19920315 The Glories of Śāntipura

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The following is a lecture on “The Glories of Śāntipura” given by His Holiness Jayapatākā Swami Mahārāja on March 15, 1992 – in Śrī Māyāpur, India.

The following is a lecture by His Divine Grace Jayapatākā Swami Acharya pada delivered on March 15, 1992 at Śrīdham Māyāpur. When Lord Caitanya lived in Māyāpur, then he went off and on during the Sankirtan pastimes, he would go to Shantipur and see Advaita Goswami’s house there. The. The Lord when he took Sannyas, then before going to Jagannath Purī, he again was taken to Shantipur. Sometimes the pastimes mentioned in Advaita’s house. For pastimes that happened at Navitude Mother such he had committed an offense at the lotus figure of Advaita as explained in very short form in Aditya chapter 17, verse 10. Satchike Premadhana Thabe Advaita Milon Advaita Phaila vista Rūpa dala swarma. Thereafter the Lord delivered love of Kṛṣṇa to His mother Satchi Devī, nullifying her offense at the feet of Advaita Acharya.

Thus there was the meeting with Advaita Acharya who later had a vision of the Lord’s universal form. What happened was when the Lord was on his Mah Prakash and all the devotees had asked to please you give her love of Godhead to Kolavichya Sweetheart, to so many people, you give her love of Godhead to your mother Satchi. But then Lord Caitanya, sitting on the throne of Vishnu in the house of Śrī Raj Prabhu said, My mother has offended the lotus feet of Advaita Acharya. Unless she nullifies this offense at the lotus feet of Advais Nava, it will not be possible for her to achieve love of Kṛṣṇa. Hearing this, all the devotees went to bring Advaita Acharya there. While coming to see the Lord, Advaita Acharya was glorifying the characteristics of Mother Satchi Devī.

Actually what happened in Advaita when Advaita was before Lord Caitanya, then everyone requested Advaita, you please forgive Mother Sachi for her offense. And Advaita said, how can I do that? How can she offend me? She’s the greatest devotee. She’s such a wonderful devotee. He started glorifying Mother Satchi all her qualities, all her devotion, until finally he fainted in ecstasy himself. Advaita Acharya was glorifying the characteristics of Mother Satchi Devī. And thus applying upon arriving, he fell down on the ground in ecstasy. Under the instruction of Lord Chaitanya. Satchi Devī took advantage of the situation touch Advaita Acharya’s lotus feet. That’s a secret how they get forgiven for offenses as you touch someone’s feet. Of course, some people say he had touch both the feet. I don’t know that Shastra we have touched one or both feet.

But some people say to get both Narinika here it mentions touch Advaita Chai’s lotus feet. Floral R. Caitarya Mahāprabhu was very much pleased by his mother’s action. And he said now my mother’s offence at the lotus feet of Advaita Acharya has been rectified and she may have love of Kṛṣṇa without difficulty. By this example. Lord Caitanya taught everyone that although one may be very much advanced in Kṛṣṇa consciousness when offends the lotus feeder of Vaishnava, his advancement will not bear fruit. After that, Advaita Acharya requested Lord Caitanya to show the universal form. So many of these pastimes, they actually happen in Navadvip, Advaita’s Navadvip house. But he also had this house in Shantipur where we’re going to go tomorrow. And. Many other past types occurred there.

One of the interesting points when you in Shantipur, in the house of Advaita, in one corner they had excavated and they found a whole lot of Lord Caitanya of Dwaita’s copper cooking vessels and implements. One or two as they keep on display. I don’t know what they did with them, but they show you the place where they found them. And one or two they still have. So this. This is a very old place. No one questions that is the place of Advaita Acharya. Everyone accepts there’s some controversy with other places of different sometimes, but with that there’s no controversy. Everyone from whatever group, they all accept that is the place of Advaita.

And that used to be where the Ganges was flowing, where that three Prabhupāda Bisraham stan is there’s a little house which has a little temple where there’s three seats, three asanas and a picture of Lord Caitanya, Nithyananda and Advaita Acharya are there. When Lord Chaitanya came back from Katwa after taking Sannyas, this is quite well recorded in the Caitanya Charamita. Then after taking Sannyas, Nithyananda had told the. Told the Brahmin boys, some Calvert boys. Excuse me, before Chaitanya asks you where Vrindavan is or which Direction you point the other direction you point south. That’s why it’s north of here. 45 Km north. Santipur is 29 km south. So they pointed to Lord Caitanya the wrong way. And then he went south alongside the Ganges until he reached out. Before then Adwaita and Nitinanda got in a boat and crossed the river from Advaita’s house.

When Lord Caitanya saw Advaita, he said what’s Advaita Anityananda doing in Vrindava? To all places. Then he found that the. Wait a minute. They couldn’t be in Vrindavan. That means I must not be in Vrindavan. They looked around and came out of his ecstasy. And then he realized he was in Shantipur. He said how did this happen? Then he was taken over the river.

