Events for July:
July 1, Thursday:
America: Disappearance of Srila Sanatana Goswami Prabhu. Guru (Vyasa) Purnima. Beginning of Caturmasya.
July 2, Friday:
Europe: Disappearance of Srila Sanatana Goswami Prabhu. Guru (Vyasa) Purnima. Beginning of Caturmasya.
(fast from sak, green leafy vegetables for one month. Caturmasya is not observed during Purusottama Adhika Masa)
July 6, Tuesday:
Disappearance of Srila Gopala Bhatta Gosvami
July 9, Friday:
Disappearance of Srila Lokanatha Gosvami
July 12, Monday:
America: fasting for Kamika Ekadasi
(Break fast tomorrow, from 5:59 to 10:49 a.m.)
July 13, Tuesday:
Europe: fasting for Kamika Ekadasi
(Break fast tomorrow, 04:00-04:26**)
July 16, Friday:
Amavasya. Disappearance of Om Visnupada Paramahamsa Parivrajakacaryavarya Sri Srila
Bhakti Raksaka Sridhara Deva-Goswami Maharaja.**
Europe: beginning of Purusottama Adhika Masa.
July 17, Saturday:
America: beginning of Purusottama Adhika Masa.
July 27, Tuesday:
America: fasting for Padmini Ekasai
(Break fast tomorrow, from 6:10 to 10:53 a.m.)
July 28, Wednesday:
Europe: fasting for Padmini Ekadasi
(Break fast tomorrow, 04:20-04:35**)
July 31, Saturday:
Purnima.
** N.B. European timings are calculated for London, those in America for California. Please check your local temple for exact date/times for your area. You might also want to try this site)
I do not know when the Disappearance of Srila Sridhara Maharaja is meant to observed in Europe, as it is not in the ISKCON Calendar.
Thursday/Friday (Europe):
Sri Guru Purnima:
Disappearance day of Sri Sanatana Goswami
Guru Purnima, the full moon, is when we observe the disappearance day
of Sri Sanatana Goswami. It is also the beginning of the Caturmasya vrata.
Sanatana Goswami made his advent in 1488 C.E. (Sakabda 1410), five
years before Rupa Goswami. He was born into a Sarasvata brahmana family
in Bengal. His father Kumara Deva had many sons, of which three, Sri
Amar (later Sanatana), Sri Santosa (Rupa), and Sri Vallabha (Anupama),
are remembered as great devotees.
During their childhood, Amar, Santosa and Vallabha were always absorbed
in bhava bhakti, and would play around the area, naming the forests
after the twelve forests of Vraja (Talavana, Madhuvana, Kamyavana,
etc.). They called their favourite bathing places Sri Radha-kunda and
Sri Syama-kunda. The brothers were educated by their maternal uncle in
the small village of Sakurma near the capital. Their teacher in
rhetoric was the esteemed Sri Vidyabhusanapada, and they were taught
philosophy by Sri Vidyavacaspati, the brother of Sarvaubhama
Bhattacarya.
In Sanatana's youth he had a dream in which a beautiful brahmana boy
gave him a copy of Srimad Bhagavatam. Feeling jubilant, he awoke only
to find no sign of either the book or the boy. In a sad mood he went
about his morning routine. During his morning puja, Krsna himsel,
disguised as a beautiful brahmana boy came and said,"Take this Srimad
Bhagavatam from Me, always study it, and you will attain perfection."
Thus Srimad Bhagavatam became Sanatana's life and soul, and he has
glorified it thus in his Krsna-lila-stava:
"O holy Bhagavata, you are my only company, my only friend, and my
guru. You are my greatest treasure and my personal saviour. You are the
emblem of my highest fortune and the very form of ecstasy. I offer by
obeisances unto you."
After some time Sanatana's paternal grandfather, Mukunda, died, and
Sanatana succeeded him in the post of Sakara Mallika to the Nawab
Hussein Shah, the moslem ruler of Gauda-desa. In this way Sri Rupa and
Sanatana became ministers, living at Ramakeli, the capital of
Gauda-desa. They received land from the government for their personal
use at Yusafpur and Cengutia Pargana in Fatehabad. There they built a
palace and mansions. The three brothers, Rupa, Sanatana and Anupama
being endowed with great devotion to the Lord made their home like Sri
Vrndavana, and planted auspicious trees there such as the Tamala,
Kadamba, Juthika and Tulasi. And although they were meant to be
ministers of the government, there they engaged in discoursing on
sastra with learned brahmanas and panditas as they had learnt from
Vidyavacaspati.
It was in Ramakeli that the three brothers began to hear of Sri Nimai
Pandita. Anxious to hear from him and to have his darsana they became
fixed on his lotus feet and mediated on his form. However, it soon
became known far and wide that Nimai Pandita, the life and soul of
Nadia, had accepted sannyasa and gone to stay in Puri. At this the
brothers became inconsolable, thinking they would never have his
darsana, until a celestial voice informed them that they would be able
to see him, there in Ramakeli itself. Five years passed, and when
Mahaprabhu decided to come to Bengal to have darsana of Saci Ma and of
the Ganga, he visited Advaita Acarya in Santipur and proceeded on to
Ramakeli.
There Sanatana and Rupa (then known as Sakara Mallika and Dabira
Khasa), along with Anupama and his son Sri Jiva met Mahaprabhu and
offered their obeisances at his lotus feet. The meeting of Sri Rupa and
Sri Sanatana with Mahaprabhu is described in Caitanya Caritamrta, in
Chapter One of the Madhya-lila. After some time however, Mahaprabhu
returned to Puri, and in his absence the three brothers performed
various vows and rituals in order to attain his lotus feet. They would
write to Mahaprabhu as well. Eventually, unable to stand the separation
from him, they began to prepare to leave behind their court lives. Sri
Rupa and Anupama left in a boat with their material wealth from
Ramakeli, whilst Sanatana (the chief minister to the king) remained
there alone. Feigning sickness, Sanatana would stay away from court and
read Bhagavatam in his house. However, he was found out when the king
sent his personal doctor who found him to be perfectly healthy.
Sanatana was summoned before the king, and asked to explain why his
brothers had left the king's service and to explain his own actions. On
being told that they could no longer work for the king, the king had
Sanatana incarcerated in jail.
At this time Rupa and Anupama met Mahaprabhu in Prayaga in his way to
Vrndavana. Informing him of their brother's plight, Mahaprabhu simply
smiled and replied "Santana has already been released from his
confinement, and he will very soon meet with Me." (Cc., Madhya 19.61)
By the wish of the Lord to fulfill Sri Rupa's desire, Sanatana escaped
from prison, bribing the jailkeeper with money that Rupa has left and
at the same time prevailing on the jailkeeper's ego. He journeyed by
foot by way of Patada. On the way his servant Isana's holding on to
seven gold coins almost had them killed, but Sanatana being very expert
in the ways of the world from his previous government service evaded
death for them both and carried on alone.
