Puru Das Adhikari

4. 4 "krsna" - ei dui varna sada ya-'ra mukhe athava krsnake ti-ho varne nija sukhe dehakantye haya ti-ho akrsna-varana "akrsna" - varane kahe pita-varana The two syllables "krsna" are always in His mouth, or He always describes Krsna with great pleasure. These are two meanings of the words "krsna-varna." Indeed, nothing but Krsna issues from His mouth. If someone tries to describe Him as being of blackish complexion, the next adjective, "tvisakrsnam" immediately restricts him. His complexion is certainly not blackish.Indeed, His not being blackish indicates that his complexion is golden. (Caitanya Caritamrta-Adi 3.53,56) This is the reference from the cyber Sri Gaudiya Kantahara I earlier posted on the thread about SCM and Krsna being the same. After a more careful examination of the printed version of Sri Cc. the two Bengali verses are actually Cc. Adi. 54 & 57) and the English appears to be all four verses listed below Cc. Adi 54,55, 56 & 57. ************ TEXT 54 TEXT 'krsna' ei dui varna sada yanra mukhe athava, krsnake tinho varne nija sukhe SYNONYMS krsna--krs-na; ei--these; dui--two; varna--syllables; sada--always; yanra--of whom; mukhe--in the mouth; athava--or else; krsnake--Lord Krsna; tinho--He; varne--describes; nija--His own; sukhe--in happiness. TRANSLATION The two syllables "krs-na" are always in His mouth; or, He constantly describes Krsna with great pleasure. TEXT 55 TEXT krsna-varna-sabdera artha dui ta pramana krsna vinu tanra mukhe nahi aise ana SYNONYMS krsna-varna-sabdera--of the word krsna-varna; artha--the meaning; dui--two; ta--certainly; pramana--examples; krsna--Krsna; vinu--except for; tanra--of Him; mukhe--in the mouth; nahi aise--does not come; ana--anything else. TRANSLATION These are two meanings of the word "krsna-varna." Indeed, nothing else but Krsna issues from His mouth. TEXT 56 TEXT keha tanre bale yadi krsna-varana ara visesane tara kare nivarana SYNONYMS keha--someone; tanre--to Him; bale--ascribes; yadi--if; krsna--black; varana--the color; ara--another; visesane--in the adjective; tara--of that; kare--does; nivarana--prevention. TRANSLATION If someone tries to describe Him as being of blackish complexion, the next adjective [tvisa akrsnam] immediately restricts him. TEXT 57 TEXT deha-kantye haya tenho akrsna-varana akrsna-varane kahe pita-varana SYNONYMS deha-kantye--in the luster of the body; haya--is; tenho--He; akrsna--not black; varana--the color; akrsna-varane--by a color that is not blackish; kahe--one means; pita--yellow; varana--the color. TRANSLATION His complexion is certainly not blackish. Indeed, His not being blackish indicates that His complexion is yellow. HDGACBSP Cc. Adi lila 3.54-57 Sorry for any confusion. I am not certain who compiled the Kantahara found on line, and apologize for any inaccuracies. Hope this clears it up for any bengali scholars of Cc.

shvu Member posted 07-02-2001 06:47 AM That sanskrit verse :maha-prabhu..." is not svetasvatara 2.12 nor 4.1 I may be missing something here, but I did not see this verse in the svetasvatara at all. Cheers After checking with my printed version of Sri Gaudiya Kantahara, as compared with the cyber version the verse was taken (4.1) from I find that this reference should read Svetasvatara Upanisad 3.12 not 2.12) Sorry for the error. 4. 1 mahan-prabhur vai purusam sattvasyesu pravarttakam surnimalam imam santisano jyotiravyam The Personality of Godhead Sri Caitanya Mahaprabhu is brilliantly effulgent and imperishable like molten gold . He is the Supreme Controller. He controls the mode of goodness and through sankirtana bestows spiuritual intelligence on the living beings .In the guise of a sannyasi, He is the source of spiritual purity and of liberation. He is therefore known as "Mahaprabhu." (Svetasvatara Upanisad 3.12) There are also some slight differences in Cc. references as well betweent he cyber version and printed version that differ by one verse here or there. Anyone wants the details can contact me,otherwise not. [This message has been edited by Puru Das Adhikari (edited 07-04-2001).]

Doesn't appear weird to me. If we examine the life of Srila Bhaktivinoda Thakura;read all of his books, and compare the same with shvu's life and his writing I am content to see any thougtful person make his own evaluation of who is worthy of attention and who is worthy of disregarding. Blind following is not advocated by my authorities. I simply know who I trust and who I don't.There is nothing friendly about shvus' admonitions,or attitutde, however politely he couches them in apparantly reasonable language. As I have already posted useless arguments with persons of differing faith and viewpoints in matters of faith and realization benefits no one. [This message has been edited by Puru Das Adhikari (edited 07-04-2001).]

You have made your position concerning Srila Bhaktivinoda Thakura perfectly clear. As you said anyone can read the Nabadwipa Mahatmya, and: "What choice they make after that is up to them." To accept the Thakura's realizations and numerous commentaries or to accept yours. Interesting a scholar like you even uses a word like hinduism. I don't believe we'll find that word in the sruti though. OM tat sat. Cheerio. [This message has been edited by Puru Das Adhikari (edited 07-04-2001).]

It would appear that the verse and translation of 3.12 of the Svetasvatara Upanisad that you refer to and the one utilized by the compiler of Sri Gaudiya Kantahara,Atulakrsna Dattaji, do not read the same. "Atulakrsna Dattaji,also gave up his government service and came with his family to Caitanya Matha. After receiving harinama-diksa initiation from Srila Prabhupada (SBSST) he began to perform ekantika bhajana (exclusive worship of the Lord). He compiled Sri Gaudiya Kantahara ("The Necklace of the Gaudiya Bhaktas"). This excellent book contains a collection of verses from the Vedas, Upanisads, and other sastras which establish the siddhanta of suddha-bhakti." ---excerpted from Acarya Kesari Sri Srimad Bhakti Prajnana Kesava Gosvami, His Life and Teachings, by Tridandisvami Bhaktivedanta Narayana Maharaja. pp.36,38 I am not in possession of an original copy of this upanisad, and don't read deva nagari, so I can only let you know the source of my quote which you can take or leave. I am certain you will reject it in favor of your prefered version. Since you have obvious disrespect for our gaudiya line, don't accept it's connection to Madhva and have a penchant for ridiculing Srila Bhaktivinoda Thakura there isn't much point in our dialoguing, is there? Side by side we can note the differences: 4. 1 (Sri Gaudiya Kantahara) mahan-prabhur vai purusam sattvasyesu pravarttakam surnimalam imam santisano jyotiravyam The Personality of Godhead Sri Caitanya Mahaprabhu is brilliantly effulgent and imperishable like molten gold . He is the Supreme Controller. He controls the mode of goodness and through sankirtana bestows spiritual intelligence on the living beings .In the guise of a sannyasi, He is the source of spiritual purity and of liberation. He is therefore known as "Mahaprabhu." (Svetasvatara Upanisad 3.12) from shvu: mahAn prabhurvai purushaha sattvasyaisha pravartakaha | sunirmalAmimAm prAptimIshAno jyotiravyayaha || 3.12 The Person is indeed the Great Lord; He is the impeller of the internal organ towards this absolutely pure [sunirmalAm] attainment. He is the ruler, the light and the indestructible. Cheers and Haribol to you! [This message has been edited by Puru Das Adhikari (edited 07-04-2001).]

