Srila Sanatana Goswami Tirobhava Tithi [disappearance day]

Yasoda nandana dasa

Srila Sanatana Goswami tirobhava tithi – Tuesday, July 16, 2019 [Mayapura, West Bengal, Bharata Bhumi time]
Subject: Srila Prabhupada glorifies Srila Sanatana Goswami-  Purnima-  Guru Purnima compiled by Yasoda nandana dasa

Srila Sanatana Goswami Tirobhava Tithi [disappearance day]
First Month of CaturmasaVyasa-Purnima
Tuesday, July 16, 2019 [Mayapura, West Bengal time]
anupama-vallabha, śrī-rūpa, sanātanaei tina śākhā vṛkṣera paścime sarvottama
SYNONYMS anupama—of the name Anupama; vallabha—of the name Vallabha; śrī–rūpa—of the name Śrī Rūpa; sanātana—of the name Sanātana; ei—these; tina—three; śākhā—branches; vṛkṣera—of the tree; paścime—on the western side; sarvottama—very great.
TRANSLATION On the western side were the forty-third, forty-fourth and forty-fifth branches-Śrī Sanātana, Śrī Rūpa and Anupama. They were the best of all.
PURPORT Śrī Anupama was the father of Śrīla Jīva Gosvāmī and youngest brother of Śrī Sanātana Gosvāmī and Śrī Rūpa Gosvāmī. His former name was Vallabha, but after Lord Caitanya met him He gave him the name Anupama. Because of working in the Muslim government, these three brothers were given the title Mullik. Our personal family is connected with the Mulliks of Mahatma Gandhi Road in Calcutta, and we often used to visit their Rādhā–Govinda temple. They belong to the same family as we do. (Our family gotra, or original genealogical line, is the Gautama–gotra, or line of disciples of Gautama Muni, and our surname is De.) But due to their accepting the posts of Zamindars in the Muslim government, they received the title Mullik. Similarly, Rūpa, Sanātana and Vallabha were also given the title Mullik. Mullik means “lord.” Just as the English government gives rich and respectable persons the title “lord,” so the Muslims give the title Mullik to rich, respectable families that have intimate connections with the government. The title Mullik is found not only among the Hindu aristocracy but also among Muslims. This title is not restricted to a particular family but is given to different families and castes. The qualifications for receiving it are wealth and respectabilityi Sanātana Gosvāmī and Rūpa Gosvāmī belonged to the Bharadvāja-gotra, which indicates that they belonged either to the family or disciplic succession of Bharadvāja Muni. As members of the Kṛṣṇa consciousness movement we belong to the family, or disciplic succession, of Sarasvatī Gosvāmī, and thus we are known as Sārasvatas. Obeisances are therefore offered to the spiritual master as sārasvata–deva, or a member of the Sārasvata family (namas te sārasvate deve), whose mission is to broadcast the cult of Śrī Caitanya Mahāprabhu (gaura–vāṇī-pracāriṇe) and to fight with impersonalists and voidists (nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe). This was also the occupational duty of Sanātana Gosvāmī, Rūpa Gosvāmī and Anupama Gosvāmī. The genealogical table of Sanātana Gosvāmī, Rūpa Gosvāmī and Vallabha Gosvāmī can be traced back to the twelfth century śakābda, when a gentleman of the name Sarvajña appeared in a very rich and opulent brāhmaṇa family in the province of Karṇāṭa. He had two sons, named Aniruddhera Rūpeśvara and Harihara, who were both bereft of their kingdoms and thus obliged to reside in the highlands. The son of Rūpeśvara, who was named Padmanābha, moved to a place in Bengal known as Naihāṭī on the bank of the Ganges. There he had five sons, of whom the youngest, Mukunda, had a well-behaved son named Kumāradeva, who was the father of Rūpa, Sanātana and Vallabha. Kumāradeva lived in Bāklācandradvīpa, which was in the district of Jessore and is now known as Phateyābād. Of his many sons, three took to the path of Vaiṣṇavism. Later, Śrī Vallabha and his elder brothers Śrī Rūpa and Sanātana came from Candradvīpa to the village in the Maldah district of Bengal known as Rāmakeli. It is in this village that Śrīla Jīva Gosvāmī took birth, accepting Vallabha as his father. Because of engaging in the service of the Muslim government, the three brothers received the title Mullik. When Lord Caitanya Mahāprabhu visited the village of Rāmakeli, He met Vallabha there. Later, Śrī Rūpa Gosvāmī, after meeting Śrī Caitanya Mahāprabhu, resigned from government service, and when he went to Vṛndāvana to meet Lord Caitanya, Vallabha accompanied him. The meeting of Rūpa Gosvāmī and Vallabha with Caitanya Mahāprabhu at Allahabad is described in the Madhya–līlā, Chapter Nineteen.
