Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 01 Purports - The Later Pastimes of Lord Sri Caitanya Mahaprabhu
Pages in category "Sri Caitanya-caritamrta, Madhya-lila Chapter 01 Purports - The Later Pastimes of Lord Sri Caitanya Mahaprabhu"
The following 425 pages are in this category, out of 425 total.
A
- A disciple of Kali cannot become an acarya by the decision of some high-court. Mundane votes have no jurisdiction to elect a Vaisnava acarya. A Vaisnava acarya is self-effulgent, and there is no need for any court judgment
- A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there (in the Priti-sandarbha) is a discussion of liberation during one's lifetime as distinguished from liberation from material bondage
- A dog cannot thrive without having a master, and for the sake of pleasing the master, dogs offend many people
- A false acarya may try to override a Vaisnava by a high-court decision, but Bhaktivinoda Thakura says that he is nothing but a disciple of Kali-yuga
- A few miles before the Jagannatha Puri station is a small station called Saksi-gopala. Near this station is a village named Satyavadi, where the temple of Saksi-gopala is situated
- A jealous person in the dress of a Vaisnava is not at all happy to see the success of another Vaisnava in receiving the Lord's mercy
- A man in material existence and attached to ku-visaya or su-visaya is in the same position as that of a worm in stool. After all, whether it be moist or dry, stool is stool
- A member of the sahajiya-sampradaya does not change his name; therefore he cannot be accepted as a Gaudiya Vaisnava
- A mleccha is a meat-eater, and a yavana is one who has deviated from Vedic culture. Unfortunately, such mlecchas and yavanas are in executive power. How, then, can there be peace and prosperity in the state
- A monarch is certainly a representative of the Supreme Personality of Godhead. As stated in the Bhagavad-gita, sarva-loka-mahesvaram: (BG 5.29) the Supreme Personality of Godhead is the proprietor of all planetary systems
- A mundane person in the dress of a Vaisnava should not be respected but rejected. This is enjoined in the sastra - upeksa
- A pseudo Vaisnava associates with money and women and is jealous of successful Vaisnavas. Although passing for a Vaisnava, his only business is earning money in the dress of a Vaisnava
- A temple of Ananta Padmanabha Visnu is situated in the Trivandrum district (Thiruvananthapuram). This temple is very famous in those quarters
- Above the transcendental realization of the Brahman effulgence
- According to different absorptions, the incarnations (of Krsna) are called avesa and tad-ekatma
- According to Srila Bhaktisiddhanta Sarasvati Thakura, the regulative principles of devotional service compiled by Gopala Bhatta Gosvami do not strictly follow our Vaisnava principles
- Actually Damodara Pandita was the eternal servant of the Lord (Caitanya). He could not punish the Lord at any time, nor had he any desire to, but he did give some warning to the Lord so that others would not blaspheme Him
- Actually this (CC Madhya 1.208) is Sri Caitanya Mahaprabhu’s initiation of Dabira Khasa and Sakara Mallika. They approached the Lord with all humility, and the Lord accepted them as old servants, as eternal servants, and He changed their names
- Actually when Lord Caitanya visited Vrndavana, He visited it alone and accepted a servant only at His devotees’ request. He never visited Vrndavana with crowds of people for a commercial purpose
- Actually, during this period renovations are made on the body of the Jagannatha Deity. This is called nava-yauvana
- Actually, Gopala Bhatta Gosvami collected only a summary of the elaborate descriptions of Vaisnava regulative principles from the Hari-bhakti-vilasa
- After accepting sannyasa, Caitanya Mahaprabhu wanted to reach Vrndavana. He was unlike the Mayavadi sannyasis, who desire to merge into the existence of the Absolute
- After three days, and He (Caitanya) accepted food there (the house of Advaita Prabhu at Santipura). As long as the Lord remained there, He saw His mother, Sacidevi, and every night executed congregational chanting with all the devotees
- Ahaituky apratihata: unconditional devotional service cannot be checked by any material condition. This means that one does not have to be very rich to serve the Supreme Personality of Godhead
- Alalanatha is also known as Brahmagiri. This place is about fourteen miles from Jagannatha Puri and is also on the beach. There is a temple of Jagannatha there
- All food is offered within the temple room just below the altar of Jagannatha. This bhoga, however, was offered on the stone slab within the vision of the public; therefore it is called upala-bhoga
- All the Gosvamis wrote many scriptures on devotional service with the support of the Vedic literature. Devotional service is not a sentimental activity
- All the incarnations and expansions exist simultaneously in the body of Krsna, who is described (in Krsna-sandarbha) as two-handed
- All the knowledge that Sri Sanatana Gosvami and Rupa Gosvami directly acquired from Sri Caitanya Mahaprabhu was broadcast all over the world by their expert service
- All the paraphernalia used in the service of the Lord is transcendental, beyond the three qualities of this material world
- All the Vedic literature aims at understanding Krsna, and how to understand Krsna through devotional service has been explained by Srila Rupa and Sanatana Gosvamis, with evidence from all Vedic literatures
- Already transcendentally enlightened, they (the gopis) simply engage their purified senses in the service of the Lord (Krsna) in the remote village of Vrndavana
- Although the sahajiyas do not think much of Vedic knowledge, they nonetheless have accepted Lord Krsna as the Supreme Lord. Unfortunately, they mislead others from authentic devotional service
- Although the two brothers, Rupa and Sanatana (at that time Dabira Khasa and Sakara Mallika), presented themselves as being born in a low family, they nonetheless belonged to a most respectable brahmana family that was originally from Karnata
- Although they (Jagai and Madhai) had been addicted to some sinful activities due to bad association, those unwanted things could vanish simply because of the chanting of the holy name of the Lord
- An actual Vaisnava is very pleased to accept another Vaisnava who is bestowing the Lord’s mercy
- Another point for Jagai and Madhai was that, as members of a brahmana family, they did not accept service under anyone. The sastras strictly forbid a brahmana to accept service under anyone
- Another Visnu temple, named Sri Janardana, is situated about twenty-six miles north of the Trivandrum district, near the railway station called Varkala
- As officials, the brothers (Sanatana Gosvami and Rupa Gosvami) adopted all kinds of Muslim customs
- As stated in Srimad-Bhagavatam (SB 1.2.12), bhaktya sruta-grhitaya. This means that devotional service is acquired from Vedic knowledge. Tac chraddadhanah munayah
- At His (Sri Caitanya's) mother’s request, He made Jagannatha Puri His headquarters after His acceptance of sannyasa. Thus everything was adjusted, and with His mother’s permission Sri Caitanya Mahaprabhu proceeded toward Jagannatha Puri
- At that time (of Sri Caitanya Mahaprabhu) the Muslim king of Bengal was Nawab Hussain Shah Badasaha
- At that time, to go from Vidyanagara to Kuliya-grama one had to cross a branch of the Ganges. All of those old places still exist. Cinadanga was formerly situated in Kuliya-grama, which is now known as Kolera Ganja
- At the present moment a police station and post office are situated there (in the Jagannatha Puri) because so many people come to see the temple - of Lord Jagannatha
- At the present moment heads of state do not care for religious principles
- At the present moment in India the presidential offices are occupied by many so-called brahmanas, but the state maintains slaughterhouses for killing cows and makes propaganda against Vedic civilization
- Attachment is there. As explained by Prahlada Maharaja in Srimad-Bhagavatam - SB 7.5.30
B
- Because of their (those who want to remain in this world) attachment to material activity, they cannot attain liberation, either by the instructions of superior persons or by their own endeavor or by passing resolutions in big conferences - SB 7.5.30
- Because the Lord (Caitanya) was in the ecstasy of going to Vrndavana, He was engladdened to see the Yamuna, although in actuality the river was the Ganges. In this way the Lord was brought to the house of Advaita Prabhu at Santipura
- Because their (those who want to remain in this material world) senses are uncontrolled, they gradually descend to the darkest regions of material existence to repeat the same process of birth and death in desirable or undesirable species of life
- Being absolute in all circumstances, Lord Jagannatha’s person, form, picture and kirtana are all identical
- Being always absorbed in the ecstasy of Srimati Radharani, Sri Caitanya felt the same separation from Krsna that Radharani felt when Krsna left Vrndavana and went to Mathura. This ecstatic feeling is very helpful in attaining love of God in separation
- Being village girls, they (the gopis) were not very much attracted to the field of Kuruksetra, where Krsna was present with elephants, horses and royal dress. Indeed, they did not very much appreciate Krsna in that atmosphere
- Bhaktisiddhanta Sarasvati has explained ku-visaya garta as follows: Because of the activities of the senses, we become subjected to many sense gratificatory processes & are thus entangled by the laws of material nature. This entanglement is called visaya
- Bhaktivinoda Thakura has described them (the apa-sampradayas) as the aula, baula, kartabhaja, neda, daravesa, sani, sahajiya, sakhibheki, smarta, jata-gosani, ativadi, cudadhari and gauranga-nagari
- Bhaktivinoda Thakura indicates that there is another Vaisnava, a pseudo Vaisnava with tilaka on his nose and kanthi beads around his neck. Such a pseudo Vaisnava associates with money and women and is jealous of successful Vaisnavas
