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Latest revision as of 09:33, 13 May 2021
Pages in category "Sri Caitanya-caritamrta, Madhya-lila Chapter 09 Purports - Lord Sri Caitanya Mahaprabhu's Travels to the Holy Places"
The following 551 pages are in this category, out of 551 total.
A
- A creator must possess an all-pervasive body, as pointed out in the Bhagavad-gita (3.14): Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything
- A definition of pasandi is given in the Hari-bhakti-vilasa (1.73), wherein it is stated: yas tu narayanam devam brahma-rudradi-daivataih, samatvenaiva vikseta sa pasandi bhaved dhruvam
- A demon named Maniman lived near his abode in the form of a snake, and at the age of five Madhvacarya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump
- A devotee is always liberated in all stages of life because he is always engaged in the nine items of devotional service - sravanam, kirtanam, etc
- A devotee never considers Lord Narayana to be on the same platform with Lord Brahma and Lord Siva
- A great personality named Trivikramacarya, who was a resident of Visnumangala, became Madhvacarya’s disciple, and his son later became Narayanacarya, the composer of Sri Madhva-vijaya
- A list of the different centers of the Madhvacarya-sampradaya can be found at Udupi, and their matha commanders are (1) Visnu Tirtha - Soda-matha, (2) Janardana Tirtha - Krsnapura-matha, (3) Vamana Tirtha - Kanura-matha
- A list of the different centers of the Madhvacarya-sampradaya can be found at Udupi, and their matha commanders are (4) Narasimha Tirtha - Adamara-math, (5) Upendra Tirtha - Puttugi-matha, (6) Rama Tirtha - Sirura-matha
- A list of the different centers of the Madhvacarya-sampradaya can be found at Udupi, and their matha commanders are (7) Hrsikesa Tirtha - Palimara-matha, and (8) Aksobhya Tirtha - Pejavara-matha
- A paramahamsa has no program for sense gratification; he is interested only in satisfying the senses of the Lord. One who has control of the senses in this way is called a gosani or a gosvami, master of the senses
- A pasandi is one who considers the great demigods such as Lord Brahma and Lord Siva equal to the Supreme Personality of Godhead, Narayana - Hari-bhakti-vilasa 7.117
- A pasandi is one who thinks that the Supreme Lord Narayana, the Personality of Godhead, is on the same level with the demigods, headed by Lord Brahma and Lord Siva
- A perfect philosophy is one that has no defects, and that is Vedanta philosophy. No one can point out any defects in Vedanta philosophy, and therefore we can conclude that Vedanta is the supreme philosophical way of understanding the truth
- A person engaged in devotional service may accept any one of the transcendental relationships, which are known as mellows. When such a person reaches the perfectional stage, he returns home, back to Krsna, in his pure spiritual identity
- A pure devotee should be free from all kinds of material desire. He simply engages in the service of the Lord
- A Vaisnava never sees the material form of anything, moving or nonmoving. Rather, everywhere he looks he sees the energy of the Supreme Personality of Godhead, and immediately he remembers the transcendental form of the Lord - CC Madhya 9.360
- A Vaisnava sees Lord Siva as being simultaneously one with and different from the Supreme Lord. In this regard, the example of milk and yogurt is given. Yogurt is actually nothing but milk, but at the same time it is not milk
- A Vaisnava's visit to the temple of Lord Siva, for example, is different from a nondevotee’s visit. The nondevotee considers the deity of Lord Siva an imaginary form because he ultimately thinks that the Supreme Absolute Truth is void
- A well-known king named Anantaguna Pandya is an eleventh-generation descendant of Emperor Kulasekhara
- Abandon all varieties of religion and just surrender unto Me (Krsna). I shall deliver you from all sinful reactions. Do not fear - BG 18.66
- Accompanied by Satya Tirtha, Madhvacarya went to Badarikasrama. It was there that he met Vyasadeva and explained his commentary on the Bhagavad-gita before him. Thus he became a great scholar by studying before Vyasadeva
- According to Govinda dasa, Sri Caitanya Mahaprabhu went to Trimanda from the Gautami-ganga. From there He went to Dhundirama-tirtha, another place of pilgrimage
- According to Lord Krsna in the Bhagavad-gita (BG 9.26): "If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it." Krsna can accept anything offered by His devotee with devotion
- According to other opinions, this hill (Rsyamuka) is situated in Madhya Pradesh and bears the present name of Rampa
- According to some opinions, Rsyamuka is a chain of mountains beginning at the village of Hampi-grama in the district of Belari. The mountain chain begins along the bank of the river Tungabhadra, which gradually reaches the state of Hyderabad
- According to some, the old name of the Tungabhadra River was Pamba. According to others, Vijaya-nagara, the capital of the state, was known as Pampatirtha
- According to Sri Caitanya-caritamrta, after visiting the Gautami-ganga, Sri Caitanya Mahaprabhu went to Mallikarjuna-tirtha
- According to Sridhara Svami, the material conception of success (moksa, or liberation) is desired by those in material existence. Devotees, however, not being situated in material existence, have no desire for liberation
- According to Srimad-Bhagavatam, tene brahma hrda ya adi-kavaye: (SB 1.1.1) after the creation, the Supreme Person imparted Vedic knowledge within the heart of Brahma
- According to still others, the lake near Anagundi, in the direction of Hyderabad, is Pampa-sarovara. The river Tungabhadra also flows through there. There are many different opinions about the lake called Pampa-sarovara
- According to the Buddhist cult, the Vedas are compiled by ordinary human beings. If this were the case, they would not be authoritative
- According to the Buddhists' fifth principle, Lord Buddha is the only source for the attainment of knowledge. We cannot accept this, for Lord Buddha rejected the principles of Vedic knowledge
- According to the sastras: bhaktya bhagavatam grahyam na buddhya na ca tikaya. One should understand the Bhagavad-gita and Srimad-Bhagavatam by hearing them from a real devotee
- According to the strict principles of the Vedas, the highest attainment is to rise to the platform of sravanam kirtanam (SB 7.5.23), hearing and chanting about the Supreme Personality of Godhead. This is confirmed in Srimad-Bhagavatam - SB 1.1.2
- According to the Svetasvatara Upanisad (6.23): Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed
- According to the Tattvavadis, the best process for achieving the highest goal of life is to execute the duties of the four varnas and asramas
- According to the Tattvavadis, the highest goal is returning home, back to Godhead, but in Sri Caitanya Mahaprabhu's opinion the highest goal is attaining love of Godhead, in either the material world or the spiritual world
- Actually the disciplic succession of Madhvacarya is known as the Brahma Vaisnava sect; that is the sect coming down from Lord Brahma
- Actually the meaning of the words of the Bhagavad-gita or Srimad-Bhagavatam are revealed to one strictly following the orders of the spiritual master. They are also revealed to one who has equal faith in the Supreme Personality of Godhead
- After accepting sannyasa, Sankaracarya stayed with his spiritual master for some days. He then took his permission to go to Varanasi, and from there he went to Badarikasrama, where he stayed until his twelfth year
- After attaining this (amorous love) experience, he (Sankaracarya) wanted to discuss erotic principles with Ubhaya-bharati, but without hearing his discussion she blessed him and assured the continuous existence of the Srngeri-matha
- After many years, when Hanumanji departed on the hill known as Gandha-madana, he delivered the Deities (of Sita-Rama) to Bhimasena, one of the Pandavas, and Bhimasena brought Them to his palace, where he kept Them very carefully
- After Srila Madhavendra Puri, worship of both Radha and Krsna was established. For this reason Sri Madhavendra Puri is accepted as the root of worship in ecstatic love
- After the death of Trivikramacarya, the younger brother of Narayanacarya took sannyasa and later became known as Visnu Tirtha
- After the sixteenth acarya (Vidyadhiraja Tirtha of the disciplic succession of the Madhvacarya-sampradaya), there was another disciplic succession, including Rajendra Tirtha, 1254; Vijayadhvaja; Purusottama; Subrahmanya; and Vyasa Raya, 1470-1520
- After traveling all over India, he (Madhvacarya) finally discussed scriptures with Vidyasankara, the exalted leader of Srngeri-matha. Vidyasankara was actually diminished in the presence of Madhvacarya
- After visiting this temple of (Siyali-bhairavi), Sri Caitanya Mahaprabhu went to the bank of the river Kaveri (Kolirana) via the district of Tiruchchirapalli. The Kaveri is mentioned in Srimad-Bhagavatam (SB 11.5.40) as a very pious river
- All over the world there are nomadic communities whose business is simply to allure, cheat and steal innocent women
- All the (six) Gosvamis of Vrndavana were bona fide spiritual masters situated on the highest platform of devotional service, and for that reason they were called gosvamis
- All the temples of Vrndavana were certainly started by the Six Gosvamis. Later the worship in the temples was entrusted to some householder disciples of the Gosvamis, and since then the hereditary title of gosvami has been used
- All Vedic literatures are to be understood with faith and devotion, not by mundane scholarship. We have therefore presented Bhagavad-gita As It Is
- Along the Buddhist path there are nine principles: (1) The creation is eternal; therefore there is no need to accept a creator. (2) This cosmic manifestation is false. (3) "I am" is the truth. (4) There is repetition of birth and death
- Along the Buddhist path there are nine principles: (5) Lord Buddha is the only source of understanding the truth. (6) The principle of nirvana, or annihilation, is the ultimate goal. (7) The philosophy of Buddha is the only philosophical path
- Along the Buddhist path there are nine principles: (8) The Vedas are compiled by human beings. (9) Pious activities, showing mercy to others and so on are advised
- Although the brahmana could not pronounce the words very well due to illiteracy, he still experienced ecstatic symptoms while reading the Bhagavad-gita
- Always think of Me (Krsna), become My devotee, worship Me and offer your homage unto Me. Thus you (Arjuna) will come to Me without fail. I promise you this because you are My very dear friend - BG 18.65
- Among his (Sankaracarya's) many disciples, his four chief disciples are Padmapada, Suresvara, Hastamalaka and Trotaka. After departing from Varanasi, Sankaracarya went to Prayaga, where he met a great learned scholar called Kumarila Bhatta
- An avaisnava may be a vegetarian and a very clean cook, but because he cannot offer Visnu the food he cooks, it cannot be accepted as maha-prasadam. It is better that a Vaisnava abandon such food as untouchable
- An incarnation of Karmuka named Tirumanga (also one of the Alvars) acquired some money by stealing and built the fourth boundary wall of Sri Rangam
- Annihilation applies to the body, but the spirit soul transmigrates from one body to another. If this were not the case, how can so many multifarious bodies come into existence
- Anyone who is favored by the Supreme Personality of Godhead can understand His transcendental name, qualities, form and pastimes - Katha Upanisad - 2.23 and Mundaka Upanisad - 3.2.3
- Arjuna delivered them (the five Apsaras) from their abominable condition (as crocodiles), and from that day the lake known as Pancapsara became a place of pilgrimage
- As far as fruitive activity is concerned, the contamination is the desire for elevation to a higher standard of life, and for speculative knowledge the contamination is the desire to merge into the existence of the Absolute Truth
- As far as Matsya-tirtha is concerned, it was supposedly situated beside the ocean in the district of Malabar
- As far as the rasa-lila pastimes of the Lord are concerned, it is futile for one who is within the material world to attempt to imitate the Lord’s dances. One has to attain a spiritual body like that of a gopi to enter into the pastimes of the rasa-lila
