The direct disciple of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī was Śrīla Narottama dāsa Ṭhākura, who accepted Śrīla Viśvanātha Cakravartī as his servitor. Śrīla Viśvanātha Cakravartī Ṭhākura accepted Śrīla Jagannātha dāsa Bābājī, the spiritual master of Śrīla Bhaktivinoda Ṭhākura, who in turn accepted Śrīla Gaurakiśora dāsa Bābājī, the spiritual master of Oṁ Viṣṇupāda Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, the divine master of our humble self.
Bhaktisiddhanta (CC and other books)
Sri Caitanya-caritamrta
CC Adi-lila
CC Adi 1.19, Purport:
Śrī Madhva Ācārya is also known as Śrī Gauḍa-pūrṇānanda, and therefore the name Mādhva-Gauḍīya-sampradāya is quite suitable for the disciplic succession of the Gauḍīya Vaiṣṇavas. Our spiritual master, Oṁ Viṣṇupāda Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, accepted initiation in the Mādhva-Gauḍīya-sampradāya.
CC Adi 3.8, Purport:
A manv-antara is the period controlled by one Manu. The reign of fourteen Manus equals the length of one day (twelve hours) in the life of Brahmā, and the night of Brahmā is of the same duration. These calculations are given in the authentic astronomy book known as the Sūrya-siddhānta. A Bengali translation of this book was compiled by the great professor of astronomy and mathematics Bimal Prasād Datta, later known as Bhaktisiddhānta Sarasvatī Gosvāmī, who was our merciful spiritual master. He was honored with the title Siddhānta Sarasvatī for translating the Sūrya-siddhānta, and the title Gosvāmī Mahārāja was added when he accepted sannyāsa, the renounced order of life.
CC Adi 3.34, Purport:
The great authorities in the disciplic succession had not offered to explain why Lord Caitanya refused to take the name Bhāratī after He took sannyāsa from a Bhāratī, until Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja volunteered the explanation that because a sannyāsī in the Śaṅkara-sampradāya thinks that he has become the Supreme, Lord Caitanya, wanting to avoid such a misconception, kept the name Śrī Kṛṣṇa Caitanya, placing Himself as an eternal servitor.
CC Adi 7.5, Purport:
In his Anubhāṣya commentary Śrī Bhaktisiddhānta Sarasvatī Ṭhākura describes the Pañca-tattva as follows: The supreme energetic, the Personality of Godhead, manifesting in order to enjoy five kinds of pastimes, appears as the members of the Pañca-tattva.
CC Adi 7.15, Purport:
In his Anubhāṣya, Śrī Bhaktisiddhānta Sarasvatī Ṭhākura, describing the truth about the Pañca-tattva, explains that we should understand that Lord Śrī Caitanya Mahāprabhu is the supreme predominator and that Nityānanda Prabhu and Advaita Prabhu are His subordinates but are also predominators. Lord Śrī Caitanya Mahāprabhu is the Supreme Lord, and Nityānanda Prabhu and Advaita Prabhu are manifestations of the Supreme Lord. All of Them are viṣṇu-tattva, the Supreme, and are therefore worshipable by the living entities.
CC Adi 7.17, Purport:
In connection with verses 16 and 17, Śrī Bhaktisiddhānta Sarasvatī Ṭhākura explains in his Anubhāṣya: "There are specific symptoms by which the internal devotees and the unalloyed or pure devotees are to be known. All unalloyed devotees are śakti-tattvas, or potencies of the Lord. Some of them are situated in conjugal love and others in filial affection, fraternity and servitude. Certainly all of them are devotees, but by making a comparative study it is found that the devotees or potencies who are engaged in conjugal love are better situated than the others. Thus devotees who are in a relationship with the Supreme Personality of Godhead in conjugal love are considered to be the most confidential devotees of Lord Śrī Caitanya Mahāprabhu. Those who engage in the service of Lord Nityānanda Prabhu and Lord Advaita Prabhu generally have relationships of parental love, fraternity, servitude and neutrality. When such devotees develop great attachment for Śrī Caitanya Mahāprabhu, they too become situated within the intimate circle of devotees in conjugal love."
CC Adi 7.18-19, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in his Anubhāṣya that among the five tattvas, two are energies (śakti-tattva) and the three others are energetic (śaktimān tattva). Unalloyed and internal devotees are both engaged in the favorable culture of Kṛṣṇa consciousness untinged by philosophical speculation or fruitive activities. They are all understood to be pure devotees, and those among them who simply engage in conjugal love are called mādhurya-bhaktas, or internal devotees. The loving services in parental love, fraternity and servitude are included in conjugal love of God. In conclusion, therefore, every confidential devotee is a pure devotee of the Lord.
CC Adi 7.27, Purport:
In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya that since the living entities all belong to the marginal potency of the Lord, each and every living entity has a natural tendency to become Kṛṣṇa conscious, although at the same time the seed of material enjoyment is undoubtedly within him.
CC Adi 7.33, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has explained the term "Māyāvādī" as follows: “The Supreme Personality of Godhead is transcendental to the material conception of life.
CC Adi 7.39, Purport:
In describing the Kāśīra Māyāvādīs, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has explained that persons who are bewildered by empiric knowledge or direct sensual perception, and who thus consider that even this limited material world can be gauged by their material estimations, conclude that anything that one can discern by direct sense perception is but māyā, or illusion.
CC Adi 7.68, Purport:
This is a challenge by Prakāśānanda Sarasvatī to Śrī Caitanya Mahāprabhu. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya that Śrī Caitanya Mahāprabhu, who is the object of Vedānta philosophical research, has very kindly determined who is an appropriate candidate for study of Vedānta philosophy.
CC Adi 7.72, Purport:
Śrī Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja comments in this connection, "One can become perfectly successful in the mission of his life if he acts exactly according to the words he hears from the mouth of his spiritual master."
CC Adi 7.73, Purport:
In his Anubhāṣya, Śrī Bhaktisiddhānta Sarasvatī Gosvāmī says that the actual effect that will be visible as soon as one achieves transcendental knowledge is that he will immediately become free from the clutches of māyā and fully engage in the service of the Lord.
CC Adi 7.88, Purport:
In this connection Bhaktisiddhānta Sarasvatī Gosvāmī says that sometimes persons who have no love of Godhead at all display ecstatic bodily symptoms.
CC Adi 7.91, Purport:
According to the revealed scriptures, if a spiritual master can convert even one soul into a perfectly pure devotee, his mission in life is fulfilled. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura always used to say, "Even at the expense of all the properties, temples and maṭhas that I have, if I could convert even one person into a pure devotee, my mission would be fulfilled."
CC Adi 7.92, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains in his Anubhāṣya, “A person who has attracted the attention of the spiritual master by his sincere service likes to dance and chant with similarly developed Kṛṣṇa conscious devotees.
CC Adi 7.92, Purport:
Those who are not advanced prefer to chant the Hare Kṛṣṇa mantra in a solitary place.” Such activities constitute, in the language of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, a type of cheating process in the sense that they imitate the activities of exalted personalities like Haridāsa Ṭhākura.
CC Adi 7.92, Purport:
Thus by the activities of a pure devotee even those who are bereft of love of Godhead get a chance to become devotees of the Lord one day. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura advises that one discuss the verse in Śrīmad-Bhāgavatam beginning naitat samācarej jātu manasāpi hy anīśvaraḥ (10.33.30), and the following verse in Bhakti-rasāmṛta-sindhu (1.2.255):
- anāsaktasya viṣayān yathārham upayuñjataḥ
- nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate
One should not imitate the activities of great personalities. One should be detached from material enjoyment and should accept everything in connection with Kṛṣṇa's service.
CC Adi 7.95-96, Purport:
Śrī Bhaktisiddhānta Sarasvatī Gosvāmī, at the time of his passing away, ordered all his disciples to work conjointly to preach the mission of Caitanya Mahāprabhu all over the world. Later, however, some self-interested, foolish disciples disobeyed his orders.
CC Adi 7.101, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in this connection, “Māyāvādī sannyāsīs accept that the commentary by Śrī Śaṅkarācārya known as Śārīraka-bhāṣya gives the real meaning of the Vedanta-sūtra. In other words, Māyāvādī sannyāsīs accept the meanings expressed in the explanations of the Vedānta-sūtra by Śaṅkarācārya, which are based on monism.
CC Adi 7.102, Purport:
The Vaiṣṇavas are by far the greatest philosophers in the world, and the greatest among them was Śrīla Jīva Gosvāmī Prabhu, whose philosophy was again presented less than four hundred years later by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Mahārāja.
CC Adi 7.106, Purport:
Śrī Caitanya Mahāprabhu therefore confirms that there is no difference in opinion between the two, and He declares that because the Vedānta-sūtra was compiled by Śrīla Vyāsadeva, it may be understood to have emanated from the breathing of Śrī Nārāyaṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that while Vyāsadeva was compiling the Vedānta-sūtra, seven of his great saintly contemporaries were also engaged in similar work.
CC Adi 7.110, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that mukhya-vṛtti ("the direct meaning") is abhidhā-vṛtti, or the meaning that one can understand immediately from the statements of dictionaries, whereas gauṇa-vṛtti ("the indirect meaning") is a meaning that one imagines without consulting the dictionary.
CC Adi 7.115, Purport:
Śrī Bhaktisiddhānta Sarasvatī Gosvāmī explains that the variegated personal feature of the Absolute Truth is the viṣṇu-tattva and that the material energy, which creates this cosmic manifestation, is the energy of Lord Viṣṇu.
CC Adi 8.11, Purport:
Śrīla Bhaktisiddhānta Sarasvatī points out in this connection that Śrī Kṛṣṇa Caitanya Mahāprabhu is the combined form of Śrī Rādhā and Kṛṣṇa (mahāprabhu śrī-caitanya, rādhā-kṛṣṇa—nahe anya).
CC Adi 8.12, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Mahārāja says in this connection: "O living entities, simply engage yourselves in Kṛṣṇa consciousness. This is the message of Śrī Caitanya Mahāprabhu." Lord Caitanya preached this cult, instructing the philosophy of Kṛṣṇa consciousness in His eight verses, or Śikṣāṣṭaka, and He said, ihā haite sarva-siddhi haibe sabāra: "By chanting the Hare Kṛṣṇa mantra, one will get all perfection in life."
CC Adi 8.12, Purport:
Such devotional service is to be understood to be a product of Kali-yuga. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks in this connection that atheist smārtas, or worshipers of the five kinds of demigods, worship Lord Viṣṇu for a little satisfaction in material success but have no respect for Śrī Caitanya Mahāprabhu.
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.
CC Adi 8.16, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says in this connection that although one may go on chanting the Hare Kṛṣṇa mantra for many, many years, there is no possibility of attaining the platform of devotional service unless one accepts Śrī Caitanya Mahāprabhu.
CC Adi 8.25, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, commenting on this verse, which is a quotation from Śrīmad-Bhāgavatam (2.3.24), remarks that sometimes a mahā-bhāgavata, or very advanced devotee, does not manifest such transcendental symptoms as tears in the eyes, whereas sometimes a kaniṣṭha-adhikārī, a neophyte devotee, displays them artificially.
CC Adi 8.31, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks in this connection that if one takes shelter of Lord Śrī Caitanya Mahāprabhu and Nityānanda, follows Their instructions to become more tolerant than the tree and humbler than the grass, and in this way chants the holy name of the Lord, very soon he achieves the platform of transcendental loving service to the Lord, and tears appear in his eyes.
CC Adi 8.32, Purport:
Śrī Bhaktisiddhānta Sarasvatī Ṭhākura here remarks that one should not give up the worship of Rādhā-Kṛṣṇa to worship Śrī Caitanya Mahāprabhu. By worshiping either Rādhā-Kṛṣṇa or Lord Caitanya alone, one cannot become advanced.