- Bhaktivinoda Thakura says that a pseudo Vaisnava is not a Vaisnava at all but a disciple of Kali-yuga
- Bhattatharis know many tantric black arts, such as the art of killing a person, of bringing him under submission, and of destroying or devastating him
- Both Dabira Khasa and Sakara Mallika belonged to the brahmana caste, but because they were employed by Muslims, their original habits degenerated into those of the Muslim community
- Both realization of Brahman and meeting with the SP of Godhead are described (in the Priti-sandarbha) as liberation within one’s lifetime, but meeting with the Supreme Personality of Godhead, both internally and externally, is shown to be superexcellent
- Brahma satyam jagan mithya: The Mayavadis think that the world is false, but the Vaisnava sannyasis do not think like this. Vaisnavas say - Why should the world be false? It is reality, & it is meant for the service of the Supreme Personality of Godhead
- By deprecating the principles of Vedic civilization and supporting cow-killing, they (so-called Brahmanas) are immediately degraded to the platform of mlecchas and yavanas
C
- Caitanya Mahaprabhu found the Brahma-samhita and Krsna-karnamrta in handwritten texts, and knowing them to be very authoritative, He took them with Him to present to His devotees
- Caitanya Mahaprabhu was a sannyasi; He left home and everything else. He could certainly not be induced by any mundane lusty desires
- Clearly these statements (of CC Madhya 1.91) are a real account of Sri Caitanya Mahaprabhu’s acceptance of the renounced order of life. His acceptance of this renounced order is not at all comparable to the acceptance of sannyasa by Mayavadis
D
- Devotees who are actually serious attain bhakti, scientific devotional service, by hearing Vedic literatures. It is not that one should create something out of sentimentality, become a sahajiya and advocate such concocted devotional service
- Devotional service in conjugal love is described briefly in the Bhakti-rasamrta-sindhu, but it is very elaborately discussed in the Ujjvala-nilamani. This book describes different types of lovers, their assistants, and those who are very dear to Krsna
- During the Ratha-yatra ceremony, Lord Jagannatha once again comes before the public. Thus for fifteen days after the bathing ceremony, Lord Jagannatha is not visible to any visitors
E
- Even a Muslim king could understand Sri Caitanya Mahaprabhu's transcendental position as a prophet; therefore he ordered the local magistrate not to disturb Him but to let Him do whatever He liked
- Even the poorest man can equally serve the Supreme Personality of Godhead if he has pure devotion. If there is no ulterior motive, devotional service cannot be checked by any material condition
- Everything pertaining to the Absolute has the same potency and that the spiritual world, the associates in the spiritual world and the threefold energies of the Lord in the spiritual world are all transcendental
F
- Finally there (in the Priti-sandarbha) is a discussion of direct transcendental enjoyment and enjoyment in separation, previous attraction and the glories of Srimati Radharani
- Finally there (in the Priti-sandarbha) is a discussion of overlapping of different rasas, and there are discussions of santa (neutrality), servitorship, taking shelter, parental love, conjugal love
- For a pure devotee, it is the same whether he materially constructs a path or constructs one within his mind. This is because the Supreme Personality of Godhead, Janardana, is bhava-grahi, or appreciative of the sentiment
- For a Vaisnava sannyasi, renunciation means not accepting anything for personal sense enjoyment. Devotional service means engaging everything for the satisfaction of the Supreme Personality of Godhead
- For a Vaisnava, acceptance of sannyasa means getting relief from all material activities and completely devoting oneself to the transcendental loving service of the Lord. This is confirmed by Srila Rupa Gosvami - Bhakti-rasamrta-sindhu 1.2.255
- For a Vaisnava, the renounced order means completely giving up attachment for material things and engaging nonstop in the transcendental loving service of the Lord
- For Him (the Supreme Personality of Godhead) a path made with actual jewels and a path made of mental jewels are the same
- From Srila Rupa and Sanatana Gosvamis (formerly Dabira Khasa and Sakara Mallika) we can learn how one attains the character of a meat-eater simply by associating with meat-eaters
G
- God confirmed in the Bhagavad-gita (BG 9.26) - "If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it." The real ingredient is bhakti (devotion). Pure devotion is uncontaminated by the modes of material nature
- Gopinatha-puja Adhikari was engaged in the service of Sri Radha-ramanaji and who happened to be one of the disciples of Gopala Bhatta Gosvami
H
- Haridasa Thakura had been born in a Muslim family, and Srila Rupa Gosvami and Srila Sanatana Gosvami, having given up their social status in Hindu society, had been appointed ministers in the Muslim government
- He (Caitanya) called for His mother and the devotees from Mayapura, and by the arrangement of Sri Advaita Acarya, He met them for the last time after His acceptance of sannyasa
- He (Kesava Chatri) gave no importance to the Lord’s (Caitanya's) activities so that the Muslim King would take Him to be an ordinary man and would not give Him any trouble
- He (Srila Bhaktisiddhanta Sarasvati Gosvami) claims that the smarta-samaja, which is strictly followed by caste brahmanas, has influenced portions that Gopala Bhatta Gosvami collected from the original Hari-bhakti-vilasa
- He (Srila Bhaktisiddhanta Sarasvati Gosvami) was so pleased with that essay (presented by Srila Prabhupada ) that he used to call some of his confidential devotees and show it to them. How could we have understood the intentions of Srila Prabhupada?
- He (the living entity) thereby (when he engages himself in the service of the Supreme Lord) knows that he has a competent master to save him from all kinds of danger
- He (Vallabha Acarya) was very proud of his writings, but Sri Caitanya Mahaprabhu corrected him, telling him that a Vaisnava should be humble and follow in the footsteps of his predecessors
- His (Caitanya's) mother was overwhelmed with grief when she saw that He was clean-shaven. There was no longer any beautiful hair on His head. Mother Saci was pacified by all the devotees
I
- If a person does not change his name after initiation, it is to be understood that he will continue in his bodily conception of life
- If a Vaisnava, by the mercy of the Lord, is empowered by Him to distribute the Lord’s holy name all over the world, other Vaisnavas become very joyful - that is, if they are truly Vaisnavas
- If irreligious people vote on an issue, even though it be against the principles of the sastras, the bills will be passed. The president and heads of state become sinful by agreeing to such abominable activities - meat-eating and intoxication
- If one considers the statements of the Caitanya-bhagavata along with the description by Locana dasa Thakura, it is clear that present-day Navadvipa was formerly known as Kuliya-grama
- If one somehow or other approaches Krsna, his life becomes successful
- If we do not take to devotional service in Krsna consciousness, we have to remain within this material world and endure the repetition of birth and death due to the effects of jnana-kanda and karma-kanda
- Immediate liberation is contrasted with liberation by a gradual process
- In Bengal there are still many places called hari-sabha, which indicates a place where local people gather to chant the Hare Krsna maha-mantra and discuss the pastimes of Lord Krsna
- In each and every planet there must be some king, governmental head or executive. Such a person is supposed to be the representative of Lord Visnu. On behalf of the Supreme Personality of Godhead, he must see to the interests of all the people
- In either case, either ku-visaya or su-visaya, these are material activities. As such, they are compared to stool. In other words, such things are to be avoided
- In his Anubhasya, Srila Bhaktisiddhanta Sarasvati Thakura comments - The gopis are purely engaged in the service of the Lord without motive. They are not captivated by the opulence of Krsna, nor by the understanding that He is the SP of Godhead
- In his Anubhasya, Srila Bhaktisiddhanta Sarasvati Thakura gives the following information about the Gopala-campu. The Gopala-campu is divided into two parts. The first part is called the eastern wave, and the second part is called the northern wave
- In His teachings to Sanatana Gosvami, Sri Caitanya Mahaprabhu has declared every living entity to be an eternal servitor of the Supreme Personality of Godhead. This is the constitutional position of all living entities
- In Orissa, this Ratha-yatra festival is known as Jagannatha's journey to Gundica. Whereas others speak of it as the Ratha-yatra festival, the residents of Orissa refer to it as Gundica-yatra
- In Srimad-Bhagavatam (SB 10.29.15) it is stated: kamam krodham bhayam sneham aikyam sauhrdam eva ca, nityam harau vidadhato yanti tan-mayatam hi te. The word kama means lusty desire, bhaya means fear, and krodha means anger
- In Srimad-Bhagavatam (SB Seventh Canto) it is stated that every person belongs to a certain classification. A person is identifiable by the special symptoms mentioned in the sastras. By one’s symptoms, one is known to belong to a certain caste
- In that part (of the western division of the Bhakti-rasamrta-sindhu) there is a description of devotional service in neutrality, further development in love and affection (called servitude), further development in fraternity
- In that part (of the western division of the Bhakti-rasamrta-sindhu) there is a description of further development in parenthood, or parental love, & finally conjugal love between Krsna and His devotees. Thus there are five waves in the western division