- As far as the Sri Vaisnavas are concerned, beginning with Ramanujacarya, they also worshiped Deities of Sita-Rama. Sita-Rama Deities are also being worshiped in Tirupati and other places
- As Krsna says in the Bhagavad-gita (BG 4.9), One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna
- As Madhvacarya passed through that area (Maharashtra) with his disciples, he was also obliged to help in the excavation (of lake). After some time, when Madhvacarya visited the king, he engaged the king in that work and departed with his disciples
- As soon as he (Indra) would see a saint undergoing severe austerities, he would send dancing girls to distract him. Even the great saint Visvamitra Muni fell victim to his plan
- As soon as one attentively and submissively hears the message of Bhagavatam, by this culture of knowledge the Supreme Lord is established within his heart - SB 1.1.2
- As stated in the Katha Upanisad (2.3.9, 12): Spirit is not within the jurisdiction of material eyes, words or mind
- As stated in the Mahabharata: After acquiring jewels, Sahadeva went to the city of Mahismati, where he fought with a king called Nila
- As usual the author concludes the chapter (9 of CC Madhya) by reciting the names of Sri Rupa and Raghunatha and reinstating himself at their lotus feet
- At present, in most of the monasteries belonging to the Madhva-sampradaya, Lord Ramacandra is worshiped
- At that time (when Madhvacarya’s devotion to the Lord and his erudite scholarship became known throughout India) the followers of Sankaracarya were afraid of Madhvacarya’s rising power, and they began to tease Madhvacarya’s disciples in many ways
- At the time of his death, he (the brahmana who got Deities of Sita-Rama from Lord Ramacandra) delivered the Deities to Sri Hanumanji, who, for many years, hung Them around his neck and served Them with all devotion
- Atheists may be very expert in mental speculation and may be so-called great philosophers, but they can be defeated by a Vaisnava firmly situated in his conviction and God consciousness
B
- Because we are following in His (Caitanya's) footsteps and are also chanting the Hare Krsna maha-mantra, the effect is almost as potent as during the time of Lord Caitanya Mahaprabhu
- Being faithful to both Krsna and the spiritual master is the secret of success in spiritual life
- Both Mayavadis and those who imagine forms of God are misguided. According to them, worship of the Deity or any other form of the Lord is a result of the conditioned soul's illusion
- By dedicating one’s karma, or fruitive activities, to the Supreme Lord, one may be relieved from the polluted mind, and becoming free from mental pollution helps elevate one to the spiritual platform
- By the time he came to the Ananda-matha from Badarikasrama, Madhvacarya had finished his commentary on the Bhagavad-gita. His companion Satya Tirtha wrote down the entire commentary
C
- Caitanya Mahaprabhu was pleased that the Madhvacarya-sampradaya, or the Tattvavada sampradaya, accepted the transcendental form of the Lord. This is the great qualification of the Vaisnava sampradayas
- Camtapura (sometimes called Chengannur) is located in the state of Kerala. A temple of Lord Ramacandra and Laksmana is located there
- Citraketu was a very powerful king and a devotee, and he could certainly retaliate even against Lord Siva, but when Parvati cursed him, he immediately accepted the curse with a bowed head
- Ciyadatala is sometimes known as Cheratala. It is near the city of Kaila, and there is a temple there dedicated to Lord Sri Ramacandra and His brother Laksmana. Tila-kanci (Tenkasi) is about thirty miles northeast of the city of Tirunelveli
- Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are fully pure in heart - SB 1.1.2
- Concerning Agastya, there are four opinions: (2) There is a temple of Lord Skanda on a hill known as Siva-giri, and this temple is said to have been established by Agastya Muni
- Concerning Agastya, there are four opinions: (3) Some say that the hill near Cape Comorin known as Pathiya served as Agastya Muni’s residence
- Concerning Agastya, there are four opinions: (4) There is a place known as Agastya-malaya, which is a range of hills on both sides of the Tamraparni River. Cape Comorin itself is also known as Kanya-kumari
- Concerning Ananta Padmanabha, one should refer to Madhya-lila, Chapter One, text 115 - of Caitanya-caritamrta
E
- Even knowledge, which is superior to fruitive activity, is not successful if it is devoid of devotional service. Therefore in Srimad-Bhagavatam - in the beginning, middle and end - karma-kanda and jnana-kanda are condemned
- Even though the words (of the Bhagavad-gita) were imperfectly pronounced, Caitanya Mahaprabhu, Lord Krsna Himself, did not think this very serious. Rather, the Lord was pleased by the bhava (devotion). In Srimad-Bhagavatam (SB 1.5.11) this is confirmed
- Everyone is after success in religion, economic development, sense gratification and ultimately merging into the existence of Brahman. These are the general practices of the common man
- Everyone is interpreting scripture in his own way and setting up his own basis of authority. Yata mata tata patha. Now everybody and anybody is trying to establish his own theory as the ultimate truth
- Everyone should follow in the footsteps of Sri Caitanya Mahaprabhu and visit all temples. Sometimes mundane sahajiyas suppose that the gopis visited the temple of Katyayani in the same way mundane people visit the temple of Devi
- Everything is created in the material world, and consequently there must be a creator who is the Supreme Spirit and who is distinct from matter
- Existence continues, but if we positively want to annihilate the material body, we have to accept a spiritual body; otherwise there can be no eternality for the soul
F
- Following in the footsteps of Sri Caitanya Mahaprabhu, all the preachers engaged in the service of ISKCON should be very expert in putting forward strong arguments and defeating all types of atheists
- Formerly Kolapura was a native state, and it is bordered on the north by the district of Santara, on the east and south by the district of Belagama, and on the west by the district of Ratnagiri
- From Sri Narada Muni’s narration, it is understood that when Arjuna went to visit the holy places, he learned about the condemnation of the five Apsaras. He delivered them from their abominable condition, and from that day the lake known as Pancapsara
- From the Bombay Gazette it is understood that there were about 250 temples there, out of which six are very famous. These are (1) Ambabai, or Mahalaksmi Mandira, (2) Vithoba Mandira, (3) Temblai Mandira, (4) Mahakali Mandira
- From the Bombay Gazette it is understood that there were about 250 temples there, out of which six are very famous. These are (5) Phiranga-i, or Pratyangira Mandira, and (6) Yallamma Mandira
- From the Sri Ramanuja-sampradaya there is another branch known as Ramanandi or Ramat, & the followers of that branch also worship Deities of Sita-Rama very rigidly. The Ramanuja-sampradaya Vaisnavas prefer the worship of Lord Rama to that of Radha-Krsna
- From the Vedic literatures we understand that shortly after the creation Lord Brahma was instructed in the Vedas. It is not that the Vedas were created by Brahma, although Brahma is the original person in the universe
G
- Go-samaja is a place of pilgrimage for the devotees of Lord Siva. It is very important and is located near Vedavana
- Gokarna is situated in North Kanara, in the Karnataka state. It is about thirty-three miles southeast of Karwar. This place is very famous for the temple of Lord Siva known as Maha-balesvara. Hundreds and thousands of pilgrims come to see this temple
H
- He (Caitanya's elder brother Visvarupa) traveled all over the country and finally went to Pandarapura, where He passed away after attaining perfection
- He (Madhvacarya) was a great scholar even in childhood, and although his father did not agree, he accepted sannyasa at the age of twelve. Upon receiving sannyasa from Acyuta Preksa, he received the name Purnaprajna Tirtha
- He (Sankaracarya) took a month’s leave from Ubhaya-bharati and, by his mystic power, entered the body of a king who had just died. In this way Sankaracarya experienced the erotic principles
- He (Sankararanya Svami) entered the spiritual world after giving up His mortal body at Pandarapura. Sri Ranga Puri, a disciple of Sri Madhavendra Puri and Godbrother of Isvara Puri, disclosed this important news to Sri Caitanya Mahaprabhu
- He (Venkata Bhatta) told Sri Caitanya Mahaprabhu that Narayana is a form of Krsna associated with transcendental opulence. Although Krsna is two-armed and Narayana four-armed, there is no difference in the person. They are one and the same
- Here (in CC Madhya 9.1) Kaviraja Gosvami states that although these people (of South India) were as strong as elephants, they were almost in the clutches of death because they were being attacked by the crocodiles of various philosophies
- His (a person's who had become so successful) spiritual activities did not depend on material things such as correct pronunciation. Rather, his success depended on strictly following the instructions of his spiritual master
- His (Sankaracarya's) father's name was Sivaguru, and he lost his father at an early age
I
- If a devotee says that the name Rama in the Hare Krsna maha-mantra refers to Balarama, a foolish person may become angry because to him the name Rama refers to Lord Ramacandra. Actually there is no difference between Balarama and Lord Rama
- If all material bodies are doomed to annihilation, we must obtain a nonmaterial body, or a spiritual body, if we wish the next birth to be anything but false. How the spiritual body is attained is explained by Lord Krsna in the Bhagavad-gita - BG 4.9
- If an avaisnava offers food in the name of maha-prasadam, it should not be accepted. Such food cannot be prasadam because an avaisnava cannot offer anything to the Lord
- If Brahma did not create the Vedas but he is acknowledged as the first created being, wherefrom did Vedic knowledge come to Brahma? Obviously the Vedas did not come from an ordinary person born in this material world
- If everyone is an authority, or if everyone accepts his own intelligence as the ultimate criterion - as is presently fashionable - the scriptures will be interpreted in many different ways, and everyone will claim that his own philosophy is supreme
- If the bodily pains and pleasures were false, the creation would be false also, and consequently no one would take very much interest in it. The conclusion is that the material creation is not false or imaginary, but it is temporary
- If the creation eternally exists, there is no question of dissolution or annihilation. This argument is not very strong because by practical experience we see that material things have a beginning, a middle and an end
- If the next birth is a fact, the next bodily form is also a fact. As soon as we accept a material body, we must accept the fact that that body will be annihilated and that we will have to accept another body
- Impersonal monists are always attacked by these Tattvavadis (Srila Madhvacarya's party), who attempt to defeat their philosophy of impersonalism. Generally, they establish the supremacy of the Supreme Personality of Godhead
- In Durvasana, or Darbhasayana (now known as Tiruppullani), which is seven miles east of Ramnad, there is a temple of Lord Ramacandra. The hill known as Mahendra-saila is near Tirunelveli, and at the end of this hill is a city known as Tiruchendur
- In every revealed scripture, whether stressing jnana-kanda or karma-kanda, the principle of renunciation is always praised. The ripened fruit of Vedic knowledge, Srimad-Bhagavatam, is the supreme Vedic evidence
- In his childhood Madhvacarya was known as Vasudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvacarya converted tamarind seeds into actual coins to pay them off
- In Kolapura there is a river named Urna. From the Bombay Gazette it is understood that there were about 250 temples there, out of which six are very famous
- In Srimad-Bhagavatam (SB 1.1.2) it is said, dharmah projjhita-kaitavo ’tra
- In Srimad-Bhagavatam (SB 1.5.12) it is said: Knowledge of self-realization, even though freed from all material affinity, does not look well if devoid of a conception of the Infallible - God
- In Srimad-Bhagavatam (SB 1.5.12) it is said: What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord
- In Srimad-Bhagavatam (SB 11.19.17), it is said: Vedic literature, direct perception, history and hypothesis are the four kinds of evidential proofs. Everyone should stick to these principles for the realization of the Absolute Truth
- In text 154 (of CC Madhya 9) Sri Caitanya Mahaprabhu clarified this in a very lucid way: isvaratve bheda manile haya aparadha - It is offensive for one to differentiate between the forms of the Lord
- In that Fifth Chapter (Brahma-samhita), the philosophical conclusion of acintya-bhedabheda-tattva (simultaneous oneness and difference) is presented
- In the book known as Adhyatma-ramayana, there are statements in Chapters Twelve to Fifteen about worshiping the Deities of Sri Ramacandra and Sita
- In the BS 5.38 it is stated: advaitam acyutam anadim ananta-rupam, adyam purana-purusam nava-yauvanam ca. The Lord is advaita, without differentiation. There is no difference between the forms of Krsna, Rama, Narayana and Visnu. All of Them are one
- In the Christian year 1372, a king named Kampanna Udaiyara reigned on the throne of Madurai. Long ago, Emperor Kulasekhara ruled this area, and during his reign he established a colony of brahmanas
- In the jurisdiction of Cidambaram there is a district known as southern Arkata. The town of Siyali is in that district. There is a temple of Sri Bhu-varahadeva nearby, not Bhairavi-devi. This is Srila Bhaktisiddhanta Sarasvati Thakura’s conclusion
- In the material world this (varnasrama dharma) is practiced according to sastric injunction, and in the spiritual world the real achievement is already there
- In the material world, every conditioned soul changes his material body again and again, but when the spirit soul is purified of all material coverings, there is no longer a chance of his accepting a material body
- In the material world, unless one is situated in one of the varnas (brahmana, ksatriya, vaisya or sudra) one cannot manage social affairs properly to attain the ultimate goal. One also has to follow the principles of the asramas
- In the nayam sukhapo verse, the devotees are referred to as bhaktimat, that is, fully engaged in devotional service and devoid of material contamination
- In the Second Chapter of the Bhagavad-gita (BG 2.12), wherein the Lord says: Never was there a time when I did not exist, nor you (Arjuna), nor all these kings; nor in the future shall any of us cease to be
- In the Sri Caitanya-candrodaya (beginning of the eighth act) Sri Caitanya Mahaprabhu says - Sarvabhauma, I have traveled to many holy places, but I cannot find a Vaisnava as good as you anywhere. However, I must admit that Ramananda Raya is wonderful
- In the Srngeri-matha, the sannyasis assume the designations Sarasvati, Bharati and Puri. They are all ekadandi-sannyasis, distinguished from the Vaisnava sannyasis, who are known as tridandi-sannyasis
- In the Vedas there are three kandas, or divisions: karma-kanda, jnana-kanda and upasana-kanda
- In the year 1293 Saka (A.D. 1371) the Deity was reinstalled in the Ranganatha temple. On the eastern wall of the Ranganatha temple is an inscription written by Vedanta-desika relating how Ranganatha was returned to the temple
- In this age a person should not envy Sri Caitanya Mahaprabhu’s movement but should chant the holy names of Hari and Krsna, the maha-mantra. That is the sum and substance of the eternal religion, known as sanatana-dharma
- In this area (of southern Mathura) there are mountains and forests. There are also two Siva temples, one known as Ramesvara and the other known as Sundaresvara
- In this area (Pambam) there are twenty-four different holy places, one of which is Dhanus-tirtha, located about twelve miles southeast of Ramesvara. It is near the last station of the South Indian Railway, a station called Ramnad
- In this conception (of pancopasana) the impersonalists imagine one of these five deities (Visnu, Siva etc.) as supreme and reject the others. Such philosophical speculation, which is certainly idol worship, is not accepted by Sri Caitanya or by Vaisnavas
- In this verse (CC Madhya 9.362) the word vaisnava refers to a pure devotee and fully realized soul, and the word vaisnava-sastra refers to sruti, or the Vedas, which are called sabda-pramana, the evidence of transcendental sound
- In this verse (CC Madhya 9.49) it is clearly said, tarkei khandila prabhu. Lord Sri Caitanya Mahaprabhu put forward such a strong argument that the Buddhists could not counter Him to establish their cult
- In this way (of BRS 1.1.11 and BG 18.65-66) one develops his original constitutional position of rendering loving service to the Lord
- In Vrajabhumi Krsna is certainly the central point of love, but no one knows Him there as the Supreme Personality of Godhead. Rather, a person may know Him as a friend, son, lover or master. In any case, the center is Krsna
- Indeed, They (the Deities of Rama-Sita) were worshiped by the royal princes even before the appearance of Lord Ramacandra. Later, during Lord Ramacandra’s presence, the Deities were worshiped by Laksmana
- Indra was always anxious about his position, fearing that if someone became more powerful than he was, he would lose his elevated position
- It (Mallikarjuna) is a deity of Lord Siva and is one of the Jyotir-lingas
- It (the Minaksi-devi temple) was built under the supervision of the kings of the Pandya Dynasty, and when the Muslims attacked this temple, as well as the temple of Sundaresvara, great damage was done
- It (the Tirupati temple) is a famous holy place of pilgrimage. In pursuance of His name, Venkatesvara, the four-handed Lord Visnu, the Deity of Balaji, with His potencies named Sri and Bhu, is located on Venkata Hill, about eight miles from Tirupati
- It does not matter whether one refers to Balarama or to Lord Ramacandra when chanting Hare Rama, for there is no difference between Them
- It is a fact that there are many so-called Vaisnavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyas’ Vaisnava philosophy is to become one with the Supreme
- It is also said that one who visits Dhanus-tirtha is liberated from the cycle of birth and death, and that one who bathes there gets all the fruitive results of performing the yajna known as Agnistoma
- It is also said: gitadhita ca yenapi bhakti-bhavena cetasa, veda-sastra-puranani tenadhitani sarvasah. To one who reads the Bhagavad-gita with faith and devotion, the essence of Vedic knowledge is revealed
- It is confirmed by Lord Krsna in the Bhagavad-gita (BG 9.4): By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them
- It is confirmed in the Bhagavad-gita that the material energy is inferior and that the spiritual energy is the living entity. Both inferior and superior energies belong to a supreme person
- It is not possible to understand the truth about the pastimes of the Lord simply by using our own logic, argument and academic education
- It is offensive to think that Balarama is superior to Lord Ramacandra or vice versa. Neophyte devotees do not understand this sastric conclusion, and consequently they unnecessarily create an offensive situation
- It is said that all of Madhvacarya's books were taken away, but later they were found with the help of King Jayasimha, ruler of Kumla. In discussion (of sastra), Pundarika Puri was defeated by Madhvacarya
- It is said that here (Dhanus-tirtha), on the request of Ravana’s younger brother Vibhisana, Lord Ramacandra destroyed the bridge to Lanka with His bow while returning to His capital
- It is said that in the year 289 of the Age of Kali, the Alvar of the name Tondaradippadi was born
- It is said that just three months before his disappearance, Sri Madhvacarya received these Deities (of Sita-Rama) and installed them in the Udupi temple. Since then the Deities have been worshiped by the Madhvacarya-sampradaya at that monastery
- It is said that on that hill (Sri Saila) Lord Siva lived with Devi. Also, Lord Brahma lived there with all the demigods
- It is said that once a small boy who was a devotee of Lord Siva came to that temple (Siyali-bhairavi), and the goddess Durga, known as Bhairavi, gave him her breast to suck
- It is said that she (Ubhaya-bharati wife of Mandana) wanted to discuss erotic principles and amorous love with Sankaracarya, but Sankaracarya had been a brahmacari since birth and therefore had no experience in amorous love
- It is said that when the Lord is offered food with syrup here (in Mangalagiri), He does not take more than half
- It is said, tirthi-kurvanti tirthani. A tirtha, or holy place, is a place where great saintly personalities visit or reside. Although the holy places were already places of pilgrimage, they were all purified by Sri Caitanya Mahaprabhu’s visit
- It is stated that mercy is one of the qualities of a Buddhist, but mercy is a relative thing
- It is the Mayavada sampradaya that does not accept the transcendental form of the Lord. If a Vaisnava sampradaya is also carried away by that impersonal attitude, that sampradaya has no position at all
- It is the spiritual master who delivers the disciple from the clutches of maya by initiating him into the chanting of the Hare Krsna maha-mantra. In this way a sleeping human being can revive his consciousness by chanting Hare Krsna
- It is understandable that a chaste woman wants to associate with her husband in all his different dresses. Therefore one should not criticize Laksmi for wanting to associate with Krsna
- It is understood that formerly there was a Deity of Lord Ramacandra there (in Vatapani). Later the Deity was replaced with a deity of Lord Siva known as Ramesvara or Bhutanatha
- It may be noted that these particular Deities of Rama and Sita have been worshiped from the time of King Iksvaku
- It was reputed that there was no limit to the bodily strength of Purnaprajna, Madhvacarya
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- Kolapura is a town in the Maharashtra province, formerly known as Bombay Pradesh
- Kumbhakarna is the name of the brother of Ravana. At the present moment the city of Kumbhakarna-kapala is known as Kumbhakonam; it is situated twenty-four miles northeast of the city of Tanjore
- Kusavarta is located in the western ghata, at Sahyadri. It is near Nasika, a holy place, but according to some it was situated in the valley of Vindhya
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- Later he (Citraketu) became a demon named Vrtrasura
- Later, after eight or nine days, when the brahmana could see Ramacandra personally, he would break his fast. Upon observing the brahmana’s rigid vow, Ramacandra ordered His younger brother Laksmana to deliver a pair of Sita-Rama Deities to the brahmana
- Lord Krsna said - Those who worship the demigods will take birth among the demigods, those who worship the ancestors go to the ancestors, those who worship ghosts and spirits will take birth among such beings, and those who worship Me will live with Me
- Lord Krsna’s beauty is unequaled and unsurpassed
- Lord Narayana has sixty transcendental qualities. Over and above these, Krsna has four extraordinary transcendental qualities absent in Lord Narayana. These four qualities are (1) His wonderful pastimes, which are compared to an ocean
- Lord Narayana has sixty transcendental qualities. Over and above these, Krsna has four extraordinary transcendental qualities absent in Lord Narayana. These four qualities are (3) His playing on the flute, whose vibration attracts the three worlds
- Lord Narayana has sixty transcendental qualities. Over and above these, Krsna has four extraordinary transcendental qualities absent in Lord Narayana. These four qualities are (4) His extraordinary beauty, which surpasses the beauty of the three worlds
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- Madhvacarya for the second time visited Badarikasrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit
- Madhvacarya’s devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Srngeri-matha, established by Sankaracarya, became a little perturbed
- Maha-jano yena gatah sa panthah: "We have to follow in the footsteps of great authorities coming down in the parampara system." If we approach a bona fide acarya and keep faith in his words, spiritual realization will be easy
- Mahismati-pura (Maheshwar) is mentioned in Mahabharata in connection with Sahadeva’s victory. Sahadeva, the youngest brother of the Pandavas, conquered that part of the country
