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markwhitwell · 3 years

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Mark Whitwell Interview: Don't Be In Conflict With Yoga Society

Wendy Wright

Wendy is a mother-of-two based in Toronto. After initially training in dance, she became a yoga teacher for children and elderly people. She is passionate about learning more about the wisdom of our bodies and baking.

Wendy: Hi Mark, thanks for coming on today.

Mark Whitwell: You're welcome. Good to see you.

Wendy: I'd like to talk about something I've been struggling with lately. Which is, a sense of conflict with what I see in the yoga world around me. I just see so many strange mash-up of dance and movement and feel good therapies and stretching and then it all gets called yoga, and I've been part of this myself and I don't feel good about it anymore. And more and more there seems to be a lot of stuff out there shaming people for appropriating yoga and such, but meanwhile, people are enjoying these hybrids and get quite defensive. What's your experience here.

Mark Whitwell: Yeah thanks Wendy, I hear you on that. None of its valid. Or at least, it's not yoga it's lots of other things being called yoga and people are getting a little high off that and maybe feel a little bit better. It's the early days of yoga in the West and it's all a big experiment. The young students of Krishnamacharya popularised these very physical harsh male gymnastic practises, and they spread all over the world. And then, on the other hand, you have the practise is spread by Hindu missionaries which demand celibacy and so on. And so either way people haven't really been given a practise that fulfils the promises of yoga. They sense there is something more there waiting for them. And so they start trying to add this and that.

But what is needed to be added is not somatic this and trance dance that, it is the actual principles that the guru of those young men (Iyengar and Pattabhi Jois) Actually taught. I have seen people with decades of experience in those systems add the breath principles that krishnamachari are taught, and they are away. They're playing with a full deck of cards.

Wendy: But people are very attached to doing what they're doing and calling it yoga they don't like to hear that maybe it's not.

Mark Whitwell: Yeah fair enough, and that’s fine. It might have given them a little bit of relief, something positive in their life, some endorphins, like a glass of wine gives relief. We can't begrudge anyone for their sincere explorations. the problem is people start to identify with Wat ever has helped them, and that's when they get stuck because actually, Yoga is about dissolving those identifications so you can stand in your own ground as life itself not as any lesser conceptual categories. What we are talking about here is something more than feel-good gatherings.

Wendy: So what do you do when people righteously insist on their right to define yoga as whatever they feel like it is. For example, they feel good dancing around the room or walking their dog and so they say “that's my yoga.”

Mark Whitwell: Well, what I would say to them is different from what I would say to you. You have to create a relationship with people where they are at and honour their sincere attempts to feel better. That is Life’s intelligence happening. However silly. The goal is not to prove anyone wrong but to make some space for them to actually try what will truly help them. And you can't teach anyone anything until you love them. So what you do is you do your own yoga, your own relationship with life, until you're able to relate with them sympathetically and not react or try to win the argument. Sometimes when people get a little bit of knowledge about Yoga, they can become awful to be around because they start trying to prove to everyone else that what they're doing is superior and it puts everyone else’s back up. So there's no need for that. Everyone is the power of the cosmos and doesn't need to establish imaginary dominance over others in any way. So the main thing is to do your own Yoga. And if that's happening actually, naturally, and non-obsessively, people will notice. You'll find that some people have an organic curiosity about what you're up to. There's no need to get into arguments at dinner parties. I say, “when do you teach? When you are asked to teach.” If someone is not asking you then there's no need to impose on them. There needs to be some receptivity there. But of course, that request might not be a request for yoga it might just be a request for help. And yoga is the help that you have to offer.

Wendy: Do you think that tendency to want to own and define yoga is a western thing?

Mark Whitwell: Absolutely. The western mind wants to define everything, put it in the box, own it. My teacher Desikachar said that “In the West, whilst they don't accept authority, they would like to be the authority.” So yes, we can say that there is a colonial impulse there that takes yoga, changes it out of all recognition, and then angrily fights for its right to do so. That is attracted towards very materialistic, aggressive physical practice, such as what Iyengar taught, and then gets injured, blames “the Indian tradition” rather than its own ambition and habit of struggle, and then says we need physios and anatomy to make it ‘safe.’ The Western saviour complex that thinks it can come along and improve this poor inadequate indigenous thing called yoga, that can’t be very good because brown people made it up. As if they were not thousands upon thousands of years of sublime history there. Think about the sages wandering that great land while Europe went through two world wars… Anandamayi Ma, Sri Aurobindo, the Mother, Ramakrishna and Sarada Devi, Bhagavan Nityananda, Shirdi Sai Baba, Ramana Maharishi… completely extraordinary. But we won’t gain anything from trying to point this out to anyone who is doing it. Because why are they doing that? They’re just trying to feel better in the cultural patterned way they know-how, which is over-stimulation and entertainment, possession and ownership. So what is the underlying need there? Intimacy. Feeling connected. Wanting to feel better. So what we can do is share the tools of the tradition that have been left behind that do actually make people feel better. The tendency to just get into fights about what yoga is, is part of the same cultural mess, the same illusion of separate mind vs separate mind. You are not a separate individual, you are Reality. And your Yoga is your daily participation in this fact. Whether they are informed about Yoga and yoga traditions, or uninformed, people are still troubled by the same thing which is our reaction to experience. And so reacting to the reactions doesn’t help. It just makes more of a mess. You have to step-free and live your life, share the actual tools, create something. Don’t worry about whether you succeed or fail, just keep going. Don’t worry if you’re misunderstood.

Wendy: I feel so pained teaching yoga and being associated with it all, I have thought many times about quitting teaching because it’s all become such a circus.

Mark Whitwell: That's a beautiful honest confession. Thank you for your sincerity and vulnerability. Please don't stop teaching, because these qualities are needed in the world. We need people who aren’t just selling shoddy goods to the public, selling patterns to people who genuinely need help and are coming to you for help. We need people who are willing to share their knowledge of the precise technology of Yoga that Krishnamacharya brought through from the ancient traditions. There are only three qualifications to teach: that you have a good teacher, you practice yourself, and you care about others. And you, Wendy, have all those three. And so you must teach. You know it. You have a treasure and I guarantee that you can’t help yourself but share it. It’s like having some food and there are hungry people around you, you want to share it. And when you see the circus going on, don’t be in reaction to it. It doesn’t define you. What you are doing has nothing to do with all that. Don’t waste your energy on it. Let it motivate you to be even more determined to share things that actually help at a deeper level, not just make people feel good for five minutes and then grind along as usual. Everyone has a heart. At some deep level, everyone wants to step out of the cycles of numbness and stimulation, distraction and repression, excitement and despair. Even if it seems to you like everyone just wants gymnastics and a talk circle, don’t despair. Share what you know to be true and a few good souls will find you. Do not worry about who comes and goes and whatever their karmas are. Don’t take it personally.

