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Path (CC)

Expressions researched:
"path" |"paths" |"pathway" |"pathways"

Notes from the compiler:

  • VedaBase query: path or paths or pathway or pathways not "path of" not "paths of" not "path* of liberation" not "path* of self*" not "right path*"

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 1.91, Purport:

None of the above-mentioned three religious paths can deliver a person from the threefold miseries of material existence, namely, miseries caused by the body and mind, miseries caused by other living entities, and miseries caused by the demigods. The process of religion described in Śrīmad-Bhāgavatam, however, is able to give its followers permanent relief from the threefold miseries. The Bhāgavatam describes the highest religious form—reinstatement of the living entity in his original position of transcendental loving service to the Supreme Lord, which is free from the infections of desires for sense gratification, fruitive work, and the culture of knowledge with the aim of merging into the Absolute to become one with the Supreme Lord.

CC Adi 2.5, Purport:

The compilers of the Upaniṣads speak very highly of the impersonal Brahman. The Upaniṣads, which are considered the most elevated portion of the Vedic literatures, are meant for persons who desire to get free from material association and who therefore approach a bona fide spiritual master for enlightenment. The prefix upa- indicates that one must receive knowledge about the Absolute Truth from a spiritual master. One who has faith in his spiritual master actually receives transcendental instruction, and as his attachment for material life slackens, he is able to advance on the spiritual path. Knowledge of the transcendental science of the Upaniṣads can free one from the entanglement of existence in the material world, and when thus liberated, one can be elevated to the spiritual kingdom of the Supreme Personality of Godhead by advancement in spiritual life.

CC Adi 4.20, Translation:

"In whatever way My devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā."

CC Adi 4.34, Purport:

A class of so-called devotees known as sahajiyās try to imitate the Lord's pastimes, although they have no understanding of the amorous love in His expansions of pleasure potency. Their superficial imitation can create havoc on the path for the advancement of one's spiritual relationship with the Lord. Material sexual indulgence can never be equated with spiritual love, which is in unadulterated goodness. The activities of the sahajiyās simply lower one deeper into the material contamination of the senses and mind. Kṛṣṇa's transcendental pastimes display eternal servitorship to Adhokṣaja, the Supreme Lord, who is beyond all conception through material senses. Materialistic conditioned souls do not understand the transcendental exchanges of love, but they like to indulge in sense gratification in the name of devotional service.

CC Adi 4.173, Translation:

"O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path."

CC Adi 4.178, Translation:

"In whatever way My devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā."

CC Adi 4.178, Purport:

Kṛṣṇa was never ungrateful to the gopīs, for as He declares to Arjuna in this verse from the Bhagavad-gītā (4.11), He reciprocates with His devotees in proportion to the transcendental loving service they render unto Him. Everyone follows the path that leads toward Him, but there are different degrees of progress on that path, and the Lord is realized in proportion to one's advancement. The path is one, but the progress in approaching the ultimate goal is different, and therefore the proportion of realization of this goal—namely the absolute Personality of Godhead—is also different. The gopīs attained the highest goal, and Lord Caitanya affirmed that there is no method of worshiping God higher than that followed by the gopīs.

CC Adi 4.196, Translation:

“I worship Lord Keśava. Coming back from the forest of Vraja, He is worshiped by the gopīs, who mount the roofs of their palaces and meet Him on the path with a hundred manners of dancing glances and gentle smiles. The corners of His eyes wander, like large black bees, around the gopīs' breasts.”

CC Adi 8.15, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in this connection that people in general, in their narrow-minded conception of life, create many different types of humanitarian activities, but the humanitarian activities inaugurated by Śrī Caitanya Mahāprabhu are different. For logicians who want to accept only that which is proven through logic and argument, it is a fact that without logic and reason there can be no question of accepting the Absolute Truth. Unfortunately, when such logicians take to this path without the mercy of Śrī Caitanya Mahāprabhu, they remain on the platform of logic and argument and do not advance in spiritual life. However, if one is intelligent enough to apply his arguments and logic to the subtle understanding of the fundamental spiritual substance, he will be able to know that a poor fund of knowledge established on the basis of material logic cannot help one understand the Absolute Truth, which is beyond the reach of imperfect senses.

