Tag Archive | His Life and Teachings

Unequalled Contribution: Srila Bhaktivinoda Thakur

For the disappearance day of Sat Chit Ananda Srila Bhaktivinoda Thakur:

The following is an excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj

namo bhaktivinodaya saccidananda-murtaye |
gaura-sakti-svarupaya rupanuga-varaya te ||

I offer my obeisances to you, O Bhaktivinoda, the form of eternity, knowledge and bliss, the incarnation of Gaura’s potency and the best of the followers of Rupa Goswami.

The sampradaya’s debt to Bhaktivinoda Thakur
Srila Bhaktivinoda Thakur is the root of the daily activities in the Chaitanya Math, the Gaudiya Math, the Chaitanya Gaudiya Math, the Gaudiya Missions, etc. The Gaudiya Math institutions cannot be separated from Srila Bhaktivinoda Thakur. These institutions are entirely indebted to his sublime contributions. Srila Bhaktisiddhanta Saraswati Goswami Thakur has written, “Devotees in the line of Srila Rupa Goswami do not preach faith in their own powers, but rather direct attention to the source of their spiritual strength. We also do everything for the sake of Sri Krishna Chaitanya, Sri Rupa, Srila Bhaktivinoda Thakur and our divine spiritual master.” (From Patravali, Srila Prabhupada’s letters, vol. 3, p. 89.) Devotees of the Brahma-Madhva-Sarasvata-Gaudiya sampradaya pay their respects daily to Srila Bhaktivinoda Thakur as follows:

suddha-bhakti-pracarasya mulibhuta ihottamah |
sri-bhaktivinodo devas tat-priyatvena visrutah ||

Srila Bhaktivinoda Thakur is a transcendental personality who is the root of the preaching movement of pure devotion. He is renowned as one who is dear to Sri Chaitanya Mahaprabhu.

Bhaktivinoda’s unequalled contribution
Vedavyasa and the scriptures he wrote are the foundation of all those who claim to follow the Sanatan Dharma. He himself practiced and preached the means by which humankind can attain the supreme peace. Vedavyasa compiled and divided the Veda, wrote the eighteen puranas and the Mahabharata including the Bhagavad-gita, but remained unsatisfied. Finally, while at Badarikasrama, Narada Muni instructed him to glorify the activities of Sri Krishna in order to attain his pleasure. After writing the twelve cantos of the Srimad Bhagavatam, Vedavyasa finally found the peace he had been looking for. Mahaprabhu Sri Chaitanya preached the Bhagavat religion which is found in this text. After the disappearance of Mahaprabhu and his associates, however, the path of pure devotion became covered with thorns until Bhaktivinoda Thakur appeared to write many books and to preach the pure doctrine of devotional service to Krishna. Through his tireless efforts, all the heretical doctrines were ! shown to be empty, the path of supreme auspiciousness and compasision was shown to all the world. These efforts can only be said to constitute an unequalled and certainly unsurpassed contribution. Without being empowered by Krishna himself, the message of pure devotion cannot be spread. Such a display of empowerment could not be possible were he not a direct associate of Gauranga Mahaprabhu, Sri Krishna.

Externally he was a householder with family obligations, a government servant engaged in the administrative service, but despite these responsibilities he was still able to write over a hundred books in several different languages. One cannot fail to be impressed by this monumental achievement. Every word of his writing is scripture; every word awakens the spirit of devotion to him who is beyond the grasp of the material senses and mind. Mundane scholars would never be able to achieve the kind of synthesis that he did. His every thought was perfectly reasonable and never far-fetched. His writings are a permanent display of compassion to the fallen souls. His Divine Grace Bhakti Dayita Madhava Maharaj used to say to his disciples, “You need do nothing else other than translate Bhaktivinoda Thakur’s books into the world’s various languages and you will have done the greatest act of welfare for the people of the world.” In fact, everything that is done in the Gaudiya Maths throughout the world has come from Srila Bhaktivinoda Thakur.

Read the full article here

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For Srila Rupa Goswami’s Dissapearance day

Sri Rupa Goswami’s Siksha

by Srila Bhakti Ballabh Tirtha Goswami Maharaja

Through Rupa Goswami, Mahaprabhu taught the world about Krishna’s Vrindavan pastimes and the process for attaining Krishna in Vrindavan. Krishnadas Kaviraj Goswami writes, “Through the mercy of Sanatan I have learned the devotional doctrines, while by the grace of Rupa I have been able to discover the extensiveness of the divine aesthetics of devotion.” (Chaitanya Charitamrita 1.5.203)

The Lord taught about sacred rapture and Vraja’s pastimes of love through Rupa Goswami. Who can effectively describe the subtleties of Sri Chaitanya Mahaprabhu’s lila? (Chaitanya Charitamrita 3.5.87)

vrndavaniyam rasa-kelivartam
kalena luptam nija-saktim utkah |
sancarya rupe vyatanot punah sa
prabhor vidhau prag iva loka-srstim ||