CC Adi 8.39, Purport:
The same holds true for Śrī Caitanya-caritāmṛta. Kṛṣṇadāsa Kavirāja Gosvāmī wrote Śrī Caitanya-caritāmṛta in his old age, in an invalid condition, but it is such a sublime literature that Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja used to say, "The time will come when the people of the world will learn Bengali to read Śrī Caitanya-caritāmṛta."
CC Adi 8.41, Purport:
A devotee of Lord Śrī Kṛṣṇa is celebrated in terms of devotional service rendered to the Lord; thus we know Śrīla Vṛndāvana dāsa Ṭhākura as the son of Nārāyaṇī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura notes in this connection that there is no reference to his paternal ancestry because there is no need to understand it.
CC Adi 8.60, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Śrī Ananta Ācārya is one of the eternal associates of Śrī Caitanya Mahāprabhu. Previously, during the advent of Lord Śrī Kṛṣṇa, Ananta Ācārya was Sudevī, one of the eight gopīs.
CC Adi 8.66, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Kāśīśvara Gosāñi was one of the contemporaries of Śrī Caitanya Mahāprabhu who was with the Lord in Jagannātha Purī. Also known as Kāśīśvara Paṇḍita, he was a disciple of Īśvara Purī and son of Vāsudeva Bhaṭṭācārya, who belonged to the dynasty of Kāñjilāla Kānu.
CC Adi 8.66, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura visited this temple at Vallabhapura. At that time the person in charge was a Śaivite, Śrī Śivacandra Caudhurī, who was a descendant of Kāśīśvara Gosāñi's brother. In Vallabhapura there was a permanent arrangement to cook nine kilos of rice, vegetables and other foodstuffs daily, and near the village there is sufficient land, which belonged to the Deity, on which this rice was grown.
CC Adi 9.11, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "Śrī Īśvara Purī was a resident of Kumāra-haṭṭa, where there is now a railroad station known as Kāmarhaṭṭa. Nearby there is another station, named Hālisahara, which belongs to the Eastern Railway. This railway runs from the eastern section of Calcutta."
CC Adi 9.13-15, Purport:
In his householder life he had two sons, Niśāpati and Ūṣāpati, and a brāhmaṇa of the name Śrī Nakaḍicandra Vidyāratna, who was a member of the family of Niśāpati, was the priest in charge at the time that Śrī Bhaktisiddhānta Sarasvatī visited this temple.
CC Adi 10.7, Purport:
For example, the title "Prabhupāda" is offered to a spiritual master, especially to a distinguished spiritual master such as Śrīla Rūpa Gosvāmī Prabhupāda, Śrīla Jīva Gosvāmī Prabhupāda or Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda. When our disciples similarly wanted to address their spiritual master as Prabhupāda, some foolish people became envious.
CC Adi 10.13, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to refer to such an actor as yātrā-dale nārada, which means "farcical Nārada." Sometimes an actor in a drama plays the part of Nārada Muni, although in his private life he is not at all like Nārada Muni because he is not a devotee. Such actors are not needed in dramatic performances about the lives of Śrī Caitanya Mahāprabhu and Lord Kṛṣṇa.
CC Adi 10.13, Purport:
The place where Candraśekhara's house was situated is now known as Vrajapattana. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura established a branch of his Śrī Caitanya Maṭha at this place. When Śrī Caitanya Mahāprabhu decided to accept the renounced order of life, Candraśekhara Ācārya was informed of this by Śrī Nityānanda Prabhu, and therefore he was present when Lord Caitanya accepted sannyāsa from Keśava Bhāratī in Katwa.
CC Adi 10.14, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “One of the members of this family is living in Vṛndāvana and is named Sarojānanda Gosvāmī. One special characteristic of this family is that each of its members had only one son or no son at all, and therefore the family was not very expansive.
CC Adi 10.14, Purport:
This is described in Śrī Caitanya-bhāgavata, Antya-khaṇḍa, Chapter Ten. Śrī Bhaktisiddhānta Sarasvatī Ṭhākura informs us that during his time there were still two living descendants of the family of Puṇḍarīka Vidyānidhi, who were named Śrī Harakumāra Smṛtitīrtha and Śrī Kṛṣṇakiṅkara Vidyālaṅkāra.
CC Adi 10.25, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “In the Gaura-gaṇoddeśa-dīpikā (167) it is mentioned, guṇamālā vraje yāsīd damayantī tu tat-svasā: The gopī named Guṇamālā appeared as Rāghava Paṇḍita's sister Damayantī.
CC Adi 10.41, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "There is a railway station named Pūrvasthalī near the Navadvīpa railway station, and about one mile away, in a village known as Māmagāchi, which is the birthplace of Vṛndāvana dāsa Ṭhākura, there is presently a temple of Madana-gopāla that was established by Vāsudeva Datta."
CC Adi 10.41, Purport:
Every year all the pilgrims on the navadvīpa-parikramā visit Māmagāchi. Since Śrī Bhaktisiddhānta Sarasvatī Ṭhākura inaugurated the navadvīpa-parikramā function, the temple has been very well managed.
CC Adi 10.60, Purport:
Śrīla Śivānanda Sena has been described by Śrīla Bhaktisiddhānta Sarasvatī Mahārāja as follows: “Śivānanda Sena was a resident of Kumārahaṭṭa, which is also known as Hālisahara, and was a great devotee of the Lord. About one and a half miles from Kumārahaṭṭa is another village, known as Kāṅcaḍāpāḍā, in which there are Gaura-Gopāla Deities installed by Śivānanda Sena, who also established a temple of Kṛṣṇarāya that is still existing.
CC Adi 10.62, Purport:
The author was not Kavi-karṇapūra, as is generally supposed. This is the opinion of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. Śrī Rāmadāsa was the second son of Śivānanda Sena.
CC Adi 10.91, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Śrīla Raghunātha dāsa Gosvāmī was most probably born in the year 1416 Śakābda (A.D. 1494) in a kāyastha family as the son of Govardhana Majumadāra, who was the younger brother of the then zamindar, Hiraṇya Majumadāra.
CC Adi 10.103, Purport:
Sometimes it is misunderstood that by using the word raghunātha he wanted to offer his respectful obeisances to Raghunātha Bhaṭṭa Gosvāmī, for it is sometimes stated that Raghunātha Bhaṭṭa Gosvāmī was his initiating spiritual master. Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī does not approve of this statement; he does not accept Raghunātha Bhaṭṭa Gosvāmī as the spiritual master of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.
CC Adi 10.106, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Lord Caitanya Mahāprabhu opened a primary school in the house of Mukunda, or Mukunda Sañjaya, and Mukunda's son, whose name was Puruṣottama, became the Lord's student.
CC Adi 10.107, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “About one and a half miles away from Kumārahaṭṭa, or Kāmarhaṭṭa, which is a few miles from Calcutta, is a village known as Kāṅcaḍāpāḍā, which was the home of Śrī Śivānanda Sena.
CC Adi 10.111, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "Subuddhi Miśra, who was formerly Guṇacūḍā in Vṛndāvana, installed Gaura-Nityānanda Deities in a temple in the village known as Belagān, which is about three miles away from Śrīkhaṇḍa. His present descendant is known as Govindacandra Gosvāmī."
CC Adi 10.112, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “There is some question about whether Dvija Haridāsa was the author of Aṣṭottara-śata-nāma. He had two sons, named Śrīdāma and Gokulānanda, who were disciples of Śrī Advaita Ācārya.
CC Adi 10.113, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “In the Gaura-gaṇoddeśa-dīpikā (203) it is said, "Bhāgavata Ācārya compiled a book entitled Kṛṣṇa-prema-taraṅgiṇī, and he was the most beloved devotee of Lord Caitanya Mahāprabhu." When Lord Śrī Caitanya Mahāprabhu visited Varāhanagara, now a suburb of Calcutta, He stayed in the house of a most fortunate brāhmaṇa who was a very learned scholar in Bhāgavata literature.
CC Adi 10.114, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Jagannātha Tīrtha was one of the nine principal sannyāsīs who were Lord Caitanya's associates. Vāṇīnātha Vipra was a resident of Cāṅpāhāṭi, a village in the district of Burdwan near the town of Navadvīpa, the police station of Pūrvasthalī and the post office of Samudragaḍa.
CC Adi 10.114, Purport:
The temple there was very much neglected, but it was renovated in the Bengali year 1328 (A.D. 1921) by Śrī Paramānanda Brahmacārī (one of Śrī Bhaktisiddhānta Sarasvatī Ṭhākura's disciples), who reorganized the sevā-pūjā (worship in the temple) and placed the temple under the management of the Śrī Caitanya Maṭha of Śrī Māyāpur.
CC Adi 10.119, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Śrī Mādhavācārya was the husband of Lord Nityānanda's daughter, Gaṅgādevī. He took initiation from Puruṣottama, a branch of Nityānanda Prabhu. It is said that when Nityānanda Prabhu's daughter married Mādhavācārya, the Lord gave him the village named Pāṅjinagara as a dowry.
CC Adi 10.160, Purport:
Śrī Caitanya Mahāprabhu wanted devotees all over the world, and Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura and Śrīla Bhaktivinoda Ṭhākura confirmed this. It is in pursuit of their will that the ISKCON movement is spreading all over the world.
CC Adi 11.8, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Vīrabhadra Gosāñi was the direct son of Śrīla Nityānanda Prabhu and a disciple of Jāhnavā-devī. His real mother was Vasudhā. In the Gaura-gaṇoddeśa-dīpikā (67) He is mentioned as an incarnation of Kṣīrodakaśāyī Viṣṇu. Therefore Vīrabhadra Gosāñi is nondifferent from Śrī Kṛṣṇa Caitanya Mahāprabhu.
CC Adi 11.8, Purport:
The second, Rāmakṛṣṇa, lived near Māladaha, in a village named Gayeśapura.” Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura notes that since these three disciples belonged to different gotras, or dynasties, and also had different surnames and lived in different places, it is not possible to accept them as real sons of Vīrabhadra Gosāñi.
CC Adi 11.8, Purport:
Yādavendra's son was Nandakiśora, his son was Nidhikṛṣṇa, his son was Caitanyacāṇḍa, his son was Kṛṣṇamohana, his son was Jaganmohana, his son was Vrajanātha, and his son was Śyāmalāla Gosvāmī. This is the genealogical table given by Bhaktisiddhānta Sarasvatī Ṭhākura for the descendants of Vīrabhadra Gosāñi.
CC Adi 11.13, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Ten miles southwest of the Cāṅpāḍāṅgā railway station on the narrow-gauge railway line from Howrah, in Calcutta, to Āmtā, a village in the Hugli district, is a small town named Khānākūla-kṛṣṇanagara, where the temple in which Abhirāma Ṭhākura worshiped is situated.
CC Adi 11.14-15, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “There is a place named Dāṅihāṭa, near the Agradvīpa railway station and Pāṭuli in the district of Burdwan, where the Deity of Śrī Gopīnāthajī is still situated.
CC Adi 11.20, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Murāri Caitanya dāsa was born in the village of Sar-vṛndāvana-pura, which is situated about two miles from the Galaśī station on the Burdwan line. When Murāri Caitanya dāsa came to Navadvīpa, he settled in the village of Modadruma, or Māmagāchi-grāma.
CC Adi 11.23, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “In the Caitanya-bhāgavata, Antya-khaṇḍa, Chapter Five, it is stated that Sundarānanda was an ocean of love of Godhead and the chief associate of Śrī Nityānanda Prabhu. In the Gaura-gaṇoddeśa-dīpikā (127) he is stated to have been Sudāmā in kṛṣṇa-līlā.
CC Adi 11.24, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “In the Gaura-gaṇoddeśa-dīpikā (128) Kamalākara Pippalāi is described as the third gopāla. His former name was Mahābala. The Jagannātha Deity at Māheśa in Śrī Rāmapura was installed by Kamalākara Pippalāi.
CC Adi 11.26, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “It is said that Gaurīdāsa Paṇḍita was always patronized by King Kṛṣṇadāsa, the son of Harihoḍa. Gaurīdāsa Paṇḍita lived in the village of Śāligrāma, which is situated a few miles from the railway station Muḍāgāchā, and later he came to reside in Ambikā-kālanā.