Krsnananda prabhu, I haven't seen or read Srila Narayana Maharaj "slander" anyone. Only preach for the benefit of his disciples what topics he feels they should approach. His transcendental role is to offer that kind of particular guidance. I will search out the particular remark from Srila Narayan Maharaj that satyaraj objected to and anyone can then make up his own mind in the matter. If you beleive his rejection of our guru varga is acceptable behavior then perhaps you should write to your spiritual master and ask his opinion in the matter. When disciples think they can judge the behavior of a bona fide spiritual master from their own conditioned perspective they stop being disciples. If they fail to even approach their gurudeva and submissively inquire to clear their doubts concerning his instruction, but act simply on their own whim and speculation what can anyone do? Srila Prabhupada has written than no one should follow anything blindly, but inquiries should be made with respect for the speaker. Those remarks are in the Bg. 10.4-5,and SB 1.1.5 and 6 purports. Take them or leave them. Srila Narahari Sakara Thakura gives substantial reasons for rejecting a guru and they don't include simply not agreeing with his instruction because of one's own material conception of what is suitable. Why submit to the advice of a physican if you don't trust his prescription? In Bg. 4.34 Lord Krsna gives the threefold formula for the receipt of transcendental knowledge, approach, inquire submissively and render service. Your "support" of satyaraj's pespective does him no spiritual benefit, but only minmizes the importance of the guru disciple relationship,and the necessity for anugatya in approaching the lila of Radha and Krsna conjugal. If you beleive that he will make progress disobeying the order of his guru because his own estimation has more merit, then I have nothing further to say. I don't like the order of my superior so I have to minmize his position and then I can reject him with a clear conscience, but an unclear spirital position. Here we see clear examples of undue criticism of Srila Bhaktivnoda Thakura by individuals who are unwilling to hear from him, because his realization interferes with their agenda. Quite a useless mentality for making advancement in developing our bhakti. [This message has been edited by Puru Das Adhikari (edited 07-01-2001).]

. . ."In the Prti-sandarbha, Sril a Jiva Gosvämi explains . . . there are three types of discussions-väda, jalpa, and vitandi. In a väda discussion the motive of all concerned is to find out the truth. This is the ideal kind of discussion. It is for persons who are sober and impartial about the outcome; they simply want to know what is the truth of the matter. They are in the mode of goodness. Jalpa is a discussion wherein one is not interested in what is said by others, whether it has some truth or all of the truth, because one simply wants to be heard. Any other view or contribution is of no interest. This is the way for a person in the mode of passion. A vitandi discussion is in the mode of ignorance. In this version the truth is of no value. One simply wants to win at all costs." Kundali Das In Vaikuntha Not Even the Leaves Fall It doesn't seem that anyone will be benefitted from this kind of vitandi discussion where no real dialogue is possible. As I mentioned before Srila Bhaktivinoda Thakura has directed us: "....Spiritual association means to meet together for the purpose of spiritual advancement, to discuss topics of eternal truth, and to render reciprocal service and welfare which awakens one s devotional sentiments. To avoid the association of people with whom such types of exchanges are not possible is called upeksa. ". . . When an inimical person who has adopted divergent opinions hears glorification of suddha bhakti, or virtuous instructions regarding bhakti, he will immediately retort with some futile argument, beneficial neither for you nor for him. One should avoid such fruitless arguments and interact with such people only so far as routine social dealings are concerned. If you say it would be best to include inimical people among the ignorant and bestow mercy upon them, then far from helping them, you will only harm yourself. Benevolence should be applied but it should be done with caution. "Madhyama-adhikari suddha-bhaktas should certainly carry out these four types of behavior. Any negligence on their part in this regard makes them guilty of improper behavior and failure to do that for which they are qualified. This is considered as a serious defect." The Gaudiya community has seen this kind of defection before in others throughout history who have "realized" they know more than their gurudeva and all of our predecessor acaryas. It is a manifestation of mayavada to think I have no need for Vaisnava association and throw away the guru. The diksa guru reveals the Lord's form(rupa)and the siksa guru reveals his qualities (svarupa). Any effort to annihilate the need for both is some kind of spiritual suicide we don't need to witness any longer. [This message has been edited by Puru Das Adhikari (edited 07-01-2001).]

Indulging sataraj's race for spiritual self destruction is a useless waste of everyone's energy. If anyone cannot appreciate the contributions of Srila Bhaktivinoda Thakura, Srila Krsnadas Kaviraja Gosvami, Srila Visvanatha Cakravarti Thakura and our other acaryas we have little to say to them. It appears that I should follow the same advice I gave to satyaraj some months ago, to avoid useless argument with faithless persons. Srila Bhaktinovda Thakurs' books are written in samadhi bhasya. If someone doubts his level of realization, his nitya-siddha status and the disciplic line that comes from his lotus feet, we are not concerned. Such is their loss. Love is never forced. Lord Krsna says in the Bg. TEXT 15 sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca vedais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas I am to be known; indeed I am the compiler of Vedanta, and I am the knower of the Vedas. Bg. As It is 15.15 In his purport my gurudeva has written: ". . .He is not only worshipable as the impersonal Brahman, the Supreme Personality of Godhead, and the localized Paramatma, but as the form of the incarnation of the Vedas as well. The Vedas give the right direction to the people so that they can properly mold their lives and come back to Godhead, back to home. The Vedas offer knowledge of the Supreme Personality of Godhead, Krsna, and Krsna in His incarnation as Vyasadeva is the compiler of the Vedanta-sutra. The commentation on the Vedanta-sutra by Vyasadeva in the Srimad-Bhagavatam gives the real understanding of Vedanta-sutra. The Supreme Lord is so full that for the deliverance of the conditioned soul He is the supplier and digester of foodstuff, the witness of his activity, the giver of knowledge in the form of Vedas and as the Supreme Personality of Godhead, Sri Krsna, the teacher of the Bhagavad-gita. He is worshipable by the conditioned soul. Thus God is all-good; God is all-merciful . . . In all Vedic literature, beginning from the four Vedas, Vedanta-sutra and the Upanisads and Puranas, the glories of the Supreme Lord are celebrated. By performing Vedic rituals, discussing the Vedic philosophyand worshiping the Lord in devotional service, He is attained. Therefore the purpose of the Vedas is to understand Krsna. The Vedas give us direction to understand Krsna and the process of undertanding the ultimate goal is the Supreme Personality of Godhead. Vedanta-sutra confirms this in the following words: tat tu samanvayat. One can attain perfection by understanding Vedic literature, and one can understand his relationship with the Supreme Personality of Godhead by performing the different processes. Thus one can approach Him and at the end attain the supreme goal, who is no other than the Supreme Personality of Godhead. In this verse, however, the purpose of the Vedas, the understanding of the Vedas and the goal of the Vedas are clearly defined." Bg. As It Is 15.15 purport HDGACBSP In the preface to his translation of the Sri Caitanya Caritamrta His Divine Grace has also written: "There is no difference between the teachings of Lord Caitanya presented here and the teachings of Lord Krsna in the Bhagavad-gita. The teachings of Lord Caitanya are practical demonstrations of Lord Krsna's teachings. . . The Upanisads confirm that one has to penetrate the dazzling effulgence of Brahman before one can see the real face of the Personality of Godhead. Lord Caitanya therefore teaches direct worship of Lord Krsna, who appeared as the foster child of the King of Vraja. He also suggests that the place known as Vrndavana is as good as Lord Krsna because there is no difference between the name, quality, form, pastimes, entourage and paraphernalia of Lord Krsna and Lord Krsna Himself. That is the absolute nature of the Absolute Truth. Lord Caitanya also recommended that the highest mode of worship in the highest perfectional stage is the method practiced by the damsels of Vraja. These damsels (gopis, or cowherd girls) simply loved Krsna without a motive for material or spiritual gain. Lord Caitanya also recommended Srimad-Bhagavatam as the spotless narration of transcendental knowledge, and He pointed out that the highest goal in human life is to develop unalloyed love for Krsna, the Supreme Personality of Godhead. Lord Caitanya's teachings are identical to those given by Lord Kapila, the original propounder of sankhya-yoga, the sankhya system of philosophy. This authorized system of yoga recommends meditation on the transcendental form of the Lord. There is no question of meditating on something void or impersonal. One can meditate on the transcendental form of Lord Visnu even without practicing involved sitting postures. Such meditation is called perfect samadhi. This perfect samadhi is verified at the end of the Sixth Chapter of the Bhagavad-gita, where Lord Krsna says, "And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me--he is the most intimately united with Me in yoga and is the highest of all. That is My opinion." (Bg. 6.47) Lord Caitanya instructed the mass of people in the sankhya philosophy of acintya-bhedabheda-tattva, which maintains that the Supreme Lord is simultaneously one with and different from His creation. Lord Caitanya taught this philosophy through the chanting of the holy name of the Lord. He taught that the holy name of the Lord is the sound incarnation of the Lord and that since the Lord is the absolute whole, there is no difference between His holy name and His transcendental form. Thus by chanting the holy name of the Lord one can directly associate with the Supreme Lord by sound vibration. As one practices this sound vibration, one passes through three stages of development: the offensive stage, the clearing stage and the transcendental stage. In the offensive stage one may desire all kinds of material happiness, but in the second stage one becomes clear of all material contamination. When one is situated on the transcendental stage, one attains the most coveted position--the stage of loving God. Lord Caitanya taught that this is the highest stage of perfection for human beings. HDGACBSP Preface Sri Caitanya Caritamrta Since I beleive that my spiritual masters can speak on these topics with more effective realization and potency I often chose to cut and paste their words, which is cyberspace for repetition. As I understand it any disciple is supposed to repeat what he has heard from the preceptorial link. A keyoard and a computer do not necessarily translate into actual realization,and I try not to say anything that I have not read or heard directly from our acaryas . Sometimes it is a good idea to go to the the source of our information. Srila Visvanatha Cakravarti advises us in his explanation of Srila Rupa Gosvami's 62nd anga of bhakti (Bhakti-rasamrta-sindhu-bindu)to seek out sajatiya and snigdha association in the matter of who to associate with. We can apply that priniciple in real life as well as cyber dialogues, or we can ignore the advice of our preceptors and waste time going tit for tat with anyone's, vaisnava aparadha and fickle mental evaluations. It is one thing to make sincere inquiry and quite another to find fault with acaryas like Srila Bhaktivinoda Thakura and Srila Krsnadas Kaviraja Gosvami because of our own doubts and misplaced respect for our own intellect. If anyone will express any interest in Srila Bhaktivinoda Thakura's view that: "By studying the history of the world, it is found that the spiritual science reached its peak in Navadwipa." I can try to either summarize or present some of his observations from his introduction to Sri Krsna Samhita, otherwise not [This message has been edited by Puru Das Adhikari (edited 07-01-2001).]