Just as the Lord enlightened the heart of Lord Brahma with the details of the creation and thus made the manifestation of the cosmos possible, so did Sri Chaitanya Mahaprabhu eagerly impregnate the heart of Rupa Goswami with spiritual potency so that he could revive Krishna’s Vrindavan pastimes which had almost been lost to memory. (Chaitanya Charitamrita 2.19.1)

While in Prayag, Mahaprabhu gave Rupa the direct order to write Bhakti-rasamrta-sindhu. This has been stated by Rupa himself in the introductory verses to that book:

hrdi yasya preramaya pravartito’ham varaka-rupo’ pi |
tasya hareh pada-kamalam vande caitanya-devasya ||

I worship the lotus feet of the Supreme Personality of Godhead, known as Lord Chaitanya-deva, for by his inspiration I have set out to write this book even though I am nothing but a ignorant wretch. (Brs 1.1.2)

Particularly relevant in this connection is Srila Bhaktisiddhanta Saraswati Goswami Thakur’s commentary on the importance of studying and writing books as an element of devotional practice: “The lives of the Goswamis were exemplary in their renunciation. Sometimes they would engage in chanting the holy names of the Lord, sometimes they would worship him by writing books on divine aesthetics, and sometimes they would remember or glorify Lord Chaitanya Mahaprabhu.

There is an idea which has some currency amongst the prakrta-sahajiyas that devotional practice entails the renunciation of studying and writing devotional scriptures, indeed that any kind of scriptural study should be stopped so that one can attain to a state of ignorance. Those who follow in the footsteps of Rupa Goswami have no patience with such ideas. However, if a devotional practitioner studies or writes devotional scriptures for the sake of making money through which to satisfy his material senses or attain material fame, respect or any of the other insignificant and superficial goals which are classed as distractions or weeds in the garden of devotional service, then he will not attain the auspicious results which are the real fruit such activity. A real Rupanuga has no fruitive ambition for such petty results.” (Anubhasya, 2.19.131)

When Mahaprabhu was giving Rupa the outline for his book on sacred rapture, he described the characteristics of the different mellows and showed him how to get a taste of the fathomless ocean of sacred rapture, he pointed out how difficult it was to attain devotional service to Krishna. The jiva or living entity is an atomic spark of conscious energy.

There are countless jivas, who are divided into two categories–those which are mobile and those which are stationary. Those which have mobility are again divided into three: those which move on the land, in the air or in the water. Amongst those who live on the land, a small number are human beings, of which only a minority accept the Vedic principles. Outcastes such as Pulindas, Mlecchas, Savaras and Buddhists are in the majority. Of those who accept the Vedas, some do so in name only and engage in sinful activity. Those who practice the Vedic principles are in the minority. Those who are engaged in religious practices toward some fruitive end form the majority in this group.

Amongst millions of such karma-nistha followers of the Veda, one person may perhaps attain the level of spiritual knowledge; yet only one of many millions of such jnanis will be an actual liberated soul. And out of millions of liberated souls, it will still be difficult to find a devotee of Krishna. Devotion to Krishna which is thus so rare can take birth when a certain merit is attained through great good fortune. The seed to the devotional creeper comes through the mercy of the Lord and his devotee. The creeper of spontaneous ecstatic devotion does not flower anywhere within this world, not even in Vaikuntha in the spiritual world, but only in Vrndavan at Krishna’s lotus feet. Krishna’s feet are like the wish-fulfilling tree around which the vine of devotion wraps itself and bears fruit. This is described in a most clear and wonderful manner by Krishnadas Kaviraj Goswami in Chaitanya Charitamrita:

After wandering through this entire universe, birth after birth, some fortunate souls receive the seed of devotion (bhakti-lata-bija) by the mercy of Krishna and the guru. Upon receiving the seed of devotional service, one should take care of it by becoming a gardener and sowing it in his heart. If he waters the seed gradually by the process of sravana and kirtan [hearing and chanting], the seed will begin to sprout. As one waters the bhakti-lata-bija, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Viraja River between the spiritual world and the material world. It passes through the Brahma-loka, the Brahman effulgence until it finally reaches the spiritual sky and the spiritual planet Goloka Vrindavan where it takes shelter of the desire tree of the lotus feet of Krishna. There the creeper expands greatly and produces the fruit of love for Krishna, while the gardener continues to regularly sprinkle the creeper with the water of hearing and chanting here in the material world.

An offense to the Vaishnavas is like a mad elephant that uproots or breaks the creeper, causing its leaves to dry up.

The gardener must therefore take care to protect the creeper by making a fence around it so that the elephant of offenses may not enter. Even so, unwanted creepers, such as the weeds of desire for material enjoyment or release from the world, may grow along with the creeper of devotional service. Such weeds are countless in their variety. Some examples are forbidden activity, faultfinding and duplicity, causing suffering to other creatures, seeking wealth, adulation or mundane importance. All these weeds grow alongside the main creeper as one waters it, causing its growth to be curtailed.

