as genuine representatives of the teachings and faith of Caitanya Mahaprabhu (1486-1534). All of them, except Jiva Gosvami, were personally inspired, instructed or commissioned by Caitanya. (Kapoor, 1984, 54). It seems that Jiva did not have the privilege to associate with and learn from Caitanya; in 1535, at the time he joined Vrindavana’s group, Caitanya had already left the world. At the same time, Jiva was fortunate to be trained by the two Gosvamis’ leaders, his uncles, Sanatana (1488-1558) and Rupa (1489-1564). From Rupa he received initiation.

Speaking about Jiva, Bhaktivedanta Svami, founder of the present-day most influential Gaudiya-Vaisnava organisation, ISKCON, said: “The Vaisnavas are by far the greatest philosophers in the world, and the greatest among them was Srila Jiva Gosvami.” (Bhaktivedanta, 1983, 354). Jiva is not only praised amongst the followers; acknowledging his greatness, Benares Hindu University dedicates an entire department to the study of his works.

Jiva Gosvami’s importance and role in the beginning days of the Gaudiya–Vaisnavas movement cannot be underestimated. As a leader of the first generation of devotees after Caitanya, he finalized the organisation of and systematized the philosophy of the young Gaudiyas movement. S. K. De writes: “Jiva became the highest court of appeal in doctrinal matters as long as he lived.”[ii] For that purpose, Jiva was exceptionally prolific; he wrote about four hundred thousands Sanskrit verses, which is four times more than the numbers contained in the world’s biggest epic Mahabharata. His six treatises on Srimad-Bhagavatam, called Sat-sandarbhas are certainly one of his most important works and methodically present the whole of Caitanya’s philosophy.

Although Jiva is widely honoured for this philosophical contribution, still some scholars have strong reservations about the validity of his presentation of Caitanya’s doctrine in Sat-sandarbhas. Stuart Elkman grounded his doubts about a correspondence between Caitanya and Jiva on that of Sridhara Svami (1378-1414), called Bhavartha-dipika, the oldest complete Bhagavatam comment. Elkman’s objection is that Jiva’s Sandarbhas follow Sridhara as much as he has to:

When we examine the contents of this work, however, it becomes clear that Jiva was not nearly as happy with Sridhara’s commentary as was Caitanya, and it seems likely that Jiva’s claim to follow Sridhara represents more a concession to Caitanya’s beliefs than a personal preference on his own part. (Elkman, 1986, 180).

Elkman’s suspicion that Jiva’s misunderstood Caitanya is grounded on the hypothesis that Caitanya’s admiration for Sridhara’s is also an indication of his own Advaitic tendencies. On the other side, Jiva’s use of Sridhara’s commentaries “on only the most minor points” and “ignoring all of his Advaitic interpretations” constitute an argument that Jiva ultimately does not follow Caitanya. (Elkman, 1986, 180).

This paper starts to examine Jiva’s faithfulness and the dynamic of his connection to Caitanya’s teachings based on their individual relationships towards Sridhara Svami, an ardent follower of Sankara’s (788-820) Advaitic school. Since it looks like Sridhara is closely connected to both Jiva and Caitanya, clarification of Sridhara’s position will give a more precise answer to the question “Is Jiva Gosvami’s philosophy the same as Sri Caitanya’s?”

Svami is the teacher of all

Since Caitanya did not produce any writings except a series of verses known as Sri Siksastaka, for more details on his life and philosophical doctrine we rely on the biographies about him. Although there are several, it is widely accepted that Krsnadasa Kaviraja’s Caitanya-caritamrta, finished in 1581, is the most popular and offer the most authoritative insight on Caitanya’s life and teachings.

Caitanya-caritamrta is also the only biography that retells the incident wherein Caitanya directly speaks about Sridhara Svami, a devoted Advaitin and Sankara’s follower. When a Vaisnava named Vallabha Bhatta approached Caitanya with a new Bhagavatam commentary wherein he apparently refutes Sridhara’s explanations as inconsistent Caitanya become very displeased:

You have dared criticize Sridhara Svami, and you have begun your own commentary on Srimad-Bhagavatam, not accepting his authority. That is your false pride. Sridhara Svami is the spiritual master of the entire world because by his mercy we can understand Srimad-Bhagavatam. I therefore accept him as a spiritual master. Whatever you might write due to false pride, trying to surpass Sridhara Svami, would carry a contrary purport. Therefore no one would pay attention to it. One who comments on Srimad-Bhagavatam following in the footsteps of Sridhara Svami will be honored and accepted by everyone. Put forth your explanation of Srimad-Bhagavatam following in the footsteps of Sridhara Svami. (Bhaktivedanta, 1975, 63).

These words raise the question. How is it possible that Caitanya admired Sridhara so much, though he was a follower of Sankara’s Advaita school? Until that period two famous Vaisnava commentaries already existed: Ramanuja (1017-1137) and Madhva (1238-1317) practically challenged everything what Sankara stood for. This makes us wonder even more why Caitanya took a position of loyalty to Sridhara.

Krsna-bhakti is the only criteria

Although Caitanya’s extolment of Sridhara can reflect his actual beliefs, some suggest (Ek, 2004), that it could have been an intelligent technique for spreading his own teachings. Already during Caitanya’s life Sridhara had the status of an absolute philosophical authority all around India, and affiliation with him naturally gave authority to the Gaudiyas’ beliefs. If someone seeks approval for faith, first what should be looked at is a reference to some older source that is already unreservedly accepted. Older referencing material certainly lends more authority and Sridhara’s Bhavartha-dipika is the best choice.

There are opinions that the highest admiration for Sridhara is natural and expected because of Caitanya’s connection to his sannyasa guru Kesava Bharati who belonged to the Sankara sampradaya. Although Krsnadas, in Caitanya-caritamrta, is trying to underestimate that connection, this dialogue with Vallabha reveals the truth. (Elkman, 1986, 182).

Caitanya’s Advaitic connection had further meaning. The truth is that only Advaitin renunciants were highly respected in society. As one of them, Caitanya was able to convert even those who were off the from path of bhakti on account of their own ignorance and self-conceit. It is proved in the cases of a famous logician Sarvabhauma Bhattacarya and the most prominent Advaitin sannyasi from Varanasi, Prakasananda Sarasvati. (Kapoor, 1994, 51). Caitanya directly speaks about his own sannyasa mission:

I shall accept the sannyasa order of life, for thus people will offer me their obeisances, thinking of me as a member of the renounced order. Offering obeisances will relieve them of all the reactions to their offenses. Then, by my grace, devotional service [bhakti] will awaken in their pure hearts. (Bhaktivedanta, 1986, 264).

From all this we conclude that Sridhara’s Advaitic background is not at all an issue for Caitanya, who also has a formal Sankara’s connection. As Krsna in Bhagavad-gita states that He accepts someone’s offering in love and devotion, Caitanya as His devotee has the same criteria. Since Sridhara’s commentaries are undoubtedly devotional, as will be explained in the following paragraphs, Caitanya’s declaration of Sridhara’s glory means approval of his devotion.

Sridhara Svami as devotee

Caitanya’s great esteem for Sridhara clearly arises out of his acknowledgement of the importance of bhakti and sentimental feelings for Visnu (Krsna) and his expansions. (Brzezinski, 2004). Explaining the Bhagavata verse (3.15.43), where in the four Kumaras left the impersonal path by turning into Vaisnava devotees simply by smelling the leaves offered to Visnu, Sridhara confirms the absolute superiority of devotional service to the Lord:

The bliss of devotional service to the Lord is greater even than the bliss of directly seeing the Lord. This is described in this verse, where Lord Brahma says: “When the breeze (vayuh) carrying the aroma (makaranda) of tulasi leaves (tulasi) from the toes of the lotus feet (padaravinda-kinjalka) of the Personality of Godhead (tasya) entered the nostrils (sva-vivarena) of those sages, they experienced a change (sanksobham) both in body (tanvoh) and mind (citta), even though they were attached to the impersonal Brahman understanding (aksara-jusam).” The change of body experienced by the four Kumaras was the ecstatic symptom of hairs on the body standing up, and the change of mind they experienced was intense happiness in the mind. (Bhagavata-sandarbha, 27).

In another place Sridhara shows devotional feelings for visnu-murtis, divine forms of the Lord: “The glory of these transcendental forms was not even to be touched (asprsta-bhuri-mahatmyah) by the jnanis engaged in studying the Upanisads (upanisad-drsam).” (Bhagavata-sandarbha, 55).

