Sri Vamana Dvadasi- Transcendental appearance of Lord Vamana deva
Tuesday, September 13, 2016 [Los Angeles, California, USA time]
Wednesday, September 14, 2016 [Mayapura, West Bengal, India time]
A few words of nectar from Srila Prabhupada about Sri Vamanadeva, (courtesy of Damaghosa Prabhu)
Hare Krsna to All
Pranams
All glories to Srila Prabhupada and Lord Vamana Dev.
Today is Lord Vamana Dev’s appearance and we as devotees should hear about His lila and some of the philosophical points connected to it.
Below are a few verses and purports from Srimad-Bhagavatam which I think everyone will find very instructive.
Hari bol
Damaghosa das
SB 8.19.21 Lord Vamanadeva Begs Charity from Bali Maharaja
The Personality of Godhead said: O my dear King, even the entirety
of whatever there may be within the three worlds to satisfy one’s
senses cannot satisfy a person whose senses are uncontrolled.
The Personality of Godhead said: O my dear King, even the entirety
of whatever there may be within the three worlds to satisfy one’s
senses cannot satisfy a person whose senses are uncontrolled.
PURPORT
The material world is an illusory energy to deviate the living
entities from the path of self-realization. Anyone who is in this
material world is extremely anxious to get more and more things for
sense gratification. Actually, however, the purpose of life is not
sense gratification but self-realization. Therefore, those who are too
addicted to sense gratification are advised to practice the mystic
yoga system, or astanga-yoga system, consisting of yama, niyama,
asana, pranayama, pratyahara and so on. In this way, one can control
the senses. The purpose of controlling the senses is to stop one’s
implication in the cycle of birth and death. As stated by Rsabhadeva:
entities from the path of self-realization. Anyone who is in this
material world is extremely anxious to get more and more things for
sense gratification. Actually, however, the purpose of life is not
sense gratification but self-realization. Therefore, those who are too
addicted to sense gratification are advised to practice the mystic
yoga system, or astanga-yoga system, consisting of yama, niyama,
asana, pranayama, pratyahara and so on. In this way, one can control
the senses. The purpose of controlling the senses is to stop one’s
implication in the cycle of birth and death. As stated by Rsabhadeva:
nunam pramattah kurute vikarma
yad indriya-pritaya aprnoti
na sadhu manye yata atmano ‘yam
yad indriya-pritaya aprnoti
na sadhu manye yata atmano ‘yam
asann api klesada asa dehah
“When a person considers sense gratification the aim of life, he
certainly becomes mad after materialistic living and engages in all
kinds of sinful activity. He does not know that due to his past
misdeeds he has already received a body which, although temporary, is
the cause of his misery. Actually the living entity should not have
taken on a material body, but he has been awarded the material body
for sense gratification. Therefore I think it not befitting an
intelligent man to involve himself again in the activities of sense
gratification, by which he perpetually gets material bodies one after
another.” (▼Bhag. 5.5.4) Thus according to Rsabhadeva the human beings
in this material world are just like madmen engaged in activities
which they should not perform but which they do perform only for sense
gratification. Such activities are not good because in this way one
creates another body for his next life, as punishment for his
nefarious activities. And as soon as he gets another material body, he
is put into repeated suffering in material existence. Therefore the
Vedic culture or brahminical culture teaches one how to be satisfied
with possessing the minimum necessities in life.
certainly becomes mad after materialistic living and engages in all
kinds of sinful activity. He does not know that due to his past
misdeeds he has already received a body which, although temporary, is
the cause of his misery. Actually the living entity should not have
taken on a material body, but he has been awarded the material body
for sense gratification. Therefore I think it not befitting an
intelligent man to involve himself again in the activities of sense
gratification, by which he perpetually gets material bodies one after
another.” (▼Bhag. 5.5.4) Thus according to Rsabhadeva the human beings
in this material world are just like madmen engaged in activities
which they should not perform but which they do perform only for sense
gratification. Such activities are not good because in this way one
creates another body for his next life, as punishment for his
nefarious activities. And as soon as he gets another material body, he
is put into repeated suffering in material existence. Therefore the
Vedic culture or brahminical culture teaches one how to be satisfied
with possessing the minimum necessities in life.