Wendy: It seems to me that part of the problem is that people don’t admit just how much they are really suffering. It’s like it’s shameful or something, and there’s just this surface level of smiles and laughter, with all this anger and pain underneath.

Mark Whitwell: Absolutely. That's part of the teacher’s role in the traditions, to see that people think they're at a feast, and really they’re in a kind of desperate hell realm. The glamour has to wear off the illusions. As people relax and start feeling into the real state of the body, as they start regaining their natural sensitivity, they become sober and realise that what looks like an exciting party from the outside is actually a desperate scene of suffering and seeking. No one has to take my word for it, they notice it for themselves. They stop being enamoured of the drunken party. A person starts a yoga practise and starts to feel for themselves how they have been imposed upon by culture. It's a shock. But it becomes further motivation for their practise. To participate in something different then the identity of the limited individual that they have been sold.

So as a teacher you absolutely don't have to try and convince anybody that they are suffering. First of all, you just acknowledge your own suffering. You really honour everything you have been through and every persona that you have been that got you to where you are today, the modern survivor. You thank them all. And you forgive them all for whatever they had to do to survive. And then you just share the breath with people and you share your recognition of them as a valid person, as life, as something that isn't the limited identity they might have bought into of winner or loser or whatever. You make it clear that you are interested in them as a person no matter what they are feeling. Your own practise gives you a capacity of feeling, that you can receive them, no matter what their feeling. You can only receive anyone as deeply as you receive yourself. If they're down you don't try and cheer them up just because you can't handle it. You help them make space for reality. And that helps them make space for Reality capital R, the fact that we are always looked after, nurtured and supported in this life. That life is nurturing. You can tell people this, sure, but the most important thing instead you feel the truth of it and you share the practical means for them to feel the truth of it.

Wendy: Thank you, Mark. I feel like there is potential here to step out of a kind of purity spiral, where I never feel like I’m good enough as a Yoga teacher, never feel like I know enough like I should have more qualifications, read more ancient texts.

Mark Whitwell: Again, thank you for this beautiful vulnerability. There are so many feeling the same thing whom you speak for. It’s just our old patterning from school and culture of not good enough, old identify of being lacking, just a hangover of these old patterns. Some of them might hang around for a while, but you know that you ARE in fact the power of the cosmos, you acknowledge this daily. You make some new grooves in your mind. You don’t get stuck in reaction even to your own patterning. You have those three qualifications that I spoke about earlier and look, I can tell that you really do care about people. You have all kinds of people coming to you, and you really do care about each one. Thank you so much for caring about each person. I know you do. Don’t let these old hangovers hold you back from doing what you can do. Don’t let yourself be intimated by all those climbing up imaginary ladders in imaginary power structures. They get to the top, apparently, and they still feel bad about themselves, they still find themselves looking for power over others. It’s all made up. The teacher is no more than a friend, no less than a friend. Not an authority. Not a knower. Not someone hoarding information and doling it out with the stink of enlightenment, the promise of future realisation. There is no such thing as future realisation.

Wendy: Thank you so much, Mark. I hope other teachers reading this or listening in will feel some relief and inspiration.

Mark Whitwell: Thank you, Wendy. I appreciate your love of the people and desire to get it right for them so much. Thank you.

About:

Mark Whitwell was born in 1949 in Auckland, Aotearoa/ New Zealand. In 1973, he traveled to India and began a life-long study of yoga with Tirumalai Krishnamacharya (1888-1989) and his son, T.K.V. Desikachar (1938–2016). Mark Whitwell’s simple mission is to give people the principles of practice that came through Tirumalai Krishnamacharya to make their Yoga authentic, powerful, and effective. Mark Whitwell is the founder of the Heart of Yoga foundation and the Heart of Yoga Peace Project, an organization dedicated to developing yoga communities in conflict zones around the world. Mark Whitwell lives between New Zealand and Fiji.

#markwhitwell #yoga #heartofyoga #yogalife

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prabhupadanugas · 4 years

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Sri Sri Radha Gopinatha are the beautiful deities residing in Radhadesh. They are seen in so many different outfits, and moods. However, when we really love someone, we do not just want to know who they are now, but also where they have been and what their story and adventures have been like so far. This year the 44th anniversary of Radha Gopinatha's installation is celebrated. In honor of their anniversary, some snippets of Their journey is shared with you. In 1976, the Deities of Gaura-Nitai were installed in Amsterdam. Gaura-Nitai are the divine brothers, Caitanya and Nityananda, who spread Krishna consciousness all over India in the early part of the sixteenth century. These Deities had been brought by Shyamasundara Dasa and Malati Devi Dasi in India. That same year, Radha-Krishna Deities, along with two gopi companions, were brought, also by Malati, in the historic Indian city of Jaipur. In 1977 these gorgeous Deities were installed in Amsterdam with the blessing of Srila Prabhupada who gave Them the names "Radha-Gopinatha". The installation ceremony was performed by Bhagavan Dasa, Jaya Tirtha Dasa and Narottamananda Dasa. The purchase and installation of these three sets of Deities was a historic achievement for ISKCON in the Benelux. On the 3rd of March Radhadesh, residents shared memories of the installation of Sri Sri Radha Gopinatha. To read more about this: radhadesh.com/44th-anniversary/ #bhagavatam #srimadbhagavatam #vishnu #vishnupuran #harekrishna #harekrsna #harekrishna #harekrisna #prabhupada #bhagavadgita #bhagavadgitaasitis #bhagavadgītā #srilaprabhupada #srilaprabhupad #srilaprabhupadaquotes #asitis #india #indian #wayoflife #religion #goals #goaloflife #spiritual #bhakti #bhaktiyoga #chant #prasadam #picoftheday #photo #beautiful #india #usa https://www.instagram.com/p/CMZeEUXgBRz/?igshid=1bs47bdwfoyga