- Mallikarjuna is also known as Sri Saila. It is situated about one hundred miles northeast of Karnula on the southern bank of the Krsna River. There are great walls all around the village, and within the walls resides the deity known as Mallikarjuna
- Mandana had a wife named Sarasvati, or Ubhaya-bharati, who served as mediator between Sankaracarya and her husband
- Many celebrated kings like Kulasekhara and Yamunacarya (Alabandaru) resided in the temple of Sri Rangam. Yamunacarya, Sri Ramanuja, Sudarsanacarya and others also supervised this temple
- Many kinds of patients come to a hospital, which may be infected by many types of diseases. Actually the hospital is always infected, but the expert physician keeps the hospital sterilized by his expert presence and management
- Many people go to holy places and leave their sinful activities there, thus becoming free from contamination. When these contaminations pile up, they are counteracted by the visit of great personalities like Sri Caitanya and His strict followers
- Most of the information in this purport (of CC Madhya 9.245) is available from the South Kanada Manual and the Bombay Gazette
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- Narayana has sixty transcendental qualities. Over and above these, Krsna has four extraordinary transcendental qualities absent in Narayana. These four qualities are (2) His association in the circle of the supreme devotees in conjugal love - the gopis
- Narayana is as beautiful as Krsna, but Krsna’s pastimes are more sportive. It is not that the sportive pastimes of Krsna make Him different from Narayana. Laksmi’s desiring to associate with Krsna was perfectly natural
- Near Siyali and Cidambaram there is a temple known as Sri Musnam. In this temple there is a Deity of Sri Bhu-varaha
- Near the city of Udupi is a place called Pajaka-ksetra, where Madhvacarya took his birth in a Sivalli-brahmana dynasty as the son of Madhyageha Bhatta, in the year 1040 Sakabda. According to some, he was born in the year 1160 Sakabda - A.D. 1238
- Nearby Rsabha Hill is the forest where Lord Rsabhadeva burned Himself to ashes
- Nimna-tirupati is located in the valley of Venkata Hill. There are several temples there also, among which are those of Govindaraja and Lord Ramacandra
- No one can attain the Absolute Truth by argument
- No one can enter into this pastime (of rasa-lila) by artificial, material means. That is the instruction of the nayam sukhapo verse, and it must be strictly understood
- North of Mallara-desa is South Kanara. To the east are Coorg and Mysore, to the south is Cochin, and to the west is the Arabian Sea. As far as the Bhattatharis are concerned, they are a nomadic community
- Not understanding the process of disciplic succession, so-called logicians put forward the theory of pancopasana, in which a person worships one of five deities - namely Visnu, Siva, Durga, the sun-god or Ganesa
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- O Krsna, I (Arjuna) totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality - BG 10.14
- Often in the province of Ganga-pradesa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river
- On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms and pastimes of the unlimited Supreme Lord is a different creation - SB 1.5.11
- On this island (of Pambam), four miles north of Pambam Harbor, is Setubandha, where the temple of Ramesvara is located. This is a temple of Lord Siva, and the name Ramesvara indicates that he is a great personality whose worshipable Deity is Lord Rama
- Once when Citraketu saw the goddess Parvati sitting on the lap of Lord Sambhu (Siva), he criticized Lord Siva for being shameless and sitting just like an ordinary man with his wife on his lap. For this reason Citraketu was cursed by Parvati
- Once, while sitting beside the sea engrossed in meditation upon Lord Sri Krsna, he (Madhvacarya) saw that a large boat containing goods for Dvaraka was in danger. He gave some signs by which the boat could approach the shore, and it was saved
- One cannot attain love of Godhead by executing karma-kanda or jnana-kanda
- One cannot be elevated to the highest platform of devotional service by karma-kanda or jnana-kanda. Pure devotional service can be understood and attained only through the association of pure devotees
- One cannot enter into Krsna’s rasa-lila dance simply by artificially imitating it or artificially thinking oneself a sakhi and dressing up like one. Krsna’s rasa-lila dance is completely spiritual; it has nothing to do with material contamination
- One cannot understand the differences between the forms of the Lord simply by academic study or by reading Vedic literature. One must learn from a realized devotee. Only then can one learn how to distinguish between one form of the Lord and another
- One cannot understand them (Bhagavad-gita and Srimad-Bhagavatam) simply by erudite scholarship or sharp intelligence
- One commentary (on Bilvamangala’s book Krsna-karnamrta) was written by Krsnadasa Kaviraja Gosvami and the other by Caitanya dasa Gosvami
- One has to follow the principles of the asramas (brahmacarya, grhastha, vanaprastha and sannyasa), since these principles (of varnas and asramas) are considered essential for the attainment of the highest goal
- One may be very expert in logic, and another person may be even more expert in the art of argument. Because there is so much word jugglery in logic, one can never come to the real conclusion about the Absolute Truth by argument
- One must accept a principle of standard knowledge because one cannot attain the Absolute Truth simply by intellectual speculation
- One must have firm faith in the process of devotional service and the scriptures that support it. If one hears the activities of Sri Caitanya Mahaprabhu with this faith, he can be freed from his envious position
- One needs the association of a pure devotee, for only by a pure devotee’s association can one become a pure devotee of the Supreme Personality of Godhead, Krsna
- One of the acaryas, known as Narahari Tirtha, who was in the disciplic succession of Madhvacarya, received these Deities (of Sita-Rama which were in the palace of last king of the Pandavas, Ksemakanta) from the King of Orissa
- One should not think that the forms of the Lord are the same as the forms of the demigods. This is certainly offensive, as confirmed by the Vaisnava-tantra: yas tu narayanam devam brahma-rudradi-daivataih, samatvenaiva vikseta sa pasandi bhaved dhruvam
- One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna - explained by Lord Krsna in Bhagavad-gita 4.9
- One who strictly follows the Vedic literature and chants the holy name of the Supreme Personality of Godhead will actually be situated in the transcendental disciplic succession. Those who want to attain life’s ultimate goal must follow this principle
- Only one who is a bona fide spiritual master expanding the cult of Sri Caitanya Mahaprabhu, the Krsna consciousness movement, and who is in full control of his senses can be addressed as a gosvami
- Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed - Svetasvatara Up. 6.23
- Only when one regains his original spiritual body can he enter into the spiritual kingdom
- Ordinary food cooked by an avaisnava should not be accepted by a Vaisnava. Even if an avaisnava cooks food without fault, he cannot offer it to Lord Visnu, and it cannot be accepted as maha-prasadam
- Our own practical experience we have to accept the beginning of creation, and when we accept the beginning, we must accept a creator. Such a creator must possess an all-pervasive body, as pointed out in the Bhagavad-gita - 13.14
- Our preachers mainly belong to European and American countries, yet by the grace of Lord Caitanya they have tremendous success wherever they go to open branches. Indeed, everywhere people are very seriously chanting Hare Krsna
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- Paksi-tirtha, also called Tirukadi-kundam, is located nine miles southeast of Cimlipat. It has a five-hundred-foot elevation and is situated in a chain of hills known as Vedagiri or Vedacalam
- Pana-nrsimha, or Panakal-narasimha, is located in the district of Krishna, in the hills known as Mangalagiri, about seven miles from a city known as Vijayawada. One must climb six hundred steps to reach the temple
- Panagadi (Pannakudi) is about thirty miles south of Tirunelveli. Formerly the temple there contained the Deity of Sri Ramacandra, but later the devotees of Lord Siva replaced Lord Ramacandra with a deity of Lord Siva named Ramesvara or Rama-linga Siva
- Pandya-desa is situated in the southern part of India known as Kerala and Cola. In all these areas there were many kings with the title Pandya who ruled over Madurai and Ramesvara. In the Ramayana the Tamraparni River is mentioned
- Pious and impious activities can bring about material happiness and distress, but there is no possibility of one's becoming a pure devotee simply by acting piously or impiously. Bhakti, devotional service, means satisfying Krsna
- Places of pilgrimage are always infected by the sins left by the sinners who go there, but when a personality like Sri Caitanya Mahaprabhu visits such a place, all contaminations vanish
- Presently the Krtamala River is known as the river Bhagai or Vaigai. This river has three tributaries, named Suruli, Varaha-nadi and Battilla-gundu. The river Krtamala is also mentioned in Srimad-Bhagavatam (SB 11.5.39) by the sage Karabhajana
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- Regarding Sankaracarya, it is understood that he was born in the year 608 of the Sakabda Era, in the month of Vaisakha, on the third day of the waxing moon, in a place in South India known as Kaladi
- Rsabha Hill (Anagada-malaya-parvata) lies twelve miles north of Madurai City, in the district of Madurai, in southern Tamil Nadu. It is one of the mountains known as the Kutakacalas
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- Sankaracarya defeated many scholars throughout India and converted them to his Mayavada philosophy. He left his material body at the age of thirty-three
- Sankaracarya had four principal disciples, & he established four centers under their management. In North India at Badarikasrama, the monastery named Jyotir-matha was established. At Purusottama, the Bhogavardhana or Govardhana monastery was established
- Sankaracarya had four principal disciples, and he established four centers under their management. In Dvaraka, the Sarada monastery was established. And the fourth monastery, established in South India, is known as Srngeri-matha
- Sankaracarya wanted to discuss the authority of the scriptures, but Kumarila Bhatta, being on his deathbed, sent him to his disciple Mandana, in the city of Mahismati. It was there that Sankaracarya defeated Mandana Misra in a discussion of the sastras
- Sarvabhauma Bhattacarya replies (to Caitanya) - Therefore, my Lord, I requested that You see him - Ramananda Raya
- SB 10.84.13 states: A human being who identifies his body made of three elements with his self, who considers the by-products of his body to be his kinsmen, who considers the land of his birth worshipable, is to be considered like an ass or a cow
- She (Mandana's wife Ubhaya-bharati) then took leave of material life. Afterwards, Mandana Misra took the order of sannyasa from Sankaracarya and became known as Suresvara
- Showing compassion and mercy is a relative activity. It is not the Absolute Truth. Apart from this, we also must know what actual mercy is. To give a sick man something forbidden for him to eat is not mercy. Rather, it is cruelty
- Siddhavata, also known as Sidhauta, is ten miles east of the village of Kudapa. Previously this place was also known as the southern Benares. There is a great banyan tree there, and it is therefore known as Siddhavata. Vata means banyan tree
- Since the Buddhist philosophy does not admit the existence of the spirit soul, the so-called mercy of the Buddhists is defective
- Since their (Lord Caitanya and Venkata Bhatta's) conversation took place long, long before the Bhakti-rasamrta-sindhu was composed, the question may be raised as to how either of them quoted the verse
- Siva-kanci is also known as Kancipuram, or the Benares of southern India. In Siva-kanci there are hundreds of temples containing symbolic representations of Lord Siva, and one of these temples is said to be very, very old
- Siva-ksetra, within the city of Tanjore, is situated near a big lake known as Siva-ganga. At this place is a large temple of Lord Siva known as Brhatisvara-siva-mandira
