anupama-vallabha, Å›rÄ«-rÅ«pa, sanÄtana
ei tina Å›ÄkhÄ vá¹›ká¹£era paÅ›cime sarvottama
anupama-vallabha - Anupama, or Vallabha; Å›rÄ«-rÅ«pa - ÅšrÄ« RÅ«pa; sanÄtana - SanÄtana; ei - these; tina - three; Å›ÄkhÄ - branches; vá¹›ká¹£era - of the tree; paÅ›cime - on the western side; sarvottama - very great.
On the western side were the forty-third, forty-fourth and forty-fifth branches — ÅšrÄ« SanÄtana, ÅšrÄ« RÅ«pa and Anupama. They were the best of all.
ÅšrÄ« Anupama was the father of ÅšrÄ«la JÄ«va GosvÄmÄ« and younger brother of ÅšrÄ« SanÄtana GosvÄmÄ« and ÅšrÄ« RÅ«pa GosvÄmÄ«. His former name was Vallabha, but after Lord Caitanya met him He gave him the name Anupama. Because of working in the Muslim government, these three brothers were given the title Mullik. Our personal family is connected with the Mulliks of Mahatma Gandhi Road in Calcutta, and we often used to visit their RÄdhÄ-Govinda temple. They belong to the same family as we do. Our family gotra, or original genealogical line, is the Gautama-gotra, or line of disciples of Gautama Muni, and our surname is De. But due to their accepting the posts of zamindars in the Muslim government, they received the title Mullik. Similarly, RÅ«pa, SanÄtana and Vallabha were also given the title Mullik. Mullik means “lord.†Just as the English government gives rich and respectable persons the title “lord,†so the Muslims give the title Mullik to rich, respectable families that have intimate connections with the government. Thus the title Mullik is found not only among the Muslims but also among the Hindu aristocracy. This title is not restricted to a particular family but is given to different families and castes. The qualifications for receiving it are wealth and respectability.
SanÄtana GosvÄmÄ« and RÅ«pa GosvÄmÄ« belonged to the BharadvÄja-gotra, which indicates that they belonged either to the family or disciplic succession of BharadvÄja Muni. As members of the Kṛṣṇa consciousness movement we belong to the family, or disciplic succession, of SarasvatÄ« GosvÄmÄ«, and thus we are known as SÄrasvatas. Obeisances are therefore offered to the spiritual master as sÄrasvata-deva, or a member of the SÄrasvata family (namas te sÄrasvate deve), whose mission is to broadcast the cult of ÅšrÄ« Caitanya MahÄprabhu (gaura-vÄṇī-pracÄriṇe) and to fight with impersonalists and voidists (nirviÅ›eá¹£a-śūnyavÄdi-pÄÅ›cÄtya-deÅ›a-tÄriṇe). This was also the occupational duty of SanÄtana GosvÄmÄ«, RÅ«pa GosvÄmÄ« and Anupama GosvÄmÄ«.
The genealogical table of SanÄtana GosvÄmÄ«, RÅ«pa GosvÄmÄ« and Vallabha GosvÄmÄ« can be traced back to the twelfth century ÅšakÄbda, when a gentleman of the name Sarvajña appeared in a very rich and opulent brÄhmaṇa family in the province of KarṇÄá¹a. He had two sons, named Aniruddhera RÅ«peÅ›vara and Harihara, who were both bereft of their kingdoms and thus obliged to reside in the highlands. The son of RÅ«peÅ›vara, who was named PadmanÄbha, moved to a place in Bengal known as NaihÄá¹Ä«, on the bank of the Ganges. There he had five sons, of whom the youngest, Mukunda, had a well-behaved son named KumÄradeva, who was the father of RÅ«pa, SanÄtana and Vallabha. KumÄradeva lived in PhateyÄbÄd (Fateyabad), an area bordering BÄklÄcandradvÄ«pa in East Bengal (now Bangladesh). The present-day village of Prembagh, which lies near Ramshara in the Jessore district of Bangladesh, is said by many to be the site of KumÄradeva’s house. Of his many sons, three took to the path of Vaiṣṇavism. Later, ÅšrÄ« Vallabha and his elder brothers ÅšrÄ« RÅ«pa and SanÄtana came from CandradvÄ«pa to the village in the Maldah district of Bengal known as RÄmakeli. It is in this village that ÅšrÄ«la JÄ«va GosvÄmÄ« took birth, accepting Vallabha as his father. Because of engaging in the service of the Muslim government, the three brothers received the title Mullik. When Lord Caitanya MahÄprabhu visited the village of RÄmakeli, He met Vallabha there. Later, ÅšrÄ« RÅ«pa GosvÄmÄ«, after meeting ÅšrÄ« Caitanya MahÄprabhu, resigned from government service, and when he went to Vá¹›ndÄvana to meet Lord Caitanya, Vallabha accompanied him. The meeting of RÅ«pa GosvÄmÄ« and Vallabha with Caitanya MahÄprabhu at Allahabad is described in the Madhya-lÄ«lÄ, chapter nineteen.