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kailasastrinidad · 3 years

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#𝐒𝐏𝐄𝐂𝐈𝐀𝐋 𝐋𝐈𝐕𝐄 || 𝐒𝐔𝐍𝐃𝐀𝐑𝐄𝐒𝐇𝐖𝐀𝐑𝐀 𝐏𝐀𝐑𝐀𝐌𝐀𝐒𝐇𝐈𝐕𝐀 𝐒𝐀𝐘𝐔𝐉𝐘𝐀 𝐒𝐀𝐌𝐀𝐃𝐇𝐈 𝐃𝐀𝐑𝐒𝐇𝐀𝐍- #𝐀𝐊𝐀𝐒𝐇𝐈𝐂𝐑𝐄𝐀𝐃𝐈𝐍𝐆𝐒 || 𝐒𝐏𝐇 𝐉𝐆𝐌 𝐇𝐃𝐇 𝐁𝐇𝐀𝐆𝐀𝐕𝐀𝐍 𝐍𝐈𝐓𝐇𝐘𝐀𝐍𝐀𝐍𝐃𝐀 𝐏𝐀𝐑𝐀𝐌𝐀𝐒𝐇𝐈𝐕𝐀𝐌|| 𝐆𝐔𝐑𝐔 𝐏𝐄𝐘𝐀𝐑𝐂𝐇𝐈 || 𝐍𝐨𝐯 𝟏2 𝟐𝟎𝟐𝟏 || 𝐉𝐨𝐢𝐧 𝐇𝐞𝐫𝐞 https://youtu.be/CX7FA19OrUg #𝐍𝐢𝐭𝐡𝐲𝐚𝐧𝐚𝐧𝐝𝐚 #𝐊𝐚𝐢𝐥𝐚𝐬𝐚 KAILASA cordially invites all of you to join us in the grand celebrations including special Dakshinamurthy Homa, Ayuta Archana etc and have the darshan of the living Avatar, as your Guru on this auspicious day. Today, Guru Peyarch is The best day to receive gurus blessings, Tune in now for The SPH JGM Bhagavan's Nityananda blessings This particular time starting at 6:20pm IST, where guru planet Jupiter is transitioning is a most auspicious time where the guru's grace is intense. Whoever has the darshan of guru during this time is blessed with gurus grace. Tune in during this auspicious time to receive the best of GURU PEYARCH Tune in now and receive the guru's blessings. — view on Instagram https://ift.tt/3CehmiS

#Instagram #IFTTT

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nithyanandaparamashivam · 4 years

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成為凱拉薩名譽領事/大使 BECOME A HONORARY CONSUL / AMBASSADOR OF KAILAASA

1008凱拉薩——覺醒生態系統：由轉世化身創建、弟子們建造！ 1008 KAILAASAS•啟蒙生態系統：由化身建立，由門徒建立！Sanatana印度教佛法的啟蒙生態系統是由化身或開悟生物不時建立的，並且根據化身的指導，已知熱心的門徒已經建立了該生態系統。以下是由化身建立並由他們的門徒建造的一些生態系統，他們也是國王！薩那塔納印度教道法（永恆之道）的覺醒生態系統是由轉世化身或歷代開悟者開創，並由熱忱的信徒們在轉世化身的指引下建立起系統。以下是由轉世化身開創，由弟子們建立的一些系統，弟子們也是國王！坦賈布爾（Tanjore）生態系統-由偉大開悟者Sidda Karuvurar建立，由Raja Raja Chola國王建造。

它完全由花崗巖建造，按照Vaastu Shastras（居住聖典）和《阿戈瑪經》每個原則建造。這個建築最顯著的特點是正午時刻不會在地面上留下任何陰影。 Tanjore生態系統-由偉大的開明sidda Karuvurar建立，由Raja Raja chola國王建造它完全由花崗岩製成，並按照Vaastu Shastras和Agamas的原則建造。該體系結構最引人注目的是，它不會在中午時分在地面上留下任何陰影。

科納爾克（Konark）生態系統，太陽神廟，由Narasimhadeva國王建造。

這座令人感到驚喜的建築物是獻給太陽神的，以戰車的形狀建造，有十二個輪子被七匹馬拖著。科納拉克（Konark）生態系統，太陽神廟-由納拉辛哈德娃（Narasimhadeva）國王建造這種建築奇觀是獻給太陽勳爵的，這座神廟以戰車的形狀建造，有十二個輪子，被七匹馬拖著。

索姆納特（Somnath）神廟生態系統，古吉拉特 Gujrat

這座寺廟以被摧毀17次重建18次而聞名，它象徵著薩那塔納印度教道法(永恆之道)的力量和不朽。古吉拉特邦Somnath Temple生態系統這座寺廟因被毀17次和重建18次而聞名，是Sanatana印度教佛法的力量和永生的象徵

喜馬拉雅凱達爾納特（Kedarnath）生態系統—由班度族（Pandavas）建造

由班度族（Pandavas）建造的凱達爾納特（Kedarnath）神廟是世界上最神聖的希瓦神廟之一，該生態系統後來被阿迪商羯羅重振復興。喜馬拉雅山Kedarnath生態系統-由Pandavas建立由Pandavas建造的Kedarnath寺廟是世界上最神聖的濕婆神廟之一，其生態系統後來被Adi Shankaracharya復興。

拉梅斯瓦拉姆（Rameshwaram）生態系統——由羅摩神創建

拉梅斯瓦拉姆（Rameshwaram）的主神被認為是由毗濕奴神的阿凡達化身羅摩建立和尊崇。 Rameshwaram的生態系統-Rama勳爵建立拉米甚瓦拉姆（Rameshwaram）的主要神靈被認為是由毘濕奴（Vishnu）神的化身拉瑪（Rama）建立並崇拜的

馬杜賴（Madurai）生態系統-由米納克什女神（帕瓦蒂女神化身）建立

統治潘地亞王朝的國王Kulashekara Pandyan（庫拉什赫卡拉潘地亞），按照希瓦神在夢中的指示建造了這座寺廟。馬杜賴的生態系統-Devi Meenakshi建立統治潘迪安王朝的國王庫拉謝卡拉·潘迪安按照濕婆勳爵在夢中給出的指示建造了聖殿

現在是時候再次重振地球上的覺醒生態系統了……這一次是由轉世化身至尊瑜伽行者尼希亞南達帕冉瑪希瓦上師創建……你準備好去創建了嗎？現在是再次恢復地球上的啟蒙生態系統的時候了……這次是由阿凡達（Avatar）建立的-BHAGAVAN SRI NITHYANANDA PARAMASHIVAM ..您準備好構建它了嗎？

斯瓦米吉上師於2019年3月4日帕冉瑪希瓦節日上的開示： Swamiji在Paramashivaratri上的賀詞，2019年3月4日：讓我們創造1008個凱拉薩，1008個覺醒生態系統以傳播帕冉瑪希瓦的知識、榮耀、力量，綻放帕冉瑪希瓦的狀態、境界、力量、存在和超意識。從帕冉瑪希瓦的狀態、境界、力量、存在和帕冉瑪希瓦的超意識，我祝福我們所有人。讓這1008個凱拉薩的存在發生，願我們所有人吉祥。讓我們建立1008 Kailaasas和1008啟蒙生態系統，以傳播Paramashiva的信息，榮耀，力量，以輻射Paramashiva的狀態，空間，力量，存在和超意識。從帕拉馬什瓦的空間，從帕拉馬什瓦的空間，狀態，權力，存在和超意識，我祝福我們所有人。讓這1008 Kailaasas發生並為我們所有人帶來所有吉祥。開始建造眾廚房、圖書館、牛舍、靈修院、上師寄宿學校。遵從帕冉瑪希瓦的政策：所有的奉獻都是服務。我告訴你，你將被財富所淹沒。從來沒有人會因為服務帕冉瑪希瓦，聽從帕冉瑪希瓦的教導而變得貧窮。有時候祂會考驗你的堅持，但永不會毀滅你。祂會考驗你的願力，然後把財富、健康和所有一切都恩澤於你。啟動annalayas。啟動jnanalayas，圖書館。啟動goshalas。開始腎上腺素。啟動gurukuls。遵循Paramashiva的這項政策：將所有這些作為服務提供。我告訴你，你將被財富淋上。按照帕拉瑪什瓦的話語，為人服務的帕拉瑪什瓦奉獻者永遠不會變得貧窮，貧窮。有時他會測試以查看您的意志持久性，但不會破壞。他希望測試您的意志持久性，然後為您提供財富，健康和一切。我們在這裏支持你、幫助你，協助你讓凱拉薩在你周遭發生。我們在這里為您提供支持，幫助，協助和使Kailaasa發生在您身邊。凱拉薩要來到這所有1008個地方。任何你想開始的方式——你想捐贈財產，你想開始組織上師寄宿學校，你想貢獻財富，你想當志工，或者你想從凱拉薩獲得資助開始一個項目。 Kailaasa正在下降到所有這1008個地方。任何您想開始的方式-您要捐贈財產，要創建Gurukul，要提供財富，要志願服務，或者要啟動項目，並要從Kailaasa撥款。

成為凱拉薩名譽領事/大使成為凱拉薩的高級領事/大使任何人在2020年前建立了其中一個1008個凱拉薩生態系統，都將受到祂神聖祝福，成為凱拉薩的名譽大使——唯一的印度教之邦。在2020年之前建立Kailaasa的1008個生態系統之一的任何人都會受到神的聖潔的祝福，成為Kailaasa的官方大使-唯一的印度教國家建立凱拉薩的生態系統需要：在你所在城市的凱拉薩創建實體法律（寺廟、靈修院、大學、大使館法律）建立Kailaasa生態系統需要：在天然位置建立凱拉薩生態系統（寺廟/靈修院）/大學/ Yogalaya（瑜伽工作室）/度眾廚房（免費食物）/牛舍（所有生物神聖庇護所）/尼希亞南達圖書館（印度圖書館）在實際位置（聖殿/ 為您所在城市的Kailaasa創建法人實體（Temple，Aadheenam（修道院），大學，大使館的法律實體）Adheenam（修道院）/大學/ Yogalaya（瑜伽工作室）/ Annalaya（免費食品）/ Goshala（眾生的神聖庇護所） / Jnanalaya（印度圖書館成立）為建立上述系統而通過捐贈/贈款/籌款活動等方式籌集資金，建立一個成熟的凱拉薩生態系統的最低資金估計為100萬美元。籌集資金以實現上述目標（通過捐贈/贈款/籌款活動等。建立完善的Kailaasa生態系統所需的最低資金估計為100萬美元）任何人在2020年前建立了一個凱拉薩生態系統，都將作為凱拉薩的名譽領事，會獲得尼希亞南達•普尼瑪特別點化（Nityananda Purnima）（2019年5月18日），從上師那裏神聖能量將灌注給你，以顯化帕冉瑪希瓦所建立生態系統願景。簽署了在2020年之前建立Kailaasa生態系統的任何人的邀請，將在Nithyananda Purnima（2019年5月18日）上接受特別任命，作為Kailaasa的名譽領事，他的神聖聖潔將在您體內註入能量，以體現Paramashiva的願景建立生態系統。直到2020年帕冉瑪希瓦節成功建立凱拉薩生態系統的人，會被祝福和點化成為正式的凱拉薩官方大使。在2020年成功建立Kailaasa生態系統後，Paramashivarati將受到祝福並被任命為Kailaasa的官方大使您可以註冊不同於目前居住地，在不同的城市/國家創建凱拉薩生態系統。例如，如果你住在洛杉磯，想要在堪薩斯州創建一個凱拉薩生態系統，你也可以註冊。您可以註冊在生活所在的不同城市/國家中創建Kailaasa生態系統。例如，如果您居住在洛杉磯，並且想要在堪薩斯州創建Kailaasa生態系統，則可以註冊該系統。

建立一個外在的覺醒生態系統會在你的內在顯化一個覺醒生態系統。在清單外部建立啟蒙生態系統，在您內部建立啟蒙生態系統

如果你讀到許多聖徒（nayanmars）故事（帕冉瑪希瓦神的開悟弟子們），僅僅通過復興或維持與帕冉瑪希瓦神絕對一致性的生態系統，他們就開悟了。有一位聖徒只是給帕冉瑪希瓦供油燈就開悟了。這是轉世化身所創造的機會，不僅為了你的覺醒（當你建立生態系統時這是保證的），而且也是為未來的1000年裏的無數的人！如果您讀了許多納揚瑪人（帕拉瑪什瓦勳爵的開悟門徒）的故事，僅僅通過恢復或維持對帕拉瑪什瓦奇勳爵的絕對完整性的生態系統，他們就會被啟發。通過為帕拉瑪什瓦勳爵提供油燈，一位納亞瑪人得到了啟發。這是阿凡達（Avatar）創造的機會，不僅是對您的啟迪（在您建立生態系統時得到保證），而且還為數以千計的人類提供了數千年的機會！

重振凱拉薩開悟生態系統的瑜伽/圖書館/靈修方法／行為準則還原凱拉薩（KAILAASA）啟蒙生態系統的瑜伽/迦那/克里雅/克里亞凱拉薩有太多寶藏可以奉獻給世界和你們所有人。凱拉薩由1000多人作為核心組成，他們活在開悟中，顯化能力，與帕冉瑪希瓦和帕冉瑪希瓦的開悟生活方式保持一致性地生活。 Kailaasa為世界和所有人提供瞭如此多的服務。Kailaasa由成千上萬的生活啟蒙者，權力彰顯者，對Paramashiva和Paramashiva生活方式，開明生活方式的正直生活的人們的核心成分組成。還有寺廟，是和帕冉瑪希瓦連接、慶祝的地方，也是復興修行方式的地方。修道院裏帕冉瑪希瓦受持僧/尼/居士，以覺醒的生活方式生活並復興行為準則紀錄——凱拉薩居民的生活。寺廟是與帕拉瑪什瓦（Paramashiva）相連的地方，是慶祝帕拉瑪什瓦（Paramashiva）的地方，是複興克里裡帕達（Kriya pada）的修道院。牛舍，為帕冉瑪希瓦奉獻的所有生靈，不僅僅是牛——山羊、狗、貓；我們愛所有的動物。它們不是我們的食物，他們愛我們。即使你家裏有寵物，你可以把家當成眾生、所有生靈生存的凱拉薩之地。戈薩拉斯（Goshalas），一個獻給帕拉瑪什瓦（Paramashiva）的生物生活在那裡。不只是牛-山羊，狗，貓；還有牛。我們愛所有動物。他們不是我們的食物，而是我們的愛。即使您的房屋中有寵物，您也可以將自己的房屋設置為Kailaasa，用於眾生和眾生。圖書館，吠陀經、阿戈瑪經和帕冉瑪希瓦的經文，我們會為你列出書目清單，你可以開始籌建你的圖書館，來復興圖書館系統。 Jnanalaya，《吠陀經》，《 Agamas》和Paramashiva的經文，我們還將列出可以為您的jnanalaya收集的書籍清單，以復興Jnana pada。瑜珈工作室，瑜珈師復興凱拉薩開悟生態系統中的瑜珈系統。 Yogalayas的Yoga Studios，重塑開拉薩（Kailaasa）開明生態系統的Yoga pada。