CC Adi 8.32, Purport:

One must be a submissive student of the Six Gosvāmīs, from Śrīla Rūpa Gosvāmī to Raghunātha dāsa Gosvāmī. Not following their instructions but imagining how to worship Gaurasundara and Rādhā-Kṛṣṇa is a great offense, as a result of which one clears a path to hell. If one neglects the instructions of the Six Gosvāmīs and yet becomes a so-called devotee of Rādhā-Kṛṣṇa, he merely criticizes the real devotees of Rādhā-Kṛṣṇa. As a result of speculation, he considers Gaurasundara to be an ordinary devotee and therefore cannot make progress in serving the Supreme Personality of Godhead, Rādhā-Kṛṣṇa.

CC Adi 9.41, Purport:

The practical effect of our spreading the Kṛṣṇa consciousness movement all over the world is that now the most degraded debauchees are becoming the most elevated saints. This is only one Indian's humble service to the world. If all Indians had taken to this path, as advised by Lord Caitanya Mahāprabhu, India would have given a unique gift to the world, and thus India would have been glorified. Now, however, India is known as a poverty-stricken country, and whenever anyone from America or another opulent country goes to India, he sees many people lying by the footpaths for whom there are not even provisions for two meals a day. There are also institutions collecting money from all parts of the world in the name of welfare activities for poverty-stricken people, but they are spending it for their own sense gratification.

CC Adi 12.67, Translation:

After the disappearance of Lord Caitanya Mahāprabhu, some of the branches, for unfortunate reasons, deviated from His path.

CC Adi 17.25, Translation:

This verse clearly states that anyone who accepts any other path cannot be delivered. This is the reason for the triple repetition "nothing else, nothing else, nothing else," which emphasizes the real process of self-realization.

CC Madhya-lila

CC Madhya 1.161, Purport:

Śrīla Nṛsiṁhānanda Brahmacārī was a great devotee of Lord Caitanya Mahāprabhu; therefore when he heard that from Kuliyā Śrī Caitanya Mahāprabhu was going to Vṛndāvana, although he had no material wealth he began to construct within his mind a very attractive path or road for Caitanya Mahāprabhu to traverse. Some of the description of this path is given above. But even mentally he could not construct the road beyond Kānāi Nāṭaśālā. Therefore he concluded that Caitanya Mahāprabhu would not go to Vṛndāvana at that time.

For a pure devotee, it is the same whether he materially constructs a path or constructs one within his mind. This is because the Supreme Personality of Godhead, Janārdana, is bhāva-grāhī, or appreciative of the sentiment. For Him a path made with actual jewels and a path made of mental jewels are the same. Though subtle, mind is also matter, so any path—indeed, anything for the service of the Lord, whether in gross matter or in subtle matter—is accepted equally by the Supreme Personality of Godhead. The Lord accepts the attitude of His devotee and sees how much he is prepared to serve Him. The devotee is at liberty to serve the Lord either in gross matter or in subtle matter. The important point is that the service be in relation with the Supreme Personality of Godhead.

CC Madhya 1.218, Purport:

Śrīla Narottama dāsa Ṭhākura says, chāḍiyā vaiṣṇava sevā nistāra peyeche kebā: unless one serves a Vaiṣṇava, he cannot be delivered. The spiritual master initiates the disciple to deliver him, and if the disciple executes the order of the spiritual master and does not offend other Vaiṣṇavas, his path is clear. Consequently Śrī Caitanya Mahāprabhu requested all the Vaiṣṇavas present to show mercy toward the two brothers, Rūpa and Sanātana, who had just been initiated by the Lord. When a Vaiṣṇava sees that another Vaiṣṇava is a recipient of the Lord's mercy, he becomes very happy. Vaiṣṇavas are not envious. If a Vaiṣṇava, by the mercy of the Lord, is empowered by Him to distribute the Lord's holy name all over the world, other Vaiṣṇavas become very joyful—that is, if they are truly Vaiṣṇavas. One who is envious of the success of a Vaiṣṇava is certainly not a Vaiṣṇava himself but is an ordinary, mundane man.

CC Madhya 1.238, Translation:

When Śrī Caitanya Mahāprabhu left Jagannātha Purī for Vṛndāvana, only Balabhadra Bhaṭṭācārya was with Him. Thus He traveled on the path through Jhārikhaṇḍa and arrived in Benares (Vārāṇasī) with great delight.

