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  3. Sva Niyama Dashakam, Verse 7: ajāṇḍe rādheti sphurad-abhidhayā sikta-janayā- nayā sākaṁ kṛṣṇaṁ bhajati ya iha prema-namitaḥ paraṁ prakṣālyaitac-caraṇa-kamale taj jalam aho mudā pītvā śaśvac chirasi ca vahāmi pratidinam But if anyone in the world, bowed down with love, worships Shri Radha, Whose sweet name showers mankind, along with Krishna, aho! I will wash that person’s lotus feet and joyfully drink the water, carrying it on my head every day! Stavāmṛta Kaṇā Vyākhyā: In the previous verse, Shri Raghunath Das firmly vowed that he would never go to the impure place where a person worships only Krishna, but disrespects Shri Radha. Now one may ask: “Sripāda! Then how will you behave towards those who do worship Krishna with Shri Radha?” In this verse he answers this question. The Yugalopāsakas (worshipers of Radha and Krishna) worship Krishna under the shelter of Shri Radha. Shri Radharani is the Prema-Lakṣmī, the presiding goddess of love of God. By being even slightly connected with her names, attributes and pastimes, a fortunate soul can become blessed with Prema. Therefore, can there be any doubt that a person who worships only Krishna while ignoring her is simply deceiving himself? To corroborate this secret, Shri Raghunath begins this verse by saying: “All the people are sprinkled with the nectar of love simply by hearing the sweet name ‘Radha’. In the Brahma vaivarta purāṇa Shri Radha’s name is glorified as follows: rā-śabdoccāraṇād eva sphīto bhavati mādhavaḥ dhā-śabdoccārataḥ paścād dhāvaty eva sa-sambhramaḥ “When someone just says rā Madhava blooms with joy, and as soon as someone (also) says dhā he carefully runs after the chanter!” Nothing else other than love can attract Krishna. The name ‘Radha’ has such a sweet attractive power of love that when Krishna simply hears it he immediately becomes attracted to the chanter, even if that person is not involved in any spiritual life. Because the holy name of Shri Radha is non-different from Shri Radha herself, all her love is fully present within her name. The loving power of this most nectarean name ‘Radha’ is known throughout the world. The holy name of Shri Radha is a wonderful siddha-mantra that awakens great prema rasa within the heart and is like a Mahā-vidyā (magic spell) that can attract Krishna. This is exactly why Shri Suka Muni did not pronounce Shri Radha’s name while speaking Srimad Bhāgavata. If he had pronounced this holy name, which is permeated by prema-rasa in such a wonderful way, his pure heart, that is completely free from illusion, would have been so overwhelmed by ecstatic love that he would have entered into samādhi (transcendental trance) or he would have fallen into a swoon. In that case Mahārāja Parīkṣit, who had only seven days left to live, would not have been able to hear the rest of Srimad Bhāgavata anymore. This is why Śuka Muni did not pronounce the names of Shri Radharani and other gopīs in Srimad Bhāgavata, although he repeatedly mentioned the names of Rukmiṇī, Satyabhāma and the other Queens of Krishna in Dwarka. [See Srila Sanatana Gosvami’s Brihad Bhagavatamrta 1.7.158] Shri Raghunath Das says: “But if anyone in the world, heart bowed down with love, worships Shri Radha, whose sweet name showers mankind, along with Krishna, aho! I will wash that person’s lotus feet and joyfully drink the water, carrying it on my head every day!” The adolescent Pair Radha-Krishna must be worshiped with a humble heart. Who has the humility of heart that makes them qualified to worship the Divine Pair? In the eighth chapter of the “Madhya-līlā” of Caitanya-caritāmṛta Shri Rāmānanda Rāya explains to Sriman Mahaprabhu that the love of Radha-Krishna is the highest goal of life, and when the Lord asks Rāmānanda about this worship Sri Rāma Rāya replies: rādhā-kṛṣṇera līlā ei ati gūḍhatara; dāsya vātsalyādi nā hoy gocara sabe eka sakhīgaṇera ihā adhikāra; sakhī hoite ei līlāra vistāra sakhī vinu ei līlā puṣṭi nāhi hoy; sakhī līlā vistāriyā sakhīāsvādoy sakhī vinu ei līlāya nāhi anyera gati; sakhībhāve tāre yei kore anugati rādhā-kṛṣṇa kuñja-sevā sādhya sei pāya; sei sādhya pāite āra nāhiko upāya The pastimes of Radha and Krishna are very confidential, and they cannot be perceived by devotees who love Krishna as servants or parents. Only the girlfriends (sakhīs) can enter into them. They can expand these pastimes, and without them these pastimes cannot be accomplished. The sakhīs extend these pastimes and make them relishable. Without the sakhīs these pastimes cannot take place, hence those who develop the mood of the sakhīs can attain the highest goal of life, Radha and Krishna’s kuñja-sevā. There’s no other way to reach this goal.” The love of the gopīs is free from desire for personal sense-gratification and is thus completely pure, and they are more advanced in loving submissiveness than the devotees who love Krishna as servants or parents. The gopīs are divided into two groups: sambhogecchāmayī or nāyikā-bhāva, and tad-bhāvecchātmikā or sakhī-bhāva. There’s no comparison to the humility and submission (prema-namita-citta) of the girlfriends of Vraja-nāyikā-śiromaṇi premamayī Shri Radharani, and again the greatest of all prema-namita-citta sakhīs are Shri Radha’s maidservants. Although Srila Raghunath Das Goswami is himself an eternally perfect Radha-kiṅkarī he firmly vows to always humbly drink the water that washed the feet of those fortunate rasika devotees who worship the Divine Couple in allegiance to the eternally perfect mañjarīs, loving Shri Radha more than Krishna (rādhā snehādhikā) and carry that foot-water on his head. The best way to attain prema is to serve the foot-water of such great, soft-hearted, and like-minded rasika devotees: bhakta pada-dhūli āra bhakta pada-jala; bhakta bhukta avaśeṣa – tina mahābala ei tina sevā hoite kṛṣṇa premā hoy; punaḥ punaḥ sarva śāstre phukāriyā koy tāte bāra bāra kohi śuno bhakta-gaṇa; viśvāsa koriyā koro e tina sevana “The devotees’ foot-dust, foot-water and food-remnants – these three are very powerful. All the scriptures repeatedly proclaim that by serving these three one attains love for Krishna. Therefore, O devotees! I tell you again and again: serve these three with full faith!” Although Shri Raghunath is himself one of Sriman Mahaprabhu’s eternal associates he assumes sādhakāveśa to show his topmost love for the devotees who worship both Radha and Krishna by vowing always to blissfully drink their foot-water and sprinkle his head with it. In this way he encourages all the Gaudiya aspirants always to serve the foot-water of the Yugalopāsakas (Radha-Krishna worshipers) with great devotion, as the greatest means of attaining love for the lotus feet of the Divine Couple. jaya jaya rādhā nāma, ki amṛta rasa-dhāma, pade pade prema taraṅgiṇī śravaṇete prema rase, bāla vṛddha yuvā bhāse, japite japite ratna-khani “All glories to the holy name of Shri Radha, the abode of all nectarean flavours, that is a river of love at every step! When they hear or repeat this jewel-mine, all the children, old folks and youngsters float in the nectarean flavours of Prema!” rādhā saṅge śrī govinda, vraja nava yuva dvandva, yei jana prema sevā kore ohe tārkika boli śuno,nitya tāra śrī caraṇa, bhakti bhare prakṣālaṇa kore “O Logicians! Listen, I’ll tell you something: I always devotedly wash the lotus feet of anyone who lovingly serves Shri Govinda along with Shri Radha, as the adolescent pair of Vraja.” pādodaka pada-dhūli,tāhe mora snāna keli, dhūli kori mastaka bhūṣaṇa padajala kori pāna, śirete kori dhāraṇa, yāte hoy vāñchita pūraṇa “I playfully bathe in their foot-water and foot-dust, and I decorate my head with these items. By drinking this foot-water and keeping it on my head all my desires will be fulfilled.”
