Jaya Rādhā-Mādhava, Jaya Kuñja-bihārī
Śrīla Bhaktivinoda Ṭhākura
(jaya) rādhā-mādhava (jaya) kuñja-bihārī
(jaya) gopī-jana-vallabha (jaya) giri-vara-dhārī
(jaya) yaśodā-nandana (jaya) vraja-jana-rañjana
(jaya) yāmuna-tīra-vanacārī
Śrī Kṛṣṇa is the lover of Śrī Rādhā and is the enjoyer of pastimes
in the forest groves of Vraja. He is the dearmost beloved of the
gopīs and the lifter of Govardhana Hill. He is the darling son of
Mother Yaśodā, He gives pleasure to the residents of Vraja, and
He wanders in the forests along the banks of the Yamunā River
Disappearance of Lokanath Swami
srimad-radha-vinodaikaseva-sampat-samanvitam
padmanabhatmajam shrimallokanatha prabhum bhaje
"I worship the lotus feet of Shrila Lokanatha Prabhu, the son of Shri Padmanabha. He is a storehouse of single minded service to the lotus feet of Shri Shri Radha Vinoda."
He established a temple named Gokulananda.
Shrila Narottama Das Thakura selected Lokanatha das Goswami to be his spirtual master, and he was his only disciple.
Because Lokanatha dasa Goswami did not want his name mentioned in Chaitanya Charitamrita, we do not often see it in that celebrated book.
Shrila Lokanatha Goswami gave mantra diksha to Shri Narottama Dasa Thakura.
There is no mention in the shastras that he accepted any other disciples.
Narottam Thakura served him in secret by going in the dead of night to the place where Lokanatha would pass stool and urine and cleansing the area very carefully.
Seeing Narottama's humility, Lokanatha accepted him
śiṣya-gaṇa kahe, — ‘īśvara kaha kon pramāṇe’
ācārya kahe, — ‘vijña-mata īśvara-lakṣaṇe’
Synonyms
śiṣya-gaṇa kahe — the disciples of Sārvabhauma Bhaṭṭācārya said; īśvara kaha — you say the Supreme Personality of Godhead; kon pramāṇe — by what evidence; ācārya kahe — Gopīnātha Ācārya replied; vijña-mata — statements of authorized persons; īśvara-lakṣaṇe — in understanding the Supreme Personality of Godhead.
Translation
The disciples of Sārvabhauma Bhaṭṭācārya retaliated, “By what evidence do you conclude that Śrī Caitanya Mahāprabhu is the Supreme Lord?”
Purport
Gopīnātha Ācārya replied, “The statements of authorized ācāryas who understand the Supreme Personality of Godhead are proof.”
Since the appearance of Śrī Caitanya Mahāprabhu, there have been many pseudo incarnations in India who do not present authorized evidence. Five hundred years ago the disciples of Sārvabhauma Bhaṭṭācārya, being very learned scholars, were certainly right in asking Gopīnātha Ācārya for evidence. If a person proposes that he himself is God or that someone else is an incarnation of God or God Himself, he must cite evidence from śāstra to prove his claim. Thus the request of the Bhaṭṭācārya’s disciples is quite bona fide. Unfortunately, at the present moment it has become fashionable to present someone as an incarnation of God without referring to the śāstras. Before an intelligent person accepts
Mangalacarna
vande ’haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca
śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca
(oṁ) ajñāna-timirāndhasya jñānāñjana-śalākayā cakṣur unmīlitaṁ yena tasmai śrī gurave namaḥ
nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhūtale śrīmate bhaktivedānta-svāmin iti nāmine
namas te sārasvate deve gaura-vāṇī-pracāriṇe nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe
namo mahā-vadānyāya kṛṣṇa-prema-pradāya te kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ
he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate gopeśa gopikā-kānta rādhā-kānta namo ’stu te
tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari vṛṣabhānu-sute devi praṇamāmi hari-priye
vṛndāyai tulasī-devyai priyāyai keśavasya ca kṛṣṇa-bhakti-prade devi! satyavatyai namo namaḥ
śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma hare rāma rāma rāma hare hare
pranams to spiritual masters:
Ananta koti koti to my most worshipable guru maharaj Srila BV Van Gowami Gurudev
IN THAT SAME DUST I offer my most affectionate dansavat pranams to my most beloved Shiksa guru Srimati Syamarani guru mata
Simotaniously I give millons of dandavat pranams
to my greatest well wisher Srila avadhoot maharaji I offer my koti koti
Also giving my most respectful dandavat pramans to
our entire guruvargo all senior vishnavs and junior vishnavs
CC Madhya 6.81
শিষ্য কহে, — ‘ঈশ্বর-তত্ত্ব সাধি অনুমানে ।’
আচার্য কহে, — ‘অনুমানে নহে ঈশ্বরজ্ঞানে ॥ ৮১ ॥
śiṣya kahe, — ‘īśvara-tattva sādhi anumāne’
ācārya kahe, — ‘anumāne nahe īśvara-jñāne
Synonyms
śiṣya kahe — the disciples said; īśvara-tattva — the truth of the Absolute; sādhi — derive; anumāne — by hypothesis; ācārya kahe — Gopīnātha Ācārya replied; anumāne — by hypothesis; nahe — there is not; īśvara-jñāne — real knowledge of the Supreme Personality of Godhead.
Translation
The disciples of the Bhaṭṭācārya said, “We derive knowledge of the Absolute Truth by logical hypothesis.”
Purport
Gopīnātha Ācārya replied, “One cannot attain real knowledge of the Supreme Personality of Godhead by such logical hypothesis and argument.”
The Māyāvādī philosophers in particular make certain hypotheses about the Absolute Truth. They reason that in the material world we experience that everything is created. If we trace the history of anything, we find a creator. Therefore there must be a creator of this huge cosmic manifestation. By such reasoning they come to the conclusion that a higher power has created this cosmic manifestation. The Māyāvādīs do not accept this great power to be a person. Their brains cannot accommodate the fact that the huge cosmic manifestation can be created by a person. They doubt this because as soon as they think of a person, they think of a person within the material world with limited potency. Sometimes the Māyāvādī philosophers will accept Lord Kṛṣṇa or Lord Rāma as Bhagavān, but they think of the Lord as a person having a material body. The Māyāvādīs do not understand that the Supreme Personality of Godhead, Kṛṣṇa, has a spiritual body. They think of Kṛṣṇa as a great personality, a human being, within whom there is the supreme impersonal power, Brahman. Therefore they finally conclude that the impersonal Brahman is the Supreme, not the personality Kṛṣṇa. This is the basis of Māyāvādī philosophy. However, from the śāstras we can understand that the Brahman effulgence consists of the bodily rays of Kṛṣṇa:
yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
“I serve the Supreme Personality of Godhead, Govinda, the primeval Lord, the effulgence of whose transcendental body is known as the brahmajyoti. That brahmajyoti, which is unlimited, unfathomed and all-pervasive, is the cause of the creation of unlimited numbers of planets with varieties of climates and specific conditions of life.” (Brahma-saṁhitā 5.40)
Māyāvādī philosophers study the Vedic literature, but they do not understand that in the last stage of realization the Absolute Truth is the Supreme Personality of Godhead, Kṛṣṇa. They do accept the fact that there is a creator of this cosmic manifestation, but that is anumāna (hypothesis). The Māyāvādī philosophers’ logic is something like seeing smoke on a hill and concluding that there is a fire. When there is a forest fire on a high hill, smoke is first of all visible. Since it is known that smoke is created when there is fire, from seeing the smoke on the hill one can conclude that a fire is burning there. Similarly, from seeing this cosmic manifestation the Māyāvādī philosophers conclude that there must be a creator.
