Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 03 Purports - Lord Sri Caitanya Mahaprabhu's Stay at the House of Advaita Acarya
Pages in category "Sri Caitanya-caritamrta, Madhya-lila Chapter 03 Purports - Lord Sri Caitanya Mahaprabhu's Stay at the House of Advaita Acarya"
The following 176 pages are in this category, out of 176 total.
A
- A devotee does not accept anything to eat that is not first offered to Krsna. All the rich foods offered to Krsna are given to the grhasthas, the householders
- A devotee falls to the ground, and the subsequent symptoms in the body ensue. These symptoms are mentioned above (CC Madhya 3.162 ), and when they become prominent in the body, a state called pralaya (devastation) is manifest
- A festival takes place there (in the village named Chatrabhoga) every year during the month of Caitra (March-April). The festival is known as Nanda-mela. At the present moment the Ganges does not flow there
- A mana is a measurement containing about forty kilos
- A nitya-siddha never forgets the service of the Lord. He is always engaged, even from childhood, in worshiping the Supreme Personality of Godhead
- A pure Vaisnava is not subject to the rules and regulations of the smarta-brahmanas. That was the reason for Advaita Acarya’s stating, apanara sama more karibara tare: to raise Me to Your own standard
- A pure Vaisnava, or a person on the paramahamsa stage, accepts the remnants of food as spiritual. He does not consider it to be material or sense gratificatory. He accepts maha-prasadam not as ordinary dhal and rice but as spiritual substance
- A sannyasi has no housing or food problems even when he travels extensively. Even though Advaita Acarya was supplying Caitanya Mahaprabhu with prasadam, the other devotees from Navadvipa and Santipura also desired to offer Him prasadam
- About six miles south of Jayanagara station is a village named Chatrabhoga. Sometimes this village is called Khadi. In this village is a Deity of Lord Siva known as Vaijurkanatha
- Acaryas who advocate the daiva varnasrama (the social order of catur-varnyam mentioned in the Bhagavad-gita) do not accept the proposition of asura-varnasrama, which maintains that the social order of varna is indicated by birth
- According to Srimad-Bhagavatam (SB 11.18.19): bahir jalasayam gatva tatopasprsya vag-yatah, vibhajya pavitam sesam bhunjitasesam ahrtam
- According to the sakta-sampradaya, a person called kaulavadhuta thinks materially while externally appearing to be a great devotee of Lord Siva. When such a person is in an assembly of Vaisnavas, he appears like a Vaisnava
- According to the Vedic principles, there must always be a guest in a householder’s house
- According to Vedic principles, a householder, before taking lunch, should go outside and shout very loudly to see if there is anyone without food. In this way he invites people to take prasadam
- Actually Nityananda Prabhu did not belong to such a community (sakta-sampradaya). Nityananda Prabhu was always a brahmacari of a sannyasi of the vaidika order
- Actually, by eating such maha-prasadam (the remnants of food left by a pure Vaisnava), one is freed from all the contaminations of the material condition. That is the verdict of the sastra
- Advaita Acarya set an ideal example for all householder devotees in His reception of Lord Caitanya Mahaprabhu and His devotees and in His execution of a daily festival at His home
- Advaita Acarya was a disciple of Madhavendra Puri, and consequently some people think that He was referring to Madhavendra Puri by using the word madhava (in CC Madhya 3.114). But actually this is not the fact
- Advaita Acarya's statement indicates that a paramahamsa Vaisnava is transcendentally situated
- Although a person may live with his wife and children happily in Krsna consciousness, he also observes the regulative principles followed in any temple. If there is no Krsna consciousness, the householder’s abode is called a grha-medhi’s house
- Although a Vaisnava may be very advanced spiritually, he keeps himself externally humble and submissive
- Although acceptance of tridanda-sannyasa is not distinctly mentioned in the Gaudiya Vaisnava literature, the first verse of Srila Rupa Gosvami’s Upadesamrta advocates that one should accept the tridanda-sannyasa order by controlling the six forces
- Although Haridasa Thakura was an exalted Vaisnava accepted by Advaita Acarya, Nityananda Prabhu and Sri Caitanya Mahaprabhu, nonetheless, in order not to disturb social tranquillity, he humbly kept himself in the position of a Muslim