  4. Tridandisvami Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja North Shore, Hawaii: January 26, 2007 [Respected Harikatha Readers, This year, 2019, Shri Ramanujacarya’s disappearance day is February 15th (in India). The following is a transcription of Shrila Gurudeva's informal darsana, given in North Shore, Hawaii, on January 26, 2007. That informal darsana took place with only the devotees in his traveling party, so we especially thank his personal cook, Madhuvrata dasa brahmacari, for sending us the sound-file. Shrila Gurudeva's talk in Hawaii was brief, and therefore we have included excerpts from his lecture given in Mathura, in 2000, in brackets, to fill out the history.] Shri Ramanujacarya was born in South India. He is an incarnation of Laksmana. The word ‘anuja’ means ‘younger brother’. Rama-anuja refers to the younger brother of Lord Rama; therefore, he is Ramanuja. In Kali-yuga, he is the acarya of the Shri (Laksmi) Sampradaya. He is the disciple of Yamunacarya. As a boy, he was exceptionally intelligent. At a very young age, he knew all Sanskrit grammar (vyakarana), literature (sahitya), and all the deep conclusions of the Vedic scriptures. [Shri Ramanujacarya is an incarnation of Laksmana (Lord Rama’s younger brother), and he accepted the Shri Sampradaya. Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada took many teachings from him, such as the duties of the sannyasi, the duties of the disciple, and the etiquette of the Vaisnava. He utilized one-hundred eight teachings. We follow these teachings, and we have also published them in our Bhagavata Patrika and Gaudiya Patrika (Hindi and Bengali Magazines).] His teacher, Yadavacarya, was a follower of the Mayavada (the theory that all variety and individuality are illusion) and Advaitavada (the theory that the only truth is impersonal undifferentiated oneness) philosophies. One day, his teacher began to explain his understanding of the beauty of Shri Krishna’s eyes. In this regard Chandogya Upanisad uses the word ‘kapyasam.’ Yadavacarya explained that ‘kapi’ means ‘monkey’, and that the monkey’s rear-end (kapi-asam) is reddish on both sides. He concluded that Krishna’s lotus eyes are like a monkey’s rear-end. Hearing this, Ramanuja began to weep. Later, when Ramanuja was massaging Yadavacarya, he told him, “The explanation you have given for kapyasam is wrong. ‘Kapi’ can be understood to mean ‘that which takes water from everywhere’. Who takes water? The sun. The word ‘asam’ also means ‘to blossom’, so the word ‘kapi-asam’ can be understood as ‘that which blossoms under the sun,’ or, in other words, ‘the lotus flower’. Thus, we can understand the verse to mean that the Lord’s eyes are as beautiful as the lotus flower.” [Shri Ramanujacarya took birth in a simple family. His mother and father were not very wealthy, but they were of a high brahmana caste and they were very learned. Ramanuja was an outstanding boy from his childhood. While under the guidance of a Mayavadi guru named Yadavacarya, he was very careful in his studies. One day, when his guru was giving an impersonal explanation of a verse that contained the word kapyasana, he compared the lotus-eyes of the Lord to the hind part of a monkey which is reddish near its tail. Hearing this from his gurudeva’s mouth, Ramanuja began to cry in great pain. He felt grief in his heart that his gurudeva had used such a bad analogy for describing the lotus-like eyes of the Lord. After collecting himself, he very politely asked if he could say something about the verse. Yadavacarya assented, and Ramanuja very nicely gave many explanations according to Sanskrit grammar. He said that the term kapyasana actually means one who brings water, and that is the sun. The lotus blossoms by the potency of the sun, and therefore the Lord’s eyes are compared to the lotus, not the monkey.] Ramanuja’s teacher became astonished, thinking, “If this boy is so knowledgeable at such a young age, what will he do when he is grown up? If he remains alive, this Mayavada teaching will be finished.” His teacher then planned to murder him. [When Yadavacarya heard this, he thought, “This boy is dangerous. He is very expert and is giving such nice explanations. In the future he might uproot all the impersonal teachings from the Vedas, and so I must kill him.”] Thinking to trick Ramanuja, Yadavacarya told him that he was going to travel with all his students to do some preaching, and that Ramanuja should also accompany them. Ramanuja was a very sincere and innocent boy, so he didn’t understand his teacher’s intentions. Then, when they were all in a very deep forest, they decided that this would be the time to murder him. Govinda, his cousin-brother, told him of their plan, and urged him to quickly flee from there. Therefore, in the middle of the night, Ramanuja told them that he was going to the toilet, and he ran away. Now alone, he suddenly saw a hunter, along with his wife, holding a hurricane light. The man asked him, “Where are you going?” Ramanuja answered, “I am going to Kancipuram.” The man replied, “We are also going there, so come with us.” When he arrived at Kancipuram, his own village, which was very far away, those persons disappeared. Ramanuja then began to weep. He understood that it was certainly the Supreme Personality of Godhead, Narayana Himself, along with His eternal consort, Laksimi-devi, who had saved his life. [Throughout the day and night, he passed through the dense forest. It was difficult for him to discern his way, especially at night. The Lord, seeing His dear devotee in such a state, then appeared in the form of Bharadraja and, holding a lantern in His hand, showed Ramanuja the way. Thus, within no time at all, Shri Ramanuja crossed the entire distance of the forest and found that he was standing outside his village.] Sometime later, Ramanuja’s teacher returned to the village. He had been thinking that perhaps a lion or tiger had eaten Ramanuja, and he was very happy. However, when he arrived, he saw that Ramanuja was alive. He called him and told him to forget everything that had happened, Ramanuja again resumed his Sanskrit studies with Yadavacarya. [After some days, out of compassion for Yadavacarya and with a desire to deliver him, he again began studying under his guidance. After some years, Ramanuja converted Yadavacarya to Vaisnava philosophy, whereupon his teacher became his disciple. At one point thereafter, Ramanuja began hearing of the qualities of a great Vaisnava guru in South India by the name of Shri Yamunacarya, and he eventually became Shri Yamunacarya’s disciple.] Later he married. After his marriage, he began to teach boys in a Sanskrit school, and all the students liked him. [Later on he married, and his wife was very quarrelsome. Her behavior was discourteous and uncooperative, and incidents would often take place which he would somehow have to tolerate.] One day, a disciple of Shri Yamunacarya named Kancipurna came to the house of Ramanuja. He was from a very low-caste family, but he was a very high-class devotee. He came there along with his wife by the order of his Gurudeva, and he now began to give his association