CC Adi 11.29, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “The Caitanya-bhāgavata states that Parameśvara dāsa, known sometimes as Parameśvarī dāsa, was the life and soul of Śrī Nityānanda Prabhu. The body of Parameśvara dāsa was the place of Lord Nityānanda's pastimes. Parameśvara dāsa, who lived for some time at Khaḍadaha village, was always filled with the ecstasy of a cowherd boy.
CC Adi 11.30, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Descriptions of Jagadīśa Paṇḍita are available from the Caitanya-bhāgavata, Ādi-khaṇḍa, Chapter Six, and the Caitanya-caritāmṛta, Ādi-līlā, Chapter Fourteen.
CC Adi 11.31, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Paṇḍita Dhanañjaya was a resident of the village in Katwa named Śītala. He was one of the twelve gopālas. His former name, according to the Gaura-gaṇoddeśa-dīpikā (127), was Vasudāma. Śītala-grāma is situated near the Maṅgalakoṭa police station and Kaicara post office in the district of Burdwan.
CC Adi 11.32, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “The village of Maheśa Paṇḍita, which is known as Pālapāḍā, is situated in the district of Nadia within a forest about one mile south of the Cākadaha railway station. The Ganges flows nearby.
CC Adi 11.37, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Kāliyā Kṛṣṇadāsa had his headquarters in a village named Ākāihāṭa, which is situated in the district of Burdwan within the jurisdiction of the post office and police station of Katwa.
CC Adi 11.39, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Sadāśiva Kavirāja and Nāgara Puruṣottama, who were father and son, are described in the Caitanya-bhāgavata as mahā-bhāgyavān, greatly fortunate. They belonged to the vaidya caste of physicians.
CC Adi 11.40, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “To go to the headquarters of Kānu Ṭhākura, one has to proceed by boat from the Jhikaragāchā-ghāṭa station to the river known as Kapotākṣa. Otherwise, if one goes about two or two and a half miles from the Jhikaragāchā-ghāṭa station, he can see Bodhakhānā, the headquarters of Kānu Ṭhākura.
CC Adi 11.41, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “The Gaura-gaṇoddeśa-dīpikā (129) states that Uddhāraṇa Datta Ṭhākura was formerly the cowherd boy of Vṛndāvana named Subāhu. Uddhāraṇa Datta Ṭhākura, previously known as Śrī Uddhāraṇa Datta, was a resident of Saptagrāma, which is situated on the bank of the Sarasvatī River near the Triśabighā railway station in the district of Hugli.
CC Adi 11.41, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura adds in his Anubhāṣya: “In the Bengali year 1283 (A.D. 1876) a bābājī of the name Nitāi dāsa arranged for a donation of twelve bighās of land (about four acres) for the temple where Uddhāraṇa Datta Ṭhākura worshiped.
CC Adi 11.50, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Navanī Hoḍa appears to have been the same person as Hoḍa Kṛṣṇadāsa, the son of the King of Baḍagāchi. His father's name was Hari Hoḍa. One can visit Baḍagāchi by taking the Lālagolā-ghāṭa railway line.
CC Adi 11.55, Purport:
In other words, the author of Śrī Caitanya-bhāgavata, Śrīla Vṛndāvana dāsa Ṭhākura, the son of Śrīvāsa Ṭhākura's niece Nārāyaṇī, was a combined incarnation of Vedavyāsa and the cowherd boy Kusumāpīḍa. There is a descriptive statement by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in his commentary on Śrī Caitanya-bhāgavata giving the biographical details of the life of Vṛndāvana dāsa Ṭhākura.
CC Adi 12.8, Purport:
In the beginning, during the presence of Oṁ Viṣṇupāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrī Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, all the disciples worked in agreement; but just after his disappearance, they disagreed. One party strictly followed the instructions of Bhaktisiddhānta Sarasvatī Ṭhākura, but another group created their own concoction about executing his desires. Bhaktisiddhānta Sarasvatī Ṭhākura, at the time of his departure, requested all his disciples to form a governing body and conduct missionary activities cooperatively.
CC Adi 12.8, Purport:
Therefore, we do not belong to any faction. But because the two parties, busy dividing the material assets of the Gauḍīya Maṭha institution, stopped the preaching work, we took up the mission of Bhaktisiddhānta Sarasvatī Ṭhākura and Bhaktivinoda Ṭhākura to preach the cult of Caitanya Mahāprabhu all over the world, under the protection of all the predecessor ācāryas, and we find that our humble attempt has been successful.
CC Adi 12.8, Purport:
Therefore by the result of their actions one should know that they are asāra, or useless, whereas the success of the ISKCON party, the International Society for Krishna Consciousness, which strictly follows guru and Gaurāṅga, is increasing daily all over the world. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura wanted to print as many books as possible and distribute them all over the world.
CC Adi 12.12, Purport:
This example given by Kṛṣṇadāsa Kavirāja Gosvāmī is very appropriate. In the case of the Gauḍīya Maṭha members, one can apply a similar process. There are many disciples of Bhaktisiddhānta Sarasvatī Ṭhākura, but to judge who is actually his disciple, to divide the useful from the useless, one must measure the activities of such disciples in executing the will of the spiritual master. Bhaktisiddhānta Sarasvatī Ṭhākura tried his best to spread the cult of Śrī Caitanya Mahāprabhu to countries outside India.
CC Adi 12.17, Purport:
Commenting on verses 13 through 17, Bhaktisiddhānta Sarasvatī Ṭhākura gives an extensive description of the descendants of Advaita Ācārya. The Caitanya-bhāgavata, Antya-khaṇḍa, Chapter One, states that Acyutānanda was the eldest son of Advaita Ācārya.
CC Adi 12.27, Purport:
Balarāma had three wives and nine sons. The youngest son of his first wife was known as Madhusūdana Gosvāmī. He took the title Bhaṭṭācārya and accepted the path of the smārta or Māyāvāda philosophy. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura notes that the son of Gosvāmī Bhaṭṭācārya, Śrī Rādhāramaṇa Gosvāmī Bhaṭṭācārya, refused the title gosvāmī because it is generally meant for sannyāsīs, those who have taken the renounced order of life.
CC Adi 12.27, Purport:
One who is still in family life should not misuse the title gosvāmī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura did not recognize the caste gosvāmīs because they were not in the line of the six gosvāmīs in the renounced order who were direct disciples of Lord Caitanya Mahāprabhu—namely Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Śrīla Bhaṭṭa Raghunātha Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī, Śrī Jīva Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī.
CC Adi 12.27, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura said that the gṛhastha āśrama, or the status of family life, is a sort of concession for sense gratification. Therefore a gṛhastha should not falsely adopt the title gosvāmī. The ISKCON movement has never conferred the title gosvāmī upon a householder.
CC Adi 12.27, Purport:
Although all the sannyāsīs we have initiated in ISKCON are young, we have awarded them the titles of the renounced order of life, svāmī and gosvāmī, because they have completely dedicated their lives to preach the cult of Śrī Caitanya Mahāprabhu. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura mentions that not only do the householder caste gosvāmīs disrespect the title gosvāmī, but also, following the principles of the smārta Raghunandana, they exhibit great foolishness by burning a straw image of Advaita Ācārya in a śrāddha ceremony, thus acting like Rākṣasas and disrespecting the Hari-bhakti-vilāsa, which is the guide for Vaiṣṇavas.
CC Adi 12.27, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that sometimes these smārta caste gosvāmīs write books on Vaiṣṇava philosophy or commentaries on the original scriptures, but a pure devotee should cautiously avoid reading them.
CC Adi 12.58, Purport:
In his Anubhāṣya Śrī Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda says that Bhāgavata Ācārya was formerly among the followers of Advaita Ācārya but was later counted among the followers of Gadādhara Paṇḍita.
CC Adi 12.84, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “The Śākhā-nirṇaya, verse 13, mentions Śrīnātha Cakravartī as a reservoir of all good qualities and an expert in the service of Lord Kṛṣṇa. Similarly, verse 35 mentions Uddhava dāsa as being greatly qualified in distributing love of Godhead to everyone.
CC Adi 12.87, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Śrī Maṅgala Vaiṣṇava was a resident of the village Ṭiṭakaṇā in the district of Murśidābād. His forefathers were śāktas who worshiped the goddess Kirīṭeśvarī.
CC Adi 13.42, Purport:
Śrī Bhaktisiddhānta Sarasvatī Ṭhākura comments in this connection that such feelings of separation as Lord Caitanya Mahāprabhu enjoyed from the books of Vidyāpati, Caṇḍīdāsa and Jayadeva are especially reserved for persons like Śrī Rāmānanda Rāya and Svarūpa Dāmodara, who were paramahaṁsas, men of the topmost perfection, because of their advanced spiritual consciousness.
CC Adi 13.60, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “In the Gaura-gaṇoddeśa-dīpikā (104) it is mentioned that Nīlāmbara Cakravartī was formerly Garga Muni. Some of the family descendants of Nīlāmbara Cakravartī still live in the village of the name Magḍobā, in the district of Faridpur, in Bangladesh. His nephew was Jagannātha Cakravartī, also known as Māmu Ṭhākura, who became a disciple of Paṇḍita Gosvāmī and stayed at Jagannātha Purī as the priest of Ṭoṭā-gopīnātha.
CC Adi 13.67, Purport:
A bona fide devotee of Lord Kṛṣṇa is always pained to see the fallen condition of the whole world. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say, "There is no scarcity of anything within this world. The only scarcity is of Kṛṣṇa consciousness."
CC Adi 13.86, Purport:
The transference of the Lord from the heart of Jagannātha Miśra to the heart of Śacīmātā is explained by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura as follows: “It is to be concluded that Jagannātha Miśra and Śacīmātā are nitya-siddhas, ever-pure associates of the Lord.
CC Adi 13.86, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura next quotes Śrīpāda Baladeva Vidyābhūṣaṇa, who refers to the prayers offered by the demigods to Lord Kṛṣṇa in the womb of Devakī and summarizes the birth of Kṛṣṇa as follows: "As the rising moon manifests light in the east, so Devakī, who was always situated on the transcendental platform, having been initiated in the Kṛṣṇa mantra by Vasudeva, the son of Śūrasena, kept Kṛṣṇa within her heart."
CC Adi 13.90, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who was previously a great astrologer, explains this verse as follows: The ṣaḍ-varga (six divisions) are technically called kṣetra, horā, drekkāṇa, navāṁśa, dvādaśāṁśa and triṁśāṁśa. According to Jyotir-vedic astrology, when the relationship between the planets and the rulers of these six divisions is determined, the auspiciousness of the moment of birth can be calculated.
CC Adi 16.11, Purport:
If one diverts his attention to studying many books, he cannot fix his mind in devotional service, nor can he understand many scriptures, for they are full of grave statements and meanings. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives his opinion that those who are attracted to studying many kinds of literature concerning various subject matters, especially fruitive activities and philosophical speculation, are deprived of unalloyed devotional service because of their splayed attention.
CC Adi 17.56, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in his Anubhāṣya, has given the following note in connection with the village Kuliyā. The village originally known as Kuliyā has developed into what is now the city of Navadvīpa.
CC Adi 17.78, Purport:
The purport of Śrī Bhaktisiddhānta Sarasvatī Ṭhākura's elaborate discussion of this subject is that no qualification in this material world can satisfy the Supreme Personality of Godhead, Kṛṣṇa, yet everything becomes successful simply through development of devotional service to the Lord.