        Of course, not all his Bhagavata commentaries are devotional; as a formal Advaitin Sridhara he was from time to time writing according to strict Sankara teachings. Referring to those tendencies, Baladeva Vidyabhusana, author of Gaudiyas’ commentary on Vedanta-sutra said: “…the Advaitic statements of Sridhara are like meat on the end of a hook, meant to lure fish.” (Elkman, 1986, 121). The purpose of using meat is not to feed, but to catch the fish. In the same way Sridhara Svami's purports are not meant for giving Advaitic comments on Srimad-Bhagavatam but if he does not do that then the impersonalists will not be attracted and they will not read his commentaries.

Position of Bhavartha-dipika

One of the key elements in understanding Sridhara’s real position is historical relationship between his Bhavartha-dipika and Bhagavata Purana. Sridhara’s interpretations are synonymous with the Bhagavata’s, as proven by a traditional saying: “Vyasa knows, Suka knows; whether the king (Pariksit) knows or not, Sridhara knows everything, because of the blessings of the Man-lion god.” (Sheridan, 1994, 46).

We have to know that Sridhara’s lack of emphasis on maya as ignorance that comes from superimposition of the material world on Brahman, and his emphasis on bhakti reflect a four-century gap between Sankara’s teaching and him, during which time the Advaitins’ teaching become more devotionally tinged. (Sheridan, 1994, 49). Another consideration is the awareness that Bhavartha-dipika is also a much later text then the original Bhagavata. Those two considerations help us to see Bhagavata in more holistic light, without necessarily an Advaitic prejudice. Because of historical misconceptions Bhagavata Purana is not fared well nor been adequately contextualized in its historical setting:

Ultimately, the Bhagavata conceives of and envisions God as a distinct supreme being in a preeminetly personal form. At the same time, however, it promotes God’s identity with, and close connection to, the individual self and universe. Therefore, the Bhagavata merges dualistic and theistic philosophy with a unique form of “Advaitic Vedanta”. (Sheridan 1994, 45).

According to Sheridan modern scholarship is mistaken by compounding Sridhara Svami’s interpretations with Sankara’s teachings. Although Sridhara was initiated in Sankara’s lineage, his teachings emphasise bhakti and the Lord’s transcendence and do not give importance to Sankara’s views on maya, as was done by his great predecessor. This is well presented in his commentary on 1.7.6 of the Bhagavata:

The learned (Vyasa) composed the satvatasamhita for people who do not know bhaktiyoga for Adhoksaja, which directly removes unwanted things.

[Sridhara’s commentary:] It is stated: Isvara, who possessed all saktis, who knows everything, who has an eternally manifest, supremely blissful form (svarupa), controls maya by his knowledge-sakti. (Gupta, 2005, 74).

The explanation of the Lord who possesses all energies, who has an eternal form, and who controls illusion is the concept also used by Gaudiyas and opposed to Sankara’s understanding of the Isvara’s illusion. B.N.K. Sharma writes: “Sridhara is frankly dualistic in his interpretations, even where monistic one could be thought of… He is even anti-monistic at times.” As such Bhavartha-dipika caused a great effect amongst the Advaitins of his time. (Sheridan, 1994, 49).

Generally, reading Sridhara through Sankara’s Advaitic affiliation creates the impression that the Bhagavata is an eclectic and clumsy synthesis of Advaita and Visnu theism. That misunderstanding also presents the Vaisnavas’ writings on the Bhagavata as sectarian.

Jiva and the Svami

 Although in the Sat-sandarbhas Jiva quotes the traditional Vaisnava sources as Ramanuja and Madhva, he mostly quotes Sridhara’s Bhavartha-dipika. Jiva relies on Sridhara’s writing so much that Sridhara’s commentaries are introduced simply by the words “tika ca”: “and the commentary says”. (Gupta, 2005, 69). Jiva is not hiding that the main reference in his writing is Sridhara:

I salute the venerable Sridhara, the sole guardian of bhakti. This commentary, bearing the name Krama-sandarbha, should be understood to function as clarifying what was not clearly stated by Svamin, or mentioning what was occasionally left unsaid. (Sheridan, 1994, 45).

Jiva perceives Sridhara as a Vaisnava who mixed in Advaitic ideas for the benefits of members of his own sampradaya. But if some of those ideas do not conforming to a strict Vaisnava standpoint, Jiva simply does not use them or he adds new ones. Commenting on text 2.2.35 of the Bhagavatam Jiva is consistent in using with Sridhara’s explanations and at the same time adding more Gaudiya ideas:

By psychical objects (drsyair) such as the intelligence, by his own self (svatmana), by characteristic (laksanair), and by arguments that lead one to make inferences, Bhagavan Hari perceived in all beings as the seer. (Gupta, 2005, 77).

This verse is an answer to the question how one can know Lord (Bhagavan). According to Sridhara Svami antaryami or inner controller who is present in all living entities, can be inferred by logical tools from those things what are seen (physical objects). Jiva follows Sridhara’s argumentation by adding soul (jiva) and Bhagavan. Since there are two sva-atmanas in the body (individual and supreme), Jiva distinguishes them. With the adding of Bhagavan, Jiva ensures that in the Gaudiyas’ doctrines one aspect of God (Bhagavan) is always above any connection to this world. (Gupta, 2005, 78-9).

Jiva and Caitanya

Considering the relationship between Jiva and Caitanya, Elkman (1986, 180) detects that “Jiva nowhere claims to be presenting either the teachings or views of Caitanya”. De is also not so confident of Jiva’s representation of Caitanya’s own views because “Jiva was the youngest of the Gosvamins, who never came in contact with Sri Caitanya.” (Kapoor, 1994, 54). Finally, there is even a concern which raises the question of Jiva’s integrity in writing and commenting on the basis of Bhagavatam:

Thus, considering the harsh criticism which Caitanya levelled against Vallabha for contradicting Sridhara’s commentary and interpreting Bhagavata from his own point of view, one may legitimately wonder whether Caitanya would have been any more pleased with Jiva’s nominal regard for Sridhara and his original interpretations of the Bhagavata. (Elkman, 1986, 181).

Although all interesting observations, these remarks should be accepted from the external platform only. Jiva never states that the Sandarbhas’ are his own works. He pays homage to Gopala Bhatta Gosvami, another of Caitanya’s associates, as the original author and presents himself as one who rewrites and puts in order the whole work. Concluding Tattva-sandarbha Jiva states that it was written according to the instructions of his teachers, Rupa and Sanatana Gosvami. (Tattva-sandarbha, 63). By showing allegiance to his authorities, he shows his meekness and humility, two of the most important Vaisnava qualities. All this indicates in Jiva’s complete validity in representation of Caitanya’s teachings.

In Sat-sandarbhas Jiva wants to prove that Srimad-Bhagavatam is the purest and the supreme Vedic scripture and Caitanya’s philosophy is explained in Bhagavata. The conclusion is that Caitanya’s philosophy is the topmost.

Some scholars doubt Jiva’s authenticity because of his too systematic and well-defined presentation of Caitanya’s philosophy. Caitanya’s life was “continuous and absorbing devotional ecstasies… [which] throw considerable doubt upon his personal responsibility in such scholastic pursuit.”[iii] This argument can be rejected as false and without a basis in any true evidence. Accepting Caitanya’s devotional ecstasies as real and the philosophy around him as accidental is an argument based on false understanding. Is it possible that Caitanya is surrounded with such powerful personalities while he as their teacher is disconnected from the world surrounding him? As the Gosvamis’ writings show their intellectual greatness, we can just imagine the greatness of their source of inspiration, Caitanya.

Summary

The incident between Caitanya and Vallabha Bhatta depicted in Caitanya-caritamrta only left much speculation about Caitanya’s real teachings. Although in all other biographies Caitanya is presented as harsh, almost inimical towards Advaitins, this episode demonstrates Caitanya’s genuine admiration for Sridhara Svami, Sankara’s committed follower.

Neither Caitanya’s Advaitin sannyasa connection, nor the advantage for spreading his own teachings were the real motives for Caitanya’s glorification of Sridhara Svami. The ultimate reason for his glorification is the devotion for Krsna that flows from Sridhara’s writings on Srimad-Bhagavatam. Caitanya loves Sridhara because he sees him as a great Vaisnava who possesses, in essence, Krsna-bhakti.

On the other hand, Sridhara’s position as the first Bhagavatam commentator is misunderstood by most twentieth century scholars. Sridhara should perceive more in the historical context of the fourteenth century when the Advaitic sampradaya became strongly influenced by bhakti. At the same time the original Srimad-Bhagavatam was intended to be without Advaitic influences. (Sheridan, 1994, 46).