Actually, it is to be understood from the statement of Sanātana Gosvāmī that Śrī Rūpa Gosvāmī and Vallabha went to Vṛndāvana under the instructions of Śrī Caitanya Mahāprabhu. First they went to Mathurā, where they met a gentleman named Subuddhi Rāya, who maintained himself by selling dry fuel wood. He was very pleased to meet Śrī Rūpa Gosvāmī and Anupama, and he showed them the twelve forests of Vṛndāvana. Thus they lived in Vṛndāvana for one month and then again went to search for Sanātana Gosvāmī. Following the course of the Ganges, they reached Allahabad, or Prayāga–tīrtha, but because Sanātana Gosvāmī had come there by a different road, they did not meet him there, and when Sanātana Gosvāmī came to Mathurā he was informed of the visit of Rūpa Gosvāmī and Anupama by Subuddhi Rāya. When Rūpa Gosvāmī and Anupama met Caitanya Mahāprabhu at Benares, they heard about Sanātana Gosvāmī’s travels from Him, and thus they returned to Bengal, adjusted their affairs with the state and, on the order of Śrī Caitanya Mahāprabhu, went to see the Lord at Jagannātha Purī. In the year 1436 śakābda (A.D. 1515), the youngest brother, Anupama, died and went back home, back to Godhead. He went to the abode in the spiritual sky where Śrī Rāmacandra is situated. At Jagannātha Purī, Śrī Rūpa Gosvāmī informed Śrī Caitanya Mahāprabhu of this incident. Vallabha was a great devotee of Śrī Rāmacandra; therefore he could not seriously consider the worship of Rādhā–Govinda according to the instructions of Śrī Caitanya Mahāprabhu. Yet he directly accepted Śrī Caitanya Mahāprabhu as an incarnation of the Supreme Personality of Godhead Rāmacandra. In the Bhakti-ratnākara there is the following statement: “Vallabha was given the name Anupama by Śrī Gaurasundara, but he was always absorbed in the devotional service of Lord Rāmacandra. He did not know anyone but Śrī Rāmacandra, but he knew that Caitanya Gosāñi was the same Lord Rāmacandra.” In the Gaura-gaṇoddeśa-dīpikā (180) Śrī Rūpa Gosvāmī is described to be the gopī named Śrī Rūpa–mañjarī. In the Bhakti-ratnākara there is a list of the books Śrī Rūpa Gosvāmī compiled. Of all his books, the following sixteen are very popular among Vaiṣṇavas: (1) Haṁsadūta, (2) Uddhava–sandeśa, (3) Kṛṣṇa–janma–tithi–vidhi, (4 and 5) Rādhā–kṛṣṇa-gaṇoddeśa-dīpikā, Bṛhat (major) and Laghu (minor), (6) Stavamālā, (7) Vidagdha–mādhava, (8) Lalita–mādhava, (9) Dāna–keli–kaumudi, (10) Bhakti–rasāmṛta–sindhu (this is the most celebrated book by Śrī Rūpa Gosvāmī), (11) Ujjvala–nīlamaṇi, (12) Ākhyāta-candrikā, (13) Mathurā–mahimā, (14) Padyāvalī, (15) Nāṭaka–candrikā and (16) Laghu–bhāgavatāmṛta. Śrī Rūpa Gosvāmī gave up all family connections, joined the renounced order of life and divided his money, giving fifty percent to the brāhmaṇas and Vaiṣṇavas and twenty-five percent to his kuṭumba (family members) and keeping twenty-five percent for personal emergencies. He met Haridāsa Ṭhākura in Jagannātha Purī, where he also met Lord Caitanya and His other associates. Śrī Caitanya Mahāprabhu used to praise the handwriting of Rūpa Gosvāmī. Śrīla Rūpa Gosvāmī could compose verses according to the desires of Śrī Caitanya Mahāprabhu, and by His direction he wrote two books named Lalita–mādhava and Vidagdha–mādhava. Lord Caitanya desired the two brothers, Sanātana Gosvāmī and Rūpa Gosvāmī, to publish many books in support of the Vaiṣṇava religion. When Sanātana Gosvāmī met Śrī Caitanya Mahāprabhu, the Lord advised him also to go to Vṛndāvana. Śrī Sanātana Gosvāmī is described in the Gaura-gaṇoddeśa-dīpikā (181). He was formerly known as Rati–mañjarī or sometimes Lavaṅga–mañjarī. In the Bhakti-ratnākara it is stated that his spiritual master, Vidyāvācaspati, sometimes stayed in the village of Rāmakeli, and Sanātana Gosvāmī studied all the Vedic literature from him. He was so devoted to his spiritual master that this cannot be described. According to the Vedic system, if someone sees a Muslim he must perform rituals to atone for the meeting. Sanātana Gosvāmī always associated with Muslim kings. Not giving much attention to the