And.

They sat down and had prashadam which was very well documented. Again in Chetanya Teramita. It was the time when Nithyananda drew prashada on Advaita. And Advaita started dancing in ecstasy and chastising Nithyananda. Nithyananda calling him Yudhistha Smarta. Here Rukhaji. So many different intimate pastimes were there. So that all happened at the place of Shanti Pur. So right by the side of Eternal’s house, the Śrī La Dwaita’s house is the old Ganges. You will see that by the three proverbs. Bishan Stan. There’s a very small. There’s an indentation. It’s like now you can tell there used to be a riverbed. Another pastime that happened in Shantipur was for the past time of that there he worshipped the Shaligram Sila. He worshipped the Ganges water with Tulasi Manjaris with loud prayers and fasting.

At Shantipur he was praying just there by the side of the Ganges for the coming of Lord Caitanya. Nearby Shantipur there’s a place called Fuliya. That’s where Haridas Thakur lived in a little mad named cave Kuha. He was also praying for the advent of the Lord. So in Shantipur that pastime also occurred. Advaita was loudly crying for Kṛṣṇa to come. He said that my name is Advaita. I am not different from the Lord. Acharya is not is to be representative or non different. So what is the use if I can’t bring the Lord down and get him to come here? It’s beyond my capacity to Save these fallen souls. The Lord himself has to come. So that’s another pastime that happened in Shantipur. Another pastime was the Dwighta would every year have a festival for the disappearance of his father. That was called Shrat ceremony.

And it was customary on those days to cook a very big feast and offer it to Vishnu. So he invited so many Brahmins of Shantipur. And he also invited Haridas Thakur. So the remnants of the Vishnu Prashad is given to the Brahmanas. And this benefit of feeding the Brahmanas and Vaishnavas will go to his father. So the first Prashad who to give it to. So he said, I proposed to give this to Haridas Thakur. The other Brahmanas, they felt offended. They thought that Haridas Thakur is born in a Mohammedan family. How did he get the first Prashad of the Srat to go to a Brāhmaṇa? Not Tahri Das Thakur, but Advaita said, he’s the greatest Brāhmaṇa. He’s the pure Vaishnava. Vaishnava has all the qualities of a Brāhmaṇa and more. He’s a real Brāhmaṇa he should get.

But the others were not accepting Advaita Acharya’s proposal willingly. So then Advaitary said, alright, if real Brāhmaṇa is able to ignite fire by the force of his mantras. So he took some wood and he gave to each of the Brahmanas. You ignite this by your mantras. No matches? No. You know flint and cotton. Just by mantra you ignite it. See your breath, they will see how powerful a Brahmin you are. So he took to each of them. They were blowing and saying mantras. But there is no spark, there’s no smoke. Nothing happened. Then finally when they came around to Harida’s Thakra, after going to each and every one of the Brmanas, then he presented before Harida as Thagwar by his Brahma page, chanting the holy names of Kṛṣṇa, Hare Kṛṣṇa. This fire was caught on fire.

And then all the Brahmanas said they had nothing to say after that. So then the first offering was given to Haridas Thakur at Shantipur. So like this, Lord Caitanya’s meeting with Mother Sachi happened in Shantipur after taking Sannyan and then Imada Bindapuri, when he was traveling through the whole of India, he was going. Actually, you know, he was going from Vrindavan and down to Purī to get sandalwood Chandan for his Gopal deity, that deity of Kṛṣṇa. That was actually Nanda Naati, now known as Nagti because he was shifted to Nat Dwaram. But originally he was found in Vrindavan. He was in the bushes for a very long time and he was very hot. So he told him, I don’t want to put it. I want. I need sandalwood to cool me down. And Vrindavana was very far away from any source of sandalwood.

So he was begging me to go all the way to South India. But in Karnataka, Tamil Nadu, they had sandalwood for us. But that sandalwood is brought up to Chagannath Putty San. Anyway, he was going down the Ganges. So Mother Vendapuri. On his way he found if he would go on the main path, all the common people would come and touch his feet and ask him for material blessings. So there was nobody that was asking him anything about devotional service. And if he goes with the Sannyasis, then the sannyasis are all Mayavadis at that time. So they’re only talking about Brahman. So he was found there also very dry. There was no other Vaishnav sannyas. He was going with Tridandi and with Tilak. Vaishnav Tilak. So he went and went off the beaten path. He was just going by the side of the Ganges.