Actually, it is to be understood from the statement of SanÄtana GosvÄmÄ« that ÅšrÄ« RÅ«pa GosvÄmÄ« and Vallabha went to Vá¹›ndÄvana under the instructions of ÅšrÄ« Caitanya MahÄprabhu. First they went to MathurÄ, where they met a gentleman named Subuddhi RÄya, who maintained himself by selling dry fuel wood. He was very pleased to meet ÅšrÄ« RÅ«pa GosvÄmÄ« and Anupama, and he showed them the twelve forests of Vá¹›ndÄvana. Thus they lived in Vá¹›ndÄvana for one month and then again went to search for SanÄtana GosvÄmÄ«. Following the course of the Ganges, they reached Allahabad, or PrayÄga-tÄ«rtha, but because SanÄtana GosvÄmÄ« had come there by a different road, they did not meet him there, and when SanÄtana GosvÄmÄ« came to MathurÄ he was informed of the visit of RÅ«pa GosvÄmÄ« and Anupama by Subuddhi RÄya. When RÅ«pa GosvÄmÄ« and Anupama met Caitanya MahÄprabhu at Benares, they heard about SanÄtana GosvÄmī’s travels from Him, and thus they returned to Bengal, adjusted their affairs with the state and, on the order of ÅšrÄ« Caitanya MahÄprabhu, went to see the Lord at JagannÄtha PurÄ«.
In the year 1436 ÅšakÄbda (A.D. 1514), the youngest brother, Anupama, died and went back home, back to Godhead. He went to the abode in the spiritual sky where ÅšrÄ« RÄmacandra is situated. At JagannÄtha PurÄ«, ÅšrÄ« RÅ«pa GosvÄmÄ« informed ÅšrÄ« Caitanya MahÄprabhu of this incident. Vallabha was a great devotee of ÅšrÄ« RÄmacandra; therefore he could not seriously consider the worship of RÄdhÄ-Govinda according to the instructions of ÅšrÄ« Caitanya MahÄprabhu. Yet he directly accepted ÅšrÄ« Caitanya MahÄprabhu as an incarnation of the Supreme Personality of Godhead RÄmacandra. In the Bhakti-ratnÄkara there is the following statement: “Vallabha was given the name Anupama by ÅšrÄ« Gaurasundara, but he was always absorbed in the devotional service of Lord RÄmacandra. He did not know anyone but ÅšrÄ« RÄmacandra, but he knew that Caitanya GosÄñi was the same Lord RÄmacandra.â€
In the Gaura-gaṇoddeÅ›a-dÄ«pikÄ (180) ÅšrÄ« RÅ«pa GosvÄmÄ« is described to be the gopÄ« named ÅšrÄ« RÅ«pa-mañjarÄ«. In the Bhakti-ratnÄkara there is a list of the books ÅšrÄ« RÅ«pa GosvÄmÄ« compiled. Of all his books, the following sixteen are very popular among Vaiṣṇavas: (1) Haá¹sadÅ«ta, (2) Uddhava-sandeÅ›a, (3) Kṛṣṇa-janma-tithi-vidhi, (4 and 5) RÄdhÄ-kṛṣṇa-gaṇoddeÅ›a-dÄ«pikÄ, Bá¹›hat (major) and Laghu (minor), (6) StavamÄlÄ, (7) Vidagdha-mÄdhava, (8) Lalita-mÄdhava, (9) DÄna-kelikaumudi, (10) Bhakti-rasÄmá¹›ta-sindhu (this is the most celebrated book by ÅšrÄ« RÅ«pa GosvÄmÄ«), (11) Ujjvala-nÄ«lamaṇi, (12) Ä€khyÄta-candrikÄ, (13) MathurÄ-mahimÄ, (14) PadyÄvalÄ«, (15) NÄá¹aka-candrikÄ and (16) Laghu-bhÄgavatÄmá¹›ta. ÅšrÄ« RÅ«pa GosvÄmÄ« gave up all family connections, joined the renounced order of life and divided his money, giving fifty percent to the brÄhmaṇas and Vaiṣṇavas and twenty-five percent to his kuá¹umba (family members), and keeping twenty-five percent for personal emergencies. He met HaridÄsa ṬhÄkura in JagannÄtha PurÄ«, where he also met Lord Caitanya and His other associates. ÅšrÄ« Caitanya MahÄprabhu used to praise the handwriting of RÅ«pa GosvÄmÄ«. ÅšrÄ«la RÅ«pa GosvÄmÄ« could compose verses according to the desires of ÅšrÄ« Caitanya MahÄprabhu, and by His direction he wrote two books named Lalita-mÄdhava and Vidagdha-mÄdhava. Lord Caitanya desired the two brothers, SanÄtana GosvÄmÄ« and RÅ«pa GosvÄmÄ«, to publish many books in support of the Vaiṣṇava religion. When SanÄtana GosvÄmÄ« met ÅšrÄ« Caitanya MahÄprabhu, the Lord advised him also to go to Vá¹›ndÄvana.