To teach this highest culture, varnasrama-dharma is recommended.
The aim of the varnasrama divisions–brahmana, ksatriya, vaisya,
sudra, brahmacarya, grhastha, vanaprastha and sannyasa–is to train
one to control the senses and be content with the bare necessities.
Here Lord Vamanadeva, as an ideal brahmacari, refuses Bali Maharaja’s
offer to give Him anything He might want. He says that without
contentment one could not be happy even if he possessed the property
of the entire world or the entire universe. In human society,
therefore, the brahminical culture, ksatriya culture and vaisya
culture must be maintained, and people must be taught how to be
satisfied with only what they need. In modern civilization there is no
such education; everyone tries to possess more and more, and everyone
is dissatisfied and unhappy. The Krsna consciousness movement is
therefore establishing various farms, especially in America, to show
how to be happy and content with minimum necessities of life and to
save time for self-realization, which one can very easily achieve by
chanting the maha-mantra–Hare Krsna, Hare Krsna, Krsna Krsna, Hare
Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare.
The aim of the varnasrama divisions–brahmana, ksatriya, vaisya,
sudra, brahmacarya, grhastha, vanaprastha and sannyasa–is to train
one to control the senses and be content with the bare necessities.
Here Lord Vamanadeva, as an ideal brahmacari, refuses Bali Maharaja’s
offer to give Him anything He might want. He says that without
contentment one could not be happy even if he possessed the property
of the entire world or the entire universe. In human society,
therefore, the brahminical culture, ksatriya culture and vaisya
culture must be maintained, and people must be taught how to be
satisfied with only what they need. In modern civilization there is no
such education; everyone tries to possess more and more, and everyone
is dissatisfied and unhappy. The Krsna consciousness movement is
therefore establishing various farms, especially in America, to show
how to be happy and content with minimum necessities of life and to
save time for self-realization, which one can very easily achieve by
chanting the maha-mantra–Hare Krsna, Hare Krsna, Krsna Krsna, Hare
Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare.
[formerly the advanced human condition was mode of goodness, where people lived simply and depended upon what material nature would provide for them.Now the modern condition is one of ignorance and passion where our senses are trying to enjoy more and more but becoming less and less satisfied. Our devotee motto is to simplify your life and purify your soul. How to do that? First step is to understand the difference between what we “want” and what we “need”]
SB 8.19.22 Lord Vamanadeva Begs Charity from Bali Maharaja
If I were not satisfied with three paces of land, then surely I
would not be satisfied even with possessing one of the seven islands,
consisting of nine varsas. Even if I possessed one island, I would
hope to get others.
SB 8.19.23 Lord Vamanadeva Begs Charity from Bali Maharaja
We have heard that although powerful kings like Maharaja Prthu and
Maharaja Gaya achieved proprietorship over the seven dvipas, they
could not achieve satisfaction or find the end of their ambitions.
If I were not satisfied with three paces of land, then surely I
would not be satisfied even with possessing one of the seven islands,
consisting of nine varsas. Even if I possessed one island, I would
hope to get others.
SB 8.19.23 Lord Vamanadeva Begs Charity from Bali Maharaja
We have heard that although powerful kings like Maharaja Prthu and
Maharaja Gaya achieved proprietorship over the seven dvipas, they
could not achieve satisfaction or find the end of their ambitions.
SB 8.19.24 Lord Vamanadeva Begs Charity from Bali Maharaja
One should be satisfied with whatever he achieves by his previous
destiny, for discontent can never bring happiness. A person who is not
self-controlled will not be happy even with possessing the three
worlds.
One should be satisfied with whatever he achieves by his previous
destiny, for discontent can never bring happiness. A person who is not
self-controlled will not be happy even with possessing the three
worlds.