- Although personally called by Sri Caitanya Mahaprabhu and Nityananda Prabhu to take prasadam with Them, still, out of great humility, Haridasa Thakura submitted - I shall take the prasadam outside of the house
- Although Sri Caitanya Mahaprabhu accepted the then-existing order of sannyasa (namely eka-danda), He still recited a verse from Srimad-Bhagavatam about the tridanda-sannyasa accepted by the brahmana of Avantipura
- Although Srila Haridasa Thakura was born in a Muslim family, he was accepted as a properly initiated brahmana
- Although the Hindus and Muslims lived together in a very friendly manner, still there were distinctions between them. The Muslims were considered yavanas, or low-born, and whenever a Muslim was invited, he would be fed outside of the house
- Anyone can do this (installing the Deity, worshiping the Lord morning and evening, chanting Hare Krsna and discussing the BG & SB) at home without difficulty, and Caitanya Mahaprabhu requested all the devotees present there (in Advaita's house) to do so
- As Srila Bhaktisiddhanta Sarasvati Thakura explains, the word nirapeksa means not being affected by anything material and remaining fixed in the service of the Lord
- As stated in the Bhagavad-gita (BG 6.41): The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy
- As the Lord says in the Bhagavad-gita (BG 4.9): One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna
- As the world teacher of this Krsna consciousness movement, He (Caitanya) actually showed that a person seriously engaged in Krsna consciousness should not be affected by worldly affection
- At that stage (of avadhuta, the paramahamsa), a person sometimes accepts the symbols and dress of a sannyasi and sometimes does not. Sometimes he dresses like a householder
B
- Because He (Nityananda Prabhu) always remembered Radha-Krsna and Their service, this was transcendental madness. Sri Advaita Acarya was pointing out this fact
- Because the ekadandi-sannyasis of the Mayavada school are not devoted to the service of Krsna, they try to merge into the Brahman effulgence, which is a marginal position between material and spiritual existence
- By allowing her son (Caitanya) to go as a sannyasi and search for Krsna, Sacimata instructs all mothers of the world. She indicates that all sons should become real devotees of Krsna and should not stay at home under the care of an affectionate mother
- By calling Nityananda Prabhu a bhrasta avadhuta (a rejected paramahamsa), Advaita Acarya Prabhu in a sense accepted Nityananda Prabhu as a paramahamsa
- By citing this verse (CC Madhya 3.6) from Srimad-Bhagavatam, Sri Caitanya Mahaprabhu accepted the sannyasa order recommended in Srimad-Bhagavatam
- By eating or touching such maha-prasadam (the remnants of food left by a pure Vaisnava), a brahmana is not degraded. There is no question of being polluted by touching the remnants of such food
- By touching the remnants of food thrown by Nityananda Prabhu, Advaita Acarya immediately felt Himself purified of all smarta contamination
E
- Even if one is a brahmana he is certain to be attacked by leprosy and bereft of all family members if he makes dualistic considerations (of maha-prasadam). Such an offender goes to hell, never to return. This is the injunction of the Brhad-visnu Purana
- Every living entity is wandering within the universe, subjected to the law of karma and transmigrating from one body to another and from one planet to another
- Externally everyone is attached to material things, but if one becomes entangled in such things, he cannot make progress in Krsna consciousness
H
- Haridasa Thakura, out of his great humility, did not want to violate these existing rules - that only brahmanas, ksatriyas, vaisyas and sudras can enter the temple of Jagannatha Puri
- Harsa is described in the Bhakti-rasamrta-sindhu. Harsa is experienced when one finally attains the desired goal of life and consequently becomes very glad
- He (a devotee) thinks that by accepting such things (as garlands, bedsteads, nice ornaments, nice food and even nicely prepared pan, betel nuts) he will offend the lotus feet of the Lord
- He (Caitanya) accepted the brahmana’s version due to his determination to serve Mukunda
- He (Caitanya) bathed at the Dasasvamedha-ghata, on the Vaitarani River; Kataka (Cuttak), where the Mahanadi River flows; Bhuvanesvara, where there is a big lake known as Bindu-sarovara; Kamalapura; and Atharanala
- He (Caitanya) reached the Orissa province, where He passed through Prayaga-ghata; the Suvarnarekha River; Remuna; Yajapura