It also seems to me that our time is better spent in trying to appreciate our acarya's transcendental perspective than offering our own conclusions. The intelligence of our acaryas is supramundane intelligence and not contaminated by the three modes of material nature like ours is. We can read in the purport to the 37th verse of Sri Brahma Samhita: " There are some who, being unable to understand the drift of his(his refers to Srila Jiva Gosvami) statements, give meanings of their own invention and indulge in useless controversies. Sri Rupa and Sanatana say that there is no real and essential distinction between the lilas visible and nonvisible, the only distinction lies in this that one is manifest in the mundane sphere whereas the other is not so. In the supermundane manifestation there is absolute purity in the seer and the seen. A particularly fortunate person when he is favored by Krsna, can shake off worldly shackles and connections, enter the transcendental region after attaining the realized taste of the varieties of rasa that is available during the period of novitiate. Only such a person can have a view and taste of the perfect and absolutely pure lila of Goloka. Such receptive natures are rarely to be found. He, who exists in the mundane sphere, can also realize the taste of cid-rasa by the grace of Krsna by being enabled to attain the realized state of service. Such a person can have a view of the pastimes of Goloka manifested in the mundane lila of Gokula. There is certainly a difference between these two classes of eligible seekers of the truth. Until one attains the perfectly transcendental stage he must be hampered by his lingering limitations, in his vision of the pastimes of Goloka. Again, the vision of the transcendental reality varies according to the degree of self-realization. The vision of Goloka must also vary accordingly. It is only those fettered souls who are excessively addicted to worldliness that are devoid of the devotional eye. Of them some are enmeshed by the variegatedness of the deluding energy while others aspire after self-annihilation under the influence of centrifugal knowledge. Though they might have a view of the mundanely manifested pastimes of the Supreme Lord, they can have only a material conception of those visible pastimes, this conception being devoid of transcendental reality. Hence the realization of Goloka appears in proportion to eligibility due to the degree of one's self-realization. The underlying principle is this, that, though Gokula is as holy and free from dross as Goloka, still it is manifested on the mundane plane by the influence of the cit potency. Yogamaya. In visible and nonvisible matters of transcendental regions there is no impurity. contamination and imperfection inherent in the world of limitation; only there is some difference in the matter of realization in proportion to the self-realization of the seekers after the Absolute. Impurity. unwholesomeness, foreign elements, illusion, nescience, unholiness, utter inadequacy. insignificance, grossness--these appertain to the eye, intellect, mind and ego stultified by the material nature of conditioned souls; they have nothing to do with the essential nature of transcendence. The more one is free from these blots the more is one capable of realizing the unqualified Absolute. The truth who has been revealed by the scriptures, is free from dross. But the realizations of the seekers of the knowledge of these realities, are with or without flaw in accordance with the degree of their individual realization. . . . Whenever any dispute arises regarding the pure cognitive pastimes, such as Goloka, etc., we would do well to remember the precious advice from the holy lips of Sriman Mahaprabhu and His associates, the Gosvamis, viz., that the Truth Absolute is ever characterized by spiritual variegatedness that transcends the variegatedness of mundane phenomena; but He is never featureless. The divine rasa is lovely with the variegatedness of the fourfold distinction of vibhava, anubhava, sattvika and vyabhicari and the rasa is ever present in Goloka and Vaikuntha. The rasa of Goloka manifests as vraja-rasa on the mundane plane for the benefit of the devotees by the power of Yogamaya. Whatever is observable in gokula-rasa should be visible in goloka-rasa, in a clearly explicit form. Hence the distinction of paramourship and concubinage, the variegatedness of the respective rasas of all different persons, the soil, water, river, hill, portico, bower, cows, etc., all the features of Gokula exist in Goloka, disposed in an appropriate manner. There is only this peculiarity that the mundane conceptions of human beings possessed of material judgment, regarding those transcendental entities, do not exist there. The conception of Goloka manifests itself differently in proportion to the degree of realization of the various pastimes of Vraja and it is very difficult to lay down any definite criterion as to which portions are mundane and which are uncontaminated. The more the eye of devotion is tinged with the salve of love, the more will the transcendental concept gradually manifest itself. So there is no need of further hypothetical speculation which does not improve one's spiritual appreciation, as the substantive knowledge of Goloka is an inconceivable entity. To try to pursue the inconceivable by the conceptual process is like pounding the empty husk of grain, which is sure to have a fruitless ending. It is, therefore, one's bounden duty. by refraining from the endeavor to know, to try to gain the experience of the transcendental by the practice of pure devotion. Any course, the adoption of which tends to produce the impression of featurelessness, must be shunned by all means. Unalloyed parakiya-rasa free from all mundane conception is a most rare attainment. It is this which has been described in the narrative of the pastimes of Gokula. Those devotees, who follow the dictate of their pure spontaneous love, should base their devotional endeavors on that narrative. They will attain to the more wholesome fundamental principle on reaching the stage of realization. The devotional activities characterized by illicit amour, as practiced by worldly-minded conditioned souls, are forbidden mundane impiety. The heart of our apostle Sripada Jiva Gosvami was very much moved by such practices and induced him to give us his conclusive statements on the subject. It is the duty of a pure Vaisnava to accept the real spirit of his statements. It is a great offense to disrespect the acarya and to seek to establish a different doctrine in opposition to him." Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada Sri Brahma-samhita purport verse 37 He has also written in the forward: "The materialistic demeanor cannot possibly stretch to the transcendental autocrat who is ever inviting the fallen conditioned souls to associate with Him through devotion or eternal serving mood. The phenomenal attractions are often found to tempt sentient beings to enjoy the variegated position which is opposed to undifferenced monism. People are so much apt to indulge in transitory speculations even when they are to educate themselves on a situation beyond their empiric area or experiencing jurisdiction. The esoteric aspect often knocks them to trace out immanence in their outward inspection of transitory and transformable things. This impulse moves them to fix the position of the immanent to an indeterminate impersonal entity, no clue of which could be discerned by moving earth and heaven through their organic senses." SBSST ***************** Appreciation of the pastimes of Sri Chaitanya Mahaprabhu and the importance of His divine appearance is the gift of our guru parampara. Our acaryas have explained that it is only through the munificence of pastimes of Sri Mayapura Nabadwipa dhama and the life of Sri Chaitanya Mahaprabhu there, throughout S. India and at the banks of the Godavari and from the gambhira in Nilacala, that we can learn to appreciate the madhurya (sweetness) of goloka. Only by the mercy of Sri Chaitanya Mahaprabhu,who we approach through Lord Nityananda, can can we hope to become capable of approaching the pastimes of Radha and Krsna. Namo maha-vadanaya krsna-prema pradaya te krsnaya krsna-caitanya-namne gaura-tvise namah I offer pranamas unto Sri Krsna-Caitanya, who is Sri Krsna Himself. Having assumed the golden hue of Srimate Rahika, He is munificently bestowing that rare gift of krsna-prema. [This message has been edited by Puru Das Adhikari (edited 06-30-2001).]