to Ramanujacarya. [A disciple of Shri Yamunacarya and elder god-brother of Ramanuja named Kancipurna came to Ramanuja’s village along with his wife. Ramanuja accepted Kancipurna as a siksa-guru.] One day, when Ramanujacarya’s wife was drawing water from the well, Kancipurna’s wife was also there drawing water. Some water from the bucket of Kancipurna’s wife fell into Ramanuja’s wife’s bucket. She immediately became very angry and started to insult the wife of Kancipurna with abusive language. When Kancipurna returned, his wife told him of the incident at the well, and he immediately left the house of Ramanujacarya. Upon hearing the reason why his siska-guru had departed, Ramanujacarya began to think, “I should not be with this lady. Somehow, I should give her up right away.” [One day, when Kancipurna’s wife was taking some water from a well, she met Ramanuja’s wife, who had also come to the well for drawing water. It so happened that while taking the water out of the well, some water from the pot of Kancipurna’s wife spilled into the pot of Ramanuja’s wife. Although this was a small accident, Ramanuja’s wife became furious and insulted Kancipurna’s wife with abusive language. Kancipurna became hurt when he later on heard about this, and, without informing Ramanuja, he and his wife left that place and went to Shri Rangam. When Shri Ramanuja came to know that his wife’s behavior had offended a Vaisnava, he felt very bad and thought, “She is committing vaisnava-aparadha; she has such an offensive mentality. I must do something about this.”] Later, Shri Yamunacarya sent Purnacarya to bring Ramanuja to him in Shri Rangam. However, Yamunacarya was very sick at that time, and, by the time Ramanuja arrived in Shri Rangam, he had departed from the vision of the world. Purnacarya, was sent there to bring him to Shri Rangam. Ramanuja used to give him so much honor – always offering him obeisances and treating him like his siksa-guru. While living with Ramanuja, Purnacarya began to impart the instructions he had received from his Gurudeva, Shri Yamunacarya. One day, when Ramanuja was teaching at the school, a hungry brahmana came there. Ramanuja told him, “If you go to my house to beg, my wife will give you something.” However, when the brahmana went there, Ramanuja’s very cruel wife said, “I can’t give you anything. Go! Get out of here!” The brahmana returned to Ramanuja, who then told him to go back to his house and tell my wife, “I am coming from the house of your father. He sent me to you, so please take this letter from him.” Ramanuja personally wrote the letter he gave to the brahmana to deliver to his wife. The letter stated, “Your brother will marry very soon, so you must come to your father’s house.” After reading the letter, Ramanuja’s wife began to honor that brahmana, and she gave him a large quantity of delicious prasadam. [One day, a hungry brahmana came to Ramanuja, asking for some food. Ramanuja sent this brahmana to his wife, telling him, “Go to my home and tell my wife that I sent you. She will give you some food.” When that brahmana came to Ramanuja’s wife, she boldly insulted him again and again. She told him he should get out of there, and that there was no food for him. Returning to Ramanuja, the brahmana reported what had happened, and Ramanuja replied, “Wait here for a few minutes.” He left and wrote a letter to his wife, as though it was written by her father, stating, “O my dear daughter, I am arranging the marriage of my son, your brother. So you should come. Please bring your husband with you.” Writing these words very nicely, he folded that letter and tied it with colorful threads. And, along with that, he sent a coconut and other auspicious items. He then gave that letter to the brahmana and said, “Now go again to my wife. She will welcome you nicely this time. The brahmana went again. After reading the letter, Ramanuja’s wife’s behavior completely changed. This time she welcomed him warmly and sweetly, and offered him all kinds of palatable food and sweets. When Ramanuja came home, his wife told him about the marriage. She cited her father’s request for both of them to come, and requested him to please come along. Ramanuja said, “No, I cannot come, for I am very busy; you may go now with this brahmana. Don’t be late.”] When his wife left to go to the house of her father, Ramanuja also left that house. He went to Shri Rangam to meet his Gurudeva, Shri Yamunacarya, but Yamunacarya had left his body just before Ramanuja arrived. Ramanuja saw that many devotees were walking with the transcendental body of Yamunacarya. All of his disciples were weeping as they carried his body to be placed in samadhi. [After his wife left with that brahmana, Ramanuja locked the door of his house and went to Shri Rangam to meet his Gurudeva, Shri Yamunacarya. He wanted to take sannyasa from him, but when he reached Shri Rangam, he found that Shri Yamunacarya had just passed away and his disciples were walking in procession with his divine body. Ramanuja felt very disheartened and sad.] He told them, “I have accepted Yamunacarya as my Gurudeva. I want to see his face.” Yamunacarya’s disciples stopped and lifted the cloth from his body. Ramanuja could see that three of Yamunacarya’s fingers were folded. [He asked them to stop for a moment. He wanted them to uncover the transcendental body so that he could take darsana of his Gurudeva’s divine form. He observed that all the fingers on one of his Gurudeva’s hands were open, and on the other, three fingers were closed. He inquired from the disciples all around as to why this was, and he wanted to know when it happened. No one could answer. They said, “We didn’t notice it before; it must have happened just now.”] He promised in front of all present, ‘I will write the Shri-bhasya commentary on the Vedanta-sutra.” One of the fingers immediately became straight. He then said, “I will take sannyasa,” and the second finger relaxed. Lastly, he said, “I will preach the mission of my Gurudeva, Yamunacarya”, at which time the last finger relaxed and became straight. Seeing this, everyone present became astonished. [Ramanuja became silent, and after some time he spoke, addressing Shri Yamunacarya’s transcendental body. He said, “Now, I will first of all write a Vaisnava commentary on Vedanta, and I will preach that Vaisnava commentary throughout India.” One finger opened, and Ramanuja spoke further, “I will take tridandi-sannyasa right now, and I will preach the message of vaisnava-dharma and your teachings.” When Shri Yamunacarya heard that, his second finger opened. Ramanuja then said, “I will systematically write about Vaisnava etiquette, explaining the behavior required to execute pure devotional service, and what precautions should be taken. I will also preach this throughout India.” After uttering this third statement, Shri Ramanujacarya observed, along with all present, that three of Yamunacarya’s fingers had now opened. Then and there, Shri Ramanujacarya formally accepted tridandi sannyasa from Shri Yamunacarya.] After Yamunacarya was given Samadhi, Ramanujacarya was elected to become the next acarya, as Yamunacarya’s