- Sometimes foolish people ask whether when we chant "Rama" in the Hare Krsna mantra we refer to Lord Ramacandra or Lord Balarama
- Sometimes foolish sannyasis, thinking the body of the Lord to be material, equate daridra-narayana with Narayana, and this is certainly offensive
- Sometimes it is said that the Kurma Purana contains six thousand verses, but according to Srimad-Bhagavatam the original Kurma Purana contains seventeen thousand verses. It is considered the fifteenth of the eighteen Maha-puranas
- Sometimes preachers in the Krsna consciousness movement have to accept food in a home where the householder is an avaisnava; however, if this food is offered to the Deity, it can be taken
- Sometimes, due to business, Ramacandra was absent from His capital for a full week & could not be seen by the citizens during that time. Because of his vow (fast until he saw Ramacandra), the brahmana could not take even a drop of water during that week
- Southern Mathura, presently known as Madurai, is situated on the banks of the Bhagai River. This place of pilgrimage is specifically meant for the devotees of Lord Siva; therefore it is called Saiva-ksetra, that is, the place where Lord Siva is worshiped
- Sravanadi suddha-citte karaye udaya (CC Madhya 22.107). When a person is actually engaged in devotional service, his eternal relationship with the Lord, the servant-master relationship, is awakened
- Sri Bhaktisiddhanta Sarasvati Thakura comments that all the Buddhist disciples were actually initiated by Sri Caitanya Mahaprabhu into the chanting of the holy name of Krsna
- Sri Caitanya confirms the conclusion of SB on the strength of His philosophy of acintya-bhedabheda-tattva. That philosophy holds that the Supreme Lord is simultaneously one with and different from His creation. That is to say, there is unity in diversity
- Sri Caitanya Mahaprabhu differed (from the Tattvadis conclusion of attaining highest goal of life) when He said that the best process is hearing and chanting about Lord Visnu
- Sri Caitanya Mahaprabhu established the process of self-realization by His own personal behavior. As stated in the Caitanya-caritamrta - CC Madhya 8.274
- Sri Caitanya Mahaprabhu points out that Sri Madhavendra Puri accepted Madhvacarya only because his sampradaya accepted the transcendental form of the Lord
- Sri Caitanya Mahaprabhu proved the impotence of fruitive workers, speculative empiric philosophers and mystic yogis. The realization of such men is simply a waste of time and energy
- Sri Caitanya Mahaprabhu quoted these (CC Madhya 9.259-260) verses from Srimad-Bhagavatam - SB 7.5.23-24
- Sri Caitanya Mahaprabhu says - There are, of course, many Vaisnavas in these holy places, and most of them worship Lord Narayana. Others, who are called Tattvavadis, are also Laksmi-Narayana worshipers, but they do not belong to the pure Vaisnava cult
- Sri Caitanya Mahaprabhu then says - There are many worshipers of Lord Siva, and there are also many atheists. Regardless, My dear Bhattacarya, I very much like Ramananda Raya and his opinions
- Sri Caitanya Mahaprabhu traveled from the source of the Godavari River and eventually visited the northern side of Hyderabad state. He finally arrived at the state of Kalinga
- Sri Caitanya Mahaprabhu wanted to point out to the Tattvavadi acarya, who belonged to the Madhvacarya-sampradaya, that the general behavior of the Tattvavadis did not favor pure devotional service, which must be devoid of the taints of fruitive activity
- Sri Caitanya Mahaprabhu was the Supreme Personality of Godhead Himself. There cannot be anyone who can compare to Him or His potencies
- Sri Caitanya Mahaprabhu was very pleased to observe these (ecstatic) symptoms (of the illiterate brahamana while reading the Bhagavad-gita), and this indicates that the Supreme Personality of Godhead is pleased by devotion, not by erudite scholarship
- Sri Caitanya Mahaprabhu’s converting the people of South India into Vaisnavas is compared herein (CC Madhya 9.1) to Lord Visnu’s delivering Gajendra the elephant from the attack of a crocodile
- Sri Caitanya Mahaprabhu’s elder brother was named Visvarupa. He left home before Sri Caitanya Mahaprabhu and accepted the sannyasa order under the name of Sankararanya Svami
- Sri Caitanya Mahaprabhu’s philosophy holds that devotional service to Krsna always exists in everyone’s heart. It simply has to be awakened by the process of sravanam kirtanam visnoh - SB 7.5.23
- Sri Ranga-ksetra (Sri Rangam) is a very famous place. It lies in the district of Tiruchchirapalli, about ten miles west of Kumbhakonam and near the city of Tiruchchirapalli, on an island in the Kaveri River
- Sri Saila is on the southern side of Belgaum, and the Siva temple of Mallikarjuna is located there - Refer to text 15 of this chapter 9 of Madhya-lila of Caitanya-caritamrta
- Sri Vaikuntha - about four miles north of Alvar Tirunagarai and sixteen miles southeast of Tirunelveli - is situated on the bank of the Tamraparni River
- Sri Venkata Bhatta was a Vaisnava brahmana and an inhabitant of Sri Ranga-ksetra. He belonged to the disciplic succession of Sri Ramanujacarya. Sri Ranga is one of the places of pilgrimage in the province of Tamil Nadu
- Srila Bhaktisiddhanta remarks - Which Sri Saila is being indicated by Krsnadasa Kaviraja Gosvami is not clearly understood. There is no temple of Mallikarjuna in this area because the Sri Saila located in the district of Dharwad cannot possibly be there
- Srila Bhaktisiddhanta Sarasvati points out that the word "Tattvavadi" refers to the followers of Srila Madhvacarya. To distinguish his disciplic succession from the Mayavadi followers of Sankaracarya, Srila Madhvacarya named his party the Tattvavadis
- Srila Bhaktisiddhanta Sarasvati Thakura has actually described the chronological order of Lord Caitanya Mahaprabhu’s visit. The Tirupati temple is sometimes called Tirupatura. It is situated on the northern side of Arcot in the district of Candragiri
- Srila Bhaktisiddhanta Sarasvati Thakura points out that in the 74th verse of this chapter (CC Madhya 9) it is stated that Sri Caitanya visited the temple of Siyali-bhairavi, but actually at Siyali Sri Caitanya visited the temple of Sri Bhu-varaha
- Srila Bhaktisiddhanta Sarasvati Thakura remarks - The impersonalists imagine some forms of the Absolute Truth through the direct perception of their senses
- Srila Bhaktisiddhanta Sarasvati Thakura remarks - The impersonalists worship imaginary forms, but neither Srimad-Bhagavatam nor Sri Caitanya Mahaprabhu accepts this sense gratificatory worship to be of any spiritual significance
- Srila Bhaktisiddhanta Sarasvati Thakura remarks that only two khandas of the Kurma Purana are now available, namely the Purva-khanda and Uttara-khanda
- Srila Bhaktisiddhanta Sarasvati Thakura remarks that up to the advent of His Holiness Sripada Laksmipati Tirtha, it was the system in the disciplic succession of Madhvacarya to worship Lord Krsna alone
- Srila Bhaktisiddhanta Sarasvati Thakura states that there are two types of karma-kanda activities - pious and impious. Pious activities are certainly better than impious activities, but even pious activities cannot bring about ecstatic love of God, Krsna
- Srila Bhaktivinoda Thakura explains that this verse (CC Madhya 9.146) and many others like it were current among devotees long before the Bhakti-rasamrta-sindhu was composed. Thus devotees would always quote them and explain their purport in ecstasy
- Srila Bhaktivinoda Thakura says that Srila Kaviraja Gosvami has recorded the names of the holy places visited by Sri Caitanya Mahaprabhu but that there is no chronological order of the places visited
- Srila Bhaktivinoda Thakura states that according to the Buddhist cult there are two ways of understanding philosophy. One is called Hinayana, and the other is called Mahayana
- Srila Madhavendra Puri was one of the acaryas in the Tattvavada disciplic succession, and he established the ultimate goal of transcendentalism to be attainment of pure devotional service, love of Godhead
- Srila Madhvacarya has purposefully avoided commenting on that portion of Srimad-Bhagavatam in which brahma-mohana, the illusion of Lord Brahma, is mentioned
- Srila Madhvacarya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upanisad. For further information about Madhvacarya, one should read Madhva-vijaya, by Narayanacarya
- Srimad-Bhagavatam (SB 10.84.13) states - A human being who goes to a place of pilgrimage simply to take a bath rather than to meet men of transcendental knowledge there is to be considered like an ass or a cow
- Srimad-Bhagavatam is meant for nonenvious persons - nirmatsaranam satam
- Sripada Madhvacarya took his birth near Udupi, which is situated in the South Kanara district of South India, just west of Sahyadri
- Such a soul (who is purified of all material coverings) then remains in his original, spiritual identity, a state that is possible to achieve only by understanding Krsna in truth through the practice of Krsna consciousness
- Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest - SB 1.5.11
- Surparaka is about twenty-six miles north of Bombay. In the Maharashtra province, near Bombay, is a district known as Thana and a place known as Sopara. Surparaka is mentioned in the Mahabharata - Santi-parva, 41.66-67
T
- Tamala-kartika is forty-four miles south of Tirunelveli and two miles south of Aramavalli Mountain. It is located within the jurisdiction of Tovalai. At Tamala-kartika is a temple of Subrahmanya, or Lord Kartika, the son of Lord Siva
- That literature is full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization - SB 1.5.11
- The (Fifth) chapter (Brahma-samhita) also presents a detailed description of the spiritual world, specifically Goloka Vrndavana
- The (Fifth) chapter (Brahma-samhita) also presents methods of devotional service, the eighteen-syllable Vedic hymn, discourses on the soul, the Supersoul and fruitive activity, an explanation of Kama-gayatri, kama-bija and the original Maha-Visnu
- The Absolute Truth, God, is everything, but this does not mean that everything is God. For this reason Sri Caitanya Mahaprabhu and His followers visited the temples of all the demigods, but they did not see them in the same way an impersonalist sees them
- The acarya (of the Bhurivara community ) is Hastamalaka, and the brahmacari assistants of the sannyasis are known as Caitanya. The place of pilgrimage is called Tungabhadra, and the subject for Vedic study is the Yajur Veda
- The acaryas of the Madhva-sampradaya established Udupi as the chief center, and the monastery there was known as Uttararadhi-matha
- The ancient names of these (7) roads (of Sri Rangam temple) are the road of Dharma, the road of Rajamahendra, the road of Kulasekhara, the road of Alinadana, the road of Tiruvikrama, the Tirubidi road of Madamadi-gaisa, and the road of Ada-iyavala-indana
- The Apsaras, denizens of the heavenly planets, are generally known as dancing girls. The girls in the heavenly planets are exquisitely beautiful, and if a woman on earth is found to be very beautiful, she is compared to the Apsaras
- The authorities in the Vedic literature who are known as the sruti-ganas desired to enter into Lord Sri Krsna’s rasa dance; therefore they began to worship the Lord in the ecstasy of the gopis. In the beginning, however, they were unsuccessful
- The bona fide spiritual master, who has full control over his senses, engages twenty-four hours a day in the Lord's service. He can therefore be addressed as gosani or gosvami
- The Brahma-samhita also explains the demigod Ganesa, Garbhodakasayi Visnu, the origin of the Gayatri mantra, the form of Govinda and His transcendental position and abode, the living entities, the highest goal, the goddess Durga, the meaning of austerity
- The Brahma-samhita also explains the five gross elements, love of Godhead, impersonal Brahman, the initiation of Lord Brahma, and the vision of transcendental love enabling one to see the Lord
- The Brahma-samhita is a very important scripture. Sri Caitanya Mahaprabhu acquired the Fifth Chapter from the Adi-kesava temple
- The brahmana (who used to fast until the time he sees Lord Ramacandra) received the Deities (of Sita-Rama) from Sri Laksmanaji and worshiped Them faithfully as long as he lived