Vedic injunctions, he used to visit the houses of Muslim kings, and thus he considered himself to have been converted into a Muslim. He was therefore always very humble and meek. When Sanātana Gosvāmī presented himself before Lord Caitanya Mahāprabhu, he admitted, “I am always in association with lower-class people, and my behavior is therefore very abominable.” He actually belonged to a respectable brāhmaṇa family, but because he considered his behavior to be abominable, he did not try to place himself among the brāhmaṇas but always remained among people of the lower castes. He wrote the Hari–bhakti–vilāsa and Vaiṣṇava-toṣaṇī, which is a commentary on the Tenth Canto of Śrīmad-Bhāgavatam. In the year 1476 śakābda (A.D. 1555) he completed the Bṛhad-vaiṣṇava-toṣaṇī commentary on Śrīmad-Bhāgavatam. In the year 1504 śakābda (A.D. 1583) he finished the Laghu-toṣaṇī.
Śrī Caitanya Mahāprabhu taught His principles through four chief followers. Among them, Rāmānanda Rāya is exceptional, for through him the Lord taught how a devotee can completely vanquish the power of Cupid. By Cupid’s power, as soon as one sees a beautiful woman he is conquered by her beauty. Śrī Rāmānanda Rāya, however, vanquished Cupid’s pride. Indeed, while rehearsing the Jagannātha–vallabha–nāṭaka he personally directed extremely beautiful young girls in dancing, but he was never affected by their youthful beauty. Śrī Rāmānanda Rāya personally bathed these girls, touching them and washing them with his own hands, yet he remained calm and passionless, as a great devotee should be. Lord Caitanya Mahāprabhu certified that this was possible only for Rāmānanda Rāya. Similarly, Dāmodara Paṇḍita was notable for his objectivity as a critic. He did not even spare Caitanya Mahāprabhu from his criticism. This also cannot be imitated by anyone else. Haridāsa Ṭhākura is exceptional for his forbearance because although he was beaten with canes in twenty-two marketplaces, nevertheless he was tolerant. Similarly, Śrī Sanātana Gosvāmī, although he belonged to a most respectable brāhmaṇa family, was exceptional for his humility and meekness. In the Madhya–līlā, Chapter Nineteen, the device adopted by Sanātana Gosvāmī to get free from the government service is described. He served a notice of sickness to the Nawab, the Moslem governer, but actually he was studying Śrīmad-Bhāgavatam with brāhmaṇas at home. The Nawab received information of this through a royal physician, and he immediately went to see Sanātana Gosvāmī to discover his intentions. The Nawab requested Sanātana to accompany him on an expedition to Orissa, but when Sanātana Gosvāmī refused, the Nawab ordered that he be imprisoned. When Rūpa Gosvāmī left home, he wrote a note for Sanātana Gosvāmī informing him of some money that he had entrusted to a local grocer. Sanātana Gosvāmī took advantage of this money to bribe the jail keeper and get free from detention. Then he left for Benares to meet Caitanya Mahāprabhu, bringing with him only one servant, whose name was Īśāna. On the way they stopped at a sarāi, or hotel, and when the hotel keeper found out that Īśāna had some gold coins with him, he planned to kill both Sanātana Gosvāmī and Īśāna to take away the coins. Later Sanātana Gosvāmī saw that although the hotel keeper did not know them, he was being especially attentive to their comfort. Therefore he concluded that Īśāna was secretly carrying some money and that the hotel keeper was aware of this and therefore planned to kill them for it. Upon being questioned by Sanātana Gosvāmī, Īśāna admitted that he indeed had money with him, and immediately Sanātana Gosvāmī took the money and gave it to the hotel keeper, requesting him to help them get though the jungle. Thus with the help of the hotel keeper, who was also the chief of the thieves of that territory, he crossed over the Hazipur mountains, which are presently known as the Hazaribags. He then met his brother-in-law Śrīkānta, who requested that he stay with him. Sanātana Gosvāmī refused, but before they parted Śrīkānta gave him a valuable blanket.