Eventually Sanatana came to Varanasi (Benares). Carrying but a
water-pot and dressed in torn clothing, Sanatana Goswami came to the
house of Candrasekhar and waited patiently by the door. Mahaprabhu
became aware of him there, and instructed Candrasekhara to see who was
there. "There is a Muslim mendicant there", he said. At Mahaprabhu's
behest Candarsekahara invited the 'muslim mendicant' inside, and there
Mahaprabhu embraced him revealing his identity as Sanatana Goswami. He
cleansed Sanatana Goswami's body, then tired and weary, with his own
hands. At this Sanatana Goswami said, "O my Lord, please do not touch
me", but the Lord--displaying the example of humility for us
all--replied, quoting the Bhagavatam, "I am touching you just to purify
Myself, because by the force of your devotional service you can purify
the whole universe. 'Saints of your calibre are themselves places of
pilgrimage. Because of their purity, they are constant companions of
the Lord and therefore they can purify even the places of pilgrimage.""
(Madhya, 20.56-57)
In Benares Sanatana displayed Vaisnava qualities of humility and
servitude whilst at the same time the Lord instructed him in devotional
science. He then told Sanatana Goswami to write books on krsna-bhakti
and to join his brothers Rupa and Anupama in Vrndavana, whilst he
returned to Nilacala. Rupa Goswami and Sanatana would travel through
the Vraja mandala discovering the lila sthanas of Sri Radha-Madhava.
Never staying in a place for more than one night they would travel
through Vraja, spending all their time writing, discussing Krsna's
pastimes and chanting his holy names. In order to survive Sanatana
would engage in some madhukari as a mendicant, but would only take the
most frugal fare. Content just to maintain their bodies but no more, so
they would live out their days.
In this way they followed the Lord's orders to perform four services in
the Vraja:
1) to uncover the sites of Sri Krsna's pastimes;
2) to install Deities and arranged for their puja;
3) to compile the bhakti scriptures of the Gaudiya Vaisnava
sampradaya; and
4) to propagate the rules of devotional life.
Sanatana Goswami established the Radha-Madana Mohana mandira in
Vrndavana, and there are accounts of transcendental exchanges Sanatana
had with his ista-devata. In one story it is recounted that Sanatana
Goswami was staying in a bhajana-kutira at Mahavana, the birth place of
Sri Krnsa: one day, he was walking along the banks of the Yamuna, going
to beg some foodstuffs in a nearby village. Madana Gopaladeva was
playing with some cowherd boys there, and when he saw Sanatana Gosvami
he came running towards him, “Baba! Baba!” Catching hold of Sanatana’s
hand he told him, “I want to go with you!”
“Lala!”, replied Sanatana, “Why do you want to go with me?”
“I want to stay where you live.”
“If you stay with me, what will you eat?”
“Baba! Whatever you eat.”
“But I only eat some dry capatis and chick peas.”
“Then that is what I will eat.”
“No that won’t be enough for you. You should stay with your mother and
father.”
“Na, baba, na. I want to stay with you.”
Sanatan Goswami patiently explained that the boy might feel difficulty
if he stayed with him, and sent him home. Then he went to beg some
capatis in the village.
That night, in a dream, he saw that boy again come to him. Smiling very
sweetly, he caught hold of Sanatana’s hand and said, “Baba! I am coming
tomorrow to stay with you. My name is Madana Gopal”. His dream ended
and he woke up. Losing himself in great ecstasy, he said to himself,
“What did I see? Such a beautiful boy!” Thinking of Lord Krsna he
opened the door of his kutira and found outside an effulgent deity of
Gopala Raya. Captivated by the beauty of Gopala, Sanatana fell to the
ground, offering his dandavats, weeping tears of love.
Another story is narrated where everyday Sri Sanatana Gosvami would
circumambulate the fourteen mile circumference of Govardhan hill. As he
entered old age this became more and more difficult, but he did not
want to give up his daily vow of offering 1,008 obeisances to
Govardhana Hill and to any Vaisnava whom he met. Krsna, however, could
understand that this was not easy for a sixty five year old body, and
so He came to him one day dressed as a cowherd boy.
“Baba! You have become old now, so I think it isn’t necessary for you
to circumambulate Govardhan hill anymore.”
“No Lala! This is my regular vow, my worship.”
“You can renounce this vow in your old age.”
“No Lala. One should never renounce his vows.”
“Baba. I have a very good idea, if you will accept it.”
“If it is acceptable surely I will accept it.”
Then Sri Krsna presented him a stone from Govardhan hill with the
imprint of His foot, a calf’s foot print and the impressions of a stick
and flute in it, telling him that to circumambulate the Govardhana-sila
would be the same as circumambulating Giri-Govardhana. Saying this much
the cowherd boy disappeared. Then Sanatana could understand that
Giriraja Himself had presented His worshippable form to him and from
that day he would circumambulate this sila. That selfsame sila can be
seen in the Radha Damodara temple to this very day.
Sri Sanatana would journey throughout Vraja with Sri Rupa, and in all
the various villages the two were very much adored by the Brajabasis,
who would treat them as their own. All of them would treat one another
as their own family, and in this way Rupa and Sanatana became the life
of the villagers and the Brijabasis also became the life of Rupa and
Sanatana.
After remaining in Vraja for 43 years, Sanatana made his disappearance
on the full moon in the month of Asar in 1558 C.E. It is said that
throughout the Vraja, the inhabitants were so distraught with feelings
of separation from their dear munda baba, that men and women alike,
young and old, shaved their heads as a mark of respect to their beloved
shaven-headed baba. On Guru Purnima it is now tradition in many Gaudiya
groups to shave up to commemorate Sri Sanatana's remarkable life of
devotion. Bhaktivinode Thakura explains in his Jaiva Dharma: "Sanatana
Goswami was empowered to explain the esoteric aspects of Krsna's
manifest and unmanifest vraja-lilas." With Rupa Goswami he did just
this and left behind a significant literary contribution to the Gaudiya
sampradaya: e.g. Hari-bhakti-vilasa, Sri Brhad Bhagavatamrta, and Brhad
Vaisnava-tosani.
Sanatana Goswami's samadhi mandira is behind Radha Madana Mohana's
temple in Vrndavana. In the Gaura-ganoddesa-dipika Sri Kavi Karnapura
has glorified Sri Sanatana's position as Rati Manjari (aka Lavanga
Manjari) in the nitya-lila.
sa rupa-manjari-presiha
purasid rati-manjari
socyate nama-bhedena
lavanga-manjari budhaih
"Rupa Manjari's closest friend, who was known by the names
Rati-Manjari and Lavanga Manjari, appeared in the pastimes of Sri
Caitanya Mahaprabhu as Sri Sanatana Goswami, who was considered to be a
personal extension of the body of Sri Caitanya Mahaprabhu." (181)
Srila Prabhupada letter to Gaurasundara 8/2/69
I am glad to learn that you have performed the Guru
Purnima Ceremony by Kirtana that is all right. But
this Guru Purnima is generally performed by the
Mayavadi sects. The idea of Guru Purnima is to offer
gratitude to the Spiritual Master by the disciple once
in a year. That is called Guru Purnima. So far as we
are concerned, Gaudiya Vaisnavas, we offer all our
gratefulness to the Spiritual Master on His Appearance
Day Ceremony, called Vyasa Puja. So kirtana is our
daily function; whatever you have done is all right,
but actual worship of the Spiritual Master will be
done by all of my disciples on the fifth day of
September, just one day after Janmastami.
