Guru Purnima – Vyasa Purnima ------- Sri Sanatan Gosvami

[Guest guest]

Guru Purnima – Vyasa Purnima:

 

This event really is directed towards Srila Vyasadeva, thus in some

sampradayas they refer to Guru Purnima as Vyasa Purnima. Traditionally it is

the day when the guru is worshipped.

 

In the book Festivals, Fairs and Fasts of India (Shakti M Gupta. 1991.

Clarion books. page 88-89.) It says: Guru Purnima "......is observed on the

full moon day in the month of Ashadha in honour of the sage Vyasa, by

keeping a fast, worshippig him for His blessings and to gain wisdom.

Formerly on this day, gurus who were the traditional teachers, were honoured

by their pupils.

 

The river Beas is believed to have been so named as Vyasa practiced penance

on its banks and compiled the four Vedas, the Mahabharat and the Eighteen

Purana there. Since it is not possible for one man to have compiled so much

in his life-time, and oer a tim span of a hundred years, it is believed that

the name Vyasa must have been applied to many sages. Generally speaking, the

name Veda Vyasa is applied to Krishna Dwaipayana who was the son of

Satyavati and the sage Parasa - this is before Satyavati married King

Shantanu of Mahabharata fame."

 

Some Brief Information About Srila Vyasadeva.

"When the second millenium ('Dwarpa Yuga') overlapped the third ('Treta

Yuga'), the great sage Srila Vyasadeva was born to Parasara Muni in the womb

of Satyati, the daughter of Vasu (the fisherman)."

(Srimad Bhagavatam 1:4:14.).

 

In Srila Vyasa's childhood he was called Krsna, because of his dark

complexion, and because he was born on an island at the confluence of the

Sati and Mati Rivers he was called Dwaipayana. After dividing the Vedas he

got the name Veda Vyasa. There are some who say that Krsnadwaipayana Veda

Vyasa took his birth at a place now known as Vyasa Goofer, the cave of Srila

Vyasa in present day Nepal, on the road from Pokara to Kathmandu which was,

in days of yore, part of the kingdom of King Janaka. There are local records

that support this statement, which say this was the 'ashrama' of Parasara

Muni and at this place Srila Vyasa was conceived. They also lay claim that

later Srila Vyasa came back to that 'ashrama' and stayed there for some

time, and this being why there is a small Deity of Him at the entrance of

the cave. The Padma Purana however says that he was conceived on an island

created by Parasara in the Yamuna river, (Padmalocana Prabhu's book entitled

"Yamuna Devi, The Personification Of Prema Bhakti", Page 24.), in connection

with the place known as Soma Tirtha ghat. Some also say that the birth place

was at Damauli.

Anyway, everyone at least agrees that the date of Srila Vyasa's appearance

was on the twelfth day of the light fortnight in the month of Vaisaka

(April-May), called Vasant Dwadasi.

 

The following is the story that we just touched upon mentioning how Srila

Vyasa came to make His appearance.

Once the hermit Parasara became attracted to a fisher girl of the name

Matsya-Gandha who was found inside a fish. (The fish was actually a

celestial maiden named Adrika who conceived two children by collecting the

semen of the King of Chedi when his semen had fallen into the water of a

river after seeing two animals engaged in coitus.) Parasara Muni asked the

beautiful Matsya-Gandha, so named because of her fishy aroma, to take him in

her boat from one side of the river to the other, but the beauty of this

damsel, her bodily movements from the rowing, aroused lusty desires in

Parasara. When he sat close to her she moved away, and asked him not to

violate her chastity, but Parasara Muni being already too far carried away,

created an artificial fog on the river and seduced her right there in the

boat. He then created an island in the river and on that island the girl

conceived a child in her womb. Parasara explained to her that even after the

child was born she would remain a virgin and the son born to her would be a

portion of Lord Visnu and would be famous throughout the three worlds. He

would be a man of purity, the spiritual master of the entire world, and He

would divide the Vedas.

Srila Vyasa soon grew into everything that Parasara had described, and had

many disciples.

 

Later in life it is recorded that Srila Vyasa returned to this island in the

river and there compiled the Srimad Bhagavatam. Recorded is another instance

when Srila Vyasa called for Ganesa (the elephant-headed 'deva') to write the

Mahabharata as he related it to him. He did so on the condition that Srila

Vyasa continually recited, and Ganesa, having perfectly understood the

meaning, wrote down the Mahabharata. The word "Vyasa" means one who

describes elaborately.

 

"The great sage, Srila Vyasa who was fully equipped with knowledge, could

see through his transcendental vision the deterioration of everything

material, due to the influence of the age. He could also see that the

faithless people in general would be reduced in duration of life and would

be impatient due to lack of goodness. Then he contemplated for the welfare

of men in all statuses and orders of life. He saw that the sacrifices

mentioned in the Vedas were means by which people's occupations could be

purified, and to simplify the process, he divided the one Veda into four, in

order to expand them among men. The four divisions of the original sources

of knowledge (the Vedas) were made separately, but historical facts and

authentic stories mentioned in the Puranas are called the fifth

Veda."(Srimad Bhagavatam 1:4:17-20.).

 

"Thus the great sage Srila Vyasadeva, who is very kind to the ignorant mass,

edited the Vedas so they might be assimilated by less intellectual men.

Still he was not satisfied, even though he was engaged in working for the

total welfare of all people. Thus Srila Vyasa, being dissatisfied in heart,

began to reflect within himself. 'I have, under strict disciplinary vows,

unpretentiously worshipped the Vedas, the spiritual master and the altar of

sacrifice. I also abided by the rulings and have shown the import of

disciplic succession through the explanation of the Mahabharata, by which

even women, shudras and others (friends of the twice born) can see the path

of religion. I am feeling incomplete, though myself I am fully equipped with

everything required by the Vedas. This may be because I did not specifically

point out the devotional service of the Lord, which is dear both to perfect

beings and to the infallible Lord'."

"Srila Narada Muni (who was another son of Prajapati Brahma) reached the

cottage of Srila Krsna-dwaipayana Vyasa on the banks of the Sarasvati, where

Srila Vyasa was staying at that time, just when Srila Vyasa was regretting

his defects. At the auspicious arrival of Srila Narada, Srila Vyasadeva got

up respectfully and worshipped him, giving him veneration equal to that

given to Sri Brahmaji, the creator. Srila Narada then said: 'O Srila

Vyasadeva, your vision is completely perfect. Your good fame is spotless.

You are firm in vow and situated in truthfulness, and thus you can think of

the pastimes of the Lord in trance for the liberation of the people in

general from all material bondage. The people in general are naturally

inclined to enjoy, and you have encouraged them in that way in the name of

religion. This is verily condemned and is quite unreasonable. Because they

are guided under your instructions, they will accept such activities in the

name of religion and will hardly care for prohibitions.' And so Narada Muni,

Srila Vyasadeva's spiritual master, instructed Srila Vyasa to compile the

Maha-Bhagavat Purana (Srimad Bhagavatam) now in his maturity for the benefit

of all mankind, to which Srila Vyasadeva agreed. He presented the glories of

Krsna and His many incarnations just after the departure of Lord Krsna from

this world. (Excerpts from Srimad Bhagavatam 1:4:24-33.).