Somehow or other Sanātana Gosvāmī reached Vārāṇasī and met Lord Caitanya Mahāprabhu at the house of Candraśekhara. By the order of the Lord, Sanātana Gosvāmī was cleanly shaved and his dress changed to that of a mendicant, or bābājī. He put on old garments of Tapana Miśra and took prasāda at the house of a Maharashtran brāhmaṇa. Then, in discourses with Lord Caitanya Mahāprabhu, the Lord Himself explained everything about devotional service to Sanātana Gosvāmī. He advised Sanātana Gosvāmī to write books on devotional service, including a book of directions for Vaiṣṇava activities, and to excavate the lost places of pilgrimage in Vṛndāvana. Lord Caitanya Mahāprabhu gave him His blessings to do all this work and also explained to Sanātana Gosvāmī the import of the ātmārāma verse from sixty-one different angles of vision. Sanātana Gosvāmī went to Vṛndāvana by the main road, and when he reached Mathurā he met Subuddhi Rāya. Then he returned to Jagannātha Purī through Jhārikhaṇḍa, the Uttar Pradesh jungle. At Jagannātha Purī he decided to give up his body by falling down beneath a wheel of the Jagannātha ratha, but Caitanya Mahāprabhu saved him. Then Sanātana Gosvāmī met Haridāsa Ṭhākura and heard about the disappearance of Anupama. Sanātana Gosvāmī later described the glories of Haridāsa Ṭhākura. Sanātana observed the etiquette of Jagannātha’s temple by going through the beach to visit Lord Caitanya, although it was extremely hot due to the sun. He requested Jagadānanda Paṇḍita to give him permission to return to Vṛndāvana. Lord Caitanya Mahāprabhu praised the character of Sanātana Gosvāmī, and He embraced Sanātana, accepting his body as spiritual. Sanātana Gosvāmī was ordered by Śrī Caitanya Mahāprabhu to live at Jagannātha Purī for one year. When he returned to Vṛndāvana after many years, he again met Rūpa Gosvāmī, and both brothers remained in Vṛndāvana to execute the orders of Śrī Caitanya Mahāprabhu. The place where Śrī Rūpa Gosvāmī and Sanātana Gosvāmī formerly lived has now become a place of pilgrimage. It is generally known as Gupta Vṛndāvana, or hidden Vṛndāvana, and is situated about eight miles south of English Bazaar. There the following places are still visited: (1) the temple of Śrī Madana–mohana Deity, (2) the Keli–kadamba tree under which Śrī Caitanya Mahāprabhu met Sanātana Gosvāmī at night and (3) Rūpasāgara, a large pond excavated by Śrī Rūpa Gosvāmī. A society named Rāmakeli–saṁskāra–samiti was established in 1924 to repair the temple and renovate the pond. Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Sub-branches of the Caitanya Tree : Adi 10.84 : śrī-rūpa, sanātana, bhaṭṭa-raghunātha śrī-jīva, gopāla-bhaṭṭa, dāsa-raghunātha
SYNONYMS śrī–rūpa—Śrīla Rūpa Gosvāmī; sanātana—Sanātana Gosvāmī; bhaṭṭa–raghunātha—Raghunātha Bhaṭṭa Gosvāmī; śrī–jīva—Śrīla Jīva Gosvāmī; gopāla–bhaṭṭa—Gopāla Bhaṭṭa Gosvāmī; dāsa–raghunātha—Śrīla Raghunātha dāsa Gosvāmī.