PURPORT
If happiness is the ultimate goal of life, one must be satisfied
with the position in which he is placed by providence. This
instruction is also given by Prahlada Maharaja:
with the position in which he is placed by providence. This
instruction is also given by Prahlada Maharaja:
sukham aindriyakam daitya
deha-yogena dehinam
sarvatra labhyate daivad
yatha duhkham ayatnatah
deha-yogena dehinam
sarvatra labhyate daivad
yatha duhkham ayatnatah
“My dear friends born of demoniac families, the happiness perceived
with reference to the sense objects by contact with the body can be
obtained in any form of life, according to one’s past fruitive
activities. Such happiness is automatically obtained without endeavor,
with reference to the sense objects by contact with the body can be
obtained in any form of life, according to one’s past fruitive
activities. Such happiness is automatically obtained without endeavor,
just as we obtain distress.” (▼Bhag. 7.6.3) This philosophy is perfect
in regard to obtaining happiness.
in regard to obtaining happiness.
[here , in a nutshell, above Srila Prabhupada describes material happiness, and next he describes spiritual happiness. Material happiness comes from destiny,past fruitive activity, it cannot be altered, increased or decreased.this type of “happiness” is meant to be understood, tolerated and while this goes on, one should cultivate spiritual happiness thru transcendental senses]
Real happiness is described in ▼Bhagavad-gita (6.21):
sukham atyantikam yat tad
buddhi-grahyam atindriyam
vetti yatra na caivayam
sthitas calati tattvatah
buddhi-grahyam atindriyam
vetti yatra na caivayam
sthitas calati tattvatah
“In the spiritually joyous state, one is situated in boundless
transcendental happiness and enjoys himself through transcendental
senses. Established thus, one never departs from the truth.” One has
to perceive happiness by the supersenses. The supersenses are not the
senses of the material elements. Every one of us is a spiritual being
(aham brahmasmi), and every one of us is an individual person. Our
senses are now covered by material elements, and because of ignorance
we consider the material senses that cover us to be our real senses.
The real senses, however, are within the material covering.
Dehino’smin yatha dehe: within the covering of the material elements
are the spiritual senses. Sarvopadhi-vinirmuktam tat-paratvena
transcendental happiness and enjoys himself through transcendental
senses. Established thus, one never departs from the truth.” One has
to perceive happiness by the supersenses. The supersenses are not the
senses of the material elements. Every one of us is a spiritual being
(aham brahmasmi), and every one of us is an individual person. Our
senses are now covered by material elements, and because of ignorance
we consider the material senses that cover us to be our real senses.
The real senses, however, are within the material covering.
Dehino’smin yatha dehe: within the covering of the material elements
are the spiritual senses. Sarvopadhi-vinirmuktam tat-paratvena
nirmalam: when the spiritual senses are uncovered, by these senses we
can be happy. Satisfaction of the spiritual senses is thus described:
hrsikena hrsikesa-sevanam bhaktir ucyate. When the senses are engaged
in devotional service to Hrsikesa, then the senses are completely
satisfied. Without this superior knowledge of sense gratification, one
may try to satisfy his material senses, but happiness will never be
possible. One may increase his ambition for sense gratification and
even achieve what he desires for the gratification of his senses, but
because this is on the material platform, he will never achieve
satisfaction and contentment.
According to brahminical culture, one should be content with
whatever he obtains without special endeavor and should cultivate
spiritual consciousness. Then he will be happy. The purpose of the
Krsna consciousness movement is to spread this understanding. People
who do not have scientific spiritual knowledge mistakenly think that
the members of the Krsna consciousness movement are escapists trying
to avoid material activities. In fact, however, we are engaged in real
activities for obtaining the ultimate happiness in life. If one is not
trained to satisfy the spiritual senses and continues in material
sense gratification, he will never obtain happiness that is eternal
can be happy. Satisfaction of the spiritual senses is thus described:
hrsikena hrsikesa-sevanam bhaktir ucyate. When the senses are engaged
in devotional service to Hrsikesa, then the senses are completely
satisfied. Without this superior knowledge of sense gratification, one
may try to satisfy his material senses, but happiness will never be
possible. One may increase his ambition for sense gratification and
even achieve what he desires for the gratification of his senses, but
because this is on the material platform, he will never achieve
satisfaction and contentment.