And I believe that Acharya’s house was just right on the Ganges side, as you will see tomorrow. So when he went into it, he just happened to kind of almost by Kṛṣṇa’s arrangement, just Dvaiva. He went into the ashram of Advaita. And Advaita was seated there in his ashram. And he is a Vishnu Tilak. He’s a Vaishnava. He’s doing his worship and chanting. And here comes the Sannyāsī, Vaishnava, Tridandi, Vaishnava Tila and Advaita is like shocking. You know, Even seen a Vaishnava of Sannyāsī just like any other in those days. They were only very rare. You couldn’t see much of them. They’re mainly in South India, Udupi and in a few places in Śrīrangam. Very rare to find Vaishnava Sanyasi in North India at that time. Whole place was swamped with Shankaracharyas. And somehow Mariyanapuri came right in the house of a Doita.

Doita stood up and made his obese incense. And he said, you know, then he found a Yusuf Aishnava. He gave him a seat, worshiped him and offered him please take some Mashadam for Shaligram and our deity and Maharaj Purī, he had gone so far, he couldn’t even fight a single Vaishnava. Everyone was a Smartra or Māyāvādī. And here he finds actual Advaita Acharya, greatest Vaishnava Pandit Brahmin. So they got into discussing Kṛṣṇa Kotha and they became very ecstatic. And Advaita Acharya said Madhavendra Purī. And he got tremendous faith. Immediately recognized that Madhavendra Purī was a completely self realized soul. He was Mahabhagavat, of course, Advaita Acharya. He had a vision. I mean, he knew he could be a Mahavishnu incarnation. He knows who’s who.

You see, it may not be that our new Bhaktas will be able one day to recognize who’s a pure devotee or not. But Avhwaita Acharya he could. In the very first day, first meeting, he could immediately recognize the glorious Mahārāja Purī. So although he had been following the Vaishnava tradition, he needed to take a Diksha. There were so few Vaishnav gurus that he didn’t have a sad guru. He didn’t take an initiating guru up to that point. He had taken mantra and Brahminical mantras. He was practicing Vaiava Dharma, taken full Pancharatric initiation. So he requested Madhavindipuri to give him initiation. Madhavendra Purī, being very satisfied with Advaita Gosai, gave him initiation. So that’s how Advaita became initiated by Madhavendra Purī. Then Madhavendapuri continued on southward and eventually went to Jagannath Purī.

And of course on the way he had the pastimes and then Muna with few of Mobi Nat and this one. So Lord Chaitanya went to Jagannath Purī from Shantipur. Then after 10 years he came back to Bengal. Remember he was going to Vrindavan. And the first time he went via Bengal. And he got up to Kanai Natashala going meeting Ruben Sanatan in Ram Khalili. And on the way he stopped in Shantipur in Miradvaita Goswami. So that just happened that the day he went there was the of Madhavindra Purī’s disappearance. And he saw the entire festival being arranged by Advaita Gosai. That’s the festival where Lord Caitanya was so impressed by the arrangements of Advaita Goswami he gave a special blessing to that festival that on this Titi. On this Dadasi Titi this 12th day of the month of Govinda in the Kṛṣṇa.

In the Sukhrapaksha or the rising moon Goya Paksha that means the rising moon, 12th day duality after the anyone who comes here and takes a Prashad at Advaita’s house, at Advaita’s this ashram, this place in Shantipur they will get love for Govinda. So I don’t know whether I should tell who past time today or tomorrow because tomorrow anyways I have any but all the descriptions. The idea is that Adayti Goswami had made such a wonderful arrangement of the disappearance festival for Mother Vendra Purī. I mean it was an amazing arrangement. And so many devotees were engaged in the festival that Iraqi. So Lord Caitanya, he gave that special blessing. There’s very few places in the world you can just go and take Prashad and get a blessing like that.

So when the head priest of that temple, the sevite, the one who’s in charge of the system india that deities, when they’re established they have a sevite. That means that trustee was responsible for the service of the deity. That’s called a devatar or a deity’s estate. It’s like a minor child has an adult who manages that. If the child happens to have a trust in their name then there are some adults who will manage that trust on behalf of the child until he becomes the major. So legally india it’s set up like that. The deities since they can’t act on their own behalf, I mean they normally don’t. So their devotees act on their behalf and protect the interest of the deity. So sometimes that’s done by a trustee board or a society or sometimes it’s done by a hereditary family line.

So in this case Advaita Śrīpant Advaita’s deity is being handed down through a a line of hereditary line. And 13th generation from Lord Advaita is the Santi Saka Goswami Sahid expressed to ISKCON that every years ago some groups used to come here and distribute Prashada on this day. But now it stopped. ISKCON is now the leading Vaishnava teaching organization in the world. And this is a special occasion when you can get love of God just by taking prasadam. Lord Caitanya obviously wanted Prashada to be distributed on this occasion otherwise he wouldn’t have said that. So why don’t you take it up? Actually, originally he told me, for one day you will be the sevite. I will give you the key. It’s your temple for the whole day. But then it never really came out like that.