- He (Haridasa Thakura) proposed to take prasadam outside the house (of Adaivta Acarya). Although he was in an exalted position and equal to other great Vaisnavas, he considered himself a papistha, a most sinful man, and adhama, the lowest among men
- He (Nityananda Prabhu) threw the remnants of food on the ground, and some of these remnants touched the body of Advaita Acarya. Advaita Acarya accepted this happily because He presented Himself as a member of the community of smarta-brahmanas
- He (Srila Haridasa Thakura) had every right to enter the temple of Jagannatha Puri, but because there were some rules and regulations stipulating that only brahmanas, ksatriyas, vaisyas and sudras (members of the varnasrama-dharma system) could enter
- He (Srila Haridasa Thakura) said that he did not have the strength to enter into the temple, and he pointed out that if Lord Sri Caitanya Mahaprabhu lived within the temple, there would be no way for Haridasa Thakura to see Him
- Householders in Krsna consciousness are actually grhasthas - that is, those living in the asrama with their families and children. Sri Advaita Prabhu was an ideal grhastha, and His house was the ideal grhastha-asrama
I
- If a mother does not allow her son to search for Krsna, she is called ma, which indicates maya
- If a real mother wants her son to progress spiritually, she had better allow him to go out searching for Krsna. The mother naturally desires the welfare of the son
- If a sannyasi is in the neighborhood of a village, he is invited by all householders, one after another. As long as a sannyasi remains in the village, he enlightens the inhabitants in spiritual understanding
- If a son does not search after Krsna but simply remains at home, he is certainly blamed by experienced saintly persons. Such blame certainly causes great unhappiness for a mother
- If he (a sannyasi) did so (eat palatable dishes), he would not be able to control his senses
- If no one responds to his call, the householder can accept his own lunch. Thus the householder’s life is also a kind of austerity. Because of this, the householder’s life is called the grhastha-asrama
- If one accepts the sannyasa order, his main business is to devote his life completely to the service of Mukunda, Krsna
- If one does not completely devote his mind and body to the service of the Lord, he does not actually become a sannyasi. It is not simply a matter of changing dress
- If one has the proper means and wealth, he should occasionally invite the devotees of Caitanya who are engaged in preaching all over the world and hold a festival at home simply by holding congregational chanting for at least three hours in the evening
- If one has the proper means and wealth, he should occasionally invite the devotees of Lord Caitanya who are engaged in preaching all over the world and hold a festival at home simply by distributing prasadam and talking about Krsna during the day
- If someone comes, the householder offers him prasadam, and if there is not much left, he should offer his own portion to the guest
- In addition, according to the exact regulative principles, one should add the jiva-danda to the tri-danda. These four dandas, bound together as one, are symbolic of unalloyed devotional service to the Lord
- In Bhagavad-gita (BG 6.1) it is also stated, anasritah karma-phalam karyam karma karoti yah, sa sannyasi ca yogi ca: one who works devotedly for the satisfaction of Krsna is a sannyasi. The dress is not sannyasa, but the attitude of service to Krsna is
- In connection with this verse (CC Madhya 3.6), which is a quotation from SB 11.23.57, Bhaktisiddhanta Sarasvati says that of the 64 items required for rendering devotional service, acceptance of the symbolic marks of sannyasa is a regulative principle
- In Khadadaha, sometimes people misunderstood Nityananda Prabhu to belong to the sakta-sampradaya, whose philosophy is antah saktah bahih saivah sabhayam vaisnavo matah
- In my childhood I have actually seen my father receive not less than four guests every day, and in those days my father’s income was not very great. Nonetheless, there was no difficulty in offering prasadam to at least four guests every day
- In order not to disturb social tranquillity, Haridasa Thakura humbly kept himself in the position of a Muslim, outside the jurisdiction of the Hindu community
- In Srimad-Bhagavatam (SB 11.5.32) the daily performance of sankirtana-yajna is recommended for this age - yajnaih sankirtana-prayair yajanti hi su-medhasah
- In Srimad-Bhagavatam there is no such thing as an ekadandi-sannyasi; indeed, the tridandi-sannyasi is accepted as the symbolic representation of the sannyasa order