- In the 3rd vilasa (of the Hari-bhakti-vilasa), the methods of Vaisnava behavior are given, with emphasis on cleanliness, constant remembrance of the Supreme Personality of Godhead, and the chanting of the mantras given by the initiating spiritual master
- In the 8th vilasa (of Hari-bhakti-vilasa), there is a description of the Deity and instructions on how to set up incense, light lamps, make offerings, dance, play music, beat drums, garland the Deity, offer prayers and obeisances and counteract offenses
- In the Adi-lila he (Srila Kaviraja Gosvami) outlined the pastimes of the Lord (Caitanya) in the five stages of boyhood, leaving the details of the description to Srila Vrndavana dasa Thakura
- In the Bhakti-ratnakara it is clearly stated that because Sakara Mallika & Dabira Khasa associated with lower-class men, they introduced themselves as belonging to the lower classes. Actually, however, they had been born in respectable brahmana families
- In the daksina-vibhaga (southern division of the Bhakti-rasamrta-sindhu) there is a general description of the mellow (relationship) called bhakti-rasa, which is derived from devotional service
- In the eighteenth vilasa (of Hari-bhakti-vilasa) the different forms of Sri Visnu are described. The nineteenth vilasa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation
- In the eleventh vilasa (Hari-bhakti-vilasa), there are elaborate descriptions of Deity worship and the glories of the holy name of the Lord. One is instructed on how to chant the holy name of the Deity
- In the fifteenth vilasa (of Hari-bhakti-vilasa), there are instructions on how to observe Ekadasi fasting without even drinking water
- In the fifth vilasa (of Hari-bhakti-vilasa), one is instructed on how to make a place to sit for meditation, and there are descriptions of breathing exercises, meditation and worship of the salagrama-sila representation of Lord Visnu
- In the first part (of the Gopala-campu) there are thirty-three supplications and in the second part thirty-seven supplications. In the first part, completed in 1510 Sakabda (A.D. 1588), the following subject matters are discussed: (1) Vrndavana & Goloka
- In the first part of the Gopala-campu the following subject matters are discussed: (12) the tending of the cows in the forest; (13) (Krsna's) taking care of the cows and chastising the Kaliya serpent
- In the first part of the Gopala-campu the following subject matters are discussed: (14) the killing of Gardabhasura (the ass demon), and the praise of Krsna; (15) the previous attraction of the gopis
- In the first part of the Gopala-campu the following subject matters are discussed: (16) the killing of Pralambasura and the eating of the forest fire; (17) the gopis’ attempt to approach Krsna; (18) the lifting of Govardhana Hill
- In the first part of the Gopala-campu the following subject matters are discussed: (19) bathing Krsna with milk; (20) the return of Nanda Maharaja from the custody of Varuna and the vision of Goloka Vrndavana by the gopas
- In the first part of the Gopala-campu the following subject matters are discussed: (2) the killing of the Putana demon, the gopis’ returning home under the instructions of mother Yasoda, the bathing of Krsna and Balarama, snigdha-kantha and madhu-kantha
- In the first part of the Gopala-campu the following subject matters are discussed: (21) the performance of the rituals in Katyayani-vrata and the worship of the goddess Durga; (22) the begging of food from the wives of the brahmanas performing sacrifices
- In the first part of the Gopala-campu the following subject matters are discussed: (23) the meeting of Krsna and the gopis
- In the first part of the Gopala-campu the following subject matters are discussed: (24) Krsna’s enjoying the company of the gopis, the disappearance of Radha and Krsna from the scene, and the search for Them by the gopis; (25) the reappearance of Krsna
- In the first part of the Gopala-campu the following subject matters are discussed: (26) the determination of the gopis; (27) pastimes in the waters of the Yamuna; (28) the deliverance of Nanda Maharaja from the clutches of the serpent
- In the first part of the Gopala-campu the following subject matters are discussed: (29) various pastimes in solitary places; (30) the killing of Sankhacuda and the Hori; (31) the killing of Aristasura; (32) the killing of the Kesi demon by Krsna
- In the first part of the Gopala-campu the following subject matters are discussed: (3) the dream of mother Yasoda; (4) the Janmastami ceremony; (5) the meeting between Nanda Maharaja and Vasudeva, and the killing of the Putana demon
- In the first part of the Gopala-campu the following subject matters are discussed: (33) the appearance of Sri Narada Muni and a description of the year in which the book was completed
- In the first part of the Gopala-campu the following subject matters are discussed: (6) the pastimes of awakening from bed, the deliverance of the demon Sakata, and the name-giving ceremony - of Krsna
- In the first part of the Gopala-campu the following subject matters are discussed: (7) the killing of the Trnavarta demon, Lord Krsna’s eating dirt, Lord Krsna’s childish naughtiness, and Lord Krsna as a thief
- In the first part of the Gopala-campu the following subject matters are discussed: (9) entering Sri Vrndavana; (10) the killing of Vatsasura, Bakasura and Vyomasura by Krsna; (11) the killing of Aghasura and the bewilderment of Lord Brahma
- In the first part of the Laghu-bhagavatamrta descriptions of His (Krsna's) pastimes and expansions in svamsa (personal forms) and vibhinnamsa
- In the first vilasa (of the Hari-bhakti-vilasa) there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained. In the second vilasa, the process of initiation is described
- In the First Wave of the book known as the Bhakti-ratnakara, it is said that Sanatana Gosvami understood Srimad-Bhagavatam by thorough study and explained it in his commentary known as Vaisnava-tosan
- In the fourth vilasa (HBV) are descriptions of samskara, the reformatory method; tilaka, the application of twelve tilakas on twelve places of the body; mudra, marks on the body; mala, chanting with beads; and guru-puja, worship of the spiritual master
- In the highest transcendental ecstasy there is a feeling of being enchanted in the presence of the enchanter
- In the Laghu-bhagavatamrta there are descriptions of His partial incarnations, a description of the impersonal Brahman effulgence, the superexcellence of Sri Krsna’s pastimes as an ordinary human being with two hands and so forth
- In the Malabar district, a section of the brahmanas are known as Nambudari brahmanas, and the Bhattatharis are their priests
- In the material world the owner of the body is called the soul, and the body is called a material manifestation. In the Vaikuntha world, however, there is no such distinction. Lord Sri Krsna is unborn, and His appearance as an incarnation is perpetual
- In the ninth vilasa (of Hari-bhakti-vilasa), there are descriptions about collecting tulasi leaves, offering oblations to forefathers according to Vaisnava rituals, and offering food
- In the northern division (uttara-vibhaga of BRS) there is a description of the indirect mellows of devotional service - namely, devotional service in laughter, DS in wonder, and devotional service in chivalry, pity, anger, dread and ghastliness
- In the olden days there were no presses, and all the important scriptures were handwritten and kept in large temples
- In the purva-vibhaga (of the Bhakti-rasamrta-sindhu), there is a description of the permanent development of devotional service
- In the second part (of the Gopala-campu), known as Uttara-campu, the following subject matters are discussed: (1) attraction for Vrajabhumi; (2) the cruel activities of Akrura; (3) Krsna’s departure for Mathura; (4) a description of the city of Mathura
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (11) Radharani’s talking with the messenger bumblebee; (12) the return of Uddhava from Vrndavana; (13) the binding of Jarasandha
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (14) the killing of the yavana Jarasandha; (15) the marriage of Balarama; (16) the marriage of Rukmini; (17) seven marriages
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (18) the killing of Narakasura, the taking of the parijata flower from heaven and Krsna’s marriage to 16,000 princesses
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (19) victory over Banasura; (20) a description of Balarama’s return to Vraja; (21) the killing of Paundraka - the imitation Visnu
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (22) the killing of Dvivida and thoughts of Hastinapura; (23) departure for Kuruksetra
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (24) how the residents of Vrndavana and Dvaraka met at Kuruksetra; (25) Krsna’s consultation with Uddhava; (26) the deliverance of the king
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (27) the performance of the Rajasuya sacrifice; (28) the killing of Salva; (29) Krsna’s considering returning to Vrndavana
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (30) Krsna’s revisiting Vrndavana; (31) the adjustment of obstructions by Srimati Radharani and others; (32) everything completed
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (33) the residence of Radha and Madhava; (34) decorating Srimati Radharani and Krsna
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (35) the marriage ceremony of Srimati Radharani and Krsna; (36) the meeting of Srimati Radharani and Krsna; and (37) entering Goloka
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (5) the killing of Kamsa; (6) Nanda Maharaja’s separation from Krsna and Balarama
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (7) Nanda Maharaja’s entrance into Vrndavana without Krsna and Balarama; (8) the studies of Krsna and Balarama