. . . This fact is only mentioned by Gaudiyas and by no one else. So, they have to prove it with sound sastric evidences (collected before His advent and easily available nowadays) and irrefutable logic arguments. They cannot simply state that those who don't accept Sri Caitanya as an avatara are only atheists and deluded incredulous." We most certainly can, because it has been so stated by Srila Krsnadas Kaviraj Gosvami. Also in the purport to Adi lila 5.14 from his translation of the Cc. my gurudeva, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada has written: ". . . Everything, in fact, is inconceivable, for the truth is revealed only to the proper persons. Although there are varieties of personalities, from Brahma down to the insignificant ant, all of whom are living beings, their development of knowledge is different. Therefore we have to gather knowledge from the right source. Indeed, in reality we can get knowledge only from the Vedic sources. The four Vedas, with their supplementary Puranas, the Mahabharata, the Ramayana and their corollaries, which are known as smrtis, are all authorized sources of knowledge. If we are at all to gather knowledge, we must gather it from these sources without hesitation. Revealed knowledge may in the beginning be unbelievable because of our paradoxical desire to verify everything with our tiny brains, but the speculative means of attaining knowledge is always imperfect. The perfect knowledge propounded in the revealed scriptures is confirmed by the great acaryas, who have left ample commentations upon them; none of these acaryas has disbelieved in the sastras. One who disbelieves in the sastras is an atheist, and we should not consult an atheist, however great he may be. A staunch believer in the sastras, with all their diversities, is the right person from whom to gather real knowledge. Such knowledge may seem inconceivable in the beginning, but when put forward by the proper authority its meaning is revealed, and then one no longer has any doubts about it." HDGACBSDP Cc. Adi lila 5.14 purport We are not bound by the calculations and laukika sraddha of a disobedient disciple who thinks he has the realization that he is correct and his guru was wrong. What was his guru guilty of? Trying to protect him (satyaraj) from prematurely broaching the delicate and advanced subject matter of Radha and Krsna's conjugal lila as outlined by some of the Gosvamis in books like Govinda lilamrta. etc.; His gurudeva also cautioned him that the author and disciple who translated these books are not in line with our guru varga, but come from the sahajiya camp,and if we touch the material they are presenting we should do so with great caution. Satyaraj says: Therefore it is a duty of the Gaudiya-vainavas to find out their sastric evidences on Sri Caitanya avatara with solid and irrefutable quotes following a standard acceptable by most of the sanatana-dharma darsanas including all other Vaisnava-sampradayas, to fulfil the most basic premise of their preachings.

4. 14 bhagavata-bharata-sastra agama purana caitanya krsna-avatara prakata pramana pratyakse dekhaha nana prakata prabhava alaukika karma, alaukika anubhava dekhiya na dekhe yata abhaktera gana uluke na dekhe yena suryera kirana "Srimad-Bhagavatam, Mahabharata, the Puranas, and other Vedic literatures all give evidence to prove that Sri Caitanya is the avatara or descent of Krsna Himself. One can also directly see Sri Caitanya's manifest influence in His uncommon deeds and uncommon Krsna conscious realization. But faithless unbelievers do not see what is clearly evident, just as owls do not see the rays of the sun. (Caitanya Caritamrta-Adi 3.83 - 85) Who are the self realized acaryas, and who are owls can be left unstated, but still understood. If there is a choice of taking shelter of and listening to the analysis of Srila Bhaktivinoda Thakura or university professors we know which choice makes spiritual sense and which does not. In Bg. Krsna clearly states that He is only understood by the non envious and by those who render pure devotional service,otherwise not. The absolute truth,His name fame form and pastimes cannot be either approached or comprehended through the materially conditioned senses, including the mind and intellect, let alone so called scholars. Reconciliations of transcendental topics by conditioned souls has little value except to promote further confusions concerning the nature of the absolute truth. Whose critiques of shastra explanantions concerning Sri Caitanya Mahaprabhu will actually deliver us from the cycle of birth and death? Those of Srila Bhaktivinoda Thakura or university professors? Sri Sri Guru Gaurangau Jayatah! A new section has been added to our website: www.gaudiya.net/sahajiya To counter the rising wave of sahajiyaism, we have compiled several essays, which address and defeat the prominent misconceptions presented by various prakrta-sahajiya groups and other diverted lineages around the pure Gaudiya-sampradaya. Some of them are written by Srila Bhaktivedanta Narayana Maharaja, some by Srila Bhaktiprajnana Kesava Maharaja, one by Thakur Bhaktivinode, and some by ourselves. Let the pure Gaudiya lineage be understood in favor of apasiddhantic confusion. [This message has been edited by Puru Das Adhikari (edited 06-30-2001).]

Sri Sri Guru Gaurangau Jayatah! A new section has been added to our website: www.gaudiya.net/sahajiya To counter the rising wave of sahajiyaism, we have compiled several essays, which address and defeat the prominent misconceptions presented by various prakrta-sahajiya groups and other diverted lineages around the pure Gaudiya-sampradaya. Some of them are written by Srila Bhaktivedanta Narayana Maharaja, some by Srila Bhaktiprajnana Kesava Maharaja, one by Thakur Bhaktivinode, and some by ourselves. Let the pure Gaudiya lineage be understood in favor of apasiddhantic confusion. ********************* 4. 14 bhagavata-bharata-sastra agama purana caitanya krsna-avatara prakata pramana pratyakse dekhaha nana prakata prabhava alaukika karma, alaukika anubhava dekhiya na dekhe yata abhaktera gana uluke na dekhe yena suryera kirana "Srimad-Bhagavatam, Mahabharata, the Puranas, and other Vedic literatures all give evidence to prove that Sri Caitanya is the avatara or descent of Krsna Himself. One can also directly see Sri Caitanya's manifest influence in His uncommon deeds and uncommon Krsna conscious realization. But faithless unbelievers do not see what is clearly evident, just as owls do not see the rays of the sun. (Caitanya Caritamrta-Adi 3.83 - 85) Who are the self realized acaryas, and who are owls can be left unstated, but still understood. In Bg. Krsna clearly states that He is only understood by the non envious and by those who render pure devotional service,otherwise not. The absolute truth,His name fame form and pastimes cannot be either approached or comprehended through the materially conditioned senses, including the mind and intellect, let alone university so called scholarship.