TRANSLATION The instructing spiritual masters are Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Bhaṭṭa Raghunātha, Śrī Jīva Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī. Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters : Adi 1.36
When by learning from the self-realized spiritual master one actually engages himself in the service of Lord Viṣṇu, functional devotional service begins. The procedures of this devotional service are known as abhidheya, or actions one is dutybound to perform. Our only shelter is the Supreme Lord, and one who teaches how to approach Kṛṣṇa is the functioning form of the Personality of Godhead. There is no difference between the shelter-giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishly discriminates between them, he commits an offense in the discharge of devotional service.
Śrīla Sanātana Gosvāmī is the ideal spiritual master, for he delivers one the shelter of the lotus feet of Madana–mohana. Even though one may be unable to travel on the field of Vṛndāvana due to forgetfulness of his relationship with the Supreme Personality of Godhead, he can get an adequate opportunity to stay in Vṛndāvana and derive all spiritual benefits by the mercy of Sanātana Gosvāmī. Śrī Govindajī acts exactly like the śikṣā–guru (instructing spiritual master) by teaching Arjuna the Bhagavad-gītā. He is the original preceptor, for He gives us instructions and an opportunity to serve Him. The initiating spiritual master is a personal manifestation of Śrīla Madana–mohana vigraha, whereas the instructing spiritual master is a personal representative of Śrīla Govindadeva vigraha. Both of these Deities are worshiped at Vṛndāvana. Śrīla Gopīnātha is the ultimate attraction in spiritual realization.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters : Adi 1.47

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 5: The Glories of Lord Nityananda Balarama : Adi 5.202 : PURPORT : Anyone desiring to become expert in the service of Śrī Śrī Rādhā and Kṛṣṇa should always aspire to be under the guidance of Svarūpa Dāmodara Gosvāmī, Rūpa Gosvāmī, Sanātana Gosvāmī and Raghunātha dāsa Gosvāmī. To come under the protection of the Gosvāmīs, one must get the mercy and grace of Nityānanda Prabhu. The author has tried to explain this fact in these two verses

                                                                                                    nātana-kṛpāya pāinu bhaktira siddhānta śrī-rūpa-kṛpāya pāinu bhakti-rasa-prānta
SYNONYMS
sanātana–kṛpāya—by the mercy of Sanātana Gosvāmī; pāinu—I got; bhaktira siddhānta—the conclusions of devotional service; śrī–rūpa–kṛpāya—by the mercy of Śrīla Rūpa Gosvāmī; pāinu—I got; bhakti–rasa–prānta—the limit of the mellows of devotional service.
TRANSLATION By the mercy of Sanātana Gosvāmī I have learned the final conclusions of devotional service, and by the grace of Śrī Rūpa Gosvāmī I have tasted the highest nectar of devotional service.
PURPORT Śrī Sanātana Gosvāmī Prabhu, the teacher of the science of devotional service, wrote several books, of which the Bṛhad-bhāgavatāmṛta is very famous; anyone who wants to know about the subject matter of devotees, devotional service and Kṛṣṇa must read this book. Sanātana Gosvāmī also wrote a special commentary on the Tenth Canto of Śrīmad-Bhāgavatam known as the Daśama–ṭippanī which is so excellent that by reading it one can understand very deeply the pastimes of Kṛṣṇa in His exchanges of loving activities. Another famous book by Sanātana Gosvāmī is the Hari–bhakti–vilāsa, which states the rules and regulations for all divisions of Vaiṣṇavas, namely, Vaiṣṇava householders, Vaiṣṇava brahmacārīs, Vaiṣṇava vānaprasthas and Vaiṣṇava sannyāsīs. This book was especially written, however, for Vaiṣṇava householders. Śrīla Raghunātha dāsa Gosvāmī has described Sanātana Gosvāmī in his prayer Vilāpa-kusumāñjali, verse six, where he has expressed his obligation to Sanātana Gosvāmī in the following words: vairāgya-yug-bhakti-rasaṁ prayatnair
apāyayan mām anabhīpsum andham
kṛpāmbudhir yaḥ para-duḥkha-duḥkhī