As soon the devotee sees one of these weeds growing beside the original creeper, he must cut it down instantly. Then the real bhakti-lata can grow nicely all the way to Vrindavan where it will find shelter under the lotus feet of Krishna. (Chaitanya Charitamrita 2.19.151-61)

Srila Bhaktisiddhanta Saraswati Goswami Thakur has commented on this passage in his Anubhasya: “Through the act of watering the creeper of devotional service by hearing and chanting, weeds may also grow which results in the growth of the bhakti-lata being stifled. If one does not avoid bad association, which is the only way to be free of offenses while hearing and chanting, then one becomes attached to sense gratification, the idea of liberation from material bondage, various mystic achievements, or the practice of deception. One may also become addicted to the illicit association of women or practice other false manifestations of devotion practiced by the prakrta-sahajiyas or a dweller of the five places given by Pariksit to Kali, namely wherever there is gambling, intoxication, prostitution, animal slaughter and the accumulation of gold.

He starts to take the Vaishnavas to be members of a particular race or caste, he finds dishonest ways of collecting money, or makes a show of practicing spiritual life in seclusion while secretly harboring desires for fame and adulation. Or one’s desire for mundane reputation may result in his making compromises with nondevotees, compromising one’s philosophy or spiritual life, or becoming a supporter of the hereditary caste system by professing discipleship to a so-called guru who opposes Vishnu and the Vaishnavas. The sum and substance of these aberrant paths is that one becomes intoxicated in the gratification of one’s own senses and, in order to attain these superficial and destructible ends, in short, anything besides pure devotion, one presents oneself as a great saintly person or as a religious person in order to accumulate followers. None of these things is useful in attaining pure devotional service to Krishna.

“If one uproots the various weeds as soon as one sees them beginning to sprout, then the creeper of devotional service will be able to grow as far as Goloka Vrindavan where it will give forth transcendental fruits. If not, one will end up being cut off from the devotional life and, remaining in the material world, whether in the higher or lower planets, will have to suffer its vagaries.” (Anubhasya, 2.19.160-1)

There are twelve devotional sentiments. The five primary sentiments are those of peacefulness, servitude, friendship, parenthood, and erotic love. The seven secondary sentiments are humor, astonishment, heroism, compassion, anger, disgust and fear.

The five primary sentiments remain permanently within the devotee’s heart, while the secondary sentiments are adventitious, appearing only when there is cause. (Chaitanya Charitamrita 2.19.188)

The secondary rasas act as supporting elements for the primary sentiments, coming and going when propitious circumstances arise.

After serving their function, they again disappear, whereas the primary sentiments are permanently ensconced in the devotee’s heart.

In his teachings to Rupa Goswami, Mahaprabhu established that of the five primary rasas, the divine sentiment of conjugal love is foremost. The characteristics of santa-rasa abandonment of other desires and steady attachment to Krishna. Over and above these characteristics, the possessor of the serving mood has his service, the friend has an intimacy, while the parent has a sense of being the protector. The devotee in madhura-rasa has all these qualities with the addition of serving with her own body. Just as all the qualities of the other elements starting with the ether are added together to be united in earth, so are all the qualities of the other devotional moods united in the mood of erotic love. Since all the sentiments are present in madhura-rasa, it is the best.

Rupa Goswami’s samadhi temple can be found in the courtyard of the Radha Damodar temple in Vrindavan. This is also where he performed his bhajana at the end of his life. Other places consecrated to Rupa’s memory in the Vraja area include his place of worship near Nandagrama, called Terikadamba. In this place, Radha came in disguise to give Rupa milk, rice and sugar so that he could cook a sweet-rice preparation for Sanata n Goswami. When Sanatan tasted the sweet rice, he felt divine ecstasies invade his body. Upon learning how he had received the ingredients, however, Sanatan forbad Rupa to ever cook sweet rice again, so that Radharani would not have to go to any trouble on his behalf.

Rupa Goswami’s pastimes in this world came to an end in the month of Bhadra, on the twelfth day of the waxing moon, the day after Jhulana Ekadasi.

—-excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj.

Srila Bhaktivinoda Thakur’s Unequalled Contribution

For the disappearance day of Sat Chit Ananda Srila Bhaktivinoda Thakur:

The following is an excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj

namo bhaktivinodaya saccidananda-murtaye |
gaura-sakti-svarupaya rupanuga-varaya te ||

I offer my obeisances to you, O Bhaktivinoda, the form of eternity, knowledge and bliss, the incarnation of Gaura’s potency and the best of the followers of Rupa Goswami.