successor. He immediately said, “I will not become the next acarya right away. Give me time. Give me two years.” He then spent some time with each of the prominent disciples of Yamunacarya. He served them and heard from them what they had learned from their Gurudeva. Only after hearing from them for two years did he accept the post of acarya. [Shri Ramanujacarya had now formally taken sannyasa initiation from Shri Yamunacarya. Afterwards, all the disciples of Shri Yamunacarya, who were great scholars and who had served their Gurudeva for so many years, came together. Having seen the extraordinary characteristics and personality of Shri Ramanujacarya, they collectively decided that he should be appointed as the next acarya after their Guru, and they honored him with the acarya seat in Shri Rangam. Shri Ramanujacarya accepted the orders of his god-brothers, but before sitting and acting as the acarya, he went to each of his god-brothers, for two months, four months, six months, or one year, and served each of them. He thus formally endeavored to understand the teachings of Shri Yamunacarya, since he had not gotten the opportunity to spend much time with him. After serving and satisfying them, he commenced his role as acarya of the Shri Sampradaya in Shri Rangam.] Later, the ruler of that country, King Koluttunga II, heard that Ramanujacarya was very strongly preaching his philosophy. Koluttunga II wanted him killed, fearing that if he remained alive, the Saiva Sampradaya (comprised of so-called devotees of Lord Siva) would be finished. He sent a message telling Ramanujacarya to come at once for a debate. Ramanujacarya and all his associates knew that the king wanted to kill him. His disciple Kuresh told him, “Gurudeva, please do not go. I will go in your place. Please give me your danda and sannyasa cloth.” Insisting, Kuresh took them from him and gave him his own white cloth. He told Ramanuja to leave that place at once. Then, having taken his Guru’s sannyasa cloth and danda, Kuresh went to the palace of the king. In the palace there was a great debate, during which Kuresh defeated all the king’s pandits. However, Kuresh was alone, so the king’s pandits told everyone that he had been defeated. They forcibly detained him, and only released him after blinding him by plucking out both of his eyes. He then began to search for his Gurudeva, who was now very far away. Fortunately, after some time, he came to the same village where Ramanujacarya was residing. Within that village there were two disciples – one very rich and one very poor. Ramanujacarya told his disciples to go to the house of the rich devotee, because his group was more than fifty in total, and ask him to prepare prasadam and a place to stay for all of them. Two of Ramanuja’s disciples went to the rich man’s house and gave him this message. The rich man felt extremely happy and became totally absorbed in preparing for the arrival of Ramanujacarya and all of his devotees. However, he didn’t come back out to share these plans with his two god-brothers at the door. After waiting for some time, those disciples went back to Ramanujacarya and told him that they had gone to the house of that rich devotee, but he had left them waiting and had not come back to them. Ramanujacarya replied, “Oh, then we will all go to the house of that poor man.” That very poor brahmana used to go and beg for ingredients so that his wife could cook prasadam. He had only one piece of proper cloth, which his wife used, so when he would go begging, he would take the cloth of his wife. On that particular day, after midday, he could not collect any more, and he decided to return home. In the meantime, before his return, Shri Ramanujacarya, with all of his disciples, suddenly came to his house. His wife was very happy to see her Gurudeva, but she also felt very ashamed because she had no proper cloth to wear. Shri Ramanuja understood this, and he gave her his own chadar. She wrapped this around herself and came in his presence. After she gave a mat for her Gurudeva and his followers to sit on, she began to wonder, “How shall I arrange prasadam for everyone?” She remembered that one of her neighbors, who was a rich businessman, was very attracted to her and had lusty desires toward her. He had previously told her of his desires, but she was very chaste and had always rejected his proposals. However, in her current predicament, she went to that man and told him that she would fulfill his desire. She was thinking, “What is the use of my chastity if I cannot serve my Gurudeva? For my Gurudeva, I should be prepared to do anything.” She told that rich man, “I am ready to do what you want, but in return I want you to arrange many ingredients so that I can cook and give prasadam to my Gurudeva and all of his disciples.” Hearing this, the rich man became very joyful and gave her more than what she wanted. Taking all that he gave her, she prepared very good prasadam for all the devotees, and everyone was happy. While Ramanujacarya and all the devotees were resting after prasadam, her husband returned home. He asked her, “Gurudeva and all his disciples have come. How are we going to arrange for their needs?” She replied, “I have done everything. There is nothing to worry about. They have all taken prasadam and are resting now.” Her husband asked, “How did you make all those arrangements?” She began to tell him the story about the lusty neighbor. She said, “I was thinking that my Gurudeva has come; if I cannot serve him, then what is the use of my chastity? So I went and told that lusty man that if he would give me all the ingredients to make very nice prasadam, then I would offer myself. He did as I asked, so now that it is night I must go to him.” Her husband told her, “I will come with you.” It was raining at that time, so they took an umbrella and went to the house of that rich person along with the mahaprasadam. The wife entered his home alone, and the man became very happy. The man asked her, “It is raining heavily tonight, and it appears you have come all alone. Didn’t anyone bring you?” She told him, “My husband came with me,” and she gave him the prasadam remnants of Ramanujacarya. The lusty man took those remnants and became totally transformed. He fell flat at the lotus feet of that lady and begged her, “Excuse me. Excuse me.” The lady and her husband then returned to their house. The next day, their neighbor came to Ramanujacarya and prayed to him, “I want to be initiated by you.” Ramanujacarya then initiated him. In the meantime, Kuresh arrived in the village of the poor devotee couple where Ramanujacarya was staying. Seeing Kuresh, Ramanujacarya called out his name. Kuresh went to his Gurudeva and wanted to take his darsana, but he had no eyes. Ramanujacarya put his hand over Kuresh’s wounds and two eyes at once manifested. He could see again. Afterward, Ramanujacarya went to North India. After traveling for a long time, he eventually arrived in Kashmir. He went to Sarada-pith, the place of Sarada-devi, where he came across the Bodhayana-bhasya (commentary) of Vedanta-sutra. This Bodhayana commentary contained Vaisnava