Friday, May 13, 2016

Srimate Sita Devi Avirbhava Tithi and Other Festivals (Sat 14th)

Srimati Sita devi avirbhava tithi [appearance day]
Sri Madhu Pandita tirobhava tithi [disappearance day]
Srimati Jahnava devi avirbhva tithi [appearance day]

Saturday, May 14, 2014 compiled by Yasoda nandana dasa

Srila Prabhupada glorifies these exalted personalities.

Books : Srimad-Bhagavatam : Canto 2: "The Cosmic Manifestation" : SB 2.7: Scheduled Incarnations with Specific Functions : SB 2.7.23 :

Due to His causeless mercy upon all living entities within the universe, the Supreme Personality of Godhead, along with His plenary extensions, appeared in the family of Maharaja Iksvaku as the Lord of His internal potency, Sita. Under the order of His father, Maharaja Dasaratha, He entered the forest and lived there for considerable years with His wife and younger brother. Ravana, who was very materially powerful, with ten heads on his shoulders, committed a great offense against Him and was thus ultimately vanquished

PURPORT: Lord Rama is the Supreme Personality of Godhead, and His brothers, namely Bharata, Laksmana and Satrughna, are His plenary expansions. All four brothers are visnu-tattva and were never ordinary human beings. There are many unscrupulous and ignorant commentators on Ramayaṇa who present the younger brothers of Lord Ramacandra as ordinary living entities. 

But here in the Srimad-Bhagavatam, the most authentic scripture on the science of Godhead, it is clearly stated that His brothers were His plenary expansions. Originally Lord Ramacandra is the incarnation of Vasudeva, Laksmaṇa is the incarnation of Sankarsaṇa, Bharata is the incarnation of Pradyumna, and Satrughna is the incarnation of Aniruddha, expansions of the Personality of Godhead. 

Laksmiji Sita is the internal potency of the Lord and is neither an ordinary woman nor the external potency incarnation of Durga. Durga is the external potency of the Lord, and she is associated with Lord Siva.

Books: Srimad-Bhagavatam: Canto 3: "The Status Quo": SB 3.20:25 

Conversation Between Maitreya and Vidura: PURPORT All the forms of the Lord are eternal. It is the devotee’s inclination to worship a particular form, and he engages in devotional service to that form. In a verse in the Ramayana, Hanuman, the great devotee of Rama, said, “I know that there is no difference between the Sita-Rama and Laksmi-Narayana forms of the Supreme Personality of Godhead, but nevertheless, the form of Rama and Sita has absorbed my affection and love. Therefore I want to see the Lord in the forms of Rama and Sita.” 

Similarly, the Gaudiya Vaisnava loves the forms of Radha and Krsna, and Krsna and Rukmini at Dvaraka. The words bhaktanam anurupatma-darsanam mean that the Lord is always pleased to favor the devotee in the particular form in which the devotee wants to worship and render service unto Him. In this verse it is stated that Brahma approached Hari, the Supreme Personality of Godhead. This form of the Lord is Ksirodakasayi Visnu.

Books: Srimad-Bhagavatam: Canto 3: "The Status Quo": 

The Glories of Devotional Service: SB 3.25.36: 

PURPORT: When one is trained to become conscious of his position, he understands that he is the servitor of the Lord. “Brahman” refers to a state of self-realization. Even the third-class devotee—who is not advanced in knowledge of the Absolute Truth but simply offers obeisances with great devotion, thinks of the Lord, sees the Lord in the temple and brings forth flowers and fruits to offer to the Deity — becomes imperceptibly liberated. 

Sraddhayanvitah: with great devotion the devotees offer worshipful respects and paraphernalia to the Deity. The Deities of Radha and Krsna, Laksmi and Narayana, and Rama and Sita are very attractive to devotees, so much so that when they see the statue decorated in the temple of the Lord they become fully absorbed in thought of the Lord. That is the state of liberation. In other words, it is confirmed herewith that even a third-class devotee is in the transcendental position, above those who are trying for liberation by speculation or by other methods. 

Even great impersonalists like Sukadeva Gosvami and the four Kumaras were attracted by the beauty of the Deities in the temple, by the decorations and by the aroma of tulasioffered to the Lord, and they became devotees. Even though they were in the liberated state, instead of remaining impersonalists they were attracted by the beauty of the Lord and became devotees.

Books: Srimad-Bhagavatam: Canto 3: "The Status Quo": SB 3.28: Kapila's Instructions on the Execution of Devotional Service: PURPORT: The Lord appears in the particular form loved by a particular type of devotee. There are millions of forms of the Lord, but they are one Absolute. As stated in the Brahma-samhita, advaitam acyutam anadim ananta-rupam: [Bs 5.33] all the different forms of the Lord are one, but some devotees want to see Him in the form of Radha and Kṛṣṇa, others prefer Him as Sita and Ramacandra, others would see Him as Laksmi-Narayaṇa, and others want to see Him as four-handed Narayaṇa, Vasudeva. 

The Lord has innumerable forms, and He appears in a particular form as preferred by a particular type of devotee. A yogi is advised to meditate upon the forms that are approved by devotees. A yogi cannot imagine a form for meditation. Those so-called yogis who manufacture a circle or target are engaged in nonsense. Actually, a yogi must meditate upon the form of the Supreme Personality of Godhead that has been experienced by the Lord’s pure devotees. Yogi means devotee. Yogis who are not actually pure devotees should follow in the footsteps of devotees. It is especially mentioned here that the yogi should meditate upon the form which is thus approved; he cannot manufacture a form of the Lord.