CC Madhya 1.241, Translation:

After leaving Mathurā, the Lord began to walk along the path on the bank of the Ganges, and finally He reached the holy place named Prayāga (Allahabad). It was there that Śrīla Rūpa Gosvāmī came and met the Lord.

CC Madhya 3.17, Translation:

"If Śrī Caitanya Mahāprabhu asks you about the path to Vṛndāvana, please show Him the path on the bank of the Ganges instead."

CC Madhya 3.18-19, Translation:

When the cowherd boys were questioned by Lord Caitanya Mahāprabhu about the path to Vṛndāvana, the boys showed Him the path on the bank of the Ganges, and the Lord went that way in ecstasy.

CC Madhya 4.33, Translation:

After drinking the milk, Mādhavendra Purī washed the pot and put it aside. He looked toward the path, but the boy never returned.

CC Madhya 4.50, Translation:

After hearing this, all the people accompanied Mādhavendra Purī with great pleasure. According to his directions, they cut down bushes, cleared a path and entered the jungle.

CC Madhya 5.146, Purport:

When Śrī Caitanya Mahāprabhu was in ecstasy, He considered one moment to last as long as twelve years. After seeing the Jagannātha temple from a distant place, the Lord became so ecstatic that He considered the six-mile path many thousands of miles long.

CC Madhya 6.147, Purport:

The Brahma-sūtra (1.1.3) confirms this fact also: śāstra-yonitvāt. Commenting upon this Brahma-sūtra aphorism, Śrī Madhvācārya says, "The Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, Mahābhārata, Pañcarātra and the original Vālmīki Rāmāyaṇa are all Vedic literatures. Any literature following the conclusive statements of these Vedic literatures is also to be considered Vedic literature. That literature which does not conform to Vedic literature is simply misleading."

Therefore when reading Vedic literature, we must take the path traversed by great ācāryas: mahā-jano yena gataḥ sa panthāḥ. Unless one follows the path traversed by great ācāryas, he cannot understand the real purport of the Vedas.

CC Madhya 7.17, Translation:

"Indeed, I know all the paths to the different places of pilgrimage in South India. Just order Me, and I shall go with You."

CC Madhya 7.59, Translation:

While the Lord was going along the path to Ālālanātha, which was located on the seashore, Sārvabhauma Bhaṭṭācārya gave the following orders to Gopīnātha Ācārya.

CC Madhya 8.91, Translation:

(According to Lord Kṛṣṇa in the Bhagavad-gītā (4.11):) "As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā."

CC Madhya 9.49, Purport:

Śrīla Bhaktivinoda Ṭhākura states that according to the Buddhist cult there are two ways of understanding philosophy. One is called Hīnāyāna, and the other is called Mahāyāna. 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. (5) Lord Buddha is the only source of understanding the truth. (6) The principle of nirvāṇa, or annihilation, is the ultimate goal. (7) The philosophy of Buddha is the only philosophical path. (8) The Vedas are compiled by human beings. (9) Pious activities, showing mercy to others and so on are advised.

CC Madhya 9.199, Purport:

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. On this island, four miles north of Pambam Harbor, is Setubandha, where the temple of Rāmeśvara is located. This is a temple of Lord Śiva, and the name Rāmeśvara indicates that he is a great personality whose worshipable Deity is Lord Rāma. Thus the Lord Śiva found in the temple of Rāmeśvara is a great devotee of Lord Rāmacandra. It is said, devī-pattanam ārabhya gaccheyuḥ setu-bandhanam: "After visiting the temple of the goddess Durgā, one should go to the temple of Rāmeśvara."

CC Madhya 10.17, Purport:

This is the way to advance in spiritual science. One must accept the words of an ācārya, a bona fide spiritual master, to clear the path for spiritual advancement. This is the secret of success. However, one's guide must be a spiritual master who is actually an unalloyed devotee strictly following the instructions of the previous ācārya without deviation. Whatever the spiritual master says must be accepted by the disciple. Only then is success certain. This is the Vedic system.

CC Madhya 11.32, Translation:

"Those whose austerity is meager can hardly obtain the service of the pure devotees progressing on the path back to the kingdom of Godhead, the Vaikuṇṭhas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities."

CC Madhya 11.187, Purport:

As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.”

The Lord is always eager to congratulate the servant because of the servant's transcendental qualities. The servant pleasingly renders service unto the Lord, and the Lord also very pleasingly reciprocates, rendering even more service unto the servant.