帕冉瑪希瓦印度寺廟、靈修院、尼希亞南達上師寄宿學校、尼希亞南達圖書館、尼希亞南達神聖藝術、尼希亞南達度眾廚房、尼希亞南達牛舍、尼希亞南達瑜伽——這些所有都成為凱拉薩。 Paramashiva印度教寺廟，aadheenam，Nithyananda gurukul，Nithyananda jnanalaya，Nithyananda神聖藝術，Nithyananda annalaya，Nithyananda goshala，Nithyananda yogalaya-所有這些使Kailaasa

讓凱拉薩散佈到世界各地，在下一個帕冉瑪希瓦節到來之前成立1008凱拉薩。這是帕冉瑪希瓦的願景，它會被實現。讓我們在世界各地製造Kailaasa。1008 Kailaasa在下一個Paramashivaratri之前。這是帕拉瑪什瓦的願景。將會完成。如果你想成為凱拉薩的1008位大使之一，如果你想成為帕冉瑪希瓦願景的一部分，今天起註冊，即可獲得尼希亞南達敬師節的特別點化！！如果您想成為Kailaasa的1008大使之一，如果您想成為Paramashiva願景的一部分，請立即註冊，並獲得Nithyananda Purnima的特別優惠！

翻譯：Yuting 修改：Jing Wang, Lai Yen 審閱：Ong Siew Goon 中文圖檔美編：Ananda Paramshakti

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Chronology Of The Six Goswamis November 25, 2015 Submitted by Yashoda-nandana das Sri Chaitanya spent the first 24 years of his life in Navadvipa, West Bengal. Most of Chaitanya’s followers knew him since his early years. For example Advaita (1454-1550 CE), a leading figure among the Vaishnavas of Navadvipa from before Chaitanya’s birth, and Nityananda (1473-1545 CE), a charismatic and eccentric saint, arose to key roles in creating the future of Chaitanya’s tradition. Gadadhara Pandit and Vakresvara Pandit, Chaitanya’s companions since his childhood, Narahari Cakravartin of Sri Khanda, Nityananda’s wife Jahnava, along with many others, contributed their share in initiating the tradition. Goswami Chronology 1489 Rupa Goswami appearance 1511 Jiva Goswami appearance 1515 Sri Chaitanya visits Vrindavan 1516 Rupa and Sanatana come to Vrindavan 1531 Raghunatha Bhatta Goswami comes to Vrindavan 1533 Sri Chaitanya Mahaprabhu disappearance 1535 Jiva Goswami comes to Vrindavan 1542 Damodara Deity, first seva puja 1542 Radha-Raman Deity, first seva puja 1545 Jiva Goswami buys land at Radha Kund 1552 Rupa Goswami writes Nectar of Devotion (Bhakti-rasamrta Sindhu) 1558 Jiva Goswami buys land at Seva Kunj/ Sanatana Goswami disappearance 1564 Rupa Goswami disappearance 1570 Emperor Akbar meets Jiva Goswami in Vrindavan 1580 Radha-Madanmohan temple opens 1581 Chaitanya Caritamrta, completed by Krishna das Kaviraj at Shyama Kund 1582 Krishna das Kaviraj disappearance 1582 Jiva Goswami orders Narottama, Srinivas, and Shyamananda go preach 1583 Raghunatha das Goswami disappearance 1585 Gopal Bhatta Goswami disappearance 1590 Radha-Govinda temple opens 1592 Jiva Goswami writes Gopal Champu 1608 Jiva Goswami disappearance 1670 Aurangzeb destroys Vrindavan temples 1739 Radha-Damodara Deity returns to Vrindavan from Jaipur 1764 Radha-Damodara Deity moves back to Jaipur and stays Sri Caitanya went to Sri Vrindavana several times and revealed many holy places there. (Caitanya-caritamrta Madhya 1,2,17,18) When Lord Chaitanya first arrived in Vraja, He stayed at brahmana’s house in Mathura. He would walk around Vrindavana every day visiting the sacred places connected with Lord Krishna’s pastimes. Later, Lord Chaitanya moved His residence to Akrura Ghata and would daily visit Imlitala, where He sat looking at the river Yamuna while chanting Hare Krishna and constantly shedding tears in an ecstatic mood of divine love. After a few months (in 1516), Lord Chaitanya left for Jagannatha Puri and directed two of His dearmost followers, Rupa and Sanatana Gosvamis to proceed immediately to Vrindavana, not only to excavate the places of Lord Krishna’s pastimes and build temples but also to write books on the science of bhakti yoga, in order to establish the teachings of Lord Chaitanya for the benefit of all future generations. (CC Adi 7, Madhya 1, 19, Antya 4). Other of the Six Gosvamis later joined them. Even though both Rupa and Sanatana were very important ministers in the government of Bengal, by the divine inspiration of Lord Chaitanya, they completely renounced mundane family life in order to fully serve the mission of Lord Chaitanya. When they first came to Vrindavana, it was just a large forest, and at night they would sleep under the trees. They dressed only in simple kaupins (loincloths), and subsisted on forest roots and dry chapatis obtained by begging alms (madhukari). The Six Gosvamis hardly slept more than two hours a day and spent most of their time in meditation and writing books on the science of bhakti-yoga. Some of their original works, written on parchment leaves, have been preserved and can be seen at the Vrindavana Research Institute http://en.wikipedia.org/wiki/Jiva_Goswami When Jiva was three or four years old, his uncles resigned from their ministerial posts at the court of Alauddin Hussein Shah (ruled 1493–1519 CE) after their initial meeting with Chaitanya Mahaprabhu (1486–1534 CE) and they decided to join his ranks as mendicants. Jiva’s father, Anupama, also met with Chaitanya at this time and followed in the footsteps of his elder brothers and proceeded to travel with Rupa to Vrindavana. Jiva went on to Benares where he studied for some time under the tutelage of Madhusudana Vidyavachaspati, the brother of the famous logician and Vedantist, Sarvabhauma Bhattacharya. Under Vidyavachaspati, Jiva mastered the six systems of Indian philosophy known as Sad Darsana. In 1535 Jiva arrived in Vrindavana where he remained under the tutelage of his uncles, Rupa and Sanatana (by this time his father Anupama had died). He accepted initiation from Rupa Goswami and was taught the esoteric principles of devotion to Krishna. Jiva helped to edit the writings of Rupa and Sanatana and assisted them in their work in propagating Gaudiya Vaishnavism and excavating the lost holy places of Vrindavana. http://www.harekrsna.com/philosophy/bmgs/goswamis/jiva.htm Jiva Gosvami made his appearance in 1455, Sakabdha (1533 A.D.), on the 12th day of the bright fortnight in the month of Bhadra. He disappeared from view at the age of 85 in 1540 A.D., (Sakabdha, 3rd day of bright fortnight, Pausa). Sri Jiva later traveled to Vrindavana, where he joined the company of his two uncles, Sri Rupa and Sri Sanatana. Jiva stayed with Sri Rupa, who taught him Srimad Bhagavatam and gave him mantra initiation. Sri Jvia quickly become conversant with the conclusion of Srimad Bhagavatam, so Sri Rupa engaged him in proof-reading his Bhakti-rasamrta-sindhu. Sri Jiva compiled a commentary on Bhakti-rasamrta-sindhu called Durgama