The unfortunate position of nondevotees 3. 77 bhagavad-bhakti-hinasya jatim sastram japas-tapam apranasyaiva dehasyama gunam loka-ra-janam sucim sad-bhakti-diptagni-dagdha-durjati-kalmasam svapako'pi budhaim slaghye na veda-j-o'pi nastikam For onne who is devoid of transcendental devotion to Sri Krsna, his knowledge of scripture, his japa and chanting of mantras, as well as all his austerites are simply decorations on a dead body. For one who takes to pure devotional service, all the reactions of his past sinful life are burned to ashes. In this regard, the outcaste is equal to the highly learned who also take to this path. But those who refuse to surrender, the atheists and agnostics, will remain ignorant of the real conclusions of the Vedas, and get no credit for all their study. (Hari-Bhakti-Sudhodaya 3.11.12) Pure devotion to Sri Gauranga is best of all Nondevotees, karmis, jnanis, and yogis are all cheaters who are cheated out of life's goal. 3. 78 kriyasaktan dig dig vikatatapaso dhik ca yamena dhigastu brahmaham vadana-pariphullan jadamatin kimetan socamo visaya-rasa-mattan-narapasun na kesa-cil-leso'py ahaha milito gaura-madhunam Woe to the smarta brahmanas, who blindly follow the Vedic rituals! To hell with those who unnecessarily practice harsh penances. Woe to those who try to control the mind and senses by following the eightfold yoga system. Woe to those who imagine that they have become liberated simply by saying "aham brahmasmi: I am God." Woe to those whose voices are filled with the flowery words of dry speculation. Why should we lament for these animals in the guise of men? They are intoxicated by the taste of things other than Krsna. We lament because, alas - they havenot tasted even a tiny drop of the nectar from the lotus feet of Sri Gauranga. (Caitanya-Candamrta 32) Without devotion to Sri Gauranga, one's "knowledge" of the scriptures is foolish nonsense 3. 79 acaitanyam-idam visvam yadi caitanyam-isvaram na vidum sarva-sastra-jna hyapi bhramyanti te janam Great scholars of the scriptues who do not accept Sri Gauranga as the Supreme Personality of Godhead are forced to wander aimlessly throughout this universe of dead matter. Their so-called knowledge of the scriptures will be useless to them. Birth after birth, they will wander from one planet to the next, propelled by their pious and impious acts. (Caitanya-Candamrta 37) Without the mercy of a devotee of Sri Gauranga, everything is impossible. 3. 80 tavad-brahma-katha vimukti-padavi tavan na tikti-bhavet tavac-capi visrnkhalatvamayate no loka-veda-sthitim tavac-chastra-vidam mitham kalakalo nana-bahir-vartmastu sri-caitanya-padambuja-priyajano yavan na drg gocaram As long as one has not seen a pure devotee of Sri Gauranga Maharabhu, he will be engaged in tasting bitter talks about the impersonal path of liberation. As long as one has not seen a devoteeof Sri Gauranga, he will be bound by social and Vedic conventions, blindly following formalities and traditions without understanding their purpose. As long as one never sees one of the beelike devotees addicted to drinking the nectar from the lotus feet of Sri Gauranga, he will be forced to walk in endless circles on the labyrinthine paths of dry Vedic scholarship, wasting valuable time in useless discussions on futile religious practices. (Caitanya-Candamrta 19) Thus ends the third jewel of the Gaudiya Kanthahara, entitled, Vaisnava-Tattva GAUDIYA KANTHAHARA According to the Bhagavad-gita (2.42, 7.15), mistaken mundane educators are known as veda-vada-rata and mayayapahrta-jnana. They may also be atheistic demons, the lowest of men. Those who are veda-vada-rata pose themselves as very learned in the Vedic literature, but unfortunately they are completely diverted from the purpose of the Vedas. In the Bhagavad-gita (15.15) it is said that the purpose of the Vedas is to know the Personality of Godhead, but these veda-vada-rata men are not at all interested in the Personality of Godhead. On the contrary, they are fascinated by such fruitive results as the attainment of heaven. . . .As stated in Mantra One, we should know that the Personality of Godhead is the proprietor of everything and that we must be satisfied with our allotted portions of the necessities of life. The purpose of all Vedic literature is to awaken this God consciousness in the forgetful living being, and this same purpose is presented in various ways in the different scriptures of the world for the understanding of a foolish mankind. Thus the ultimate purpose of all religions is to bring one back to Godhead. But the veda-vada-rata people, instead of realizing that the purpose of the Vedas is to revive the forgetful soul's lost relationship with the Personality of Godhead, take it for granted that such side issues as the attainment of heavenly pleasure for sense gratification--the lust for which causes their material bondage in the first place--are the ultimate end of the Vedas. Such people misguide others by misinterpreting the Vedic literature. Sometimes they even condemn the Puranas, which are authentic Vedic explanations for laymen. The veda-vada-ratas give their own explanations of the Vedas, neglecting the authority of great teachers (acaryas). They also tend to raise some unscrupulous person from among themselves and present him as the leading exponent of Vedic knowledge. Such veda-vada-ratas are especially condemned in this mantra by the very appropriate Sanskrit words vidyayam ratah. Vidyayam refers to the study of the Vedas because the Vedas are the origin of all knowledge (vidya), and ratah means "those engaged." Vidyayam ratah thus means "those engaged in the study of the Vedas." The so-called students of the Vedas are condemned herein because they are ignorant of the actual purpose of the Vedas on account of their disobeying the acaryas. Such veda-vada-ratas search out meanings in every word of the Vedas to suit their own purposes. They do not know that the Vedic literature is a collection of extraordinary books that can be understood only through the chain of disciplic succession. One must approach a bona fide spiritual master in order to understand the transcendental message of the Vedas. That is the direction of the Mundaka Upanisad (1.2.12). These veda-vada-rata people, however, have their own acaryas, who are not in the chain of transcendental succession. Thus they progress into the darkest region of ignorance by misinterpreting the Vedic literature. They fall even further into ignorance than those who have no knowledge of the Vedas at all. HDGACBSP Sri Isopanisad Purport Sloka 9 )

"The fourth characteristic of the madhyama is neglect of those who are inimical. It is necessary to define here what is meant by the inimical, and to describe their different types. Dvesa, enmity is a particular attitude which is also known as matsarata, envy. That attitude which is exactly the opposite of love is known as dvesa. The supreme Lord is the only object of love. The attitude a person bears toward the Lord which is in direct opposition to love is known as dvesa. This divesa is of five different types: absence of faith in God; the belief that God is nothing more than a natural potency which brings about the results of all action; the belief that God has no particular form; the belief that the jivas are not eternally subordinate to the Lord; and the absence of mercy. "Individuals whose hearts are contaminated by these inimical attitudes are absolutely bereft of suddha-bhakti Haridas Babaji said. They are destitute of even prakrta-bhakti, the rudimentary devotion represented by the neophyte devotee's worship of the Deity, which is the doorway to suddha bhakti. The five types of enmity just described are found to co exist with attachment of material sense enjoyment ....How should a suddha-bhakta behave toward such inimical people? The should avoid them. "....Spiritual association means to meet together for the purpose of spiritual advancement, to discuss topics of eternal truth, and to render reciprocal service and welfare which awakens one s devotional sentiments. To avoid the association of people with whom such types of exchanges are not possible is called upeksa. "When an inimical person who has adopted divergent opinions hears glorification of suddha bhakti, or virtuous instructions regarding bhakti, he will immediately retort with some futile argument, beneficial neither for you nor for him. One should avoid such fruitless arguments and interact with such people only so far as routine social dealings are concerned. If you say it would be best to include inimical people among the ignorant and bestow mercy upon them, then far from helping them, you will only harm yourself. Benevolence should be applied but it should be done with caution. "Madhyama-adhikari suddha-bhaktas should certainly carry out these four types of behavior. Any negligence on their part in this regard makes them guilty of improper behavior and failure to do that for which they are qualified. This is considered as a serious defect." Srila Bhaktivinoda Thakura Chapter Eight, Vaishnava Behavior Jaiva Dharma ***************** Therefore I will post positive coments from shastra and our acaryas but will not dialogue with Satyaraj Prabhu directly, because his attitude has devolved into one of enmity toward his own guru varga and warrants upeksa. [This message has been edited by Puru Das Adhikari (edited 06-29-2001).]

"....A diseased person cannot cure himself. He must be under the care of a physician. Just as the anger of a diseased person is pardonable, the improper behavior of the ignorant should also be excused. This attitude is known as mercy. The ignorant have many misconceptions, such as faith in karma-kanda, occasional inclination toward jnana, worshiping the Deity with ulterior motives, faith in yoga, indifference toward the association of pure Vaisnavas, attachment to varnasrama, and many other things. By association, mercy and good instructions, these misconceptions can be dispelled and the kanistha-adhikari can quickly become a madhyama-adhikari suddha-bhakta." Srila Bhaktivinoda Thakura Jaive Dharma *************** No one who becomes a guru tyagi can heal himself from his anarthas, only dive deeper into the ocean of birth and death. Also Srila Rupa Gosvami clearly explains in his Bhakti-rasamrta-sindhu: sruti-smrti-puranadi- pancaratra-vidhim vina aikantiki harer bhaktir utpatayaiva kalpate "Devotional service of the Lord that ignores the authorized Vedic literatures like the Upanishads, Puranas and Narada Pancaratra is simply an unnecessary disturbance in society." (Bhakti-rasamrta-sindhu 1.2.101). Philosophical discussions with those who reject our acaryas, the puranas and the Srimad Bhagavatam are a waste of time and in fact ill advised.