CC Madhya 13.25, Translation:

The fine, white sand spread all over the path resembled the bank of the Yamunā, and the small gardens on both sides looked just like those in Vṛndāvana.

CC Madhya 14.16, Purport:

"In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear."

Śrī Caitanya Mahāprabhu has particularly bestowed upon all fallen souls in this age the most potent method of devotional service—saṅkīrtana, the congregational chanting of the Lord's holy name—and whoever takes to it through the mercy of Śrī Caitanya Mahāprabhu is immediately elevated to the transcendental position. As Śrīmad-Bhāgavatam (11.5.32) recommends, yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ.

CC Madhya 17.28, Translation:

One day a tiger was lying on the path, and Śrī Caitanya Mahāprabhu, walking along the path in ecstatic love, touched the tiger with His feet.

CC Madhya 17.69, Translation:

Kṛṣṇa is very merciful, especially to Me. He has shown His mercy by bringing Me on this path through the forest. Thus He has given Me great pleasure.

CC Madhya 17.74, Translation:

In this way I was going to Vṛndāvana with a big crowd, but through the mouth of Sanātana, Kṛṣṇa taught Me a lesson. Thus by making some impediment, He has brought Me to Vṛndāvana on the path through the forest.

CC Madhya 17.185, Purport:

Don’t be carried away by the waves of māyā. Just surrender to the lotus feet of Kṛṣṇa, and all miseries will end.” Those who follow social customs and behavior forget to follow the path chalked out by the mahājanas; thus they are offenders at the feet of the mahājanas. Sometimes they consider such mahājanas very conservative, or they create their own mahājanas. In this way they ignore the principles of the paramparā system. This is a great misfortune for everyone. If one does not follow in the footsteps of the real mahājanas, one's plans for happiness will be frustrated. This is elaborately explained later in the Madhya-līlā (Chapter Twenty-five, verses 55, 56 and 58).

CC Madhya 17.185, Purport:

The ambition of such people is never fulfilled; therefore they are attracted by the external energy. Although mental speculators may be renowned all over the world as great authorities, actually they are not. Such leaders are themselves conservative and not at all liberal. However, if we preach this philosophy, people will consider Vaiṣṇavas very sectarian. Śrīla Mādhavendra Purī was a real mahājana, but misguided people cannot distinguish the real from the unreal. But a person who is awakened to Kṛṣṇa consciousness can understand the real religious path chalked out by the Lord and His pure devotees. Śrī Mādhavendra Purī was a real mahājana because he understood the Absolute Truth properly and throughout his life behaved like a pure devotee. Śrī Caitanya Mahāprabhu approved the method of Śrī Mādhavendra Purī. Therefore, although from the material viewpoint the Sanoḍiyā brāhmaṇa was on a lower platform, Śrī Caitanya Mahāprabhu considered him situated on the highest platform of spiritual realization.

CC Madhya 17.198, Translation:

When the does and bucks came and saw the Lord's face, they began to lick His body. Not being at all afraid of Him, they accompanied Him along the path.

CC Madhya 17.224, Translation:

Being thus ordered by the Lord, both Balabhadra Bhaṭṭācārya and the brāhmaṇa began to chant the holy name of Kṛṣṇa. Then the Lord, dancing and dancing, proceeded along the path.

CC Madhya 18.65, Translation:

‘O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.

CC Madhya 18.150, Translation:

I will be very happy if we all leave and take the path by the banks of the Ganges. Then we can have the opportunity of bathing in the Ganges at Prayāga during Makara-saṅkrānti.

CC Madhya 18.158, Translation:

Both Rājaputa Kṛṣṇadāsa and the Sanoḍiyā brāhmaṇa knew the path along the Ganges bank very well.

CC Madhya 18.214, Translation:

Śrī Caitanya Mahāprabhu next went to a holy place of pilgrimage called Soro-kṣetra. He took His bath in the Ganges there and started for Prayāga on the path along the banks of the Ganges.

CC Madhya 20.33, Translation:

After this settlement was made, the landlord gave Sanātana Gosvāmī four watchmen to accompany him. They went through the forest path for the whole night and thus brought him over the hilly tract of land.

CC Madhya 20.101, Translation:

Out of Your causeless mercy, You have delivered me from the materialistic path. Now, by the same causeless mercy, please tell me what my duty is.