- In the avadhuta stage, the paramahamsa stage, which is the supermost stage, one may appear to be visayi, on the platform of sense gratification, but in actuality he has nothing to do with sense gratification
- In the Brhad-visnu Purana it is stated that one who considers maha-prasadam to be equal to ordinary rice and dhal certainly commits a great offense
- In the southern section of the Eastern Railway, in the district of twenty-four parganas, is a station named Magrahata. If one goes to the southeastern side of that station for some fourteen miles, there is a place called Jayanagara
- In this (CC Madhya 3.8) connection, Srila Bhaktivinoda Thakura says that Sri Caitanya Mahaprabhu accepted the sannyasa order and recommended the determination of the Avantipura bhiksu to engage in the service of Mukunda
- In this age, other yajnas are not possible to perform, but this (sankirtana) yajna can be performed everywhere and anywhere without difficulty
- In this condition (of garva) one utters prayers and does not reply to others' inquiries. Looking at one's own body, concealing one's desires and not heeding the words of others are symptoms visible in the ecstasy of garva
- Indirectly He (Caitanya) declared that within that eka-danda, one danda, four dandas existed as one. Accepting ekadanda-sannyasa without paratma-nistha (devotional service to Lord Krsna) is not acceptable to Sri Caitanya Mahaprabhu
- It is a great happiness for a mother if her son does not leave home to search out Krsna but remains with her
- It is not that everyone has to take sannyasa like Sri Caitanya Mahaprabhu. Everyone can execute the cult of Krsna consciousness at home, as ordered by the Lord. Everyone can congregationally chant the holy name of Krsna, the Hare Krsna maha-mantra
- It is not that we have to open different centers all over the world. Whoever cares for the KC movement can install Deities at home &, under superior guidance, worship the Deity regularly, chanting the maha-mantra & discussing the BG and Srimad-Bhagavatam
- It is said that from Madhavacarya the sampradaya known in western India as the Vallabhacarya sampradaya has begun
- It is the duty of all grhasthas to invite a sannyasi to their homes if he happens to be in the neighborhood or village. This very system is still current in India
M
- Many persons in the community of Siva Svami gave up the atma-nistha of the Lord and followed the path of Sankaracarya. Instead of accepting 108 names, those in the Siva Svami sampradaya follow the path of Sankaracarya and accept the ten names of sannyasa
- Mayavadi sannyasis, not knowing that Sri Caitanya Mahaprabhu was a tridandi, think of Caitanya Mahaprabhu as an ekadandi-sannyasi. This is due to their vivarta, bewilderment
- Mother Saci, a nitya-siddha living entity, is an incarnation of mother Yasoda. She appeared in the house of Nilambara Cakravarti and was everlastingly engaged in the service of Lord Visnu
N
- Nityananda Prabhu had nothing to do with the rules governing smarta-brahmanas. Thus under pretense of condemning Him, Advaita Acarya was actually praising Him
- No one should become a spiritual master - nor a relative, father, mother, worshipable Deity or husband - if he cannot help a person escape the imminent path of death - SB 5.5.18
- Nor is it befitting for him (sannyasi) to accept fragrant garlands and have his legs massaged by a pure Vaisnava
O
- On the same railway line (of Jayanagara station) is another station, known as Baruipura, and near this station is another place, called Atisara. Formerly this village was also situated on the banks of the Ganges
- One can also discuss the subject matter of the Bhagavad-gita and Srimad-Bhagavatam and install Deities of Radha-Krsna or Gaura-Nitai or both and worship them very carefully in one’s own home
- One can go from this (Atisara) village to Panihati and from there to Varaha-nagara, north of Calcutta. In those days the Ganges flowed to the south of Calcutta through Kali-ghata, which is still known as Adi-ganga
- One should worship Lord Caitanya Mahaprabhu and His four associates, the Panca-tattva, by distributing prasadam and holding congregational chanting. Indeed, that, yajna or sacrifice, is most recommended in this Age of Kali
- One who can control the forces of speech, mind, anger, belly, tongue and genitals is known as a gosvami and is competent to accept disciples all over the world - NOI 1
- One who feels that he is not yet ready to live in a temple or undergo strict regulative principles in the temple - especially householders who live with a wife and children - can start a center at home by chanting Hare Krsna and discussing the BG and SB