The sampradaya’s debt to Bhaktivinoda Thakur
Srila Bhaktivinoda Thakur is the root of the daily activities in the Chaitanya Math, the Gaudiya Math, the Chaitanya Gaudiya Math, the Gaudiya Missions, etc. The Gaudiya Math institutions cannot be separated from Srila Bhaktivinoda Thakur. These institutions are entirely indebted to his sublime contributions. Srila Bhaktisiddhanta Saraswati Goswami Thakur has written, “Devotees in the line of Srila Rupa Goswami do not preach faith in their own powers, but rather direct attention to the source of their spiritual strength. We also do everything for the sake of Sri Krishna Chaitanya, Sri Rupa, Srila Bhaktivinoda Thakur and our divine spiritual master.” (From Patravali, Srila Prabhupada’s letters, vol. 3, p. 89.) Devotees of the Brahma-Madhva-Sarasvata-Gaudiya sampradaya pay their respects daily to Srila Bhaktivinoda Thakur as follows:

suddha-bhakti-pracarasya mulibhuta ihottamah |
sri-bhaktivinodo devas tat-priyatvena visrutah ||

Srila Bhaktivinoda Thakur is a transcendental personality who is the root of the preaching movement of pure devotion. He is renowned as one who is dear to Sri Chaitanya Mahaprabhu.

Bhaktivinoda’s unequalled contribution
Vedavyasa and the scriptures he wrote are the foundation of all those who claim to follow the Sanatan Dharma. He himself practiced and preached the means by which humankind can attain the supreme peace. Vedavyasa compiled and divided the Veda, wrote the eighteen puranas and the Mahabharata including the Bhagavad-gita, but remained unsatisfied. Finally, while at Badarikasrama, Narada Muni instructed him to glorify the activities of Sri Krishna in order to attain his pleasure. After writing the twelve cantos of the Srimad Bhagavatam, Vedavyasa finally found the peace he had been looking for. Mahaprabhu Sri Chaitanya preached the Bhagavat religion which is found in this text. After the disappearance of Mahaprabhu and his associates, however, the path of pure devotion became covered with thorns until Bhaktivinoda Thakur appeared to write many books and to preach the pure doctrine of devotional service to Krishna. Through his tireless efforts, all the heretical doctrines were ! shown to be empty, the path of supreme auspiciousness and compasision was shown to all the world. These efforts can only be said to constitute an unequalled and certainly unsurpassed contribution. Without being empowered by Krishna himself, the message of pure devotion cannot be spread. Such a display of empowerment could not be possible were he not a direct associate of Gauranga Mahaprabhu, Sri Krishna.

Externally he was a householder with family obligations, a government servant engaged in the administrative service, but despite these responsibilities he was still able to write over a hundred books in several different languages. One cannot fail to be impressed by this monumental achievement. Every word of his writing is scripture; every word awakens the spirit of devotion to him who is beyond the grasp of the material senses and mind. Mundane scholars would never be able to achieve the kind of synthesis that he did. His every thought was perfectly reasonable and never far-fetched. His writings are a permanent display of compassion to the fallen souls. His Divine Grace Bhakti Dayita Madhava Maharaj used to say to his disciples, “You need do nothing else other than translate Bhaktivinoda Thakur’s books into the world’s various languages and you will have done the greatest act of welfare for the people of the world.” In fact, everything that is done in the Gaudiya Maths throughout the world has come from Srila Bhaktivinoda Thakur.

Read the full article here

For Srila Gadadhara Pandit’s Disappearance Day

The following is an excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj.

shri-radha-prema-rupa ya pura vrindavandeshvari
sa shri-gadadharo gaura-vallabhah panditakhyakah
nirnitah shri-Svarupair yo vraja-lakshmitaya yatha
pura vrindavane lakshmih shyamasundara-vallabha
sadya gaura-prema-lakshmih shri-gadadhara-panditah
radham anugata yat tal lalitapy anuradhika
atah pravishad esha tam gaura-candrodaye yatha

The incarnation of love who previously was the queen of Vrindavan, Radha, is now the beloved of Gaura named Srila Gadadhara Pandit. Svarupa Damodar himself indicated that he was Vraja’s goddess of fortune, the Lakshmi who was previously the beloved of Shyamasundara in Vrindavan. She today has become the goddess of fortune of love for Gaura and is known as Srila Gadadhara Pandit. Lalita, who is also known as Anuradha, is Radha’s closest friend and confidante. She has also entered into Gadadhara, as was shown in the play Chaitanya-candrodaya.
(Gaura-ganoddesha-dipika 147-150)

Gadadhara-tattva

gadadhara panditadi prabhura nija-shakti
tan sabhara carane mora sahasra pranati

Gadadhara Pandit and others are the lord’s own energies. I pay thousands of obeisances to their feet. (Chaitanya Charitamrita 1.1.41)

“Chaitanya Mahaprabhu appears in six features, namely as the two types of guru, the devotees of the lord, the lord himself, his incarnation, his expansion and his energy. According to the principle of simultaneous oneness and difference, they are all identified with Chaitanya Mahaprabhu himself.”
(Anubhashya to Chaitanya Charitamrita 1.1.37-45)

She who was Radha in Krishna’s pastimes became Srila Gadadhara Pandit Goswami in Gaura’s lila. When Gaura manifests his identity with Narayan, his shaktis are his wives Lakshmipriya and Vishnupriya. When identifying with Krishna, his shakti is Srila Gadadhara Pandit Goswami.

païcatattvatmakam krishnam
bhakta-rupa-Svarupakam
bhaktavataram bhaktakhyam
namami bhaktashaktikam

I offer my obeisances to Krishna who appears in five features, as a devotee, as the expansion of a devotee, as an incarnation of a devotee, as the pure devotee and as the devotional energy.