Because other groups, I don’t know, we couldn’t really arrange it like that. Neither our devotees went to get the key in the morning nor did it happen. Maybe we can push it like that. If we get like the Lord is willing to stay there for the whole day and do all the Pujas. But what they do is let us offer the program to Advaita and distribute to Prashana. And now the whole municipal government has taken up the program. And they are inviting us to build an ashram in Shantipur. They want to show land that they are willing to give us for this purpose. And their mayor and a local legislative assembly member. He’s also going to be coming tomorrow. And he feels that ISKCON should do something inshallah. Shanti Sakaga Goswami showed me letters many years ago from Prabhupāda.

Prabhupāda wrote handwritten letters to him. At that time Prabhupāda initially we couldn’t get any land in Māyāpur. We didn’t get land until 1971. So they weren’t. His godbrothers were not helping Prabhupāda to get land in Māyāpur. So at one point Prabhupāda thought that make my world headquarters in Shantipur which is like Mathurā of Kṛṣṇa’s pastime, Shaitanya’s pastime. So he actually wrote letter to Shanti Shakar Goswami. I saw two, three letters. I forget just discussing whether it’d be possible to have an international guest house in a temple there. And Shanti Shakar Goswami is coming in a line. Vaishnavas who had a very great preacher who was like a mystic Yogī that he was in light of a Dwighta. For a while he practiced mystic yoga. And then he came back again to vaiavism.

So he predicted that in one day the world will become Nidranga Muay. That was his prediction. The whole world will be so filled with Nidrangas that everywhere you look there will be Madranga Moing. There will be so many Madrangas playing in all parts of the world. So on that basis his particular line accepts that there should be worldwide Vaishnavas and there should be received some of the Smartas. What we call very strict Brahmanas. They have hesitation to non Brahmanas doing pūjā even if they’re Vaishnavas, Vasanti Shaka. And in his line they do accept that Vaishnava can become a Brāhmaṇa or is the Brāhmaṇa and that the world will become preached by Caitanya colored filled by Lord Caitanya’s message. See, although he’s got a very severe rheumatism and arthritis, his hands are quite crippled up. But he’s got a nice heart.

And he’s also always welcomes the Dolores very heartily. And he’s very enlivened by the fact that we go there every year for this program. So the Shatipur, you can see it’s got a really great history. There are many different past types on there. And as I mentioned, Shantipur also is famous for two things, very fine clothes and for offending Vaishnavas. Now, one of the best cloth. Some of the best clothes of India are made in Shantipur. They are very fine handlooms. In fact, during the British time they make such fine handloom cloth. The Prabhupāda explained that you could spread it over the grass in the night and in the morning when the dew would fall, you couldn’t see where the cloth was. It looked just like goo on the top of the grass. So you could put the whole cloth through a ring.

You take a little ring, I use Prabhupāda’s ring. You put the whole cloth through a ring and then it would come out and be a big dory. So it’s very fine cloth, very fine weave, finer than what the machines could do in those days. So the British were trying to introduce their mill cloth and work India to buy their industrial products. But the Shantipur cloth was so fine that people would prefer the Shantipur cloth over the British. So apparently one of the British lords, he went around and cut all the thumbs off the weavers in Shantipur. So that way they couldn’t make the fine cloth because it required your thumbs. Without thumbs you can’t do much. So there were some atrocities that went on. But in the British time still they are making quite fine cloth.

But not heritage of this type of dew cloth is maybe lost. But they still make very good cloth for some reason or another. There are some people in Shantipura that tend to offend Vaishnavas. It’s from the time immemorial, just like there was Kaṁsa and Mathurā. There’s a few offenders in Shantipur but there are many nice devotees also. It’s not that everybody’s an offender, but you might find a few nasty people. You might find, like Kṛṣṇa’s mercy. Maybe they don’t come tomorrow, but that type of tradition was there. So Advaita was very masterful. He went there and actually he established Vaishnavism and he preached to these people. So although they were a little offensive by nature, he preached to them and he brought them around.

So we’re also going to Shantipur and people are inviting us with open arms, trying to preach to these people to bring them closer to Lord Caitanya. Actually, they very much identify with Lord Caitanya because Advaita was there. But many people are covered up. The actual Shali ground that Advaita worshiped is in another temple in the town. And where we’re going tomorrow is the actual house of Advaita by the side of the old Ganges, which today is in a village just at the outskirts of the town, the old Ganges course on the other side of what used to be the Ganges is the end of the Venus limits. And where this temple is just on the other side of the river. So that’s just a kind of an overview of Shantipur pastimes so you can know something about your glories of Shantipur.

We are going there tomorrow. Any question?

Govinda.