 

"In this yuga the son of Parasara, who is glorified as a part of Visnu and

who is known as Dvaipayana, the vanquisher of all enemies, became Srila

Vyasa. Urged by Brahma, he undertook the task of classifying the Vedas.

Srila Vyasa accepted four disciples to preserve and continue the Vedas. They

were Jaimini who took care of the Sama Veda, Sumantu - the Atharva Veda,

Vaisampayana - the Yajur Veda and Paila - the Rg Veda, and for the Itihasa

and Puranas - Lomaharsana."(Sri Vayu Purana 60:10-16.).

According to Vayu Purana it says, "Previously there have been twenty-eight

Vyasas, but when the twenty-eighth appears, Lord Visnu, the most Glorious,

Great Father of the three worlds, becomes Dvaipayana Vyasa. Then Lord Sri

Krsna, the best amongst the Yadus will be born of Vasudeva and will be known

as Vasudeva. Then in due course I (Vayu) will come in the form of an ascetic

and assuming the body of a religious student, will surprise the world by

means of the Lord's 'yoga maya'." (Vayu Purana 23:206-208.) Actually, this

is Vayudeva announcing his appearance as Sripad Madhwacarya.("The Life And

Legacy of Ananda Tirtha Bhagavatpad - Madhwacarya, by Jaya Tirtha Charan

dasa.)

 

Narayana Panditacarya has completed this seventh canto of Madhwa Vijay with

a copulate of two verses called 'Antya-Yugma'. These verses introduce one to

the miniature Vaikuntha realm, glorifying the killer of the Mura demon, Lord

Murari, Krsna, Who is adorned with shining golden ornaments encrusted with

the best of all kinds of previous gems. Sripad Madhwacarya remembered that

same Lord lying down on Ananta Sesa, having His lotus feet embraced by the

Goddess of Fortune, Laxmi devi, Who eternally remains with the Lord, smiling

sweetly. This is the same Lord Visnu Who, for the 'caturmasya' (four months

of the rainy season) takes rest, lying for two months on one side and then

two months on the other side of His lotus body. He is Narayana, who

according to Manu (Manu Smrti), Sri Narayana lives in the Naram ocean, and

Who is also the localised Paramatma seated within the hearts of all His

separated tiny living entities.

High in the Himalayan, beyond where any mere mortal can go, is to be found

this Vaikuntha paradise. It is surrounded by ponds of full blown lotuses.

The lotuses in these ponds are innumerable, nay unlimited, the most fragrant

and indestructible. The sages and rshis who reside there make them into

garlands for the Lord. Around these lakes are trees that constantly bear

flowers, blossoming, sweet fragrant branches with fragrant flowers and

fruits. These forest flowers adorn the captivating beauty of the Lord.

Sripad Madhwacarya could see all this from where he was standing looking to

the north to the abode of Srila Vyasadeva. After his journey had neared it's

end, and after crossing the Himalayas, Sripad Madhwacarya could see quite

clearly the 'ashram' of Vedavyasa surrounded by jujube trees. That place is

definitely not of this world; the whole 'ashram' was effulgent. Though up in

the Himalayas, there was no biting cold or rain or snow. The trees and

bushes there, which are way above the normal 'tree line', were none less

than forests. As there was no unpleasant wind, rain or cold, also the sun

was warm and comfortable. In the trees that touched the sky, innumerable

beautiful birds nested and sung. Under those shade trees all the renowned

'brahmins', who were famous for performing huge sacrifices, sat, transfixed

in meditation on the lotus feet of the Lord, Who resides in that place. In

the surrounding areas, one could see pure white swans, whose necks entwined

with the stems of blue, white and pink lotuses.

Madhwa could recognise many great and famous Vaisnavas sitting around in

the ashram of Srila Vyasadeva. When those pure Vaisnavas saw Sripad

Madhwacarya approach the 'ashram', they enquired as to who this saintly

person was. "Marked with thirty two auspicious markings, lotus eyed,

moon-like face, long arms and a golden complexion, no doubt this man

enhances even Vaikuntha. There is no sign of exertion, and his face shows

that his mind is fearless." "Is this person coming to this 'ashram' in the

guise of a 'sannyasi', the four faced Lord Brahma, or is it Mukhyaprana?"

Madhwa walked quickly due to his intense devotion. Seated under a jujube

tree was Srila Vyasadeva. The 'jujube' tree was a representation of Lord

Ananta Sesa, with wide branches forming an umbrella which had jewels in the

form of bright and fragrant flowers, and hoods in the form of branches. It

exactly resembled Lord Ananta Sesa with His hoods encrusted with jewels

jutting out in all directions forming branch-like hoods. The branches of

this tree support the six 'sattvic' Puranas, the Upanishad's, and

Mahabharata, and fruits that are sweet and full of nectar that drive away

all known miseries like birth, death, old age and disease. These fruits

cannot be obtained by those who are not devotees of the Supreme Personality

of Godhead, Lord Visnu - Krsna and Their numerous forms.

Sripad Madhwacarya approached closely the sages, who, with matted locks of

hair on their heads and various Vaisnava 'tilaka' on their foreheads and

bodies, sat with clean white sacred threads draped over their left

shoulders. They had all transcended lust, anger, greed, false pride, the

pushing's of the senses, and thoughts of trying to enjoy in the material

world separately from the supreme enjoyer, Sri Krsna. All natural opulence

was there. They were all adorned with garlands and saffron coloured

sandalwood paste was auspiciously there on their bodies.

On a raised seat sat the preceptor of the three worlds, the son of

Satyavati, Srila Krsna Dwaipayana Veda Vyasa. Sripad Madhwacarya had always

been meditating on the Lord of his life, his preceptor 'guru' within his

heart seated on a white lotus. Now, with brimming eyes, wonder-struck as

though he had just seen him for the very first time, Madhwa drank the nectar

of the vision of Vyasadeva through his eyes.

 

Madhwa Vijay (7:18-59.), describes Vedavyasa as follows: Satyavati gave

birth to that Vedavyasa after praying to Lord Brahma, and Vyasa was

conceived by the sage Parasara. Srila Vyasadeva, who has an ocean of

wonderful attributes, is Lord Narayana Himself. Vyasadeva's mind is compared

to the milk ocean and his qualities of compassion and respect are like the

Mandara mountain. By his churning appeared three mothers who were the three

Vedas - Rg, Yajur and Sama. By Vyasa the father and Veda the mother, the

demoniac qualities of Kali Yuga are checked. From Vyasadeva the white rayed

cooling moon of the Puranas and the 'parijata' tree of the Mahabharata were

given. Later, born from it's own nectar, appeared the Brahmasutras, and

Srimad Bhagavatam.