Cc Adi 10.84 Purport
In the Madhya-lila, Chapter Nineteen, the device
adopted by Sanatana Gosvami to get free from
government service is described. He served a notice of
sickness to the Nawab, the Muslim governor, but
actually he was studying Srimad-Bhagavatam with
brahmanas at home. The Nawab received information of
this through a royal physician, and he immediately
went to see Sanatana Gosvami to discover his
intentions. The Nawab requested Santana to accompany
him on an expedition to Orissa, but when Sanatana
Gosvami refused, the Nawab ordered that he be
imprisoned. When Rupa Gosvami left home, he wrote a
note for Sanatana Gosvami informing him of some money
that he had entrusted to a local grocer. Sanatana
Gosvami took advantage of this money to bribe the jail
keeper and get free from detention. Then he left for
Benares to meet Caitanya Mahaprabhu, bringing with him
only one servant, whose name was Isana. On the way
they stopped at a sarai, or hotel, and when the
hotelkeeper found out that Isana had some gold coins
with him, he planned to kill both Sanatana Gosvami and
Isana to take away the coins. Later Sanatana Gosvami
saw that although the hotelkeeper did not know them,
he was being especially attentive to their comfort.
Therefore he concluded that Isana was secretly
carrying some money and that the hotelkeeper was aware
of this and therefore planned to kill them for it.
Upon being questioned by Sanatana Gosvami, Isana
admitted that he indeed had money with him, and
immediately Sanatana Gosvami took the money and gave
it to the hotelkeeper, requesting him to help them get
through the jungle. Thus with the help of the hotel
keeper, who was also he chief of the thieves of that
territory, Sanatana Gosvami crossed over the Hazipur
mountains, which are presently known as the
Hazaribags. He then met his brother-in-law Srikanta,
who requested that he stay with him. Sanatana Gosvami
refused, but before they parted Srikanta gave him a
valuable blanket.
Somehow or other Sanatana Gosvami reached Varanasi and
met Lord Caitanya Mahaprabhu at the house of
Candrasekhara. By the order of the Lord, Sanatana
Gosvami was cleanly shaved and his dress changed to
that of a mendicant, or babaji. He put on old garments
of Tapana Misra’s and took prasadam at the house of a
Maharashtrian brahmana. Then, in discourses with Lord
Caitanya Mahaprabhu, the Lord Himself explained
everything about devotional service to Sanatana
Gosvami. He advised Sanatana Gosvami to write books on
devotional service, including a book of directions for
Vaisnava activities, and to excavate the lost places
of pilgrimage in Vrndavana. Lord Caitanya Mahaprabhu
gave him His blessings to do all this work and also
explained to Sanatana Gosvami the import of the
atmarama verse from sixty-one different angles of
vision.
Sanatana Gosvami went to Vrndavana by the main road,
and when he reached Mathura he met Subuddhi Raya. Then
he returned to Jagannatha Puri through Jharikhanda,
the Madhya Pradesh jungle. At Jagannatha Puri he
decided to give up his body by falling down beneath a
wheel of the Jagannatha ratha, but Caitanya Mahaprabhu
saved him. Then Sanatana Gosvami met Haridasa Thakura
and heard about the disappearance of Anupama. Sanatana
Gosvami later described the glories of Haridasa
Thakura. Sanatana observed the etiquette of
Jagannatha’s temple by going along the beach to visit
Lord Caitanya, although it was extremely hot due to
the sun. He requested Jagadananda Pandita to give him
permission to return to Vrndavana. Lord Caitanya
Mahaprabhu praised the character of Sanatana Gosvami,
and He embraced Sanatana, accepting his body as
spiritual. Sanatana Gosvami was ordered by Sri
Caitanya Mahaprabhu to live at Jagannatha Puri for one
year. When he returned to Vrndavana after that time,
he again met Rupa Gosvami, and both brothers remained
in Vrndavana to execute the orders of Sri Caitanya
Mahaprabhu.
Caturmasya
(begin Spinach fast):
From Sanga 6/6/01 "Gurus and Students Forever"
Q. Here in South India sannyasis in the Madhva and
Sankara line observe Caturmasya vrata. What is this
vrata and why do the Gaudiya Vaisnava sannyasis not
observe it?
A. Caturmasya was strictly observed by Bhaktisiddhanta
Saraswati Thakura, a prominent sannyasi in the Gaudiya
sampradaya, as it was by Mahaprabhu himself. However,
it pertains more to varnasrama dharma than it does
directly to the cultivation of Krsna prema. The term
itself refers to the four (catur) months (mas) of the
monsoon season, during which sannyasis who were
traveling on foot had to stay in one place. During
this time (four months) they undertook various
austerities. Still today some Gaudiya sannyasis follow
this vrata (vow) annually.
From Sanga 10/16/01 "Standing in the land beyond
doubt"
Q. How does one properly observe Chaturmasya?
A. Most gurus teach their disciples to follow a
modified form of this observance, and this
modification varies from institution to institution.
My Guru Maharaja did not place much emphasis on it
even though his own guru followed it very strictly.
Caitanya Mahaprabhu also followed this vow. Observance
of Caturmasuya is not one of the limbs of bhakti
mentioned in Bhaktirasamrita-sindhu, but you can find
a discussion of it in the 15th vilasa of
Hari-bhakti-vilasa. Citing the Skanda Purana, Srila
Prabhupada states that "By following the regulative
principles of Caturmasya one can very quickly be
raised to the platform of devotional service."
Cc Madhya 4.169 Purport
Caturmasya should be observed by all sections of the
population. It does not matter whether one is a
grhastha or a sannyasi. The observance is obligatory
for all asramas. The real purpose behind the vow taken
during these four months is to minimize the quantity
of sense gratification. This is not very difficult. In
the month of Sravana one should not eat spinach, in
the month of Bhadra one should not eat yogurt, and in
the month of Asvina one should not drink milk. One
should not eat fish or other nonvegetarian food during
the month of Kartika. A nonvegetarian diet means fish
and meat. Similarly, masura dhal and urad dhal are
also considered nonvegetarian. These two dhals contain
a great amount of protein, and food rich in protein is
considered nonvegetarian. On the whole, during the
four-month period of Caturmasya one should practice
giving up all food intended for sense enjoyment.