- In the second part of the Gopala-campu, known as Uttara-campu, the following subject matters are discussed: (9) how the son of the teacher of Krsna and Balarama was returned; (10) Uddhava’s visit to Vrndavana
- In the sixth vilasa (of Hari-bhakti-vilasa), the required practices for inviting the transcendental form of the Lord and bathing Him are given. In the seventh vilasa, one is instructed on how to collect flowers used for the worship of Lord Visnu
- In the spiritual world (vaikuntha-jagat) there is no distinction between the owner of the body and the body itself
- In the tenth vilasa (Hari-bhakti-vilasa) there are descriptions of the devotees of the Lord - Vaisnavas, or saintly persons
- In the twelfth vilasa (of Hari-bhakti-vilasa), Ekadasi is described. In the thirteenth vilasa, fasting is discussed, as well as observance of the Maha-dvadasi ceremony. In the fourteenth vilasa, different duties for different months are outlined
- In those days (of Caitanya) in Bengal there were many places known as Kanai Natasala, where pictures of the pastimes of Lord Krsna were kept. People used to go there to see them. This is called krsna-caritra-lila
- It (BRS) was finished in the year 1463 Sakabda (A.D. 1541). This book is divided into four parts: purva-vibhaga - eastern division, daksina-vibhaga - southern division, pascima-vibhaga - western division and uttara-vibhaga - northern division
- It (the Brhad-bhagavatamrta) also describes real knowledge, devotional service, the spiritual world, love of Godhead, attainment of life’s destination, & the bliss of the world. In this way there are seven chapters in each part, fourteen chapters in all
- It (the lusty desire of the gopis for Krsna) appears like mundane lust, but in actuality it is the highest form of attraction to Krsna
- It appears that in His transcendental ecstasy, Sri Caitanya Mahaprabhu forgot to eat for three continuous days. He was then misled by Nityananda Prabhu, who said that the river Ganges was the Yamuna
- It is also stated (in the Bhakti-sandarbha) that without devotional service even a brahmana is condemned
- It is better to consult the commentary made by Sanatana Gosvami himself for the Hari-bhakti-vilasa under the name of Dig-darsini-tika. Some say that the same commentary was compiled by Gopinatha-puja Adhikari
- It is said that the Sapta-tala trees were very old, massive palm trees. There was once a fight between Vali and his brother Sugriva, and Lord Ramacandra took the side of Sugriva and killed Vali, keeping Himself behind one of those celebrated trees
- It is Srila Bhaktisiddhanta Sarasvati Gosvami’s opinion that to follow the Hari-bhakti-vilasa strictly is to actually follow the Vaisnava rituals in perfect order
- It is stated (in the Bhakti-sandarbha) that through bhakti one can attain all success because bhakti is transcendental to the material qualities. There is a discussion of how the self is manifest through bhakti
- It is still the practice at the Jagannatha temple not to allow those to enter who do not strictly follow the Vedic culture known as Hinduism
- It is to be understood from this (CC Madhya 1.208) that it is essential for a disciple to change his name after initiation
- It is very difficult to find out Vaisnava directions from the book of Gopala Bhatta Gosvami
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- Jagai and Madhai chanted the name of Sri Caitanya Mahaprabhu by way of blasphemy, but because they simply chanted His name, they immediately became free from the reactions of sinful activities. Thus later they were saved
- Jagai and Madhai never accepted the position of serving a low-class person, nor were they forced to execute abominable activities under the order of a low-class master
- Just as a dog or servant is very much satisfied to get a competent, perfect master, or as a child is completely satisfied to possess a competent father, so the living entity is satisfied by completely engaging in the service of the Supreme Lord
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- Kanai Natasala is about two hundred miles from Calcutta on the Loop line of the Eastern Railway. The railway station is named Talajhadi, and after one gets off at that station, he has to go about two miles to find Kanai Natasala
- Kesava Chatri became a diplomat when questioned about Sri Caitanya Mahaprabhu. Although he knew everything about Him, he was afraid that the Muslim King might become His enemy
- Krsna Himself associates with devotees who are chanting His holy name, and there is no need to be unhappy over not being able to enter a certain temple. Such dogmatic prohibitions were not approved by Lord Caitanya Mahaprabhu
- Krsna was not attracted by the opulence or personal beauty of the gopis but by their pure devotional service. Similarly, the gopis were attracted to Krsna as a cowherd boy, not in sophisticated guise
- Krsna’s pastimes are divided into two parts - manifest and unmanifest
- Ksira-curi Gopinatha is situated in Remuna, about four miles away from the Balesvara (Balasore) station on the Northeastern Railway, formerly known as the Bengal Mayapura Railway
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- Lord Caitanya Mahaprabhu asked her (mother Saci) to cook for Him because He was very hungry, not having taken anything for three days. His mother immediately agreed, and forgetting everything else
- Lord Caitanya Mahaprabhu visited the house of Vallabha Acarya on the other side of Prayaga, in a place known as Adaila-grama. Later, Vallabha Bhatta saw Caitanya Mahaprabhu at Jagannatha Puri to explain his commentary on Srimad-Bhagavatam
- Lord Caitanya’s heart was always filled with separation from Krsna, but as soon as He had the opportunity to visit the Jagannatha temple, He became fully absorbed in the thoughts of the gopis who came to see Krsna at Kuruksetra
- Lord Krsna is inconceivably powerful. To understand Him, great yogis and saintly persons give up all material engagements and meditate upon Him
- Lord Visnu, as Paramatma, gives the king all intelligence to execute governmental affairs. Srila Rupa Gosvami therefore asked the King what was in his mind concerning Caitanya Mahaprabhu and indicated that whatever the King thought about Him was correct
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- Madhavacarya is different from Madhavendra Puri, who is mentioned in this verse - CC Madhya 1.96
- Material activities may be either pious or impious, but because they are all material, they are compared to stool
- Material goodness is apt to be contaminated by the other two material qualities - ignorance and passion - but when one is situated in the suddha-sattva position, there is no chance for such contamination. It is a spiritual platform of pure goodness
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- Narottama dasa Thakura says: One travels throughout various species of life and eats all kinds of nonsense. Thus he spoils his existence
- Naturally the gopis were inclined to love Krsna, for He was an attractive young boy of Vrndavana village
- Now in this chapter (CC Madhya 1) the pastimes that took place at the end of the Lord’s (Caitanya's) life are summarized. These are described in the Madhya-lila and Antya-lila
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- Of all kinds of liberation, liberation in loving service to the Lord is described (in the Priti-sandarbha) as the most exalted, and meeting the Supreme Personality of Godhead face to face is shown to be the highest perfection of life
- Of course, all scriptural conclusions are washed off by these tears - of the prakrta-sahajiyas
- Of course, He (Caitanya) obtained the permission of the temple commander. Now both the Brahma-samhita and Krsna-karnamrta are available in print with commentaries by Srila Bhaktisiddhanta Sarasvati Thakura
- Of course, he (Damodara Pandita) should have known that the Lord (Caitanya) is the Supreme Personality of Godhead and is free to act in any way. There is no need to warn Him, and such an action is not very much appreciated by advanced devotees
- On the platform of jnana-kanda, one may give up the objects of ku-visaya and su-visaya. But that is not the perfection of life. Perfection is transcendental to both jnana-kanda and karma-kanda; it is on the platform of devotional service
- One becomes abominable by adopting an abominable profession or by associating with people who are naturally abominable
- One should neglect an envious person. A preacher’s duty is to love the Supreme Personality of Godhead, make friendships with Vaisnavas, show mercy to the innocent and reject or neglect those who are envious or jealous
- One who is envious of the success of a Vaisnava is certainly not a Vaisnava himself but is an ordinary, mundane man. Envy and jealousy are manifested by mundane people, not by Vaisnavas
- Out of humility they (Srila Rupa Gosvami and Srila Sanatana Gosvami) did not enter the temple of Jagannatha, although the Personality of Godhead, Jagannatha, in His form of Caitanya Mahaprabhu, personally came to see them every day
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- Raghunatha dasa Gosvami, who was a householder at this time, met Nityananda Prabhu. According to His advice, he executed this festival of dadhi-cida-prasada
- Ramakeli-grama is situated on the banks of the Ganges on the border of Bengal. Srila Rupa and Sanatana Gosvamis had their residences in this village
- Regarding the Brhad-bhagavatamrta, there are two parts, both of which deal with the discharge of devotional service
- Rupa and Sanatana, as Dabira Khasa and Sakara Mallika, associated with Muslims, who were naturally opposed to brahminical culture and cow protection
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- Sakara Mallika was the name of Sanatana Gosvami, and Dabira Khasa was the name of Rupa Gosvami. They were recognized by these names in the service of the Muslim King; therefore these are Muslim names