Govinda. Yes, that’s why we’re going there tomorrow. So you can all get low with God. And not only that, but the devotees. You see what happens for those that weren’t here in previous years, especially like Kavi, Shanta Maharaj and a number of other devotees. You see, he’s relaxing now, but actually tomorrow he will be there with buckets in his hand and kitchen up to his knees. And a lot of the devotees, they really get into the mood of giving out their mercy. You will look and you come there, you will see a few hundred people and you will see these mango archers, and you wonder, where are the people? We will sit down and start talking about the glories of Shantipur, Pastime and Advaita. And then around noon, you look around, you see like there’s so many people. Where did they all come from?

Then you start pulling out the buckets. It’s like a bucket brigade putting out the fire. They’re putting out the fire in their digestion by filling it up with kitchari. And all the people start sitting down in lines in the orchard. And it becomes the People, this starts to streaming in from all over. From the forest, from the. And then you know, this thing keeps coming. And by knowing, you have probably fed about 25,000 people. So the devotees, one after another, they’re queuing up. In fact, if you bring your own bucket, you get a better chance at distributing. But. That’s the other bucket and spoon.

Good idea.

Bring your, huh?

Good idea. We always do. Now we’re always sure.

Yeah. Any other question.

Is took part from Brahman family. And he practicing the question of tradition. Until he accept mother in the Purī as his gurus. And then. But he’s very particular. That person taking in the Bhar from Brahman family cannot become Brahman. Only he observing the quality of Brahman. What he said in class, that is what we learned from Chaitan. Satan. Satan. But why people at Harpur? He introduced the tradition here in the birthplace Mahāprabhu. Why place that. Deity? They are sitting there. Only the person taking part in Brahman family and accepting the Vaishnava guru. Only they can worship the Sieti. Why it is that.

First time we’re.

Hearing it is like that.

You ever heard that before?

It’s still going on there. Sometime it is come to my mind. But it’s no accident, huh? In my mind. Why it is like this?

Only that one particular deity?

No, only that particular temple. Only that. The main temple of Siddhan Tagaswamy.

The northern temple.

Yes, main temple where the other king. But I asked few. But they don’t giving any satisfactory answer. I asked similar question. When I just heard today. At a point it stuck to my.

Mind why it happened. This may be an internal thing that they’re doing there. We never heard before. In that temple. Only the people born in a Brahmin family can worship that deed. Because in the rest of their temples they don’t follow them.

No, only that. I don’t understand why.

I think we don’t know whether. I never whether Bhaktijino Thakur put that in writing somewhere.

I asked one Maharaj. He said that because Siddhānta Goswami follow same tradition what his father actually lay down. And we are following. But that is their answer. But I don’t know what is actually inner.

I can speculate something. But of course, I think. I mean, as I said, I don’t know whether it’s true or not. But we knew that sometimes, like in Vrindavan, when were establishing our deities there, we could have done our own installation ceremony. Like here in Māyāpur. If we do our installation Ceremony of the deity like we install Ashtashakhi. But everyone will accept that no one’s going to say that they installed deity. Therefore it’s not acceptable. But in Vrindavan, when the Kṛṣṇa Balaram temple first started, then if we were to install a deity, people may say, well, that deity is Sai deity or American or British deity or something they may not accept.

So Prabhupāda brought the Brahmins from South India, the Vatas from the Ramanujya Sampradāya and they did a very big pūjā, three days with all the agamas and all the, you know, all the form of pujas to install Kṛṣṇa, Balaram and Nityaiagora and Radhishamita Visaka. So that way all the pandits, they can say, well, it was installed by a Brahmin and it’s Pakka. So that way they won’t criticize. So sometimes you have to do because of the people what they’re thinking, what kind of prejudice they might have to establish the faith in Nehemiah. So for that, you know, there might be some. If it’s a true story what you’re saying, there may be some background like that. What Bhakti Siddhānta Thakur or Bhakti Vinod Thakur wanted to establish this as the birthplace of Lord Caitamiya.

Did want people to find any fault, maybe something like that? I don’t know. But I am just to see. I can’t say because I don’t know the actual reality. But I do know that Vaishnava Acharya sometimes they have to do different things in order to establish in a particular place to give the faith of the people. Yes. We haven’t been able to see the tlac a matter in the Purī. We see some artist interpretations. What actual. I don’t know if any of the artists. The T lock we’re wearing has been handed down by the six Goswamis and to Narakan Das Thakur Dastakur especially this tilak Urda Pundra. The Shastra says the tilak has to go up. In South India, they fight over the tilak in the Śrī Sampradāya that whether the tilak should go round curve or whether it’s a square curve.

A square angle in the bottom. And there’s two Song Pranayas and the elephants, when they go on procession in the one sect of the Śrī Sampradāya they have round tilak and the other one they’re wearing the square. And so the two elephants have the different tilaks and there’s a big thing about the tilak. So then they try to make some kind of compromise. So then they had. The elephant had two flaps, two different tea lights on the different flaps, different things like that. In our Sampradāya you also find that there’s a lot of different kinds of tea lifes going around in the Shyamadanda Sampradāya Norisa they put a little dot because Shyamananda himself got a blessing from Rarivani that put a dot on his forehead. So to all the followers of Shyama Nanda put the dot there. I don’t know whether that’s bona fide.

But it was bona fide with Shyama Nanda because his dot was given by Rādhārāṇī. So whether it was bona fide for the others to do that or if he told him to do it, I don’t know. But you find the slight variations of tilak. But the particular tradition we follow is from Naratum Das Ta. I have been told that he said that this bottom part should be more or less in the shape of a tulisi leaf and the upper part should be of course, upper part is the two straight lines more or less the width of your finger. So I don’t know about the width exactly, but that’s the way Prabhupāda taught us. And then we have heard that this is the Naratum Dastakwa line because the varampatt is in the shape of a tulisi leaf. So we are following in that particular tradition.

But even when we discuss with all the South Indian pandits and the Śrī Sampradāya or Mandra, they all say that the actual shastrases were Dwar Pundra as compared to the Shiva. It’s have these horizontal three lines. The Vaishnavas wear the rising line. So we are following what’s been handed down in our discipline succession from the six Goswamis. Nayatam Dast Thakur. So this is a teal light that we know that Kṛṣṇa wears in Vrindavan. This is a Vrindavan kind of teala that has been handed down by the Acharyas. But it’s accepted by all the pundits that this is as long as the two lines are going up and there’s a little thing on your nose that’s a hilak whether it’s round square, this or that. But we follow a particular line from Naratumba how it came from Madhwa to Malavaj, Bendapuri and Mohit Chaitanya.

The whole history of Hilak. This is a detail kind of thing that some pandit could research and really, you know, enjoy. In that kind of a detailed investigation, we have more kind of important tattoos to deal with rather than the history of Tela. But it’s something that in the future I am sure someone will get into the whole history of Teal. Probably somebody got a PhD. It’s the kind of thing that in the modern universities you get a PhD in religious studies for the whole history of historical morphology or morphology, what do you call it, the whole history of Heloc or something. They get just the kind of thing that a PhD for.

There’s a book in the Vrindavan Research Institute. That’s what it is. Some English guy did his PhD thesis in Keeloc.

So there you can find out all about how that hill I came to be. Where should I go? I have to look at it so I can answer these questions. But that’s the kind of thing I was always saying in facetiously. A lot of times you find these PhDs, they take up some particular detail and go deep into it and write a whole thesis on it and get a doctorate. But they miss the whole point of surrendering to Kṛṣṇa and actually spreading the Sankirta movement or developing devotion for Kṛṣṇa. Instead they become like experts that can tell you in 1846 and 1023, the tilak kind of changed this way and that way, but they can’t. You know, when they actually said, well, do you believe in surrendering the Lord Caitani and taking out his mission?

Or in Vaishnava Falas, he said, well, I am just a pungent, I am a scholar. I just study these things. It’s interesting. So you don’t want to get into Jenna for Gyana’s sake. We want Gyana or Vedānta for the sake of devotion to Kṛṣṇa. Our end, Gyana should serve the end of knowing Kṛṣṇa and being able to serve him better. So these are interesting points, but as long as we don’t lose the perspective and actually really make sure that we achieve that goal of life, which is pure love for Kṛṣṇa. Hare Kṛṣṇa. What does it mean that Lord Chaitani united the four Sampradayas there? It mentions in the last part of that book where Lord Nithyananda is taking Shreejita. We went in the last part of the Parikram into Rudra Dvip and Śrīmantadvip. Lord Caitanya revealed himself to Shankaracharya, to Vishnu Swami, to Ramanuja.

Swami to Madhwacharya and to Numbarka Acharya in different ways. Like when Ramanuja Acharya was in Jagannath Purī he was famous that he wanted to change the whole deity worship. They have a special Tantric Vaishnav Tantric type of special deity worship. And he wanted to change their system and make it more like a formal Narayan type Pūjā. And then it’s known that Jagannath have thrown Ramanuja from Jagannath Purī to Kurma Desh. And there he found that the Kurma deity which was being worshipped as Shiva Linga was actually a Vishnu deity. And he started the Kurma temple Kurma worship as Kurma Devishna Devī. So Bhakti Vinod Thakur said that when Jagannath threw him actually first he threw him Sonata Dwee and here in Avadip he met with Lord Caitanya and got some special instruction. And then he was transferred over to Kurmadesh like that.