CC Madhya 22.22, Translation:

"My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His endeavors are like beating a husk that is already devoid of rice. His labor becomes fruitless."

CC Madhya 24.140, Translation:

My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His actions are like beating a husk that is already devoid of rice. His labor becomes fruitless.

CC Madhya 24.177, Translation:

O good fortune personified! O original Personality of Godhead, all these bees are chanting about Your transcendental fame, which will purify the entire universe. Indeed, they are following Your path in the forest and are worshiping You. Actually they are all saintly persons, but now they have taken the form of bees. Although You are playing like a human being, they could not forget that You are their worshipable Deity.’

CC Madhya 24.231, Translation:

Nārada Muni saw that a deer was lying on the path through the forest and that it was pierced by an arrow. It had broken legs and was twisting due to much pain.

CC Madhya 24.236, Translation:

When Nārada Muni left the forest path and went to the hunter, all the animals immediately saw him and fled.

CC Madhya 24.238, Translation:

The hunter addressed Nārada Muni: ‘O gosvāmī! O great saintly person! Why have you left the general path through the forest to come to me? Simply by seeing you, all the animals I was hunting have now fled.

CC Madhya 24.239, Translation:

Nārada Muni replied, ‘Leaving the path, I have come to you to settle a doubt that is in my mind.

CC Madhya 25.31, Translation:

My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His actions are like beating a husk that is already devoid of rice. His labor becomes fruitless.’

CC Antya-lila

CC Antya 1.2, Translation:

My path is very difficult. I am blind, and my feet are slipping again and again. Therefore, may the saints help me by granting me the stick of their mercy as my support.

CC Antya 1.51, Translation:

I came by the path on the bank of the Ganges, whereas Sanātana Gosvāmī came by the public road. Therefore we did not meet.

CC Antya 1.221, Translation:

Śrīla Rūpa Gosvāmī took leave of all the devotees of Śrī Caitanya Mahāprabhu and returned to Vṛndāvana by the path through Bengal.

CC Antya 3.59, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that the word vyavahita ("improperly uttered") is not used here to refer to the mundane vibration of the letters of the alphabet. Such negligent utterance for the sense gratification of materialistic persons is not a vibration of transcendental sound. Utterance of the holy name while one engages in sense gratification is an impediment on the path toward achieving ecstatic love for Kṛṣṇa. On the other hand, if one who is eager for devotional service utters the holy name even partially or improperly, the holy name, which is identical with the Supreme Personality of Godhead, exhibits its spiritual potency because of that person's offenseless utterance. Thus one is relieved from all unwanted practices, and one gradually awakens his dormant love for Kṛṣṇa.

CC Antya 4 Summary:

The Fourth Chapter is summarized by Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. Śrīla Sanātana Gosvāmī came alone from Mathurā to Jagannātha Purī to see Lord Caitanya. Because of bathing in bad water and not getting enough food every day while traveling on the path through Jhārikhaṇḍa (Jharkhand) Forest, he developed a disease that made his body itch. Suffering greatly from this itching, he resolved that in the presence of Śrī Caitanya Mahāprabhu he would throw himself under the wheel of Jagannātha's car and in this way commit suicide.

CC Antya 4 Summary:

One day Sanātana Gosvāmī was summoned by Śrī Caitanya Mahāprabhu, who wanted him to come to Yameśvara-ṭoṭā. Sanātana Gosvāmī reached the Lord through the path along the beach by the sea. When Śrī Caitanya Mahāprabhu asked Sanātana Gosvāmī which way he had come, Sanātana replied, "Many servitors of Lord Jagannātha come and go on the path by the Siṁha-dvāra gate of the Jagannātha temple. Therefore, I did not go by that path, but instead went by the beach." Sanātana Gosvāmī did not realize that there were burning blisters on his feet because of the heat of the sand. Śrī Caitanya Mahāprabhu was pleased to hear about Sanātana Gosvāmī’s great respect for the temple of Lord Śrī Jagannātha.

CC Antya 4.4, Translation:

Sanātana Gosvāmī walked alone on the path through the Jhārikhaṇḍa forest in central India. Sometimes he fasted, and sometimes he would eat.

CC Antya 4.118, Translation:

At noon the sand on the beach was as hot as fire, but Sanātana Gosvāmī came by that path.