ÅšrÄ« SanÄtana GosvÄmÄ« is described in the Gaura-gaṇoddeÅ›a-dÄ«pikÄ (181). He was formerly known as Rati-mañjarÄ« or sometimes Lavaá¹…ga-mañjarÄ«. In the Bhakti-ratnÄkara it is stated that his spiritual master, VidyÄ-vÄcaspati, sometimes stayed in the village of RÄmakeli, and SanÄtana GosvÄmÄ« studied all the Vedic literatures from him. He was so devoted to his spiritual master that this cannot be described. According to the Vedic system, if someone sees a Muslim he must perform rituals to atone for the meeting. SanÄtana GosvÄmÄ« always associated with Muslim kings. Not giving much attention to the Vedic injunctions, he used to visit the houses of Muslim kings, and thus he considered himself to have been converted into a Muslim. He was therefore always very humble and meek. When SanÄtana GosvÄmÄ« presented himself before Lord Caitanya MahÄprabhu, he said, “I am always in association with lower-class people, and my behavior is therefore very abominable.†He actually belonged to a respectable brÄhmaṇa family, but because he considered his behavior to be abominable, he did not try to place himself among the brÄhmaṇas but always remained among people of the lower castes. He wrote the Hari-bhakti-vilÄsa and Vaiṣṇava-toá¹£aṇī, which is a commentary on the Tenth Canto of ÅšrÄ«mad-BhÄgavatam. In the year 1476 ÅšakÄbda (A.D. 1554) he completed the Bá¹›had-vaiṣṇava-toá¹£aṇī commentary on ÅšrÄ«mad-BhÄgavatam. In the year 1504 ÅšakÄbda (A.D. 1582) ÅšrÄ«la JÄ«va GosvÄmÄ« published an edited version of the Bá¹›had-vaiṣṇava-toá¹£aṇī named Laghu-toá¹£aṇī.
ÅšrÄ« Caitanya MahÄprabhu taught His principles through four chief followers. Among them, RÄmÄnanda RÄya is exceptional, for through him the Lord taught how a devotee can completely vanquish the power of Cupid. By Cupid’s power, as soon as one sees a beautiful woman he is conquered by her beauty. ÅšrÄ« RÄmÄnanda RÄya, however, vanquished Cupid’s pride. Indeed, while rehearsing the JagannÄtha-vallabha-nÄá¹aka he personally directed extremely beautiful young girls in dancing, but he was never affected by their youthful beauty. ÅšrÄ« RÄmÄnanda RÄya personally bathed these girls, touching them and washing them with his own hands, yet he remained calm and passionless, as a great devotee should be. Lord Caitanya MahÄprabhu certified that this was possible only for RÄmÄnanda RÄya. Similarly, DÄmodara Paṇá¸ita was notable for his objectivity as a critic. He did not even spare Caitanya MahÄprabhu from his criticism. This also cannot be imitated by anyone else. HaridÄsa ṬhÄkura is exceptional for his forbearance because although he was beaten with canes in twenty-two marketplaces, he was nevertheless tolerant. Similarly, ÅšrÄ« SanÄtana GosvÄmÄ«, although he belonged to a most respectable brÄhmaṇa family, was exceptional for his humility and meekness.