The glories of the mercy of Sri Gauranga and Nityananda 4. 37 caitanya nityanande nahi ei' saba vicara nama laite prema dena, bahe asrudhara svatantra-isvara prabhu atyanta udara ta-'re na bhajile kabhu nahaya nistara If one only chants with some slight faith the holy names of Sri Caitanya Mahaprabhu and Nityananda, very quickly he is cleansed of all offenses. Thus, as soon as he chants the Hare Krsnamantra, he feels the ecstasy of love of Godhead. Sri Caitanya Mahaprabhu, the independent Supreme Personality of Godhead is greatly magnanimous. Unless one worships Him, one can never be liberated. (Caitanya Caritamrta-Adi 8.31-32) The unfortunate position of those who cheat themselves out of Sri Gauranga's mercy. 4. 38 caitanyavatare bahe premarta-vanya saba jiva preme bhase, prthivi haila dhanya ei-vanyaya ye na bhase, sei jiva - chara koti kalpe tabe ta'ra nahika nistara There is now a flood of the eternal nectar of love of Godhead, because of the incarnation of Sri Caitanya Mahaprabhu. All living entities are floating in that flood. The entire world is now thankful to the Lord. Anyone who does not float in this inundation is most condemned. Such a person cannot be delivered for millions of lifetimes of Lord Brahma. (Caitanya Caritamrta-Antya 3.252-253) 4. 39 avatara sara, gaura-avatara kena na bhajili ta're kari' nire vasa, gela na piyasa, apana karama phere kantakera taru, (sri) gauranga amara, tahare bhavili vise saurabhera ase, palasa su-kili, nasate pasila kita iksudanda bhavi' katha cusili, kemane paibi mitha hara baliya, galaya parili, samana-kinkara-sapa sitala baliya aguna pohali, paili bajara-tapa samsara bhajili, (sri) gauranga bhulili, na sunili sadhura katha iha-para-kala, du'kala khoyali, khaili apana matha Sri Gauranga Mahaprabhu is the essence of all avataras. Why didn't I worship Him? It is as if I was surrounded by water and dying of thirst but I denied myself a drink. I chewed the thorns on the tree of worldly life and took the blood that flowed through my mouth to be nectar. When I was offered the nectarine fruits of love of Godhead distributed by Sri Gauranga, however, I turned them away, thinking them to be poison. Wishing to smell perfume I sniffed at what I thought was the fragrant flower of material enjoyment. Alas, that flower was odorless, like the palasa flower. And when I tried to sniff its illusory aroma, a bee flew up my nose and stung me. Thinking material life to be as sweet as sugarcane, I tried to taste its nectar. Instead, as I sucked, I found it juiceless and dry. In this way, I found that all my attempts at enjoyment proved false. In this way, all my attempts at enjoyment proved false. Admitting defeat, wasted and worn out, I await the snake of death. Declaring it to be cool and soothing, I have embraced the fire of material life, only to suffer intense miseries, as if struck by lightning. Worshiping family and material life I forgot Gauranga and didn't listen to the words of the saints. Now, in my final days I realize that I am twice dead, for not only am I casting off this mortal body, but I am dead while living, having wasted my life in material indulgence (Mahajana-giti). Sri Gauranga appears in the form of His holy name and as His deity 4. 40 ara dui janma ei sankirtanarambhe haiba tomara putra ami avilambe mora arca-murti mata, tumi se dharani jihvarupa tumi mata, namera janani ei dui janma mora sankirtanarambhe dui tha-i tora putra avilambe [sri Caitanya told Saci] Birth after birth you are my mother. Again, in this birth, I have come tobegin the sankirtana movement, and so I have become your son. My appearance in this world is twofold: I appear as the arca-murti, the deity form of the Lord, and as the holy name. In this way I appear upon the tongue in the form of sound, and as the deity made from the elements drawn from earth. In both of these forms I am worshiped, and in these two features I have appeared in order to spread the sankirtana movement. (Caitanya-Bhagavata Madhya 27.47) The teachings of Sri Gauranga in a nutshell 4. 41 aradhyo bhagavan brajesa-tanayas-tad-dhama vrndavanam ramya kacid-upasana vraja-vadhu-vargena ya kalpita srimad-bhagavatam pramanam-amalam prema pumartho mahan sri caitanya mahaprabhor-matam-idam tatradaro nam param It is the conclusive opinion of Sri Caitanya Mahaprabhu that: Sri Krsna, who is Vrajendra-nandana, the son of the king of Vraja, is the Supreme Personality of Godhead Himself, the topmost worshipable Deity; Vrndavan-dhama which is an expansion of Sri Krsna and is nondifferent from Him is the highest worshipable abode; The gopis of Vrndavana are the highest example of the worship of Sri Krsna Srimad-Bhagavatam is the spotless evidence for knowing the absolute truth; Krsna-prema is the fifth and highest goal of life. These are the teachings of Sri Caitanya in a nutshell. (Visvanatha Cakravarti Thakura) Thus ends the fourth jewel of the Gaudiya Kanthahara entitled Gaura-tattva GAUDIYA KANTHAHARA page Gaura-tattva: the Gauranga principle page ********************** Anyone so foolish to not accept the words of Srila Visvanatha Cakravarti Thakura deserves to live with his own mind,instead. pda

additional responces to these remarks can be seen on the Thread: Sri Caitanya Mahaprabhu is Krsna Himself http://www.indiadivine.com/ubb/Forum1/HTML/000461.html I have deleted my post here to avoid duplication since the moderator objects to multiple posts of the same material. ys pda [This message has been edited by Puru Das Adhikari (edited 06-30-2001).]