CC Adi 17.257, Purport:
In the Bhagavad-gītā it is said, māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ: when one becomes inimical to the Supreme Personality of Godhead, adopting an atheistic attitude (āsuraṁ bhāvam), even if one is a learned scholar the essence of knowledge does not become manifested in him; in other words, the essence of his knowledge is stolen by the illusory energy of the Lord. In this connection Śrī Bhaktisiddhānta Sarasvatī Ṭhākura quotes a mantra from the Śvetāśvatara Upaniṣad (6.23):
- yasya deve parā bhaktir yathā deve tathā gurau
- tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ
- (ŚU 6.23)
The purport of this verse is that one who is unflinchingly devoted to the Supreme Personality of Godhead, Viṣṇu, and similarly devoted to the spiritual master, with no ulterior motive, becomes a master of all knowledge.
CC Adi 17.276, Purport:
In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Śrī Gaurasundara is Kṛṣṇa Himself with the attitude of Śrīmatī Rādhārāṇī. Śrī Caitanya Mahāprabhu never gave up the attitude of the gopīs.
CC Madhya-lila
CC Madhya 1.34, Purport:
It is not that one should create something out of sentimentality, become a sahajiyā and advocate such concocted devotional service. However, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura considered such sahajiyās to be more favorable than the impersonalists, who are hopelessly atheistic.
CC Madhya 1.35, Purport:
The descriptions given in those verses by Kṛṣṇadāsa Kavirāja Gosvāmī are actually a description of those portions compiled by Gopāla Bhaṭṭa Gosvāmī. According to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the regulative principles of devotional service compiled by Gopāla Bhaṭṭa Gosvāmī do not strictly follow our Vaiṣṇava principles. Actually, Gopāla Bhaṭṭa Gosvāmī collected only a summary of the elaborate descriptions of Vaiṣṇava regulative principles from the Hari-bhakti-vilāsa. It is Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī’s opinion, however, that to follow the Hari-bhakti-vilāsa strictly is to actually follow the Vaiṣṇava rituals in perfect order.
CC Madhya 1.41, Purport:
Śrīla Bhaktisiddhānta Sarasvatī has given a description of these books. The Bhakti-rasāmṛta-sindhu is a great book of instruction on how to develop devotional service to Lord Kṛṣṇa and follow the transcendental process.
CC Madhya 1.44, Purport:
In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following information about the Gopāla-campū. The Gopāla-campū is divided into two parts. The first part is called the eastern wave, and the second part is called the northern wave.
CC Madhya 1.71, Purport:
We had the opportunity to receive a similar blessing from Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī when we presented an essay at his birthday ceremony. He was so pleased with that essay that he used to call some of his confidential devotees and show it to them. How could we have understood the intentions of Śrīla Prabhupāda?
CC Madhya 1.82, Purport:
In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments, "The gopīs are purely engaged in the service of the Lord without motive. They are not captivated by the opulence of Kṛṣṇa, nor by the understanding that He is the Supreme Personality of Godhead." Naturally the gopīs were inclined to love Kṛṣṇa, for He was an attractive young boy of Vṛndāvana village.
CC Madhya 1.120, Purport:
Of course, He obtained the permission of the temple commander. Now both the Brahma-saṁhitā and Kṛṣṇa-karṇāmṛta are available in print with commentaries by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura.
CC Madhya 1.198, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has explained ku-viṣaya garta as follows: “Because of the activities of the senses, we become subjected to many sense gratificatory processes and are thus entangled by the laws of material nature.
CC Madhya 2.31, Purport:
In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following verses from Śrīmad-Bhāgavatam (2.3.17–24) “Both by rising and setting, the sun decreases the duration of life of everyone except one who utilizes the time by discussing topics of the all-good Personality of Godhead. Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen? Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from evils.
CC Madhya 2.47, Purport:
In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the lovable Supreme Lord is the supreme shelter. The Lord is the supreme subject, and the devotees are the object. The coming together of a subject and object is called ālambana.
CC Madhya 2.93, Purport:
According to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, there are three kinds of devotees, known as bhajana-vijña (experts in devotional service), bhajana-śīla (devotees engaged in devotional service), and kṛṣṇa-nāme dīkṣita kṛṣṇa-nāma-kārī (initiated devotees engaged in chanting).
CC Madhya 3.6, Purport:
In connection with this verse, which is a quotation from Śrīmad-Bhāgavatam (11.23.57), Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that of the sixty-four items required for rendering devotional service, acceptance of the symbolic marks of sannyāsa is a regulative principle.
CC Madhya 3.66, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that one of these servings was offered in a metal dish and was meant for Kṛṣṇa, whereas the other two were placed on big banana leaves. The offering on the metal plate was personally offered by Advaita Ācārya to Kṛṣṇa.
CC Madhya 3.212, Purport:
As Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains, the word nirapekṣa means not being affected by anything material and remaining fixed in the service of the Lord. Śrī Caitanya Mahāprabhu did not very much care for the roaring tumult and cry at the house of Advaita Ācārya, which He heard when starting for Jagannātha Purī.
CC Madhya 3.217, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that while Śrī Caitanya Mahāprabhu passed through Bengal, He passed through Āṭisārā-grāma, Varāha-grāma and Chatrabhoga.
CC Madhya 4.62, Purport:
In his commentary on this occasion, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes from the Hari-bhakti-vilāsa. Barley powder, wheat powder, vermilion powder, urad dhal powder and another powder preparation called āvāṭā (made by mixing banana powder and ground rice) are applied to the Deity's body with a brush made from the hair at the end of a cow's tail.
CC Madhya 4.111, Purport:
In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that Advaita Ācārya took initiation from Mādhavendra Purī, who was a sannyāsī in the disciplic succession of the Madhva-sampradāya.
CC Madhya 5.24, Purport:
In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that the younger brāhmaṇa rendered service to the older one with the purpose of pleasing Kṛṣṇa. It was not a matter of ordinary worldly dealings. Kṛṣṇa is pleased when a Vaiṣṇava is rendered service.
CC Madhya 5.142-143, Purport:
The mystery of the sannyāsa-daṇḍa (staff) of Śrī Caitanya Mahāprabhu has been explained by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. Śrī Caitanya Mahāprabhu accepted the order of sannyāsa from a Māyāvādī sannyāsī.
CC Madhya 5.158, Purport:
Indeed, that was His purpose. Nityānanda Prabhu, who was His eternal servitor, believed that there was no need for Śrī Caitanya Mahāprabhu to carry the staff, and to declare to the world that Śrī Caitanya Mahāprabhu was above all regulations, He broke it into three pieces. The pastime known as daṇḍa-bhaṅga-līlā is thus explained by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura.
CC Madhya 6.12, Purport:
The word sūddīpta-sāttvika is explained as follows by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: “The Bhakti-rasāmṛta-sindhu mentions eight kinds of transcendental transformations in the bodies of advanced devotees.
CC Madhya 6.13, Purport:
Adhirūḍha-bhāva, or adhirūḍha-mahābhāva, is explained in the Ujjvala-nīlamaṇi of Śrīla Rūpa Gosvāmī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes Rūpa Gosvāmī as follows: “The loving propensity of the āśraya (devotee) toward the viṣaya (Lord) becomes so ecstatic that even after enjoying the company of the beloved, the devotee feels that his enjoyment is insufficient.
CC Madhya 6.133, Purport:
Śrīla Bhaktisiddhānta Sarasvatī has explained the word upaniṣad in his Anubhāṣya. Please refer to Ādi-līlā, Second Chapter, fifth verse, and Ādi-līlā, Seventh Chapter, verses 106 and 108, for his explanation.
CC Madhya 6.144, Purport:
According to these three cases, the Absolute Truth is positively personified. In this connection, Śrīla Bhaktisiddhānta Sarasvatī quotes the Aitareya Upaniṣad (1.1.1): ātmā vā idam eka evāgra āsīn nānyat kiñcana miṣat sa īkṣata lokān nu sṛjā iti. Similarly, in the Śvetāśvatara Upaniṣad (4.9) it is stated:
- chandāṁsi yajñāḥ kratavo vratāni
- bhūtaṁ bhavyaṁ yac ca vedā vadanti
- yasmān māyī sṛjate viśvam etat
- tasmiṁś cānyo māyayā sanniruddhaḥ
And in the Taittirīya Upaniṣad (3.1): yato vā imāni bhūtāni jāyante, yena jātāni jīvanti, yat prayanty abhisaṁviśanti, tad vijijñāsasva tad brahma. This was the answer given by father Varuṇa when questioned by his son Vāruṇi Bhṛgu about the Absolute Truth.
CC Madhya 6.171, Purport:
According to the commentary of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the purpose of the janmādy asya verse in the Vedānta-sūtra is to establish that the cosmic manifestation is the result of the transformation of the potencies of the Supreme Personality of Godhead.
CC Madhya 7.113, Purport:
The Deity was worshiped by the Vaiṣṇavas of the Madhvācārya-sampradāya. In the temple there are some inscriptions said to be written by Śrī Narahari Tīrtha, who was in the disciplic succession of Madhvācārya. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains those inscriptions as follows: (1) Śrī Puruṣottama Yati appeared as the instructor of many learned men. He was a very favorite devotee of Lord Viṣṇu.
CC Madhya 8.64, Purport:
Devotional service mixed with non-Vedic speculative knowledge is certainly not pure devotional service. Therefore Śrīla Bhaktisiddhānta Sarasvatī in his Anubhāṣya preaches that self-realization following the execution of ritualistic ceremonies is in the neutral stage between liberation and conditioned life.
CC Madhya 8.66, Purport:
In his Anubhāṣya commentary, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that this stage—devotional service mixed with speculative knowledge—is also external and not within the jurisdiction of pure devotional service as practiced in Vaikuṇṭhaloka.
CC Madhya 8.83, Purport:
In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that this verse does not advocate the whimsical invention of some methods of love of Godhead. Such inventions cannot be accepted as topmost. Indeed, such concoctions are not recommended in these verses.
CC Madhya 8.127, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that a mundane person, being enriched by mundane opulences, must always know that the transcendental opulences of the advanced devotees are far more important than the materialistic opulences of a person like himself.
CC Madhya 8.128, Purport:
If one understands the truth of Kṛṣṇa consciousness and seriously desires to attain transcendental knowledge for the perfection of life, he can accept a spiritual master from any social status, provided the spiritual master is fully conversant with the science of Kṛṣṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura also states that although one is situated as a brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, vānaprastha, gṛhastha or sannyāsī, if he is conversant in the science of Kṛṣṇa he can become a spiritual master as vartma-pradarśaka-guru, dīkṣā-guru or śikṣā-guru.
CC Madhya 8.128, Purport:
If a person is born in a śūdra family but has all the qualities of a spiritual master, he should be accepted not only as a brāhmaṇa but as a qualified spiritual master also. This is also the instruction of Śrī Caitanya Mahāprabhu. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore introduced the sacred thread ceremony for all Vaiṣṇavas according to the rules and regulations.
CC Madhya 8.193, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that the spiritual mellow can be realized only when one is situated on the transcendental platform beyond the material stage of goodness.
CC Madhya 8.215, Purport:
Bhaktisiddhānta Sarasvatī Ṭhākura says that material lust should never be attributed to Kṛṣṇa, who is full of transcendental knowledge. Material lust cannot be engaged in the service of the Lord, for it is applicable to materialists, not to Kṛṣṇa.
CC Madhya 8.229, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that the word siddha-deha, "perfected spiritual body," refers to a body beyond the material gross body composed of five elements and the subtle astral body composed of mind, intelligence and false ego.
CC Madhya 8.288, Purport:
I taste My own transcendental features by accepting the complexion of Śrīmatī Rādhārāṇī. Without Rādhārāṇī, one cannot taste the transcendental pleasure of Kṛṣṇa's conjugal love.” In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on the prākṛta-sahajiyā-sampradāya, which considers Kṛṣṇa and Lord Caitanya to possess different bodies.
CC Madhya 8.294, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura points out that in Vrajabhūmi there is the Yamunā River with its sandy banks. There are kadamba trees, cows, Kṛṣṇa's sticks with which He herds cows, and Kṛṣṇa's flute. All of these belong to śānta-rasa, the mellow of neutrality in devotional service.