From the time of the Kuruksetra / Mahabharata war, during which Vyasa

bestowed his blessings on the Pandavas, and even before this time, Vyasa

walked this earth to protect knowledge of the Vedas, helping those devotees

who have knowledge of that person who the Vedas are centred around. That is

Lord Sri Krsna, Who is known as 'Vedanta Krt', the compiler of 'Vedanta',

and 'Veda Vit', the knower of the Vedas. In Bhagavad-Gita 10:37., Krsna

Himself says, "Of sages I am Vyasa."

Vyasa, still living in Badrikasrama to this day for eternity with his pure

devotees, it says, gave up this Kali Yuga for his Vaikuntha realm just as

the sun gives up the sky for the coming of night. Vyasa is seated on an

excellent blackish Krsna deer skin Madhwa recalls, as he prostrated himself

at the lotus feet of Vyasa. Taking the dust from Vyasadeva's feet he placed

the sacred dust upon his own head. Sripad Madhwacarya was in ecstasy,

standing offering respects to Vyasa, the best of sages, whose feet are

adorned with the marks of the flag, thunderbolt, goad for driving elephants,

and lotus, they are naturally auspiciously tinged with red and have the

repute to be red due to evaporating any material desires that may come to

the minds of Vyasadeva's devotees.

 

The nails of those lotus feet gleam and remove darkness, both of an internal

nature by their purifying association and remembrance, and externally by

their bright lustre. If, by material comparison of age one would think that

the old hands of the sage Vyasa would be knotted, no, they are smooth and

soft, with long delicate fingers completely free from stress and diseases,

such as knots coming from arthritis.

Vyasadeva's two knees, which are large, round and joined to his long shins,

are free from fault. These legs of Vyasa, which are free from fault, account

for a basis of good conduct even to those who are inferior in knowledge and

devotion. Srila Vyasadeva's yoga-pattika waist band, aid his firm sitting

posture. The lotus waist of Vyasa maintains and fulfils all the devotees, it

is amazing that all the pure spiritual desires of the devotees are fulfilled

by taking shelter at the waist of Vyasa. This waist is covered by a sacred

Krsna deer skin, hiding his deep and delicate navel. Vyasa's broad chest and

broad mind support the pure white sacred thread, and Brahmasutras

respectively. Madhwa Vijay (7:34.), states that it has been well

substantiated by Vedavyasa that Caturmukha Brahma is the son of

Garbhadaksayi Visnu, being born from a lotus sprouting from the Lord's lotus

navel. This world has no equal or superior in all the three worlds. Brahma

gave his 'Kaustubhamani', gem to Vedavyasa and that acts like a victory flag

hanging around the neck of Vyasa.

The story in brief follows that once when Prajapati Brahma was in the

association of Vedavyasa and one thousand sages, Srila Vyasa made a

statement saying that he would always prove the superiority of Visnu Tattva

at all times. The thousand sages took up the challenge and threw at

Vedavyasa thousands of questio6ns simultaneously. Vyasadeva answered each

question one by one perfectly all at the same time. Amazed at the victory of

the literary incarnation of Lord Visnu, Brahma presented the Kaustubha gem

to Srila Vyasa.

In Srila Vyasadeva's hands he holds a conchshell and a disc, his hands are

again soft pinkish red, his arms are robust, round and powerful. There is no

comparison to the broadness of these limbs. By the tip of Vyasadeva's right

hand he bestows 'divya jnana' - transcendental knowledge to his devotees,

and with the same tip of the same hand removes the darkness borne of

ignorance simultaneously just like thunder and lightning. His left hand is

placed on his knee. By this 'mudra', gesture all fear for the dangerous

struggle for material existence is destroyed. Vyasadeva's neck is marked

with the three lines of a conchshell from which only 'sabda brahman' or

transcendental sound vibration, in the form of the main three Vedas and it's

limbs, are coming. Seeing his moon-like face is the sweetest benediction to

the eyes. Actually the moon-like face of the best of sages is compared to

groups of full moons, each being completely free form even the smallest

blemish. Srila Vyasadeva's lotus mouth and teeth are compared to a new row

of pearls which shine forth from inside of a perfect ruby. These pearl-like

teeth are seen decorated by a gentle smile surrounded by soft ruby red lips.

To hear the speech of the literary incarnation of the Lord at once fills

one's heart with transcendental knowledge, just as when the thousand wells

in the form of sages became flooded with answers as the River Sarasvati

replenishes the best of wells during the rainy season.

As Srila Vyasadeva approached Sripad Madhwacarya with a smile on his face,

his wide lotus eyes looked unblinking at him, and Vyasa embraced the

powerful Sripad Madhwacarya and picked him up off the floor, clean as one

would one's small son. The powerful partial expansion of Mukhyaprana who

previously played the mighty Hanuman and Bhima, felt blessed as his 'guru',

Srila Vyasadeva, lovingly embraced him, and the sages smiled affectionately.

Sripad Madhwacarya prayed to his Lord after seeing the sprig of Tulasi leaf

and 'manjari' tucked behind the right ear of Vyasa, "Please don't let me

become jealous of this Tulasi sprig and garland of lotus flowers that adorn

your body. They are supremely fortunate. Please don't let them rob me of my

position of being so close to you. Wherever I am, always allow me to remain

this close to you by always being absorbed in you."

Sripad Madhwacarya could now fully appreciate standing there in the shadow

of his 'guru', that actually Srila Vyasadeva was looking after the welfare

of the entire world. Just by a movement of his eyebrows everything was

taking place. The creation, maintenance and destruction of all the three

worlds in fact is going on by his design. He is the same Visnu Tattva Lord

who maintains as Gunavataras along with Lord Brahma, the creator, who was

born from a lotus, and Lord Shiva, the destroyer of these material worlds.

Coming in contact with the material mode of passion, Prajapati creates under

the direction of Lord Visnu. Lord Visnu Himself maintains the three worlds,

the unlimited universes, in one form sleeping as Karanadakasayi Visnu, in

another form as Garbhadaksayi Visnu lying down on His serpent couch

Anantasesa, and as the localised form of Paramatma seated within the region

of the heart of every living being as the witness. Effortlessly Lord Visnu

is the Supreme Enjoyer, and not a blade of grass moves without His knowing

or sanction.

 

srsti-hetu yei murti prapance avatare

sei isvara murti 'avatara' nama dhare

mayatita paravyome savara avasthana

visve 'avatari' dhare 'avatara' nama

 

"The 'avatara' of incarnation of Godhead, descends from the kingdom of God

for material manifestations. And the particular form of the Personality of

Godhead who so descends is called an incarnation, or 'avatara'. Such

incarnations are situated in the spiritual world, the kingdom of God. When

they descend to the material creation, They assume the name 'avatara'."

As such, there are various kinds of 'avataras', such as 'purusavataras',

'gunavataras', 'lilavataras', 'shaktyaveshavataras', 'manvantara-avataras'

and 'yugavataras' all appearing on schedule all over the universe.

 

eko devo nitya-lilanurakto bhakta vyapi hrdy antaratma

 

"The one Supreme Personality of Godhead is eternally engaged in many, many

transcendental forms in relationship with His unalloyed devotees."