These five features all appeared with Chaitanya Mahaprabhu in his incarnation, and in their association, he joyfully performed the congregational chanting of the Holy Names. Though he appears in these five forms, there is in fact no difference between them. The distinctions arise due to his desire to relish different devotional flavors.

Sri Gauranga, Nityananda, Advaita, Gadadhara and Srivasa, etc., make up the Pancha Tattva and there is spiritually no difference between them. The supreme truth has unlimited different pastimes in order to relish the different tastes of transcendental relationship and thus he separates into these five forms as the form of devotee, the devotional manifestation, the devotional incarnation, the devotional energy and the pure devotee.

jaya jaya nityananda-gadadharera jivana
jaya jaya advaitadi bhaktera sharana

All glories, all glories, to the life of Nityananda and Gadadhara!
All glories, all glories, to the shelter of all the devotees, headed by Advaita!

Srila Bhaktisiddhanta Saraswati Goswami Thakur comments on words “the life of Gadadhara” as follows: “Srila Gadadhara Pandit Goswami is chief amongst the most intimate devotees of Sri Chaitanya. He is the fountainhead of the entire shakti-tattva and is thus present equally in Mahaprabhu’s lilas in Nabadwip and in Nilachala. His childhood home was in Nabadwip; later when he took sannyas, he went to live in Jagannath Puri, in a garden or tota by the seashore. Pure devotees who wish to enter into the madhura-rasa of worship to Radha and Govinda take shelter of Gadadhara Pandit and are known as Gauranga Mahaprabhu’s intimate devotees. Those devotees who are not so inclined take shelter of Nityananda Prabhu and engage in pure devotional service in his mood. Some of Mahaprabhu’s devotees, such as Narahari, were followers of Srila Gadadhara Pandit Goswami. They took refuge in him because they knew him to be his dearest associate and thus worthy of their service. Some devotees therefore call Chaitanya ‘the life of Nityananda’ while others called him ‘the life of Gadadhara.’”

Read the full article here:

Unequalled Contribution: Srila Bhaktivinoda Thakur

For the appearance day of Sat Chit Ananda Srila Bhaktivinoda Thakur:

bvt-grayscale

 

The following is an excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj

namo bhaktivinodaya saccidananda-murtaye |
gaura-sakti-svarupaya rupanuga-varaya te ||

I offer my obeisances to you, O Bhaktivinoda, the form of eternity, knowledge and bliss, the incarnation of Gaura’s potency and the best of the followers of Rupa Goswami.

The sampradaya’s debt to Bhaktivinoda Thakur
Srila Bhaktivinoda Thakur is the root of the daily activities in the Chaitanya Math, the Gaudiya Math, the Chaitanya Gaudiya Math, the Gaudiya Missions, etc. The Gaudiya Math institutions cannot be separated from Srila Bhaktivinoda Thakur. These institutions are entirely indebted to his sublime contributions. Srila Bhaktisiddhanta Saraswati Goswami Thakur has written, “Devotees in the line of Srila Rupa Goswami do not preach faith in their own powers, but rather direct attention to the source of their spiritual strength. We also do everything for the sake of Sri Krishna Chaitanya, Sri Rupa, Srila Bhaktivinoda Thakur and our divine spiritual master.” (From Patravali, Srila Prabhupada’s letters, vol. 3, p. 89.) Devotees of the Brahma-Madhva-Sarasvata-Gaudiya sampradaya pay their respects daily to Srila Bhaktivinoda Thakur as follows:

suddha-bhakti-pracarasya mulibhuta ihottamah |
sri-bhaktivinodo devas tat-priyatvena visrutah ||

Srila Bhaktivinoda Thakur is a transcendental personality who is the root of the preaching movement of pure devotion. He is renowned as one who is dear to Sri Chaitanya Mahaprabhu.

Bhaktivinoda’s unequalled contribution
Vedavyasa and the scriptures he wrote are the foundation of all those who claim to follow the Sanatan Dharma. He himself practiced and preached the means by which humankind can attain the supreme peace. Vedavyasa compiled and divided the Veda, wrote the eighteen puranas and the Mahabharata including the Bhagavad-gita, but remained unsatisfied. Finally, while at Badarikasrama, Narada Muni instructed him to glorify the activities of Sri Krishna in order to attain his pleasure. After writing the twelve cantos of the Srimad Bhagavatam, Vedavyasa finally found the peace he had been looking for. Mahaprabhu Sri Chaitanya preached the Bhagavat religion which is found in this text. After the disappearance of Mahaprabhu and his associates, however, the path of pure devotion became covered with thorns until Bhaktivinoda Thakur appeared to write many books and to preach the pure doctrine of devotional service to Krishna. Through his tireless efforts, all the heretical doctrines were ! shown to be empty, the path of supreme auspiciousness and compasision was shown to all the world. These efforts can only be said to constitute an unequalled and certainly unsurpassed contribution. Without being empowered by Krishna himself, the message of pure devotion cannot be spread. Such a display of empowerment could not be possible were he not a direct associate of Gauranga Mahaprabhu, Sri Krishna.