Nectar of Devotion 9: Further Consideration of
Devotional Prinicples
The Caturmasya ceremony is observed during the four
months of the rainy season in India (approximately
July, August, September and October), beginning from
Sravana. During these four months, saintly persons who
are accustomed to travel from one place to another to
propagate Krsna consciousness remain at one place,
usually a holy place of pilgrimage. During these
times, there are certain special rules and regulations
which are strictly followed. It is stated in the
Skanda Purana that during this period, if someone
circumambulates the temple of Visnu at least four
times, it is understood that he has traveled all over
the universe. By such circumambulation, one is
understood to have seen all the holy places where the
Ganges water is flowing, and by following the
regulative principles of Caturmasya one can very
quickly be raised to the platform of devotional
service.
Various vows and austerities during Chaturmasya and
Their respective results from the Hari-bhakti-vilasa:
1) No salt -- One’s voice becomes sweet.
2) No oil -- One’s life is prolonged and gets progeny.
3) No oil massages -- One’s body becomes beautiful.
4) No cooking with oil -- One’s enemies are vanished.
5) No licorice and oil -- One becomes wealthy.
6) Give up wearing unoffered flowers -- One becomes a
Vidyadhara in Devapura.
7) Give up six kinds of tastes (spice, sour, bitter,
sweet, salty and harsh) -- One never becomes ugly,
smelly, or obtains a bad birth.
8) Practice of yoga -- One goes to Brahmaloka.
9) No betal nuts -- One becomes happy.
10) No cooked food (raw fruits & vegetables) -- One
obtains purity.
11) No honey -- One becomes lustrous.
12) No yogurt or milk -- One attains Goloka.
13) No cooking with earthen pots -- One gets … (?)
14) No hot food -- One gets offspring with a long
life.
15) Take rest on the ground or on stone -- One becomes
an associate of Vishnu.
16) One who gives up meat & honey is a yogi and muni.
17) No intoxicating liquors -- One becomes powerful
and free from disease.
18) Fast for one day -- One is honored in Brahmaloka.
19) No cutting of hair and nails -- One gets the
benefit of taking bath daily in Ganges.
20) No speaking of grama katha (nonsense) -- One’s
order will never be disobeyed.
21) Eat food on the ground without dish or plate --
One obtains a kingdom on Earth.
22) Chant the mantra Namo Narayana -- One obtains the
result of giving in charity 100 times.
23) Offer prayers to the Lord -- One gets the result
of giving cows in charity.
24) Touch the lotus feet of the Deity -- One becomes a
successful person.
25) Clean the temple of the Lord -- If one is king he
remains so for a Kalpa.
26) Circumambulating the temple three times offering
prayers -- At the time of death one will mount a swan
airplane and go to Vaikuntha.
27) Singing or playing musical instruments in the
temple of the Lord -- One goes to Gardharvaloka.
28) Take pleasure in studying the sastras - One goes
to Vishnuloka.
29) Sprinkle water in the temple - One goes to
apsaraloka.
30) Take bath in a holy place - One’s body becomes
pure.
31) Worship Lord Vishnu with flowers -- One goes to
Vaikuntha.
32) Eat panchagavya -- One gets the result of
observing candrayana fasting.
33) Eat one meal a day -- One gets the results of
performing an Agnihotra.
34) Eat at night only -- One gets the result of going
to all the places of pilgrimage.
35) Eat at noon only -- One attains Devaloka.
36) Take food not obtained by begging or any
extraneous endeavor -- One gets the results of opening
water stands and digging wells.
37) Take bath daily -- One will never see hell.
38) No eating on a plate -- One gets the result of
bathing at Pushkara
39) Eat on a leaf -- One obtains the result of living
at Kurukshetra.
40) Eat on a stone -- One obtains the result of
bathing at Prayog.
41) Giving up drinking to six hours -- One will not be
attacked by diseases.
42) During the Chaturmasya, garlands, caranamrta,
candana and water from the conchshell of the Lord,
mahaprasadam, Deity garlands must be accepted.
In this way one who performs this vrata for the
satisfaction of Lord Kesava becomes satisfied himself.
O best of the Pandavas, among My devotees, he who
accepts these vows and austerities during the
Chaturmasya goes to my abode at the time of death, of
this there is no doubt.
Today is the disappearance day of Sri Gopala Bhatta
Goswami.
Gopala Bhatta Goswami (1503-1578), one of the six Gosvamis, was born in
an orthodox brahmana family in South India. His father Vyenkata Bhatta
was a priest of the famous Narayana temple of Sri Rangam. Vyenkata
Bhatta and his brothers, Prabhodhananda Saraswati and Tirumalla Bhatta
were famous for their vast learning and piety. When Caitanya Mahaprabhu
had undertaken His walking trip to South India in 1511, He spent the
four rainy months of Caturmasa with them and engaged in deep discussion
about philosophy and bhakti.
Even though the brothers belonged to the Sri (Lakshmi) sampradaya which
follows the aishwarya (awe and reverence) mode of worship, Mahaprabhu
convinced the brothers about the superiority of the ragunaga
(spontaneous love) form of worship. Young Gopala was a keen audience to
these discussions and was greatly inspired by Caitanya Mahaprabhu. When
the departure of Mahaprabhu became imminent, the pain of separation
became unbearable for Gopala Bhatta, til he was pacified by Caitanya
Mahaprabhu in a spiritual dream where Mahaprabhu revealed His original
identity as Krishna and instructed Gopala Bhatta to serve under Rupa
and Sanatana Goswami in Vrindavan.
Before leaving however, Caitanya Mahaprabhu personally instructed
Gopala Bhatta to serve his parents while they were alive. Gopala Bhatta
followed these instructions were assiduously. In time he accepted his
uncle Prabhodhanada Saraswati to be his spiritual master and acquired a
deep understanding of the Sanskrit grammar, poetry and Vedic scriptures
from him. With the combined assets of Prabhodhanada Saraswati's vast
knowledge and divine inspiration of Caitanya Mahaprabhu, Gopala
Bhatta's reputation as a scholar and a devotee reached unprecedented
proportions. In time he decided that he was now ready to carry out the
mission of Caitanya Mahaprabhu and proceeded to Vrindavana to meet Rupa
and Sanatana Goswami.
When Gopala Bhatta arrived to Vrindavana, he was met with great joy by
the pure devotees residing there. Caitanya Mahaprabhu, now in Puri, was
also pleased and send him many personal articles and paraphernalia for
worship. Following these instructions, Gopala Bhatta immersed himself
in writing about the science of bhakti. His book Sat-Kriya-Sar-Dipika
is a classic on the tenets of Gaudiya Vaishnavism. This delineates with
great care the ten rituals or samsakaras giving common people valuable
guidance on the gradual elevation to spiritual life while pursuing
materialistic activities.