Books: Srimad-Bhagavatam: Canto 3: "The Status Quo": SB 3.31: 

Lord Kapila's Instructions on the Movements of the Living Entities: SB 3.31.47: 

PURPORT :The Supreme Personality of Godhead is beyond the material creation. It is admitted even by impersonalists like Sankaracarya that Narayaṇa is transcendental to this material creation. As such, when one actually engages in the service of the Lord in various forms, either Narayaṇa or Radha - Krsna or Sita-Rama, he is understood to be on the platform of liberation. 

The Bhagavatam also confirms that liberation means to be situated in one’s constitutional position. Since a living entity is eternally the servitor of the Supreme Lord, when one seriously and sincerely engages in the transcendental loving service of the Lord, he is situated in the position of liberation. One should try to associate with a liberated person, and then the problems of life, namely birth and death, can be solved.

Books: Srimad-Bhagavatam: Canto 4: "The Creation of the Fourth Order": 

King Prthu's Appearance and Coronation: SB 4.15.3: 

PURPORT :The significance of the goddess of fortune’s never being separated from the Lord is clearly mentioned herein. People in the material world are very fond of the goddess of fortune, and they want her favor in the form of riches. They should know, however, that the goddess of fortune is inseparable from Lord Viṣṇu. Materialists should understand that the goddess of fortune should be worshiped along with Lord Visnu and should not be regarded separately. Materialists seeking the favor of the goddess of fortune must worship Lord Viṣṇu and Laksmi together to maintain material opulence. 

If a materialist follows the policy of Ravana, who wanted to separate Sita from Lord Ramacandra, the process of separation will vanquish him. Those who are very rich and have taken favor of the goddess of fortune in this world must engage their money in the service of the Lord. In this way they can continue in their opulent position without disturbance


Sri Madhu Pandita tirobhava tithi [disappearance]

'govinda' bhakta, ara vani-krsnadasa
pundarikaksa, isana, ara laghu-haridasa

govinda—Govinda; bhakta—a great devotee; ara—and; vani-krsnadasa—Vani Krsnadasa; pundarikaksa—Pundarikaksa; isana—Isana; ara—and; laghu-haridasa—LaghuHaridasa.

The great devotee Govinda, Vaṇi Krsnadasa, Pundarikaksa, Isana and Laghu Haridasa also accompanied him.

Laghu Haridasa should not be confused with Junior Haridasa, who committed suicide at Prayaga. Generally a devotee is called Haridasa, and consequently there are many Haridasas. The chief was Ṭhakura Haridasa. There was also a Madhyama Haridasa. In Bhakti-ratnakara (Sixth Wave), there is a list of many of the chief devotees who accompanied Srila Rupa Gosvami.

gosvami gopala-bhatta ati dayamaya
bhugarbha, sri-lokanatha--gunera alaya
sri-madhava, sri-paramananda-bhattacarya
sri-madhu-pandita--yanra caritra ascarya
premi krsnadasa krsnadasa brahmacari
yadava acarya, narayaṇa krpavan
sri-puṇḍarikaksa-gosani, govinda, isana
sri-govinda vani-krsnadasa aty-udara
sri-uddhava--madhye-madhye gaude gati yanra
dvija-haridasa krsnadasa kaviraja
sri-gopala-dasa yanra alaukika kaya
sri-gopala, madhavadi yateka vaisṇava

"The following Vaisnavas were present with Srila Rupa Gosvami: the merciful Gopala Bhatta Gosvami; Bhugarbha Gosvami; Sri Lokanatha dasa Gosvami, a reservoir of good qualities; Sri Madhava; Sri Paramananda Bhattacarya; Sri Madhu Pandita, whose characteristics are all wonderful; Premi Krsnadasa; Krsnadasa Brahmacari; Yadava Acarya; the merciful Narayana; Sri Pundarikaksa Gosvami; Govinda; Isana; Sri Govinda; the magnanimous Vani Krsnadasa; Sri Uddhava, who occasionally visited Bengal; Dvija Haridasa; Krsnadasa Kaviraja; Sri Gopala dasa, whose body is completely spiritual; Sri Gopala; Madhava; and many others.

Sri Caitanya-caritamrta - 1975 Edition : Cc. Madhya-lila : Madhya 18: Lord Sri Caitanya Mahaprabhu's Visit to Sri Vrndavana : Madhya 18.52 :

Srimati Jahnava devi avirbhva tithi [appearance day]

Books: Sri Caitanya-caritamrta - 1975 Edition : Cc. Adi-lila : Adi 11: 

The Expansions of Lord Nityananda : Adi 11.40: 

PURPORT: In the family of Kanu Thakura there is a Radha-Krsna Deity known as Pranavallabha. It is said that his family worshiped this Deity long before the appearance of Lord Caitanya Mahaprabhu. When there was a Maharashtrian invasion of Bengal, the family of Kanu Thakura was scattered, and after the invasion one Harikrsna Gosvami of that family came back to their original home, Bodhakhana, and re-established the Pranavallabha Deity. 

The descendants of the family still engage in the service of Pranavallabha. Kanu Ṭhakura was present during the Khetari utsava, when Jahnava-devi and Virabhadra Gosvami were also present. One of Kanu Ṭhakura's family members, Madhavacarya, married the daughter of Śrī Nityananda Prabhu, who was named Gangadevi. Both Purusottama Ṭhakura and Kanu Ṭhakura had many disciples from brahmana families. Most of the disciplic descendants of Kanu Ṭhakura now reside in the village named Gaḍabeta, by the river Silavati, in the Midnapore district

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