Externally he was a householder with family obligations, a government servant engaged in the administrative service, but despite these responsibilities he was still able to write over a hundred books in several different languages. One cannot fail to be impressed by this monumental achievement. Every word of his writing is scripture; every word awakens the spirit of devotion to him who is beyond the grasp of the material senses and mind. Mundane scholars would never be able to achieve the kind of synthesis that he did. His every thought was perfectly reasonable and never far-fetched. His writings are a permanent display of compassion to the fallen souls. His Divine Grace Bhakti Dayita Madhava Maharaj used to say to his disciples, “You need do nothing else other than translate Bhaktivinoda Thakur’s books into the world’s various languages and you will have done the greatest act of welfare for the people of the world.” In fact, everything that is done in the Gaudiya Maths throughout the world has come from Srila Bhaktivinoda Thakur.

Read the full article here

For Srila Rupa Goswami’s Dissapearance day

Sri Rupa Goswami’s Siksha

by Srila Bhakti Ballabh Tirtha Goswami Maharaja

Through Rupa Goswami, Mahaprabhu taught the world about Krishna’s Vrindavan pastimes and the process for attaining Krishna in Vrindavan. Krishnadas Kaviraj Goswami writes, “Through the mercy of Sanatan I have learned the devotional doctrines, while by the grace of Rupa I have been able to discover the extensiveness of the divine aesthetics of devotion.” (Chaitanya Charitamrita 1.5.203)

The Lord taught about sacred rapture and Vraja’s pastimes of love through Rupa Goswami. Who can effectively describe the subtleties of Sri Chaitanya Mahaprabhu’s lila? (Chaitanya Charitamrita 3.5.87)

vrndavaniyam rasa-kelivartam
kalena luptam nija-saktim utkah |
sancarya rupe vyatanot punah sa
prabhor vidhau prag iva loka-srstim ||

Just as the Lord enlightened the heart of Lord Brahma with the details of the creation and thus made the manifestation of the cosmos possible, so did Sri Chaitanya Mahaprabhu eagerly impregnate the heart of Rupa Goswami with spiritual potency so that he could revive Krishna’s Vrindavan pastimes which had almost been lost to memory. (Chaitanya Charitamrita 2.19.1)

While in Prayag, Mahaprabhu gave Rupa the direct order to write Bhakti-rasamrta-sindhu. This has been stated by Rupa himself in the introductory verses to that book:

hrdi yasya preramaya pravartito’ham varaka-rupo’ pi |
tasya hareh pada-kamalam vande caitanya-devasya ||

I worship the lotus feet of the Supreme Personality of Godhead, known as Lord Chaitanya-deva, for by his inspiration I have set out to write this book even though I am nothing but a ignorant wretch. (Brs 1.1.2)

Particularly relevant in this connection is Srila Bhaktisiddhanta Saraswati Goswami Thakur’s commentary on the importance of studying and writing books as an element of devotional practice: “The lives of the Goswamis were exemplary in their renunciation. Sometimes they would engage in chanting the holy names of the Lord, sometimes they would worship him by writing books on divine aesthetics, and sometimes they would remember or glorify Lord Chaitanya Mahaprabhu.

There is an idea which has some currency amongst the prakrta-sahajiyas that devotional practice entails the renunciation of studying and writing devotional scriptures, indeed that any kind of scriptural study should be stopped so that one can attain to a state of ignorance. Those who follow in the footsteps of Rupa Goswami have no patience with such ideas. However, if a devotional practitioner studies or writes devotional scriptures for the sake of making money through which to satisfy his material senses or attain material fame, respect or any of the other insignificant and superficial goals which are classed as distractions or weeds in the garden of devotional service, then he will not attain the auspicious results which are the real fruit such activity. A real Rupanuga has no fruitive ambition for such petty results.” (Anubhasya, 2.19.131)

When Mahaprabhu was giving Rupa the outline for his book on sacred rapture, he described the characteristics of the different mellows and showed him how to get a taste of the fathomless ocean of sacred rapture, he pointed out how difficult it was to attain devotional service to Krishna. The jiva or living entity is an atomic spark of conscious energy.

There are countless jivas, who are divided into two categories–those which are mobile and those which are stationary. Those which have mobility are again divided into three: those which move on the land, in the air or in the water. Amongst those who live on the land, a small number are human beings, of which only a minority accept the Vedic principles. Outcastes such as Pulindas, Mlecchas, Savaras and Buddhists are in the majority. Of those who accept the Vedas, some do so in name only and engage in sinful activity. Those who practice the Vedic principles are in the minority. Those who are engaged in religious practices toward some fruitive end form the majority in this group.