philosophical conclusions, not Mayavada theories. In the library at Sarada-pith he read that commentary, and in the night he took that book. and escaped with Kuresh They fled from there, but the Kashmiri pandits followed them. Finally, the pandits took the book and returned to their own place. Ramanujacarya was very unhappy, but Kuresh told him, “Gurudeva, do not be unhappy. I have also read that book, and I remember all its contents. I will write them down.” Later he did this, and he gave the writings to Ramanujacarya. Ramanujacarya then wrote his Shri-bhasya on Vedanta-sutra [* See Endnote] and fulfilled the three desires of his Gurudeva, Yamunacarya. [When Shri Ramanujacarya officially became the acarya, he began very strongly preaching the cult of Shri Yamunacarya. In South India, two impersonalist sects are very prominent: Saiva and Sankaracarya. Sankaracarya’s followers subscribe to the Vedanta sutras like "sarvam kalvidam brahma" and "tat tvam asi." They think themselves impersonal brahma (God), and they think everything comes from brahma. The Saiva School considers Lord Siva to be the ultimate truth, and they want to merge into him. This is the basic difference between the two. Shri Ramanujacarya refuted and defeated all impersonalism by his very strong and effective preaching.] Gaura premanande [*Endnote: Shri Ramanujacarya has also refuted the arguments of Sankara in his own commentary on the Vedanta-sutra, which is known as the Shri-bhasya: "Shri Sankaracarya has tried to equate the Pancaratras with the philosophy of the atheist Kapila, and thus he has tried to prove that the Pancaratras contradict the Vedic injunctions. The Pancaratras state that the personality of jiva called Sankarsana has emerged from Vasudeva, the supreme cause of all causes, that Pradyumna, the mind, has come from Sankarsana, and that Aniruddha, the ego, has come from Pradyumna. But one cannot say that the living entity (jiva) takes birth or is created, for such a statement is against the injunction of the Vedas. As stated in the Katha Upanisad (2.18), living entities, as individual spiritual souls, can have neither birth nor death. All Vedic literature declares that the living entities are eternal. Therefore when it is said that Sankarsana is jiva, this indicates that He is the predominating Deity of the living entities. Similarly, Pradyumna is the predominating Deity of the mind, and Aniruddha is the predominating Deity of the ego. "It has been said that Pradyumna, the mind, was produced from Sankarsana. But if Sankarsana were a living entity, this could not be accepted, because a living entity cannot be the cause of the mind. The Vedic injunctions state that everything-including life, mind and the senses-comes from the Supreme Personality of Godhead. It is impossible for the mind to be produced by a living entity, for the Vedas state that everything comes from the Absolute Truth, the Supreme Lord. "Sankarsana, Pradyumna and Aniruddha have all the potent features of the absolute Personality of Godhead, according to the revealed scriptures, which contain undeniable facts that no one can refute. Therefore these members of the quadruple manifestation are never to be considered ordinary living beings. Each of Them is a plenary expansion of the Absolute Godhead, and thus each is identical with the Supreme Lord in knowledge, opulence, energy, influence, prowess and potencies. “The evidence of the Pancaratras cannot be neglected. Only untrained persons who have not genuinely studied the Pancaratras think that the Pancaratras contradict the srutis regarding the birth or beginning of the living entity. In this connection, we must accept the verdict of Shrimad-Bhagavatam, which says, `The absolute Personality of Godhead, who is known as Vasudeva and who is very affectionate toward His surrendered devotees, expands Himself in quadruple forms who are subordinate to Him and at the same time identical with Him in all respects.' The Pauskara-samhita states, `The scriptures that recommend that brahmanas worship the quadruple forms of the Supreme Personality of Godhead are called agamas .' In all Vaisnava literature it is said that worshiping these quadruple forms is as good as worshiping the Supreme Personality of Godhead Vasudeva, who in His different expansions, complete in six opulences, can accept offerings from His devotees of the results of their prescribed duties. “Worshiping the expansions for pastimes, such as Nrsimha, Rama, Sesa and Kurma, promotes one to the worship of the Sankarsana quadruple. From that position one is raised to the platform of worshiping Vasudeva, the Supreme Brahman. In the Pauskara-samhita it is said, `If one fully worships according to the regulative principles, one can attain the Supreme Personality of Godhead, Vasudeva.' It is to be accepted that Sankarsana, Pradyumna and Aniruddha are as good as Lord Vasudeva, for They all have inconceivable power and can accept transcendental forms like Vasudeva. Sankarsana, Pradyumna and Aniruddha are never born, but They can manifest Themselves in various incarnations before the eyes of pure devotees. This is the conclusion of all Vedic literature. “That the Lord can manifest Himself before His devotees by His inconceivable power is not against the teaching of the Pancaratras. Since Sankarsana, Pradyumna and Aniruddha are, respectively, the predominating Deities of all living entities, the total mind and the total ego, the designation of Sankarsana, Pradyumna and Aniruddha as `jiva,' `mind' and `ego' are never contradictory to the statements of the scriptures. These terms identify these Deities, just as the terms `sky' and `light' sometimes identify the Absolute Brahman. "The scriptures completely deny the birth or production of the living entity. In the Parama-samhita it is described that material nature, which is used for others' purposes, is factually inert and always subject to transformation. The field of material nature is the arena of the activities of fruitive actors, and since the material field is externally related with the Supreme Personality of Godhead, it is also eternal. In every samhita, the jiva (living entity) has been accepted as eternal, and in the Pancaratras the birth of the jiva is completely denied. Anything that is produced must also be annihilated. Therefore if we accept the birth of the living entity, we also have to accept his annihilation. But since the Vedic literatures say that the living entity is eternal, one should not think the living being to be produced at a certain time. In the beginning of the Parama-samhita it is definitely stated that the face of material nature is constantly changeable. Therefore `beginning,' `annihilation' and all such terms are applicable only in the material nature. "Considering all these points, one should understand that Sankaracarya's statement that Sankarsana is born as a jiva is completely against the Vedic statements. His assertions are completely refuted by the above arguments. In this connection the commentary of Shridhara Svami on Shrimad-Bhagavatam (3.1.34) is very helpful." For a detailed refutation of Sankaracarya's arguments attempting to prove Sankarsana an ordinary living being, one may refer to Shrimat Sudarsanacarya's commentary on the Shri-bhasya, which is known as the Sruta-prakasika. (Shri Caitanya-caritamrta Adi-lila, 5.41 purport by Shrila Prabhupada Bhaktivedanta Swami Maharaja)]
  5. A108-AI

    Shrila Madhvacharya

    Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja 12 October 2005 [This year, 2019 February 14, (in India) is the disappearance day of Shri Madhvacharya, our sampradaya-acharya. Shrila Narayana Gosvami Maharaja gave this slecture on his appearance day October 13, 2005 in Mathura. To hear this lecture, please click on this link.] Today is the appearance day of Shri Madhvacharya, who is the sampradaya-acharya of our Brahma-Madhva-Gaudiya Vaishnava Sampradaya.*[See Endnote 1] He appeared in a place called Pajaka-ksetra. His father's name was Madhvagaya, his mother's name was Vedavidya, and his childhood name was Vasudeva. He took sannyasa at a very young age, and his sannyasa-name was Purna-prajna. His sannyasa-guru, who followed the mayavada philosophy of impersonalism, was named Shri Acyuta-preksa. Madhavacharya took birth in Udupi, and his life was quite astonishing. He was an incarnation of Hanuman, Bhima, and Vayu – so he was very strong. There was once a businessman who was trading in gopi-candana (tilaka). His boat became stuck in the mud and could not go forward. At that time Shrila Madhvacharya had been bathing in the ocean, and he saw the big ship full of large pieces of gopi-candana there. He was approached by that businessman, and in order to assist him, he pushed the boat – by himself. He was so strong that the boat started moving, and he was offered a very big piece of candana as a gift, in appreciation. In the meantime, while the boatmen were unloading the candana, that piece was broken, and a very beautiful deity of Krishna manifested from inside. That Deity's name was of Bala-gopala - Dadhi-manthana Gopala. This Gopala Deity carries Mother Yasoda's stick for churning yogurt. He became very happy. Although the Deity was very heavy, he took the Deity on his shoulder, and, carrying Him to Udupi, he sang a song to Him that came spontaneously from his heart. In other words, as he walked the seven miles to Udupi, he composed the song called Dvadasa-stotra (Twelve Prayers). He carried the Deity there himself, composing many stavas and stutis (hymns and prayers) to Gopala, and after reaching Udupi, he established Gopal there. Shrila Madhvacharya wrote many books, and especially important are his three commentaries on Brahma-sutra – Brhad-bhasya and two Anubhasyas. In the Brhad-bhasya, he gave evidences for the presentation of his suddha-dvaita-vada philosophy. This philosophy states: Lord Shri Krishna, God, is the supreme eternal, the supreme living entity, the Supreme Self. The purpose of the entire yoga system is to concentrate the mind on this Supreme Self. We are not the Supreme Self. That should be understood. The Supreme Self is God. This is suddha-dvaita-vada – pure dualism. God is different from me. He is supreme and I am subordinate. He is great, and I am small. He is infinite and I am infinitesimal. In his commentary, Shrila Madhvacharya wrote his own composition in the form of Sanskrit verses, defeating the impersonal conception of Shri Sankaracharya. All the Vaishnava sampradaya-acharyas, like Shri Ramanujacharya, Vishnusvami and Nimbaditya, have contributed to defeating the theories of Shri Sankaracharya, and Shrila Madhvacharya did this especially with his philosophy of suddha-dvaita-vada or bheda-vada (pure dualism). The Srutis (Vedic scriptures) have described both principles: that the individual soul is the same as God and also that the soul is different from Him. In most cases, however, prominence has been given to the aspect of difference. In his writings, Shrila Madhvacharya has described five differences: There is an eternal difference between God and the jiva (the infinitesimal living entity), God and maya (the Lords deluding, material potency), maya and the jiva, one jiva and another jiva, and one feature of maya and another feature of maya. All the four bona fide sampradayas are Vaishnava-sampradayas. This means there is similarity in their goal and object of worship. They all worship Vishnu-tattva (The Supreme Lord in His plenary manifestation). The followers of Shri Ramanujacharya-sampradaya worship Shri Laksmi-Narayana, and in the sampradaya of Shrila Madhvacharya there is worship of Bala-gopala Krishna. Shrila Madhvacharya established four main Mathas (temples). In each of these Mathas there were two sannyasis, so in total there were eight sannyasis. These eight sannyasi acharyas practiced worshiping Lord Krishna in the mood of the gopis, but this worship was not given to the general population. Shriman Mahaprabhu saw some lacking in the conception of Shrila Madhvacharya, and He adjusted that. Shri Kavi Karnapura and Shri Baladeva Vidyabhusana have both declared that our Sampradaya-acharya is Shrila Madhvacharya. In our disciplic succession we see that Shrila Madhavendra Puri took initiation from Shrila Laksmipati Tirtha in the Madhva-sampradaya. Therefore we have a connection with Shri Madhvacharya, although we are especially related with Shrila Madhavendra Puri. Shri Advaita Acarya and Shri Nityananda Prabhu are related with Shrila Madhavendra Puri, and Madhavendra Puri is related with Shri Madhvacharya. Some people do not accept the position of Shri Madhvacharya – that he is our Sampradaya-acharya.*[See Endnote 2] Some sahajiyas and caste gosvamis cannot reconcile this. They say that Shrila Baladeva Vidyabhusana was not in our sampradaya, because he was in the Madhva-sampradaya.*[See Endnote 3] But actually, our sampradaya is related to Shrila Madhvacharya. Shrila Bhaktivinoda Thakura has therefore said very strongly that those who do not accept Shrila Baladeva Vidyabhusana or Shrila Madhvacharya have no relation to pure bhakti. They are kali-chela, disciples of the personality of Kali-yuga . We must understand all these established philosophical truths. Then we can understand who Shrila Madhvacharya is, and what our relation with him is. We are Vaishnava sannyasis. We have the sannyasa name "Bhaktivedanta". I want that especially those who are in the renounced order, sannyasis, should learn and remember at least some of the sutras (aphorisms) of Vedanta. They should remember at least twenty-five sutras, together with their meaning and explanation. If you remember at least ten sutras of the Brahma-sutra, from the first one up to the tenth, you will find all philosophy there. In the Shrimad-Bhagavatam's four original verses, the entire Shrimad-Bhagavatam is present, and this is also the case with Brahma-sutra; all the sutras are included in the first ten. You should surely remember them, otherwise you will be defeated by mayavada philosophers. Gaura-premanande hari hari bol! *Endnote 1: Chaitanya Mahaprabhu next arrived at Udupi, the place of Madhvacharya, where the philosophers known as Tattvavadis resided. There He saw the Deity of Lord Krishna and became mad with ecstasy. PURPORT Shripada Madhvacharya took his birth at