- One who feels that he is not yet ready to live in a temple or undergo strict regulative principles in the temple - especially householders who live with a wife and children - can start a center at home by installing the Deity
- One who feels that he is not yet ready to live in a temple or undergo strict regulative principles in the temple - especially householders who live with a wife and children - can start a center at home by worshiping the Lord morning and evening
- Ordinary edibles are touchable and untouchable, but there are no such dualistic considerations where prasadam is concerned
P
- Passing through all these (Orissa, Prayaga-ghata, the Suvarnarekha River; Remuna; Yajapura, Dasasvamedha-ghata, Vaitarani River, Kataka (Cuttak), Mahanadi River, Bhuvanesvara, Bindu-sarovara) and other places, He (Caitanya) reached Jagannatha Puri
- People who visit Jagannatha Puri often go to see Siddhabakula and the tomb of Haridasa Thakura, on the beach by the sea
- Prasadam is transcendental, and there are no transformations or contaminations, just as there are no contaminations or transformations in the body of Lord Visnu Himself
S
- Sacimata, although the mother of Nimai Pandita, Sri Caitanya Mahaprabhu, considered all the facts and decided to allow her son to go out and search for Krsna
- She (Mother Saci) directly had as her child Lord Visnu, Sri Caitanya Mahaprabhu, and she served Him from the day of His appearance. This is the position of nitya-siddha associates
- She (Sacimata) made some arrangements in order that she might get news of all the activities of Sri Caitanya Mahaprabhu
- Sometimes He (Nityananda) is accepted to be a disciple of Laksmipati Tirtha. If He is so accepted, Nityananda Prabhu belonged to the Madhva-sampradaya. He did not belong to the tantrika-sampradaya of Bengal
- Sri Caitanya accepted Sridhara Svami, who was a tridandi-sannyasi, but the Mayavadi sannyasis, not understanding Sridhara Svami, sometimes think that Sridhara Svami belonged to the Mayavada ekadanda-sannyasa community. Actually this was not the case
- Sri Caitanya did not very much care for the roaring tumult and cry at the house of Advaita Acarya, which He heard when starting for Jagannatha Puri. Worldly moralists may criticize Caitanya for being very cruel, but God did not care for such criticism
- Sri Caitanya Mahaprabhu did not encourage sannyasis to eat very palatable dishes, for the whole Vaisnava cult is vairagya-vidya, as renounced as possible
- Sri Caitanya Mahaprabhu is here (in CC Madhya 3.106) telling Advaita Acarya that it is not befitting for a sannyasi to accept nice beds to lie on or to chew cloves and cardamom and have his body smeared with sandalwood pulp
- Sri Caitanya Mahaprabhu was pleased because He saw how nicely so many varieties of food were prepared for Krsna. Actually all kinds of prasadam are prepared for Krsna, not for the people, but the devotees partake of prasadam with great pleasure
- Sri Narottama dasa Thakura sings: gaurangera sangi-gane nitya-siddha kari mane. Every devotee should know that all the associates of Sri Caitanya Mahaprabhu - His family members, friends and other associates - were all nitya-siddhas
- Srila Bhaktisiddhanta Sarasvati Thakura states that one of these servings (described in CC Madhya 3.66) was offered in a metal dish and was meant for Krsna, whereas the other two were placed on big banana leaves
- Srila Bhaktisiddhanta Sarasvati Thakura states that while Sri Caitanya Mahaprabhu passed through Bengal, He passed through Atisara-grama, Varaha-grama and Chatrabhoga
- Srila Gopala Bhatta Gosvami, who is known as a smrty-acarya in the Gaudiya-Vaisnava-sampradaya, later accepted the tridanda-sannyasa order from Tridandipada Prabodhananda Sarasvati
T
- The behavior and statements of Advaita Acarya are meant for the understanding of ordinary people who are unaware of the strength of spiritual values, not knowing the potency of food left by the bona fide spiritual master and pure Vaisnavas
- The best course is to engage in rendering service to the Lord and to become callous to material objectives
- The conclusion is that the sannyasa order depends not on the dress but the determination to serve Mukunda
- The cult of Sri Caitanya Mahaprabhu, the Hare Krsna movement, is very nicely explained by Lord Caitanya Mahaprabhu authoritatively
- The ekadandi-sannyasis of the Mayavadi school give up the sacred thread and do not keep any tuft of hair