sangamani. Later, in 1476 (Sakabda), Sri Sanatana Gosvami compiled Sri Vaisnava tosani, a commentary on the tenth canto of Srimad-Bhagavatam, which Jiva also proofread. Following Sanatana’s instruction, in 1500 (Sakabda) Sri Jiva compiled a commentary on the Bhagavatam called Laghu Vaisnava tosani. After the passing of Rupa and Sanatana, Jiva Goswami became the foremost authority in the Gaudiya Vaishnava line. In 1542 Jiva established one of the prominent and important temples in the Vrindavana area, the Radha Damodara mandir, installing deities of Radha and Krishna that had been personally carved by Rupa Goswami. At that time he also established the Vishva Vaishnava Raja Sabha (World Vaishnava Association) and the Rupanuga Vidyapitha, an educational facility for Gaudiya Vaishnavas to study the works of Rupa and Sanatana. His erudition and spirituality were so famous that the Moghul emperor Akbarbecame his ardent admirer and donated paper for his writing. In 1558, Jiva instructed his students, Narottama Dasa, Srinivasaand Shyamananda, to go to Bengal and propagate the Gaudiya Vaishnavaphilosophy and to take with them the original manuscripts that had been written by Rupa and Sanatana. Sanatana, or Amara as he was named at birth, was born in Jessore in East Bengal (present-day Bangladesh) in 1488 as the son of Mukunda, the private secretary of the Sultan of Bengal, Jalaluddin Fateh Shah (ruled 1481–1487 CE). Sanatana was the eldest son of Mukunda, and his younger brothers were Santosha (Rupa Goswami) and Srivallabha (Anupama On the death of his father, Sanatana was forced to take up the post of Sakara Mallika (treasurer) to the new ruler of Bengal, Alauddin Hussein Shah (ruled 1493–1519 CE), while his brother Rupa was given the post of Dabir-i-khas (private secretary). Sanatana and Rupa received land from the government for their personal use in Fatehbad, where they built a huge palace. They also built several beautiful mansions at Ramakeli. It was at Ramakeli in 1510 that Sanatana and his two brothers met Chaitanya Mahaprabhu for the first time Sanatana Goswami returned to Vrindavana, where he located various lost holy places. He also established the worship of the deity of Madana-mohana. Soon after Sanatana discovered the deity, a rich officer in the Moghul army named Krishna Dasa Kapura built a temple for Madana-mohan. This later became one of the seven principal temples of Vrindavana. Sanatana Goswami passed away in the year 1558 CE. His samadhi(tomb) is located next to the Madana-mohana temple Gopala Bhatta Goswami (born 1503) is one of the foremost disciples of the Vaishnava saint, Chaitanya Mahaprabhu, and a leading historical figure in the Gaudiya Vaishnava school of Hinduism. He was part of a group of Vaishnava devotees known collectively as the Six Goswamis of Vrindavan, who were influential in establishing the philosophical basis of the Gaudiya tradition in formalised writings. According to biographies such as the Bhakti Ratnakara Gopal Bhatta’s first meeting with Chaitanya Mhaprabhu was in 1510 during Mahaprabhu’s tour of South India. Although of a young age he was given the opportunity to meet with Chaitanya and serve him over a number of months. Such was his love for the saint, that when Chaitanya Mahaprabhu was about to leave, Gopala Bhatta became upset, and for Gopala Bhatta’s sake, Chaitanya then agreed to stay a few more days. Gopal Bhatta Gosvami, one of the six Gosvamis of Vrndavana, as a young boy received the mercy of Lord Caitanya. While touring south India, Lord Caitanya stayed four months at Gopal Bhatta’s house. Gopal Bhatta Gosvami later joined Lord Caitanya’s sankirtana movement. He proved himself an expert in Vaisnava scriptural regulations, wrote Vaisnava books, and established the temple of Sri Sri Radha-Ramana in Vrndavana. (Sri Caitanya-caritamrta, Adi-lila 10.105.) When Chaitanya traveled through South India in 1509-10, he stayed at the house of Venkata Bhatta, the father of Gopala Bhatta, priest ofSrirangam.[1] Venkata and his two brothers, Gopala’s uncles Trimalla and Prabodhananda Sarasvati “were converted from their Sri Vaishnavafaith in Lakshmi–Narayana as supreme to one in Radha Krishna” as Svayam bhagavan http://www.harekrsna.com/philosophy/bmgs/goswamis/gopala-bhatta.htm "Sri Gopala Bhatta Gosvami, the forty-seventh branch, was one of the great and exalted branches of the tree. He always engaged in discourses about love of Godhead in the company of Rupa Gosvami and Sanatana Gosvami.” “Sri Gopala Bhatta Gosvami was the son of Venkata Bhatta, a resident of Srirangam. Gopala Bhatta formerly belonged to the disciplic succession of the Ramanuja-sampradaya but later became part of the Gaudiya-sampradaya. In the year 1433 sakabda (A.D. 1512), when Lord Caitanya Mahaprabhu was touring South India, He stayed for four months during the period of Caturmasya at the house of Venkata Bhatta, who then got the opportunity to serve the Lord to his heart’s content. Gopala Bhatta also got the opportunity to serve the Lord at this time. Sri Gopala Bhatta Gosvami was later initiated by his uncle, the great sannyasi Prabodhananda Sarasvati. Both the father and mother of Gopala Bhatta Gosvami were extremely fortunate, for they dedicated their entire lives to the service of Lord Caitanya Mahaprabhu. They allowed Gopala Bhatta Gosvami to go to Vrndavana, and they gave up their lives thinking of Sri Caitanya Mahaprabhu. When Lord Caitanya was later informed that Gopala Bhatta Gosvami had gone to Vrndavana and met Sri Rupa and Sanatana Gosvami, He was very pleased, and He advised Sri Rupa and Sanatana to accept Gopala Bhatta Gosvami as their younger brother and take care of him. Sri Sanatana Gosvami, out of his great affection for Gopala Bhatta Gosvami, compiled the Vaisnava smrti named Hari-bhakti-vilasa and published it under his name. Under the instruction of Srila Rupa and Sanatana, Gopala Bhatta Gosvami installed one of the seven principal Deities of Vrndavana, the Radharamana Deity. The sevaits (priests) of the Radharamana temple belong to the Gaudiya-sampradaya. Caitanya-caritamrta, Adi lila 10:105 http://www.vnn.org/editorials/ET0407/ET14-8670.html Srila Gopal Bhatta Goswami