 

Sripad Madhwacarya again drank the nectar of seeing this 'shaktyavesha

avatara' of Lord Visnu with a resplendent blue hue like that of the

Indranila gem, personally before him, standing on a mountain resembling an

emerald, lush and green, above the natural barrier of the Himalayas. Srila

Vyasadeva was wearing tilak of 'urdhva pundra' on the twelve places of His

body, which are glorified throughout the Vedic literatures as being "Two

straight lines of Lord Hari's abode are drawn at the root of the nose and

reach to the top of the forehead, the space between which is Lord Vishnu's

abode, and is more than a finger's breadth between and slightly wider at the

top. Each of these two straight lines is only the thickness of a grain of

rice and the breadth of four fingers. That is the abode or temple of Lord

Visnu. Sadaishiva and Brahma reside on either side of the central space and

Laxmi stays with Narayan in the middle." Seeing this and the red mark made

of the ash of plantain flowers and turmeric mixed together resembling

rubies, between the two lines, Madhwa relished again and again the sight of

Vyasa.

"My Lord, I am so much blessed by seeing You, Your red matted locks of hair

and Your hue which resembles a new monsoon cloud, full of depth, with

illumination like lightning. Oh my Lord, though I have recorded many of Your

auspicious features and qualities, actually to describe You, though counting

incessantly the endless good qualities that are emanating from even the nail

of the little toe of Your lotus feet, such is my frustration. Though You are

situated far beyond this material world and it's covering, by Your mercy You

have allowed me to approach You. Completely transcending all known

boundaries, You have appeared to me and allowed me to come here to take

'darshan' of You, just to fulfil the plan chalked out by You. In obeisances,

my body is bent in devotion to You. With folded hands I offer my humble

prayers."

With His loving outstretched arms, Vedavyasa, the son of Parasara Muni,

gently lifted Madhwa up from his prostrated obeisances and again, with a

smiling face, embraced him.

 

Madhva Vijay (8:5.). says that Madhwacarya belongs to a class of devotees

calle Rju which are the best of the 'devas'. These Rjus are even superior to

the Rudras, who, by the grace of Vyasa, were bestowed with knowledge of the

Absolute. The Rjus are one hundred in number, and after being given the post

of Vayu, they become eligible for the post of Brahma. All of the Rjus are

equally great, but they all are superior to Rudra and others.

 

Madhwa Vijay (7:53.), notes that Vyasadeva and Sripad Madhwacarya - Visnu

and Vayu - are here compared with the powerful current of the sister of

Yamaraja, Yamuna devi, whose mighty but gentle waters join the water of a

golden river. The mighty waters of the Yamuna are compared to the dark blue

lustre of Vedavyasa, while Sripad Madhwacarya is compared to a golden river

who is being embraced by the dark blue waters of Vyasa. Previously these two

great personalities embraced before. At that time they were dressed in royal

clothing as Krsna and Bhimasena.

All the great sages in the assembly at Vyasadeva's 'ashram' honoured Madhwa

with great respect. Vyasadeva gave Madhwa a special seat of honour next to

Himself and in a very warm way, the two saviours of degradation of Vaisnava

philosophy started to speak of Sripad Madhwacarya's urgent mission. Sri

Krsna Dwaipayana Vyasa and Sripad Madhwacarya discussed all kinds of Vedic

literatures, Vedas, Mahabharata, the 'Sattvic Puranas', Brahma Sutras, and

the Pancaratras, which are all very dear to Vaisnava.

 

Madhwa Vijay (8:6.), agrees that Lord Narayana Himself directed Madhwa to

come to the hermitage of Srila Vyasa.

Vedavyasa then took Sripad Madhwacarya to meet with the other form of the

Lord residing there. Madhwa Vijay (8:7.), describes how the humble Purna

Prajna Tirtha - Madhwa saw Lord Narayan, the original person, dressed in

tree bark with a 'munja' grass belt. His effulgence that surround His

beautiful matted locks is compared to being like the best of 'yajnic' fires,

pure, bright and free from smoke.

That Lord, Who is always Dhira (self controlled and sober), and Who is

Atmarama (self satisfied), Who is Acyuta (infallible and free from the

allurements of the sense objects), He is free from all defects, yet with all

these opulence's is happy to reside in the hermitage as a recluse and

perform penance. "O Adhoksaja Krsna, Who is unobtainable to those of

demerit, now I stand before You. You are the same Lord of Brahma born of

Your lotus navel. By Your potency of Abhimani You made the Mahatattva,

impregnated it by Your energy and placed there goodness, passion and

ignorance. Along with this He created Rudra from Brahma and the tattva of

Ahamkara which is threefold - the Vaikarika - Deities, the Taijasa -

entities born of semen, and the 'tamasa' - the five gross elements (earth,

eater, fire, air and sky). From this He made the 'jagad anda', the cosmic

egg in which reside the fourteen worlds. Lord Narayan, You create, maintain

and destroy everything, then effortlessly inhabit those fourteen worlds with

varieties of entities - the demigods, 'gandharvas' - servants of the

'devas', humans, demons who have such masters as Prajapati Brahma,

Mukhyaprana (Vayudeva), Garuda, Rudra and Devendra. Those living entities

are given, according to their natures, places of residence. There are the

'uttama jivas' or 'nitya siddhas', Your pure devotees who only have thoughts

for you. The 'nitya samsarins', who wander in the cycle of birth and death,

are basically innocent, but just foolishly follow their lusty desires. And

the 'tamoyogyas', who are hell bent, mischievous, wicked and best avoided,

for their destination is to practically stay in hell for time immemorial."

 

In Sri Madhwa Vijay (8:14.), whilst standing directly in front of Srila

Vyasadeva and Lord Narayana at Uttara Badri, Sripad Madhwacarya pondered

over the many forms that Lord Narayana had taken. This is the mystic potency

of the Lord for He can be both in the past in one's memory, and present

before one at the same instant, in full. At any moment with all His retinue

around Him acting out the pastimes, of previous lilas in the eternally

present.

Madhwa realising this then prostrated himself at the lotus feet of Lord

Narayana, as in his mind went over the endless pastimes of the Lord. He was

directly in the association of his 'guru' (Srila Vyasadeva), and now had the

honour of seeing Lord Narayana face to face. Lord Narayana's affection

poured to the pure hearted Madhwa who was sitting, looking and relishing. He

was so honoured to sit near these two whilst offering respectful

prostrations, sitting and standing, Madhwa dwelt on His Lords.

 

In the Srimad Bhagavatam (6:9:26-27.), it says, "By His inconceivable

internal potency, the Supreme Personality of Godhead expands into various

transcendental bodies as Vamanadeva, the incarnation of strength among the

demigods; Parasurama, the incarnation among saints; Nrsimhadeva and Varaha,

incarnations among animals; Matsya and Kurma, incarnations among aquatics.

He accepts various transcendental bodies among all types of living entities,

and among human beings, He especially appears as Lord Krsna and Lord Rama.

By His causeless mercy He protects the demigods, who are always harassed by

the demons. He is the Supreme worshipable Deity of all living entities. He

is the supreme cause, represented as the male and female creative energies.