sanātanas taṁ prabhum āśrayāmi“I was unwilling to drink the nectar of devotional service possessed of renunciation, but Sanātana Gosvāmī, out of his causeless mercy, made me drink it, even though I was otherwise unable to do so. Therefore he is an ocean of mercy. He is very compassionate to fallen souls like me, and thus it is my duty to offer my respectful obeisances unto his lotus feet.” Kṛṣṇadāsa Kavirāja Gosvāmī also, in the last section of Caitanya–caritāmṛta, specifically mentions the names of Rūpa Gosvāmī, Sanātana Gosvāmī and Śrīla Jīva Gosvāmī and offers his respectful obeisances unto the lotus feet of these three spiritual masters, as well as Raghunātha dāsa. Śrīla Raghunātha dāsa Gosvāmī also accepted Sanātana Gosvāmī as the teacher of the science of devotional service. Śrīla Rūpa Gosvāmī is described as the bhakti-rasācārya, or one who knows the essence of devotional service. His famous book Bhakti–rasāmṛta–sindhu is the science of devotional service, and by reading this book one can understand the meaning of devotional service. Another of his famous books is Ujjvala–nīlamaṇi. In this book he elaborately explains the loving affairs and transcendental activities of Lord Kṛṣṇa and Rādhārāṇī.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 5: The Glories of Lord Nityananda Balarama : Adi 5.203 :

sanātana gosāñi āsi’ tāṅhāi mililātāṅra śikṣā lāgi’ prabhu du-māsa rahilā   SYNONYMS
sanātana—of the name Sanātana; gosāñi—a great devotee; āsi‘-coming there; tāṅhai—there at Vārāṇasī; milila—visited Him; tāṅra—His; śikṣā—in struction; lāgi‘-for the matter of; prabhu—Lord Caitanya Mahāprabhu; du–māsa—two months; rahilā—remained there.
TRANSLATION
When Sanātana Gosvāmī came from Bengal, he met Lord Caitanya at the house of Tapana Miśra, where Lord Caitanya remained continuously for two months to teach him devotional service.
PURPORT Lord Caitanya taught Sanātana Gosvāmī in the line of disciplic succession. Sanātana Gosvāmī was a very learned scholar in Sanskrit and other languages, but until instructed by Lord Caitanya Mahāprabhu he did not write anything about Vaiṣṇava behavior. His very famous book Hari–bhakti–vilāsa, which gives directions for Vaiṣṇava candidates, was written completely in compliance with the instructions of Śrī Caitanya Mahāprabhu. In this Hari–bhakti–vilāsa Śrī Sanātana Gosvāmī gives definite instructions that by proper initiation by a bona fide spiritual master one can immediately become a brāhmaṇa. In this connection he says: yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ
tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām “As bell metal is turned to gold when mixed with mercury in an alchemical process, so one who is properly trained and initiated by a bona fide spiritual master immediately becomes a brāhmaṇa.” Sometimes those born in brāhmaṇa families protest this, but they have no strong arguments against this principle. By the grace of Kṛṣṇa and His devotee, one’s life can change. This is confirmed in Śrīmad-Bhagavatam by the words jahāti bandham and śudhyanti. Jahāti bandham indicates that a living entity is conditioned by a particular type of body. The body is certainly an impediment, but one who associates with a pure devotee and follows his instructions can avoid this impediment and become a regular brāḥmaṇa by initiation under his strict guidance. Śrīla Jīva Gosvāmī states how a non-brāhmaṇa can be turned into a brāhmaṇa by the association of a pure devotee. Prabhaviṣṇave namaḥ: Lord Viṣṇu is so powerful that He can do anything He likes. Therefore it is not difficult for Viṣṇu to change the body of a devotee who is under the guidance of a pure devotee of the Lord.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.47 :
mathurāte pāṭhāila rūpa-sanātanadui senā-pati kaila bhakti pracāraṇa
SYNONYMS mathurāte—toward Mathurā; pāṭhāila—sent; rūpa–sanātana—the two brothers Rūpa Gosvāmī and Sanātana Gosvāmī; dui—both of them; senā–pati—as commanders in chief; kaila—He made them; bhakti—devotional service; pracāraṇa—to broadcast.
TRANSLATION Lord Caitanya dispatched the two generals Rūpa Gosvāmī and Sanātana Gosvāmī to Vṛndāvana to preach the bhakti cult.