CC Madhya 8.310, Purport:
Śrī Bhaktisiddhānta Sarasvatī Ṭhākura says that Kṛṣṇa is obtainable for the faithful, but for those who are accustomed to argue, Kṛṣṇa is far, far away. Similarly, these talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu can be understood by a person who has firm faith.
CC Madhya 9.11, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura points out that the word "Tattvavādī" refers to the followers of Śrīla Madhvācārya. To distinguish his disciplic succession from the Māyāvādī followers of Śaṅkarācārya, Śrīla Madhvācārya named his party the Tattvavādīs.
CC Madhya 9.61, Purport:
Śrī Bhaktisiddhānta Sarasvatī Ṭhākura comments that all the Buddhist disciples were actually initiated by Śrī Caitanya Mahāprabhu into the chanting of the holy name of Kṛṣṇa, and when they chanted, they actually became different persons.
CC Madhya 9.64, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has actually described the chronological order of Lord Caitanya Mahāprabhu's visit. The Tirupati temple is sometimes called Tirupaṭura. It is situated on the northern side of Arcot in the district of Candragiri.
CC Madhya 9.174, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks, “Which Śrī Śaila is being indicated by Kṛṣṇadāsa Kavirāja Gosvāmī is not clearly understood.
CC Madhya 9.200, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that only two khaṇḍas of the Kūrma Purāṇa are now available, namely the Pūrva-khaṇḍa and Uttara-khaṇḍa. Sometimes it is said that the Kūrma Purāṇa contains six thousand verses, but according to Śrīmad-Bhāgavatam the original Kūrma Purāṇa contains seventeen thousand verses. It is considered the fifteenth of the the eighteen Mahā-purāṇas.
CC Madhya 9.263, Purport:
One cannot be elevated to the highest platform of devotional service by karma-kāṇḍa or jñāna-kāṇḍa. Pure devotional service can be understood and attained only through the association of pure devotees. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that there are two types of karma-kāṇḍa activities—pious and impious.
CC Madhya 9.289, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that up to the advent of His Holiness Śrīpāda Lakṣmīpati Tīrtha, it was the system in the disciplic succession of Madhvācārya to worship Lord Kṛṣṇa alone. After Śrīla Mādhavendra Purī, worship of both Rādhā and Kṛṣṇa was established.
CC Madhya 9.358, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura points out that in the seventy-fourth verse of this chapter it is stated that Śrī Caitanya Mahāprabhu visited the temple of Śiyālī-bhairavī, but actually at Śiyālī Śrī Caitanya Mahāprabhu visited the temple of Śrī Bhū-varāha.
CC Madhya 9.358, Purport:
The town of Śiyālī is in that district. There is a temple of Śrī Bhū-varāhadeva nearby, not Bhairavī-devī. This is Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura's conclusion.
CC Madhya 9.360, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks, “The impersonalists imagine some forms of the Absolute Truth through the direct perception of their senses.
CC Madhya 10.13, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura points out that because there are many permanent residents in holy places who do not precisely follow the rules and regulations governing living in a sacred place, exalted devotees have to go to these places to reclaim such persons.
CC Madhya 10.23, Purport:
In this verse the word prabhupāda, referring to Śrī Caitanya Mahāprabhu, is significant. Regarding this, Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda comments, “Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead Himself, Śrī Kṛṣṇa, and all His servants address Him as Prabhupāda.
CC Madhya 10.23, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura describes such sahajiyās as most unfortunate. Because of their misconceptions, they fall into a hellish condition.
CC Madhya 10.114, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that if something impedes the execution of devotional service, it should be understood to be impure. Pure devotees of the Lord do not accept impure principles.
CC Madhya 10.119, Purport:
This important verse (Śrī Caitanya-candrodaya-nāṭaka 8.10) specifically describes the Lord's causeless mercy. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that Śrī Caitanya Mahāprabhu, who is the most magnanimous Personality of Godhead, distributes His causeless mercy in three ways to the conditioned soul.
CC Madhya 11.102, Purport:
One who can spread the Lord's name is called labdha-caitanya in the words of Bhaktisiddhānta Sarasvatī. The labdha-caitanya is one who has actually awakened his original consciousness, Kṛṣṇa consciousness.
CC Madhya 11.176, Purport:
It is a fact that Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has condemned this process for neophytes. He has even stated in a song, pratiṣṭhāra tare, nirjanera ghare, tava hari-nāma kevala kaitava: "Sitting in a solitary place intending to chant the Hare Kṛṣṇa mahā-mantra is considered a cheating process." This practice is not possible for neophytes at all.
CC Madhya 11.195, Purport:
Thus Śrī Caitanya Mahāprabhu gave different persons different orders, and consequently one should not try to imitate the behavior of Haridāsa Ṭhākura without being ordered by Śrī Caitanya Mahāprabhu or His representative. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura condemns such imitations in this way:
- duṣṭa mana! tumi kisera vaiṣṇava?
- pratiṣṭhāra tare, nirjanera ghare,
- tava hari-nāma kevala kaitava
“My dear mind, you are trying to imitate Haridāsa Ṭhākura and chant the Hare Kṛṣṇa mantra in a secluded place, but you are not worth being called a Vaiṣṇava because what you want is cheap popularity and not the actual qualifications of Haridāsa Ṭhākura.
CC Madhya 12.61, Purport:
In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that a materialist mistakenly accepts the body and mind as the source of material enjoyment. In other words, a materialist accepts the bodily conception of life.
CC Madhya 12.135, Purport:
In commenting on the cleansing of the Guṇḍicā temple, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that Śrī Caitanya Mahāprabhu, as the world leader, was personally giving instructions on how one should receive Lord Kṛṣṇa, the Supreme Personality of Godhead, within one's cleansed and pacified heart.
CC Madhya 12.135, Purport:
In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that even though one may become free from the desire for fruitive activity, sometimes the subtle desire for fruitive activity again comes into being within the heart.
CC Madhya 12.184, Purport:
As Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains, the word bahirmukha refers to a person who is very busy tasting material enjoyment. Such a person always poses himself as an enjoyer of the external energy of the Supreme Personality of Godhead.
CC Madhya 13.24, Purport:
In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that as an ideal husband, Lord Jagannātha remained fifteen days in a secluded place with His wife, the supreme goddess of fortune. Nonetheless, the Lord wanted to come out of seclusion to give happiness to His devotees.
CC Madhya 13.24, Purport:
Lord Jagannātha leaves the secluded place where He enjoys the company of the supreme goddess of fortune in svakīya-rasa, and He goes to Vṛndāvana, where He enjoys the parakīya-rasa. Bhaktisiddhānta Sarasvatī Ṭhākura therefore reminds us that the Lord's pleasure in parakīya-rasa is superior to His pleasure in svakīya-rasa.
CC Madhya 13.60, Purport:
The mystery of the Lord's activities is described by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. Lord Jagannātha was astonished to see the transcendental dancing and chanting of Śrī Caitanya Mahāprabhu, and He stopped His car just to see the dancing.
CC Madhya 13.119, Purport:
In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura describes the ecstasy of Śrī Caitanya Mahāprabhu as follows. After giving up the company of the gopīs in Vṛndāvana, Śrī Kṛṣṇa, the son of Mahārāja Nanda, engaged in His pastimes at Dvārakā.
CC Madhya 14.96, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has pointed out that this vṛndāvana-vihāra—the pastimes of Vṛndāvana—does not refer to Kṛṣṇa's mixing with the gopīs or the transcendental mellow of parakīya-rasa. Śrī Caitanya Mahāprabhu's vṛndāvana-līlā in the garden of Jagannātha Purī did not involve association with women or with other people's wives in the fashion transcendentally demonstrated by Śrī Kṛṣṇa.
CC Madhya 15.42, Purport:
In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes, “There is a class of so-called devotees called prākṛta-sahajiyās who think that Nityānanda Prabhu is an ordinary human being.
CC Madhya 15.83, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that Rāghava Paṇḍita was not simply a crazy fellow suffering from some cleansing phobia. He did not belong to the mundane world.
CC Madhya 15.99, Purport:
Śrī Kṛṣṇa-vijaya is a book of poems considered to be the first poetry book written in Bengal. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that this book was begun in the year 1395 Śakābda (A.D. 1473). After seven years, it was completed (in 1402 Śakābda). This book was written in plain language, and even half-educated Bengalis and women could read it very clearly.
CC Madhya 15.99, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives a genealogical table and family history of Guṇarāja Khān. When a Bengali emperor named Ādiśūra first came from Kānyakubja, or Kānauj, he brought with him five brāhmaṇas and five kāyasthas. Since the king is supposed to be accompanied by his associates, the brāhmaṇas accompanied the King to help him in higher spiritual matters.
CC Madhya 15.99, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the kāyasthas who came from Kānyakubja were high-class men. Of them, Daśaratha Vasu was a great personality, and the thirteenth generation of his family included Guṇarāja Khān.
CC Madhya 15.99, Purport:
His real name was Mālādhara Vasu, but the title Khān was given to him by the Emperor of Bengal. Thus he became known as Guṇarāja Khān. Bhaktisiddhānta Sarasvatī Ṭhākura gives the following genealogical table of Guṇarāja Khān: (1) Daśaratha Vasu; (2) Kuśala; (3) Śubhaśaṅkara; (4) Haṁsa; (5) Śaktirāma (Bāgāṇḍā), Muktirāma (Māinagara) and Alaṅkāra (Baṅgaja); (6) Dāmodara; (7) Anantarāma; (8) Guṇīnāyaka and Vīṇānāyaka. The twelfth generation included Bhagīratha, and the thirteenth Mālādhara Vasu, or Guṇarāja Khān.
CC Madhya 15.106, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that a person who simply chants the holy name of Kṛṣṇa once becomes perfect and should be regarded as a Vaiṣṇava.
CC Madhya 15.163, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following commentary on this verse. In the Western countries, Christians believe that Lord Jesus Christ, their spiritual master, appeared in order to eradicate all the sins of his disciples.
CC Madhya 15.163, Purport:
Consequently neither karmīs nor jñānīs are purified. In the words of Śrīla Bhaktisiddhānta Ṭhākura, they are kukarmīs and kujñānīs—bad fruitive actors and bad speculators. The Māyāvādīs and karmīs should therefore turn their attention to the magnanimous Vāsudeva Datta, who wanted to suffer for others in a hellish condition.
CC Madhya 16.72, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that any Vaiṣṇava who is constantly chanting the holy name of the Lord should be considered to have attained the second platform of Vaiṣṇavism. Such a devotee is superior to a neophyte Vaiṣṇava who has just learned to chant the holy name of the Lord.
CC Madhya 16.74, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that if an observer immediately remembers the holy name of Kṛṣṇa upon seeing a Vaiṣṇava, that Vaiṣṇava should be considered a mahā-bhāgavata, a first-class devotee. Such a Vaiṣṇava is always aware of his Kṛṣṇa conscious duty, and he is enlightened in self-realization.
CC Madhya 16.153, Purport:
It was stated in the First Chapter of Madhya-līlā, verse 149, that Rāmānanda Rāya was bade farewell from Bhadraka. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that in those days the place called Remuṇā also included Bhadraka.
CC Madhya 16.208, Purport:
The grandson of Mādhava dāsa was named Vaṁśīvadana, and, during the time of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, his grandson Rāmacandra and their descendants were still living at Vāghnāpāḍā, or Vaiñcī.
CC Madhya 16.238, Purport:
The word markaṭa-vairāgya, indicating false renunciation, is very important in this verse. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in commenting on this word, points out that monkeys make an external show of renunciation by not accepting clothing and by living naked in the forest.
CC Madhya 16.281, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura points out that we have no authorized documents stating that these exalted personalities visited Vṛndāvana. Nonetheless, we find many nondevotees, Māyāvādī sannyāsīs, prākṛta-sahajiyās, fruitive workers, mental speculators and many others with material motives going to Vṛndāvana to live.