- Sanatana and Rupa Gosvamis pleaded guilty to such activities (meat-eating and intoxication); they therefore classified themselves among the mlecchas, although they had been born in a brahmana family
- Sanatana Gosvami gave his Vaisnava-tosani commentary to Srila Jiva Gosvami for editing, and Srila Jiva Gosvami edited this under the name of Laghu-tosani
- Sankha-cakrady-urdhva-pundra- dharanady-atma-laksanam tan nama-karanam caiva vaisnavatvam ihocyate. After initiation, the disciple’s name must be changed to indicate that he is a servant of Lord Visnu
- She (mother Saci) cooked for Sri Caitanya Mahaprabhu during all the days she was at the house of Sri Advaita Prabhu. Then, after a few days, Sri Caitanya Mahaprabhu requested His mother’s permission to go to Jagannatha Puri
- Since the symptoms of brahminical culture were almost nil, they (Dabira Khasa and Sakara Mallika) identified themselves with the lowest caste
- Some of the description of this path (made by Nrsimhananda Brahmacari) is given above. But even mentally he could not construct the road beyond Kanai Natasala. Therefore he concluded that Caitanya Mahaprabhu would not go to Vrndavana at that time
- Some time ago the charge of the temple (Ksira-curi Gopinatha) was given to Syamasundara Adhikari from Gopivallabhapura, which lies on the border of the district of Medinipura
- Somehow or other Sri Caitanya Mahaprabhu delivered Krsnadasa from the clutches of the Bhattathari
- Sometimes the word Bhattathari is misspelled in Bengal as Bhattamari
- Sometimes we only speak of dandavats but actually do not fall down. In any case, dandavat means falling down like a rod before one’s superior
- Sometimes, for business purposes, large crowds of men are taken to different places of pilgrimage, and money is collected from them
- Sri Caitanya Mahaprabhu confirms that visiting a holy place like Vrndavana with so many people is simply disturbing. He would not find the happiness He desired by visiting such holy places in that way
- Sri Caitanya Mahaprabhu has taught everyone that one should not be overly anxious to see the Lord (Krsna), but should rather feel separation from Him in ecstasy. It is actually better to feel separation from Him than to desire to see Him face to face
- Sri Caitanya Mahaprabhu Himself indicates herein (CC Madhya 1.271) that all such attempts (of inventing own ways of understanding Lord Caitanya’s philosophy, without following in the footsteps of the acaryas) would simply spoil the spirit of His cult
- Sri Caitanya Mahaprabhu is well known as Patita-pavana, the savior of all fallen souls, and He proved this in His behavior toward His personal servant, Krsnadasa, whom He saved
- Sri Caitanya Mahaprabhu knew very well that His acceptance of sannyasa was a thunderbolt for His mother
- Sri Caitanya Mahaprabhu requested all the Vaisnavas present to show mercy toward the two brothers, Rupa and Sanatana, who had just been initiated by the Lord
- Sri Caitanya Mahaprabhu warned all His followers not to become independent or impudent. Unfortunately, after the disappearance of Lord Caitanya Mahaprabhu, many apa-sampradayas (so-called followers) invented many ways not approved by the acaryas
- Sri Krsna Caitanya Mahaprabhu also felt the ecstasy as soon as He saw Jagannatha in the temple or on the Ratha-yatra car
- Sri Krsna Caitanya Mahaprabhu enjoyed the position of the gopis in separation from Krsna
- Sri Krsna is the original Supreme Personality of Godhead, and no one is greater than Him. He is the source of all incarnations
- Srila Bhaktisiddhanta Sarasvati has given a description of these books (of Srila Rupa Gosvami). The Bhakti-rasamrta-sindhu is a great book of instruction on how to develop devotional service to Lord Krsna and follow the transcendental process
- Srila Bhaktisiddhanta Sarasvati Thakura considered sahajiyas to be more favorable than the impersonalists, who are hopelessly atheistic
- Srila Haridasa Thakura, Srila Rupa Gosvami and Srila Sanatana Gosvami had had previous intimate connections with Muslims
- Srila Kaviraja Gosvami, strictly following in the footsteps of Sri Vyasadeva, gives a synopsis of the lilas of Sri Caitanya-caritamrta. He has given such a description at the end of each canto
- Srila Narottama dasa Thakura has sung: karma-kanda, jnana-kanda, kevala visera bhanda, amrta baliya yeba khaya, nana yoni sada phire, kadarya bhaksana kare, tara janma adhah-pate yaya. Su-visaya and ku-visaya both fall under the category of karma-kanda
- Srila Narottama dasa Thakura says, chadiya vaisnava seva nistara peyeche keba: unless one serves a Vaisnava, he cannot be delivered
- Srila Nrsimhananda Brahmacari was a great devotee of Lord Caitanya Mahaprabhu
- Srila Raghunatha dasa Gosvami writes in Vilapa-kusumanjali (5) Let me offer my respectful obeisances unto the lotus feet of Sri Caitanya Mahaprabhu, who, by His unreserved mercy, kindly saved me from household life
- Srila Raghunatha dasa writes in Vilapa-kusumanjali (5): Let me offer my respectful obeisances unto the lotus feet of Caitanya, who, by His unreserved mercy, kindly placed me in the ocean of transcendental joy under the care of Svarupa Damodara Gosvami
- Srila Rupa Gosvami and Sanatana Gosvami presented themselves as being lower than the two brothers Jagai and Madhai, who were delivered by Sri Caitanya Mahaprabhu
- Srila Srinivasa Acarya has sung: nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau, lokanam hita-karinau tri-bhuvane manyau saranyakarau, radha-krsna-padaravinda-bhajananandena mattalikau, vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
- Subject matters are discussed in the Gopala-campu: (8) churning of the yogurt, Krsna's drinking from the breast of mother Yasoda, the breaking of the yogurt pot, Krsna bound with ropes, the deliverance of the 2 brothers & the lamentation of mother Yasoda
- Such activities (giving up all material engagements and meditate upon Krsna) and motivations are unknown to the gopis; they are not at all expert in executing such auspicious activities
- Syamasundara Adhikari was a descendant of Rasikananda Murari, the chief disciple of Syamananda Gosvami
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- That is a very lucrative business (taking large crowds of men to the different places of pilgrimage & collecting money from them), but Rupa & Sanatana Gosvamis, expressing their opinion in the presence of Caitanya, disapproved of such crowded pilgrimages
- The activities of devotional service are free from the contamination of material qualities. Therefore, to be free from the reactions of su-visaya and ku-visaya, one must take to Krsna consciousness. In that way, one will save himself from contamination
- The Ahovala temple is situated in Daksinatya, in the district of Karnula, within the subdivision of Sarbela. Throughout the whole district this very famous temple is much appreciated by the people
- The aula-sampradaya, baula-sampradaya and others invented their own ways of understanding Lord Caitanya's philosophy, without following in the footsteps of the acaryas
- The Bhagavata-sandarbha is also known as the Sat-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam is the most authoritative evidence directly pointing to the Absolute Truth
- The book (Ujjvala-nilamani) also relates how love of Krsna is awakened and describes the ecstatic situation, the devotional situation, permanent ecstasy, disturbed ecstasy, steady ecstasy, different positions of different dresses
- The book Ujjvala-nilamani also relates how love of Krsna is awakened and describes feelings of separation, prior attraction, anger in attraction, varieties of loving affairs, separation from the beloved
- The book Ujjvala-nilamani also relates how love of Krsna is awakened and describes meeting with the beloved, and both direct and indirect enjoyment between the lover and the beloved. All this has been very elaborately described
- The categories (of incarnations of God) called avesa, prabhava, vaibhava and para constitute different situations for the different incarnations. According to specific pastimes, the names are spiritually empowered
- The conclusion is that whenever a kirtana of pure devotees takes place, the Lord is immediately present. By chanting the holy names of the Lord, we associate with the Lord personally
- The Dasama-tippani is a commentary on the Tenth Canto of Srimad-Bhagavatam. Another name for this commentary is Brhad-vaisnava-tosani-tika. In the Bhakti-ratnakara, it is said that the Dasama-tippani was finished in 1476 Sakabda - A.D. 1554
- The details of the Hari-bhakti-vilasa-grantha are given by Sri Kaviraja Gosvami in the Madhya-lila (24.329-345). The descriptions given in those verses by Krsnadasa Kaviraja are actually a description of those portions compiled by Gopala Bhatta Gosvami
- The devotee is at liberty to serve the Lord either in gross matter or in subtle matter. The important point is that the service be in relation with the Supreme Personality of Godhead. This is confirmed in the Bhagavad-gita - BG 9.26
- The disciple should also immediately begin marking his body with tilaka - urdhva-pundra - after the initiation, especially his forehead. These are spiritual marks, symptoms of a perfect Vaisnava
- The essence of Vedic knowledge is devotional service, as confirmed in the Bhagavad-gita (BG 15.15): vedais ca sarvair aham eva vedyah
- The fifth (part of the Lalita-madhava deals) with the achievement of Candravali, the sixth with the achievement of Lalita, the seventh with the meeting in Nava-vrndavana, the eighth with the enjoyment in Nava-vrndavana
- The fifth part (of this drama the Vidagdha-madhava) radha-prasadana, the sixth part sarad-vihara, and the seventh and last part gauri-vihara
- The fifth Sandarbha is called Bhakti-sandarbha, and in this book there is a discussion of how devotional service can be directly executed, and how such service can be adjusted, either directly or indirectly
- The first incarnation (of Krsna) is divided into three purusavataras - namely, Maha-Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu. Then there are the three incarnations of the modes of nature - namely, Brahma, Visnu and Mahesvara - Siva