The Fourth Jewel Gaura-tattva The Gauranga Principle The evidence of Sruti in connection with Sriman Mahaprabhu 4. 1 mahan-prabhur vai purusam sattvasyesu pravarttakam surnimalam imam santisano jyotiravyam The Personality of Godhead [sri Caitanya Mahaprabhu] is brilliantly effulgence [like molten gold], and he is imperishable. He is the Supreme Controller. He controls the mode of goodness and [through the performance of sankirtana] he bestows upon theliving beings [the] spiritual intelligence [by which they can understand devotional service]. [in his acarya-lila, as a sannyasi] Heis the source of spiritual purity and of liberation. He is therefore known as "Mahaprabhu." (Svetasvatara Upanisad 2.12) The Sruti establishes that The Supreme Lord will appear in a golden form as Sri Gauranga 4. 2 yada pasyam pasyate rukma-varnam kartaram isam purusam brahma-yonim tada vidyan punya-pape vidhuya nira-janam pramam samyam upaiti When one realizes the golden form of that Lord [sri Gauranga] who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge, transcends both pious and impious activities, becomes free from wordly bondageand gains entrance into the divine abode of the Lord. (Mundaka Upanisad 3.3) The evidence of Srimad-Bhagavatam 4. 3 krsna-varnam tvisa-'krsnam sangopangastra-parsadam yajnaim sankirtana-prayair-yajanti hi sumedhasam In the age of Kali, Krsna appears in a golden form, [as Sri Gauranga] chanting the two syllables krsna. He descends along with his weapons [The holy name of Krsna, Srimad-Bhagavatam, kirtana, and mahaprasada ], His limbs [His expansions and avataras such as Nityananda, Advaita, and His divine energies (saktis) such as Gadadhara, Svarupa Damodara, andRamananda Raya ], and eternal confidential associates [like Srivasa hakura, Haridasa hakura, and other devotees]. Those whoare advanced in transcendental intelligence worship Him by performing sankirtana. (Srimad-Bhagavatam 11.5.32) 4. 4 "krsna" - ei dui varna sada ya-'ra mukhe athava krsnake ti-ho varne nija sukhe dehakantye haya ti-ho akrsna-varana "akrsna" - varane kahe pita-varana The two syllables "krsna" are always in His mouth, or He always describes Krsna with great pleasure. These are two meanings of the words "krsna-varna." Indeed, nothing but Krsna issues from His mouth. If someone tries to describe Him as being of blackish complexion, the next adjective, "tvisakrsnam" immediately restricts him. His complexion is certainly not blackish.Indeed, His not being blackish indicates that his complexion is golden. (Caitanya Caritamrta-Adi 3.53,56) 4. 5 asan varnastrayo'hyasya grhnato'nuyugam tanum suklo-raktas-tatha-pita idanim krsnatam gatam This boy, Krsna, has three other colors: white, red, and yellow, as he appears in different ages. Now, in this Dvapara-yuga, he has appeared in a transcendental blackish color. (Srimad-Bhagavatam 10.8.13) 4. 6 sukla, rakta, krsna, pita - krame cari varna cari varna dhari' "krsna" karena yugadharma In the four ages, (yugas) Satya, Treta, Dvapara, and Kali, Krsna accepts four different colors: white, red, black, and yellow respectively. These are the colors of the different incarnations of Krsna in different milleniums. (Caitanya Caritamrta Madhya 20.330) 4. 7 itham nr-tiryag-rsi-deva-jhasavataraair lokan vibhavayasi hamsi jagat-pratipan dharmam mahapurusa pasi yuganuvrttam channam kalau yad-abhavas tri-yugo 'tha sa tvam [Prahlada said] O Krsna! In this way you appear in various incarnations: as a human being, an animal, a great saint, a demigod, a fish, or a tortoise. Thus maintaining the entire creation in different planetary systems. In this way, according to the age,You protect the principles of religion. But O, Mahaprabhu! In the age of Kali, [when you come to preach the holy name of Krsna, you do so as a devotee and therefore] You do not assert Yourself as the Supreme Personality of Godhead. Because your Godhood is hidden in the age of Kali You therefore known as Triyuga, or the Lord who manifests his Supremacy in only three ages. [And for this reason many sastras have also kept your appearance in Kaliyuga a secret.] (Srimad-Bhagavatam 7.9.38) The evidence of Mahabharata 4. 8 suvarna-varna hemango varangas-candanangadi sannyasa-krcchamam santo nistha-santi-parayanam [The following explanation of this verse is given by Srila Bhaktisiddhanta Saraswat and is based on the commentary by Baladeva Vidyabhusana on the Visnu-sahasra-nama-stotram found in Mahabharata. These remarks are mentioned by A.C. Bhaktivedanta Swami in his translation of Srila Bhaktisiddhanta Saraswati hakura's anubhasya commentary on Caitanya Caritamrta Adi 3.49 - 52)] When the Supreme Personality of Godhead Krsna appears as Sri Gauranga, in his early pastimes His complexion is gold (suvarna-varna ), his limbs are are the color of molten white gold (hemanga), his body is extremely beautiful (varangas), and he is decorated with sandalwood pulp (candanangadi). [These four are the symptoms of Hisgrhastha-lila.] Another meaning of the description of the Lord as having a golden hue is that Lord Caitanya's personality is as fascinating as gold is attractive. Sri Caitanya accepts the sannyasa order of life (sannyasa-krt), and shows equanimity (sama) in different ways: by describing the mysteries of devotion to Sri Krsna, and by satisfying everyone by knowledge and attachment to Krsna. (santa). He is peaceful because he renounces all topics not related to the service of Krsna. His mind is always fixed on Krsna, and thus He is fixed (nistha ) in performing the great sacrifice of the holy name of Krsna. He silences the nondevotees and impersonalists who are opposed to the service of the Lord, by promoting the cause of devotion. Thus he distributes real peace. He is therefore an abode of the highest spiritual peace and devotion (mahabhava-parayana).(Mahabharata, Tadanadharma 149) The evidence of the Puranas 4. 9 aham eva kvacid brahman sannyasnasramamnasritam hari-bhaktim grahayami kalau papa-hatan-naran [The Supreme Lord said to Sri Vyasadeva] O learned brahmanas, sometimes I accept the renounced order of life to induce the fallen people of the age of Kali to accept devotional service to the Lord. (Caitanya Caritamrta Adi 3.81) 4. 10 aham eva dvija-srestha nityam pracchana-vigraham bhagavad-bhakta-rupena lokan raksami sarvada O best of the brahmanas! My disguised form is eternal. In this way, with my own form hidden from ordinary sight, I take the form of a devotee and appear among the people in general in order to establish and protect religious principles. (Adi Purana )

No one should be suprised by the reaction of the Los Angeles iskcon managers. They have simply taken gaudiya vaisanvism and changed it into sectarian dogmatism of the worst kind, and in all in the name of the founder-acarya. Srila Bhaktivinoda Thakura has written in Jaiva Dharama: "The irrevocable conclusion is that sat-sanga is the root of everything. When one associates with devotees of the Lord who are fully situated in divine consciousness, one awakens cinmaya bhagavad-bhava, transcendental affection for the Lord. The more this transcendental affection increases, the more the mateiral idea of the Deity vanishes. The gradual unfolding of this consciousness is the result of great fortune. On the other hand the avocates of non Aryan religions are generally opposed to the worship of the Deity. But consider this--how many of them have attained spiritual realization in love of God? They waste their time in useless arguements and maliciousness. When have they experienced true devotion to Bhagavan?" Srila Bhaktivin0oda Thakura. Srila Narayana Maharaj simply preaches too strongly about what real Krsna Consciousness means and what Srila Prabhupada actually taught. His preaching is simply inconvenient for business as ususal in New Dwaraka. Their rules and policies are just symptomatic of fear and useless repression. As far as I know this meeting was in reaction to one sannyasi from SNM's sanga who came by the temple and led one kirtan in LA this year. Must have been too much KC for the list of managers mentioned in the article you quoted. He might have quoted Srila Rupa Gosvami or Srila Jiva Gosvami to someone if they spoke with him. Or worse, yet, he might have quoted the six Gosvamis from one of His Divine Grace's purports.