Although different from this universe, He exists in His universal form

('virat-rupa'). In our fearful condition, let us take shelter of Him, for we

are sure that the Supreme Soul will give us His protection."

 

 

 

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Guru Purnima in Iskcon:

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In my humble opinion it could be nice to centre this Guru Purnima around HDG

Srila A.C Bhaktivedanta Swami Prabhupad, who is for us the Founder Acarya

and representative of Sripad Krishna Dwarpana Veda-Vyaas. Afterwards one

might honour one’s individual guru as their humble representative.

Suggested Prayog:

First there should be a guru puja to honour Srila Prabhupada.

Singing Guru Vandanam prayers.

 

A basic snan can be as follows:

First undress Srila Prabhupada, place a few flowers upon the snan vedi

(bathing tank), and offer asan.

Idam asanam aim param guruve namah asanam samaparyami

then place S.P. upon the snan vedi.

 

One can then offer padyam to his feet, and symbolically or actually bathe

his feet.

Etat padyam aim param guruve namah padyam samaparyami

 

Offer acamaniyam is then offered three times disgarding after each time via

a spoon. Acamaniyam is scented water used as a mouth wash/rinse - and is

made of water, with nutmeg and cloves ground together then mixed into the

water to be like that nice tea you make for me, but cool.(not cold)

Idam achamaniyam aim param guruve namah achaminiyam samaparyami

 

offer arghya whilst ringing a bell.(arghya is a special drink consisting of

milk, yoghourt, grains of whole rice, barley, mustard seeds whole, darbha

grass, kush.)

This is offered in the region of the mouth via a spoon or fashioned leaf

spoon.

Edam Argyham aim param guruve namah arghyam samaparyami

 

Punar acamaniyam is then offered three times disgarding after each time via

a spoon. Acamaniyam is scented water used as a mouth wash/rinse - and is

made of water, with nutmeg and cloves ground together then mixed into the

water to be like that nice tea you make for me, but cool.(not cold)

Idam punar achamaniyam aim param guruve namah punar achaminiyam samaparyami

 

Then offer madhuparka - a nice drink made of warm milk, dahi, warm runny

honey, sugar syrup, & a fraction of warm melted ghee mixed together as a

drink.

Esha madhuparka aim param guruve namah madhuparka samaparyami

 

Then as a mouth rinse again Punar acamaniyam is then offered three times

disgarding after each time via a spoon. Acamaniyam is scented water used as

a mouth wash/rinse - and is made of water, with nutmeg and cloves ground

together then mixed into the water to be like that nice tea you make for me,

but cool.(not cold)

Idam punar achamaniyam aim param guruve namah punar achaminiyam samaparyami

 

Then we can offer oil bath. This can be done by massaging sandal wood oils

into Srila Prabhupada's body, or just to wrists, feet, waist, neck as you

like.

Idam sughandam tailam aim param guruve namah sughandam tailam samaparyami

 

then begin bathing.

 

Simpliest is as follows:

Six cups/lohtas or conches (not laxmi conches - the one you use for the

arati - left hand shank) of warm water with rose petals and rose water in

it.

then three conches of milk

then three conches of water

then three conches of yoghourt

then three conches of ghee (I would suggest three tiny drips of ghee

especially in winter as it tends to go hard etc)

then three conches of water

then three conches of honey

then three conches of water

then three conches of sugar water

then twenty six conches of warm water, or until any sticky residue is

removed.

(The next bit should be done behind a screen)

Wipe with towels, place on a separate towel for drying, final wipe down etc.

Place back on new or fresh clothes.

 

Blow conchshell. Remove screen.

 

Have an arathi to welcome him again, and offer naivedyams (food offering)

Idam naivedyam aim param guruve namah naivedyam samaparyami

 

Then as a mouth rinse again Punar acamaniyam is then offered three times

disgarding after each time via a spoon. Acamaniyam is scented water used as

a mouth wash/rinse - and is made of water, with nutmeg and cloves ground

together then mixed into the water to be like that nice tea you make for me,

but cool.(not cold)

Idam punar achamaniyam aim param guruve namah punar achamaniyam samaparyami

 

Offer tambula etc (for S.P. cardamon, cloves, mishri/cheeni, dry roasted

pressed coriander seeds, or dry roasted dahls - or some nice Gujarthi mix

without paan/betal nut)

Idam tambulam aim param guruve namah tambulam samaparyami

 

Idam sarvam aim param guruve namah sarvam samaparyami

 

Jaya om vishnupada paramahamsa parivrajak acharya asto tara sata sri srimad

A.C. Bhakitvedanta Swami Srila Prabhupada ki jaya

 

Saviour of the entire world Srila Prabhupada ki jaya

 

Jagad Guru Srila Prabhupada ki jaya

 

Mula guru Sri Krishna Chaitanya Mahaprabhu ki jaya

 

Loka guru Sripad Ananda Tirtha Madhwacarya ki jaya

 

Shaksad dharitven acharya Srila Vyasadeva, Adi Guru ki jaya

 

Srila Krishna Dwarpayana Veda Vyasa ki jaya

 

Sri Vyasa Purnima ki jaya

 

Ananta koti vaishnava vrinda ki jaya

 

Iskcon guru vrinda ki jaya

 

(by salagram.net)

-

 

SRI SANATANA GOSWAMI

In his Laghu-Vaisnava-Tosani, Sri Jiva Goswami has mentioned their family

lineage beginning with Sri Sarva, who was a yajur vedi brahmana, Bharadvaja

gotriya, from Karnataka. His son was Sri Aniruddha deva who had two sons Sri

Rupesvara and Sri Harihar-deva. There was apparently some altercation

between the two brothers, who had different mothers (Aniruddha deva had two

wives) as a result of which Sri Rupesvara along with his wife and eight

horses, came to Paulastya desa, where he was befriended by the ruler of that

land, Sri Sekaresvar. Sri Padmanabha deva, the son of Sri Rupesvar was

extremely learned in all the Vedas. He came with his family to live at

Naihati, on the banks of the Ganga. He had eight daughters and five sons.

His five sons, following in the footsteps of their predecessors, were very

expert in the study of Vedas. Their names were Purusottama, Jagannatha,

Narayana, Murari and Mukundadeva. Mukundadeva's son, Sri Kumara deva, being

oppressed by some of the other family members, came to live at Bakla

Candradvip. Sri Kumaradeva had many sons, amongst whom Sri Amar (Sanatana),

Sri Santosh (Sri Rupa) and Sri Vallabha (Anupama) were great devotees.

 

Sri Sanatana was born in the Christian year 1488 (Sakabda 1410). He, along

with his brothers, began his studies from their maternal uncle's house, in a

small village, Sakurma, near the capital of Gaura-desa.

 

The Badsa Hassain Shah, having heard of their profound scholarship and

intelligence, decided to engage the two brothers as his ministers. Though

they were unwilling, the order of the Badsa could not be entirely neglected.

Thus they came to live at Ramakeli, the capital of Gaura-desa at that time,

and were presented much wealth by the Badsa. Many brahmanas and pandits from

distant lands would stay with Rupa and Sanatana whenever they would come to

Ramkeli, specially, those from Karnataka and Navadwipa. There is still a

house near the Ganga, called Bhattabati, which is said to have been their

residence.