- The Buddhist cult also accepts the philosophy of transmigration, but the Buddhists do not properly explain the next birth. There are 8,400,000 species of life, and our next birth may be in any one of them; therefore this human body is not guaranteed
- The Buddhist philosophy depends on argument, but there can be no argument if one simply depends on "I am." There must be a "you," or another person also
- The Buddhists argue that the world is false, but this is not valid. The world is temporary, but it is not false. As long as we have the body, we must suffer the pleasures and pains of the body, even though we are not the body
- The Buddhists maintain that the principle "I am" is the ultimate truth, but this excludes the individuality of "I" and "you." If there is no "I" and "you," or individuality, there is no possibility of argument
- The Buddhists theorize that annihilation, or nirvana, is the ultimate goal
- The city of Pandarapura is situated on the river Bhima. It is said that Sri Caitanya Mahaprabhu initiated Tukarama when He visited Pandarapura, and thus Tukarama became His disciple
- The community (of Srngeri-matha) is called Bhurivara, and the dynasty is called Bhur-bhuvah. The place is called Ramesvara, and the slogan is aham brahmasmi. The Deity is Lord Varaha, and the energetic power is Kamaksi
- The conclusion is that the cosmic manifestation is certainly created at a certain time, and the creator existed before the creation; therefore the creator is not a created being
- The conclusion is that there is no difference between the forms of the Lord, but there is a difference between His forms and those of the demigods
- The conclusion is that we should neither differentiate between the forms of the Lord nor equate the forms of the Lord with the forms of demigods or human beings
- The conditioned soul and its duties, the truth about Lord Visnu, prayers, Vedic hymns, Lord Siva, the Vedic literature, personalism and impersonalism, good behavior, and many other subjects are also discussed - in Brahma-samhita
- The creator is Parabrahman. Matter is not only subordinate to spirit but is actually created on the basis of spirit. When the spirit soul enters the womb of a mother, the body is created by material ingredients supplied by the mother
- The Deity (of Krsna appeared from gopi-candana) was so heavy that not even thirty people could lift it. Yet Madhvacarya personally brought this Deity to Udupi. Eight of Madhvacarya’s sannyasa disciples became directors of his eight monasteries
- The Deity (of Lord Krsna which was revealed from gopi-candana) had a stick in one hand and a lump of food in the other. As soon as Madhvacarya received the Deity of Krsna in this way, he composed a prayer
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add 78 years.): (12) Acyuta Preksacarya Tirtha; (13) Sri Madhvacarya, 1040 Saka; (14) Padmanabha, 1120
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add 78 years.): (15) Jaya Tirtha, 1167; (16) Vidyadhiraja, 1190; (17) Kavindra, 1255; (18) Vagisa, 1261
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add 78 years.): (24) Vedavyasa, 1517; (25) Vidyadhisa, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add 78 years.): (28) Satyanidhi, 1560; (29) Satyanatha, 1582; (30) Satyabhinava, 1595; (31) Satyapurna, 1628
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add 78 years.): (32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add 78 years.): (36) Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasankalpa, 1752
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add seventy-eight years): (22) Rayuvarya (who spoke with Sri Caitanya Mahaprabhu), 1424; (23) Raghuttama, 1471
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add seventy-eight years.): (1) Hamsa Paramatma; (2) Caturmukha Brahma; (3) Sanakadi; (4) Durvasa
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add seventy-eight years.): (14) Padmanabha, 1120; Narahari, 1127; Madhava, 1136; and Aksobhya 1159
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add seventy-eight years.): (19) Ramacandra, 1269; (20) Vidyanidhi, 1298; (21) Sri Raghunatha, 1366
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add seventy-eight years.): (39) Satyasantusta, 1763; (40) Satyaparayana, 1763; (41) Satyakama, 1785
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add seventy-eight years.): (42) Satyesta, 1793; (43) Satyaparakrama, 1794
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add seventy-eight years.): (44) Satyadhira, 1801; (45) Satyadhira Tirtha, 1808
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add seventy-eight years.): (5) Jnananidhi; (6) Garuda-vahana; (7) Kaivalya Tirtha; (8) Jnanesa Tirtha
- The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add seventy-eight years.): (9) Para Tirtha; (10) Satyaprajna Tirtha; (11) Prajna Tirtha
- The entire cosmic manifestation is a gigantic body, but if we accept that it always exists, there can be no question of annihilation. Therefore the attempt to annihilate everything in order to attain zero is an absurdity
- The followers of Sri Caitanya Mahaprabhu are known as the Madhva-Gaudiya-sampradaya
- The followers of the Vedic principles understand this (no one can attain the Absolute Truth by argument). However, it is seen here (in CC Madhya 9.49) that Sri Caitanya Mahaprabhu defeated the Buddhist philosophy by argument
- The Gajendra-moksana temple is sometimes mistaken for a temple of Lord Siva. It is about two miles south of the city of Kaivera (Nagercoil). Actually the Deity is not of Lord Siva but of Visnu
- The Gautami-ganga is a branch of the river Godavari. Formerly a great sage named Gautama Rsi used to live on the bank of this river opposite the city of Rajahmundry, and consequently this branch was called the Gautami-ganga
- The Godavari River flows through this (Dandakaranya) tract of land, and there is a great forest there where Lord Ramacandra lived
- The gopis prayed to Katyayani to grant them Krsna as their husband, whereas mundaners visit the temple of Katyayani to receive some material profit. That is the difference between a Vaisnava's visit and a nondevotee's visit
- The governor of Gingee, Goppanarya, brought Sri Ranganatha from the temple of Tirupati to a place known as Simha-brahma, where the Lord was situated for three years
- The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries - SB 1.1.2
- The holy names of Krsna and Hari, or the chanting of the Hare Krsna maha-mantra, are so spiritually powerful that even today, as our preachers go to remote parts of the world, people immediately begin chanting Hare Krsna
- The incarnation of the goddess of fortune known as Godadevi or Sri Andal was one of the twelve Alvars, liberated persons known as divya-suris. She was married to the Deity of Lord Sri Ranganatha, and later she entered into the body of the Lord
- The inhabitants of that province (of Tamil Nadu) do not retain the name Venkata. It is therefore supposed that Venkata Bhatta did not belong to that province, although he may have been residing there for a very long time
- The inhabitants of Vrajabhumi are related to the Lord (Krsna) in servitude, friendship, parental love and conjugal love
- The inhabitants of Vrajabhumi, or Goloka Vrndavana, know Krsna as the son of Maharaja Nanda. They do not accept Him as the Supreme Personality of Godhead, as people in general do
- The karma-kanda portion stresses the execution of fruitive activities. But ultimately it is advised that one abandon both karma-kanda and jnana-kanda (speculative knowledge) and accept only upasana-kanda, or bhakti-kanda
- The last king of the Pandavas, Ksemakanta, worshiped the Deities (of Sita-Rama) in that palace (where Bhimasena brought the deity). Later, the same Deities were kept in the custody of the kings of Orissa known as Gajapatis
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows Saccidananda Bharati, 1544; Narasimha Bharati, 1585
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Abhinava-narasimha Bharati, 1521
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Bharati-krsna Tirtha, 1250; Vidyaranya Bharati, 1253
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Bodhanacarya, 680; Jnanadhanacarya, 768
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Candrasekhara Bharati, 1290; Narasimha Bharati, 1309
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Candrasekhara Bharati, 1371; Narasimha Bharati, 1386
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Dhanamadi-narasimha Bharati, 1498
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Jnanottama-sivacarya, 827; Jnanagiri Acarya, 871
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Narasimha Bharati, 1479; Narasimha Bharati, 1485
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Narasimha Tirtha, 1067; Vidyatirtha Vidya-sankara, 1150
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Nrsimha Bharati, 1689; Saccidananda Bharati, 1692
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Purusottama Bharati, 1328; Sankarananda, 1350
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Purusottama Bharati, 1398; Ramacandra Bharati, 1430
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Saccidananda Sivabhinava Vidya-narasimha Bharati, 1788
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Sankaracarya, 622 Saka; Suresvaracarya, 630
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Simhagiri Acarya, 958; Isvara Tirtha, 1019
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era, are as follows: Abhinava-saccidananda Bharati, 1730; Narasimha Bharati, 1739
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era, are as follows: Saccidananda Bharati, 1627; Abhinava-saccidananda Bharati, 1663
- The Lord (Krsna) is the supreme maintainer of everyone and the chief personality among all personalities
- The Lord Siva found in the temple of Ramesvara is a great devotee of Lord Ramacandra. It is said, devi-pattanam arabhya gaccheyuh setu-bandhanam - After visiting the temple of the goddess Durga, one should go to the temple of Ramesvara
- The Lord Viththaladeva mentioned in this verse (CC Madhya 9.282) is a form of Lord Visnu with two hands. He is Narayana
- The Madhvacarya-sampradaya and Ramanuja-sampradaya are mainly worshipers of Lord Ramacandra, although the Sri Vaisnavas are supposed to be worshipers of Lord Narayana and Laksmi and the Tattvavadis are supposed to be worshipers of Lord Krsna
- The Mayavadis imagine themselves to be the Supreme. They imagine that the Supreme has no personal form and that all His forms are imaginary like the will-o'-the-wisp or a flower in the sky
- The mind, yoga-nidra, the goddess of fortune, devotional service in spontaneous ecstasy, incarnations beginning with Lord Ramacandra, Deities and many other subjects are also discussed - in Brahma-samhita
- The monastery known as Srngeri-matha is situated in the state of Karnataka, in the district of Chikmagalur. This monastery is located at the confluence of the rivers Tunga and Bhadra, seven miles south of Harihara-pura
- The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvacarya refused
- The Muslim soldiers were always stopping passengers on the other side, but Madhvacarya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king
- The name Saptatala is mentioned in the Kiskindhya section of the Ramayana and is described in the eleventh and twelfth chapters of that section
- The nine Visnu temples known as Naya-tripati (Nava-tirupati) are situated in & around Alvar Tirunagarai. This is a town about seventeen miles southeast of Tirunelveli. All the Deities of the temples assemble together during a yearly festival in the town
- The nineteenth acarya (of the disciplic succession of the Madhvacarya-sampradaya), Ramacandra Tirtha, had another disciplic succession, including Vibudhendra, 1218; Jitamitra, 1348; Raghunandana; Surendra; Vijendra; Sudhindra; and Raghavendra Tirtha, 1545
- The owners of the boat wanted to give him a present, and at the time Madhvacarya agreed to take some gopi-candana. He received a big lump of gopi-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Krsna
- The path from Mandapam through the ocean to the island known as Pambam consists partly of sand and partly of water. The island of Pambam is about seventeen miles long and six miles wide
- The philosophy of duality - the existence of the individual soul and the Supersoul - must be there. This is confirmed in the Second Chapter of the Bhagavad-gita - 2.12
- The preachers of Krsna consciousness should be prepared to defeat others by argument, just as Sri Caitanya Mahaprabhu did