CC Madhya 17.86, Purport:
In the province of Maharashtra is a state known as Sātārā. During the time of Bhaktisiddhānta Sarasvatī Ṭhākura, the native prince belonged to the Vaiṣṇava cult. Being a brāhmaṇa, he took charge of worshiping the Deity.
CC Madhya 17.89, Purport:
A little distance from Yatana-vaṭa is a temple of Gaura-Nityānanda established by Śaśibhūṣaṇa Niyogī Mahāśaya of Calcutta. During the time of Śrīla Bhaktisiddhānta Sarasvatī, this temple was managed by the mother-in-law of Śaśibhūṣaṇa and his brother-in-law Nārāyaṇa-candra Ghoṣa.
CC Madhya 17.183, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that although the brāhmaṇa did not belong to a superior community, he fearlessly chastised so-called caste brāhmaṇas because he was situated on the platform of pure devotional service.
CC Madhya 17.185, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following commentary on this passage. A sādhu, or honest man, is called a mahājana or a mahātmā.
CC Madhya 18.37, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following information about Govinda-kuṇḍa. There is a village named Āniyora on Govardhana Hill, a little distance from the village of Paiṭhā. Govinda-kuṇḍa is situated near here, and there are two temples to Govinda and Baladeva there.
CC Madhya 18.109, Purport:
In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that jaṅgama-nārāyaṇa means that the impersonal Brahman takes a shape and moves here and there in the form of a Māyāvādī sannyāsī. The Māyāvāda philosophy confirms this.
CC Madhya 18.115, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the word pāsaṇḍī refers to one who considers the living entity under the control of the illusory energy to be equal with the Supreme Personality of Godhead, who is transcendental to all material qualities.
CC Madhya 19.17, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following commentary on the words bhāgavata vicāra. As confirmed in the Muṇḍaka Upaniṣad (1.1.4–5), there are two kinds of educational systems:
dve vidye veditavya iti, ha sma yad brahma-vido vadanti—parā caivāparā ca. tatrāparā ṛg-vedo yajur-vedaḥ sāma-vedo ‘tharva-vedaḥ śikṣā kalpo vyākaraṇaṁ niruktaṁ chando jyotiṣam iti. atha parā yayā tad akṣaram adhigamyate.
"There are two kinds of educational systems. One deals with transcendental knowledge (parā vidyā) and the other with material knowledge (aparā vidyā). All the Vedas—the Ṛg Veda, Yajur Veda, Sāma Veda and Atharva Veda, along with their corollaries, known as śikṣā, kalpa, vyākaraṇa, nirukta, chanda and jyotiṣa—belong to the inferior system of material knowledge (aparā vidyā). By parā vidyā one can understand the akṣara—Brahman or the Absolute Truth."
CC Madhya 19.132, Purport:
It is certainly not good to write literature for money or reputation, but to write books and publish them for the enlightenment of the general populace is real service to the Lord. That was Śrīla Bhaktisiddhānta Sarasvatī’s opinion, and he specifically told his disciples to write books. He actually preferred to publish books rather than establish temples. Temple construction is meant for the general populace and neophyte devotees, but the business of advanced and empowered devotees is to write books, publish them and distribute them widely. According to Bhaktisiddhānta Sarasvatī Ṭhākura, distributing literature is like playing on a great mṛdaṅga.
CC Madhya 19.147, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that the word karma-niṣṭha refers to one who aspires to enjoy the results of his good work and pious activity. Some followers of Vedic principles offer everything to the Absolute Truth and do not aspire to enjoy the results of their pious actions.
CC Madhya 19.160, Purport:
The unwanted creepers have been described by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. He states that if one hears and chants without trying to give up offenses, one becomes materially attached to sense gratification.
CC Madhya 19.175, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura mentions that if one maintains within his heart the desire to enjoy the result of good work, or, being embarrassed by the material world, the desire to get out of material entanglement, one will never be able to attain the transcendental mellows of devotional service.
CC Madhya 20.135, Purport:
In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following statement. The eastern side represents devotional service to Lord Kṛṣṇa.
CC Madhya 20.328, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in his Anubhāṣya, gives a list of Manus and their fathers' names: (1) Svāyambhuva Manu, the son of Lord Brahmā; (2) Svārociṣa, the son of Svarocis, or Agni, the predominating deity of fire; (3) Uttama, the son of King Priyavrata; (4) Tāmasa, the brother of Uttama; (5) Raivata, the twin brother of Tāmasa; (6) Cākṣuṣa, the son of the demigod Cakṣus; (7) Vaivasvata, the son of Vivasvān, the sun-god (whose name is mentioned in the Bhagavad-gītā (4.1)); (8) Sāvarṇi, a son born to the sun-god and his wife Chāyā; (9) Dakṣa-sāvarṇi, the son of the demigod Varuṇa; (10) Brahma-sāvarṇi, the son of Upaśloka; (11–14) Rudra-sāvarṇi, Dharma-sāvarṇi, Deva-sāvarṇi and Indra-sāvarṇi, the sons of Rudra, Ruci, Satyasahā and Bhūti respectively.
CC Madhya 20.337, Purport:
This is a quotation from Śrīmad-Bhāgavatam (11.5.27). The śyāma color is not exactly blackish. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura compares it to the color of the atasī flower. It is not that Lord Kṛṣṇa Himself appears in a blackish color in all the Dvāpara-yugas.
CC Madhya 20.397, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura elucidates this complicated explanation of Kṛṣṇa's pastimes. Kṛṣṇa's pastimes are always present in the material world in one of the many universes.
CC Madhya 21.84, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, one of the greatest astrologers of his time, gives information from the Siddhānta-śiromaṇi that this universe measures 18,712,069,200,000,000 x 8 miles. This is the circumference of this universe. According to some, this is only half the circumference.
CC Madhya 21.91, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that in the Goloka planet there are three divisions: Gokula, Mathurā and Dvārakā. In His incarnation as Gaurasundara, Lord Śrī Caitanya Mahāprabhu, the Lord conducts His pastimes in three areas: Navadvīpa, Jagannātha Purī (and South India) and Vraja-maṇḍala (the area of Vṛndāvana-dhāma).
CC Madhya 22.132, Purport:
After taking on such a body, the offender is liberated in the next life. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that residing in Vṛndāvana with a view to enjoy sense gratification surely leads a so-called devotee to a lower species.
CC Madhya 22.153, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that a devotee is attracted by the service of the inhabitants of Vṛndāvana—namely the cowherd men, Mahārāja Nanda, mother Yaśodā, Rādhārāṇī, the gopīs and the cows and calves.
CC Madhya 22.165, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on this verse. Externally a devotee performs all the items of devotional service in nine different ways, beginning with śravaṇa and kīrtana, and within his mind he always thinks of his eternal relationship with Kṛṣṇa and follows in the footsteps of the devotees of Vṛndāvana.
CC Madhya 23.51, Purport:
In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following verse from the Vedic literature describing udbhāsvara:
- udbhāsante sva-dhāmnīti proktā udbhāsvarā budhaiḥ
- nīvy-uttarīya-dhammilla-sraṁsanaṁ gātra-moṭanam
- jṛmbhā ghrāṇasya phullatvaṁ niśvāsādyāś ca te matāḥ
“The ecstatic symptoms manifest in the external body of a person in ecstatic love are called udbhāsvara by learned scholars.
CC Madhya 23.55, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the mellow of neutrality increases to simple love of Godhead. In the mellow of servitorship, love of Godhead increases beyond that to affection, counterlove (anger based on love), love and attachment.
CC Madhya 23.62, Purport:
This vipralambha helps nourish emotions at the time of meeting.” Similarly, sambhoga is described in the following verse quoted from the Vedic literature by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in his Anubhāṣya:
- darśanāliṅganādīnām ānukūlyān niṣevayā
- yūnor ullāsam ārohan bhāvaḥ sambhoga īryate
"Meeting each other and embracing each other are aimed at bringing about the happiness of the lover and the beloved. When this stage becomes increasingly jubilant, the resultant ecstatic emotion is called sambhoga." When awakened, sambhoga is divided into four categories:
CC Madhya 23.105, Purport:
Dry renunciation is forbidden by Śrī Caitanya Mahāprabhu, and we have also learned this from our spiritual master, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura Gosvāmī Mahārāja. The essence of devotional service must be taken into consideration, and not the outward paraphernalia.
CC Madhya 23.105, Purport:
This is Śrī Caitanya Mahāprabhu's liberal demonstration of the bhakti cult. We should not introduce anything whimsically, without the sanction of the bona fide spiritual master. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on these points by quoting two verses by Śrī Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.255–256).
CC Madhya 24.261, Purport:
In any case, a devotee can follow the instructions of his spiritual master and engage in devotional service by watering the tulasī plant and chanting the Hare Kṛṣṇa mantra. Taking the advice of Śrī Caitanya Mahāprabhu and our spiritual master, Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, one can go to any part of the world and instruct people to become devotees of the Lord by following the regulative principles, worshiping the tulasī plant and continuously chanting the Hare Kṛṣṇa mahā-mantra.
CC Madhya 24.285, Purport:
Regarding the variety of personalities known as Bhagavān, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the Personality of Godhead known as Kṛṣṇa is the Supreme Personality of Godhead and that His expansions are also called the Personality of Godhead.
CC Madhya 24.330, Purport:
Unless one is qualified with all these attributes, he cannot be accepted as a brāhmaṇa. It is not a question of simply taking birth in a brāhmaṇa family. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī, although not born in brāhmaṇa families, are accepted as bona fide spiritual masters because they were brāhmaṇas by qualification.
CC Madhya 24.330, Purport:
He is then recommended for a second initiation, during which a sacred thread is offered and the disciple is accepted as a bona fide brāhmaṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura introduced the system of giving the sacred thread to a bona fide Vaiṣṇava, and we are following in his footsteps.
CC Madhya 24.330, Purport:
As far as the mutual testing of the spiritual master and disciple is concerned, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that a bona fide disciple must be very inquisitive to understand the transcendental subject matter.
CC Madhya 24.330, Purport:
Such a relationship is condemned by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who calls such spiritual masters and disciples a society of cheaters and cheated. They are also called bāulas or prākṛta-sahajiyās. Their aim is to make the connection between the spiritual master and the disciple into a very cheap thing. They are not serious in wanting to understand spiritual life.
CC Madhya 24.331, Purport:
Regarding mantra-siddhy-ādi-śodhana, the efficacy of the mantra, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives sixteen divisions, which are confirmed in the Hari-bhakti-vilāsa (beginning with 1.204):
CC Madhya 25.9, Purport:
In this Age of Kali, real religious propaganda should induce people to chant the Hare Kṛṣṇa mahā-mantra. This is possible for someone who is especially empowered by Kṛṣṇa. No one can do this without being especially favored by Kṛṣṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in this regard in his Anubhāṣya, wherein he quotes a verse from the Nārāyaṇa-saṁhitā:
- dvāparīyair janair viṣṇuḥ pañcarātrais tu kevalaiḥ
- kalau tu nāma-mātreṇa pūjyate bhagavān hariḥ
"In Dvāpara-yuga, devotees of Lord Viṣṇu and Kṛṣṇa rendered devotional service according to the principles of Pāñcarātra. In this Age of Kali, the Supreme Personality of Godhead is worshiped simply by the chanting of His holy names." Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura then comments, “Without being empowered by the direct potency of Lord Kṛṣṇa to fulfill His desire and without being specifically favored by the Lord, no human being can become the spiritual master of the whole world.
CC Madhya 25.153, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that without studying Śrīmad-Bhāgavatam one cannot understand the purport of the Brahma-sūtra (Vedānta-sūtra) or the Upaniṣads. If one tries to understand Vedānta philosophy and the Upaniṣads without studying Śrīmad-Bhāgavatam, one will be bewildered and, construing a different meaning, will gradually become an atheist or an impersonalist.