According to brahminical culture, one should be content with
whatever he obtains without special endeavor and should cultivate
spiritual consciousness. Then he will be happy. The purpose of the
Krsna consciousness movement is to spread this understanding. People
who do not have scientific spiritual knowledge mistakenly think that
the members of the Krsna consciousness movement are escapists trying
to avoid material activities. In fact, however, we are engaged in real
activities for obtaining the ultimate happiness in life. If one is not
trained to satisfy the spiritual senses and continues in material
sense gratification, he will never obtain happiness that is eternal
and blissful. ▼Srimad-Bhagavatam (5.5.1) therefore recommends:
tapo divyam putraka yena sattvam
suddhyed yasmad brahma-saukhyam tv anantam
suddhyed yasmad brahma-saukhyam tv anantam
One must practice austerity so that his existential position will
be purified and he will achieve unlimited blissful life.
be purified and he will achieve unlimited blissful life.
SB 8.19.26 Lord Vamanadeva Begs Charity from Bali Maharaja
A brahmana who is satisfied with whatever is providentially
obtained is increasingly enlightened with spiritual power, but the
spiritual potency of a dissatisfied brahmana decreases, as fire
diminishes in potency when water is sprinkled upon it.
A brahmana who is satisfied with whatever is providentially
obtained is increasingly enlightened with spiritual power, but the
spiritual potency of a dissatisfied brahmana decreases, as fire
diminishes in potency when water is sprinkled upon it.
——————————————————————————————-
āṅra madhye rūpa-sanātana–baḍa śākhā
anupama, jīva, rājendrādi upaśākhā
SYNONYMS
tāṅra—within that; madhye—in the midst of; rūpa-sanātana—the branch known as Rūpa-Sanātana; baḍa śākhā—the big branch; anupama—of the name Anupama; jīva—of the name Jīva; rājendra-ādi—and Rājendra and others; upaśākhā—their subbranches.
TRANSLATION
Among these branches, Rūpa and Sanātana were principal. Anupama, Jīva Gosvāmī and others, headed by Rājendra, were their subbranches.
PURPORT
In the Gaura-gaṇoddeśa-dīpikā, verse 195, it is said that Śrīla Jīva Gosvāmī was formerly Vilāsa-mañjarī gopī. From his very childhood Jīva Gosvāmī was greatly fond of Śrīmad-Bhāgavatam. He later came to Navadvīpa to study Sanskrit, and, following in the footsteps of Śrī Nityānanda Prabhu, he circumambulated the entire Navadvīpa-dhāma. After visiting Navadvīpa-dhāma he went to Benares to study Sanskrit under Madhusūdana Vācaspati, and after finishing his studies in Benares he went to Vṛndāvana and took shelter of his uncles, Śrī Rūpa and Sanātana. This is described in the Bhakti-ratnākara. As far as our information goes, Śrīla Jīva Gosvāmī composed and edited at least twenty-five books. They are all very celebrated, and they are listed as follows: (1) Hari-nāmāmṛta-vyākaraṇa, (2) Sūtra-mālikā, (3) Dhātu-saṅgraha, (4) Kṛṣṇārcā-dīpikā, (5) Gopāla-virudāvalī, (6) Rasāmṛta-śeṣa, (7) Śrī Mādhava-mahotsava, (8) Śrī Saṅkalpa-kalpavṛkṣa, (9) Bhāvārtha-sūcaka-campū, (10) Gopāla-tāpanī-ṭīkā, (11) a commentary on the Brahma-saṁhitā, (12) a commentary on the Bhakti-rasāmṛta-sindhu, (13) a commentary on the Ujjvala-nīlamaṇi, (14) a commentary on the Yogasāra-stava, (15) a commentary on the Gāyatrī-mantra, as described in the Agni Purāṇa, (16) a description of the Lord’s lotus feet derived from the Padma Purāṇa, (17) a description of the lotus feet of Śrīmatī Rādhārāṇī, (18) Gopāla-campū (in two parts) and (19-25) seven sandarbhas: the Krama-, Tattva-, Bhagavat-, Paramātma-, Kṛṣṇa-, Bhakti- and Prīti-sandarbha. After the disappearance of Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī in Vṛndāvana, Śrīla Jīva Gosvāmī became the ācārya of all the Vaiṣṇavas in Bengal, Orissa and the rest of the world, and it is he who used to guide them in their devotional service. In Vṛndāvana he established the Rādhā-Dāmodara temple, where we had the opportunity to live and retire until the age of sixty-five, when we decided to come to the United States of America. When Jīva Gosvāmī was still present, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī compiled his famous Caitanya-caritāmṛta. Later, Śrīla Jīva Gosvāmī inspired Śrīnivāsa Ācārya, Narottama dāsa Ṭhākura and Duḥkhī Kṛṣṇadāsa to preach Kṛṣṇa consciousness in Bengal. Jīva Gosvāmī was informed that all the manuscripts that had been collected from Vṛndāvana and sent to Bengal for preaching purposes were plundered near Viṣṇupura, in Bengal, but later he received the information that the books had been recovered. Śrī Jīva Gosvāmī awarded the designation Kavirāja to Rāmacandra Sena, a disciple of Śrīnivāsa Ācārya’s, and to Rāmacandra’s younger brother Govinda. While Jīva Gosvāmī was alive, Śrīmatī Jāhnavī-devī, the pleasure potency of Śrī Nityānanda Prabhu, went to Vṛndāvana with a few devotees. Jīva Gosvāmī was very kind to the Gauḍīya Vaiṣṇavas, the Vaiṣṇavas from Bengal. Whoever went to Vṛndāvana he provided with a residence and prasāda. His disciple Kṛṣṇadāsa Adhikārī listed all the books of the Gosvāmīs in his diary.