Amongst millions of such karma-nistha followers of the Veda, one person may perhaps attain the level of spiritual knowledge; yet only one of many millions of such jnanis will be an actual liberated soul. And out of millions of liberated souls, it will still be difficult to find a devotee of Krishna. Devotion to Krishna which is thus so rare can take birth when a certain merit is attained through great good fortune. The seed to the devotional creeper comes through the mercy of the Lord and his devotee. The creeper of spontaneous ecstatic devotion does not flower anywhere within this world, not even in Vaikuntha in the spiritual world, but only in Vrndavan at Krishna’s lotus feet. Krishna’s feet are like the wish-fulfilling tree around which the vine of devotion wraps itself and bears fruit. This is described in a most clear and wonderful manner by Krishnadas Kaviraj Goswami in Chaitanya Charitamrita:

After wandering through this entire universe, birth after birth, some fortunate souls receive the seed of devotion (bhakti-lata-bija) by the mercy of Krishna and the guru. Upon receiving the seed of devotional service, one should take care of it by becoming a gardener and sowing it in his heart. If he waters the seed gradually by the process of sravana and kirtan [hearing and chanting], the seed will begin to sprout. As one waters the bhakti-lata-bija, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Viraja River between the spiritual world and the material world. It passes through the Brahma-loka, the Brahman effulgence until it finally reaches the spiritual sky and the spiritual planet Goloka Vrindavan where it takes shelter of the desire tree of the lotus feet of Krishna. There the creeper expands greatly and produces the fruit of love for Krishna, while the gardener continues to regularly sprinkle the creeper with the water of hearing and chanting here in the material world.

An offense to the Vaishnavas is like a mad elephant that uproots or breaks the creeper, causing its leaves to dry up.

The gardener must therefore take care to protect the creeper by making a fence around it so that the elephant of offenses may not enter. Even so, unwanted creepers, such as the weeds of desire for material enjoyment or release from the world, may grow along with the creeper of devotional service. Such weeds are countless in their variety. Some examples are forbidden activity, faultfinding and duplicity, causing suffering to other creatures, seeking wealth, adulation or mundane importance. All these weeds grow alongside the main creeper as one waters it, causing its growth to be curtailed.

As soon the devotee sees one of these weeds growing beside the original creeper, he must cut it down instantly. Then the real bhakti-lata can grow nicely all the way to Vrindavan where it will find shelter under the lotus feet of Krishna. (Chaitanya Charitamrita 2.19.151-61)

Srila Bhaktisiddhanta Saraswati Goswami Thakur has commented on this passage in his Anubhasya: “Through the act of watering the creeper of devotional service by hearing and chanting, weeds may also grow which results in the growth of the bhakti-lata being stifled. If one does not avoid bad association, which is the only way to be free of offenses while hearing and chanting, then one becomes attached to sense gratification, the idea of liberation from material bondage, various mystic achievements, or the practice of deception. One may also become addicted to the illicit association of women or practice other false manifestations of devotion practiced by the prakrta-sahajiyas or a dweller of the five places given by Pariksit to Kali, namely wherever there is gambling, intoxication, prostitution, animal slaughter and the accumulation of gold.

He starts to take the Vaishnavas to be members of a particular race or caste, he finds dishonest ways of collecting money, or makes a show of practicing spiritual life in seclusion while secretly harboring desires for fame and adulation. Or one’s desire for mundane reputation may result in his making compromises with nondevotees, compromising one’s philosophy or spiritual life, or becoming a supporter of the hereditary caste system by professing discipleship to a so-called guru who opposes Vishnu and the Vaishnavas. The sum and substance of these aberrant paths is that one becomes intoxicated in the gratification of one’s own senses and, in order to attain these superficial and destructible ends, in short, anything besides pure devotion, one presents oneself as a great saintly person or as a religious person in order to accumulate followers. None of these things is useful in attaining pure devotional service to Krishna.

“If one uproots the various weeds as soon as one sees them beginning to sprout, then the creeper of devotional service will be able to grow as far as Goloka Vrindavan where it will give forth transcendental fruits. If not, one will end up being cut off from the devotional life and, remaining in the material world, whether in the higher or lower planets, will have to suffer its vagaries.” (Anubhasya, 2.19.160-1)

There are twelve devotional sentiments. The five primary sentiments are those of peacefulness, servitude, friendship, parenthood, and erotic love. The seven secondary sentiments are humor, astonishment, heroism, compassion, anger, disgust and fear.

The five primary sentiments remain permanently within the devotee’s heart, while the secondary sentiments are adventitious, appearing only when there is cause. (Chaitanya Charitamrita 2.19.188)

The secondary rasas act as supporting elements for the primary sentiments, coming and going when propitious circumstances arise.

After serving their function, they again disappear, whereas the primary sentiments are permanently ensconced in the devotee’s heart.

In his teachings to Rupa Goswami, Mahaprabhu established that of the five primary rasas, the divine sentiment of conjugal love is foremost. The characteristics of santa-rasa abandonment of other desires and steady attachment to Krishna. Over and above these characteristics, the possessor of the serving mood has his service, the friend has an intimacy, while the parent has a sense of being the protector. The devotee in madhura-rasa has all these qualities with the addition of serving with her own body. Just as all the qualities of the other elements starting with the ether are added together to be united in earth, so are all the qualities of the other devotional moods united in the mood of erotic love. Since all the sentiments are present in madhura-rasa, it is the best.