In the Madhya-lÄ«lÄ, chapter nineteen, the device adopted by SanÄtana GosvÄmÄ« to get free from government service is described. He served a notice of sickness to the Nawab, the Muslim governor, but actually he was studying ÅšrÄ«mad-BhÄgavatam with brÄhmaṇas at home. The Nawab received information of this through a royal physician, and he immediately went to see SanÄtana GosvÄmÄ« to discover his intentions. The Nawab requested SanÄtana to accompany him on an expedition to Orissa, but when SanÄtana GosvÄmÄ« refused, the Nawab ordered that he be imprisoned. When RÅ«pa GosvÄmÄ« left home, he wrote a note for SanÄtana GosvÄmÄ« informing him of some money that he had entrusted to a local grocer. SanÄtana GosvÄmÄ« took advantage of this money to bribe the jail keeper and get free from detention. Then he left for Benares to meet Caitanya MahÄprabhu, bringing with him only one servant, whose name was ĪśÄna. On the way they stopped at a sarÄi, or hotel, and when the hotel keeper found out that ĪśÄna had some gold coins with him, he planned to kill both SanÄtana GosvÄmÄ« and ĪśÄna to take away the coins. Later SanÄtana GosvÄmÄ« saw that although the hotel keeper did not know them, he was being especially attentive to their comfort. Therefore he concluded that ĪśÄna was secretly carrying some money and that the hotel keeper was aware of this and therefore planned to kill them for it. Upon being questioned by SanÄtana GosvÄmÄ«, ĪśÄna admitted that he indeed had money with him, and immediately SanÄtana GosvÄmÄ« took the money and gave it to the hotel keeper, requesting him to help them get through the jungle. Thus with the help of the hotel keeper, who was also the chief of the thieves of that territory, SanÄtana GosvÄmÄ« crossed over the Hazipur mountains, which are presently known as the Hazaribags. He then met his brother-in-law ÅšrÄ«kÄnta, who requested that he stay with him. SanÄtana GosvÄmÄ« refused, but before they parted ÅšrÄ«kÄnta gave him a valuable blanket.
Somehow or other SanÄtana GosvÄmÄ« reached VÄrÄṇasÄ« and met Lord Caitanya MahÄprabhu at the house of CandraÅ›ekhara. By the order of the Lord, SanÄtana GosvÄmÄ« was cleanly shaved and his dress changed to that of a mendicant, or bÄbÄjÄ«. He put on old garments of Tapana MiÅ›ra’s and took prasÄdam at the house of a Maharashtrian brÄhmaṇa. Then, in discourses with Lord Caitanya MahÄprabhu, the Lord Himself explained everything about devotional service to SanÄtana GosvÄmÄ«. He advised SanÄtana GosvÄmÄ« to write books on devotional service, including a book of directions for Vaiṣṇava activities, and to excavate the lost places of pilgrimage in Vá¹›ndÄvana. Lord Caitanya MahÄprabhu gave him His blessings to do all this work and also explained to SanÄtana GosvÄmÄ« the import of the ÄtmÄrÄma verse from sixty-one different angles of vision.
SanÄtana GosvÄmÄ« went to Vá¹›ndÄvana by the main road, and when he reached MathurÄ he met Subuddhi RÄya. Then he returned to JagannÄtha PurÄ« through JhÄrikhaṇá¸a (Jharkhand), the Madhya Pradesh jungle. At JagannÄtha PurÄ« he decided to give up his body by falling down beneath a wheel of the JagannÄtha ratha, but Caitanya MahÄprabhu saved him. Then SanÄtana GosvÄmÄ« met HaridÄsa ṬhÄkura and heard about the disappearance of Anupama. SanÄtana GosvÄmÄ« later described the glories of HaridÄsa ṬhÄkura. SanÄtana observed the etiquette of JagannÄtha’s temple by going along the beach to visit Lord Caitanya, although it was extremely hot due to the sun. He requested JagadÄnanda Paṇá¸ita to give him permission to return to Vá¹›ndÄvana. Lord Caitanya MahÄprabhu praised the character of SanÄtana GosvÄmÄ«, and He embraced SanÄtana, accepting his body as spiritual. SanÄtana GosvÄmÄ« was ordered by ÅšrÄ« Caitanya MahÄprabhu to live at JagannÄtha PurÄ« for one year. When he returned to Vá¹›ndÄvana after that time, he again met RÅ«pa GosvÄmÄ«, and both brothers remained in Vá¹›ndÄvana to execute the orders of ÅšrÄ« Caitanya MahÄprabhu.
The place where ÅšrÄ« RÅ«pa GosvÄmÄ« and SanÄtana GosvÄmÄ« formerly lived has now become a place of pilgrimage. It is generally known as Gupta Vá¹›ndÄvana, or hidden Vá¹›ndÄvana, and is situated about eight miles south of English Bazaar. There the following places are still visited: (1) the temple of the ÅšrÄ« Madana-mohana Deity, (2) the Keli-kadamba tree, under which ÅšrÄ« Caitanya MahÄprabhu met SanÄtana GosvÄmÄ« at night and (3) RÅ«pasÄgara, a large pond excavated by ÅšrÄ« RÅ«pa GosvÄmÄ«. A society named RÄmakeli-saá¹skÄra-samiti was established in 1924 to repair the temple and renovate the pond.