- The followers of Sri Caitanya Mahaprabhu never accepted the Mayavada order of sannyasa, and for this they cannot be blamed
- The Ganges and Yamuna mix at the confluence at Allahabad (Prayaga). The Yamuna flows from the western side and the Ganges from the eastern, & they merge. Since Caitanya Mahaprabhu bathed on the western side, He actually took His bath in the river Yamuna
- The highest perfection of life is for a father, mother, spiritual master, husband or any other family member to help others return home, back to Godhead. That is the most preferred welfare activity for the benefit of relatives
- The Mayavadi sannyasis, who are enamored of the external energy of the Lord, cannot understand the mind of Sri Caitanya Mahaprabhu
- The most intimate devotee of Sri Caitanya Mahaprabhu, namely Gadadhara Pandita, accepted tridanda-sannyasa and also accepted Madhava Upadhyaya as his tridandi-sannyasi disciple
- The offering on the metal plate was personally offered by Advaita Acarya to Krsna
- The other two servings, on banana leaves, were to be accepted by Sri Caitanya Mahaprabhu and Lord Nityananda. That was Advaita Acarya’s intention, but He did not disclose this to Sri Caitanya Mahaprabhu
- The remnants of food left by a pure Vaisnava are called maha-maha-prasadam. This is completely spiritual and is identified with Lord Visnu. Such remnants are not ordinary
- The remnants of food left by the spiritual master and similar paramahamsas, or pure Vaisnavas, are purifying. When an ordinary person touches such prasadam, his mind is purified, and his mind is raised to the status of a pure brahmana
- The sannyasi dress is actually an attraction for material formality. Sri Caitanya Mahaprabhu did not like such formality, but He wanted the essence of it - service to Mukunda. Such determination in any condition is paratma-nistha. That is required
- The spiritual master is to be considered on the stage of paramahamsa and beyond the jurisdiction of the varnasrama institution
- The Vaisnava sannyasi is known as a tridandi-sannyasi. The Mayavadi sannyasi accepts only one danda, not understanding the meaning of tri-danda
- The whole Vedic process is meant to save the wandering living entities from the clutches of maya - birth, death, disease and old age. This means stopping the cycle of birth and death. This cycle can be stopped only if one worships Krsna
- The wife at home cooks a variety of foods for Lord Visnu, and the husband offers it to the Deity. After that, arati is performed, and the prasadam is distributed amongst family members and guests
- The word avadhuta refers to one above all rules and regulations. Sometimes, not observing all the rules and regulations of a sannyasi, Nityananda Prabhu exhibited the behavior of a mad avadhuta
- The word badaila, meaning "increased," is very significant in this verse (CC Madhya 3.42). It is a sophisticated word used by the grhasthas in Bengal
- The word paratma-nistha means being a devotee of Lord Krsna. Paratma, the Supreme Person, is Krsna. Isvarah paramah krsnah sac-cid-ananda-vigrahah - BS 5.1
- The word pendo is a corrupted form of the word paundra. It appears that the capital of Rastra-desa was situated in that (western side of the Ganges) part of Bengal
- The word Radha-desa comes from the word rastra, or - state. From rastra the corrupted word radha has come. The part of Bengal on the western side of the Ganges is known as Radha-desa. Another name is Paundra-desa or Pendo-desa
- The word upakarana indicates a variety of foods, such as dhal, vegetables and other varieties of possible dishes that one can eat very nicely with rice. It is not proper, however, for a sannyasi to eat such palatable dishes
- The words apanara sama indicate that Advaita Acarya considered Himself to belong to the smarta-brahmanas, and He considered Nityananda Prabhu to be on the transcendental stage with pure Vaisnavas
- The words sahaje pagala ("by nature a madman") indicate that Nityananda Prabhu was transcendentally situated on the paramahamsa stage
- There are many nice things offered to Krsna - garlands, bedsteads, nice ornaments, nice food and even nicely prepared pan, betel nuts - but a humble Vaisnava, thinking his body material and nasty, does not accept such preparations for himself
- There is always a difference of opinion between a smarta-brahmana and a Vaisnava gosvami. There are even smarta opinions and Vaisnava gosvami opinions available in astrological and astronomical calculations
- These verses (CC Madhya 3.167) indicate that mother Saci, born in the family of Nilambara Cakravarti, used to worship Lord Visnu even before her marriage