appeared in 1500 AD (though, according to some authorities, he was born in 1503) as the son of Venkata Bhatta in the town of Srirangam in South India. Their residence was in a village not far from Srirangam called Belagundi. Srila Gopal Bhatta Goswami ended his earthly pastimes on the Krsna Pancami of Asarh of 1507 of the Saka era (1585 AD). His samadhi temple is behind the current Radha Ramana temple. http://iskconchennai.tripod.com/gopal.html Gopal Bhatta (1503-1578) was born in an orthodox Brahman family in South India. His father Vyenkata Bhatta was a priest of the famous Narayana temple of Sri Rangam. Vyenkata Bhatta and his brothers, Prabhodhananda Saraswati and Tirumalla Bhatta were famous for their vast learning and piety. When Caitanya Mahaprabhu had undertaken His walking trip to South India in 1511, He spent the four rainy months of Caturmasa with them and engaged in deep discussion about philosophy and bhakti. http://www.harekrsna.com/sun/features/11-07/features844.htm In the intervening decades between the Chaitanya Bhagavata and the Chaitanya Charitamrita, a number of other less well-circulated hagiographical works were composed, among the most prominent, Kavikarnapura’s Sanskrit poem Krishna- Chaitanyacharitamritam Mahakavyam (c 1542) and the much later dramatic work Chaitanyachandrodaya Natakam (c 1572-79), Lochana Dasa’s Bangla Chaitanya Mangala (c 1570-80), and the popular but controversial Bangla tale by Jayananda also titled Chaitanya Mangala (c 1550-60). Raghunatha Dasa Goswami served Chaitanya for sixteen years at Jagannatha Puri. After which he went to Vrindavan, where he lived for many years at a sacred lake known as Radha-kunda. His bhajana-kutir, or place of worship, still exists there and is visited by many pilgrims to this day. Srila Rupa Gosvami took his birth in 1493 A.D. (1415, Sakabda), and disappeared at the age of 73 in 1564 A.D. (1486, Sakabda). He spent 22 years in householder life, followed by 51 years in Vrndavana. Rupa Gosvami is known as bhakti-rasacarya, an expert in the tastes of pure devotional service. He and his older brother, Srila Sanatana Gosvami, left high posts in the government of Nawab Hussein Shah to join Sri Caitanya Mahaprabhu. Empowered by Lord Caitanya, Srila Rupa Gosvami wrote many books about the science of Krsna Consciousness. A summary study of his Bhakti-rasasmrta-sindhu can be found in “The Nectar of Devotion,” and his Upadesamrta is found in “The Nectar of Instruction”. http://www.harekrsna.com/philosophy/bmgs/goswamis/sanatana.htm Sri Sanatana Gosvami took his birth in 1488 A.D. (1410, Sakabda). As a child, he began his studies along with his brothers, from their maternal uncle’s house in a small village called Sakurma near the capital of Gaura-desa. At the age of 27 he came to live at Braja, and remained there for 43 years. At the age of 70, Srila Sanatana disappeared on the full moon day of Asar in the year 1558 A.D. In the conclusion of his commentary on the Bhagavata, the Laghu-Vaisnava-Toshani, Jiva Goswami describes the ancestral line of his uncle, Sanatana Goswami. This genealogy states that there was a king in Karnataka called Srisarvajana, who was known as Jagadguru due to his learning. Srisarvajana’s descendant, Aniruddha, gave his kingdom equally to his two sons, Harihara and Rupesvara, but Harihara forcibly occupied Rupesvara’s dominion and drove him away. Rupesvara then left Karnataka, taking shelter with King Sikharesvara of Paurastya. He later retired to Navahatta (Naihati near Kalna) in Bengal, where he associated with king Danujamardana. His grandson, Kumaradeva, moved to Bakla Candradvipa (East Pakistan). Rupa, Sanatana, and Anupama were among the many sons born in this brahmana family. As the elder brother of Srila Rupa Gosvami, Sanatana was the topmost among the six Gosvamis of Vrndavana. Lord Caitanya Mahaprabhu instructed him at Varanasi, teaching him the detailed science of devotional service. Lord Caitanya sent Srila Sanatana Gosvami to Vrndavana and gave him a fourfold mission: to uncover the lost sites of Krsna’s pastimes, to install deities of the Lord and arrange for Their worship, to write books on Krsna consciousness, and to teach the rules of devotional life. Srila Sanatana Gosvami, with the help of Srila Rupa Gosvami, fulfilled all parts of this mission. Sri Sanatana Gosvami compiled many scriptures, including: Sri Brhad-bhagavatmrta, Sri Hari-bhakti-vilas and its Dig-darsani-tika, Sri Krsna-lilastava (dasam carit), Sri Bhagavata-tipani (Dasama-tippani) (commentary on Srimad Bhagavatam), Brihat-vaisnava-tosani (Laghu-tosani), and Dasama-carita. Sanatana Goswami’s trancendental position is glorified in Sri Kavi-Karnapura’s Gaura-Ganodesha-Dipika (181): sa rupa-manjari-prestha purasid rati-manjari socyate nama-bhedena lavanga-manjari budhaih “Rupa Manjari’s closest friend, who is know by the names Rati-Manjari and Lavanga-Manjari, appeared in the pastimes of Shri Chaitanya Mahaprabhu as Shri Sanatana Goswami, who is considered to be a personal extension of the body of Shri Chaitanya Mahaprabhu.” “In the First Wave of the book known as Bhakti-ratnakara, it is said that Sanatana Gosvami understood Srimad-Bhagavatam by thorough study and explained it in his commentary known as Vaisnava-tosani. All the knowledge that Sri Sanatana Gosvami and Rupa Gosvami directly acquired from Sri Caitanya Mahaprabhu was broadcast all over the world by their expert service. Sanatana Gosvami gave his Vaisnava-tosani commentary to Srila Jiva Gosvami for editing, and Srila Jiva Gosvami edited this under the name of Laghu-tosani. Whatever he immediately put down in writing was finished in the year 1476 Saka (A.D. 1555). Srila Jiva Gosvami completed Laghu-tosani in the year Sakabda 1504 (A.D. 1583).” Caitanya-caritamrta, Madyam lila 1:35 http://www.harekrsna.com/philosophy/bmgs/goswamis/bhatta-raghunatha.htm Raghunatha Bhattacarya, or Raghunatha Bhatta Gosvami, one of the six Gosvamis, was the son of Tapana Misra. Born in approximately 1425 Sakabda (A.D. 1504), he was expert in reciting Srimad-Bhagavatam, and in the Antya-lila, Chapter Thirteen, it is stated that he was also expert in cooking; whatever he cooked would be nectarean. Sri Caitanya Mahaprabhu was greatly pleased to accept the food that he cooked, and Raghunatha Bhatta used to take the remnants of food left by Sri Caitanya Mahaprabhu. Raghunatha Bhattacarya lived for eight months in Jagannatha Puri, after which Lord Caitanya ordered him to go to Vrndavana to join Sri Rupa Gosvami. Sri Caitanya Mahaprabhu asked Raghunatha Bhattacarya not to marry but to remain a brahmacari, and He also ordered him to read Srimad-Bhagavatam constantly. Thus he went to Vrndavana, where he engaged in reciting Srimad-Bhagavatam to Srila Rupa Gosvami. He was so expert in reciting Srimad-Bhagavatam that he would recite each and every verse in three melodious tunes. While Raghunatha Bhatta Gosvami was living with Sri Caitanya Mahaprabhu, the Lord blessed him by offering him betel nuts offered to the Jagannatha Deity and a garland of tulasi said to be as long as fourteen cubits. Under Raghunatha Bhatta Gosvami’s order, one of his disciples constructed the Govinda temple. Raghunatha Bhatta Gosvami supplied all the ornaments of the Govinda Deity. He never talked of nonsense or worldly matters but always engaged in hearing about Krsna twenty-four hours a day. He never cared to hear blasphemy of a Vaisnava. Even when there were points to be criticized, he used to say that since all the Vaisnavas were engaged in the service of the Lord, he did not mind their faults. Later Raghunatha Bhatta Gosvami lived by Radha-kunda in a small cottage. In the Gaura-ganoddesa-dipika, verse 185, it is said that Raghunatha Bhatta Gosvami was formerly the gopi named Raga-manjari.” Caitanya-caritamrta, Adi lila 10:158 The Radha Madana-Mohana temple was built in 1580 A.D.. The temple is 60 ft. high, and sits on a 50 ft. high hill next to the Yamuna. One day, a ship loaded with cargo went aground in the Yamuna. Sanatana Gosvami advised the ship’s owner to pray to Madana Mohan for help. The ship came free, and the owner, Ram Das Kapoor, dedicated his profits to build the temple. The Radha-Ramana Temple was established by Gopal Bhatta Goswami. The seva puja of Radha-Ramana was established after the Deity self-manifested from one of Gopal Bhatta Goswami’s shalagram-shilas on the full moon day of Vaisakha (April/May) in 1542 A.D. This event is celebrated every year in May, when an abisheka (bathing) ceremony is performed for the Deity. Radha-ramana means “one who gives pleasure to Radha”. There is no Deity of Radharani in this temple, but a crown is kept next to Krsna signifying Her presence The original Govindaji Deity was found about 450 years ago by Sri Rupa Goswami. In 1590 A.D., the Govindaji temple was built by Maharaja Man Singh from Jaipur, taking several thousand men five years to build. The Govindaji Deity was removed from this temple when the Muslim emperor Aurangzeb had his army attack Vrindavan, destroying part of the temple. The original Deity is now residing in Jaipur, in a temple right outside the King of Jaipur’s palace. Since the Govindaji temple was partially destroyed by Muslims, it is considered that worship cannot be done in the temple. Consequently, another temple was established behind the original temple, where worship is performed to the Deities that were installed after the original Govindaji was removed to Jaipur. Under one of the niches at the west end of the nave of Govindaji temple is a tablet with a Sanskrit inscription recording the fact the temple was built in Samvat 1647 (1590 A.D.), under the direction of Rupa and Sanatana Gosvamis. http://www.mvtindia.com/places/damodar.htm Rupa Goswami first met Lord Chaitanya at Ramakeli in 1514, and along with his brothers Sanatana and Anupama, completely surrendered to the lotus feet of the Lord. At that time all three brothers were employed as important ministers in the Mohammedan government of Bengal under Hussain Shah. Lord Chaitanya assured them that now they had surrendered to Krishna, they would soon be delivered and would be able to join thesankirtana movement. After some months both Rupa and Anupama were freed from service, unfortunately Sanatana was not so lucky and was thrown in jail, but by the grace of Lord Krishna, he also got free from the clutches of Hussain Shah. Even today all Gaudiya Vaisnavas are known as Rupanugas, or followers of Srila Rupa Goswami most famous book is Bhakti-rasamrta-sindhu (The Ocean of the Nectar of Devotion) which must be read by all aspiring Vaisnvas and forms the solid foundation of the bhakti movement of Lord Chaitanya. The essence of this book was explained directly to Rupa by Lord Chaitanya during their historic meeting at Prayag (Allahabad) in 1516. After teaching Rupa all the important aspects of devotional service, the Lord sent him to Vrindavana to compile books on these very teachings. http://www.gaudiya.com/index.php?topic=history Sri Chaitanya spent the first 24 years of his life in Navadvipa, West Bengal. Most of Chaitanya’s followers knew him since his early years. For example Advaita (1454-1550 CE), a leading figure among the Vaishnavas of Navadvipa from before Chaitanya’s birth, and Nityananda (1473-1545 CE), a charismatic and eccentric saint, arose to key roles in creating the future of Chaitanya’s tradition. Gadadhara Pandit and Vakresvara Pandit, Chaitanya’s companions since his childhood, Narahari Cakravartin of Sri Khanda, Nityananda’s wife Jahnava, along with many others, contributed their share in initiating the tradition. Disciplic lines descending from the associates of Chaitanya form the majority of the modern Gaudiya Vaishnava – tradition. Chaitanya spent the remainder of his life, another 24 years, in Jagannath Puri in the company of some of his intimate followers, such as Svarupa Damodara and Ramananda Raya, steeped in deep devotional rapture. During those years, he practically demonstrated the pinnacle of devotional attainment in both his words and his deeds. http://www.sanskrit.org/www/Great%20Personalities/rupa%20goswami.html Rupa Goswami: Born 1489, Bengal – died 1564, Vrindavan, India. Caitanya Vaisnava theologian, poet and dramatist, one of the Six Gosvamis of Vrindavan. Source: http://harekrsna.org/chronology-of-the-six-goswamis/

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