- The first part (of the Brhad-bhagavatamrta) is an analytical study of devotional service, in which there is also a description of different planets, including the earth, the heavenly planets, Brahma-loka and Vaikuntha-loka
- The first part (of the Lalita-madhava) deals with festivities in the evening, the second with the killing of the Sankhacuda, the third with maddened Srimati Radharani, the fourth with Radharani’s proceeding toward Krsna
- The first part of this drama (the Vidagdha-madhava) is called venu-nada-vilasa, the second part manmatha-lekha, the third part radha-sanga, the fourth part venu-harana
- The first principle of Vedic civilization is the avoidance of meat-eating and intoxication
- The fourth Sandarbha is called Krsna-sandarbha, and in this book Krsna is proved to be the Supreme Personality of Godhead. There are discussions of Krsna’s pastimes and qualities, His superintendence of the purusa-avataras, and so forth
- The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described - in the purva-vibhaga of the Bhakti-rasamrta-sindhu
- The gopis approached Krsna with lusty desire. Krsna was a very beautiful boy, and they wanted to meet and enjoy His company. But this lusty desire is different from that of the material world
- The gopis are not interested in dry speculation, in the arts, in music, or other conditions of material life. They are bereft of all understanding of material enjoyment and renunciation. Their only desire is to see Krsna return
- The gopis of Vrndavana did not like the opulence of Dvaraka
- The gopis only desire is to see Krsna return and enjoy spiritual, transcendental pastimes with them
- The gopis want Him (Krsna) simply to stay in Vrndavana so that they can render service unto Him, for His pleasure. There is not even a tinge of personal sense gratification
- The idea is that by accepting a master, one accepts the occupation of a dog
- The impersonalists have no idea of the Supreme Personality of Godhead. The position of the sahajiyas is far better than that of the Mayavadi sannyasis
- The importance of Vedic evidence is stressed in the first part of Laghu-bhagavatamrta, and this is followed by a description of the original form of the S.P. of G as Sri Krsna and descriptions of His pastimes and expansions in svamsa and vibhinnamsa
- The king or the president must be the representative of the Supreme Personality of Godhead
- The Kurma Purana states that this shadowy Sita was placed into a fire as a test of chastity. It was Maya-sita who entered the fire and the real Sita who came out of the fire
- The Laghu-bhagavatamrta is divided into two parts. The first is called - The Nectar of Krsna and the second - The Nectar of Devotional Service
- The Lalita-madhava is a description of Krsna’s pastimes in Dvaraka. These pastimes were made into a drama, and the work was finished in the year 1459 Sakabda
- The Lord (Caitanya) told him (Vallabha Acarya) that his pride in being superior to Sridhara Svami was not at all befitting a Vaisnava
- The Lord accepts the attitude of His devotee and sees how much he is prepared to serve Him
- The lusty affairs of the gopis, which are different from mundane affairs, which in turn are symbolical representations of pure love for Krsna
- The madness of Srimati Radharani was explained to Krsna by Uddhava, who said - My dear Krsna, because of extreme feelings of separation from You, Srimati Radharani is sometimes making Her bed in the groves of the forest, sometimes rebuking a bluish cloud
- The madness of Srimati Radharani was explained to Krsna by Uddhava, who said - Srimati Radharani is sometimes wandering about in the dense darkness of the forest. Thus She has become like a crazy woman
- The Mayavadi sannyasis do not know how to engage everything in the service of the Lord. Because they have no devotional training, they think material objects to be untouchable
- The members of this Krsna consciousness society are sometimes refused entrance into some of the temples in India. We should not feel sorry about this as long as we engage in chanting the Hare Krsna mantra
- The ninth (part of the Lalita-madhava deals) with looking over pictures, and the tenth with complete satisfaction of the mind. Thus the entire drama is divided into ten parts
- The objective of all Vedic knowledge, the personal potencies of the Lord, and the Personality of Godhead as the original author of Vedic knowledge
- The opinions of Sridhara Svami are corroborated. In each and every scripture, the supremacy of Krsna is stressed. Baladeva, Sankarsana and other expansions of Krsna are emanations of Maha-Sankarsana
- The opinions of Sridhara Svami are given. It is stated that the Supreme Personality of Godhead, although devoid of material qualities, superintends all material activities
- The potencies (of the Supreme Lord) are divided into categories - internal, external, personal, marginal and so forth
- The potency of the Supreme Lord and the living entity is also described (in the Bhagavat-sandarbha), and there is a description of the inconceivable energies and varieties of energies of the Lord
- The prakrta-sahajiyas do not consult the Vedic literatures, and they are debauchees, woman-hunters and smokers of ganja. Sometimes they give a theatrical performance and cry for the Lord with tears in their eyes
- The prakrta-sahajiyas do not realize that they are violating the orders of Sri Caitanya Mahaprabhu, who specifically said that to understand Vrndavana and the pastimes of Vrndavana one must have sufficient knowledge of the sastras - Vedic literatures
- The rest of the pastimes (of Caitanya) have been described in a synopsis in the Second Chapter of the Madhya-lila. In this way the author has gradually described both the madhya-lila and the antya-lila
- The second part (of the Brhad-bhagavatamrta) describes the glories of the spiritual world, known as Goloka-mahatmya-nirupana, as well as the process of renunciation of the material world
- The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramatma and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes
- The six Gosvamis, under the direction of Srila Rupa Gosvami and Srila Sanatana Gosvami, studied various Vedic literatures and picked up the essence of them, the devotional service of the Lord
- The sixteenth vilasa (of Hari-bhakti-vilasa) discusses duties to be observed in the month of Kartika (October-November), or the Damodara month, or Urja, when lamps are offered in the Deity room or above the temple
- The sixth Sandarbha is called Priti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life
- The spiritual master initiates the disciple to deliver him, and if the disciple executes the order of the spiritual master and does not offend other Vaisnavas, his path is clear
- The subject matter of the Hari-bhakti-vilasa, by Sri Sanatana Gosvami, was collected by Srila Gopala Bhatta Gosvami and is known as a vaisnava-smrti. This vaisnava-smrti-grantha was finished in twenty chapters, known as vilasas
- The Tattvavadi sect belongs to Madhvacarya’s Vaisnava community, but its behavior differs from the strict Madhvacarya Vaisnava principles. There is one monastery named Uttararadhi, and one of its commanders was named Raghuvarya Tirtha Madhvacarya
- The third Sandarbha is called Paramatma-sandarbha, and in this book there is a description of Paramatma (the Supersoul) and an explanation of how the Supersoul exists in millions and millions of living entities
- The twentieth vilasa (of Hari-bhakti-vilasa) discusses the construction of temples, referring to those constructed by the great devotees
- The Vidagdha-madhava is a drama of Lord Krsna’s pastimes in Vrndavana. Srila Rupa Gosvami finished this book in the year 1454 Sakabda - A.D. 1532
- The word anavasara is used when Sri Jagannathaji cannot be seen in the temple. After the bathing ceremony (snana-yatra), Lord Jagannatha apparently becomes sick. He is therefore removed to His private apartment, where no one can see Him
- The word danda means rod or pole. A rod or pole falls straight; similarly, when one offers obeisances to his superior with all eight angas (parts) of the body, he performs what is called dandavat
- The word jati means birth. According to sastra, there are 3 kinds of birth. The 1st birth is from the womb of the mother, the 2nd birth is the acceptance of the reformatory method, and the 3rd birth is acceptance by the spiritual master - initiation
- The word kanai means "Lord Krsna's," and natasala indicates a place where pastimes are demonstrated. So those places which at the present moment are called hari-sabha may previously have been known as Kanai Natasala
- There (in Hari-bhakti-vilasa) are also descriptions of branding the body with the symbols of Visnu, discussions of Caturmasya observations during the rainy season, and discussions of Janmastami, Parsvaikadasi, Sravana-dvadasi, Rama-navami & Vijaya-dasami
- There (in Krsna-sandarbha) are also descriptions of the equality of the manifest and unmanifest pastimes, Sri Krsna’s manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and, superior to them, the superexcellent gopis
- There (in Krsna-sandarbha) are also descriptions of the Goloka planet, Vrndavana - the eternal place of Krsna, the identity of Goloka and Vrndavana, the Yadavas and the cowherd boys - both eternal associates of Krsna
- There (in Krsna-sandarbha) is also a list of the gopis’ names and a discussion of the topmost position of Srimati Radharani
- There (in Paramatma-sandarbha) are discussions of the differences between the qualitative incarnations, and discourses concerning the living entities, maya, the material world, the theory of transformation, the illusory energy
- There (in Paramatma-sandarbha) are discussions of the sameness of this world and the Supersoul, and the truth about this material world