The sahajiyās level three accusations against Śrīla Jīva Gosvāmī. This is certainly not congenial for the execution of devotional service. The first accusation concerns a materialist who was very proud of his reputation as a great Sanskrit scholar and approached Śrī Rūpa and Sanātana to argue with them about the revealed scriptures. Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī, not wanting to waste their time, gave him a written statement that he had defeated them in a debate on the revealed scriptures. Taking this paper, the scholar approached Jīva Gosvāmī for a similar certificate of defeat, but Jīva Gosvāmī did not agree to give him one. On the contrary, he argued with him regarding the scriptures and defeated him. Certainly it was right for Jīva Gosvāmī to stop such a dishonest scholar from advertising that he had defeated Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī, but due to their illiteracy the sahajiyā class refer to this incident to accuse Śrīla Jīva Gosvāmī of deviating from the principle of humility. They do not know, however, that humility and meekness are appropriate when one’s own honor is insulted but not when Lord Viṣṇu or the ācāryas are blasphemed. In such cases one should not be humble and meek but must act. One should follow the example given by Śrī Caitanya Mahāprabhu. Lord Caitanya says in His Śikṣāṣṭaka (3):
tṛṇād api sunīcena
taror ivasahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
taror ivasahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
“One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.” Nevertheless, when the Lord was informed that Nityānanda Prabhu was injured by Jagāi and Mādhāi, He immediately went to the spot, angry like fire, wanting to kill them. Thus Lord Caitanya has explained His verse by the example of His own behavior. One should tolerate insults against oneself, but when there is blasphemy committed against superiors such as other Vaiṣṇavas, one should be neither humble nor meek; one must take proper steps to counteract such blasphemy. This is the duty of a servant of a guru and Vaiṣṇavas. Anyone who understands the principle of eternal servitude to the guru and Vaiṣṇavas will appreciate the action of Śrī Jīva Gosvāmī in connection with the so-called scholar’s victory over his gurus, Śrīla Rūpa and Śrīla Sanātana Gosvāmī.
Another story fabricated to defame Śrīla Jīva Gosvāmī states that after compiling Śrī Caitanya-caritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī showed the manuscript to Jīva Gosvāmī, who thought that it would hamper his reputation as a big scholar and therefore threw it into a well. Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī was greatly shocked, and he died immediately. Fortunately a copy of the manuscript of Śrī Caitanya-caritāmṛta had been kept by a person named Mukunda, and therefore later it was possible to publish the book. This story is another ignominious example of blasphemy against a guru and Vaiṣṇava. Such a story should never be accepted as authoritative.