His next book Samskara Dipika, elucidates the rules of behavior and
conduct of the sannyasis or renunciants. His greatest work is the
Hari-Bhakti-Vilas, upon which he collaborated with Rupa Goswami,
comprises of twenty vilasas (chapters) that provided a scientific,
step-by-step analysis of Vaishnava etiquette, and takes one through the
pitfalls and dangers in the path of spiritual advancement. Living his
life as an embodiment of the scriptures, Gopala Bhatta's fame as a
scholar and a pure devotee spread all over India.
In a trip to the Gandaki river in Nepal, Gopala Bhatta carried back
with him twelve salagrama shilas (special stones that are considered as
incarnations of Krishna). However on reaching Vrindavana, he felt
himself unqualified to worship them and made the long, arduous journey
back to place the shilas back in the river. The shilas however refused
to be left in the water and repeatedly jumped back into his hand.
Taking this as a sign from Krishna, Gopala Bhatta took them back with
him and began worshipping them very nicely in Vrindavana.
Once on a festival, Gopala Bhatta felt constrained by his inability to
dress and decorate the shilas. Responding to his intense desire, one of
the shilas, called the Damodara shila, overnight acquired the form of a
deity, much to the pleasure of Gopala Bhatta. This deity, named as
Radha Ramandev, is still worshipped in the same place in Vrindavana and
is one of the most famous temples in the Vraja dhama. Gopala Bhatta
initiated such luminaries as Shrinivas Acarya and Gopinatha Pujari who
continued as the priest for Radha Ramandev. On the instructions of
Gopala Bhatta (who himself was a lifelong celibate), Gopinatha Pujari
married and his descendants worship the Radha-Ramandev deity to this
day.
Gopala Bhatta is famous for his erudition, humility and devotion. His
intense study and elaborate knowledge of scriptures acquired him a
reputation as one of the most important religious scholar ever
produced, while his love and devotion for Caitanya Mahaprabhu and Sri
Krishna catapulted him to the status of a saint. He is always revered
as one of the six Goswamis of Vrindavan and to this day followers
commemorate his exemplary life by visiting his samadhi (tomb) at the
Radha-Ramandev temple in Vrindavana.
(adapted from the Introduction to Steven Rosen's The Six Goswamis)
Today is the disappearance day of Sri Gopala BhattaGoswami.
His greatest work is the
Hari-Bhakti-Vilas, upon which he collaborated with Rupa Goswami. . .
Is this really what Satyaraj wrote? I've always thought that Gopal collaborated with Sanatan on Hari-bhakti-vilasa.
Today is the disappearance day of Sri Gopala BhattaGoswami.
His greatest work is the
Hari-Bhakti-Vilas, upon which he collaborated with Rupa Goswami. . .
Is this really what Satyaraj wrote? I've always thought that Gopal collaborated with Sanatan on Hari-bhakti-vilasa.
You could be right. I can't find the exact paragraph in my book, and Tirtha Maharaja's Sri Caitanya: His Life & Associates merely indicates that Gopala Bhatta Goswamin edited Hari-bhakti-vilasa, but not who for. It could be a typo on my behalf.
Disappearance of Lokanatha Gosvami
Today is the disappearance day of Lokanatha dasa Goswami, a personal associate of Lord Caitanya. Following the order of Lord Caitanya, he and Bhugarbha Goswami found the lost places of Vrndavana. This work was carried on by the six Goswamis. Lokanatha Goswami is remembered for constructing the Radha-Gokulananda temple in Vrndavana. Narottama dasa Thakura was his only disciple.
Lokanatha Goswami is mentioned in Caitanya-cairtamrta, Madhya-lila, 18.49:
sange gopala-bhatta, dasa-raghunatharaghunatha-bhatta-gosani, ara lokanatha
"When Rupa Goswami stayed at Mathura, he was accompanied by Gopala Bhatta Goswami, Raghunatha dasa Goswami, Raghunata Bhatta Goswami and Lokanatha dasa Goswami."
Our param-gurudeva, Srila Prabhupada writes about Lokanatha in the purport:
Sri Lokanatha Goswami was a personal associate of Sri Caitanya Mahaprabhu and a great devotee of the Lord. He was a resident of a village named Talakhadi in the district of Yasohara (Jessore), in Bengal. Previously he lived in Kacanapada. His father's name was Padmanabha, and his only sibling was a younger brother named Pragalbha. Following the orders of Sri Caitanya Mahaprabhu, Sri Lokanatha went to Vrndavana to live. He established a temple named Gokulananda. Srila Narottama dasa Thakura selected Lokanatha dasa Goswami to be his spiritual master, and Narottama dasa Thakura was his only disciple. Because Lokanatha dasa Goswami did not want his name mentioned in the Caitanya-caritamrta, we do not often see it in this celebrated book. On the E.B.R. Railroad, the Yasohara station is located in Bangaldesh. From the railway station one has to go by bus to the village ofSonakhali and from there to Khenjura. From there one has to walk or, during the rainy season, go by boat to the village of Talakhadi. In this village there are still descendents of Lokanatha Goswami's younger brother. (SP Purport to Cc., Madhya 18.49
from BTG:
Lokanatha Gosvami was a direct associate and pure devotee of Caitanya Mahaprabhu. From early childhood he had no interest in family life.
One day, while still an adolescent, Lokanatha left his home and parents to take shelter of Lord Caitanya. When Lord Caitanya saw Lokanatha, the Lord embraced him with great affection. The Lord then ordered him to go to Vrndavana to uncover the lost sites of Lord Krsna's pastimes.
Lokanatha along with his dear friend Bhurgarbha Gosvami went to Vrndavana to carry out the order of Lord Caitanya. Lokanatha Gosvami never returned to family life.
Once while staying in one of the five forests of Vrndavana, Lokanatha desired to worship a Deity. Understanding the mind of his exalted devotee, Lord Krsna appeared and gave Lokanatha a Deity of Himself. Lord Krsna named the Deity Radha-vinoda. Lokanatha Gosvami carried Him at all times in a bag hung from his neck. The Deity is still worshiped in Jaipur, Rajasthan.
Lokanatha Gosvami had no desire for name and fame. When Krsnadasa Gosvami was going to write the Caitanya caritamrta, he approached Lokanatha Gosvami for blessings. Lokanatha gave them, but he wouldn't allow his name to be mentioned in the book.
Lokanatha Gosvami initiated only one disciple: the great devotee-poet Narottama Dasa Thakura, who conquered Lokanatha with his humility and attitude of service.
From Back to Godhead Magazine
Research by Symasundari Dasi
Girls Vaisnava Academy, Alachua, Florida
Kamika Ekadasi
(Monday - America;
Tuesday - Europe)
from BrahmA Vaivarta PurANa (salagram.net):
The saintly king Yudhisthira maharaj said, “Oh Supreme Lord, I have heard from You the glories of fasting on Deva-sayani EkAdasii, which occurs during the light fortnight of the month of AshADha. Now I would like to hear from You the glories of the EkAdasii that occurs during the dark fortnight (krishna paksha) of the month of ShrAvaNa (July –August). Oh Govindadeva, please be merciful to me and explain its glories. Oh Supreme VAsudeva, I offer my most humble obeisances unto You.”
The Supreme Lord, Shri Krishna, replied, “Oh King, please listen attentively as I describe the auspicious influence of this Holy fast (vrata) day, which removes all sins. Narada Muni once asked Lord BrahmA about this same topic. ‘Oh regent of all beings,’ said NAradji, ‘Oh you who sit upon a water born lotus throne, please tell me the names of the EkAdasii that occurs during the dark fortnight of the sacred month of ShrAvaNa. Please also tell me which Deity is to be worshipped on that Holy day, the process one must follow to observe it, and the merit it awards.’
“Lord BrahmA replied, ‘My dear son Narada, for the benefit of all humanity I shall happily tell you everything you wish to know, for just hearing the glories of the KAmikA EkAdasii bestows merit equal to that obtained by one who performs a horse sacrifice. Certainly, great merit is attained by one who worships, and who also meditates on the lotus feet of the four-armed Lord GadAdhara, who holds conchshell, disc, club and lotus in His hands and who is also known as Shridhara, Hari, Vishnu, Madhava, and MadhusUdana. And the blessings achieved by such a person / devotee, who worships Lord Vishnu exclusively are far greater than those achieved by one who takes a sacred bath in the Ganges at KAshi (VarANasii), in the forest of NaimishAraNya, or at Pushkara, which is the only place on the planet where I am formally worshipped. But one who observes this KAmikA EkAdasii and also worships Lord Shri Krishna achieves greater merit than one who has darshana of Lord KedAranAtha in the HimAlayas, or one who bathes at Kurukshetra during a solar eclipse, or one who donates the whole Earth in charity, including its forests and oceans, or one who bathes in the GaNDaki River (where the sacred Shaligrams are found) or the GodAvari River on a full moon (purnima) day that falls on a Monday when Leo (Simha) and Jupiter (Guru) are conjoined (conjunct).
“ ’Observing KAmikA EkAdasii bestows the same merit as donating a milk-cow and her auspicious calf, along with their feed. On this all auspicious day, whosoever worships Lord Sri Shridhara-deva, Vishnu, is glorified by all the devas, Gandharvas, Pannagas, and NAgas.
“ ‘Those who are afraid of their past sins and completely immersed in sinful materialistic life should at least observe this best of EkAdasiis according to their ability and thus attain liberation. This EkAdasii is the purest of all days and the most powerful for removing sins of the native. Oh Narada ji, Lord Shri Hari Himself once said about this EkAdasii, “One who fasts on KAmikA EkAdasii attains much more merit than one who studies all the spiritual literatures.”
“ ‘Anyone who fasts on this particular day remains awake throughout the night will never experience the anger of YamarAja, the king of death personified. It has been seen that whoever observes KAmikA EkAdasii will not have to suffer future births, and in the past too, many Yogis of devotion who fasted on this day went to the spiritual world. One should therefore follow in their auspicious footsteps and strictly observe a fast on this most auspicious of EkAdasiis.
“ ‘Whosoever worships Lord Shri Hari with Tulasi leaves is freed from all implication of sin. Indeed, he lives untouched by sin, as the lotus leaf, although in the water, is untouched by it. Whosoever offers Lord Shri Hari but a single leaf from the sacred Tulasi tree (occillium basilcum sanctum) attains as much merit as one who gives away in charity two hundred grams of gold and eight hundred grams of silver. The Supreme Personality of Godhead is more pleased by one who offers Him a single Tulasi leaf than by one who worships Him with pearls, rubies, topaz, diamonds, lapis lazuli, sapphires, gomedA stones (gomaz), cat’s eye gems, and coral. One who offers Lord Keshava newly grown maNjari buds from the Tulasi plant gets rid of all the sins he has committed during this or any other lifetime. Indeed, mere darshana of Tulasi on KAmikA EkAdasii removes all sins, and merely touching her and praying to her removes all kinds of disease. One who waters Tulasi devi need never fear the Lord of death, YamarAja. One who plants or transplants Tulasi on this days will eventually reside with Lord Shri Krishna in His own abode. To Srimati Tulasi devi, who awards liberation in devotional service, one should therefore daily offer one’s full obeisances.
“ ‘Even Chitragupta, YamarAja’s secretary, cannot calculate the merit obtained by one who offers Shrimati Tulasi-devi a perpetually burning ghee lamp. So dear is this sacred EkAdasii to the Supreme Personality of Godhead that all the forefathers of one who offers a bright ghee lamp to Lord Shri Krishna on this day ascend to the heavenly planets and drink the celestial nectar there. Whoever offers a ghee or sesame oil lamp to Shri Krishna on this day is freed from all his sins and enters the abode of Surya, the Sun-god, with a body as bright as ten million lamps. This EkAdasii is so powerful that if one who is unable to fast simply follows the practices as mentioned herein, s/he is elevated to the heavenly planets, along with all their forefathers.
“ ‘Oh Maharaj Yudhisthira,” Lord Shri Krishna concluded, “…these were the words of prajapathi BrahmA to his son Narada Muni concerning the incalculable glories of this KAmikA EkAdasii, which removes all sins. This sacred day nullifies even the sin of killing a brAhmaNa or the sin of killing an unborn child in the womb, and it promotes one to the spiritual world by making one supremely meritorious.
One who kills the innocent, i.e., a brahmin (brAhmaNa), a child in the womb, a pious and spotless woman, etc., and then later hears about the glories of KAmikA EkAdasii will be relieved of the reaction to one’s sins. However, one should NOT think beforehand that one can kill a Brahmin or other innocent folk and then go unpunished simply by hearing of this EkAdasii. Such knowing commission of sin is an abomination.
Whosoever hears these glories of the KAmikA EkAdasii with faith becomes free of all sins and returns home, back to Godhead – Vishnu-loka, Vaikuntha.
Disappearance of Srila B.R. Sridharadeva Goswami Maharaja
devam divya-tanum suchanda-vadanam balarka-celancitam
sandrananda-puram sad-eka-varanam vairagya-vidyambudhim
sri-siddhanta-nidhim subhakti-lasitam sarasvatanam varam
vande tam subhadam mad-eka-saranam, nyasisvaram sridharam
Today is the tirobhava mahotsava (disappearance day) of our beloved
param-guru, Srila Bhakti Raksaka Sridhara Deva Goswami Maharaja, the
esteemed godbrother of Srila A.C. Bhaktivedanta Swami Prabhupada, and
the disciple of Sri Srimad Bhaktisiddhanta Saraswati Thakura Prabhupada.
Srila Sridhara Maharaja was born in Hapaniya, in West Bengal on October
10, 1895, to Sri Upendra Candra Deva Sarma Bhattacarya and Srimati
Gauri Bala Devi. Born into a highly respected brahminical lineage, his
parents called him Sri Ramendra Candra Deva Sarma Bhattacarya. Sridhara
Maharaja was their first son. Before his birth, his aunt Srimati Kumud
Kamini had once been visiting a holy place, to take darsana. That night
she dreamt that the Deity had presented her with a beautiful baby. The
baby was effulgent and his head was without hair. Since her sister in
law, Srimati Gauri Devi had no children, in the dream she gave the baby
into her sister-in-law’s hand. When Sridhara Maharaja took his advent,
Srimati Kumud Kamini saw that the new-born babe was the same as the
beautiful baby of her dream.
Sridhara Maharaja spent his youth studiously, and became renowned as a
scholar. Staying at his maternal uncle’s house in Khaithan Grama, he
displayed brilliant intelligence at the local pathsala or primary
school. At the top of his class, he displayed a natural tendency
towards religion and the study of the Vedas, the Upanisads and other
scriptures. At highs school in Okarsa he displayed a natural aptitude
for the Sanskrit language. When he was 14 he took upanayana (the
yajnopavita, sacred thread), and his attraction towards faith and
divinity increased.
Every day he would unfailingly bathe in the Ganges at Dampal, rising
early before sunrise, walking three miles there and back. Picking lotus
flowers from a natural reservoirs, he would offer them every day to the
Ganges and Lord Siva. Once when walking to Jamapura with a lotus flower
in his hand to offer to Buraraja (Lord Siva), he had a sudden
revelation of visva-rupa, the Universal Form. During his early years,
he had affinity for Lord Ramacandra and his pastimes, but later after
he became acquainted with Mahaprabhu and his teachings, he began to
read Bhagavad-gita, and became attracted to Lord Krsna.
After Sridhara Maharaja completed his school education, he entered the
Krishnanath College in Berhampore, Bengal. There he graduated with a
Bachelor of Arts in Philosophy. However during his time there he became
indifferent to the books of his studies, instead reading only
transcendental literatures such as Sri Caitanya-caritamrta and Sri
Caitanya-bhagavata. For a while he joined Mahatma Gandhi’s
non-cooperation movement in 1921, staying there for about two years.
However his real attraction was for sankirtana, and he began a search
for a genuine sadhu, someone whom he could accept as his guru, and take
initiation from. For some time he could not find anyone, but then by
providence he had the good fortune to meet his eternal guru, Srila
Bhaktisiddhanta Saraswati Thakura, leaving home and joining his Mission
in 1926, and becoming his initiated disciple in 1927.
In the matha, Sridhara Maharaja displayed his natural propensity
towards proper sastric conclusions, and understanding the import of
Gaudiya siddhanta. In recognition of this Saraswati Thakura awarded him
the sannyasa order in 1930, bestowing upon him the name Bhakti Raksaka
-- “Guardian of Devotion”. Once, after reading Sridhara Maharaja’s
beautiful composition glorifying Bhaktivinode Thakura, Bhaktisiddhanta
Saraswati was head to remark, “Now I am satisfied that, after I leave,
there will be at least one man who can represent my conclusions
(bhakti-siddhanta)”.
In later years Sridhara Maharaja was also recognised by his guru for
his understanding and realisation of sastra with the title
sastra-nipuna, meaning one who is very expert or intelligent in the
understanding of the meaning of sastra. On another occasion Saraswati
Thakura also referred to him as niveditatma, a pure soul fully
surrendered unto the Supreme Lord. Prior to entering the Lord’s eternal
pastimes, Bhaktisiddhanta Saraswati requested to hear Sri
Rupa-manjari-pada from the lips of Sridhara Maharaja. s well as being
recognised by his guru in this way, Srila Sridhara Maharaja was also
recognised by many of his godbrothers for his seniority and advanced
realisations. With affectionate regard, many of these, such as Srila
A.C. Bhaktivedanta Swami Prabhupada, Srila Bhakti Prajnana Kesava
Maharaja, Srila Bhakti Saranga Maharaja, Srila Bhakti Dayita Madhava
Maharaja, and Srila Bhakti Promode Puri Goswami Maharaja, considered
him their siksa-guru. (Sri Caitanya, p. 291)
Once Srila Bhaktivedanta Swami Prabhupada had established his mission
in the Americas, he wrote to his editors, “What Sripada Sridhara
Maharaja has directed, I take it on my head. He is my ever well-wisher.
After the departure of Prabhupada (Saraswati Thakura) it is appropriate
that I should accept his direction. I got direction from him that I
shall live in this country forever.” When Srila Bhaktivedanta Swami
became ill, he wrote to Sridhara Maharaja asking if he should remain in
America, or return to Vrndavana. Sridhara Maharaja through Sripada
Govinda Maharaja replied, “Swami Maharaja is always in Vrndavana. And
the West is his prabhu-datta-desa (guru-given country; his field).
Wherever he leaves the world--that is also Vrndavana. So he can stay
there and continue his glorious work.”
Srila Swami Maharaja also ordered his disciples and followers to take
guidance from Sridhara Maharaja and to complete the construction of his
assembly hall at Sri Caitanya Saraswata Matha. During his sojourns in
India, Srila Bhaktivedanta Swami Prabhupada would stay with Sridhara
Maharaja, where they would share intimate pastimes together,and discuss
lofty topics of siddhanta. Their fond relationship is documented in
many places. It was Sridhara Maharaja who first determined Srila
Bhaktivedanta Swami Prabhupada’s position as saktyavesa-avatara: “I
consider him to be saktyavesa-avatara. Krsna came down to help him...
Divine Power came down to help him, otherwise it is impossible. It is
not a thing of the ordinary level that anyone will do, but the highest
thing has been carried down to the lowest position, distributed so
extensively by him. It cannot but be the Divine Power embodied and in a
great intensity and magnitude. So, saktyavesa-avatara--I cannot but
take him to be so.”
After the passing of Saraswati Thakura in 1936, Sridhara Maharaja
founded his own temple in Sri Navadwipa Dhama in 1941: Sri Caitanya
Saraswata Matha on the banks of the Ganga. Although, honoured as an
exalted representative of the parampara, Srila Sridhara Maharaja would
take a junior position, considering himself everyone’s servant.
Following their requests, he bestowed the sannyasa order upon many of
his eminent godbrothers, including Srila Bhakti Saranga Goswami
Maharaja,Srila Bhakti Prajnana Kesava Maharaja, Srila Bhakti Aloka
Paramahamsa Maharaja, Srila Bhakti Kamala Madhusudana Maharaja and
others.
During a vraja-mandala parikrama, Srila Bhakti Saranga Goswami
Maharaja, regarded by many as the most senior preachers and disciple of
Saraswati Thakura, personally worshipped Sridhara Maharaja with 108
lamps, incences, etc.,or Sridhara Maharaja’s appearance day. In
performing this, Srila Goswami Maharaja was joined by many of his
disciples and other godbrothers.
Being deeply steeped in Sri Caitanyadeva’s culture of bhakti Sridhara
Maharaja began writing his own Sanskrit and Bengali compositions. Among
these Sri-sri-prapanna-jivanamrta (a comprehensive scriptural study of
saranagati, surrender), and Prema-dhama-deva-stotram (a Sanskrit poem
summarising caitanya-lila), are well known. Sridhara Maharaja also
wrote commentaries on Bhaktivinode Thakura’s Saranagati, the
Bhagavad-gita, and Bhakti-rasamrta-sindhu. His outstanding commentary
on gayatri mantra, Sri Gayatri-nigudhartha, is regarded as the supreme
wealth of Gaudiya Vaisnavas. On this matter, Srila B.P. Puri Maharaja
wrote:
“Sridhara Maharaja’s explanation of brahma-gayatri, the mother of all
the Vedas, indicating how it is centred on the meditation of Srimati
Radharani, was revealed to him in the depth of his realisation. It is
the result of Paramaradhya Sri Srila Prabhupada [bhaktisiddhanta
Saraswati Thakura]’s divine grace on him. This explanation is deeply
appreciated by those fortunate intelligent devotees, who are aware of
the relishable beauty of pure devotional service.
“Parama-pujyapada Sridhara Deva has presented the world with this most
beautiful, full-fledged explanation of gayatri, the mother of sruti,
after realising the deepest meaning of Srimad Bhagavatam. He has shown
us the treasure of the supreme reality: that the loving adoration of
varenya bhargo, who is the supreme loving worshipper, ecstasy giver and
internal potency of the supremely worshipable Sri Lila Purusottama
Deva, is the best way to attain the grace of Sri Krsna. Gayatri is the
benevolent source of pure devotional inspiration and intelligence
required to attain the grace of Sri Krsna, the Divine Lord of this
universe, and is the exclusive meaning of the expression savalac
chyamadam prapadye (Upanisads).” (ibid., pp. 291-292)
The renowned disciple of Saraswati Thakura, Srila Akincana dasa Babaji
Maharaja, was oft to say, “I find the writings of Sripada Sridhara
Maharaja to be non-different from those of Narottama dasa Thakura”.
Original verse compositions by Sridhara Maharaja can be found in the
book Kirtana-manjusa, among other places, and his Gayatri-nigudhartha
is contained within the volume Sri Gayatri-mantrartha-dipika by Mandala
Press.
Though at an advanced age, Sridhara Maharaja spoke extensively from his
mature and developed realisation to devotees who had come from around
the world to hear from him the teachings of the gurudeva and of other
acaryas before him. Following the passing of Srila A.C. Bhaktivedanta
Swami Prabhupada, Sridhara Maharaja opened his matha and heart to his
disciples, encouraging them and providing them with solace and sound
instruction in the conclusions of siddhanta in the spirit of their
gurudeva. These talks are available in book, audio and videotape form
from Sri Caitanya Saraswata Matha, and from Srila Sridhara Maharaja’s
many affectionate followers and admirers (e.g. Mandala Press, etc.).
Srila Sridhara Maharaja was an inspiration and example to many. Fully
absorbed in the vipralambha-bhava of separation, and hankering for the
divine service of the lotus feet of Sri Sri Radha-Govinda, Srila
Sridhara Maharaja withdrew from our vision on this earthly plane on the
Amavasya (dark moon) in July 1988, entering the nitya-lila of the
Supreme Lord.
(Adapted from Sri Caitanya: His Life & Associates, (Mandala Press,
2001) Srila Guru Maharaja: His Divine Pastimes & Precepts in Brief (Sri
Caitanya Saraswata Matha, 1994) and other sources.)
Purusottam, the extra month
This year, 2004, the Vedic calendar has thirteen months instead of twelve. This extra month runs from 18th July to 16th August inclusive, thus splitting the month of Sridhar into two. In this regard the following article was written by Srila Bhakti Raksaka Sridhara Deva Goswami Maharaja. It was first published in Bengali as the Editorial to the 'Sri Gaudiya Darshan' magazine of Sri Chaitanya Saraswat Math, Nabadwip, of 16th September 1955. The following translation is by Sripad B.P. Tirtha Maharaj.
The Month Of Sri Purusottam
This year there is an extra month, Purusottam Month. It gives a more favourable opportunity for Krishna-Seva and it is a particularly favourable opportunity for the fortunate jivas. Purusottam Month has all good qualities, just like Bhagavan Purusottam, Himself, and is considered the crown of all months. Even the most holy months such as Vaisak Month, cannot be compared with this Purusottam Month. Bhagavan, the Lord Himself, has mercifully accepted this month and given it all His power. We know such things by reading Sri Brihannaradiya Purana.
The materialistic smarta-sampradaya by their karmik standard of judgement avoid performing rituals during this month and they avoid anything considered materially auspicious. By their calculation this extra month is materially barren or gloomy.
In Srimad Bhagavad-gita the Lord says that if we do karma properly then we gain some capacity to enter within jnana.
sarvam karmakhilam partha
jnane parisamapyate
But the fruit of that knowledge, the knower and the known are all nirvisesa, or similar to mukti.
By doing holy activities we may be able to attain heaven, but after finishing that good reaction, we return to this world known as Martya-loka the plain of death. In this way those who aspire for material things have to undergo reactions to their actions.
The devotees of Krishna, however, are worshipers of "kirttaniyah sada harih." Their process of worshiping is given in Sri Chaitanya-charitamrta:
nijabhista krsna-prestha pacheta' lagiya
nirantara seva kare antarmana hana
They are twenty-four hours per day engaged for the Service of the Lord, for they do not have a moment for their own sense enjoyment. They cannot tolerate those who are against doing Seva, especially those who want some result in this world. When they see these types of jivas they dislike them more than hell. We can see many Scriptural examples of this.
Similarly the worshipers of svaguna, the plane within the modes of nature, always show their objection to those who are worshipers of the nirguna — the realm above the modes of nature. There is no lack of Scriptural examples here also.
The smartas, those under the rules of mundane nature, their material duties are already scheduled within the regular twelve months so they dismiss this extra month. However those who continually spend their time in worship and service of the Lord give much attention to this month. They know fruitive activity is a cause of material bondage. However those who desire material results from fruitive activity consider this month to be barren, to be materially unhealthy. Such persons dismiss this month, therefore this extra month feels it is rejected so it feels the necessity to surrender to its Master. The Lord always gives much protection to the surrendered, so He gives all His own wealth and property to this month and in this way it takes on His properties and becomes like Him. Therefore the Lord gave His own Name, Purusottam, making this extra month the king of all months. He Himself glorified this month and gave it to the hand of His most dear devotees whom He loves as Himself. The devotees serve the Lord Goloka Bihari Purusottam very happily in this Purusottam Month, the month when the materialists are very silent in their activities.
Bengali article of Srila B.R. Sridhar Dev-Goswami Maharaj,
translated by Sripad B.P. Tirtha Maharaj.