- There (in Paramatma-sandarbha) is also a discussion of how the lila-avatara incarnations respond to the desires of the devotees and how the Supreme Personality of Godhead is characterized by six opulences
- There (in sixteenth vilasa of Hari-bhakti-vilasa) are also descriptions of the Govardhana-puja and Ratha-yatra. The seventeenth vilasa discusses preparations for Deity worship, maha-mantra chanting and the process of japa
- There (in the 11th vilasa of Hari-bhakti-vilasa) are also descriptions of the glories of devotional service and the surrendering process
- There (in the Bhagavata-sandarbha) are also discussions of the eternality of Deity worship, the omnipotence of the Deity, His all-pervasiveness, His giving shelter to everyone, His subtle and gross potencies
- There (in the Bhagavata-sandarbha) are also discussions of the eternality of Deity worship, the omnipotence of the Deity, His personal manifestations, His expressions of form, quality and pastimes, His transcendental position and His complete form
- There (in the Bhakti-sandarbha) are discussions of how one can be liberated even in this life (jivan-mukta), Lord Siva as a devotee, and how a bhakta and his devotional service are eternally existing
- There (in the Bhakti-sandarbha) are discussions of the process of karma-tyaga (the giving of the results of karma to the SP of Godhead), and the practices of mystic yoga and philosophical speculation, which are deprecated as simply hard labor
- There (in the Bhakti-sandarbha) is a discussion of the differences between the maha-bhagavata and the ordinary devotee, the symptoms of philosophical speculation, the symptoms of self-worship, or ahangrahopasana
- There (in the Bhakti-sandarbha) is a discussion of the engaging oneself as an eternal servant of the Lord, making friendships with the Lord and surrendering everything for His pleasure
- There (in the Bhakti-sandarbha) is a discussion of the knowledge of all kinds of scripture, the establishment of the Vedic institution of varnasrama, bhakti as superior to fruitive activity, and so forth
- There (in the Bhakti-sandarbha) is a discussion of the service to Vaisnavas in general, the principles of hearing, chanting, remembering and serving the lotus feet of the Lord, offenses in worship, offensive effects, prayers
- There (in the Bhakti-sandarbha) is a discussion of the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles, service to the spiritual master, the maha-bhagavata (liberated devotee) & service to him
- There (in the Bhakti-sandarbha) is also a discussion of raganuga-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Krsna, and a comparative study of other perfectional stages
- There (in the Bhakti-sandarbha) is also a discussion of the self’s bliss, as well as how bhakti, even imperfectly executed, enables one to attain the lotus feet of the Supreme Personality of Godhead
- There (in the daksina-vibhaga (southern division), of the Bhakti-rasamrta-sindhu) are also descriptions of the stages known as vibhava, anubhava, sattvika, vyabhicari and sthayi-bhava, all on this high platform of devotional service
- There (in the eleventh vilasa of Hari-bhakti-vilasa) are discussions about offenses committed while chanting the holy name, along with methods for getting relief from such offenses
- There (in the first part of the Brhad-bhagavatamrta) are also descriptions of the devotees, including intimate devotees, most intimate devotees and complete devotees
- There (in the Laghu-bhagavatamrta) is also a description of twenty-five lila-avataras, namely Catuhsana (the Kumaras), Narada, Varaha, Matsya, Yajna, Nara-narayana Rsi, Kapila, Dattatreya, Hayagriva, Hamsa, Prsnigarbha, Rsabha, Prthu, Nrsimha, Kurma
- There (in the Laghu-bhagavatamrta) is also a description of twenty-five lila-avataras, namely Dhanvantari, Mohini, Vamana, Parasurama, Dasarathi, Krsna-dvaipayana, Balarama, Vasudeva, Buddha and Kalki
- There (in the northern division of the Bhakti-rasamrta-sindhu) are also mixing of mellows and the transgression of different humors. Thus there are nine waves in this part. This is but a brief outline of the Bhakti-rasamrta-sindhu
- There (in the Priti-sandarbha) are also discussions of bhakti mixed with philosophical speculation, the superexcellence of the love of the gopis, the difference between opulent devotional service and loving devotional service
- There (in the Priti-sandarbha) are also discussions of the distinction between so-called love and transcendental love on the platform of love of Godhead; and different types of humors and mellows enjoyed in relishing the lusty affairs of the gopis
- There (in the Priti-sandarbha) are also discussions of the exalted position of the residents of Gokula
- There (in the Priti-sandarbha) are also discussions of the progressively exalted position of the friends of Krsna, the gopas and the gopis in parental love with Krsna, and finally the superexcellence of the love of the gopis and that of Srimati Radharani
- There (in the Priti-sandarbha) are also discussions of the transcendental state one achieves after attaining the devotional platform, which is the exact position of love of Godhead; the marginal symptoms of transcendental love, and how it is awakened
- There (in the Priti-sandarbha) are descriptions of different ecstasies, the awakening of ecstasy, transcendental qualities, the distinction of dhirodatta, the utmost attractiveness of conjugal love, the ecstatic features, the permanent ecstatic features
- There (in the Priti-sandarbha) are descriptions of the mellows divided in five transcendental features of direct loving service, and indirect loving service, considered in seven divisions
- There (in the Priti-sandarbha) is a comparative study of liberation as salokya, samipya and sarupya. Samipya is better than salokya. Devotional service is considered to be liberation with greater facilities, and there is a discussion of how to obtain it
- There (in the Priti-sandarbha) is also a discussion of how spiritual feelings can be present when one simply imitates them and of how such mellows are far superior to the ordinary mellows of mundane love
- There (in the Ujjvala-nilamani) is also a description of Srimati Radharani and other female lovers, as well as various group leaders. Messengers and the constant associates, as well as others who are very dear to Krsna, are all described
- There are also descriptions (in the Laghu-bhagavatamrta) of the difference between the powerful and the power, and the inconceivable activities of the Supreme Lord
- There are also four incarnations for the four yugas, and their colors are described as white, red, blackish and black (sometimes yellow, as in the case of Lord Caitanya). There are different types of millenniums and incarnations for those millenniums
- There are also fourteen incarnations of Manu (described in the Laghu-bhagavatamrta): Yajna, Vibhu, Satyasena, Hari, Vaikuntha, Ajita, Vamana, Sarvabhauma, Rsabha, Visvaksena, Dharmasetu, Sudhama, Yogesvara and Brhadbhanu
- There are eight other temples (in Daksinatya) also, and all of them together are called the Nava-nrsimha temples. There is much wonderful architecture and artistic engraving work in these temples
- There are five waves in the daksina-vibhaga division (of the Bhakti-rasamrta-sindhu). In the western division (pascima-vibhaga) there is a description of the chief transcendental humors derived from devotional service
- There are four laharis (waves) in this (eastern) division of the ocean of the nectar of devotion
- There are further discussions (in the Bhagavata-sandarbha) concerning the difference between the impersonal Brahman and the Personality of Godhead, the fullness of the Personality of Godhead
- There are many jealous people in the dress of Vaisnavas in this Krsna consciousness movement, and they should be completely neglected. There is no need to serve a jealous person who is in the dress of a Vaisnava
- There are two kinds of meat-eaters - one who is born in a family of meat-eaters and one who has learned to associate with meat-eaters
- There is a long story about Vallabha Acarya narrated in the Caitanya-caritamrta, specifically in the Seventh Chapter of the Antya-lila and the Nineteenth Chapter of the Madhya-lila
- There is a special preparation in Bengal wherein chipped rice is mixed with curd and sometimes with sandesa and mango. It is a very palatable food offered to the Deity and then distributed to the public
- There is a temple named Gundica at Sundaracala. Lord Jagannatha, Baladeva and Subhadra are pushed in their three cars from the temple in Puri to the Gundica temple in Sundara
- There is a vivid description (in the Bhagavat-sandarbha) of the transcendental position known as suddha-sattva
- There is also a book called Ujjvala-nilamani, a transcendental account of loving affairs that includes metaphor, analogy and higher bhakti sentiments
- There is another kanda (platform of activity), called jnana-kanda, or philosophical speculation about the effects of ku-visaya and su-visaya with the intention to find out the means of deliverance from material entanglement
- There is nothing to compare with the two-armed form of the Lord - Krsna
- These (the chief transcendental humors derived from devotional service) are known as mukhya-bhakti-rasa-nirupana, or attainment of the chief humors or feelings in the execution of devotional service
- These so-called brahmanas give sanction to slaughterhouses for the sake of a fat salary, and they do not protest these abominable activities
- They (Bhattatharis) are very expert in these black arts, and one such Bhattathari bewildered the personal servant of Sri Caitanya Mahaprabhu while the servant accompanied the Lord in His travels through South India
- They (dogs) bark at innocent people just to please the master. Similarly, when one is a servant, he has to perform abominable activities according to the orders of the master
- They (Rupa and Sanatana) actually belonged to the brahmana caste. Unfortunately, because of being associated with the Muslim governmental service, their customs and behavior resembled those of the Muslims. Therefore they presented themselves as nica-jati