It is also concluded that “Jiva’s claim to follow Sridhara represents more a concession to Caitanya’s beliefs than a personal preference on his own part” is not the truth. (Elkman, 1986, 180). Sridhara is for Jiva the “guardian of bhakti” and Jiva writes Sat-sandarbhas mainly relying on Sridhara’s commentaries.

From the above it can be concluded that Jiva’s writings in his Sat-sandarbhas are aligned with Caitanya’s teachings.

In Vraja there was a dancer named Candrahasa who was very expert in the tasting of rasa. In Chaitanya-lila, he became Jagadisa Pandit who also took great pleasure in dancing for the Lord. (Gaura-ganoddesha-dipika 143)

Jagadisa Pandit is considered to be simultaneously both Nityananda-shakha and Chaitanya-shakha, a branch both of Chaitanya as well as Nityananda in the desire tree of devotion. He was born in the town of Gauhati (Pragjyotishpur) in modern Assam. 

His father’s name was Kamalaksha Bhatta. Both of his parents were devotees of Vishnu. When they died, he came with his wife Duhkhini and his brother Hiranya to Mayapur on the shores of the Ganga where they built a home near that of Jagannath Mishra. Jagadisa Pandit became Jagannath Mishra’s very close friend.

Jagadisa and his wife Duhkhini had the same kind of parental affection for the little Nimai as Jagannath and Sachi themselves. Duhkhini was like a mother to Nimai and even sometimes acted as his wet-nurse. Nimai, the son of Sachi, is none other than the son of Yashoda, the supreme Lord Krishna incarnate. It is not possible for anyone but an eternal associate of the Lord to have the good fortune to treat him like a son in this way.

Just as Mahaprabhu was conquered by the devotion of Jagadisa Pandit, so too was his dearest companion Nityananda Prabhu who considered him to be one of his own intimate associates. Nityananda Prabhu was Jagadisa’s life and soul. Jagadisa was present in Panihati for the Chira-dadhi Mahotsava.

Source: https://ramaiswami.com/jagadisa-pandita-disappearance-2/

By Giriraj Swami

Today is the disappearance day of Srila Jiva Gosvami, one of the Six Gosvamis of Vrndavana, direct disciples of Lord Chaitanya. Srila Prabhupada writes, “Srila Jiva Gosvami composed and edited at least twenty-five books. They are all very much celebrated . . . After the disappearance of Srila Rupa Gosvami and Sanatana Gosvami in Vrndavana, Srila Jiva Gosvami became the acarya of all the Vaisnavas in Bengal, Orissa, and the rest of the world, and it is he who used to guide them in their devotional service. In Vrndavana he established the Radha-Damodara temple, where, after retirement, we had the opportunity to live from 1962 until 1965, when we decided to come to the United States of America.” (Cc Adi 10.85 purport)

In London I am staying in the home of Ramanuja dasa and Shyama Sakhi dasi, and their son Varun. In Vrindavan Varun did some service to restore and preserve Srila Jiva Gosvami’s chanting beads (japa-mala), and in reciprocation, the Goswami in possession of the beads gave one to Varun. Today I chanted japa on that bead, remembering Srila Jiva Goswami’s exalted qualities and activities—and love. And in response to a prayer to him, I felt that he instructed me, “Just serve your gurudeva. By the service of your gurudeva you will get everything.”

In his purport to Sri Caitanya-caritamrta (Antya 4.71), Srila Prabhupada writes, “Srila Jiva Gosvami Prabhu gives the following directions in his Bhakti-sandarbha (270): ‘Chanting the holy name is the chief means of attaining love of Godhead. This chanting or devotional service does not depend on any paraphernalia, nor on one’s having taken birth in a good family. By humility and meekness one attracts the attention of Krsna. That is the verdict of all the Vedas. Therefore if one becomes very humble and meek, he can easily attain the lotus feet of Krsna in this Age of Kali. That is the fulfillment of all great sacrifices, penances, and austerities, because when one achieves ecstatic love of Godhead, he attains the complete perfection of life. Therefore whatever one does in executing devotional service must be accompanied by the chanting of the holy name of the Lord.’ ”

Source: http://www.dandavats.com/?p=81100

“Sri Jagadisa Pandita is the savior of the world. He distributes the nectar of love of Krsna just like a dense mass of dark clouds in the sky distributes rainfall.” [C.C. Adi 11.30]

Sri Jagadisa Bhatta took his birth in the region of Gauhati. His father’s name was Sri Kamalaksa Bhatta, who was the son of Bhatta Narayana, who hailed from Goyghar Bandyaghata. Both the mother and father of Jagadisa were very devoted Visnu-bhaktas. After his parents passed away he came with his wife to live on the banks of the Ganges. His wife’s name was Dukhini devi. (His younger brother Mahesa also came with him to reside on the banks of the Ganga.)They built their house near the home of Jagannatha Misra.

Sri Gaura Sundara instructed Jagadisa to preach Hari Nam at Nilacala. Thus he took shelter of the lotus feet of Lord Jagannatha. At that time he prayed at the feet of Lord Jagannatha and was rewarded by obtaining a Deity of the lotus-eyed Lord. This he brought to Yasora, on the banks of the Ganga near Cakdaha. This Deity was brought suspended from a staff which is still being worshiped in the temple of Lord Jagannatha at Jasora. This temple is presently under the charge of Sri Gaudiya Math, and is a rickshaw ride away from Cakdaha railway station, on the Sealdah-Krsnanagar line.

Lord Caitanya and Lord Nityananda sometimes used to go to Jasora to have festivals of sankirtana. Jagadisa Pandita’s son was Sri Rambhadra Gosvami. In the temple are Deities of Sri Jagannatha Deva, Sri Radha-Vallabhaji and Sri Goura-Gopala. It is said that the Goura Gopala Deity was established by Sri Duhkhini Devi. The Deity is a golden color.

After Lord Caitanya conducted a sankirtan festival at the home of Jagadisa Pandita, He planned to go to Nilacala. Duhkhini, however, knowing the Lord’s mind, was very distressed by feelings of impending separation. At that time Mahaprabhu gave her this Deity and said, “I will eternally remain in your house in the form of this Deity.” From that day this Deity of Gaura-Gopala is being worshiped there. In Gaur-ganoddesa-dipika it is revealed that Jagadisa and Hiranya were wives of the Vedic Brahmanas in Krsna lila. According to another opinion, “He who was previously known as Candrahasa, a famous dancer in Krsna-lila, is now famous as Jagadisa Pandita, who also takes great pleasure in ecstatic dancing.”

On one Ekadasi day, the young Sri Gaura Hari wanted to eat rice from the house of Jagadisa and Hiranya. The Lord said to His parents, “If you don’t want Me to die, then immediately go to the house of two Brahmanas by the names of Jagadisa and Hiranya, with whom I am very pleased. They are both fasting for Ekadasi, but they have prepared some offerings for Lord Visnu. If you can obtain some of that Visnu-prasada then I’ll recover my health and be able to move about.” [C.B. Adi 6.20-23] One day, child Gaura Hari was crying incessantly. His parents told him, “First tell us what you want. We’ll bring it, but please don’t cry.”

He replied, “On this Ekadasi day in Jagadisa and Hiranya’s house are many preparations of Visnu-prasada. If I can eat that then I’ll be alright.”

Hearing this impossible request of her son, Saci Mata put her hand on her head and began to lament. Upon hearing the words of the child, the neighbors laughed in amazement. “How is it that such a young child as this is aware that today is Ekadasi?”

Then the ladies told Him, “Bap Nimai, don’t cry anymore, we’ll bring what you have requested.” When the two Brahmanas heard of the child’s request they were very pleased. Both of them were very intimate friends of Jagannath Misra and they were well aware that the Supreme Personality of Godhead Sri Hari had appeared in his house. Therefore, whatever they had prepared for Lord Hari they brought before Sri Gaura Hari and told Him, “Bap, Visvambhara! We have brought everything which You requested. Now please eat it in great happiness and don’t cry anymore.”

Real Education for a Real Life

Gurukula, Values, and the Responsibility of Raising Children Today
Education is one of the most important *samskaras* a child receives.

It shapes not only livelihood, but  thought, conduct, and direction in life . In today’s fast-paced world, children are exposed early to competition, stimulation, and pressure. Yet the deeper challenges of life — discipline, decision-making, restraint, empathy, and purpose — often remain unaddressed.

This naturally brings thoughtful parents to reflect:
 What kind of education truly prepares a child for life? 

The Gurukula Vision: Education as Samskara

In the Vedic tradition, education was never limited to classrooms or examinations. It was a  way of life , where character formation came before career formation.

The Gurukula system focused on:

* disciplined daily routines
* respect for teachers, elders, and peers
* responsibility through seva and self-care
* cultivation of humility, simplicity, and integrity

Such education prepared children to live responsibly — with inner strength and moral clarity — regardless of the external roles they later assumed.

Gurukula in Practice: Life at a Residential School in Vrindavan

At  Bhaktivedanta Gurukula and International School (BGIS) , this traditional vision is practiced in a contemporary setting.

Located in  Vrindavan , BGIS is a  fully residential Gurukula and International School , where children live, learn, and grow in a structured, caring, and spiritually conscious environment.

The daily life of a student is designed to gently instil:

*  early rising and regulated routines , building discipline and clarity
*  personal responsibility , encouraging self-reliance and accountability
*  respect for time and order , essential for both spiritual and material life

Learning here extends far beyond textbooks — it is woven into daily conduct.

Strong Academics With ICSE Curriculum

While firmly rooted in Gurukula culture, BGIS offers  structured modern academics  through the  ICSE curriculum .

Students receive:

* strong foundations in  Science, Mathematics, Languages, and Social Studies 
* emphasis on  conceptual understanding and analytical thinking 
* preparation for higher education and competitive environments

The aim is balance — to ensure students are  academically capable, confident, and globally prepared , without losing their cultural and spiritual grounding.

Holistic Care in a Nurturing Residential Environment

A child’s growth depends as much on care as on curriculum.

At BGIS, residential life includes:

*  nutritious satvik meals  and health monitoring
*  emotional guidance and mentoring  by dedicated teachers and caregivers
* a  safe, disciplined, and supportive campus environment 

Parents often observe visible changes — children become calmer, more respectful, more focused, and more self-aware.

Why Vrindavan Matters

Education is deeply influenced by environment.

Vrindavan offers a unique atmosphere of  simplicity, reflection, and devotion . Growing up in such surroundings naturally encourages children to develop humility, gratitude, and a sense of higher purpose.

Values absorbed in childhood, especially in such a setting, often remain lifelong companions.

Seeing the Gurukula Way of Life

Some aspects of education are better understood when  seen rather than described .

For those who wish to quietly observe the campus, the daily routine, and the Gurukula atmosphere in which children live and learn, a short film introducing the school is available here:

🎥  Know More About the School 

🔗

Education That Prepares Children for Life

The real world does not test children only on knowledge.

It tests them on  character .

An education that integrates discipline, values, spiritual awareness, and strong academics equips children to face life’s challenges with steadiness and clarity.

The Gurukula tradition continues to offer this integrated approach — quietly, patiently, and meaningfully.

A Gentle Thought for Families

Choosing a school is not merely an academic decision.
It is a decision about  environment, influences, and values .

For families seeking an education that blends  Gurukula culture, residential care, ICSE academics, and the spiritual atmosphere of Vrindavan , such an option continues to exist.

Further Information

🎓 Admissions are open for the Academic Session 2026–27

🔗 Apply : https://bgis.org/register

Srila Jiva Gosvami’s Extraordinary Merit  

Appearing as the nephew of Srila Rupa and Sanatana Gosvamis, Srila Jiva Gosvami  displayed all the charming features of a maha-purusa (divine person). He had lotus eyes, a high nose and forehead, broad chest, long arms, and a radiant golden body.

Srila Jiva Gosvami was the direct disciple of Srila Rupa Gosvami and he was the very humble and obedient servant of both Srila Rupa and Sanatana Gosvamis. He was so very intelligent that he would edit their books.

One very wonderful lecture by Sri Srimad Gour Govinda Swami was actually given (and captured on video and tape) on the appearance day of Srila Jiva Gosvami whereas we observe today his disappearance. However, the appearance and the disappearance are one and the same for true Vaisnavas. Srila Sanatana Gosvami has quoted in his Hari-bhakti-vilasa this verse from the Padma Purana:

“A Vaisnava does not take birth under the jurisdiction of karmic law. His birth and disappearance are transcendental. The wise have declared that the servants of Visnu are eternally engaged in the liberated service of the Lord and hence are free from the laws of material nature.” (Padma Purana, quoted in the Hari-bhakti-vilasa, 10.113)

Srila Jiva Gosvami was the youngest but most prolific writer among the Gosvamis. He wrote an astounding half million Sanskrit verses (about 25 books). When Srila Jiva Gosvami left this world many said that no one like him would ever appear on the planet again.

Video: Click here

Source: http://www.dandavats.com/?p=20013

Sri Caitanya-caritamrta, Adi-lila, Chapter Ten describes the branches of the tree named Sri Chaitanya Mahaprabhu.

TEXT 1

sri-caitanya-padambhoja-
  madhupebhyo namo namah
kathancid asrayad yesam
  svapi tad-gandha-bhag bhavet

TRANSLATION

Let me repeatedly offer my respectful obeisances unto the beelike devotees who always taste the honey of the lotus feet of Caitanya Mahaprabhu. If even a doggish nondevotee somehow takes shelter of such devotees, he enjoys the aroma of the lotus flower.

PURPORT by Srila Prabhupada

The example of a dog is very significant in this connection. A dog naturally does not become a devotee at any time. But still it is sometimes found that a dog of a devotee gradually becomes a devotee also. We have actually seen that a dog has no respect even for the tulasi plant. Indeed, a dog is especially inclined to pass urine on the tulasi plant. Therefore the dog is the number one nondevotee. But Sri Caitanya Mahaprabhu’s sankirtana movement is so strong that even a doglike nondevotee can gradually become a devotee by the association of a devotee of Lord Caitanya. Srila Sivananda Sena, a great householder devotee of Lord Caitanya Mahaprabhu, attracted a dog on the street while going to Jagannatha Puri. The dog began to follow him and ultimately went to see Caitanya Mahaprabhu and was liberated. Similarly, cats and dogs in the household of Srivasa Thakura were also liberated. Cats and dogs and other animals are not expected to become devotees, but in the association of a pure devotee they are also delivered.

TEXTS 2–6

jaya jaya sri-krsna-caitanya-nityananda
jaya advaitacandra jaya gaura-bhakta-vrnda

All glories to Lord Caitanya Mahaprabhu and Lord Nityananda! All glories to Advaita Prabhu, and all glories to the devotees of Lord Caitanya, headed by Srivasa!

ei malira-ei vrksera akathya kathana
ebe suna mukhya-sakhara nama-vivarana

The description of Lord Caitanya as the gardener and the tree is inconceivable. Now hear with attention about the branches of this tree.

caitanya-gosanira yata parisada-caya
guru-laghu-bhava tanra na haya niscaya

The associates of Sri Caitanya Mahaprabhu were many, but none of them should be considered lower or higher. This cannot be ascertained.

yata yata mahanta kaila tan-sabara ganana
keha karibare nare jyestha-laghu-krama

All the great personalities in the line of Lord Caitanya enumerated these devotees, but they could not distinguish between the greater and the lesser.

ataeva tan-sabare kari’ namaskara
nama-matra kari, dosa na labe amara

I offer my obeisances unto them as a token of respect. I request them not to consider my offenses.

TEXT 7

vande sri-krsna-caitanya-
  premamara-taroh priyan
sakha-rupan bhakta-ganan
  krsna-prema-phala-pradan

I offer my respectful obeisances to all the dear devotees of Sri Caitanya Mahaprabhu, the eternal tree of love of Godhead. I offer my respects to all the branches of the tree, the devotees of the Lord who distribute the fruit of love of Krsna.

PURPORT

Sri Krsnadasa Kaviraja Gosvami sets the example of offering obeisances to all the preacher devotees of Lord Caitanya, without distinction as to higher and lower. Unfortunately, at present there are many foolish so-called devotees of Lord Caitanya who make such distinctions. For example, the title “Prabhupada” is offered to a spiritual master, especially to a distinguished spiritual master such as Srila Rupa Gosvami Prabhupada, Srila Jiva Gosvami Prabhupada, or Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada. When our disciples similarly wanted to address their spiritual master as Prabhupada, some foolish people became envious. Not considering the propaganda work of the Hare Krsna movement, simply because these disciples addressed their spiritual master as Prabhupada, they became so envious that they formed a faction with other such envious persons just to minimize the value of the Krsna consciousness movement. To chastise such fools, Krsnadasa Kaviraja Gosvami very frankly says, keha karibare nare jyestha-laghu-krama. Anyone who is a bona fide preacher of the cult of Sri Caitanya Mahaprabhu must be respectful to the real devotees of Lord Caitanya; one should not be envious, considering one preacher to be very great and another to be very lowly. This is a material distinction and has no place on the platform of spiritual activities. Krsnadasa Kaviraja Gosvami therefore offers equal respect to all the preachers of the cult of Sri Caitanya Mahaprabhu, who are compared to the branches of the tree. ISKCON is one of these branches, and it should therefore be respected by all sincere devotees of Lord Caitanya Mahaprabhu.

COMMENT by Giriraj Swami

Even among Gaudiya Vaishnavas, we must be careful to avoid offenses. We must respect and recognize the service of all Vaishnavas. As Srila Prabhupada once said, if we do not give credit where credit is due, we will become envious.

TEXT 85

tanra madhye rupa-sanatana-bada sakha
anupama, jiva, rajendradi upasakha

TRANSLATION

Among these branches, Rupa and Sanatana were principal. Anupama, Jiva Gosvami and others, headed by Rajendra, were their sub-branches.

PURPORT

In the Gaura-ganoddesa-dipika (195) it is said that Srila Jiva Gosvami was formerly Vilasa-manjari gopi. From his very childhood Jiva Gosvami was greatly fond of Srimad-Bhagavatam. He later came to Navadvipa to study Sanskrit, and, following in the footsteps of Sri Nityananda Prabhu, he circumambulated the entire Navadvipa-dhama.

COMMENT

Srila Bhaktivinoda Thakura has described Jiva Gosvami’s Navadvipa parikrama, and this parikrama of Nityananda Prabhu and Jiva Gosvami forms the basis of the Navadvipa parikrama we perform now, under the guidance of Srila Bhaktivinoda Thakura.

PURPORT

After visiting Navadvipa-dhama he went to Benares to study Sanskrit under Madhusudana Vacaspati, and after finishing his studies in Benares he went to Vrndavana and took shelter of his uncles, Sri Rupa and Sri Sanatana. This is described in Bhakti-ratnakara. As far as our information goes, Srila Jiva Gosvami composed and edited at least twenty-five books. They are all very celebrated, and they are listed as follows: (1) Hari-namamrta-vyakarana, (2) Sutra-malika, (3) Dhatu-sangraha, (4) Krsnarca-dipika, (5) Gopala-virudavali, (6) Rasamrta-sesa, (7) Sri Madhava-mahotsava, (8) Sri Sankalpa-kalpavrksa, (9) Bhavartha-sucaka-campu, (10) Gopala-tapani-tika, (11) a commentary on the Brahma-samhita, (12) a commentary on the Bhakti-rasamrta-sindhu, (13) a commentary on the Ujjvala-nilamani, (14) a commentary on the Yogasara-stava, (15) a commentary on the Gayatri-mantra, as described in the Agni Purana, (16) a description derived from the Padma Purana of the lotus feet of the Lord, (17) a description of the lotus feet of Srimati Radharani, (18) Gopala-campu (in two parts), and (19–25) seven sandharbhas: the Krama-, Tattva-, Bhagavat-, Paramatma-, Krsna-, Bhakti-, and Priti-sandharba. After the disappearance of Srila Rupa Gosvami and Sanatana Gosvami in Vrndavana, Srila Jiva Gosvami became the acarya of all the Vaisnavas in Bengal, Orissa, and the rest of the world, and it is he who used to guide them in devotional service. In Vrndavana he established the Radha-Damodara temple, where, after retirement, we had the opportunity to live from 1962 until 1965, when we decided to come to the United States of America. When Jiva Gosvami was still present, Srila Krsnadasa Kaviraja Gosvami compiled his famous Caitanya-caritamrta. Later, Srila Jiva Gosvami inspired Srinivasa Acarya, Narottama dasa Thakura, and Duhkhi Krsnadasa to preach Krsna consciousness in Bengal. Jiva Gosvami was informed that all the manuscripts that had been collected from Vrndavana and sent to Bengal for preaching purposes were plundered near Visnupura in Bengal, but later he received the information that the books had been recovered. Sri Jiva Gosvami awarded the designation Kaviraja to Ramacandra Sena, a disciple of Srinivasa Acarya’s, and to Ramacandra’s younger brother Govinda. While Jiva Gosvami was alive, Srimati Jahnavi-devi, the pleasure potency of Sri Nityananda Prabhu, went to Vrndavana with a few devotees. Jiva Gosvami was very kind to the Gaudiya Vaisnavas, the Vaisnavas from Bengal. Whoever went to Vrndavana, he provided with a residence and prasada. His disciple Krsnadasa Adhikari listed all the books of the Gosvamis in his diary.

The sahajiyas level three accusations against Srila Jiva Gosvami. This is certainly not congenial for the execution of devotional service. The first accusation concerns a materialist who was very proud of his reputation as a great Sanskrit scholar and approached Sri Rupa and Sanatana to argue with them about the revealed scriptures. Srila Rupa Gosvami and Sanatana Gosvami, not wanting to waste their time, gave him a written statement that he had defeated them in a debate on the revealed scriptures. Taking this paper, the scholar approached Jiva Gosvami for a similar certificate of defeat but Jiva Gosvami did not agree to give him one. On the contrary, he argued with him regarding the scriptures and defeated him. Certainly it was right for Jiva Gosvami to stop such a dishonest scholar from advertising that he had defeated Srila Rupa Gosvami and Sanatana Gosvami, but due to their illiteracy the sahijiya class referred to this incident to accuse Srila Jiva Gosvami of deviating from the principle of humility. They do not know, however, that humility and meekness are appropriate when one’s own honor is insulted but not when Lord Visnu or the acaryas are blasphemed. In such cases one should not be humble and meek but must act. One should follow the example given by Sri Caitanya Mahaprabhu. Lord Caitanya says in His Siksastaka (3):

trnad api su-nicena
  taror iva sahisnuna
amanina mana-dena
  kirtaniyah sada hari

“One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.” Nevertheless, when the Lord was informed that Nityananda Prabhu was injured by Jagai and Madhai, He immediately went to the spot, angry like fire, wanting to kill them. Thus Lord Caitanya has explained His verse by the example of His own behavior. One should tolerate insults against oneself, but when there is blasphemy committed against superiors such as other Vaisnavas, one should be neither humble nor meek: one must take proper steps to counteract such blasphemy. This is the duty of the servant of a guru and Vaisnavas. Anyone who understands the principle of eternal servitude to the guru and Vaisnavas will appreciate the action of Sri Jiva Gosvami in connection with the so-called scholar’s victory over his gurus, Srila Rupa and Srila Sanatana Gosvami.

COMMENT

In the olden days in India, Sanskrit scholars used to try to show their proficiency by traveling and challenging other scholars and learned persons to debate, and if one was successful, he would be the champion. And if the person could actually go throughout India and defeat all of the other scholars, he was digvijaya, the greatest champion in Sanskrit knowledge or in scriptural arguments. Just like today there is competition among the cricket teams: they go all over the world and face rival cricket teams, and there is fierce competition to win the match. So, in the olden days, there used to be competition to win debates about Sanskrit and shastra.

But Rupa Gosvami and Sanatana Gosvami were pure devotees of the Lord. They had no desire to waste time arguing and debating, to gain name and fame. So when the scholar came to debate, Rupa and Sanatana said, “You want to claim that you have defeated us? All right, you can tell people.” And they each gave him a certificate: “You have defeated me.” But when the same scholar came to Jiva Gosvami, Jiva Gosvami did not like the fact that the scholar was falsely advertising that he had defeated Rupa and Sanatana. Therefore, to uphold their honor, Jiva Gosvami engaged in debate with the scholar and defeated him.

Sahajiyas disrespect genuine acharyas. Generally, sahajiyas lack knowledge of scriptures. They think that study of scripture and discussion of siddhanta are for lower–class Vaishnavas. They want to hear krsna-lila, talks of the pastimes of Radha and Krishna in Vrindavan, not philosophy. Once, when Srila Bhaktisiddhanta Sarasvati Thakura visited Radha-kunda, the babajis became excited because they thought that, as an acharya, he would speak about krsna-lila. But to curb the sahajiyas’ pride, he spoke on the Isopanisad—not even the Bhagavad-gita—to establish the fact that the sahajiyas should first learn the basic knowledge of the revealed scriptures.

Some sahajiyas think that initiating disciples is another form of materialism. And they blaspheme genuine acharyas for having many disciples. They cannot understand that the discussion of shastra and the training of disciples are transcendental, and so they blaspheme bona fide spiritual masters like Srila Jiva Gosvami. When Jiva Gosvami defeated the scholar, the sahajiyas thought that he was being proud and wanted to show that he knew more than others. They could not understand his real motives—to defend the names of Srila Rupa Gosvami and Srila Sanatana Gosvami and to curb the false prestige and false propaganda of the scholar. One of the basic principles of devotional service is that one should not tolerate blasphemy of the Lord or a devotee. Sahajiyas think that being humble means to tolerate all sorts of insults. And personally we should tolerate insult. But when there is insult to the spiritual master or the Vaishnavas or Krishna, we should not tolerate. If we are able, we should defeat the opposing party. The sahajiyas like the verse trnad api su-nicena taror iva sahisnuna/ amanina mana-dena kirtaniyah sada harih. But Sri Chaitanya Mahaprabhu, the author of the verse, Himself showed the example that although for one’s own sake one can be meek and humble and tolerate all sorts of insults, in relation to the spiritual master and the devotees one should not tolerate. Therefore, Chaitanya Mahaprabhu came to the place where Jagai and Madhai had insulted Nityananda Prabhu ready to kill Jagai and Madhai. And thus He showed the real meaning of trnad api su-nicena.

PURPORT (continued)

Another story fabricated to defame Srila Jiva Gosvami states that when Srila Krsnadasa Kaviraja Gosvami showed him the newly-completed manuscript of Sri Caitanya-caritamrita, Jiva Gosvami thought that it would hamper his reputation as a big scholar and therefore threw it in a well. Srila Krsnadasa Kaviraja Gosvami was greatly shocked, according to this story, and he died immediately. Fortunately a copy of the manuscript of Sri Caitanya-caritamrta had been kept by a person named Mukunda, and therefore later it was possible to publish the book. This story is another ignominious example of blasphemy against a guru and Vaisnava. Such a story should never be accepted as authoritative.

COMMENT

Mundane people are so envious that they do not hesitate to criticize such a great personality as Srila Jiva Gosvami. They even manufacture stories. Here the story is that Jiva Gosvami was afraid that Sri Caitanya-caritamrta would diminish his reputation as a devotee and scholar and therefore out of envy he threw the manuscript in a well so that the book would be lost. Indirectly, they charge that Jiva Gosvami was responsible for the death of Krishnadasa Kaviraja Gosvami. Such a claim is absurd—and offensive.

PURPORT (continued)

According to another accusation, Srila Jiva Gosvami did not approve of the principles of the parakiya-rasa of Vraja-dhama and therefore supported svakiya-rasa, showing that Radha and Krsna are eternally married.

COMMENT

Svakiya-rasa means relationship with one’s own wife. And parakiya-rasa means relationship with someone who is not one’s wife, who is either not married at all and thus is under the protection of her parents, or who is married to someone else and thus is under the protection of her husband.

PURPORT (continued)

Actually, when Jiva Gosvami was alive, some of his followers disliked the parakiya-rasa of the gopis. Therefore Srila Jiva Gosvami, for their spiritual benefit, supported svakiya-rasa, for he could understand that sahajiyas would otherwise exploit the parakiya-rasa, as they are actually doing at the present time. Unfortunately, in Vrndavana and Navadvipa it has become fashionable among sahajiyas, in their debauchery, to find an unmarried sexual partner to live with to execute so-called devotional service in parakiya-rasa. Foreseeing this, Srila Jiva Gosvami supported svakiya-rasa, and later all the Vaisnava acaryas also approved of it.

COMMENT

Once, a man asked Srila Prabhupada, “Krishna enjoyed with the wives of others, so did He not commit adultery?” Srila Prabhupada replied, “Everyone and everything is the property of Krishna. Your wife is also Krishna’s property. So who is committing adultery?” Because all souls belong to Krishna, Krishna’s relationship with them is svakiya.

PURPORT (concluded)

Srila Jiva Gosvami was never opposed to the transcendental parakiya-rasa, nor has any other Vaisnava disapproved of it. Srila Jiva Gosvami strictly followed his predecessor gurus and Vaisnavas, Srila Rupa Gosvami and Sanatana Gosvami, and Srila Krsnadasa Kaviraja Gosvami accepted him as one of his instructor gurus.

COMMENT

If Jiva Gosvami had actually deviated from the line of Rupa and Sanatana, how could Krishnadasa Kaviraja Gosvami, who elaborately described radha-krsna-lila in parakiya-rasa, especially in Sri Govinda-lilamrta, have accepted him as siksa-guru? All the acharyas in the line following Rupa Gosvami accept the transcendental parakiya-rasa, and they also accept Srila Jiva Gosvami as siksa-guru. When they accept Srila Jiva Gosvami as siksa-guru, there cannot be any fault or deviation in him. He argued in favor of svakiya-rasa simply to pacify some ignorant disciples who could not appreciate the transcendental parakiya-rasa, and to curb the sahajiyas, who would falsely try to imitate parakiya-rasa and thus go to hell. Jiva Gosvami is faultless, and bona fide followers of Sri Jiva, or of any acharya, will defend the acharya from false accusations. Jiva Gosvami did it for his gurus, Srila Rupa and Sanatana Gosvamis, and here Srila Prabhupada is doing it for Srila Jiva Gosvami.

We too should follow this principle. We should not tolerate blasphemy of the acharyas and pure Vaishnavas; we should defend them to the best of our ability. And if we are not able to defeat the criticism, then at least we should not hear it. We should leave the place.

Hare Krishna.

Are there any questions or comments?

Devotee: [inaudible]

Giriraj Swami: The spiritual master may not protest, because he is following the principle of humility, but the disciples can. When Sisupala blasphemed Krishna, none of the Pandavas could tolerate the insults, and they were ready to kill him. But Krishna said, “No!” He tolerated. Then finally He Himself killed Sisupala and delivered him. But the Pandavas were bound to become upset, and they were bound to take action.

Devotee: [inaudible]

Giriraj Swami: The associates of Chaitanya Mahaprabhu are in the highest grade. Among devotees in the highest grade we shouldn’t distinguish between big and small in a material way, just as we shouldn’t distinguish between the leaves of the tulasi tree—“That one is big, so it is better” or “This one is small, so it is lesser.” All are the same because they are parts of the tulasi plant. We may distinguish between a tulasi leaf and another type of leaf, which is not sacred like tulasi, but among the tulasi leaves we should not distinguish.

Srila Prabhupada ki jaya!
Gaura-premanande hari-haribol!

[A talk by Giriraj Swami on Srila Jiva Gosvami’s disappearance day, January 14, 1994, Mauritius]

Source: https://girirajswami.com/blog/?p=17690

Srila Jiva Gosvami (CC Adi 10.85)
In the Gaura-ganoddesa-dipika (195) it is said that Srila Jiva Gosvami was formerly Vilasa-mañjari gopi. From his very childhood Jiva Gosvami was greatly fond of Srimad-Bhagavatam. He later came to Navadvipa to study Sanskrit, and, following in the footsteps of Sri Nityananda Prabhu, he circumambulated the entire Navadvipa-dhama. After visiting Navadvipa-dhama he went to Benares to study Sanskrit under Madhusudana Vacaspati, and after finishing his studies in Benares he went to Vrndavana and took shelter of his uncles, Sri Rupa and Sanatana. This is described in the Bhakti-ratnakara. As far as our information goes, Srila Jiva Gosvami composed and edited at least twenty-five books. They are all very much celebrated, and they are listed as follows: (1) Hari-namamrta-vyakarana, (2) Sutra-malika, (3) Dhatu-sangraha, (4) Krsnarca-dipika, (5) Gopala-virudavali, (6) Rasamrta-sesa, (7) Sri Madhava-mahotsava, (8) Sri Sankalpa-kalpavrksa, (9) Bhavartha-sucaka-campu, (10) Gopala-tapani-tika, (11) a commentary on the Brahma-samhita, (12) a commentary on the Bhakti-rasamrta-sindhu, (13) a commentary on the Ujjvala-nilamani, (14) a commentary on the Yogasara-stava, (15) a commentary on the Gayatri-mantra, as described in the Agni Purana, (16) a description of the Lord’s lotus feet derived from the Padma Purana, (17) a description of the lotus feet of Srimati Radharani, (18) Gopala-campu (in two parts) and (19-25) seven sandarbhas: the Krama-, Tattva-, Bhagavat-, Paramatma-, Krsna-, Bhakti- and Priti-sandarbha. After the disappearance of Srila Rupa Gosvami and Sanatana Gosvami in Vrndavana, Srila Jiva Gosvami became the acarya of all the Vaisnavas in Bengal, Orissa and the rest of the world, and it is he who used to guide them in their devotional service. In Vrndavana he established the Radha-Damodara temple, where, after retirement, we had the opportunity to live from 1962 until 1965, when we decided to come to the United States of America. When Jiva Gosvami was still present, Srila Krsnadasa Kaviraja Gosvami compiled his famous Caitanya-caritamrta. Later, Srila Jiva Gosvami inspired Srinivasa Acarya, Narottama dasa Thakura and Duhkhi Krsnadasa to preach Krsna consciousness in Bengal. Jiva Gosvami was informed that all the manuscripts that had been collected from Vrndavana and sent to Bengal for preaching purposes were plundered near Visnupura, in Bengal, but later he received the information that the books had been recovered. Sri Jiva Gosvami awarded the designation Kaviraja to Ramacandra Sena, a disciple of Srinivasa Acarya’s, and to Ramacandra’s younger brother Govinda. While Jiva Gosvami was alive, Srimati Jahnava-devi, the pleasure potency of Sri Nityananda Prabhu, went to Vrndavana with a few devotees. Jiva Gosvami was very kind to the Gaudiya Vaisnavas, the Vaisnavas from Bengal. Whoever went to Vrndavana he provided with a residence and prasadam. His disciple Krsnadasa Adhikari listed all the books of the Gosvamis in his diary.

The sahajiyas level three accusations against Srila Jiva Gosvami. This is certainly not congenial for the execution of devotional service. The first accusation concerns a materialist who was very proud of his reputation as a great Sanskrit scholar and approached Sri Rupa and Sanatana to argue with them about the revealed scriptures. Srila Rupa Gosvami and Sanatana Gosvami, not wanting to waste their time, gave him a written statement that he had defeated them in a debate on the revealed scriptures. Taking this paper, the scholar approached Jiva Gosvami for a similar certificate of defeat, but Jiva Gosvami did not agree to give him one. On the contrary, he argued with him regarding the scriptures and defeated him. Certainly it was right for Jiva Gosvami to stop such a dishonest scholar from advertising that he had defeated Srila Rupa Gosvami and Sanatana Gosvami, but due to their illiteracy the sahajiya class refer to this incident to accuse Srila Jiva Gosvami of deviating from the principle of humility. They do not know, however, that humility and meekness are appropriate when one’s own honor is insulted but not when Lord Visnu or the acaryas are blasphemed. In such cases one should not be humble and meek but must act. One should follow the example given by Sri Caitanya Mahaprabhu. Lord Caitanya says in His Siksastaka (3):

trnad api su-nicena taror iva sahisnuna
amanina mana-dena kirtaniyah sada harih

“One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.” Nevertheless, when the Lord was informed that Nityananda Prabhu was injured by Jagai and Madhai, He immediately went to the spot, angry like fire, wanting to kill them. Thus Lord Caitanya has explained His verse by the example of His own behavior. One should tolerate insults against oneself, but when there is blasphemy committed against superiors such as other Vaisnavas, one should be neither humble nor meek: one must take proper steps to counteract such blasphemy. This is the duty of a servant of a guru and Vaisnavas. Anyone who understands the principle of eternal servitude to the guru and Vaisnavas will appreciate the action of Sri Jiva Gosvami in connection with the so-called scholar’s victory over his gurus, Srila Rupa and Srila Sanatana Gosvami.

Another story fabricated to defame Srila Jiva Gosvami states that when Srila Krsnadasa Kaviraja Gosvami showed him the newly-completed manuscript of Sri Caitanya-caritamrta, Jiva Gosvami thought it would hamper his reputation as a big scholar and therefore threw it into a well. Srila Krsnadasa Kaviraja Gosvami was greatly shocked, according to this story, and he died immediately. Fortunately a copy of the manuscript of Sri Caitanya-caritamrta had been kept by a person named Mukunda, and therefore later it was possible to publish the book. This story is another ignominious example of blasphemy against a guru and Vaisnava. Such a story should never be accepted as authoritative.

According to another accusation, Srila Jiva Gosvami did not approve of the principles of the parakiya-rasa of Vraja-dhama and therefore supported svakiya-rasa, showing that Radha and Krsna are eternally married. Actually, when Jiva Gosvami was alive, some of his followers disliked the parakiya-rasa of the gopis. Therefore Srila Jiva Gosvami, for their spiritual benefit, supported svakiya-rasa, for he could understand that sahajiyas would otherwise exploit the parakiya-rasa, as they are actually doing at the present time. Unfortunately, in Vrndavana and Navadvipa it has become fashionable among sahajiyas, in their debauchery, to find an unmarried sexual partner to live with to execute so-called devotional service in parakiya-rasa. Foreseeing this, Srila Jiva Gosvami supported svakiya-rasa, and later all the Vaisnava acaryas also approved of it. Srila Jiva Gosvami was never opposed to the transcendental parakiya-rasa, nor has any other Vaisnava disapproved of it. Srila Jiva Gosvami strictly followed his predecessor gurus and Vaisnavas, Srila Rupa Gosvami and Sanatana Gosvami, and Srila Krsnadasa Kaviraja Gosvami accepted him as one of his instructor gurus.

Source: http://www.dandavats.com/?p=78239

As we come to the close of another year, the TOVP Team extends heartfelt wishes to all devotees around the world. May this New Year be filled with spiritual inspiration, divine protection, and ever-deepening devotion to the Supreme Lord.

We pray that Sri Sri Radha Madhava, Sri Pancha Tattva, and Lord Nrsimhadeva bless you and your family with good health, prosperity, and unwavering enthusiasm in devotional service. May you continue to advance on the path of bhakti and immerse yourself in the unlimited mercy of Lord Caitanya Mahaprabhu, diving deeper into the ocean of Krishna prema.

Thank you for your continued support, prayers, and dedication to the mission of the Temple of the Vedic Planetarium. Let us enter the New Year with gratitude, unity, and renewed commitment to spreading Krishna consciousness worldwide. Wishing you an auspicious end of the year and a Happy Krishna Conscious New Year! Hare Krishna!

Ambarisa Das
Braja Vilasa Das

Source: https://www.dandavats.com/?p=116839

Hare Krishna, dear devotees!

Please accept our humble obeisances.

All glories to Srila Prabhupada!

 🌟 🌟 🌟

You are warmly invited to a New Year spiritual retreat with His Grace Patri Prabhu!

 Dates: January 2–5 (3 nights)

Join us in welcoming the New Year with pure consciousness, clear minds, and renewed hearts.

And most importantly—together! ❤️

 Retreat Theme:

“Forgiving Heart” ❤️

This is a 3-day seminar and workshop.

Each day will immerse us in one of the following themes:

💫 Forgiveness

💫Humility

💫 Responsibility

Experience three days filled with collective service, kirtan, chanting, and heartfelt interactions!

📍 Venue:

The Sustainability Centre

Droxford Road, East Meon, Hants

GU32 1HR

Petersfield Railway Station

(train to Portsmouth)

💰 Participation Fee: £175

 🏡 Accommodation:

Our cozy eco-hotel features 14 comfortable rooms.

Each room includes bed linens, towels, and shared bathrooms on each floor.

Room Overview:

• 1 triple room with a bunk bed

• 3 double rooms with bunk beds

• 10 triple rooms (1 bunk bed + 1 single bed)

Five rooms are located on the ground floor, and nine on the first floor.

 We eagerly anticipate welcoming each of you!

May this New Year mark a period of inner cleansing, inspiration, and love.

Registration and Payment ✨

To confirm your participation and help us prepare everything, please transfer the full amount (£175) and send a screenshot of the payment, your full name, phone number and how many people are in your group to: Purnamasi

07765875667

purnamasibhakti@gmail.com

💳 Transfer Details (Revolut):

Name: Inna Rand

@purnamasidd

Sort Code: 04-00-75

Account Number: 04292006  

Source: https://www.dandavats.com/?p=116858

Meet my friend Steve. We first met in December 2016, on my very first visit to Southampton during Srila Prabhupada’s Book Marathon. Each year we stood opposite one another, us distributing books & Steve managing the carousel ride.

Steve was always kind & would always check in on us throughout the day. Without fail, each year I would enthusiastically ask Steve to take a Bhagavad Gita. And every year, just as firmly, he would decline, explaining that he couldn’t read or write.

Each time I would tell him it didn’t matter. All he needed to do was keep the Bhagavad Gita in his home, next to his favourite chair or by his bed, & simply touch & open it daily. And by just having the Gita in his home, it would bring so much auspiciousness. Even then, Steve would resolutely refuse, even when I insisted it would be a gift from me.

This year, when I arrived in Southampton, the carousel was no longer part of the Christmas market. I immediately wondered how Steve was & hoped he was well.

Today, as I stood distributing books, to my surprise Steve walked past. We were both completely elated to see one another. He told me he has now retired & spends his days strolling through the town.

I placed the Bhagavad Gita in his hands once again & repeated what I had shared with him over the years. This time, without hesitation, Steve accepted the book & even gave a donation. He laughed & said he remembered exactly what I had always told him. He promised he would embrace the Bhagavad Gita daily, first thing in the morning & last thing at night.

We both smiled. Nine years later, Steve finally & graciously accepted the Bhagavad Gita.

Steve’s journey with the Bhagavad Gita wonderfully illustrates that sankirtana is to never give up. We may persuade, convince, & beg, however only Krishna knows when the soul is truly ready to receive. Our role is simply to show up, to offer & to trust the process.

Srila Prabhupada arranges these quiet miracles of book distribution, where time, mercy & sincerity meet. Krishna is in everyone’s heart, & he gives direction from within, allowing the fortunate soul to reach out & take the sacred book. When it happens, how long it takes & how many moments it requires is not for us to know. That is between Krishna, Srila Prabhupada & the destined soul.

— Gurusakti Dasi

Source: https://www.dandavats.com/?p=116889

Vasudeva Das, a longtime ISKCON filmmaker known for his work with BhakTV, has spent several decades documenting devotional life through film. In 2016, he was honored with a Lifetime Achievement Award at the 2nd Vaisnava Film Awards Festival in Mayapur, an event he co-organized with Nrisimhananda Das.

Recently, Vasudeva Das announced the release of his newest feature-length documentary, Around The Hill: The Giriraja Parikrama, which explores the sacred tradition of circumambulating Govardhana Hill. The film weaves together interviews with ISKCON leaders and other Vaishnava authorities, presenting “visual and cultural evidence for the phenomenal rise in popularity of various types of parikrama around Govardhana,” as Vasudeva explains.

Rich with spiritual insights, historical background, and on-the-ground footage, the documentary offers viewers a thoughtful look into the motives, practices, and significance of this ancient devotional journey.

Read more: https://iskconnews.org/new-documentary-illuminates-the-giriraja-parikrama-tradition/

From 20th to 30th November 2025, Govardhan EcoVillage (GEV) became a place of deep learning, reflection, and heartfelt association as the GBC College hosted its 11-day in-person residential for leadership training. Leaders enrolled in the Zonal Supervisor Course and the Leadership Training Course came together from many parts of the world, including Reunion Island, South Africa, East and West Africa, Ghana, the United Kingdom, Mayapur, Australia, India, Canada, the United States, Toronto, Brazil, and Chile. Although many participants were meeting for the first time, a strong sense of connection quickly developed, and by the end of the residential, several shared that they had arrived as strangers but were now leaving as close fellow devotees and friends. 

The residential opened with a warm welcome by Gauranga Das, Trustee of the GBC College, who set a thoughtful and encouraging tone for the days ahead. This was followed by an orientation led by Rupanuga Das, President of the GBC College, and Govind Priya Devi Dasi, Vice President of the GBC College, who situated the participants in the history, vision, and purpose of the college while emphasizing its ethos and culture of trust, openness, accountability, and servant leadership. During the orientation, Vipin Bihari Das, Dean of Student Records, introduced the students to the edX learning platform and explained how the online components of the course would function. 

Over the eleven days, participants engaged in a wide range of carefully designed leadership topics. These included deep explorations into trust and its role in leadership; leadership lessons drawn from Chanakya and the Srimad Bhagavatam; sustainable outreach; strategic thinking and execution; crisis management; conflict resolution; and devotee care. Sessions also addressed contemporary leadership frameworks, including identifying multipliers and diminishers within teams, understanding the impact of personal leadership, and developing strategic lenses for long-term decision-making. Many participants especially appreciated how scriptural wisdom was paired with practical tools, allowing them to reflect honestly on their own leadership styles and areas for growth. 

Read more: https://iskconnews.org/learning-leadership-and-association-gbc-college-residential-2025-at-govardhan-ecovillage/

Premanjali, an Australian devotional singer, is reshaping the global kirtan movement through soulful music rooted in bhakti and spirituality. Blending ancient Indian traditions with a contemporary global sound, her kirtans are resonating across cultures, inspiring devotion and mindfulness worldwide. Watch how music becomes a bridge between faith, identity, and global connection.

Source: https://www.dandavats.com/?p=116881



 

The journey highlights sacred places of Navadvipa connected to Sri Chaitanya Mahaprabhu and His associates, emphasizing the spiritual power of congregational chanting (sankirtan) as the yuga-dharma.

The pilgrimage begins at Yogapitha, the birthplace of Sri Chaitanya Mahaprabhu, whose appearance inaugurated a spiritual revolution meant to uplift all souls regardless of background. It then focuses extensively on the life and mission of Srila Bhaktivinoda Thakura, who restored the purity and dignity of Gaudiya Vaishnavism during a time of confusion and corruption. His discovery of Mahaprabhu’s birthplace, prolific writings, fearless opposition to false incarnations, and nurturing of his son—Srila Bhaktisiddhanta Saraswati Thakura—laid the foundation for the modern global Krishna consciousness movement.

The narrative moves to Katwa, where Sri Chaitanya accepted sannyasa, explaining that His renunciation was an act of supreme compassion meant to awaken respect and spread mercy to all. The emotional impact of this event and its lasting influence are emphasized.

Champahati is remembered as the home of Jayadeva Goswami, author of the Gita Govinda, whose poetry reveals the supremacy of divine love and devotion. Shantipur is highlighted as the home of Advaita Acharya and as a deeply personal place for Srila Prabhupada, who prayed there for empowerment before leaving for the West. His humility, tears, and eventual fulfillment of his guru’s “impossible mission” are recounted through the eyes of a temple priest who later recognized the worldwide impact of his devotion.

The pilgrimage also includes sacred sites such as Nrsimha Palli, Harihara Kshetra, and places connected with Nityananda Prabhu and Gauridas Pandit, illustrating themes of protection, mercy, unity among devotees, and the eternal presence of the Lord through deity worship.

The account concludes by recalling Bhaktivinoda Thakura’s prophetic vision of Western devotees chanting in the streets and encourages pilgrims to carry the impressions of these holy places back home, allowing remembrance, association, and devotion to continue nourishing their spiritual lives.

Source: https://www.dandavats.com/?p=116885

Iskcon Vrindavan’s devotee Udhav prabhu met a tragic drowning incident. Out of nine devotees, five missing. Four rescued. Nine devotees visited Guwahati for devotional program and yesterday after program they went to river Brahmaputra for bath but swept away by strong river current. Out of five missing one devotee is Udhav Prabhu of 24 hour kirtan team of Iskcon Vrindavan. His body is not yet recovered by NDRF.
——–
5 people swept away in Brahmaputra still missing in Assam; 4 others rescued:
By Biswa Kalyan Purkayastha
—–
Published on: Dec 10, 2025 09:08 pm IST
The rescue operation led by state and national disaster response personnel will resume early on Thursday with expanded deployment along downstream locations
Five people are missing after a group of nine who ventured into the Brahmaputra river for a holy dip was swept away by the river’s strong currents in Guwahati’s Uzanbazar, police said.

National Disaster Response Force conducts search operations for missing persons who were washed away while bathing in the Brahmaputra river at Kharghuli in Guwahati, on Dec 10. (PTI)
Four of them, including two foreigners, have been rescued. But there is no sign of the remaining five, officials said after the rescue operation was paused due to low visibility after sunset on Wednesday.

The massive rescue operation led by state and national disaster response personnel will resume early on Thursday with expanded deployment along downstream locations.

“Four persons have been rescued and shifted to the hospital,” a senior NDRF official said. Officials have not identified the missing individuals until the families are notified.

The incident took place near Bhaktikutir, an ISKCON-affiliated prayer site below the Kharghuli hills. After offering prayers at the Krishna temple, the group reportedly entered the river for a ritual bath, unaware of the dangerous undercurrents.

Witnesses said the nine individuals stepped into what appeared to be shallow water.

The Brahmaputra, known for sudden depth drops, shifting sandbars and powerful undercurrents, becomes especially treacherous during the post-monsoon period, disaster management officials said, underlining that the river’s post-monsoon currents can pull even experienced swimmers deep into the river.

National Disaster Response Force (NDRF) and State Disaster Response Force (SDRF) teams reached the site soon after receiving the distress call and started the search with rescue boats.

Police have cordoned off the riverbank and urged devotees and tourists to avoid venturing into the water.

https://www.hindustantimes.com/lifestyle/health/lilli-reinhart-reveals-endometriosis-diagnosis-after-multiple-urologists-and-gynecologists-dismissed-her-symptoms-101765508374865-amp.html?articleno=1

Source: https://www.dandavats.com/?p=116837