PURPORT
When Rūpa Gosvāmī and Sanātana Gosvāmī went to Vṛndāvana, there was not a single temple, but by their preaching they were gradually able to construct various temples. Sanātana Gosvāmī constructed the Madana–mohana temple, and Rūpa Gosvāmī constructed the Govindajī temple. Similarly, their nephew Jīva Gosvāmī constructed the Rādhā–Dāmodara temple, Śrī Gopāla Bhaṭṭa Gosvāmī constructed the Rādhā–ramaṇa temple, Śrī Lokanātha Gosvāmī constructed the Gokulānanda temple, and Śyāmānanda Gosvāmī constructed the Śyāmasundara temple. In this way, many temples were gradually constructed. For preaching, construction of temples is also necessary. The Gosvāmīs not only engaged in writing books but also constructed temples because both are needed for preaching work. Śrī Caitanya Mahāprabhu wanted the cult of His saṅkīrtana movement to spread all over the world. Now that the International Society for Krishna Consciousness has taken up this task of preaching the cult of Lord Caitanya, its members should not only construct temples in every town and village of the globe but also distribute books that have already been written and further increase the number of books. Both distribution of books and construction of temples must continue side by side in parallel lines.  Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.164 :
śrī-rūpa, sanātana, bhaṭṭa raghunāthaśrī-jīva, gopāla-bhaṭṭa, dāsa-raghunātha
SYNONYMS śrī–rūpa—Śrīla Rūpa Gosvāmī; sanātana—Śrīla Sanātana Gosvāmī; bhaṭṭa raghunātha—Raghunātha Bhaṭṭa Gosvāmī; śrī–jīva—Śrī Jīva Gosvāmī; gopāla–bhaṭṭa—Śrī Gopāla Bhaṭṭa Gosvāmī; dāsa–raghunātha—Raghunātha dāsa Gosvāmī.
TRANSLATION I also remember the six Gosvāmīs-Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa and Dāsa Raghunātha.
PURPORT
This is the process for writing transcendental literature. A sentimentalist who has no Vaiṣṇava qualifications cannot produce transcendental writings. There are many fools who consider kṛṣṇa–līlā to be a subject of art and write or paint pictures about the pastimes of Lord Kṛṣṇa with the gopīs, sometimes depicting them in a manner practically obscene. These fools take pleasure in material sense gratification, but one who wants to make advancement in spiritual life must scrupulously avoid their literature. Unless one is a servant of Kṛṣṇa and the Vaiṣṇavas, as Kṛṣṇadāsa Kavirāja Gosvāmī presents himself to be in offering respects to Lord Caitanya, His associates and His disciples, one should not attempt to write transcendental literature.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 9: The Tree of Devotional Service : Adi 9.4



Lectures : Srimad-Bhagavatam Lectures : Canto 1: Lectures : SB 1.2: Lectures : Srimad-Bhagavatam 1.2.8 — Bombay, December 26, 1972 : 721226SB.BOM : Therefore, as recommended here, nārthasya dharmai-kāntasya. Dharmai-kāntasya: not for the irreligious demons, but those who are actually religious, dharmaikāntasya. Kāmo lābhāya… No kāmo lābhāya hi smṛtaḥ. Your money should not be free, should not be spent unnecessarily for sense gratification. Formerly, this was the civilization in India. We see so many big, big temple in South India, in other places also, especially South India. It is not possible—in Vṛndāvana also—it is not possible at the present moment to construct such huge, expensive temple. But actually they were done by rich kings, rich mercantile people. That Madana-mohana temple was constructed by Sindhi merchant. He approached Sanātana Goswāmī. Sanātana Goswāmī was sitting underneath the tree, and his Madana-mohana was hanging in the tree. He had no place, no temple, no cloth. Madana-mohana was asking Sanātana Goswāmī that “Sanātana, you are giving Me dried bread, without even salt. How can I eat?” So Sanātana Goswāmī replied, “Sir, I cannot go to ask for salt. Whatever I’ve got, I offer You. I cannot help.” This was their talks. So one salt merchant came, Sindhi salt merchant, he was passing from Vṛndāvana to Delhi side, and he offered his service, and Sanātana Goswāmī asked him to construct the temple of Madana-mohana. That temple is still existing, Madana-mohana’s temple. So this is the proper use. If you have got some money, don’t use it for constructing a big skyscraper building. Better you try to construct a very nice temple for Kṛṣṇa’s situation. That is proper use.