- The priests and attendants (of Lord Jagannatha) went together to see Sri Caitanya Mahaprabhu
- The principle of the soul is eternal, and it exists in this body or in another body. Even in this lifetime we experience existence in a child's body, a youth's body, a man's body & an old body. After the annihilation of the body, we acquire another body
- The range of mountains in South India beginning at Kerala and extending to Cape Comorin is called Malaya-parvata. Concerning Agastya, there are 4 opinions: (1) There is a temple of Agastya Muni in the village of Agastyampalli, in the district of Tanjore
- The real name of this place (Srngeri-matha) is Srnga-giri or Srngavera-puri, and it is the headquarters of Sankaracarya
- The river Tapi is also known as Tapti. The river’s source is a mountain called Multai, and the river flows westward through the state of Saurastra and into the Arabian Sea
- The sankirtana party belonging to Tukarama is still very popular in Bombay and throughout the province of Maharashtra
- The senses cannot be controlled unless one is engaged in the service of the Lord; therefore the bona fide spiritual master, who has full control over his senses, engages twenty-four hours a day in the Lord’s service
- The so-called spiritual master of the Buddhists was actually in the position of a disciple, and after his disciples were initiated by Sri Caitanya Mahaprabhu, they acted as his spiritual masters
- The son of Venkata Bhatta was later known in the Gaudiya-sampradaya as Gopala Bhatta Gosvami, and he established the Radharamana temple in Vrndavana. More information about him may be found in a book known as the Bhakti-ratnakara, by Narahari Cakravarti
- The spiritual master awakens the sleeping living entity to his original consciousness so that he can worship Lord Visnu. This is the purpose of diksa, or initiation. Initiation means receiving the pure knowledge of spiritual consciousness
- The spiritual master of the Buddhists did not initiate his disciples. Rather, his disciples were initiated by Sri Krsna Caitanya Mahaprabhu, and they in turn were able to initiate their so-called spiritual master. This is the parampara system
- The spiritual master who is fully surrendered unto the Supreme Personality of Godhead and has no business other than the Lord’s service is called the best of the paramahamsas
- The Sri Rangam temple is the largest in India, and there are seven walls surrounding it. There are also seven roads leading to Sri Rangam
- The Srngeri-matha is situated in South India, in a portion of the country comprising Andhra, Dravida, Karnata and Kerala
- The steps of devotional service are also explained - in the Brahma-samhita
- The Supreme Person must be present everywhere. His body existed before the creation; otherwise He could not be the creator. If the Supreme Person is a created being, there can be no question of a creator
- The Supreme Personality of Godhead Krsna and His pastimes cannot be understood by blunt material senses. One has to purify the senses by rendering transcendental loving service unto the Lord
- The Tamraparni, also known as the Purunai, flows through Tirunelveli before entering the Bay of Bengal. The Tamraparni River is also mentioned in Srimad-Bhagavatam - SB 11.5.39
- The Tattvavada sampradaya of the Madhvacarya school sticks to the principle of varnasrama-dharma, which involves fruitive activity. Their ultimate goal is simply a form of material desire
- The Tattvavadis establish that the execution of the principles of varna and asrama for the sake of Krsna is the best way to attain the topmost goal. The Tattvavadis thus established their principles in terms of human society
- The Tattvavadis, or followers of Madhvacarya, do not accept the incident of Lord Brahma’s illusion, which is recorded in the Tenth Canto of Srimad-Bhagavatam
- The temple (of Lord Siva in Pitambara) is situated on about thirty-nine acres of land, and all this land is surrounded by a wall and by a road that is about sixty feet wide
- The temple (of Sri Rangam) was founded before the reign of Dharmavarma, who reigned before Rajamahendra
- The temple of Lord Siva mentioned here (in Madhya 9.73) is situated in Pitambara, or Cidambaram, which lies twenty-six miles south of Cuddalore. The deity of Lord Siva there is known as Akasalinga
- The temple of Siyali-bhairavi is located in the Tanjore district, about forty-eight miles northeast of Tanjore City. There is a very much celebrated temple of Lord Siva there and also a very large lake
- The temple of Sri Janardana is situated twenty-six miles north of Trivandrum, near the Varkala railway station
- The temple of the white boar incarnation is situated at Vrddhakola, or Sri Musnam. The temple is made of stone and is located about one mile south of an oasis known as Balipitham
- The temple of Trikala-hasti is located on the southern side of the river. The place is generally known as Sri Kalahasti or Kalahasti and is famous for its temple of Lord Siva. There he is called Vayu-linga Siva
- The title gosvami cannot be inherited but can be given only to a bona fide spiritual master
- The ultimate aim of the Buddhist philosophy is to dissolve the body. This is proposed because the body has a beginning
- The word apavitra anna refers to food that is unacceptable for a Vaisnava. In other words, a Vaisnava cannot accept any food offered by an avaisnava in the name of maha-prasadam. This should be a principle for all Vaisnavas
- The word asat refers to an avaisnava, that is, one who is not a Vaisnava. Asat-sanga-tyaga, - ei vaisnava-acara (CC Madhya 22.87). A Vaisnava must be very strict in this respect and should not at all cooperate with an avaisnava
- The word pasandi refers to those who are opposed to pure devotional service. In particular, these are the Mayavadis, the impersonalists. A definition of pasandi is given in the Hari-bhakti-vilasa - 1.73
- Their (the Buddhist's) original Krsna consciousness was revived, and they were immediately able to chant Hare Krsna and begin worshiping the Supreme Lord Visnu
- Their first principle is that the creation has always existed. But if this were the case, there could be no theory of annihilation. The Buddhists maintain that annihilation, or dissolution, is the highest truth
- There (Ganjama) he (Madhvacarya) met with two learned scholars named Sobhana Bhatta and Svami Sastri. Later these scholars became known in the disciplic succession of Madhvacarya as Padmanabha Tirtha and Narahari Tirtha
- There (in Chapters Twelve to Fifteen of Adhyatma-ramayana) it is stated that during Lord Ramacandra’s time there was a brahmana who took a vow to fast until he saw Lord Ramacandra
- There (in the temple of Vrddhakola) is a Deity of the white boar incarnation, above whose head Sesa Naga serves as an umbrella
- There are many so-called scholars and philosophers who read the Bhagavad-gita in a scholarly way. They simply waste their time and mislead those who read their commentaries
- There are many temples in southern India, but this Balaji temple is especially opulent. A great fair is held there in the month of Asvina (September-October). There is a railway station called Tirupati on the Southern Railway
- There are twelve temples of Lord Siva located at Kumbhakonam, as well as four Visnu temples and one temple of Lord Brahma
- There are two holy places known as Papanasana: one is located eight miles southwest of Kumbhakonam, and the other lies near the river Tamraparni, in the district of Tirunelveli, twenty miles west of the city of Tirunelveli - Palamakota
- There is a notebook of Govinda dasa's containing a chronological order and references to geographical positions. Srila Bhaktivinoda Thakura requests the readers to refer to that book
- There is a temple of Lord Siva there (in Vedagiri), and the deity is known as Vedagirisvara. Two birds come there daily to receive food from the temple priest, and it is claimed that they have been coming since time immemorial
- There is also a description of the sun and the universal form of the Lord. All these subjects are conclusively explained in a nutshell in the Brahma-samita
- There is also a temple to Devi called the Minaksi-devi temple (in southern Mathura), which displays very great architectural craftsmanship
- There was a person named Kadanjari who was famed for possessing the strength of 30 men. Madhvacarya placed the big toe of his foot upon the ground & asked the man to separate it from the ground, but the great strong man could not do so after great effort
- There was also a celebrated disciple of Ramanujacarya’s known as Kuresa. Sri Ramapillai was the son of Kuresa, and his son was Vagvijaya Bhatta, whose son was Vedavyasa Bhatta, or Sri Sudarsanacarya
- There was even an attempt to prove that the disciplic succession of Madhvacarya was not in line with Vedic principles. A person named Pundarika Puri, a follower of the Mayavada philosophy of Sankaracarya, came before Madhvacarya to discuss the sastras
- There was no person in the beginning of the creation other than Brahma, yet he did not compile the Vedas; therefore the conclusion is that the Vedas were not compiled by any created being
- There were five Apsaras named Lata, Budbuda, Samici, Saurabheyi and Varna. It is said that these five beautiful dancing girls were sent by Indra to break the severe austerity of a saintly person called Acyuta Rsi
- There were six great Gosvamis of Vrndavana - Srila Rupa, Sanatana, Bhatta Raghunatha, Sri Jiva, Gopala Bhatta and Dasa Raghunatha - and none of them inherited the title of gosvami
- These (Buddhist) philosophers were all atheists, for they did not believe in the existence of God
- These are (Katha Upanisad 2.3.9, 12 and Srimad-Bhagavatam 10.84.13) some Vedic statements about spiritual substance. Spiritual substance cannot be seen by the unintelligent, because they do not have the eyes or the mentality to see the spirit soul
- These two verses (CC Madhya 9.211-212) are taken from the Kurma Purana
- They (the Bhattatharis) allure others to supply women for their camp, and they cheat many women and keep them within their community. In this way they increase their population. In Bengal also there is a similar community
- They (the Bhattatharis) camp wherever they like and have no fixed place of residence. Outwardly they take up the dress of sannyasis, but their real business is stealing and cheating
- They (the sruti-ganas) even took birth in Vrajabhumi just like the gopis and consequently became engrossed in the ecstasy of the gopis’ love. In this way they were allowed to enter into the rasa-lila dance of the Lord
- They (the unintelligent) think that there is no such thing as spirit. But the followers of the Vedic injunctions take their information from Vedic statements, such as the verses from the KU (2.3.9,12) and Srimad-Bhagavatam (10.84.13) quoted above
- This (CC Madhya 9.116) is the answer to Lord Sri Caitanya Mahaprabhu’s question (CC Madhya 9.111-114), and from this we can understand that Venkata Bhatta knew the truth
- This (CC Madhya 9.117) verse quoted by Venkata Bhatta is also found in the Bhakti-rasamrta-sindhu - 1.2.59
- This (CC Madhya 9.121) is a verse from Srimad-Bhagavatam - SB 10.47.60
- This (CC Madhya 9.123) verse is from Srimad-Bhagavatam - SB 10.87.23
- This (CC Madhya 9.132) verse, also given in Madhya-lila 8.227, is quoted from Srimad-Bhagavatam - SB 10.9.21
- This (CC Madhya 9.137) verse confirms a verse of the Bhagavad-gita - BG 9.25
- This (CC Madhya 9.143) is a verse from Srimad-Bhagavatam - SB 1.3.28
- This (CC Madhya 9.146) is a verse from the Bhakti-rasamrta-sindhu (1.2.59). Here Srila Krsnadasa Kaviraja says that Lord Caitanya spoke the verse to Venkata Bhatta, and earlier he said that Venkata Bhatta spoke it to the Lord
- This (CC Madhya 9.150) is a verse spoken by Narada Muni in the Lalita-madhava-nataka (6.14), a drama written by Srila Rupa Gosvami
- This (CC Madhya 9.156) is a verse quoted from Sri Narada-pancaratra
- This (CC Madhya 9.158) is the way to understand the truth about the SP of Godhead. After hearing the Bhagavad-gita, Arjuna said very much the same thing: sarvam etad rtam manye yan mam vadasi kesava, na hi te bhagavan vyaktim vidur deva na danavah
- This (CC Madhya 9.195) is the process of spiritual understanding. Acintya khalu ye bhava na tams tarkena yojayet - We should not try to understand things beyond our material conception by argument and counterargument
- This (CC Madhya 9.262) verse is a quotation from Srimad-Bhagavatam - SB 11.2.40
- This (CC Madhya 9.263) is explained in the following verses taken from Srimad-Bhagavatam - SB 11.11.32 and the Bhagavad-gita - BG 18.66
- This (CC Madhya 9.266) is a quotation from Srimad-Bhagavatam - SB 11.20.9
- This (CC Madhya 9.268) is a verse from Srimad-Bhagavatam - SB 3.29.13
- This (CC Madhya 9.269) is a verse from Srimad-Bhagavatam (SB 5.14.44) concerning the glorification of King Bharata, whom Sukadeva Gosvami was describing to King Pariksit
- This (CC Madhya 9.270) is a verse from Srimad-Bhagavatam (SB 6.17.28) regarding the personality Citraketu
- This (CC Madhya 9.29) is the eighth verse of the Sata-nama-stotra of Lord Ramacandra, which is found in the Padma Purana
- This (CC Madhya 9.30) is a verse from the Mahabharata - Udyoga-parva 71.4
- This (CC Madhya 9.32) is a verse from the Brhad-visnu-sahasranama-stotra in the Uttara-khanda of the Padma Purana - 72.335
- This (CC Madhya 9.33) verse from the Brahmanda Purana is found in the Laghu-bhagavatamrta (1.5.354), by Rupa Gosvami. Simply by chanting the name of Krsna once, one can attain the same results achieved by chanting the holy name of Rama three times
- This (CC Madhya 9.98) is a good example of a person who had become so successful that he was able to capture the attention of Sri Caitanya Mahaprabhu even while reading the Bhagavad-gita incorrectly
- This (disciples of the Buddhists spiritual master acted as his spiritual masters) was possible only because the disciples of the Buddhist acarya received the mercy of Lord Sri Caitanya Mahaprabhu
- This (pancopasana) imaginary deity worship has recently been transformed into Mayavada impersonalism. For want of Krsna consciousness, people are victimized by the Mayavada philosophy, and consequently they sometimes become staunch atheists
- This (Sahyadri) is the chief city of the South Kanara province and is near the city of Mangalore, which is situated to the south of Udupi
- This (Vrddhacalam) place is also known as Kalahastipura. Lord Siva’s temple there was worshiped for many years by Govinda, the cousin of Ramanujacarya
- This action (sending Apsaras to break the severe austerity of a saintly person called Acyuta Rsi) was typical of Indra, the King of heaven. Whenever Indra discovered someone undergoing severe austerities, he would begin to fear for his post
- This beautiful Bhagavatam, compiled by the great sage Sri Vyasadeva, is sufficient in itself for God realization. What is the need of any other scripture? - SB 1.1.2
- This book (Krsna-karnamrta) was composed by Bilvamangala Thakura in 112 verses. There are two or three other books bearing the same name, and there are also two commentaries on Bilvamangala's book
- This is the highest perfection - to give up one’s material body and not accept another but to return home, back to Godhead. It is not that perfection means one’s existence becomes void or zero
- This is the purport (devotee of Lord Narayana is never afraid of accepting any position provided there is a chance to serve the Supreme Personality of Godhead) of narayana-parah sarve na kutascana bibhyati
- This river (the Krsna-venva River) is a branch of the river Krsna. It is said that Thakura Bilvamangala resided on the banks of this river, which is also called the Vina, the Veni, the Sina and the Bhima
- This verse (CC Madhya 9.114) from Srimad-Bhagavatam (SB 10.16.36) was spoken by the wives of the Kaliya serpent
- This verse (SB 1.1.2) of Srimad-Bhagavatam rejects as cheating processes all religious activities that aim at achieving materialistic goals, including dharma, artha, kama and even moksa, or liberation
- Those Vaisnavas belonging to the Gaudiya-sampradaya, the disciplic succession following Sri Caitanya Mahaprabhu, are distinct from the Tattvavadis, although they belong to the same Tattvavada-sampradaya
- Those who are preachers in ISKCON will certainly meet many people who believe in intellectual arguments. Most of these people do not believe in the authority of the Vedas. Nevertheless, they accept intellectual speculation and argument
- Those who are priests engaged in Lord Jagannatha’s service are called pandas or panditas, and they are brahmanas. The attendants who look after the temple’s external affairs are called palas
- To date, in the Udupi monastery there are another fourteen Madhva-tirtha sannyasis. As stated, Udupi is situated beside the sea in South Kanara, about thirty-six miles north of Mangalore
- To set the example, Sri Caitanya Mahaprabhu personally visited temples in various holy places. Wherever He visited, He immediately exhibited His ecstatic love for the Supreme Personality of Godhead
- Trikala-hasti, or Sri Kala-hasti, is situated about twenty-two miles east of Tirupati. On its western side is a river known as Suvarna-mukhi
- Tukarama Acarya became very famous in the Maharashtra province, and he spread the sankirtana movement all over the province
- Tukarama's book is known as Abhanga. His sankirtana party exactly resembles the Gaudiya-Vaisnava sankirtana parties, for they chant the holy name of the Lord with mrdanga and karatalas
U
- Unfortunately, the hereditary process is going on; therefore at the present moment, in most cases the title (of gosvami) is being misused due to ignorance of the word's etymology
- Unless one is connected to the disciplic succession of Madhavendra Puri, there is no possibility of awakening the symptoms of ecstatic love. The word gosani is significant in this connection
- Unless one is favored by Sri Caitanya Mahaprabhu in the disciplic succession, one cannot act as a spiritual master
- Unless one is instructed by a bona fide spiritual master, he cannot perfectly understand different forms (of God). The Brahma-samhita confirms, vedesu durlabham adurlabham atma-bhaktau - BS 5.33
- Unless we know what mercy really is, we may create an undesirable situation. If we wish to show real mercy, we will preach Krsna consciousness in order to revive the lost consciousness of human beings, the living entity’s original consciousness
V
- Vedic knowledge was given by the Supreme Personality of Godhead, who created this material world. This is also accepted by Sankaracarya, although he is not a Vaisnava
- Venkata Bhatta was in a branch of the Ramanuja-sampradaya known as Vadagalai. He had a brother in the Ramanuja-sampradaya known as Sripada Prabodhananda Sarasvati
- Venkatesvara Deity is in the form of Lord Visnu, and the place where He is situated is known as Venkata-ksetra
- Vetapani, or Vatapani, is north of Kaila in the Tamil Nadu state. It is also known as Bhutapandi and is within the jurisdiction of the Tobala district
- Visnu-kanci is situated about five miles away from Kancipuram. It is here that Lord Varadaraja, another form of Lord Visnu, resides. There is also a big lake known as Ananta-sarovara
- Vrddhakasi’s present name is Vrddhacalam. It is situated in the southern Arcot district on the bank of the river Manimukha
W
- We cannot accept the theory that the Buddhist philosophy is the only way, for there are so many defects in that philosophy
- We existed in the past in different bodies, and after the annihilation of this body we shall exist in another body
- We have to accept the Bhagavad-gita or any other Vedic literature in good faith. These Vedic literatures are the only source of knowledge about the Lord. We must understand that we cannot comprehend the Absolute Truth by the speculative process
- We may not take these pleasures and pains (of body) very seriously, but they are factual nonetheless. We cannot actually say that they are false
- We must receive bona fide information from the Supreme Personality of Godhead, just as Arjuna received information when Krsna spoke the Bhagavad-gita
- We should take the instructions of Sri Caitanya Mahaprabhu, the spiritual master of the whole universe, to understand how one becomes a spiritual master and a disciple
- We show our mercy to a subordinate or to one who is suffering more than ourselves. However, if there is a superior person present, the superior person cannot be the object of our mercy. Rather, we are objects for the mercy of the superior person
- West of Mahendra-saila is the territory of Tribankura. There is mention of Mahendra-saila in the Ramayana
- When a Vaisnava visits the temple of a demigod, his vision of that demigod is different from the vision of the impersonalists and Mayavadis. The Brahma-samhita supports this
- When asked, "What is the behavior of a Vaisnava?" Sri Caitanya Mahaprabhu replied - Vaisnava must avoid the company of an avaisnava - asat
- When he (Citraketu) agreed to accept this curse (given by Parvati), Lord Siva praised him and told Parvati that a devotee of Lord Narayana is never afraid of accepting any position provided there is a chance to serve the Supreme Personality of Godhead
- When he (Madhvacarya) met Vyasadeva (for the second time), he received from him the salagrama-sila known as Astamurti. After this, he summarized the Mahabharata
- When he (Madhvacarya) returned to Udupi, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters
- When he (Madhvacarya) was five years old, he was offered the sacred thread
- When Madhvacarya returned from Badarikasrama, he went to Ganjama, which is on the bank of the river Godavari
- When one comes to the stage of pure devotional service, the process of sravanam kirtanam is very essential. By executing the nine items of devotional service, beginning with sravanam kirtanam, one is completely purified
- When one is completely purified, anyabhilasita-sunyam jnana-karmady-anavrtam (Bhakti-rasamrta-sindhu 1.1.11), only then is one able to execute Krsna’s orders in the Bhagavad-gita - BG 18.65
- When Sankaracarya was only eight years old, he completed his study of all scriptures and took sannyasa from Govinda, who was residing on the banks of the Narmada
- When Sri Caitanya Mahaprabhu visited southern India, almost all the residents were within the jaws of the crocodiles of Buddhist, Jain and Mayavada philosophy
- When Sudarsanacarya was an old man, the Muslims attacked the temple of Ranganatha and killed about twelve hundred Sri Vaisnavas. At that time the Deity of Ranganatha was transferred to the temple of Tirupati, in the kingdom of Vijaya-nagara
- When the devotee (Tondaradippadi) saw Ranganatha’s mercy upon prostitute, his mistake (of falling victim of this prostitute) was rectified. He then prepared the third boundary wall of the Ranganatha temple and cultivated a tulasi garden there
- When the five Apsaras (sent by Indra) went to break Acyuta Rsi’s meditation, they were all chastised and cursed by the saint. As a result, the girls turned into crocodiles in a lake that came to be known as Pancapsara. Ramacandra also visited this place
- When the golden plate was discovered missing from the temple (of Sri Ranganatha), there was a search, and it was found in the prostitute’s house
- When the Lord is pleased and reveals Himself, one can understand the transcendental form, name, qualities and pastimes of the Lord. This is confirmed in the Katha Upanisad - 2.23 and Mundaka Upanisad - 3.2.3
- When they (the Bhuddhist) chanted, they actually became different persons. At that time they were not Buddhists or atheists but Vaisnavas. Consequently they immediately accepted Sri Caitanya Mahaprabhu’s order
- When they (the sruti-ganas) could not enter the dance simply by thinking of Krsna in the ecstasy of the gopis, they actually accepted bodies like those of the gopis
- While engaged in devotional service he (Tondaradippadi) fell victim to a prostitute, and Sri Ranganatha, seeing His devotee so degraded, sent one of His servants with a golden plate to that prostitute
- While there (in Badarikasrama), he (Sankaracarya) wrote a commentary on the Brahma-sutra, as well as on ten Upanisads and the Bhagavad-gita. He also wrote Sanat-sujatiya and a commentary on the Nrsimha-tapani
- While walking on the road, he (Madhvacarya) was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tirtha was attacked by a tiger, Madhvacarya separated them by virtue of his great strength
- Within this temple (Pana-Nrsimha) is a conchshell presented by the late king of Tanjore, and it is said that this shell was used by Lord Krsna Himself. During the month of March, a great fair takes place in this temple
- Worship of the Lord Krsna Deity is still going on at Udupi according to the plans Madhvacarya established