- They (Srila Rupa and Sanatana Gosvami) have put it so nicely that even a rascal or first-class fool can be delivered by devotional service under the guidance of the Gosvamis
- They (Srila Rupa Gosvami and Srila Sanatana Gosvami) had even changed their names to Dabira Khasa and Sakara Mallika. Thus they had supposedly been expelled from brahmana society
- They (the gopis) wanted to take Krsna to the village of Vrndavana and enjoy His company in the groves. This desire was also felt by Sri Caitanya Mahaprabhu, and He danced in ecstasy before the Ratha-yatra festival when Lord Jagannatha went to Gundica
- This (Balesvara) station is situated a few miles away from the famous Kargapura junction station
- This (Caitanya delivered Jagai and Madhai) was so because, despite the fact that they were addicted to sinful activity, in other ways their life was brilliant. They belonged to the brahmana caste of Navadvipa, and such brahmanas were pious by nature
- This (CC Madhya 1.220) behavior is indicative of real Vaisnavas. When they saw that Rupa and Sanatana were fortunate enough to receive the mercy of the Lord, they were so pleased that they all congratulated the two brothers
- This (CC Madhya 1.34) proves that bona fide devotional service is based on the conclusions of the Vedic literature. It is not based on the type of sentiment exhibited by the prakrta-sahajiyas
- This (CC Madhya 1.81) is a verse from Srimad-Bhagavatam - SB 10.82.48
- This holy place (Tiruputi) is situated in the district of Tanjore (Chittoor), South India. The temple of Tirupati is situated in the valley of Vyenkatacala and contains a Deity of Lord Ramacandra. On top of Vyenkatacala is the famous temple of Balaji
- This is a verse (CC Madhya 1.84) from the Lalita-madhava (10.38), by Srila Rupa Gosvami
- This Madhava Puri (mentioned in CC Madhya 1.96) is Madhavendra Puri. Another Madhava Puri is Madhavacarya, who was the spiritual master of a devotee in the line of Gadadhara Pandita and who wrote a book known as Sri Mangala-bhasya
- This unmada (madness) (described in CC Madhya 1.87) is not ordinary madness. When Sri Caitanya Mahaprabhu talked inconsistently, almost like a crazy fellow, He was in the transcendental ecstasy of love
- This verse (CC Madhya 1.190) is from the Bhakti-rasamrta-sindhu (1.2.154), by Srila Rupa Gosvami
- This verse (CC Madhya 1.203) is from the Stotra-ratna (47), by Sri Yamunacarya
- This verse (CC Madhya 1.58) appears in the Padyavali (386), an anthology of verses compiled by Srila Rupa Gosvami
- This verse (CC Madhya 1.76) also appears in the Padyavali (387), an anthology of verses compiled by Srila Rupa Gosvami
- Those who are overly attracted to material enjoyment, to enhancement of material opulence, to family maintenance or to liberation from the entanglements of this material world take shelter of the Supreme Personality of Godhead
- Those who have made up their minds to remain in this material world and enjoy sense gratification cannot become Krsna conscious - SB 7.5.30
- Those who visit the Vrndavana area today also generally visit twelve places, known as the twelve forests. They start at Mathura, where there is Kamyavana. From there they go to Talavana, Bhadravana, Khadiravana, Lohavana, Kumudavana and Gokulamahavana
- Those who visit the Vrndavana area today also generally visit twelve places, known as the twelve forests. They start at Mathura, where there is Kamyavana. From there they go to Talavana, Tamalavana, Madhuvana, Kusumavana, Bhandiravana, Bilvavana
- Those who were thought unfit to enter the Jagannatha temple were daily visited by Caitanya Mahaprabhu, and this indicates that Caitanya Mahaprabhu did not approve of the prohibitions
- Though subtle, mind is also matter, so any path - indeed, anything for the service of the Lord, whether in gross matter or in subtle matter - is accepted equally by the Supreme Personality of Godhead
- To avoid unnecessary turmoil these great personalities (Srila Haridasa Thakura, Srila Rupa Gosvami and Srila Sanatana Gosvami) would not enter the Jagannatha temple
- To be completely satisfied and devoid of anxiety, one must come to the position of eternally rendering service to the Supreme Lord. This verse (CC Madhya 1.206) is also from the Stotra-ratna (43), by Sri Yamunacarya
- To become free from su-visaya and ku-visaya, one must engage himself in the transcendental loving service of Krsna, the Supreme Personality of Godhead
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- Unfortunately, in this Age of Kali there are many mundane persons in the dress of Vaisnavas, and Srila Bhaktivinoda Thakura has described them as disciples of Kali. He says, kali-cela
- Unless the living entity comes to the guaranteed protection of the Supreme Lord, he is full of anxiety. This life of anxiety is called material existence
- Unmotivated devotional service is highly praised (in the Bhakti-sandarbha), and an explanation is given of how each devotee can achieve the platform of unmotivated service by association with other devotees
- Upala-bhoga is a particular type of offering performed just behind the Garuda-stambha on a stone slab. That stone slab is called the upala
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- Vallabha Bhatta is the head of the Vaisnava sampradaya known as the Vallabhacarya-sampradaya in western India
- Varieties of humors are enjoyed by the devotees and Lord Krsna during His manifest pastimes. After all, His pastimes in Mathura, Vrndavana and Dvaraka are eternal and are going on perpetually somewhere in some part of the universe
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- We had the opportunity to receive a similar blessing from Srila Bhaktisiddhanta Sarasvati Gosvami when we presented an essay at his birthday ceremony
- Whatever he (Srila Jiva Gosvami) immediately put down in writing was finished in the year 1476 Saka (A.D. 1554). Srila Jiva Gosvami completed the Laghu-tosani in the year Sakabda 1504 - A.D. 1582
- When a Vaisnava sees that another Vaisnava is a recipient of the Lord’s mercy, he becomes very happy. Vaisnavas are not envious
- When Caitanya Mahaprabhu heard the chanting of the holy name of the Lord, He was pacified. Previously, He had been feeling very morose due to separation from Jagannatha
- When Dabira Khasa and Sakara Mallika compared their position to that of Jagai and Madhai, they found Jagai’s and Madhai’s position far better
- When He (Lord Caitanya) used the word madana-dahane ("in the fire of lusty desire"), He meant that out of pure love for Krsna He was burning in the fire of separation from Krsna
- When he (Srila Nrsimhananda Brahmacari) heard that from Kuliya Sri Caitanya Mahaprabhu was going to Vrndavana, although he had no material wealth he began to construct within his mind a very attractive path or road for Caitanya Mahaprabhu to traverse
- When Krsna left the gopis and went to Mathura, the gopis cried for Him the rest of their lives, feeling intense separation from Him. This ecstatic feeling of separation was specifically advocated by Caitanya Mahaprabhu through His actual demonstrations
- When Krsna takes His birth within this material world, His pastimes are considered to be manifest. However, when He disappears, one should not think that He is finished, for His pastimes are going on in an unmanifest form
- When Krsna was performing yajna (sacrifice) at Kuruksetra, He invited all the inhabitants of Vrndavana to come see Him
- When Lord Caitanya Mahaprabhu toured south India, He embraced the trees, which were delivered and directly promoted to Vaikuntha
- When Maharaja Yudhisthira accepted the rule of Bharata-varsa (formerly this entire planet, including all the seas and land), he took sanction from authorities like Bhismadeva and Lord Krsna. He thus ruled the entire world according to religious principles
- When Narottama dasa Thakura says chadiya vaisnava seva nistara peyeche keba, he is indicating an actual Vaisnava, not an envious or jealous person in the dress of a Vaisnava
- When Rupa and Sanatana compared themselves to Jagai and Madhai, they found themselves inferior because the Lord (Caitanya) had no trouble in delivering two drunken brothers
- When the enchanter and the enchanted become separated, mohana, or bewilderment, occurs. When so bewildered due to separation, one becomes stunned, and at that time all the bodily symptoms of transcendental ecstasy are manifested
- When the gopis of Vrndavana, the residents of Gokula, met Krsna at Kuruksetra during the solar eclipse, they wanted to take Krsna back to Vrndavana
- When the sense gratificatory activities are performed under sinful conditions, they are called ku-visaya, bad sense enjoyment
- When the sense gratificatory processes are executed by pious activity, they are called su-visaya. The word su means - good, and visaya means - sense objects
- When they (symptoms of transcendental ecstasy) are manifest, one appears inconceivably crazy. This is called transcendental madness. In this state, there is imaginative discourse, and one experiences emotions like those of a madman
- Whenever He (Lord Caitanya) met Jagannatha, either in the temple or during the Ratha-yatra, Caitanya Mahaprabhu used to think - Now I have gotten the Lord of My life and soul
- While at Kuliya-grama, Sri Caitanya Mahaprabhu bestowed His favor upon Devananda Pandita and delivered Gopala Capala and many others who had previously committed offenses at His lotus feet
- Why should a Vaisnava be envious of another Vaisnava who is successful in spreading the holy name of the Lord
- Worms cannot get out of stool by their own endeavor; similarly, those who are overly attached to material existence cannot get out of materialism and suddenly become Krsna conscious
- Worship of the demigods is discouraged, and worship of a Vaisnava is considered exalted. No respect is given to the nondevotees - in the Bhakti-sandarbha