 

They had many instructors and professors. In rhetoric their teacher was Sri

Vidyabhusanapada. They were trained in philosophy by the brother of

Sarvabhyuma Bhattacarya, Sri Vidyavacaspati, as well as Sri Paramananda

Bhattacarya, Sri Rampada Bhadrapada. Their names have been mentioned in the

commentary of the tenth canto of Srimad Bhagavatam.

 

These three brothers were from childhood endowed with great devotion to the

Lord. In memory of Sri Vrindavana, near their residence they planted many

auspicious trees such as Tamal, Kadamba, Juthika and Tulasi. In the midst of

these gardens constructed Shyama-kunda and Radha-kunda. In these auspicious

surroundings they always remained absorbed in service to Sri Madana Mohana.

Having heard something about the famous Nimai Pandita they became very

anxious to have His darshana, and always meditated on when they might get

such a chance.

 

One morning, Sanatana Goswami, saw a dream in which one brahmana was

presenting the Srimad Bhagavatam to him. Suddenly he woke up, but seeing

that no one was there, he felt sad. Later on, in the morning after he had

finished his bath and performance of puja, one brahmana came to his house

and presented him with the Bhagavata, instructing him to study it very

thoroughly. Having received it in this way, he was beside himself with

bliss, and from that day, considering the Bhagavata to be the essence of all

scriptures, he began its thorough study.

 

"My only constant companion, my only friend, guru, wealth, that which has

delivered me, my great fortune and the source of my good luck, the form

through which I taste pleasure, my obeisances to you, Srimad Bhagavatam."

[sri Krsna-lila stava].

 

When the brothers learned that Nimai Pandita, the life and soul of Nadia,

had accepted sannyasa and gone to stay at Puri, they fainted dead away,

having lost hope of getting His darshana. They were a little pacified only

after a celestial voice informed them that they would be able to see the

Lord, here in Ramakeli itself.

 

After five years had passed, Mahaprabhu decided to come to Bengal to have

darshana of his mother and mother Ganga. All of the devotees were in ecstasy

and Saci mata was so overjoyed that she was not even aware of her own body.

After spending a few days with Advaita Acarya in Santipur, He came to

Ramakeli. [C. C. Mad 1.166]

 

Sakara Mallik (Sanatan) and Dabir Khas (Rupa), along with their brother Sri

Ballabha (Anupama), who had a son who was just a small child (Sri Jiva),

they offered salutations at the lotus feet of Mahaprabhu.

 

After Mahaprabhu had left Ramakeli to return to Puri, the brothers began to

observe some vows and rituals in order to obtain shelter at His lotus feet.

After sending the family members to their residences at Candradwip and

Fateyabad, Sri Rupa and Anupama loaded a boat with their accumulated wealth

and left Ramakeli. Sanatan remained there alone. Thereafter, Rupa and

Anupama, having received news of Mahaprabhu's journey to Vrindavana, set out

to meet Him. Arriving at Prayaga, their desire was fulfilled. At that time

they informed Mahaprabhu that their brother had been incarcerated at

Ramakeli. Mahaprabhu simply smiled and replied that he would get his freedom

very soon.

 

Meanwhile, after the successful departure of Rupa and Anupama, Sanatan was

planning how he also could make his getaway. The Badsa had entrusted Dabir

Khas and Sakar Mallik with the main responsibility of managing the affairs

of his kingdom. When Sanatana stopped attending his darbar on the plea of

being ill, he sent his personal doctor to examine him. The doctor informed

him that there was nothing wrong with Sakara Mallik, and so the Badsa

personally came there to find out what was the matter. The Badsa addressed

Sanatana Gosvami, "My doctor says that you are perfectly healthy. All my

affairs depend on you, but you are simply sitting in your house, in the

company of these pandits. Your brother has also left. In this way my

kingdom will topple. I don't know what you are trying to do to me."

 

Sanatana Gosvami said, "We will no longer be able to assist you in the

affairs of your government. You had better find someone else to do it."

 

The Badsa got up in great anger and declared, "You brothers have ruined all

my plans."

 

Sanatan replied, "You are the independent ruler of Gauda. If you feel

anyone has committed any misdeed, then you can punish him as you see fit."

 

The Badsa had Sanatan imprisoned. During this time the Badsa was preparing

to go to Orissa to engage in warfare with the king of that country, so he

requested Sanatana to accompany him. Sanatana refused, telling him, "As you

will naturally try to give pain to the Deities in the temples and the

sadhus, I will

not be able to accompany you."

 

Therefore the Badsa set out for Orissa leaving Sanatana imprisoned. At

this time Sanatana received a letter from Sri Rupa, stating that he had

depositied eight hundred gold coins with one grocer. With the help of this

money, Sanatana should immediately arrange his release. The account of his

escape and journey to meet Sri Caitanya Mahaprabhu in Varanasi is found in

C.c., Madhya-lila ch. 20. After that he went to Vrndavana.

 

In a kutir cottage made from leaves, Sanatana Gosvami lived for some time at

Mahabon, the birth place of Sri Krsna. One day, he was walking along the

banks of the Yamuna, going to beg some foodstuffs in a nearby village.

Madana Gopaladeva was playing with some cowherd boys there, and when he saw

Sanatana Gosvami he came running towards him, "Baba! Baba!". Catching hold

of Sanatana's hand he told him, "I want to go with you!"

 

"Lala!" replied Sanatana, "Why do you want to go with me?"

 

"I want to stay where you live."

 

"If you stay with me, what will you eat?"

 

"Baba! Whatever you eat."

 

"But I only eat some dry capatis and chick peas."

 

"Then that is what I will eat."

 

"No that won't be enough for you. You should stay with your mother and

father."

 

"Na. baba. na. I want to stay with you."

 

Sanatan Goswami patiently explained that the boy might feel difficulty if he

stayed with him, and sent him home. Then he went to beg some capatis in the

village.

 

That night, in a dream, he saw that boy again come to him. Smiling very

sweetly, he caught hold of Sanatana's hand and said, "Baba! I am coming

tomorrow to stay with you. My name is Madana Gopal". His dream ended and he

woke up. Losing himself in great ecstasy, he said to himself, "What did I

see? Such a beautiful boy!" Thinking of Lord Krsna he opened the door to his

hut and saw standing outside a beautiful Deity of Gopal. His effulgence

shone in all directions. For a few seconds Sanatana was completely stunned

as he gazed upon Gopal's radiant smile. He expected that the Deity might say

something or come towards him. Finally, tears of love gliding down his

cheeks, Sanatana fell to the ground, offering his dandavats.

 

Gradually, he performed Gopala's abhiseka (bathed the Deity) and offered

worship to Him. Sanatana's brother Rupa came there and, seeing the Deity,

was deeply moved in ecstatic love. Sanatana kept the Deity with him in his

leaf hut and began to worship Him in great happiness. Srila Rupa Gosvami

immediately sent word of this auspicious event to Mahaprabhu, at Puri.