Udupi, which is situated in the South Kanarada district of South India, just west of Sahyadri. This is the chief city of the South Kanarada province and is near the city of Mangalore, which is situated to the south of Udupi. In the city of Udupi is a place called Pajaka-ksetra, where Madhvacharya took his birth in a Sivalli-brahmana dynasty as the son of Madhyageha Bhatta, in the year 1040 Sakabda (A.D. 1119). According to some, he was born in the year 1160 Sakabda (A.D. 1239). In his childhood Madhvacharya was known as Vasudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvacharya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maniman lived near his abode in the form of a snake, and at the age of five Madhvacharya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyasa at the age of twelve. Upon receiving sannyasa from Acyuta Preksa, he received the name Purnaprajna Tirtha. After traveling all over India, he finally discussed scriptures with Vidyasankara, the exalted leader of Srngeri-matha. Vidyasankara was actually diminished in the presence of Madhvacharya. Accompanied by Satya Tirtha, Madhvacharya went to Badarikasrama. It was there that he met Vyasadeva and explained his commentary on the Bhagavad-gita before him. Thus he became a great scholar by studying before Vyasadeva. By the time he came to the Ananda-matha from Badarikasrama, Madhvacharya had finished his commentary on the Bhagavad-gita. His companion Satya Tirtha wrote down the entire commentary. When Madhvacharya returned from Badarikasrama, he went to Ganjama, which is on the bank of the river Godavari. There he met with two learned scholars named Sobhana Bhatta and Svami Sastri. Later these scholars became known in the disciplic succession of Madhvacharya as Padmanabha Tirtha and Narahari Tirtha. When he returned to Udupi, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Shri Krishna, he saw that a large boat containing goods for Dvaraka was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhvacharya agreed to take some gopi-candana. He received a big lump of gopi-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Krishna. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhvacharya received the Deity of Krishna in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Madhvacharya personally brought this Deity to Udupi. Madhvacharya had eight disciples, all of whom took sannyasa from him and became directors of his eight monasteries. Worship of the Lord Krishna Deity is still going on at Udupi according to the plans Madhvacharya established. Madhvacharya then for the second time visited Badarikasrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvacharya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvacharya visited the king, he engaged the king in that work and departed with his disciples. Often in the province of Ganga-pradesa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvacharya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvacharya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tirtha was attacked by a tiger, Madhvacharya separated them by virtue of his great strength. When he met Vyasadeva, he received from him the salagrama-sila known as Astamurti. After this, he summarized the Mahabharata. Madhvacharya's devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Srngeri-matha, established by Sankaracharya, became a little perturbed. At that time the followers of Sankaracharya were afraid of Madhvacharya's rising power, and they began to tease Madhvacharya's disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvacharya was not in line with Vedic principles. A person named Pundarika Puri, a follower of the Mayavada philosophy of Sankaracharya, came before Madhvacharya to discuss the sastras. It is said that all of Madhvacharya's books were taken away, but later they were found with the help of King Jayasimha, ruler of Kumla. In discussion, Pundarika Puri was defeated by Madhvacharya. A great personality named Trivikramacharya, who was a resident of Vishnumangala, became Madhvacharya's disciple, and his son later became Narayanacharya, the composer of Shri Madhva-vijaya. After the death of Trivikramacharya, the younger brother of Narayanacharya took sannyasa and later became known as Vishnu Tirtha. It was reputed that there was no limit to the bodily strength of Purnaprajna, Madhvacharya. There was a person named Kadanjari who was famed for possessing the strength of thirty men. Madhvacharya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Shrila Madhvacharya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upanisad. For further information about Madhvacharya, one should read Madhva-vijaya, by Narayanacharya. The acharyas of the Madhva-sampradaya established Udupi as the chief center, and the monastery there was known as Uttararadhi-matha. A list of the different centers of the Madhvacharya-sampradaya can be found at Udupi, and their matha commanders are (1) Vishnu Tirtha (Soda-matha), (2) Janardana Tirtha (Krishnapura-matha), (3) Vamana Tirtha (Kanura-matha), (4) Narasimha Tirtha (Adamara-matha), (5) Upendra Tirtha (Puttugi-matha), (6) Rama Tirtha (Sirura-matha), (7) Hrsikesa Tirtha (Palimara-matha), and (8) Aksobhya Tirtha (Pejavara-matha). (Chaitanya-caritamrta, Madhya-lila, 9.246 purport by Shrila Prabhupada Bhaktivedanta Swami Maharaja)] [Endnote 2: "Objection 4: While touring in South India, Shriman Mahaprabhu went to Udupi. There he had a discussion with a tattva-vadi acharya, who was in Shri Madhva Acarya's sampradaya. Mahaprabhu refuted the views of the tattva-vadis, so He can never be included in that sampradaya. "Refutation: Shriman Mahaprabhuji did not directly refute Madhva Acarya's ideas about suddha-bhakti. Rather, He refuted the distorted opinions of the tattva-vadis which had entered into the Madhva Sampradaya in the course of time. Readers can understand this simply by looking in this section of Shri Chaitanya-caritamrta (Madhya 9. 276-277) prabhu kahe,--karmi, jnani,--dui bhakti-hina tomara sampradaye dekhi sei dui cihna sabe, eka guna dekhi tomara sampradaya satya-vigraha kari' isvare karaha niscaye "Karmis and jnanis are devoid of devotion, and it is seen that both of these are respected in your sampradaya. Still, in your sampradaya there is one very great quality – the form of Bhagavan or Shri vigraha has been accepted. Not only this, but Shri vigraha has also been accepted as Vrajendra-nandana Shri Krishna Himself. He is worshipped in your sampradaya in the form of Nrtya-Gopala." "This proves that Shriman Mahaprabhu refuted distortions which later entered the Madhva Sampradaya in the course of time. He did not refute Madhva Acarya's opinions on suddha-bhakti or the fundamental conclusions that he expressed in his commentaries. On the contrary, we have already shown that literatures such as Tattva-sandarbha and Sarva-samvadini have been based on the conclusions of Shri Madhva and his disciples and grand-disciples. In this connection we should point out that a difference of sampradaya does not generally arise from some minor difference of opinion. Rather, the difference between sampradaya comes from the differences