CC Antya-lila
CC Antya 1.35, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes from the Nāṭaka-candrikā, wherein it is written:
- prastāvanāyās tu mukhe nāndī kāryā śubhāvahā
- āśīr-namaskriyā-vastu-nirdeśānyatamānvitā
- aṣṭābhir daśabhir yuktā kiṁ vā dvādaśabhiḥ padaiḥ
- candra-nāmāṅkitā prāyo maṅgalārtha-padojjvalā
- maṅgalaṁ cakra-kamala-cakora-kumudādikam
Similarly, in the Sixth Chapter of the Sāhitya-darpaṇa, text 282, it is said:
- āśīr-vacana-saṁyuktā stutir yasmāt prayujyate
- deva-dvija-nṛ-pādīnāṁ tasmān nāndīti saṁjñitā
The introductory portion of a drama, which is written to invoke good fortune, is called nāndī-śloka.
CC Antya 1.126, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura informs us in this connection that Śrīla Rūpa Gosvāmī finished the drama known as Vidagdha-mādhava in the year Śakābda 1454 (A.D. 1532) and the Lalita-mādhava in Śakābda 1459 (A.D. 1537). The discussion between Rāmānanda Rāya and Śrīla Rūpa Gosvāmī at Jagannātha Purī took place in Śakābda 1437 (A.D. 1515).
CC Antya 1.134, Purport:
When Śrīla Rāmānanda Rāya inquired about the arrangement for introducing the assembly of players in the drama, Rūpa Gosvāmī replied that when the players first enter the stage in response to the time, the introduction is technically called pravartaka. For an example, see verse 136 below. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the introduction, which is technically called āmukha, may be of five different kinds, according to the Sāhitya-darpaṇa (6.288):
- udghātyakaḥ kathodghātaḥ prayogātiśayas tathā
- pravartakāvalagite pañca prastāvanā-bhidāḥ
"Introductions may be classified as follows: (1) udghātyaka, (2) kathodghāta, (3) prayogātiśaya, (4) pravartaka and (5) avalagita." These five kinds of introduction are called āmukha. Thus Śrīla Rāmānanda Rāya asked which of the five introductions had been employed, and Śrīla Rūpa Gosvāmī replied that he had used the introduction called the pravartaka.
CC Antya 1.185, Purport:
In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura again quotes the following verse from the Sāhitya-darpaṇa (6.288):
CC Antya 2.95, Purport:
One interested in studying Vedānta philosophy properly must study these commentaries, especially if he is a Vaiṣṇava. These commentaries are always adored by Vaiṣṇavas. The commentary by Śrīla Bhaktisiddhānta Sarasvatī is elaborately given in the Ādi-līlā, Chapter Seven, text 101. The Māyāvāda commentary Śārīraka-bhāṣya is like poison for a Vaiṣṇava. It should not be touched at all.
CC Antya 2.117, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that saralatā, or simplicity, is the first qualification of a Vaiṣṇava, whereas duplicity or cunning behavior is a great offense against the principles of devotional service.
CC Antya 2.120, Purport:
One who accepts the order of sannyāsa but again becomes agitated by sensual disturbances and talks privately with women is called dharma-dhvajī or dharma-kalaṅka, which means that he brings condemnation upon the religious order. Therefore one should be extremely careful in this connection. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains the word markaṭa to mean "restless."
CC Antya 2.143, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says in this connection that Śrī Caitanya Mahāprabhu, the ocean of mercy, chastised Junior Haridāsa, although Junior Haridāsa was His dear devotee, to establish that one in the devotional line, engaged in pure devotional service, should not be a hypocrite. For a person engaged in devotional service in the renounced order, having intimate relationships with women is certainly hypocrisy.
CC Antya 2.144, Purport:
In connection with strī-sambhāsaṇa, talking with women, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that talking with women for the purpose of mingling with them for sense gratification, subtle or gross, is strictly prohibited.
CC Antya 2.172, Purport:
Summarizing this chapter, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that one should derive from it the following lessons. (1) Although Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, is an incarnation of mercy, He nevertheless gave up the company of one of His personal associates, namely Junior Haridāsa, for if He had not done so, pseudo devotees would have taken advantage of Junior Haridāsa's fault by using it as an excuse to live as devotees and at the same time have illicit sexual connections.
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.
CC Antya 3.165, Purport:
In Cāndapura lived Balarāma Ācārya and Yadunandana Ācārya, the priests of these two personalities, and when Haridāsa Ṭhākura went there he lived with them. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the name of this village was later changed to Kṛṣṇapura.
CC Antya 3.222, Purport:
This act by Śrī Advaita Ācārya proves that Haridāsa Ṭhākura was always situated in a transcendental position and was therefore always greater than even the most exalted brāhmaṇa, for he was situated above the mode of goodness of the material world. Referring to the Bhakti-sandarbha, text 177, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following statements from the Garuḍa Purāṇa in this connection:
CC Antya 3.223, Purport:
The role of an ācārya is not to earn his livelihood through the income of the temple. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say that if one earns his livelihood by displaying the Deity in the temple, he is not an ācārya or gosvāmī. It would be better for him to accept service even as a sweeper in the street, for that is a more honorable means of earning one's living.
CC Antya 4.173, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives his opinion about how a person completely engaged in the service of the Lord transforms his body from material to transcendental. He says, “A pure devotee engaged in the service of Lord Kṛṣṇa has no desire for his personal sense gratification, and thus he never accepts anything for that purpose.
CC Antya 4.221, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes, “The Hari-bhakti-vilāsa was originally compiled by Śrīla Sanātana Gosvāmī. Later, Gopāla Bhaṭṭa Gosvāmī produced a shortened version of it and added the Dig-darśinī-ṭīkā.
CC Antya 4.226, Purport:
Referring to the words lakṣa-grantha ("100,000 verses"), Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the total number of verses written by Śrīla Rūpa Gosvāmī is 100,000 (eka-lakṣa or lakṣa-grantha). The copyists count both the verses and the prose sections of the Sanskrit works.
CC Antya 5.45-46, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in this connection, “Any person seriously inclined to hear about the pastimes of Kṛṣṇa's rāsa dance, as mentioned in Śrīmad-Bhāgavatam, with great faith and a transcendental, spiritually inspired mind, is immediately freed from the natural lusty desires found within the heart of a materialistic man.”
CC Antya 5.97, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following definition of rasābhāsa from the Bhakti-rasāmṛta-sindhu (Uttara-vibhāga, Ninth Wave, 1–3, 33, 38 and 41):
CC Antya 6.63, Purport:
The devotees mentioned herein are described by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in his Anubhāṣya.
CC Antya 6.162, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that although the atheists who have deviated from the order of Śrī Advaita Ācārya introduce themselves as followers of Advaita Ācārya, they do not accept Śrī Caitanya Mahāprabhu as the Supreme Personality of Godhead, Kṛṣṇa. Yadunandana Ācārya, one of the most confidential followers of Śrī Caitanya Mahāprabhu, was the initiated disciple of Advaita Ācārya.
CC Antya 6.275, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that people who are under the bodily conception of life are called materialists. If we accept the offerings of such people, place them before the Lord and invite Vaiṣṇavas to partake of the prasādam, that attempt will gain us only a material reputation, not the actual benefit of service to a pure Vaiṣṇava.
CC Antya 6.276, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that people who are advanced in learning but attached to material enjoyment, who are puffed up by material possessions, by birth in an elevated aristocratic family or by education, may offer showbottle devotional service to the Deity and also offer prasādam to Vaiṣṇavas.
CC Antya 6.278, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura suggests that people who are materialistically inclined and sahajiyās, or so-called Vaiṣṇavas who take everything very casually, are both viṣayīs, or materialists. Eating food offered by them causes contamination, and as a result of such contamination, even a serious devotee becomes like a materialistic man.
CC Antya 6.294, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya that in the opinion of Śrī Caitanya Mahāprabhu, the govardhana-śilā, the stone from Govardhana Hill, was directly the form of Kṛṣṇa, the son of Mahārāja Nanda.
CC Antya 7.12, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that unless one is directly empowered by the causeless mercy of Kṛṣṇa, one cannot become the spiritual master of the entire world (jagad-guru). One cannot become an ācārya simply by mental speculation. The true ācārya presents Kṛṣṇa to everyone by preaching the holy name of the Lord throughout the world.
CC Antya 7.170, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that Lord Śrī Caitanya Mahāprabhu acted as a very merciful well-wisher toward Vallabha Bhaṭṭa by externally neglecting him in many ways to purify him of his false pride in being a learned scholar.
CC Antya 8.8, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that although Rāmacandra Purī was naturally very envious and although he was against the principles of Vaiṣṇavism—or, in other words, against the principles of the Supreme Personality of Godhead and His devotees—common people nevertheless addressed him as Gosvāmī or Gosāñi because he was superficially in the renounced order and dressed like a sannyāsī.
CC Antya 8.27, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has explained in his Anubhāṣya that the word nirbandha indicates that Rāmacandra Purī had a steady desire to criticize others. Impersonalist Māyāvādīs, who have no relationship with Kṛṣṇa, who cannot take to devotional service, and who simply engage in material arguments to understand Brahman, regard devotional service to Kṛṣṇa as karma-kāṇḍa, or fruitive activities.
CC Antya 9.68, Purport:
None of this, however, is approved. In the book known as Sapta-śatī, as mentioned by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, one can discover how a person worshiping the goddess Durgā begs her for different varieties of material profit.
CC Antya 9.69, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that there are many materialistic persons who become preachers, gurus, religionists or philosophers only for the sake of maintaining a high standard of living and sense gratification for themselves and their families. Sometimes they adopt the dress of a sannyāsī or preacher.
CC Antya 9.122, Purport:
Near Rājamahendrī is a famous railway station. Śrīla Bhaktisiddhānta Sarasvatī notes that the present Rājamahendrī City is located on the northern bank of the Godāvarī. At the time when Rāmānanda Rāya was governor, however, the state capital, which was known as Vidyānagara or Vidyāpura, was located on the southern side of the Godāvarī, at the confluence of the Godāvarī and the sea.
CC Antya 9.141, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that one should always remember that he is eternally a servant of Kṛṣṇa. Whether one is engaged in material activity involving pounds, shillings and pence or is in the renounced order, he should always think that he is an eternal servant of God, for that is the real position of the living being.
CC Antya 11.25, Purport:
By using the words tomāra avatāra ("your incarnation"), Śrī Caitanya Mahāprabhu confirms that Haridāsa Ṭhākura is the incarnation of Lord Brahmā. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that advanced devotees help the Supreme Personality of Godhead in His mission and that such devotees or personal associates incarnate by the will of the Supreme Lord.
CC Antya 11.30, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in his Anubhāṣya, quotes from the Viṣṇu-smṛti in reference to the śrāddha-pātra.
- brāhmaṇāpasadā hy ete kathitāḥ paṅkti-dūṣakāḥ
- etān vivarjayed yatnāt śrāddha-karmaṇi paṇḍitaḥ
According to this verse, if one is born in a brāhmaṇa family but does not behave according to brahminical standards, he should not be offered the śrāddha-pātra, which is prasādam offered to the forefathers.
CC Antya 13.61, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on this incident as follows: Vaiṣṇavas are all liberated persons, unattached to anything material. Therefore a Vaiṣṇava need not accept the dress of a sannyāsī to prove his exalted position.
CC Antya 13.61, Purport:
According to the principles set down by Śrī Caitanya Mahāprabhu (tṛṇād api su-nīcena), one should always think himself in the lowest stage, not on the level of a paramahaṁsa Vaiṣṇava. Thus a Vaiṣṇava will sometimes accept the sannyāsa order just to keep himself below the level of a paramahaṁsa Vaiṣṇava. This is the instruction of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura.
CC Antya 14.7, Purport:
In the opinion of Bhaktisiddhānta Sarasvatī Ṭhākura, such worship is a product of the imagination. Many other methods of worshiping Caitanya Mahāprabhu have also been introduced, but they have all been rejected by stalwart devotees like Bhaktivinoda Ṭhākura.
CC Antya 14.8, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura believes that the people of the world would benefit greatly if such notes were available. It is a most unfortunate situation for human society that none of these notebooks is still extant.
CC Antya 14.14, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that the purport of the word abhimāna, or "self-conception," is that Śrī Caitanya Mahāprabhu thought Himself to be in the position of Śrīmatī Rādhārāṇī and was always ready to render Kṛṣṇa service in that way.
CC Antya 16.7, Purport:
In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura warns the men of this age not to imitate the jesting of a mahā-bhāgavata like Kālidāsa.
CC Antya 16.14, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks, “Both Kālidāsa and Jhaḍu Ṭhākura are worshiped at a place called Śrīpāṭabāṭī, in the village known as Bhedo or Bhaduyā.
CC Antya 20.28, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that persons who are actually very poor because they possess not even a drop of love of Godhead or pure devotional service falsely advertise themselves as great devotees, although they cannot at any time relish the transcendental bliss of devotional service.
CC Antya 20.52, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that a devotee does not care about his own happiness and distress; he is simply interested in seeing that Kṛṣṇa is happy, and for that purpose he engages in various activities.
CC Antya 20.82, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that all writers after Vṛndāvana dāsa Ṭhākura who are pure devotees of Śrī Caitanya Mahāprabhu and who have tried to describe the Lord's activities are to be considered like Vyāsa.
CC Antya 20.87, Purport:
"The unlimited pastimes of Śrī Caitanya Mahāprabhu will be described by Vyāsadeva in the future." Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that these statements indicate that in the future, other representatives of Vyāsadeva will elaborately describe Lord Caitanya's pastimes.
CC Antya Concluding Words:
Today, Sunday, November 10, 1974–corresponding to the 10th of Kārtika, Caitanya Era 488, the eleventh day of the dark fortnight, the Rāma-ekādaśī-we have now finished the English translation of Śrī Kṛṣṇadāsa Kavirāja Gosvāmī’s Śrī Caitanya-caritāmṛta in accordance with the authorized order of His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura Gosvāmī Mahārāja, my beloved eternal spiritual master, guide and friend. Although according to material vision His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda passed away from this material world on the last day of December, 1936, I still consider His Divine Grace to be always present with me by his vāṇī, his words.
CC Antya Concluding Words:
In the meantime, I was induced to translate Śrī Caitanya-caritāmṛta and publish it in an elaborate version. In his leisure time in later life, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura would simply read Śrī Caitanya-caritāmṛta.
CC Antya Concluding Words:
The work on this translation began about eighteen months ago. Now, by the grace of Śrī Caitanya Mahāprabhu and His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura, it is finished. In this connection I have to thank my American disciples, especially Śrīmān Pradyumna dāsa Adhikārī, Śrīmān Nitāi dāsa Adhikārī, Śrīmān Jayādvaita dāsa Brahmacārī and many other boys and girls who are sincerely helping me in writing, editing and publishing all these literatures.
CC Antya Concluding Words:
I think that His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura is always seeing my activities and guiding me within my heart by his words.
CC Antya Concluding Words:
I do not think myself a very learned scholar, but I have full faith in the service of my spiritual master, His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. If there is any credit to my activities of translating, it is all due to His Divine Grace.
CC Antya Concluding Words:
Therefore our society, the International Society for Krishna Consciousness, has been formed to execute the order of Śrī Caitanya Mahāprabhu and His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura.
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
Teachings of Lord Caitanya, Chapter 17:
The plight of such Māyāvādī philosophers is described by Śrī Bhaktisiddhānta Sarasvatī Gosvāmī: "The Māyāvādī philosophers of Benares were less intelligent because they wanted to measure everything by direct perception. But everything that is perceived is calculated by material perception.
Teachings of Lord Caitanya, Chapter 29:
Rūpa Gosvāmī has stated that devotional service that makes no reference to Vedic scriptures or Vedic literatures and that does not follow the principles set forth therein can never be approved. Śrī Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja has also remarked that professional spiritual masters, professional Bhāgavatam reciters, professional kīrtana performers and those engaged in self-concocted devotional service cannot be accepted.
Teachings of Lord Caitanya, Chapter 29:
Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja has remarked that there is a class of common men who claim that anyone and everyone can worship the Supreme Lord according to his own invented mode of worship and still attain the Supreme Personality of Godhead.
Nectar of Devotion
Nectar of Devotion Introduction:
He is the supreme attractive form, and by His universal and transcendental attractive features He has captivated all the gopīs, headed by Tārakā, Pālikā, Śyāmā, Lalitā, and ultimately Śrīmatī Rādhārāṇī. Let His Lordship's grace be on us so that there may not be any hindrance in the execution of this duty of writing The Nectar of Devotion, impelled by His Divine Grace Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda.
Nectar of Devotion Introduction:
Let me offer my respectful obeisances unto the lotus feet of Śrīla Rūpa Gosvāmī Prabhupāda and of Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda, by whose inspiration I have been engaged in the matter of compiling this summary study of Bhakti-rasāmṛta-sindhu.
Nectar of Devotion 5:
In this way, they exercised their artificial power for some time, until Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the powerful ācārya of the Gauḍīya Vaiṣṇava sampradāya, completely smashed their idea.
Nectar of Devotion 5:
Besides that, anyone who is engaged in devotional service is already at the status of being a high-class brāhmaṇa. So Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura's struggle for this movement has come out successful.
Nectar of Devotion 5:
Our Kṛṣṇa consciousness movement in the Western world is based on the above-mentioned proposition of Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda, our spiritual master. On his authority, we are claiming members from all sections of the Western countries.
Nectar of Devotion 7:
Rather, his first and foremost activity should be to preach. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja recommended that a spiritual master print books. If one has money, instead of constructing costly temples, one should spend his money for the publication of authorized books in different languages for propagating the Kṛṣṇa consciousness movement.
Nectar of Instruction
Nectar of Instruction 1, Purport:
In his Anuvṛtti explanation of Upadeśāmṛta, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes that our material identification creates three kinds of urges—the urge to speak, the urge or demands of the mind and the demands of the body.
Nectar of Instruction 2, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anuvṛtti commentary that too much endeavor to acquire knowledge on the part of mental speculators or dry philosophers falls within the category of atyāhāra (collecting more than needed).
Nectar of Instruction 3, Purport:
In this regard Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that the cultivation of knowledge by philosophical speculation, the collection of mundane opulence by the advancement of fruitive activities, and the desire for yoga-siddhis, material perfections, are all contrary to the principles of devotional service.
Nectar of Instruction 4, Purport:
In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura warns all devotees engaged in broadcasting the Kṛṣṇa consciousness movement not to speak to the impersonalist Māyāvādīs who are always determined to oppose such theistic movements.
Nectar of Instruction 5, Purport:
The Kṛṣṇa consciousness movement prescribes sixteen rounds daily because people in the Western countries cannot concentrate for long periods while chanting on beads. Therefore the minimum number of rounds is prescribed. However, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say that unless one chants at least sixty-four rounds of japa (one hundred thousand names), he is considered fallen (patita).
Nectar of Instruction 8, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has commented as follows upon this verse: "One who has not yet developed interest in Kṛṣṇa consciousness should give up all material motives and train his mind by following the progressive regulative principles, namely chanting and remembering Kṛṣṇa and His name, form, quality, pastimes and so forth.
Nectar of Instruction 11, Purport:
This is the most exalted method for those engaged in devotional service under the protection of Śrī Caitanya Mahāprabhu. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes that even great sages and great devotees like Nārada and Sanaka do not get an opportunity to come to Rādhā-kuṇḍa to take their baths.
Krsna, The Supreme Personality of Godhead
Krsna Book Introduction:
While attempting to write this book, Kṛṣṇa, let me first offer my respectful obeisances unto my spiritual master, Oṁ Viṣṇupāda 108 Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja Prabhupāda.
Krsna Book 90:
It is said that many kings and emperors formerly went to the forest for this purpose, but Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura does not recommend that one take up this solitary life in Vṛndāvana prematurely.
Krsna Book 90:
One who prematurely goes to Vṛndāvana to live in pursuance of the instructions of Śukadeva Gosvāmī again falls victim to māyā, even while residing in Vṛndāvana. To check such unauthorized residence in Vṛndāvana, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has sung a nice song in this connection, the purport of which is as follows: “My dear mind, why are you so proud of being a Vaiṣṇava? Your solitary chanting of the holy name of the Lord is based on a desire for cheap popularity, and therefore your chanting is only a pretension.
Renunciation Through Wisdom
Renunciation Through Wisdom Introduction:
When Śrīla Prabhupāda wrote these essays, he was a family man playing the part of an insignificant devotee in the Gauḍīya Maṭha, the Kṛṣṇa consciousness society founded by his spiritual master, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. Yet despite the humble position Śrīla Prabhupāda was taking at the time, his writings mark him unmistakably as a pure devotee.
Renunciation Through Wisdom 2.3:
This is their unique character. Therefore the devotees of the Lord arrange various means to save the fallen, reprobate souls from perdition. In fact, they live among these spiritual derelicts to encourage them toward spiritual perfection, using any means at hand-even tricks. His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda wanted to open a students' hostel in London, the logic being that it was necessary to give sugar-coated pills, in the form of a little sense gratification, to those debauched students in order to attract them to join the path of God-realization.
Renunciation Through Wisdom 2.3:
Therefore the reprobates' only means of attaining any piety is through the association of devotees. We are looking forward to that time when the stalwart disciples of that illustrious crest jewel of all Vaiṣṇavas, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, having received the blessings of their spiritual master, will come together again for the benediction of the whole world and, without wasting any more time, preach the message of Śrīla Rūpa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī. Śrīla Gaurakiśora dāsa Bābājī always tried to dissuade his disciple, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, from going to Calcutta, which he considered a bastion of Kali-yuga. Yet though some might think Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura disobeyed his guru's order, he preached not only in Calcutta but in other capitals of Kali-yuga, such as London, Berlin, Bombay, Madras, and Delhi.
Renunciation Through Wisdom 2.3:
We had the greatest good fortune of seeing him act and preach in this way. And now it is our ill fate that after the passing away of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the exemplar of patita-pāvana, we have returned to our lowly, fallen ways.
Renunciation Through Wisdom 2.3:
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura once more cut open the canal of love of Godhead and brought in the flood waters. And now are we, of all persons, trying once more to dam it up like the caste Gosvāmīs? By the influence of the good association of the Lord's devotees, even a fool and rascal like me, possessed of a destructive, demoniac mentality, can accumulate enough piety to become inspired to serve the Supreme Lord.
Renunciation Through Wisdom 2.9:
The mahātmās are always ready to render such service to the Lord with great determination. In this regard His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura once made this comment in a lecture:
The neophyte Vaiṣṇava devotees' ringing the bell even once during worship of the Deity of the Supreme Lord is a million times more valuable, spiritually and otherwise, than the charitable fruitive workers building many hospitals, feeding thousands of the poor, or building homes, or even the empirical philosophers' Vedic studies, meditation, austerities, and penances.
The mahātmās have shown the perfect path of charity: devotional service to the Lord. If anyone ignores this path and instead builds hospitals, his effort to help humanity is a mere pretense.
Renunciation Through Wisdom 3.3:
Such sub-standard debates are indeed on the kindergarten level. According to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the Māyāvādīs have a poor fund of knowledge and are thus prevented from understanding that the Supreme Brahman is full with six opulences.
Narada-bhakti-sutra (sutras 1 to 8 only)
Narada Bhakti Sutra 6, Purport:
Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda says, "Persons without attainment of the highest perfectional stage of loving service cannot achieve any auspiciousness simply by artificially laughing, crying, or dancing without any spiritual understanding. Artificial movement of the body... must always be rejected. One should wait for the natural sequence within devotional service, and at that time, when one cries or dances or sings, it is approved.
| Page Title: | Bhaktisiddhanta (CC and other books) |
| Compiler: | Visnu Murti, Gopinath |
| Created: | 06 of Sep, 2010 |
| Totals by Section: | BG=0, SB=0, CC=272, OB=27, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 299 |