 

According to the different perspectives of vision of various devotees,

Krsna's pastimes might sometimes be described in different ways, putting

more or less emphasis on the external events that surround the internal

moods and sentiments felt by Krsna and His devotees. In light of this, it

has been described in the Prema-vilas that the Madana Mohana Deity resided

at the home of one Mathura brahmana, Damodar Caube by name. Subsequent to

the period of time during which He was worshipped by Sri Advaita Acarya

Damodar Caube, his wife Ballabha and their son, Madan Mohan, used to worship

the Deity in the mood of parental affection and friendship. Damodar Caube's

son used to play together with Lord Madana Gopala. Sometimes, like naughty

brothers, they would slight one another and then complain to the parents.

Their parents would feed them together at the same time and lay them down to

rest together.

 

Sanatana Gosvami used to sometimes beg chapatis from Caube's house. When he

saw how the Deity was being worshipped he would instruct Damodara's wife

Ballabhadevi in the rules and regulations of proper Deity worship. However,

she found all of these rules very difficult to follow. One day when Sanatana

saw the Deity Madana Gopala and the boy Madan Mohan eating their lunch

together, he became moved by the transcendental mood there and the symptoms

of ecstatic love appeared in his body. Then he told Ballabhadevi that she

should worship Madana Gopala according to the dictates of her heart.

 

One night Sanatana Gosvami and Damodar Caube's wife both had a dream

simultaneously in which Madana Gopala requested to be able to come and live

with Sanatana Gosvami. In great happiness Sanatana received Madana Gopala

from the family and Him to a small hillock near Surja ghat, where he

constructed a small hut made of branches and leaves. Then he began to serve

Madana Gopala, preparing offerings for Him from whatever he obtained by

begging.

 

One day Madana Gopala refused to eat, complaining that there wasn't even any

salt in the chapatis. Sanatana replied, "Today it's salt and tomorrow it

will be ghee. But I am sorry. I don't have the time or the inclination to

chase around after rich men requesting special items from them". Having

silently listened to this reply Madana Mohana didn't say anything further,

but rather arranged that Krsna dasa Kapoor would come that way, as will

subsequently be described.

 

Sanatana Gosvami would beg some flour from the village and then with that

prepare capatis for Madana Gopala. Sometimes he would collect some forest

vegetables, roots or spinach and also prepare some vegetables. If sometimes

there was no ghee or oil, or salt, then he would just cook dry capatis. But

he felt very bad about this. On the other hand, he could not see an

alternative. Mahaprabhu had ordered him to compile Bhakti-shastras

(devotional scriptures) and the major portion of his time was devoted to

that. Sometimes it simply wasn't possible to find time to beg some money

with which to purchase salt and oil.

 

"Madana Mohana is the son of a Maharaj. Seeing that He is simply eating dry

capatis Sanatana felt very sad; Madana Mohana, who is within the heart of

everyone could understand, 'Sanatana wants to render greater service to Me.'

Then Madana Mohana Himself desired that His service might be increased."

 

Within a few days a wealthy Kshatriya named named Sri Krsna dasa Kapoor came

to Mathura to engage in trade and business. By chance, however, his boat

became stuck on a sand bar in the Yamuna and by no means could he manage to

free it. By the by, he came to learn that a sadhu by the name of Sri Sanatan

Gosvami was living nearby. In order to seek the blessings of the sadhu,

Krsna dasa Kapoor came to his hermitage and found Sanatana Gosvami engaged

in writing.

 

Sanatana Gosvami's body was very lean and thin from the practice of great

austerities and he was wearing only a kaupin. Krsna das offered his

dandavats and Sanatana Gosvami in turn offered him a grass mat to sit on.

Krsna dasa touched the mat with his hand and sat on the ground. He appealed

to the Gosvami, "Baba! Please bestow your mercy on me."

 

Sanatana replied, "I am a beggar. What mercy can I bestow upon you?"

 

"I simply want your blessings. My boat is stuck on a sand bar in the Yamuna,

and we can't free it by any means."

 

"I am completely ignorant about all these matters You can speak to Madana

Gopala about it."

 

Krsna das offered his dandavats to Madana Mohanji and spoke to Him, "O

Madana Gopala Deva! If, by Your mercy my boat is freed, then whatever profit

is realized from the sale of its cargo, I will give to this Gosvami to be

engaged in Your service."

 

Praying this way, Kapoor Seth took leave from Sanatan Gosvami. That

afternoon there was such a downpour of rain that the boat very easily

floated off the sand bar and on to Mathura. Krsna dasa could understand that

this was the mercy of Lord Madana Gopala Deva. His goods were sold at a very

handsome profit and with this money he constructed a temple and kitchen and

made all the necessary arrangements for the royal execution of Sri Madana

Gopala's worship. Seeing this arrangement, Sanatana Gosvami was very happy

and after some period initiated Krsna dasa Kapoor as his disciple.

 

Sri Madana Mohana Deva is presently worshiped at Karauli, Rajasthan. When

the daugher of the king of Jaipur was offered in marriage to the king of

Karauli, she very insistently requested that her father send Lord Madana

Mohana with her as a dowry, as she was very attached to Him. Her father was

very reluctant and agreed only after stipulating one condition: "Madana

Mohana would be placed in a room with many other Deities. Whoever she chose

while blindfolded could go with her to Karauli."

 

Madana Mohana reassured her by telling her that she would be able to

recognize Him by the soft touch of His arm. By this stratagem, she easily

recognized Madana Mohana who still resides in Kaurali till this day. There

is a direct bus to Karauli from Jaipur. Otherwise, one can go by train from

Mathura to Hindaun and then from there to Karauli by bus.

 

One day Sanatana Gosvami came to Radha-kunda to meet Sri Rupa and Sri

Raghunatha dasa Gosvami. Upon his arrival they both got up to greet him and

after respectfully seating him, they immersed themselves in discussion of

the nectarean pastimes of Sri Sri Radha-Krsna. At that time Srila Rupa

Gosvami was composing some hymns in praise of Srimati Radharani,

collectively known as "Catu Puspanjali". Sanatan Gosvami, while reading

these, came across one verse:

 

anava gorocana gauri praba rendi barambaram

amani stavak vidyoti veni byalangana fanam

 

Here "byalangana fanam" means that the braids of Radharani's hair appeared

very beautiful like the hoods of a snake. Sanatana Gosvami reflected, "Is

that a proper comparison 'like the hood of a poisonous snake'?"

 

At noon Sanatan came to the banks of Radha-kunda, and after offering prayers

there, he began to take his bath. Then, on the opposite bank of the kunda,

he noticed some cowherd girls playing under the shade of a large tree. As he

watched them from the distance, it appeared that a black snake, hanging from

the tree, was about to wrap itself around the neck and shoulders of one of

those cowherd girls. Sensing some danger he called out to her, "Ohe Lali!

Look out! There is a snake just behind you!" But the girls were absorbed in

their play and didn't take notice of him. So he immediately took off running

to save them from the impending danger. Seeing him approaching them, Srimati

Radharani and Her friends began to laugh. Then they disappeared. Sanatana

was completely stunned but then gradually the understanding came to him that

Sri Rupa's comparison was appropriate.