The disciples of Sārvabhauma Bhaṭṭācārya wanted evidence to show that Śrī Caitanya Mahāprabhu was actually the creator of the cosmic manifestation. Only then would they accept Him as the Supreme Personality of Godhead, the original cause of creation. Gopīnātha Ācārya replied that one could not understand the Supreme Personality of Godhead by guesswork. As Kṛṣṇa says in the Bhagavad- gītā(7.25):
nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ
mūḍho ’yaṁ nābhijānāti loko mām ajam avyayam
“I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yogamāyā]; and so the deluded world knows Me not, who am unborn and infallible.” The Supreme Personality of Godhead reserves the right of not being exposed to nondevotees. He can only be understood by bona fide devotees. Lord Kṛṣṇa says elsewhere in the Bhagavad-gītā (18.55), bhaktyā mām abhijānāti: “One can understand Me only by the devotional process.” In the fourth chapter of the Bhagavad-gītā (4.3) Lord Kṛṣṇa says, bhakto ’si me sakhā ceti rahasyaṁ hy etad uttamam. Here Lord Kṛṣṇa informs Arjuna that He is disclosing the secrets of the Bhagavad-gītā to him because he is His devotee. Arjuna was not a sannyāsī, nor was he a Vedāntist or brāhmaṇa. He was, however, a devotee of Kṛṣṇa. The conclusion is that we have to understand the Supreme Personality of Godhead from the devotees. Śrī Caitanya Mahāprabhu Himself says, guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja. (Cc. Madhya 19.151)
More evidence can be cited to show that without the mercy of a devotee or the mercy of Kṛṣṇa, one cannot understand what is Kṛṣṇa and what is the Supreme Personality of Godhead. This is confirmed in the next verse.
someone as an incarnation of God, however, he must ask about the evidence. When the disciples of Sārvabhauma Bhaṭṭācārya challenged Gopīnātha Ācārya, he immediately replied correctly: “We must hear the statements of great personalities in order to understand the Supreme Personality of Godhead.” Lord Kṛṣṇa is established as the Supreme Personality of Godhead by statements from many authorized persons, such as Brahmā, Nārada, Vyāsadeva, Asita and Arjuna. Similarly, Śrī Caitanya Mahāprabhu is also established as the Supreme Personality of Godhead by evidence from the same personalities. This will be explained later.
4 types of anarthas
sadana bhakti
bhav bhakti
prema bhakti
. sraddha: faith
2. sadhu-sanga: association with
devotees
3. bhajana-kriya: performance of devotional service
1. HEARING (sravanam)
2. CHANTING
(kirtanam)
3. REMEMBERING( visnu smaranam)
...4. SERVING THE
LORD'S LOTUS FEET (pada sevanam)
5. DEITY-WORSHIP (arcanam)
6.PRAYING
(vandanam)
7. EXECUTING ORDERS (dasyam)
8. SERVING AS A FRIEND
(sakhyam)
9. COMPLETE SURRENDER (atma nivedanam)
Your Servant
4. anartha
nivrtti: decreasing of unwanted attachments
duskrottha
sukrottha
apradhotta
bhaktyuttatha
5. nistha: steadiness
6. ruci:
taste
7. asakti: attachment
8. bhava: love
9. prema: pure love for
Krsna
tasmād guruṁ prapadyeta / jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaṁ / brahmaṇy upaśamāśrayam
Therefore, a person who wishes to know his absolute welfare must accept
the shelter of a guru. That guru must be well-versed in revealed scriptures
divyaṁ jñānaṁ yato dadyāt / kuryāt pāpasya saṅkṣayam
tasmād dīkṣeti sā proktā / deśikais tattva-kovidaiḥ
Hari-bhakti-vilāsa (2.3.4)
and Bhakti-sandarbha (Anucceda 283)
Dīkṣā is the process by which one awakens one’s transcendental
knowledge (sambandha-jñāna) and destroys sin (pāpa – sin, bīja – the
seed of sin, and avidyā – ignorance) at the root. A learned person who
understands bhagavat-tattva calls this process dīkṣā
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