- They (Mayavadi sannyasis) accept this impersonal position (merge into the Brahman effulgence, which is a marginal position between material and spiritual existence) as liberation
- They (Mayavadis) are unable to understand the purport of tridanda-sannyasa, and as such they are not inclined to dedicate their lives to the service of Mukunda
- They (Mayavadis) simply think of merging into the existence of Brahman because of their disgust with material existence
- This (CC Madhya 3.114) is a song composed by Vidyapati. Sometimes the word madhava is misunderstood to refer to Madhavendra Puri
- This (CC Madhya 3.41) is the ideal householder’s life. The husband and wife live together, and the husband works very hard to secure paraphernalia for worshiping Lord Visnu
- This procedure (distributing prasadam and talking about Krsna during the day and holding congregational chanting for at least three hours in the evening) must be adopted in all centers of the KC movement. Thus they will daily perform sankirtana-yajna
- This song (CC Madhya 3.114) was composed to commemorate the separation of Krsna from Radharani during Krsna’s absence in Mathura. It is thought that this song was sung by Srimati Radharani when Krsna returned. It is technically called Mathura-viraha
- This verse (CC Madhya 3.28) is recorded in the Caitanya-candrodaya-nataka (5.13), by Kavi-karnapura
- Those who are completely dedicated to the lotus feet of Krsna in service are actually sannyasis. As a matter of formality, the devotee accepts the sannyasa dress as previous acaryas did. He also accepts the three dandas
- Those who are engaged in Krsna consciousness should not care for the so-called morality of the material world if that morality opposes the service of the Lord. As Lord Caitanya has personally shown, one cannot properly execute KC without being neutral
- Those who are sahajiyas cannot understand what Sri Caitanya Mahaprabhu meant when He asked Advaita Acarya to bring two separate leaves and give a small quantity of the prasadam to Him
- To date, all the devotees of Sri Caitanya Mahaprabhu, following in His footsteps, accept the sannyasa order and keep the sacred thread and tuft of unshaved hair
- To say nothing of the remnants of food left by a pure Vaisnava, prasadam is never polluted even if it is touched by the mouth of a candala. Indeed, it retains its spiritual value
- To stop the cycle of birth and death, one has to understand Krsna as He is. Simply by knowing Krsna, one can stop the process of rebirth into this material world. By acting in Krsna consciousness, one can return to Godhead
W
- We are actually teaching in our classes how to go about this - installing Deities at home and, worshiping the Deity regularly, chanting the maha-mantra and discussing the Bhagavad-gita and Srimad-Bhagavatam
- We request our editors of cook books to add all these nice preparations described (in CC Madhya 3.47) by the experienced author Srila Kaviraja Gosvami
- We should know that these (CC Madhya 3.85) are all joking words between Advaita Acarya and Nityananda Prabhu. They are not to be taken as insults
- Whatever edibles a sannyasi gets from a householder’s house he should take outside near some lake or river, & after offering the food to Visnu, Brahma & the sun (3 divisions), he should eat the entire offering and not leave anything for others to eat
- When a person attains his desired object and feels very fortunate, the luster of his body increases. Because of his own qualities and feelings of greatness, he does not care for anyone else, and this is called garva, or pride
- When Haridasa Thakura went to Jagannatha Puri, he lived outside the temple, at a place called Siddhabakula. A monastery has now been erected there, known as Siddhabakula Matha
- When harsa is present, the body shivers, and one's bodily hairs stand on end. There are perspiration, tears and an outburst of passion and madness. The mouth becomes swollen, and one experiences inertia and illusion
- When Mukunda saw that Caitanya Mahaprabhu was feeling ecstatic pain and manifesting ecstatic bodily symptoms, all due to feelings of separation from Krsna, he sang songs about Srimati Radharani’s meeting with Krsna. Advaita Acarya also stopped dancing
- When Sri Caitanya Mahaprabhu saw the food offered in three places, He thought that all of it was meant for Krsna
- Whenever food is prepared & we take away a portion, the food is actually decreased. But here (Bengal) it is the system to say badaila, or - increased. If food is prepared for Krsna & offered to Him & the Vaisnavas, the stock is increased, never decreased