 

Coming to the banks of Pavan Sarovar, Sanatana Gosvami entered into some

woods there, and giving up food and water, he became absorbed in intense

meditation on the lotus feet of Sri Sri Radha-Govinda. Sri Krsna, who is

within the heart of everyone, could understand that His devotee was going

without food, so He came there in the dress of a cowherd boy, with a pot of

milk in His hand, and stood smiling before Sanatana Gosvami. [b.R. 5/1303]

 

"Baba! I brought some milk for you."

 

"Oh Lala! Why have you gone to such trouble for me?"

 

"I saw you are sitting here for so long without any food."

 

"How do you know that I am not eating anything?"

 

"I come here to pasture my cows and I watch you to see what you are doing.

But you never take any food."

 

"You should have sent someone else, you are just a small boy. You have

suffered some difficulty in bringing this milk here for me."

 

"Na, na, Baba. It was no trouble. At home everyone else was busy, so I was

happy to be able to come myself."

 

Sanatan Gosvami requested the boy to sit down while he transferred the milk

into another container.

 

"Na Baba! I can't sit down now. It is almost sunset. I have to milk my cows

now. I will come to get the pot tomorrow."

 

When when Sanatana looked up there was no one there. He could understand Sri

Krsna Himself had brought him this milk. With tears of love streaming down

his cheek, he drank the milk. From that day he gave up fasting and would go

to beg some food-stuffs from the Brijabasis. The Brijabasis also built him a

small hut.

 

One day Rupa Gosvami had a desire to cook some sweet rice for his elder

brother, Sanatana, but he had none of the necessary ingredients, Sri Radha

Thakurani, who fulfills the desires of her devotees, could understand

everything. Dressing Herself as a cowherd girl, she came there carrying a

basket containing rice and sugar with a pot of milk in her other hand.

"Svamin! Svamin! Please accept this offering which I have brought".

 

Hearing someone calling in such a sweet voice, he opened the door of the

kutir and saw an extremely beautiful cowherd girl standing there with a

present of rice, sugar and milk in her hands.

 

"Lali! What brings you here so early this morning?"

 

"Svamin, I came to bring you this present."

 

"Oh! But you have gone to so much trouble."

 

"What trouble? I have come to serve the sadhus."

 

Sri Rupa requested her to sit down, but she replied that there was much work

at home, so she couldn't sit down just now. And then she was gone. Sri Rupa

looked up and saw that there was no one there and was a little startled.

"Now where did she run off to so quickly?"

 

He prepared the sweet rice and after offering to Sri Giri-dhari, he gave the

prasadam to Sri Sanatana. Sanatana was in total ecstasy while accepting this

prasadam and inquired, "From where did you get the rice and milk?"

 

Sri Rupa replied, "One cowherd girl brought everything."

 

Sanatana asked, "Just like that? Suddenly she brought every thing?"

 

"Yes. This morning I was thinking to make some sweet rice for you. Just

after that I saw one cowherd girl standing before our kutir with all the

ingredients in her hands."

 

As Sanatana heard this, tears began to glide down his cheeks. "The taste of

this sweet rice is from another world. Who else could have brought such

ingredients but Srimati Radha Thakurani herself. Don't desire like this

again." [b.R. 5.1322]

 

Everyday Sri Sanatana Gosvami would circumambulate the fourteen mile

circumference of Govardhan hill. As he became advanced in years this became

somewhat difficult, but he was not inclined to give up his vow. Krsna,

however could understand that it was difficult for him, so He came to him

one day dressed as a cowherd boy.

 

"Baba! You have become old now, so I think it isn't necessary for you to

circumambulate Govardhan hill anymore."

 

"No. Lala! This is my regular vow, my worship."

 

"You can renounce this vow in your old age."

 

"No Lala. One should never renounce his vows."

 

"Baba. I have a very good idea, if you will accept it."

 

"If it is acceptable surely I will accept it."

 

Then Sri Krsna presented him a stone from Govardhan hill with the imprint of

His foot, a calf's foot print and the impressions of a stick and flute in

it.

 

"Baba! This is a Govardhan sila."

 

"What will I do with this?"

 

"You can circumambulate this sila, and that will be the same as

circumambulating Giri Govardhan." Saying this much the cow herd boy

disappeared. Then Sanatana could understand that Giriraja Himself had

presented His worshippable form to him and from that day he would

circumambulate this sila.

 

Sometimes Sri Sanatana used to stay at Mahaban. One day he saw some cowherd

boys playing on the banks of the Yamuna, and amongst them was one boy whom

he thought was Madana Gopala.

 

"Is that my Madana Gopala playing there? No it must be one of the local

village boys."

 

Then on another day as he was passing by the Yamuna, there again he saw that

same boy and thought, "This time let me wait and see where he goes." Finally

as the evening approached the boys finished playing and set out for their

respective homes.

 

Following behind that particular boy, sure enough, Sanatana saw him enter

the temple. Then he could understand that Madana Gopala goes every day to

the banks of the Jamuna to play with the other boys.

 

Wherever Sri Sanatana and Sri Rupa would go throughout Vraja, in all the

various villages the two brothers were much adored by the Brajabasis, who

would feed them milk and yogurt. They in turn would see the Vrajavasis as

Krsna's own family members and respect them in that way. Though it was not

their business to engage in ordinary gossip, with the Brajavasis they would

inquire about their well-being, e.g. how many sons and daughters they had

and who had been married where, what everyone's various names were, how

their cows were giving milk, how the bulls wewre working in the fields, how

the harvest was going on, who had fallen ill and if they were getting better

or not.

 

In this way Rupa and Sanatana became the life of the villagers and the

Brijabasis also became the life of Rupa and Sanatana.

 

Sri Sanatana would sometimes stay at Cakleswar, near Govardhan. At that

place there were many mosquitos, which was a great disturbance. When he was

one day being harassed by these insects, Sanatan remarked, "I won't stay

here anymore. It is impossible to concentrate on anything. Neither can I

write, nor chant."

 

That night, Lord Siva came to Sanatan and told him, "Sanatan! Please

continue your service here in a happy frame of mind. From tomorrow there

will be no more disturbance from mosquitos."

 

After that there were no more mosquitos and Sanatana continued his bhajan

free from disturbance.

 

Sri Sanatana Gosvami compiled many scriptures. These include: Sri

Brhat-bhagavatmrta, Sri Hari-bhakti-vilas and its Dig-darsani-tika, Sri

Krsna-lilastava (dasam carit), Sri Bhagavata- tipani, (commentary on Srimad

Bhagavatam) and Brihat-vaisnava-tosani.

 

Sri Sanatan Gosvami was born - 1488 (Christian) 1410 (Sakabda). At the age

of 27 he came to live at Braja where he remained for 43 years. He thus lived

to be 70 years old. His disappearance was on the full moon day of Asar in

the year 1558 (Christian calendar). His name in Braja-lila is Rati-manjari.

 

 

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