According to another accusation, Śrīla Jīva Gosvāmī did not approve of the principles of the pārakīya-rasa of Vraja-dhāma and therefore supported svakīya-rasa, showing that Rādhā and Kṛṣṇa are eternally married. Actually, when Jīva Gosvāmī was alive, some of his followers disliked the pārakīya-rasa of the gopīs. Therefore Śrīla Jīva Gosvāmī, for their spiritual benefit, supported svakīya-rasa, for he could understand that sahajiyās would otherwise exploit the pārakīya-rasa, as they are actually doing at the present. Unfortunately, in Vṛndāvana and Navadvīpa it has become fashionable among sahajiyās, in their debauchery, to find an unmarried sexual partner to live with to execute so-called devotional service in pārakīya-rasa. Foreseeing this, Śrīla Jīva Gosvāmī supported svakīya-rasa, and later all the Vaiṣṇava ācāryas also approved of it. Śrīla Jīva Gosvāmī was never opposed to the transcendental pārakīya-rasa, nor has any other Vaiṣṇava disapproved of it. Śrīla Jīva Gosvāmī strictly followed his predecessor gurus and Vaiṣṇavas, Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī, and Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī accepted him as one of his instructor gurus
CC Adi-lila 10.85
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters : Adi 1.19 : PURPORT :
Lord Śrī Caitanya Mahāprabhu explained this mode of devotional service in three stages, and therefore these worshipable Deities were installed in Vṛndāvana by different Gosvāmīs. They are very dear to the Gauḍīya Vaiṣṇavas there, who visit the temples at least once a day. Besides the temples of these three Deities, many other temples have been established in Vṛndāvana, such as the temple of Rādhā-Dāmodara of Jīva Gosvāmī, the temple of Śyāmasundara of Śyāmānanda Gosvāmī, the temple of Gokulānanda of Lokanātha Gosvāmī, and the temple of Rādhā-ramaṇa of Gopāla Bhaṭṭa Gosvāmī. There are seven principal temples over four hundred years old that are the most important of the five thousand temples now existing in Vṛndāvana.
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
Imitation devotees, who wish to advertise themselves as elevated Vaiṣṇavas and who therefore imitate the previous ācāryas but do not follow them in principle, are condemned in the words of Śrīmad-Bhāgavatam (2.3.24) as stone-hearted. Śrīla Viśvanātha Cakravartī Ṭhākura has commented on their stone-hearted condition as follows: bahir aśru-pulakayoḥ sator api yad dhṛdayaṁ na vikriyeta tad aśma-sāram iti kaniṣṭhādhikāriṇām eva aśru-pulakādi-mattve ‘pi aśma-sāra-hṛdayatayā nindaiṣā. “Those who shed tears by practice but whose hearts have not changed are to be known as stone-hearted devotees of the lowest grade. Their imitation crying, induced by artificial practice, is always condemned.” The desired change of heart referred to above is visible in reluctance to do anything not congenial to the devotional way. To create such a change of heart, conclusive discussion about Śrī Kṛṣṇa and His potencies is absolutely necessary. False devotees may think that simply shedding tears will lead one to the transcendental plane, even if one has not had a factual change in heart, but such a practice is useless if there is no transcendental realization. False devotees, lacking the conclusion of transcendental knowledge, think that artificially shedding tears will deliver them. Similarly, other false devotees think that studying books of the previous ācāryas is unadvisable, like studying dry empiric philosophies. But Śrīla Jīva Gosvāmī, following the previous ācāryas, has inculcated the conclusions of the scriptures in the six theses called the Ṣaṭ-sandarbhas. False devotees who have very little knowledge of such conclusions fail to achieve pure devotion for want of zeal in accepting the favorable directions for devotional service given by self-realized devotees. Such false devotees are like impersonalists, who also consider devotional service no better than ordinary fruitive actions.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 2: Sri Caitanya Mahaprabhu Is the Supreme Personality of Godhead : Adi 2.117 :
Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.76 : PURPORT : nanu bhagavan-namatmaka eva mantrah, tatra visesena namah-sabdady-alankrtah sri-bhagavata srimad-rsibhis cahita-sakti-visesah, s : Śrīla Jīva Gosvāmī states that the substance of all the Vedic mantras is the chanting of the holy name of the Lord. Every mantra begins with the prefix nama oṁ and eventually addresses by name the Supreme Personality of Godhead. By the supreme will of the Lord there is a specific potency in each and every mantra chanted by great sages like Nārada Muni and other ṛṣis. Chanting the holy name of the Lord immediately renovates the transcendental relationship of the living being with the Supreme Lord