Somehow other different Acharyas they came here to Nabaditam and they got special mercy. So in the pastime with Nimbarka Acharya when Lord Caitanya revealed himself to Nimbarka Charya he said that you’re going to come as I am going to take your Sampradāya and all the sampradayas and I am going to unite them by taking the essence from each. So here he explains Javayami Sankirtan Arambakkuri Bho Tumade. When I start my Sankirtan movement, I am going to take the essence of your teachings and preach them myself. From Madhvacharya I am going to take two essences. One is I am going to take Keval Advaita Nirasan smashing the philosophy of Monism to the first point. Myabad has to go.

It.

(Side B of the Cassette)

It.

To the first point. Mayavad has to go. As long as Mayavad’s there, Bhakti doesn’t come. So the first thing he’s taken from Madhwa. Madhwa was very active in smashing the impersonalists. So the first thing is to destroy this monistic Mayavad philosophy. The second thing, Madhwachari established the worship of deity of Kṛṣṇa which is still going down in Udupi. He said that deity is eternal, it’s not material and that deity has to be worshipped. So this is the second point. He’s taking from Manva that the deity of Kṛṣṇa is a transcendental reality that should be worshipped. So this worship of the deity is non distant from Kṛṣṇa as the presence of Kṛṣṇa. That is the other thing he’s taking from Bhagavacharya, from Ramanuja. He’s also going to take two points. Ramanuja preached that one should have unadulterated devotion. That’s called Ananya Bhakti. Simply serving Vishnu.

Like india you find in the Pūjā room sometimes they got Vishnu, Kṛṣṇa, Rāma, Shiva, Durga, Lakshmi, Kali, Ganesha. They got like a whole lineup. And then you say how come you keep everyone? And they say, well we don’t know who’s the supreme. So you put everyone in your mouth and get one of them. Right. It’s kind of like a shotgun philosophy. You have a shotgun that sprays out. You’re bound to get the target with one of the shots. So they put everyone there because they don’t know who is the supreme. So they figure that or they think well they’re all equal or one of them will be the right one. But Ramanuja, he was very strict that Vishnu is the supreme. Others are the servitors of Kṛṣṇa, Vishnu.

So there’s a singular devotion to Vishnu that was preached by Ramanuja that’s very prominent in Lord Chaitanya’s philosophy. He said Kṛṣṇa is the only Lord, everyone else israel. This pure unadulterated devotion is very obvious in Lord Caitanya’s teachings. So this was previously taught by Ramanuja. So Lord Chaitanya is giving credit for that to Ramanuja. Another thing that Ramanuja taught was to serve the devotees. So that’s also very prominent in Lord Caitanya’s teaching. He even says take the dust from the devotees feet, take the remnants of their prasada. In the Caitanya Charitamrita it mentions there’s three things that can help devotion. Bhakta, Padrauch, Bhakta, Padra Jaw Bhakta Prashaduchishta. Take the dust from the feet of the devotees, the water that washes their feet and the remnants of their prashada. These three things are very prominent for, I mean very helpful for the advancement of devotees.

And in Caitanya Cerami, the whole pastime of Kalidas used to go and collect the remnants of different devotees prasadam. This showed how Lord Caitanya honored the service of devotees and Jīva Goswami’s bishop Vaishnav Raj Sabha. One of the main mandals, six mandals that he set up. The first one was to properly see that all Vaishnavas are worshipped, that they’re respected and according to how much responsibility they have for the spiritual lives of other Vaishnavas. So this all part of Lord Caitanya’s culture. This was previously established by Ramanuja that the devotee should be served. So Lord, this is another essence taken. So those two essences are taken from Ramanuja. So Vishnu Swami Sarvasva Bhav and Ragmark are the two taken. Sarvasva means complete surrender. The Lord is everything, I am the Lord is mine. And Ragmari means spontaneous devotion to serve the Lord spontaneously.

In the Pushti Mar by the Vishnu Swami said they spontaneously serve the deity of Kṛṣṇa. He’s one of the family members. Hit him with some spontaneous affection like you with your own child. So that is Raga mark. You’re spontaneously serving the deity that was taught by Vishnu Swami. So of course Lord Caitanya develops on these things. They gave the principle. Lord Caitanya takes that principle and expands it to the maximum. You will find that he will take a principle. Ragmark went up to Vātsalya Bab and Vishnu Swami Sampradāya and Lord Caitanya. Sampradāya goes up to Madhuriyabhav, Mādhurya Rasa or Gopī Bhav. So then from Nimbarka Crya he took the two essences. Radhik Asui. We follow in the footsteps of Rādhārāṇī. Rādhārāṇī is our supreme shelter.