Rupa Goswami’s samadhi temple can be found in the courtyard of the Radha Damodar temple in Vrindavan. This is also where he performed his bhajana at the end of his life. Other places consecrated to Rupa’s memory in the Vraja area include his place of worship near Nandagrama, called Terikadamba. In this place, Radha came in disguise to give Rupa milk, rice and sugar so that he could cook a sweet-rice preparation for Sanata n Goswami. When Sanatan tasted the sweet rice, he felt divine ecstasies invade his body. Upon learning how he had received the ingredients, however, Sanatan forbad Rupa to ever cook sweet rice again, so that Radharani would not have to go to any trouble on his behalf.

Rupa Goswami’s pastimes in this world came to an end in the month of Bhadra, on the twelfth day of the waxing moon, the day after Jhulana Ekadasi.

—-excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj.

Srila Bhaktivinoda Thakur’s Unequalled Contribution

For the disappearance day of Sat Chit Ananda Srila Bhaktivinoda Thakur:

The following is an excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj

namo bhaktivinodaya saccidananda-murtaye |
gaura-sakti-svarupaya rupanuga-varaya te ||

I offer my obeisances to you, O Bhaktivinoda, the form of eternity, knowledge and bliss, the incarnation of Gaura’s potency and the best of the followers of Rupa Goswami.

The sampradaya’s debt to Bhaktivinoda Thakur
Srila Bhaktivinoda Thakur is the root of the daily activities in the Chaitanya Math, the Gaudiya Math, the Chaitanya Gaudiya Math, the Gaudiya Missions, etc. The Gaudiya Math institutions cannot be separated from Srila Bhaktivinoda Thakur. These institutions are entirely indebted to his sublime contributions. Srila Bhaktisiddhanta Saraswati Goswami Thakur has written, “Devotees in the line of Srila Rupa Goswami do not preach faith in their own powers, but rather direct attention to the source of their spiritual strength. We also do everything for the sake of Sri Krishna Chaitanya, Sri Rupa, Srila Bhaktivinoda Thakur and our divine spiritual master.” (From Patravali, Srila Prabhupada’s letters, vol. 3, p. 89.) Devotees of the Brahma-Madhva-Sarasvata-Gaudiya sampradaya pay their respects daily to Srila Bhaktivinoda Thakur as follows:

suddha-bhakti-pracarasya mulibhuta ihottamah |
sri-bhaktivinodo devas tat-priyatvena visrutah ||

Srila Bhaktivinoda Thakur is a transcendental personality who is the root of the preaching movement of pure devotion. He is renowned as one who is dear to Sri Chaitanya Mahaprabhu.

Bhaktivinoda’s unequalled contribution
Vedavyasa and the scriptures he wrote are the foundation of all those who claim to follow the Sanatan Dharma. He himself practiced and preached the means by which humankind can attain the supreme peace. Vedavyasa compiled and divided the Veda, wrote the eighteen puranas and the Mahabharata including the Bhagavad-gita, but remained unsatisfied. Finally, while at Badarikasrama, Narada Muni instructed him to glorify the activities of Sri Krishna in order to attain his pleasure. After writing the twelve cantos of the Srimad Bhagavatam, Vedavyasa finally found the peace he had been looking for. Mahaprabhu Sri Chaitanya preached the Bhagavat religion which is found in this text. After the disappearance of Mahaprabhu and his associates, however, the path of pure devotion became covered with thorns until Bhaktivinoda Thakur appeared to write many books and to preach the pure doctrine of devotional service to Krishna. Through his tireless efforts, all the heretical doctrines were ! shown to be empty, the path of supreme auspiciousness and compasision was shown to all the world. These efforts can only be said to constitute an unequalled and certainly unsurpassed contribution. Without being empowered by Krishna himself, the message of pure devotion cannot be spread. Such a display of empowerment could not be possible were he not a direct associate of Gauranga Mahaprabhu, Sri Krishna.

Externally he was a householder with family obligations, a government servant engaged in the administrative service, but despite these responsibilities he was still able to write over a hundred books in several different languages. One cannot fail to be impressed by this monumental achievement. Every word of his writing is scripture; every word awakens the spirit of devotion to him who is beyond the grasp of the material senses and mind. Mundane scholars would never be able to achieve the kind of synthesis that he did. His every thought was perfectly reasonable and never far-fetched. His writings are a permanent display of compassion to the fallen souls. His Divine Grace Bhakti Dayita Madhava Maharaj used to say to his disciples, “You need do nothing else other than translate Bhaktivinoda Thakur’s books into the world’s various languages and you will have done the greatest act of welfare for the people of the world.” In fact, everything that is done in the Gaudiya Maths throughout the world has come from Srila Bhaktivinoda Thakur.

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