CC Antya 4.122, Translation:

When the Lord inquired, "By which path have you come?" Sanātana Gosvāmī replied, “I have come on the path along the beach.

CC Antya 4.123, Translation:

Śrī Caitanya Mahāprabhu said, “How did you come along the beach, where the sand is so hot? Why didn’t you come by the path in front of the Siṁha-dvāra gate? It is very cool.

CC Antya 4.127, Purport:

Herein it is very clearly indicated that priests performing Deity worship should be careful to keep themselves completely pure and not be touched by outsiders. Sanātana Gosvāmī and Haridāsa Ṭhākura, thinking themselves mlecchas and yavanas because of their past association with Muslims, did not enter the temple or even travel on the path in front of the temple gate. It is customary for the priests of temples in India not even to touch outsiders or enter the Deity room after having been touched. This is a very important item in temple worship.

CC Antya 4.209, Translation:

Sanātana Gosvāmī decided to go to Vṛndāvana by the very forest path Śrī Caitanya Mahāprabhu had traversed.

CC Antya 4.211, Translation:

Sanātana Gosvāmī met all the devotees of Śrī Caitanya Mahāprabhu and then, traveling by that same path, visited the places through which Śrī Caitanya Mahāprabhu had passed.

CC Antya 6 Summary:

Thus Hiraṇya dāsa left his home, but by the intelligence of Raghunātha dāsa the misunderstanding was mitigated. Then Raghunātha dāsa went to Pānihāṭi, and following the order of Nityānanda Prabhu, he observed a festival (ciḍā-dadhi-mahotsava) by distributing chipped rice mixed with yogurt. The day after the festival, Nityānanda Prabhu gave Raghunātha dāsa the blessing that he would very soon attain the shelter of Śrī Caitanya Mahāprabhu. After this incident, Raghunātha dāsa, with the help of his priest, whose name was Yadunandana Ācārya, got out of his house by trickery and thus ran away. Not touching the general path, Raghunātha dāsa Gosvāmī secretly went to Jagannātha Purī. After twelve days, he arrived in Jagannātha Purī at the lotus feet of Śrī Caitanya Mahāprabhu.

CC Antya 6.168, Translation:

Halfway along the path, Raghunātha dāsa submitted at the lotus feet of his spiritual master, “I shall go to the home of that brāhmaṇa, induce him to return, and send him to your home.

CC Antya 6.172, Translation:

Thinking of the lotus feet of Śrī Caitanya Mahāprabhu and Lord Nityānanda Prabhu, he left the general path and proceeded with great haste on the one not generally used.

CC Antya 6.173, Translation:

Giving up the general path from village to village, he passed through the jungles, thinking with heart and soul about the lotus feet of Śrī Caitanya Mahāprabhu.

CC Antya 6.185, Translation:

He crossed Chatrabhoga, but instead of going on the general path, he proceeded on the path that went from village to village.

CC Antya 7.40, Translation:

‘O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our lives rest only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.

CC Antya 12.16, Translation:

Śivānanda Sena took care of everyone and gave each devotee places to stay. He knew all the paths leading to Orissa.

CC Antya 12.71, Translation:

All My devotees come here just for Me. Leaving aside their homes and families, they travel by very difficult paths to come here in great haste.

CC Antya 13.34, Translation and Purport:

You may go as far as Vārāṇasī without encountering disturbances, but beyond Vārāṇasī you should be very careful to travel on the path in the company of the kṣatriyas.

In those days the path from Vārāṇasī to Vṛndāvana was infested with robbers, and therefore there were kṣatriyas to protect travelers.

CC Antya 13.42, Translation:

He took permission from all the devotees and then departed. Traveling on the forest path, he soon reached Vārāṇasī.

CC Antya 13.90, Translation:

Accompanied by a servant carrying his baggage, Raghunātha Bhaṭṭa started from Vārāṇasī and traveled along the path leading through Bengal.

CC Antya 19.98, Translation:

"The dramatic actor Madana-mohana has opened a shop of scents that attract the women of the world to be His customers. He delivers the scents freely, but they make the women all so blind they cannot find the path returning home."

Page Title:Path (CC)
Compiler:Visnu Murti, Mayapur
Created:10 of Dec, 2011
Totals by Section:BG=0, SB=0, CC=79, OB=0, Lec=0, Con=0, Let=0
No. of Quotes:79