We see the Guru as a confidential servitor of Rādhārāṇī Gopī Bhav like what Caitanya said the Gopīs in Vrindava their method of complete spontaneous devotion to Kṛṣṇa was so super excellent. Even Kṛṣṇa said, there’s no way I can repay you. So that type of complete spontaneous surrender whatever will please Kṛṣṇa that in fact the Tridandi Sannyas initiation, the secret mantra which is given one of the meditations is to follow in the footsteps of the Gopīs in terms of the surrender and devotion. So this is one of the higher principles of Lord Caitanya. He took this from Nirvarka Acharya. Taking shelter of Rādhārāṇī as our supreme shelter, as the topmost Sevak Bhagavān and following in the footsteps of the Gopīs in terms of complete doing whatever is pleasing to Kṛṣṇa and having Ka’s pleasure as the topmost priority.

Or so you can see practically before Sampradayas essence was taken from each of them and put in Vocaitanya. Voc Caitanya includes all of them. Therefore, practically speaking, Vocaitanya philosophy has united all the essence of all the different Vaishnava philosophies. Is it clear? Thank you very much. Jaya. Jaya.

Hare kṛṣṇa hare kṛṣṇa kṛṣṇa hare.

Hare hari ram ram ram.

Hare kṛṣṇa hare kṛṣṇa kṛṣṇa.

Hama. Hariram hari ram. Ram. Hari.

Krish.

Hari. Ram. Chintamani. Lakshmi. Sam. Prakar. Go. Rat. Ratnam. Rabbi rabb sama.

This verse is particularly important because it describes the significance of Satya Dananda Graham. The Lord’s body is Satchidana. His body is not like ours. Our body is Atit, Ashak Atit and Miranan just the opposite. Hasata means it will not exist and Hashit means it is full of ignorance. And Nirananda. Nirananda means full of miseries. These three qualifications of our body. Whereas the Lord’s body is Satis Ananda it is eternal and full of knowledge and full of bliss. Our body and with ourselves. My body and myself are different. But Lord and Lord’s body is absolute. What is Lord? Lord’s body is also the same. So that description is given here. The Lord is not impersonal. He has got his form. And what sort of form?

We should not consider that whenever there is a question of form, the form must be just like one of us. This is foolishness. Now his form is completely different. Just as we have explained. His form is Satchitananda Vigra and our this present material body is Asak at Sith and Nirana. Just completely different. So his form, his different parts of the body described in the Vedas Apanipada Javanagītā for Sakura. He has no hands and legs. Still he accepts all that we offer to him. And the Bhagavad Gītā also we will find that Patram Pusram Phalam Tuyam Jumi Bhaktiya Prajati Tadahang Bhaktiya Purhitam aslami prajitatmanha, my devotees, God is not. The Lord is not in need of our offerings. But still he is so kind. If we offer him something, Patnam pusram param sayam.

Not that we have to offer him very luxurious things, very highly valuable things. He says that in a piece of leaf, patram, a piece of flower, patram fuswam, a piece of fruit and little water. That means these four things can be secured by any poor man in any part of the world. There is no botheration for securing a piece of leaf, a piece of flour, a little water or a piece of fruit any poor man, any rich man can secure. And the Lord says Patrumpus from. Anyone who offers me these four things with devotion, with love, I accept them. I accept. Why Bhakti aburitam islami because that is secured with sincere love. Warning. So God the Lord accepts our love. Now the Lord is. We cannot see. He is far away. And still he is within us.

Therefore his hand is not like our hands. The Veda. When the Veda describes the Lord has no hand, that means he has no hand like ours. Not that a 2ft hand which we have got, or 2 or 3ft hand, largest hand. His hand is so large that he can extend his hand in any part of his creation, millions and billions miles away and everywhere. That is the specific significance of his body. So this is described here. And another special significance of the part of his body, limbs, hands or legs, eyes, ears, what is that significance? Now? Each part of his body has got all the potency of other parts of the body. Just like with our eyes we can simply see. But the Lord, he can not only see by his eyes, transcendental eyes, but he can also. Here he can also eat.

All the functions of all other parts of the body. He can function by any part of his body. Not that a particular part of the body can function only for a particular purpose. No, just like simply by glancing. The Vedic literature it is said, sa oikhatha, sa asijata. Simply by seeing. Simply by seeing he impregnated all the energies. First creation, simplified thing. Māyā dakshina prakiti Śrīvathi Sacharacharam simplifies glands, he impregnates the material energy for functioning. It is going on. So he has got all the potencies in all the parts of his body. That is the difference between his body and our body. So when there is description in the Vedas that He has no leg, no hand, no eyes, that does not mean he has no eyes. He has got eyes but not these eyes. Just like we have got conception.

Here it is explained the Angani Yasa Sakalandya Viktamanti. His parts of the body are invested with all the potencies of other parts of the body. With any part of his body he can function any work.

Chiram jad.

Sam.

Sama.

J.

Sa. Las vegas. J. Sam. Let me.

Bud.

Sam.

Madam.

Sama. Samantha it.