of theory about the principal object of worship." ((Bhakti Prajnana Kesava Gosvami, His Life and Teachings, pages 423-424) Shri Chaitanya Mahaprabhu accepted the chain of disciplic succession from Madhva Acarya, but the Vaishnavas in His line do not accept the tattva-vadis, who also claim to belong to the Madhva-sampradaya. To distinguish themselves clearly from the tattva-vadi branch of Madhva's descendants, the Vaishnavas of Bengal prefer to call themselves Gaudiya Vaishnavas. Shri Madhva Acarya is also known as Shri Gauda-purnananda, and therefore the name Madhva-Gaudiya-sampradaya is quite suitable for the disciplic succession of the Gaudiya Vaishnavas. Our spiritual master, Om Vishnupada Shrimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, accepted initiation in the Madhva-Gaudiya-sampradaya. (Chaitanya-caritamrta – Adi-lila 1.19, purport by Shrila Prabhupada Bhaktivedanta Swami Maharaja)] [*Endnote 3: "Of the four Vaishnava sampradaya-acharyas, only Madhva Acarya is celebrated by the name of tattva-vadi. Since Shri Jiva Gosvami has personally established tattva-vada, the Vaishnavas of the Madhva-Gaudiya Sampradaya are therefore tattva-vadis. In the third sloka of the mangalacarana (auspicious invocation) of Tattva-sandarbha, Shri Jiva Gosvami glorifies his guru Shri Rupa Gosvami and his paramguru Shri Sanatana Gosvami as 'tattvajnapakau' (the acharyas who proclaim tattva). Similarly, the crown of the dynasty of vaisnava acharyas, Shri Baladeva Vidyabhusana Prabhu, has also designated Shri Rupa and Shri Sanatana as 'tattvavid-uttamau' (the highest of all knowers of tattva) in his commentary on this same sloka.| "It is clear from this that Shri Jiva Gosvami has offered respect to Shri Madhva Acarya, and that Shri Baladeva Vidyabhusana has followed Jiva Gosvami in honoring Madhva Acarya. Baladeva Vidyabhusana Prabhu has not shown any prejudice towards Madhva Acarya. On the contrary, if we compare Jiva Gosvami with Baladeva Vidyabhusana, we find that Baladeva Vidyabhusana has glorified the two Gosvamis Shri Rupa and Sanatana more than Jiva Gosvami has. There is no doubt whatsoever that Shri Baladeva Vidyabhusana is situated in the amnaya-dhara (the transcendental current of conclusive evidence) or the parampara of Shri Gaura-Nityananda Prabhus and of Shrila Jiva Gosvamipada who immediately follows them. Shri Baladeva Vidyabhusana is in the ninth generation from Shri Nityananda Prabhu according to bhagavat-parampara, and in the eighth generation according to pancaratrika-parampara. Historians have accepted his pancaratrika-parampara as follows; Shri Nityananda, Shri Gauridasa Pandita, Hridaya Chaitanya, Shyamananda Prabhu, Rasikananda Prabhu, Nayanananda Prabhu and Shri Radha-Damodara. Shri Baladeva Prabhu is the initiated disciples of this Shri Radha-Damodara and is also the most prominent siksa disciple of Shri Vishvanatha Chakravarti. "Historians have declared that in no branch of the Madhva guru-parampara were there any brilliant scholars of such widespread fame as Baladeva. In fact, at that time no one in any sampradaya anywhere in India could equal Shri Baladeva's knowledge in logic, in Vedanta and in sastra such as the Puranas and itihasas. It is true that he stayed for some days in the most prominent matha established by Shri Madhva Acarya in Udupi, and that he studied the Shri Madhva commentary on Vedanta; however, the Shri Gaudiya Sampradaya was more of an influence upon him than was the Shri Madhva Sampradaya. "It is natural for scholarly personalities, who are worshipable throughout the worlds and who are the preceptors of great precepts, to follow in the lotus footsteps of the Vaishnava acharyas of the very influential Madhva-Gaudiya Sampradaya. Shri Baladeva thoroughly studied the commentary of Madhva, and also made a meticulous study of the commentaries of Sankara, Ramanuja, Bhaskara Acarya, Nimbarka, Vallabha and others. It is illogical to say that he is included in each one of those sampradayas because he had studied those groups of philosophers. "Shri Baladeva Prabhu has described historical events and quoted the conclusions of the previous Gaudiya Vaishnava acharyas in many literatures, such as his Govinda-bhasya, Siddhanta-ratnam, Prameya-ratnavali and his commentary on Tattva-sandharba. He has enabled all the philosophers of the world to understand that the Shri Gaudiya Vaishnava Sampradaya is included within the Madhva Sampradaya. In this regard all the scholars of the world, eastern and western, ancient and modern, have bowed their heads in reverence, and have unanimously accepted the siddhanta and opinions of Shri Baladeva Vidyabhusana Prabhu. "Shri Baladeva Vidyabhusana was sent by Shri Vishvanatha Chakravarti to protect the honor of the Gaudiya Vaishnava sampradaya in the Galata Gaddi in Jaipura. There he defeated the objecting panditas of the Shri sampradaya in scriptural debate. There are no second opinions about this. Does this not show that Shri Vishvanatha Chakravarti Thakura personally inspired his siksa disciple Baladeva Vidyabhusana to prove that the Gaudiya Vaishnavas are in the line of Madhva Acarya? Shrila Cakravarti Thakura sent his diksa disciple Shri Krishnadeva Sarvabhauma with Shri Baladeva to help him. If Shri Cakravarti Thakura had not been so aged and weak at that time, he certainly would have gone to Jaipur in person to take part in this debate about the sampradaya. He would also have established the very same conclusion as Shri Baladeva Vidyabhusana. There is no sound evidence to prove that Shri Baladeva Vidyabhusana was first an acharya or disciple in the Madhva Sampradaya. There may be hearsay and imaginative rumors, but no one has given any substantial proof." (Bhakti Prajnana Kesava Gosvami, His Life and Teachings, pages 416-419)]
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    Basaunti : Басоунти

    Basaunti Basaunti currently goes by the name of Basati. When Nanda Baba left Gokula-Mahavana with his family and moved to Chattikara (former Shakatikara), his friend Vrishabhanu Maharaja resided in Basaunti-grama. This place received the name Basaunti because he resided (basa karna) here. In Her youth Shrimati Radhika performed her adolescent pastimes (pauganda-lilas) in Basaunti. Басоунти В настоящее время Басоунти известна как Басати. Когда Нанда Махараджа с семьей покинул Гокула-Махаван и переехал в Чхаттикару (ранее Шакатикару), его друг Вришабхану Махараджа поселился в деревне Басоунти-грам, которая получила свое название, потому что он жил (баса карна) здесь. Здесь Шримати Радхика явила некоторые из Своих отроческих игр (пауганда-лилы).
  8. Guru from Radha-kunda. Gaudiya sampradaya. Гуру с Радха-кунды. Гаудия сампрадая.
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    Krishna - Audio Book Description: Shrila A.C. Bhaktivedanta Swami Prabhupada is speaking the text of the 'Krishna' book which was published in 1970. Language: English. Format: MP3. Content: Кришна - аудио книга Описание: Шрила А.Ч. Бхактиведанта Свами Прабхупада произносит текст книги "Кришна", изданной в 1970 году. Язык: английский. Формат: MP3. Содержание:


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