Lectures : Srimad-Bhagavatam Lectures : Canto 7: Lectures : SB 7.9: Lectures : Srimad-Bhagavatam 7.9.7 — Mayapur, February 14, 1976 : 760214SB.MAY : Śrī Caitanya Mahāprabhu was visited by many learned brāhmaṇas when He was at Purī, Jagannātha Purī. So one learned brāhmaṇa, he wrote some poems about Śrī Caitanya Mahāprabhu. There were many brāhmaṇas, they were coming, but all such reading matter, first it was to be tested by His secretary, Svarūpa Dāmodara. If Svarūpa Dāmodara would pass, then Caitanya Mahāprabhu will hear. Otherwise why should He waste His time (with) some hodge-podge writing? So one brāhmaṇa, he wrote something about Caitanya Mahāprabhu and came to read, recite before Caitanya Mahāprabhu, and Svarūpa Dāmodara found many mistakes in that poem, so he did not allow him, that “You do not know how to present theistic literature. You don’t. You cannot see Caitanya Mahāprabhu.” He chastised him about the mistake. So to write theistic literature is not to be done by any ordinary man. It is not to, because they, they do not know. So we should not read any literature which is not presented by a bona fide Vaiṣṇava. It has been forbidden by Sanātana Goswāmī.

Lectures : Srimad-Bhagavatam Lectures : Canto 7: Lectures : SB 7.9: Lectures : Srimad-Bhagavatam 7.9.7 — Mayapur, February 14, 1976 : 760214SB.MAY : He said. Sanātana Goswāmī is our guide, ācārya. He is warning you that “If a person is not Vaiṣṇava, don’t hear anything nonsense from him.” That is the injunction. Don’t hear. This is very rigidly to be followed.
Lectures : Sri Caitanya-caritamrta Lectures : Adi-lila: Lectures : Adi 7: Lectures : Sri Caitanya-caritamrta, Adi-lila 7.39-47 — San Francisco, February 1, 1967 : 670201CC.SF : So this, this incident is that Caitanya Mahāprabhu, first of all He visited Benares and went to Vṛndāvana. Then, while coming back, He stayed at Allahabad, Prayag, for ten days for instructing Rūpa Goswami. That we have already discussed. Now again He has come back to Benares. So He was staying at Candraśekhara’s house, and He was taking His meals at Tapana Miśra’s house. In the meantime, Sanātana Goswami came to see Him. Sanātana Goswami, after retirement, he had many troubles. He was arrested by the Nawab because Nawab thought him that he was very important hand. “He has now… By sentiment, he’s going to Caitanya.” So he thought it wise to arrest him. And Sanātana Gosvāmī had some money, so he bribed the superintendent of jail, and he let him go away. So with great difficulty, he reached Caitanya Mahāprabhu, and he met Caitanya Mahāprabhu at Benares, and for two months he was instructed all the principles of devotional service and different incarnations. We have… Some part of this Sanātana instruction, we have discussed. Again we shall discuss. So this Sanātana Gosvāmī met at Benares while Caitanya Mahāprabhu was returning back from Vṛndāvana. We shall discuss this point tomorrow.
Lectures : General Lectures : Lecture — Bombay, March 19, 1972 : 720319LE.BOM : They engaged themselves. They were ministers. Rūpa Goswāmī and Sanātana Goswāmī, they were two great ministers in the government of Pathan kingdom in Bengal. And they resigned the post just for the benefit of the mass of people. They became mendicants, tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ. So this is the mission of all who is born in India. That is the statement by Lord Caitanya Mahāprabhu

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters : Śrī Caitanya Mahāprabhu is none other than the combined form of Śrī Rādhā and Kṛṣṇa. He is the life of those devotees who strictly follow in the footsteps of Śrīla Rūpa Gosvāmī. Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī are the two principal followers of Śrīla Svarūpa Dāmodara Gosvāmī, who acted as the most confidential servitor of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, known as Viśvambhara in His early life. A direct disciple of Śrīla Rūpa Gosvāmī was Śrīla Raghunātha dāsa Gosvāmī. The author of Śrī Caitanya-caritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, stands as the direct disciple of Śrīla Rūpa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī.