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DTSTART;VALUE=DATE:20260816
DTEND;VALUE=DATE:20260817
DTSTAMP:20260411T192120Z
CREATED:20260117T184147Z
LAST-MODIFIED:20260411T192120Z
UID:10989-1786838400-1786924799@www.harekrishna.mx
SUMMARY:Tirobhāva (desaparición) de Śrīla Vāmśī Dāsa Bābājī Mahārāja
DESCRIPTION:EL PARAMAHAṀSA AVADHŪTA\nEste artículo se basa en otros artículos que aparecieron previamente en la antigua revista Gauḍīya y en diversas declaraciones hechas por Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura y algunos de sus díscípulos. \nŚrīla Vaṁśī Dāsa Bābājī Mahārāja apareció en la aldea de Majidpur\, en el distrito de Mymansingh del actual Bangladesh\, cerca de la ciudad de Jamalpur. Los nombres de los padres de Bābājī Mahārāja no son conocidos. \nBābājī Mahārāja llegó a Navadvīpa desde Bengala Oriental. Él era un Vaiṣṇava paramahaṁsa que actuaba a la manera de un avadhūta1. \nVaṁśī Dāsa Bābājī vivía en Navadvīpa bajo un árbol\, a orillas del Ganges\, demostrando un estándar muy elevado de renunciación. Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura se sintió atraído por su conducta de Vaiṣṇava paramahaṁsa y por su desconsideración de las reglas y regulaciones de la sociedad en general. El propio Śrīla Bhaktisiddhānta le ofrecía sus reverencias a Bābājī Mahārāja desde la distancia y no permitía que sus discípulos se acercaran a él. Pues\, aunque Bābājī Mahārāja era un Vaiṣṇava paramahaṁsa\, un principiante ordinario en la práctica devocional probablemente malinterpretaría su indiferencia hacia las reglas y regulaciones y terminaría cometiendo ofensas a sus pies. \nEl propósito principal de las reglas y regulaciones es complacer a Śrī Śrī Rādhā-Govinda. Un practicante que aún no ha superado su condicionamiento mundano bien puede juzgar a un Vaiṣṇava avanzado de acuerdo con reglas y regulaciones que fueron diseñadas para ayudarle a avanzar al siguiente nivel de realización espiritual. Si mide a un alma perfecta con los estándares que han sido establecidos para el principiante\, como resultado de cometer ofensas cae del sendero devocional. \nSe dice que Vāmśī Dāsa Bābājī Mahārāja tenía dos bolsas de tela. En una guardaba sus deidades de Nitāi-Gaura\, y en la otra a Rādhā-Govinda. Regularmente las adoraba\, sacándolas de las bolsas y sirviéndolas mentalmente con mantras. Luego\, después de la adoración\, colocaba nuevamente a las deidades en sus bolsas. En ocasiones las dejaba afuera para que la gente pudiera verlas. De vez en cuando\, ofrecía tabaco a Rādhā-Govinda en una hookah—pero no a Nitāi-Gaurāṅga. Muchas personas venían trayendo ofrendas de arroz\, frutas\, verduras\, harina o bananas\, pero Bābājī Mahārāja las ignoraba. Cuando notaba una acumulación de tales ofrendas\, las ofrecía mentalmente a sus deidades y luego distribuía los remanentes a quienes estuvieran presentes. ¿Quién puede comprender una conducta tan enigmática? Bābājī Mahārāja era lo suficientemente alto como para poder recoger frutos para su pūjā de las ramas altas de un árbol sin hacer uso de escaleras u otros implementos. En una ocasión\, cayó de un árbol y desde entonces adoptó la apariencia de una persona coja. Solo vestía un kaupīna\, una tira de tela que cubre las partes íntimas\, y dejaba su cabello y barba sin cortar y descuidados. \nEL VIAJE DE VĀMŚĪ DĀSA BĀBĀJĪ MAHĀRĀJA A VRAJA\nVāmśī Dāsa Bābājī Mahārāja no permaneció exclusivamente en el área de Navadvīpa\, sino que viajó a muchos lugares sagrados donde también realizó sus prácticas espirituales. Él encarnaba el verso kṛṣṇa-bhakti-rasa-bhāvita-matiḥ\, y dondequiera que iba permanecía siempre inmerso en el océano de kṛṣṇa-rasa. Por lo tanto\, todo le recordaba al kṛṣṇa-līlā\, pero especialmente el árbol baniano. Siempre que veía un árbol baniano\, se sentaba bajo él\, tomándolo como el Vaṁśī-vaṭa bajo el cual Kṛṣṇa tocó Su flauta para atraer a las gopīs. Una vez que se establecía allí\, resultaba difícil lograr que se moviera. \nEl 12 de Phālguna de 1347 (lunes\, 24 de Febrero de 1941)\, Vāmśī Dāsa Bābājī Mahārāja dejó la ciudad de Navadvīpa y se dirigió hacia Vṛndāvana. A veces caminaba\, a veces viajaba en carreta de bueyes y a veces en tren. Primero fue a Katwa\, donde permaneció dos días bajo un árbol vaṭa cerca de la estación del tren. Luego tomó el tren a Bhagalpur\, donde se quedó un día bajo un árbol vaṭa cerca de la estación y cuatro días junto al Ganges. Después viajó a Gaya\, donde permaneció tres días a orillas del río Phalgu. También se quedó tres días en una barca en el Ganges cerca del Daśāśvamedha Ghāṭa en Benarés\, pasó otros tres días en Ayodhya junto al Río Sarayū\, incluyendo tres horas bajo un árbol vaṭa\, estuvo diez días en la confluencia Triveṇī en Prayāga\, dos días en Viśrāma Ghāṭa en Mathura\, ocho días en Vaṁśī-vaṭa en Vṛndāvana\, nueve días en Madhyacaḍa a orillas del Yamunā\, un día en el templo de Govindajī\, dos días en Kāliyadaha\, ocho días bajo un árbol tamāla en la ribera oriental de Sūrya-kuṇḍa en Nandagrāma\, dos días en Pāvana Sarovara\, cuatro días al pie de un árbol pīlu\, y luego otros nueve días en Vaṁśī Vaṭa Ghāṭa en Vṛndāvana. Dondequiera que iba\, permanecía absorto en el canto de los Santos Nombres y en la meditación sobre la forma y los pasatiempos de Kṛṣṇa. Después de tres meses\, regresó a Navadvīpa-dhāma\, en el mes de Jyaiṣṭha. \nQuienes viajaron con Vāmśī Dāsa Bābājī Mahārāja relataron que\, al deambular por Vraja-maṇḍala\, a veces cantaba canciones sobre los pasatiempos de Kṛṣṇa\, a veces glorificaba a Navadvīpa-dhāma\, a veces cantaba en voz alta\, a veces reía como loco. A veces balbuceaba incoherencias y\, con frecuencia\, permanecía completamente en silencio. Al visitar un templo\, a menudo se le veía murmurando confidencialmente a las deidades\, revelándoles algún sentimiento personal. En conjunto\, sus compañeros quedaban encantados por su absorción devocional. \nLa antigua revista semanal Gauḍīya ofrece relatos adicionales de los viajes de Bābājī Mahārāja. Afirma que entre 1943 y 1944 viajó a Ambika Kalna\, Kharagpur\, Baleshwar\, Soro\, Bhadrak\, Khorda Road y Puruṣottama-dhāma. Posteriormente\, volvió a visitar Gaya\, Kāśī\, Saidpur\, Patna\, Munger\, etc. \nDespués de viajar a todos estos lugares\, algunos devotos de su lugar de nacimiento en Majidpur lo invitaron a ir de visita. Él accedió a su entusiasmo\, pero halló poco placer en ir. Dijo que era un lugar que los Pāṇḍavas habían descuidado. \nOTROS PASATIEMPOS \nSe cuenta alguna anécdota acerca de Vāmśī Dāsa Bābājī Mahārāja\, “Una vez\, se había acumulado un montón de frutas destinadas al servicio de las deidades en la cabaña de Bābājī Mahārāja junto al Ganges\, y Bābājī no permitía que nadie pusiera un dedo sobre ellas. Sin embargo\, un día\, una vaca entró en la cabaña y se comió todas las frutas. Aunque lo intentaron\, nadie pudo ahuyentar a la vaca. Mientras tanto\, Bābājī Mahārāja observaba y se reía\, aplaudiendo con las manos. Por curiosidad\, le pregunté al discípulo de Bābā\, cuyo nombre era Pūrṇa o Puṇya\, por qué Bābā se estaba riendo. Él dijo: ‘Anoche un ladrón robó todas las deidades y las ollas de cocina. Ahora una vaca ha venido y se ha comido todas las frutas. Por eso está fuera de sí de alegría y se ríe y dice: “¡Un ladrón da y otro ladrón quita!” Kṛṣṇa es el ladrón supremo.’ \nSe dice Vāmśī Dāsa Bābājī Mahārāja tomó bābājī-veṣa de Śrīla Gaura Kiśora Dāsa Bābājī Mahārāja. \n\n\n\n\n\n\n\n\nVivía como un loco y solía recoger en el mercado todas las verduras malas y desechadas para el servicio de sus deidades. Pero la gente lo reconocía como un alma perfecta y voluntariamente le entregaba verduras frescas\, harina\, azúcar\, ghee\, etc. Babaji saboreaba las canciones de Narottama Dasa Thakura y a menudo murmuraba: “Nitai-er karuna habe\, braje Radha Krishna pabe”. Un día\, al ver a un elefante caminando por la calle y observar cómo la gente hacía donaciones colocando el dinero en su trompa\, Vamsi Das Babaji comenzó a cantar: “Se sambandha nahi yara\, britha janma gelo ta’r\, ei poshu baroi duracara”. Estas son líneas de una de las canciones famosas de Narottama Dasa Thakura\, que significan que aquel que no tiene relación con el Señor Nityananda es inútil y que su vida no es mejor que la de un animal. En completa humildad\, en este caso se había referido a sí mismo (ei poshu) como un animal. Aunque Babaji a menudo hablaba de manera incoherente y se comportaba como una persona loca\, jamás dijo nada que fuera en contra de las conclusiones de las escrituras Védicas. En otras palabras\, todo lo que decía estaba en consonancia con los vaiṣṇava siddhāntas y las enseñanzas de los ācāryas. Esta es la señal de una gran personalidad que siempre está absorta en un servicio devocional amoroso y espontáneo hacia el Señor Hari. Debe señalarse que hay muchos impostores que intentan hacerse pasar por avadhūtas y pretenden ser devotos avanzados. Sin embargo\, estos impostores no poseen una relación con el Señor Supremo y\, por lo tanto\, sus enseñanzas nunca están en armonía con las conclusiones y los mandatos de las escrituras reveladas. \nBabaji nunca cerraba con llave las puertas de su templo. Tenía tres llaves de la cerradura y se las entregó a sus deidades: Gaurahari\, Gadadhara y Nitai. Entregando la responsabilidad a sus queridos Señores\, a quienes consideraba los dueños de la casa\, salía sin ansiedad alguna. Así\, con frecuencia ocurría que se robaban cosas del templo o que una vaca entraba en su bhajana kuṭira y lo desordenaba todo. Él se reía y decía que el Señor Gauranga tenía un afecto especial por los residentes de Nadiya y que\, por ello\, les regalaba las cosas. \nUna vez\, un collar de oro del Señor Gaurahari fue robado mientras él había salido a mendigar. Al regresar y descubrirlo\, reprendió a sus deidades y trató de averiguar quién era el ladrón. Hacia la tarde recibió alguna pista y\, al obtenerla\, fue a la casa del ladrón y pidió el collar. El ladrón lo insultó y lo arrojó desde la veranda de su casa. Babaji resultó herido\, pero no se quejó. Sin embargo\, el Señor nunca tolera el sufrimiento de Sus devotos. Poco después\, el ladrón y los miembros de su familia fallecieron. \nUna vez\, una mujer que vendía pescado se acercó a Vamsi Das Babaji y le mostró sus distintas capturas. De alguna manera\, la mente de Babaji se sintió atraída por los peces. Inmediatamente se contuvo y\, al darse cuenta de lo que había sucedido\, se enfureció mucho. Gritó a la mujer que se fuera y luego comenzó a reprender a sus deidades. Preguntó cómo podía haberse sentido atraído por el pescado. Había entregado su vida al servicio del Señor y\, aun así\, ¿cómo podía ocurrirle eso? Irrumpió en su bhajana kuṭira y salió con sus deidades\, atándolas con cuerdas. Luego arrojó las deidades al Ganges y sostuvo la cuerda bajo sus pies. Cuando la gente preguntó por qué hacía algo así\, Babaji les lanzó piedras. Es realmente muy difícil comprender el humor y la relación personal que un devoto tan exaltado tiene con el Señor. Por eso se menciona que “Vaishnavera kriya mudra vijneha na bujhaya” (ni siquiera el hombre más erudito\, que depende de la percepción directa del conocimiento\, puede comprender las actividades de un Vaiṣṇava). Después de este incidente\, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura prohibió a sus discípulos asociarse con Babaji\, pues temía que no fueran capaces de entender y apreciar su estado elevado y que\, involuntariamente\, cometieran ofensas a sus pies de loto. \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nLAS ENSEÑANZAS DE VĀMŚĪ DĀSA BĀBĀJĪ MAHĀRĀJA\nVāmśī Dāsa Bābājī Mahārāja normalmente estaba ocupado en sus actividades devocionales; se ocupaba de sus propios asuntos y hablaba poco. Hablaba con sus deidades\, a veces riendo\, a veces llorando desesperadamente\, pero no hablaba mucho con los demás. Muchas personas acudían a él; a menudo le hacían preguntas. En su mayoría permanecía en silencio\, y si prestaba alguna atención\, por lo general respondía de manera indirecta. Si daba instrucción espiritual\, rara vez citaba las escrituras\, pero siempre hablaba desde su realización personal. En dos o tres frases cortas\, causaba una profunda impresión en el oyente. \nUna vez\, tenía un visitante habitual que seguía preguntándole: “¿Cómo podemos alcanzar a Dios?” Vāmśī Dāsa Bābājī Mahārāja simplemente permanecía en silencio\, sin dar respuesta alguna al interrogador. Un día\, de repente miró a este visitante y le preguntó: “¿Qué quieres?” El hombre respondió: “Quiero encontrar a Dios.” Vāmśī Dāsa Bābājī Mahārāja respondió con una sola palabra: “Llora.” \nQuienes lo visitaban ocasionalmente informaban de las respuestas breves que daba a sus preguntas. Algunas de estas fueron anotadas y se presentan aquí. \nP: Bābā\, ¿qué deberíamos hacer? \nR: Si adoras a Nitāi\, obtendrás a Gaura. Toda tu infelicidad desaparecerá y comenzarás a sentir verdadera dicha. \nP: ¿Cómo puede uno liberarse de las exigencias de los sentidos? \nR: Śuniyā govinda-rab\, āpani palābe sab\, siṁha-rabe yathā karigaṇ—“Todos huirán al oír el sonido del nombre de Govinda\, tal como los ciervos huyen al oír el rugido del león.” (Prema-bhakti-candrika de Narottama Dāsa Ṭhākura) \nP: Bābā\, ¿acaso no hay felicidad siquiera en tu mundo? \nR: No hay gozo aquí a menos que adores a Gaura-Nitāi. Este es mi mundo eterno\, mientras que ese mundo tuyo es una ilusión. La felicidad en este mundo es como la risa o el llanto de un bebé que sueña. \nP: ¿Cómo podemos saber si hemos recibido las bendiciones de Kṛṣṇa o de los Vaiṣṇavas? \nR: Je kare tomāra āśa\, tāre koro sarva-nāśa—“Arruinas todo para aquel que aspira a alcanzarte.” Kāhāke-o ṭākā dey\, kāhāro ṭākā nei—“A algunos les da dinero\, mientras que a otros los deja sin nada.” Tomā sthāne aparādhe nāhi paritrāṇa—“No hay perdón por una ofensa a tus (los del Vaiṣṇava) pies.” ¿Por qué la falsa vanidad? ¿Quién te liberará? ¿A quién debo explicarle\, quién entenderá? No tengo ni el más mínimo apego por los Vaiṣṇavas. \nP: ¿Cómo obtendré la misericordia de Kṛṣṇa? \nR: Obtendrás Su misericordia llorando. ¿Quién realmente llora? Si lloras con lágrimas de amor\, obtendrás la misericordia del Señor. Mukhe boli hari\, kāje anya kari\, prema-vāri cokhe elo nā—“Recito los Nombres de Hari\, pero actúo de otra manera. Por eso\, las lágrimas de amor no brotan en mis ojos.” \nP: ¿Cómo podemos ser felices? ¿En la renunciación o en el disfrute? \nR: Hay personas santas en el río Sarayū que cantan los Nombres de Sītā-Rāma. Ellos son felices\, no conocen aflicción alguna. Quienes permanecen con el rey Duryodhana no conocen el gozo. Quienes estuvieron con el rey Yudhiṣṭhira son felices. La felicidad y la aflicción—el disfrute y la renunciación—son gemelos. Algunos disfrutan y otros renuncian. \nP: ¿Alguna vez has estado en Māyāpura? \nR: Sí. Algunos lo llaman Māyāpura\, otros lo llaman Navadvīpa. Hay edificaciones por todo el sitio del templo de Māyāpura y la Deidad es adorada bajo un árbol de neem. Una vez fui a Māyāpura con un paño roto y una vasija de agua. Śaccīnandana Gosāṣi (Mahāprabhu) vino y tomó mi vasija de agua. Me senté y esperé\, y unos minutos después Śaccīnandana Gosāṣi vino y me la devolvió. Entonces regresé aquí. \nEl día de la desaparición de Bābājī Mahārāja fue en Śrāvaṇa śuklā caturthī. \n1 La palabra avadhūta se refiere a aquel que se ha sacudido todo sentimiento y obligación mundanos. No se preocupa por las convenciones sociales\, particularmente por el varṇāśrama-dharma\, y es bastante excéntrico en su comportamiento. Nityananda Prabhu es a menudo caracterizado como un avadhūta.
URL:https://www.harekrishna.mx/evento/desaparicion-de-srila-vamsi-dasa-babaji-maharaja/
CATEGORIES:Desapariciones
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260823
DTEND;VALUE=DATE:20260824
DTSTAMP:20260411T200340Z
CREATED:20260405T153017Z
LAST-MODIFIED:20260411T200340Z
UID:11574-1787443200-1787529599@www.harekrishna.mx
SUMMARY:No ayuno de Ekādaśī (debido a que el siguiente día es Mahādvādaśī)
DESCRIPTION:
URL:https://www.harekrishna.mx/evento/no-ayuno-mahadvadasi/
CATEGORIES:Ekādaśī
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260823
DTEND;VALUE=DATE:20260824
DTSTAMP:20260411T200353Z
CREATED:20260405T153134Z
LAST-MODIFIED:20260411T200353Z
UID:10990-1787443200-1787529599@www.harekrishna.mx
SUMMARY:Comienzo de Jhūlana-yātrā de Śrī Śrī Rādhā-Govinda
DESCRIPTION:
URL:https://www.harekrishna.mx/evento/comienzo-de-jhulana-yatra/
CATEGORIES:Festivales
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260824
DTEND;VALUE=DATE:20260825
DTSTAMP:20260411T205258Z
CREATED:20260405T153225Z
LAST-MODIFIED:20260411T205258Z
UID:11576-1787529600-1787615999@www.harekrishna.mx
SUMMARY:Vyañjulī Mahādvādaśī
DESCRIPTION:Ekādaśī es el undécimo día lunar de cada quincena dedicado a la adoración de Śrī Kṛṣṇa; se observa con ayuno y prácticas devocionales. \nEn este día no se consumen granos\, aunque se pueden ofrecer a la deidad de Kṛṣṇa (excepto por el Señor Caitanya y Nityananda o Pañca-tattva) y consumirse el siguiente día. \nOBJETIVO DE OBSERVAR EKĀDAŚĪ\n«En el Brahma-vaivarta Purāṇa se dice que quien observa el ayuno el día de Ekādaśī está libre de todo tipo de reacciones a actividades pecaminosas y avanza en la vida piadosa. El principio básico no es sólo ayunar\, sino aumentar la fe y el amor por Govinda\, o Kṛṣṇa. La verdadera razón para observar el ayuno en Ekādaśī es minimizar las demandas del cuerpo y ocupar nuestro tiempo en el servicio del Señor al cantar o ejecutar un servicio similar. Lo mejor que podemos hacer en los días de ayuno es recordar los pasatiempos de Govinda y escuchar Su santo nombre constantemente.”\n(Su Divina Gracia A.C. Bhaktivedanta Swami Prabhupāda – El Néctar de la Devoción – Capítulo 7 | Edición 1970)
URL:https://www.harekrishna.mx/evento/vyanjuli-mahadvadashi/
CATEGORIES:Ekādaśī
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260824
DTEND;VALUE=DATE:20260825
DTSTAMP:20260411T200414Z
CREATED:20260405T153352Z
LAST-MODIFIED:20260411T200414Z
UID:10991-1787529600-1787615999@www.harekrishna.mx
SUMMARY:Tirobhāva (desaparición) de Śrīla Rūpa Gosvāmī
DESCRIPTION:śrī-rūpa-mañjarī khyātā yāsīd vṛndāvane purā\nsādya rūpākhya-gosvāmī bhūtvā prakaṭatām iyāt \nShe who was known in Vṛndāvana as Rūpa-mañjarī has now appeared as Rūpa Gosvāmī. (Gaura-gaṇoddeśa-dīpikā 180) \nLalitā is chief amongst the sakhīs who make up Rādhārāṇī’s entourage\, and Rūpa-mañjarī is the foremost amongst those sakhīs who follow Lalitā. It is for this reason that Rūpa Gosvāmī is the chief amongst the six Gosvāmīs in Gaura-līlā. \nRūpa Gosvāmī’s Family Tree \n\n\n\nIn the new Bengali dictionary edited by Āśutoṣa Deva\, Rūpa Gosvāmī’s dates are given as 1489 to 1558 AD\, or 1410-1479 of the Śaka era. In his earthly pastimes\, Rūpa Gosvāmī appeared in a brāhmaṇa family of the Bharadvāja gotra which hailed from Karnataka\, where they had been kings. His father’s name was Kumāradeva. His mother’s name is not known. Narahari Cakravartī Ṭhākura has given the names of seven generations of his family in Bhakti-ratnākara (1.540-568). \nŚrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura has summarized this family history in his Anubhāṣya: “Sarvajña\, a jagad-guru\, was a great soul who was born in the Bharadvāja gotra\, the best among the brāhmaṇas\, in the 12th century of the Śaka era. His son Aniruddha had two sons named Rupeśvara and Harihara\, neither of whom inherited the land holdings. The older brother Rupeśvara went to live in the mountains and his son Padmanābha moved to Bengal\, taking up residence in the village of Naihati on the banks of the Ganges. Padmanābha had five sons\, the youngest of whom was named Mukunda\, who fathered the pious Kumāradeva\, who had several sons\, amongst whom were Sanātana Gosvāmī\, Rūpa Gosvāmī and Anupama. Kumāradeva’s house was in the village of Bakla in Chandradvīpa.1 His house was in the village of Fatehabad in the Jessore district of that time. Three of his sons became Vaiṣṇavas. These three brothers left the Fatehabad home to live in Ramakeli for their work. Jīva Gosvāmī was born there. As a result of their service to the Nawāb\, all three of them were awarded the Mallika title. Mahāprabhu met Anupama for the first time when He came to Ramakeli. When Rūpa Gosvāmī abandoned his government duties to go to Vṛndāvana\, he was accompanied by Anupama\, who was also known as Vallabha.” (Anubhāṣya to Caitanya Caritāmṛta 1.10.84) \nRūpa Gosvāmī’s First Meeting With The Lord \n\n\n\nMahāprabhu met Rūpa Gosvāmī and Sanātana Gosvāmī for the first time beneath kadamba and tamāl trees in Ramakeli village. Rūpa Gosvāmī had a large pond excavated that still exists\, named Rūpa-sāgara. The three brothers were engaged in the service of the contemporary king of Gauḍa\, Hussain Shah. Sanātana Gosvāmī was his prime minister with the title Sākara Mallika\, while Rūpa Gosvāmī was also an important minister with the title Dabira Khāsa. We have an indication of this from the Caitanya Caritāmṛta\, where the Shah addresses him with this title. \nWhen Mahāprabhu arrived at Ramakeli surrounded by countless Hindus\, with some concern\, the Shah summoned Rūpa Gosvāmī to ask him who Mahāprabhu was. Rūpa Gosvāmī glorified Mahāprabhu in such a diplomatic way that the Shah’s mind was put at ease. \nThe king made private inquiries from Dabira Khāsa\, who told him of Mahāprabhu’s glories. (Caitanya Caritāmṛta 2.1.175) \nVṛndāvana Dāsa Ṭhākura also confirms definitively in the Caitanya Bhāgavata that Rūpa Gosvāmī and Sanātana Gosvāmī were named Dabir Khas and Sākara Mallika respectively. \nIn the Antya-khaṇḍa\, the Lord revealed His divinity to Dabira Khāsa and Sākara Mallika and recognizing their greatness\, released them from their bondage. He then named them Rūpa and Sanātana. (Caitanya Bhāgavata 1.2.171-2) \nThen\, two greatly fortunate brothers\, Sākara Mallika and Rūpa\, came to the spot where the Lord was. The Lord looked upon them with compassionate eyes. (Caitanya Bhāgavata 3.9.238-9) \nRūpa Gosvāmī and Sanātana Gosvāmī were eternal participants in Kṛṣṇa-līlā. When the time for them to make their contribution to Gaura-līlā arrived\, Mahāprabhu and His associates arrived in their home village. While performing their earthly pastimes\, the Lord and His devotees make an effort to keep their transcendental natures concealed to facilitate spreading of their teachings to the people in this world; however\, when they come close to one another their actual identity cannot remain concealed. Thus\, as soon as Rūpa Gosvāmī and Sanātana Gosvāmī saw Mahāprabhu\, though they were naturally attracted to Him\, they behaved in the manner of conditioned souls in order to show the people of this world how to act. \nWhen the Muslim King heard that Mahāprabhu had come to Ramakeli with a party of thousands of Hindus\, he was frightened and suspected Mahāprabhu of having a political purpose. A certain Keśava of Kṣatriya caste who knew about the Lord explained to the Shah\, “He is just a sannyāsī\, a beggar who is out on pilgrimage. A few people are accompanying Him\, but there is no need to be alarmed.” The Shah also consulted Rūpa Gosvāmī\, who told him of Mahāprabhu’s glories and succeeded in calming his fears. \nBeing desirous of meeting the Lord themselves\, Rūpa Gosvāmī and Sanātana Gosvāmī left the palace in the middle of the night and came to Ramakeli. They first encountered Nityānanda Prabhu and Haridāsa Ṭhākura\, who brought the two brothers into the presence of the Lord. Rūpa Gosvāmī and Sanātana Gosvāmī placed some grass in their mouths and wrapped cloth around their necks as a sign of humility. They fell down at the Lord’s lotus feet and\, with tears in their eyes\, made the following humble submission: \n“We are millions of times more degraded\, fallen and sinful than Jagāi and Mādhāi. We have taken a wicked birth\, we have become the servants of Muslims and our activities are exactly like those of the Muslims. We constantly associate with people who are inimical toward the cows and brāhmaṇas. Due to our abominable activities\, we are now bound by the neck and hands and have been thrown into a ditch filled with the excrement of evil sense enjoyment.” (Caitanya Caritāmṛta 2.1.196-198) \nWhen the Lord heard the extreme humility of the two brothers\, He became compassionate. Even so\, it is clear from His response to their statement that they were not ordinary conditioned souls\, but His eternal associates. \n“I really had no need to come to Bengal\, but I came anyway just to see the two of you. No one knows My purpose and so people ask Me why I have come to this village of Ramakeli. I am very glad that you have come to see Me. Now you can go home; do not fear anything. You have been My servants life after life\, so Kṛṣṇa will deliver you very soon.” After saying this\, the Lord placed His hands on the heads of Rūpa Gosvāmī and Sanātana Gosvāmī\, and they immediately took the Lord’s lotus feet and placed them on their heads. (Caitanya Caritāmṛta 2.1.212-6) \nThe Lord wished to teach that the conditioned soul is delivered by the mercy of the devotees\, so He asked Nityānanda Prabhu\, Haridāsa\, Śrīvāsa\, Gadādhara\, Mukunda\, Jagadānanda\, Murāri\, Vakreśvara and His other associates to bless the two brothers. \nSanātana Prabhu then advised Mahāprabhu\, “Dear Lord\, you are going to Vṛndāvana with an entourage of hundreds and thousands of people\, and this is not a fitting way to go on a pilgrimage.” (Caitanya Caritāmṛta 2.1.224) As a result of this advice\, Mahāprabhu put off going to Vṛndāvana and turned back after going a little further\, as far as Kanair Natshala. \nRūpa Gosvāmī Resigns From Shah’s Service \n\n\n\nFrom this meeting at Ramakeli\, it is evident that Mahāprabhu intended to teach the people of this world through Rūpa Gosvāmī and Sanātana Gosvāmī. Not long afterwards\, an intense spirit of renunciation awakened in the two brothers and they started looking for a way to extricate themselves from their entanglement in the service of the king. They paid two brāhmaṇas a large sum of money to perform a puraścaraṇa of the Kṛṣṇa-mantra on their behalf.2 \nŚrīla Rūpa Gosvāmī finally resigned from his government service and he deposited 10\,000 coins with a grocer in the capital\, Gauḍa on behalf of his elder brother. Then he took the rest of their accumulated wealth with him in a boat to Bakla Chandradvīpa where he divided it up\, giving half to the brāhmaṇas and Vaiṣṇavas and a quarter for the maintenance of his family\, while keeping the rest with a trustworthy brāhmaṇa against any future necessity. Then he sent two messengers to Purī to find out when Mahāprabhu intended to travel to Vṛndāvana by the jungle route through Jharikhand. \nIn the meantime\, Sanātana Gosvāmī had stopped his duties in the court of the Shah. Though he claimed to be ill\, he was in fact engaged in an intense study of the Bhāgavata with a group of scholars. The Shah first sent a doctor to examine Sanātana Gosvāmī and then\, upon learning the truth of the matter\, came himself to exhort him to return to work. When Sanātana Gosvāmī showed a continued reluctance to engage in his duties\, the Shah had him put in prison. He then departed to invade Odisha. \nRūpa Gosvāmī Meets Mahāprabhu In Prayāga \n\n\n\nWhen Rūpa Gosvāmī received the news from his two messengers that Mahāprabhu had left for Vṛndāvana\, he and Anupama left Bakla in an attempt to join Him. He sent a letter to Sanātana Gosvāmī with this message\, invoking him to take any necessary steps to free himself and then to come and join them. When Rūpa Gosvāmī arrived in Prayāga\, he learnt that Mahāprabhu was there at the house of a South Indian brāhmaṇa. Finding Him there\, Rūpa was overwhelmed with feelings of love for the Lord. He and Anupama placed straw between their teeth in humility and repeatedly paid their prostrated obeisances to the Lord\, chanting various verses of praise. The Lord felt great affection for the two brothers and said\, “Kṛṣṇa’s mercy is beyond description\, for He has delivered you from the blind well of sensual existence.” \nMahāprabhu recited verses affirming that a devotee from a family of dog-eaters is dearer to the Lord than even a non-devotee brāhmaṇa who knows the four Vedas and that a devotee of the Lord is as worshipable as the Lord Himself. Then He showed His mercy by embracing them and placing His lotus feet on their heads. The two brothers folded their hands and chanted the following verse to show their gratitude to the Lord for His mercy toward them: \nnamo mahāvadānyāya kṛṣṇa-prema-pradāya te\nkṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ \nO most munificent incarnation! You are Kṛṣṇa Himself appearing as Śrī Kṛṣṇa Caitanya. You have assumed the golden color\, and You are widely distributing pure love of Kṛṣṇa. I offer my respectful obeisances unto You. \nMahāprabhu heard from Rūpa Gosvāmī that his brother Sanātana Gosvāmī had been made prisoner by the king but predicted that it would not be long before Sanātana Gosvāmī would escape and meet Him. The South Indian brāhmaṇa invited the two brothers to stay with him that day and they ate Mahāprabhu’s prasāda remnants. \nMeeting With Vallabha Bhaṭṭa \n\n\n\nWhen Vallabha Bhaṭṭa\, who lived in the village of Arail on the other side of the Ganges\, heard that the Lord had come\, he immediately rushed to Prayāga to meet Him and fell to the ground in obeisances to Him. Mahāprabhu embraced him and then the two engaged in conversation about Kṛṣṇa. Vallabha Bhaṭṭa was astonished to see the ecstatic reactions of the Lord in the course of their discussions. \nAs soon as Rūpa Gosvāmī and Anupama saw Vallabha Bhaṭṭa\, they paid obeisances to him from a distance out of humility. When he came forward to touch them\, they both reacted by saying\, “We are lowly untouchables. You should not contaminate yourself by touching us.” They then moved back a certain distance. \nMahāprabhu was pleased by their display of humility\, while Vallabha Bhaṭṭa was impressed. The Lord said to Vallabha Bhaṭṭa\, “You are an older\, aristocratic brāhmaṇa\, while these two belong to a low caste. You should certainly not touch them.” Vallabha Bhaṭṭa was able to understand that there was some hidden meaning to the Lord’s utterance and he asked how they could be considered of a low caste when they chanted the Name of Kṛṣṇa constantly. \nVallabha Bhaṭṭa then invited the Lord and His entourage to come to his house to take prasāda and Mahāprabhu was happy to accept. They embarked on a boat\, but as they crossed the confluence of the Yamunā and the Gaṅgā\, Mahāprabhu was affected by the sight of the waters of the Yamunā and began to dance ecstatically in the boat\, causing everyone on board a great deal of anxiety and fear. Finally\, Mahāprabhu jumped into the Yamunā’s waters and had to be helped on board again by all the devotees. \nVallabha Bhaṭṭa took the Lord to his house\, washed His feet and sprinkled this water on his own head. Then he performed an elaborate pūjā of the Lord with a variety of ingredients. After this he fed Him with a great feast of numerous preparations and satisfied Rūpa Gosvāmī and Anupama with the Lord’s remnants. He gave the Lord a mouth purifier and then a place to rest. When the Lord lay down\, he sat beside Him and served Him by massaging His feet. In this way\, Vallabha Bhaṭṭa considered himself to have attained the highest good fortune. The Lord told Vallabha to take prasāda. \nDuring this time\, Raghupati Upādhyāya\, a brāhmaṇa from Tirhut arrived there. The Lord was ecstatic to hear the devotional verses which Raghupati Upādhyāya had composed in glorification of Śrī Kṛṣṇa. Mahāprabhu asked him to say what was the Supreme Lord’s superlative form\, abode\, age and last of all\, what was the supreme object of worship. Raghupati answered: \nThe form of Śyāmasundara is the Supreme Form\, the city of Mathura is the supreme abode\, meditation on Lord Kṛṣṇa’s adolescent form is supreme\, and love for Kṛṣṇa in the mood of the gopīs is the supreme sentiment. (Padyāvalī\, 82) \nMahāprabhu was very pleased with this answer and embraced Raghupati Upādhyāya. All the inhabitants of the village became devotees of Kṛṣṇa upon seeing Mahāprabhu. Vallabha Bhaṭṭa again took the Lord back to Prayāga by boat. \nMahāprabhu Instructs Rūpa Gosvāmī \n\n\n\nAfraid of attracting crowds\, Mahāprabhu stayed only ten days in Prayāga\, remaining incognito at the Dasasvamedha Ghat. The Lord taught Rūpa Gosvāmī the truths about Kṛṣṇa\, devotion to Him\, and transcendental divine mellows\, as well as all other devotional conclusions. He compassionately infused all the supreme sentiments of Vṛndāvana\, which are slowly becoming extinct\, into Rūpa Gosvāmī. \nThe teachings Mahāprabhu gave Rūpa Gosvāmī are known as Śrī-rūpa-śikṣā. Śivānanda Sena’s son\, Kavi Karṇapūra\, has described this event extensively in his Caitanya-candrodaya-nāṭaka: \nkālena vṛndāvana-keli-vārtā\nlupteti tāṁ khyāpayituṁ viśiṣya\nkṛpāmṛtenābhiṣiṣeca devas\ntatraiva rūpaṁ ca sanātanaṁ ca \nIn the course of time\, tidings of Kṛṣṇa’s amusements in Vṛndāvana had been lost. To make them known again in detail the Lord drenched Rūpa Gosvāmī and Sanātana Gosvāmī with His mercy. (Caitanya Caritāmṛta 2.19.119) \npriya-svarūpe dayita-svarūpe\nprema-svarūpe sahajābhirūpe\nnijānurūpe prabhur eka-rūpe\ntatāna rūpe svavilāsarūpe \nThe Lord explained the rasa-śāstra to Rūpa Gosvāmī\, in a way He did no other person\, for Rūpa Gosvāmī was the dear friend of Svarūpa Dāmodara\, his true identity was that of the Lord’s beloved\, his nature was that of divine love itself\, and he was also endowed with natural physical beauty. Mahāprabhu knew him to be like unto Himself\, and indeed\, he was verily the expansion of the Lord. (Caitanya Caritāmṛta 2.19.121) \nŚrī Rūpa-śikṣa \n\n\n\nThrough Rūpa Gosvāmī\, Mahāprabhu taught the world about Kṛṣṇa’s Vṛndāvana pastimes and the process for attaining Vraja-prema. Kṛṣṇadāsa Kavirāja Gosvāmī writes\, “Through the mercy of Sanātana Gosvāmī I have learnt the devotional doctrines\, and by the grace of Rūpa Gosvāmī I have attained the sublime devotional sentiments.” (Caitanya Caritāmṛta 1.5.203) \nThe Lord taught about sacred rapture and Vraja’s pastimes of transcendental divine love through Rūpa Gosvāmī. Who can effectively describe the subtleties of Śrī Caitanya Mahāprabhu’s līlā? (Caitanya Caritāmṛta 3.5.87) \nvṛndāvanīyāṁ rasa-kelivārtāṁ\nkālena luptaṁ nija-śaktim utkaḥ\nsañcārya rūpe vyatanot punaḥ sa\nprabhor vidhau prāg iva loka-sṛṣṭim \nJust as the Lord enlightened the heart of Lord Brahmā with the truths about His own self\, so did Śrī Caitanya Mahāprabhu eagerly impregnate the heart of Rūpa Gosvāmī with spiritual potency so that he could spread Kṛṣṇa’s Vṛndāvana pastimes\, which had almost been lost to memory due to the influence of time. (Caitanya Caritāmṛta 2.19.1) \nWhile in Prayāga\, Mahāprabhu gave Rūpa Gosvāmī the direct order to write Bhakti-rasāmṛta-sindhu. Rūpa Gosvāmī himself has stated this in the introductory verses to that book: \nhṛdiryasya preraṇayā pravartito ’haṁ varāka-rūpo ’pi\ntasya hareḥ pada-kamalaṁ vande caitanya-devasya \nI worship the lotus feet of the Supreme Personality of Godhead\, known as Lord Caitanya-deva\, for though I am nothing but an ignorant wretch\, I have set out to write this book by His inspiration. (Bhakti-rasāmṛta-sindhu 1.1.2) \nParticularly relevant in this connection is Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda’s Anubhāṣya to Caitanya Caritāmṛta (2.19.131) on the importance of studying and writing books as an element of devotional practice: “The lives of the Gosvāmīs were exemplary in their renunciation. Sometimes they would engage in chanting the Holy Names of the Lord\, sometimes they would worship him by writing books on divine aesthetics (bhakti-rasa-śāstra)\, and sometimes they would remember or glorify the pastimes of Lord Caitanya Mahāprabhu. There is an idea that has some currency amongst the prākṛta sahajiyās that devotional practice entails the renunciation of studying and writing devotional scriptures\, and indeed scriptural discussions should be stopped for such pursuits are foolish by nature. Those who follow in the footsteps of Rūpa Gosvāmī do not entertain such ideas. However\, if a devotional practitioner studies or writes devotional scriptures for the sake of making money through which to satisfy his material senses or attain material fame\, respect or any of the other insignificant and superficial goals which are classed as distractions or weeds in the garden of devotional service\, then he will not attain the auspicious results which are the real fruit of such activity. A real rūpānugā (follower of Rūpa Gosvāmī) has no fruitive ambition for such petty results.” \nWhen Mahāprabhu was giving Rūpa Gosvāmī the prologue to the characteristics of the different mellows and instructed him how to get an iota of a taste of the fathomless ocean of sacred rapture\, He pointed out how difficult it is to attain devotional service to Kṛṣṇa. \nThe jīva or living entity is an atomic spark of conscious energy. There are countless jīvas who are divided into two categories—moving and non-moving. Those that have mobility are again divided into three: those that move on the land\, in the air or in the water. Amongst those who live on the land\, a small number are human beings\, of which only a minority accept the Vedic principles. Outcastes such as pulindas\, mlecchas\, shabaras and buddhists are in the majority. Of those who accept the Vedas\, some do so in name only and engage in sinful activity. Those who practice the Vedic principles are in the minority. Those who are engaged in religious practices toward some fruitive end form the majority in this group. \nAmongst millions of such karma-niṣṭha followers of the Vedas\, one person may perhaps attain the level of spiritual knowledge; yet only one in many millions of such jñanis will be an actual liberated soul. And out of millions of liberated souls\, it will still be difficult to find a devotee of Kṛṣṇa. Devotion to Kṛṣṇa\, which is thus so rare\, can take birth when a certain merit is attained through great good fortune. \nThe seed to the devotional creeper comes through the mercy of the Lord and His devotee. The creeper of spontaneous ecstatic devotion does not get shelter anywhere in this world or Viraja\, not even in Vaikuṇṭha in the spiritual world\, but only in Vṛndāvana at Kṛṣṇa’s lotus feet. Kṛṣṇa’s feet are like the wish-fulfilling tree around which the vine of devotion wraps itself and bears fruit. This is described in the clearest and most wonderful manner by Kṛṣṇadāsa Kavirāja Gosvāmī in Caitanya Caritāmṛta: \nAfter wandering through this entire universe\, birth after birth\, some fortunate souls receive the seed of devotion (bhakti-latā-bīja) by the mercy of Kṛṣṇa and the guru. Upon receiving the seed of devotional service\, one should take care of it by becoming a gardener and sowing it in his heart. If he waters the seed regularly by the process of śravaṇa and kīrtana [hearing and chanting]\, the seed will begin to sprout. As one waters the bhakti-latā-bīja\, the seed sprouts\, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Viraja River between the spiritual world and the material world. The creeper passes through the Brahma-loka\, the Brahman effulgence until it finally reaches the spiritual sky and the spiritual planet Goloka Vṛndāvana where it takes shelter of the desire tree of the lotus feet of Kṛṣṇa. There the creeper expands greatly and produces the fruit of love for Kṛṣṇa\, while the gardener continues to regularly sprinkle the creeper with the water of hearing and chanting here in the material world. \nAn offence to the Vaiṣṇavas is like a mad elephant that uproots or breaks the creeper\, causing its leaves to dry up. The gardener must\, therefore\, take care to protect the creeper by making a fence around it so that the elephant of offences may not touch it. Even so\, unwanted creepers\, such as the weeds of desire for material enjoyment or liberation from the world\, may grow along with the creeper of devotional service. Such weeds are countless in their variety. Some examples are forbidden activity\, faultfinding and duplicity\, causing suffering to other creatures\, seeking wealth\, adulation or mundane importance. All these weeds grow alongside the main creeper as one waters it\, causing its growth to be curtailed. As soon as the devotee sees one of these weeds growing beside the original creeper\, he must cut it down instantly. Then the real bhakti-latā can grow nicely all the way to Vṛndāvana where it will find shelter under the lotus feet of Kṛṣṇa. (Caitanya Caritāmṛta 2.19.151-61) \nŚrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura has commented on this passage in his Anubhāṣya: “Through the act of watering the creeper of devotional service by hearing and chanting\, weeds may also grow which results in the growth of the bhakti-latā being stifled. If one does not avoid bad association\, which is the only way to be free of offences while hearing and chanting\, then one becomes attached to sense gratification\, the idea of liberation from material bondage\, various mystic achievements\, or the practice of deception. \n“One may also become addicted to the illicit association of women\, practice of other manifestations of false devotion like the prākrita sahajiyās\, or become a dweller of the five places given by Parīkṣit to Kali\, namely wherever there is gambling\, intoxication\, prostitution\, animal slaughter or the accumulation of gold. In such case\, he starts to take the Vaiṣṇavas to be members of a particular race or caste\, aspires for honour due to birth in a respected higher caste\, and engages in the chanting of Holy Name\, mantra\, deity worship and Bhāgavata recitation for making a livelihood. He finds dishonest ways of collecting money or makes a show of practicing spiritual life in seclusion while secretly harbouring desires for fame and adulation. The desire for mundane reputation may result in his compromising the philosophy to draw a parallel between the material and transcendental planes\, or becoming a supporter of the hereditary caste system by professing discipleship to a so-called guru who opposes Viṣṇu and the Vaiṣṇavas. The sum and substance of these aberrant paths are that one becomes intoxicated in the gratification of one’s own senses in pursuit of these superficial and destructive ends. One may pretend to be a dignified\, saintly or religious person\, but anything less than pure devotion is a hindrance to attaining service to Kṛṣṇa. \n“If one uproots the various weeds as soon as one sees them beginning to sprout\, then the creeper of devotional service will be able to grow as far as Goloka Vṛndāvana where it will bear fruits of divine love. If not\, one will end up being cut off from devotional life and\, remaining in the material world\, whether in the higher or lower planets\, will have to suffer its vagaries.” (Anubhāṣya to Caitanya Caritāmṛta 2.19.160-1) \nThere are twelve devotional sentiments. The five primary sentiments are those of passivity\, servitude\, friendship\, parenthood\, and conjugal love. The seven secondary sentiments are humor\, astonishment\, heroism\, compassion\, anger\, disgust and fear. \nThe five primary sentiments remain permanently within the devotee’s heart\, while the secondary sentiments are adventitious appearing only when there is a cause. (Caitanya Caritāmṛta 2.19.188) \nThe secondary rasas act as supporting elements for the primary sentiments\, coming and going under propitious circumstances. After serving their function\, they again disappear\, whereas the primary sentiments are permanently established in the devotee’s heart. In His teachings to Rūpa Gosvāmī\, Mahāprabhu established that among the five primary rasas\, the divine sentiment of conjugal love is foremost. The characteristics of śānta-rasa are the abandonment of other desires and steady attachment to Kṛṣṇa. Over and above these characteristics\, the possessor of the serving mood has his service\, the friend has an intimacy\, while the parent has a sense of being the protector. The devotee in madhura-rasa has all these qualities with the addition of serving with her own body. Just as all the qualities of the other principle elements of matter starting with the ether are added together to be united in the earth\, so are all the qualities of the other devotional moods united in the mood of conjugal love. Since all the sentiments are present in madhura-rasa\, it is the foremost. \nRūpa Starts Writing His Plays \n\n\n\nAfter the Lord had instructed Rūpa Gosvāmī for ten days at Prayāga\, He prepared to leave for Benares. Rūpa Gosvāmī was eager to accompany Him\, but the Lord instructed him to go on to Vṛndāvana and that he could take the road through Bengal at some later date to see Him in Purī. In keeping with the Lord’s order\, Rūpa Gosvāmī continued on to Vṛndāvana and stayed there for one month. Then\, he and Anupama set off in search of Sanātana Gosvāmī\, hoping to meet him somewhere along the Ganges. However\, by the time they reached Prayāga\, Sanātana Gosvāmī had already left for Mathura by the main highway\, so their paths did not cross. When Sanātana Gosvāmī arrived in Mathura\, Subuddhi Rāya informed him that Rūpa Gosvāmī and Anupama had already departed. \nAs the two brothers were travelling along the banks of the Ganges toward Bengal\, Anupama departed for the eternal abode of Rāmacandra. Because of Anupama’s disappearance\, Rūpa Gosvāmī was not able to join the other Bengali Vaiṣṇavas in their annual pilgrimage to Purī\, arriving there much later. \nWhile in Vṛndāvana\, Rūpa Gosvāmī had commenced writing a play on Kṛṣṇa-līlā\, and had composed several verses of the introductory portion\, known as the nāndī. The nāndī verses include the obeisance\, the blessing and the indication of the play’s subject matter. Travelling through Odisha on his way to Purī\, he stopped overnight in a village named Satyabhamapur. There he had a dream in which Satyabhāmā Devī appeared to him and told him to write a separate play in her honour. \nThe morning after\, Rūpa Gosvāmī said to himself\, “Satyabhāmā has ordered me to write a play for her. I had started to write a play that described events from both Vraja and Dvaraka\, but now I shall do them separately. (Caitanya Caritāmṛta 3.1.43-4) \nWhen in Purī\, Rūpa Gosvāmī would not go into the Jagannātha temple to take darśana of the Lord. This was because of his great humility. In fact\, though there was no impediment to his going there\, he would not even enter Kāśī Miśra’s house to visit Mahāprabhu out of the same sense of being fallen. Though he had been born into a very respectable brāhmaṇa family\, he considered himself to be a mleccha due to his long association with the Muslim rulers of Bengal. Therefore\, he preferred to stay with Haridāsa Ṭhākura at Siddha Bakula. In spite of knowing the supreme eligibility of Rūpa Gosvāmī to see Lord Jagannātha\, Mahāprabhu Himself respected his decision and never told him to go to see Lord Jagannātha\, for He wished to teach the world humility through Rūpa Gosvāmī’s example. \nThrough Haridāsa Ṭhākura\, the Lord taught forbearance. Through Rūpa Gosvāmī and Sanātana Gosvāmī\, he taught humility. (Bhakti-ratnākara 1.631) \nWhen Mahāprabhu suddenly came one day to visit Haridāsa Ṭhākura\, He was attracted by Rūpa Gosvāmī’s humble\, pure devotional attitude and embraced him. The Lord then sat down with him and asked him for the latest news about him and Sanātana Gosvāmī and they talked about these and other topics. Another day\, Mahāprabhu came there with His whole entourage and Rūpa Gosvāmī paid obeisances to all of them. Mahāprabhu\, out of affection for Rūpa Gosvāmī\, had Advaita and Nityānanda Prabhus give him Their blessings. Every single day\, Rūpa Gosvāmī and Haridāsa Ṭhākura would get the remnants of Mahāprabhu’s prasāda through Govinda. \nOne day\, the Lord suddenly said to Rūpa Gosvāmī\, “Never take Kṛṣṇa out of Vraja. Kṛṣṇa never abandons Vṛndāvana to go elsewhere.” (Caitanya Caritāmṛta 3.1.66) As a result of this hint from the Lord\, Rūpa Gosvāmī understood that both Satyabhāmā and Mahāprabhu wanted two different dramas\, so he composed Vidagdha-mādhava exclusively about Kṛṣṇa’s pastimes in Vraja and Lalita-mādhava about the Dvaraka-līlā. \nThe Lord Appreciates Rūpa Gosvāmī’s Poetry \n\n\n\nBy Mahāprabhu’s mercy\, Rūpa Gosvāmī was able to understand His internal devotional states. Standing in front of the Lord’s chariot during the Ratha-yātrā\, Mahāprabhu was overcome by the mood of Rādhā and recited a seemingly ordinary verse from the Kāvya-prakāśa and danced in ecstasy. Other than Śrī Svarūpa Dāmodara Gosvāmī\, no one was able to understand the meaning of the verse. Rūpa Gosvāmī\, however\, also had an insight into the Lord’s mood and he composed a beautiful verse that expressed this sentiment. He wrote the verse down on a palm leaf and tucked it into the thatched roof of Haridāsa Ṭhākura’s cottage. Then he went to take his bath in the ocean. \nWhile he was gone\, Mahāprabhu came by and found the palm leaf. When He read the verse\, He was astonished to see that Rūpa Gosvāmī had such a clear intuition into His innermost feelings. \npriyaḥ so ’yaṁ kṛṣṇaḥ sahacari kurukṣetra-militas\ntathāhaṁ sā rādhā tad idam ubhayoḥ saṅgama-sukham\ntathāpy antaḥ-khelan-madhura-muralī-pañcama-juṣe\nmano me kālindī-pulina-vipināya spṛhayati \nO companion! This is the My beloved Kṛṣṇa meeting Me here in Kurukshetra\, and I am the same Rādhā\, and both of Us are feeling the joy of union. Even so\, My mind yearns to be in the forest by the banks of the Yamunā where the fifth note of His flute reverberated sweetly within My heart. (Padyāvalī\, 383) \nWhen Rūpa Gosvāmī returned from bathing\, Mahāprabhu gave him an affectionate slap\, saying\, “How did you know what was in My mind?” Then He embraced him tightly. \nThe Lord took the verse and showed it to Svarūpa Dāmodara\, asking him to examine it for any possible faults. He asked him\, “How was Rūpa able to know My mind?” Svarūpa Dāmodara answered\, “I believe it must be the result of Your special benediction.” (Caitanya Caritāmṛta 3.1.85-6) \nOne day\, Rūpa Gosvāmī was busy writing Vidagdha-mādhava. Mahāprabhu arrived unexpectedly and was impressed by his beautiful handwriting\, comparing it to a string of pearls. He read the verse that Rūpa Gosvāmī had composed in the glorification of the Holy Name and was overcome with devotional ecstacy: \ntuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye\nkarṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām\ncetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṇāṁ kṛtiṁ\nno jāne janita kiyadbhir amṛtaiḥ krṣṇeti varṇa-dvayī \nI do not know how much nectar the two syllables of Kṛṣṇa’s Name contain; dancing madly on my tongue\, they awaken in me the desire to possess many mouths. As they sprout in my ears\, I long for millions of ears; and as they enter into the garden of my heart they overcome the activities of every one of my senses\, leaving me inert! (Vidagdha-mādhava 1.15) \nHaridāsa Ṭhākura\, the ācārya of the Holy Name\, was amazed to hear such an extraordinary glorification of Kṛṣṇa’s Name and he started to dance. He said\, “I have heard the glories of the Holy Name from many scriptures and sādhus\, but never a description like this of the sweetness of the Name!” (Caitanya Caritāmṛta 3.1.101) \nOn another day\, after visiting Jagannātha Deva\, Mahāprabhu came to Siddha Bakula with His entire entourage\, including Śrī Svarūpa Dāmodara Gosvāmī\, Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya. Svarūpa Dāmodara read the priyaḥ so ’yaṁ verse to all the devotees. Upon hearing the verse Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya expressed how as a result of Mahāprabhu’s special mercy Rūpa Gosvāmī had been able to understand something that even Brahmā and the demigods were unable to comprehend. Then the Lord asked Rūpa Gosvāmī to read the tuṇḍe tāṇḍavinī verse glorifying the Holy Name. All the devotees were delighted and said\, “How often we have heard about the greatness of the Holy Name. But no one has ever written such a description of its sweetness!” (Caitanya Caritāmṛta 3.1.122) \nThen Rāmānanda Rāya began discussing the subject matter of Rūpa Gosvāmī’s plays with him. He desired to hear the verse glorifying the object of his devotion that would appear at the beginning of the play. At first\, Rūpa Gosvāmī was reluctant to recite his composition in front of the Lord. However\, when the Lord insisted that he recite\, Rūpa Gosvāmī read his verse aloud. Mahāprabhu externally expressed displeasure\, saying\, “Your praises are overdone. It is an exaggeration\,” but the rest of the devotees were overcome with ecstatic love. The verse is the second of the first act of Vidagdha-mādhava: \nanarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau\nsamarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam\nhariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ\nsadā hṛdaya-kandare sphuratu vaḥ śacīnandanaḥ \nWhen Rāmānanda Rāya heard this extraordinary verse\, drenched in love for the Lord\, he began to praise Rūpa Gosvāmī with what seemed like a thousand tongues. \nRāmānanda Rāya said to the Lord: “I wish I had a thousand tongues to glorify Rūpa’s poetic ability. This is not poetry\, it is a fountain of ambrosia. It is the essence of all ultimate realizations\, appearing in the form of plays. His description of transcendental love affairs is truly wonderful. My ears and mind are spinning with delight upon hearing them. (Caitanya Caritāmṛta 3.1.192-4) \nOnce\, Kālī Dāsa was considered the greatest Sanskrit poet; that was only until Rūpa Gosvāmī began to write his transcendental poetry\, deeply imbued with divine sentiments. \nRūpa In Vṛndāvana \n\n\n\nFrom Purī\, Rūpa Gosvāmī returned to Gauḍa-deśa to arrange for the equitable distribution of his accumulated wealth amongst his family\, brāhmaṇas and temples and stayed there for nearly a year before going to Vṛndāvana for good. In the meantime\, Sanātana Gosvāmī came to Purī via the Jharikhand path and then returned by the same route to Vraja. When the two brothers met again\, it had been more than a year since they had seen each other. \nRūpa Gosvāmī and Sanātana Gosvāmī set an unequalled standard of devotional discipline and an exemplary method of worship: \nThese two brothers have no fixed residence\, but lie down each night beneath another tree in the forest. They sometimes take a meal at a brāhmaṇa’s house or merely go door-to-door accepting a handful of cooked food from each home. In this way\, their meal consisted of only some dry bread and fried chickpeas. Their only possessions are their water pots\, and the quilts and torn clothes they wear. In such a detached state\, they constantly chant Kṛṣṇa’s Holy Names\, discuss His pastimes and dance jubilantly. They engage in Kṛṣṇa-bhajana for almost twenty-four hours a day\, sleeping only an hour and a half. Some days\, when they are absorbed in chanting the Holy Names they do not sleep at all. Sometimes they write books on the divine raptures of devotional service\, and other times they spend their time talking or thinking about Caitanya Mahāprabhu.” (Caitanya Caritāmṛta 2.19.127-31) \nBhakti-ratnākara credits Rūpa Gosvāmī with the authorship of 16 books: (1) Haṁsadūta\, (2) Uddhava-sandeśa\, (3) Kṛṣṇa-janma-tithi-vidhi\, (4) Laghu Radhā-kṛṣṇa-gaṇoddeśa-dīpikā\, (5) Bṛhat Radhā-kṛṣṇa-gaṇoddeśa-dīpikā\, (6) Stavamālā\, (7) Vidagdha-mādhava\, (8) Lalita-mādhava\, (9) Dāna-keli-kaumudī\, (10) Bhakti-rasāmṛta-sindhu (11) Ujjvala-nīlamaṇi\, (12) Prayuktākhyāta-candrikā\, (13) Mathurā-mahimā\, (14) Padyāvalī\, (15) Nāṭaka-candrikā and (16) Laghu-bhāgavatāmṛta. \nBesides these sixteen titles\, Upadeśāmṛta\, Nāmāṣṭaka\, Siddhānta-ratna and Kāvya-kaustubha\, etc.\, are attributed to Rūpa Gosvāmī. \nRaghunātha Dāsa Gosvāmī stayed in Mahāprabhu’s association in Purī for sixteen years under the tutelage of Svarūpa Dāmodara Gosvāmī. When the Lord and Svarūpa Dāmodara both ended their pastimes within this world\, Raghunātha Dāsa Gosvāmī became so saddened by their departure that he decided to go to Vṛndāvana to commit suicide by jumping off Govardhana after seeing Rūpa Gosvāmī and Sanātana Gosvāmī one last time. The two brothers were very affectionate to Raghunātha Dāsa Gosvāmī\, however\, and would not allow him to kill himself. Rather\, they adopted him as a third brother and kept him constantly by their side. \nAnother of the six Gosvāmīs was Raghunātha Bhaṭṭa Gosvāmī\, whose father was Tapana Miśra. When Mahāprabhu was in Benares\, He stayed and ate at the home of Tapana Miśra\, giving the young Raghunātha Bhaṭṭa the opportunity to render Him service by taking His remnants and massaging His feet\, etc. When he grew older\, he went to see the Lord in Purī and stayed there for eight months. During this time he gave Mahāprabhu great satisfaction by cooking various preparations for Him\,. After this\, the Lord ordered him to return to Benares to serve his ageing parents\, which Raghunātha Bhaṭṭa did for four years. When his parents departed from the material world\, Raghunātha Bhaṭṭa returned to Purī where the Lord told him to go to Vṛndāvana and to follow in Rūpa Gosvāmī’s footsteps. Raghunātha Bhaṭṭa followed the Lord’s directions and came to Vraja where\, by Rūpa Gosvāmī’s mercy\, he became infused with love for Kṛṣṇa. He would recite Śrīmad Bhāgavatam for Rūpa Gosvāmī’s pleasure. \nRūpa Gosvāmī and Govindajī \n\n\n\nIn Vṛndāvana\, Rūpa Gosvāmī established a temple for Govindajī\, and Sanātana Gosvāmī established one for Madana Mohana. Bhakti-ratnākara describes the way that Govindajī appeared to Rūpa Gosvāmī: Mahāprabhu had given four instructions to Rūpa Gosvāmī—to discover the holy places in the dhāma that had become invisible to material eyes\, to establish deity worship\, to publish scriptures on pure devotional service\, and to preach love of the Holy Name. Rūpa Gosvāmī carried out each of these desires of the Lord to perfection except one. Rūpa Gosvāmī was worried about how he could establish deity worship and started wandering through the villages and forests in Vraja in search of Govindajī\, but without success. \nAfter the failure of these efforts\, he was sitting one day by the banks of the Yamunā\, upset and burning up with intense feelings of separation from Kṛṣṇa. Just then\, a divine personality taking the form of a handsome Vrajavāsī came up to him and asked him in a sweet voice what was the cause of his distress. Rūpa Gosvāmī was attracted by the charming voice and appearance of the Vrajavāsī and told him everything that had been troubling him. The Vrajavāsī consoled Rūpa Gosvāmī\, saying\, “There is no cause for worry. Govindajī is secretly residing in the hill named Gomā Tilā\, which is the Yogapīṭha here in Vṛndāvana. Every morning a cow goes there and joyfully gives Him milk.” Having told him this\, the Vrajavāsī disappeared. \nRūpa Gosvāmī thought\, “Kṛṣṇa came here and spoke to me and I could not recognize Him\,” and he fainted. Even so\, he was somehow or other able to overcome his feelings of loss at having been unable to recognize Kṛṣṇa and proceeded to the place that the Vrajavāsī had indicated. Other residents of the village helped him dig at Goma Tilā until they found the deity of Govindajī\, more beautiful than a million Cupids. It is said that this Govinda deity had originally been worshipped by Kṛṣṇa’s own grandson\, Vajranābha. \nAfter revealing His presence on Goma Tilā\, Govindajī was first served in a simple thatched hut\, but later\, a disciple of Raghunātha Bhaṭṭa Gosvāmī built a beautiful temple and kīrtana hall\, etc. (Bhakti-ratnākara 2.404-37) \nIn 1590\, the king of Amber\, Man Singh\, repaired the existing structure and built additions to this temple\, with the result that there stood an exquisite sandstone temple. In his Mathura Memoir\, Growse has described this temple in the following words: “The temple of Govinda Dev is not only the finest of this particular series but is the most impressive religious edifice that Hindu art has ever produced\, at least in upper India.” \nIt is said that the seven-story building was so high that the emperor Aurangzeb could see the temple’s pinnacle from his palace in Agra. Out of envy\, he destroyed the upper portion of the building. At around this time\, Govindajī was moved first to Bharatpur and then later to Jaipur out of fear of Muslim iconoclasm\, and He remains in Jaipur to this day. \nŚrī Rūpa Mañjarī Pada \n\n\n\nNarottama Dāsa Ṭhākura has written and has described Rūpa-mañjarī or Rūpa Gosvāmī as his all-in-all in the following song from Prārthanā: \nśrī rūpa mañjarī pada sei mora sampada\nsei mora bhajana-pūjana\nsei mora prāṇa-dhana sei mora ābharaṇa\nsei mora jīvanera jīvana \nsei mora rasa-nidhi sei mora vāñchā-siddhi\nsei mora vedera dharama\nsei vrata\, sei tapa sei mora mantra japa\nsei mora dharama karama \nanukūla habe vidhi se pade haibe siddhi\nnirakhiba ei dui nayane\nse rūpa mādhurī rāśī prāṇa kuvalaya-śaśi\npraphullita habe niśi-dine \ntuwā adarśana ahi garale jārala dehi\nciradina tāpita jīvana\nhā hā prabhu kara dayā deha more pada chāyā\nnarottama laila śaraṇa \nŚrī Rūpa-mañjarī’s feet are my only possession. They are my devotional practice\, my worship. They are the treasure of my life; they are my ornament\, the life of my life. \nThey are my treasure house of sacred rapture\, they are the fulfilment of my deepest wishes\, they are my prescribed duty. They are my religious vow; they are my austerities\, my meditation and my mantra. They are my religious obligation. \nOne day\, fate will smile upon me and I will be perfected in a position of service to Rūpa-mañjarī. I will see that form which is an ocean of sweetness\, which will cause the moon lotus of my heart to bloom night and day. \nThe snake of separation from you spits a venom that burns my body. I have long suffered in this life as a result. O my Rūpa Prabhu! Please be merciful and give me the shade of your lotus feet. Narottama has taken shelter of you. \nŚrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda also considered the dust from Rūpa Gosvāmī’s feet to be the most important thing in his life. He often said that he desired nothing other than this. \nādadānas tṛṇaṁ dantair idaṁ yāce punaḥ punaḥ\nśrīmad-rūpa-padāmbhoja-dhūliḥ syāṁ janma-janmani \nWith bunches of straw between my teeth\, I pray repeatedly that I may take birth again and again as a particle of dust at the lotus feet of Śrīla Rūpa Gosvāmī. (Raghunātha Dāsa\, Muktā-caritra) \nRūpa Gosvāmī’s main samādhi temple and the place where he performed his bhajana can be found in the courtyard behind the Radha-Dāmodara temple in Vṛndāvana. Other places consecrated to Rūpa Gosvāmī’s memory in the Vraja area include his place of worship near Nandagrāma\, called Ter Kadamba. In this place\, Rādhārāṇī came in disguise of a young girl to give Rūpa Gosvāmī milk\, rice and sugar so that he could cook a sweet-rice preparation for Sanātana Gosvāmī. When Sanātana Gosvāmī tasted the sweet rice\, he felt divine ecstasies invade his body. Upon learning how he had received the ingredients\, however\, Sanātana Gosvāmī forbade Rūpa Gosvāmī to ever cook sweet rice again so that Rādhārāṇī would not have to go to any trouble on his behalf. \nRūpa Gosvāmī’s pastimes in this world came to an end in the month of Bhādra\, on the twelfth day of the waxing moon\, the day after Jhulan ekādaśī. \n\n1 – Chandradvīpa was the ancient name of a kingdom\, which now lies in Bangladesh. It included Faridpur\, Bakhar Ganj and the southern parts of Dhaka and Pabna districts. \n2 – Śrīla Prabhupāda comments: a puraścaraṇa is a ritual performance which consists of worshiping the Deity\, chanting the mantra\, offering oblations\, performing a fire sacrifice\, and feeding the brāhmaṇas every morning\, noon and evening for a fixed period of time. This is performed for getting desired fruits from the mantra. Such performances are not necessary for the mahāmantra of Holy Name\, for by even uttering the Holy Name once one obtains all the results to be obtained from puraścaraṇa.
URL:https://www.harekrishna.mx/evento/desaparicion-de-srila-rupa-gosvami/
CATEGORIES:Desapariciones
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260824
DTEND;VALUE=DATE:20260825
DTSTAMP:20260411T200441Z
CREATED:20260405T153439Z
LAST-MODIFIED:20260411T200441Z
UID:10992-1787529600-1787615999@www.harekrishna.mx
SUMMARY:Tirobhāva (desaparición) de Śrīla Gaurī Dāsa Paṇḍita Gosvāmī
DESCRIPTION:subalo yaḥ priya-śreṣṭhaḥ sa gaurīdāsa-paṇḍitaḥ \nEn Vraja\, Gaurī Dāsa Paṇḍita es Subala\, uno de los doce gopālas. Él es uno de los asociados más queridos de Nityānanda Prabhu.” (Gaura-gaṇoddeśa-dīpikā 128) \n“Gaurī Dāsa Paṇḍita fue el más afortunado. Su cuerpo\, mente y alma estaban todos dedicados a Nityānanda Prabhu.” (Caitanya Bhāgavata 3.5.730) \nEL TEMPLO DE GAURĪ DĀSA EN AMBIKA\nLa primera residencia de Gaurī Dāsa estuvo en la aldea conocida como Shaligram\, no lejos de Muragacha. Más tarde se trasladó a Ambika Kalna\, en el distrito de Burdwan\, para una residencia prolongada\, donde su śrīpāṭa es extremadamente conocido. El nombre de su padre era Kaṁsāri Miśra. Kaṁsāri Miśra pertenecía al gotra Vātsa\, y el apellido de su familia era Ghoṣāla. Gaurī Dāsa fue el cuarto de seis hijos. Sus tres hermanos mayores se llamaban Dāmodara\, Jagannātha y Sūrya Dāsa. Sūrya Dāsa\, cuyo título era Sarakhela\, dio a sus dos hijas\, Vasudhā y Jāhnavā\, en matrimonio a Nityānanda Prabhu. Los hermanos menores de Gaurī Dāsa Paṇḍita se llamaban Kṛṣṇadāsa Sarakhela y Nṛsiṁha Caitanya. \n“Paṇḍita Sūrya Dāsa Sarakhela fue una persona muy magnánima. Su hermano menor se llamaba Gaurī Dāsa. Gaurī Dāsa Paṇḍita pidió permiso a su hermano mayor antes de trasladarse de Shaligram a Ambika.” (Bhakti-ratnākara 7.330-1) \nGaurī Dāsa y su discípulo Hridaya Caitanya dejaron únicamente una línea de discípulos iniciados y no dejaron descendencia familiar alguna. Según el Gauḍīya Vaiṣṇava Abhidhāna\, Gaurī Dāsa Paṇḍita y su esposa Bimalā Devī tuvieron dos hijos\, Balarāma y Raghunātha. Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura\, sin embargo\, no aceptó esta conexión familiar debido a la falta de autenticidad. Él escribió lo siguiente en su Anubhāṣya: “El discípulo de Gaurī Dāsa Paṇḍita se llamaba Hriday Caitanya Dāsa. Su discípulo fue el hijo de Annapūrṇā Devī\, Gopīramaṇa. Son los descendientes familiares de este Gopīramaṇa quienes son los actuales propietarios del śrīpāṭa de Ambika.” (Anubhāṣya al Caitanya Caritāmṛta 1.11.26) \nEl templo actual en Ambika alberga deidades de Gaurī Dāsa\, Rādhā-Kṛṣṇa\, Gaura-Nityānanda\, Jagannātha\, Balarāma y Sītā-Rāma. Al entrar en los terrenos del templo\, hay un gran árbol de tamarindo. Se dice que Mahāprabhu y Gaurī Dāsa se encontraron bajo este mismo árbol. Otros objetos valiosos que se conservan en el templo son un remo que se dice fue utilizado por el propio Mahāprabhu cuando cruzó el Ganges y llegó a Ambika\, y un Bhagavad-gītā que se dice fue copiado a mano por el Señor. \nGauracandra\, el Señor de los señores\, reside en el templo de Gaurī Dāsa en Ambika. Hacia el norte de Ambika hay un lugar llamado Kalna; juntos se ha convertido en Ambika Kalna. \n“Un día Gaurāṅga cruzó el Ganges desde Śāntipura para visitar Ambika. Él le dijo a Gaurī Dāsa Paṇḍita: ‘Yo estaba en Śāntipura y desde allí fui a la aldea de Harinadi y tomé una barca para venir aquí. He traído conmigo uno de los remos—tómalo\, aquí. Úsalo para llevar a las almas caídas a través del río del sufrimiento material.’ Diciendo esto\, el Señor lo abrazó.” (Bhakti-ratnākara 7.333-6) \n“Las almas afortunadas aún pueden ver el Gītā que el Señor le dio a Gaurī Dāsa\, así como el remo\, cuando visitan las deidades en Ambika.” (Bhakti-ratnākara 7.341) \nNityānanda Prabhu no hacía distinciones entre quienes estaban cualificados o no cualificados\, sino que simplemente otorgaba kṛṣṇa-prema a todos como si estuviera embriagado. Su asociado íntimo\, Gaurī Dāsa Paṇḍita\, de manera similar manifestó un gran poder en la prédica. \n“Gaurīdāsa Paṇḍita\, el emblema del servicio devocional más elevado de amor por Dios\, poseía la mayor potencia para recibir y transmitir ese amor. Al convertir al Señor Caitanya y al Señor Nityānanda en los Señores de su vida\, Gaurīdāsa Paṇḍita lo sacrificó todo por el servicio del Señor Nityānanda\, incluso la compañía de su propia familia.” (Śrī Caitanya-caritāmṛta Ādi-līlā 11.26-7) \nLa casa y el templo de Sūrya Dāsa Sarakhela también están en Ambika\, un poco al oeste del śrīpāṭa de Gaurī Dāsa Paṇḍita. \nMAHĀPRABHU VISITA KALNA\nSe cuenta una historia maravillosa acerca de Gaurī Dāsa Paṇḍita en Ambika Kalna. Se dice que el día en que Mahāprabhu remó a través del Ganges para venir a visitar a Gaurī Dāsa\, se sentó bajo el árbol de tamarindo en el patio. Gaurī Dāsa le pidió a Mahāprabhu que permaneciera permanentemente con él en Ambika. Para cumplir el deseo de Su devoto\, Mahāprabhu manifestó las deidades de Él mismo y de Nityānanda Prabhu a partir de un árbol de neem cercano. También se dice que Nityānanda Prabhu estuvo físicamente presente cuando las deidades estaban siendo talladas. \nCuando Mahāprabhu y Nityānanda Prabhu estaban a punto de partir\, Gaurī Dāsa\, en profunda angustia mental\, Los retuvo. Mahāprabhu lo calmó diciendo: “Nityānanda y Yo estamos presentes aquí en persona así como en estas formas de deidad. Puedes decirles a las deidades que se vayan\, o podemos irnos Nosotros. Tú eliges.” Gaurī Dāsa eligió que Gaura-Nitāi en persona se quedaran y dijo que las deidades podían irse. Entonces las deidades se alejaron caminando y Gaura-Nitāi entraron en la sala del templo. \nnāma vigraha svarūpa\, tina eka-rūpatine bheda nāhi tina cidānanda-rūpa \n“El santo nombre del Señor\, Su forma y Su personalidad son uno solo. No hay diferencia entre ellos. Puesto que todos son absolutos\, son trascendentalmente dichosos.” (Śrī Caitanya-caritāmṛta Madhya-līlā 17.131) \nPosteriormente\, conquistadas por el amor de Gaurī Dāsa hacia Ellas\, las deidades comían físicamente todo lo que él Les ofrecía. \nGaurī Dāsa Paṇḍita desapareció en el mes de Śrāvaṇa\, en śuklā dvādaśī\, el duodécimo día de la luna creciente. Su samādhi está en Vṛndāvana. \n“Cuando Jāhnavā Devī vio el samādhi de Gaurī Dāsa Paṇḍita\, torrentes de lágrimas cayeron de sus ojos y no pudo hacer nada para detenerlas.” (Bhakti-ratnākara 11.259)
URL:https://www.harekrishna.mx/evento/desaparicion-de-srila-gauri-dasa-pandita/
CATEGORIES:Desapariciones
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260825
DTEND;VALUE=DATE:20260826
DTSTAMP:20260411T205319Z
CREATED:20260405T153642Z
LAST-MODIFIED:20260411T205319Z
UID:11580-1787616000-1787702399@www.harekrishna.mx
SUMMARY:Parāṇa entre 05:19 am y 05:53 am
DESCRIPTION:Parāṇa es el acto de romper el ayuno de Ekādaśī\, y se realiza en Dvādaśī el duodécimo día lunar de cada quincena\, dentro de un horario específico indicado por el calendario Vaiṣṇava. \n¿Qué significa la palabra parāṇa?\nparāṇa = romper\, finalizar\, completarEn este contexto: completar correctamente el voto de Ekādaśī. \nAyunar en Ekādaśī sin hacer parāṇa NO se considera observancia completa. \n¿Cuándo se hace el parāṇa?\nSiempre en Dvādaśī\, nunca en Ekādaśī. \nDentro del horario exacto indicado (por ejemplo: “parāṇa entre 06:15 y 09:30”) \n¿Cómo se realiza?\nSe rompe el ayuno con prasāda que contenga granos ofrecidos a Kṛṣṇa dentro del horario indicado.
URL:https://www.harekrishna.mx/evento/parana-vyanjuli-mahadvadashi/
CATEGORIES:Ekādaśī
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260828
DTEND;VALUE=DATE:20260829
DTSTAMP:20260411T200543Z
CREATED:20260104T143346Z
LAST-MODIFIED:20260411T200543Z
UID:10993-1787875200-1787961599@www.harekrishna.mx
SUMMARY:Śrī Balarāma Jayantī (Aparición de Śrī Baladeva)
DESCRIPTION:
URL:https://www.harekrishna.mx/evento/aparicion-de-sri-balarama/
CATEGORIES:Avatāras
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260828
DTEND;VALUE=DATE:20260829
DTSTAMP:20260411T200555Z
CREATED:20260405T153906Z
LAST-MODIFIED:20260411T200555Z
UID:10994-1787875200-1787961599@www.harekrishna.mx
SUMMARY:Fin de Jhūlana-yātrā de Śrī Śrī Rādhā-Govinda
DESCRIPTION:
URL:https://www.harekrishna.mx/evento/fin-de-jhulana-yatra/
CATEGORIES:Festivales
END:VEVENT
END:VCALENDAR