From - Tue Jun 05 08:21:35 2001 Sri Caitanya Mahaprabhu Is Sri Krsna Himself Some things which the followers of the Sri Madhava sampradaya have stated against some of the evidences given by others are true and some things are false. Let's look at the facts. Sri Caitanya Mahaprabhu, after sanyasa, went to Jagannatha Puri and stayed there during His remaining years in this world. He travelled throughout India for 6 years - to South India and in the North. Gaudiya Vaishnavas mainly lived in Gaura Mandal, Vraj Mandal and Ksetra Mandal. In Assam, Bengal, Bangladesh, Orssa, Bihar, Uttar Pradesh, everyone knows and accepts Sri Caitanya Mahaprabhu. After Sri Caitanya Mahaprabhu and the Gosvamis of Vrndavan left this world, Srila Narrotama Das Thakur, Srinivas Prabhu, and Syamananda Prabhu carried on His mission preaching in Bengal, Assam, Manipur, Orrisa, etc. In all these places everyone knows who Sri Caitanya Mahaprabhu is, Radha-Krsna lila, Hare Krsna maha-mantra, in every village, everywhere. In South India there are fewer who are familiar with Mahaprabhu due to language barriers. India at that time was under the law of the Muslim regime, which was characterised with fighting with and oppression of the Hindu majority. After the Muslim regime came British rule. During this period the growth of Vaisnava religion progressed slowly. The sadhus in Bengal, Orrisa and U.P., Rajasthan, preached in their own regions, not travelling to other parts. During this period Srila Visvanatha Cakravarti Thakura and Srila Baladeva Vidyabushana were prominent amongst the devotees. At the end of the British rule Srila Bhaktivinoda Thakura and Srila Bhaktisiddhanta Saraswati Thakura appeared in India and pure Vaisnava religion began to flourish. Now at the present time, the whole world is becoming familiar with this pure Vaisnava culture following in the line of Sri Caitanya Mahaprabhu. During the Second World War most of the ancient Indian and Vedic texts were taken by the German army for their scientific research. In many German libraries today one can find these valuable texts, many of which are not easily accessible to the general public. The texts they are presently making available in translated form, have been edited drastically. Forty, fifty years before in Bombay, Nirnoi Sagar Press published many edition of Sanskrit books. Currently in Gaurakpur, Kalyan Press is publishing concise, summarised editions in Hindi and Sanskrit. In Bengal all Bengali language texts are published widely. Before Mahaprabhu many sastra-praman, are quoted in books such as Sri Caitanya Caritamrta. Mostly we should consult the Baivaishya Purana where there are many references to Mahaprabhu referring to His divinity, His lila, etc, spoken in sanskrit. I have seen there where it has said in parallel verses: anarpita carim carat radha pranay mahima nadiya upavane sri krsna caitanya There it is stated that Mahaprabhu is present in this world, not only for the 48 years which were recorded but will remain for 12,500,000 years. Santan-dharma, Harinama sankirtan, vaishnava religion, will be predominate at that time, continuously progressing during the entire period. It is interesting to note that in this Purana, which is composed entirely in Sanskrit (Mumbai Nis, Press), the history of Sri Caitanya Mahaprabhu's life and teachings are given, which confirm his position as Syama Bhagavan Sri Krsna himself. In the edition of Caitanya Caritamrta by Srila AC Bhaktivedanta Swami Maharaj, Adi lila Chapter 3, text 49: suvarna-varno hemango varangas candanangadi sannyasa-krc chamah santo nistha-santi-parayanah "In His early pastimes He appears as a householder with a golden complexion. His limbs are beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold. In His later pastimes He accepts the sannyasa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees." This is a verse from the Mahabharata (Dana-dharma, Visnu-sahasra-nama-stotra). In his commentary on the Visnu-sahasra-nama called the Namatha-sudhabhidha, Srila Baladeva Vidyabhusana, commenting upon this verse, asserts that Lord Caitanya is the Supreme Personality of Godhead according to the evidence of the Upanisads. iti dvapara urvisa stuvanti jagad-isvaram nana-tantra-vidhanena kalav api yatha srnu "O King, in this way people in Dvapara-yuga worshiped the Lord of the universe. In Kali-yuga they also worship the Supreme Personality of Godhead by the regulations of the revealed scriptures. Kindly now hear that from me. krsna-varnam tvisakrsnam dangopangastra-parsadam yajnaih sankirtana-prayair yajanti hi sumedhasah "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krsna. Although His complexion is not blackish, He is Krsna himself. He accompanied by His associates, servants, weapons and confidential companions." This text is from Srimad-Bhagavatam (11.5.32). Srila Jiva Gosvami has explained this verse in his commentary on the Bhagavatam known as the Krama-sandarbha, wherein he says that Lord Krsna also appears with a golden complexion. That golden Lord Krsna is Lord Caitanya, who is worshiped by intelligent men in this age. That is confirmed in Srimad-Bhagavatam by Gargamuni, who said that although the child Krsna was blackish, He also appears in three other colours-red, white and yellow. He exhibited His white and red complexion in the Satya and Treta ages respectively. He did not exhibit the remaining colour, yellow-gold, until He appeared as Lord Caitanya, who is known as Gaurahari. Srila Jiva Gosvami explains that krsna-varnam means Sri Krsna Caitanya. Krnsa-varna and Krsna Caitanya are equivalent. The name Krnsa appears with both Lord Krsna and Lord Caitanya Krsna. Lord Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead, but He always engages in describing Krsna and thus enjoying transcendental bliss by chanting and remembering His name and form. Lord Krsna Himself appears as Lord Caitanya to preach the highest gospel. jahnavitire navadvipe golokasye dhamni govindo dvibhujo gourah sarvatma mahapuruso mahatma mahayogi trigunatita sattyarupo bhakti loke kasyeti (atharva vediya caitanyopanisad) "On the banks of the Jahnavi, at Navadvipa which is non-different from Goloka, the omnipresent Supersoul, great personality, great soul, great mystic, beyond triple qualities, fully pure goodness, fully opulent, Sri Govinda, will appear in a two handed golden form and establish bhakti." eko devah sarvarupi mahatma gouro raktasyamalasvetarupah caitanyatma sa vai caitany saktir bhaktakaro bhttide bhaktivedyah namo vedanta vedyaya krsnaya parnamatmane souva caitanya rupaya caitanyaya namo namah vedanta vedyam purusam puranam caitanyatmanam taneva viditva ati mrtumeti nagah pantha visva yogi mahantam (caitanyopanisad) "In the transcendental realm of Goloka, the same supreme Lord takes many different forms. In the different ages He appears consequently as white in satya, as red in treta, black in dvapava and golden in kali. Sri Caitanya Mahaprabhu, who possesses caitanya sakti appears as a devotee. He is the giver of pure divine love. "I offer my obeisances again and again unto Sri Krsna Caitanya Mahaprabhu, who is understood by the unprecedented vedante, who is Krsna and the Supersoul." By knowing this great person, who possesses unlimited qualities, one is able to escape death. Without his direction, one cannot attain his goal; there is no other way. There is no difference between Sir Krnsa and Sri Caitanya. saptame goavavarna visno vityanena sva saktya caikay metya prante prataratvativya saha svaih svamanu siksayati asya vhekha saptum saptuma manvantare vaivasata manou goura varno bhagavan sasaktya hladinisaktya aikyam praptya prante ka lauyuge pratah pratams sandhyayam avatirno bhutva saha svaih saparsadaih swavnanum hare krsnadi janau siksayati upadisati ityavthah (athavaveda-purusa bodhinyam) "In the 7th vaivasvata manvantare at the beginning of the 28th kali-yuga, You will appear accepting the … hladini shakti, accompanied by your associates, instructing everyone to chant "Hare Krsna" mantra and other things. "Gentlemen! The all merciful Sri Caitanya Mahaprabhu has no comparison. The Vedas have described Him. ito ham krta sannyaso avartarisyami saguno nirvedo niskamo bhugivani stiva stho alakanandeyah kalau catah sahasrabdopari pamcasahasrabhyantave gaua varno dighangoh sarva laksnayeikla isvara pravtito nija rasasvado bhakta rupo nisrakoh vidityogah yama (atharvaveda 3rd kauda brahma vibhagantaram) "Krsna answering the Deva's prayers: Between 4,000 and 5,000 years into kali-yuga, on the special request of Siva incarnate Sri Adwaita Acarya, He appears as a transcendental Brahman. I will take sannyasa. I will have a golden complexion. Bearing many auspicious signs of a great person, I will taste my own sweetness." visvambara visvena mahi pahi svaha (atharva veda) " I offer myself unto the lotus feet of Visvambara who gives pranam to the three worlds." jyotiviva dhamaka (kathopanishad 2/1/13) "The form of the lord is like fire covered by smoke." hiranyasmasvah hiramyakesah apranachat sarva eva suvarnah (chandogya upanishad (1/6/6)) "The lord has a golden complectioned form and hair. From His toes to His head He is golden." atra brahmapuram nama pundarika yaducyute tade vastadalam padma sanivam pura madbhutam tanmadhye daharam saksat mayapuranamitiryate tatra vesma bhagavatas caitanyesya paratmanah tasmin yastvantavakaso hyantarduipah sa ucyate (chandogya upanisad) "In My heart there is an amazing petalled lotus. In My centre there is a place called "pahava" in Mayapura. Sri Caitanya Mahaprabhu lives here at Antardvipa." yada pasyah pasyate rukonakarna katarimisam purusam brahmayonim tada vidvan punyaspape vidhuya niranjanah paramam samyamu paiti (mundaka upanisad 3/1/3) "When the living entities have audience of the Supreme Lord, then, whether they are pious or sinners, they will become friends of that Lord. The complexion of that Super Soul is golden and He is the cause of everything." vedahametam purusa mahantaviadityavarna tanieva vidituati amrtyumetinanya tamasah parastat pantha vidya te ganaya (svetasvuava Upanisad 3/9) mahan prabhurvai purusa satvasyaisa pravartaka sunirmalamimain praptimisano jyotirauyayah (svetasvata Upanisad 6/12) "That supreme lord Sri Mahaprabhu is spotless. He is the bestower of causeless mercy for the jivas." bhaktapriyo bhaktidata damodara ibhaspatih indradarpaharo nanto nityananda cidatmaka caitanya rupascaitanyas cetana gunor jitah advaita cava nipune dvaita parama hayakah nilah svetah sitah krsna goura pitambarachadah sacisuta jayapradah (Narada pancatratra/jnanamrtasar/ratra4/chapter8 balakrsna sahasva namstotra116-117, 84,154) Here it is clearly mentioned the different names of Sri Caitanya Mahaprabhu such as bhakta priya, bhakti data, daniodara, caitanya, caitanyerupa, nityananda, advaitacaranipuna, advaita, gour krsna, sacisuta. iti smarananantaram sri-guror ajnaya sriman-mahaprabhum sodasopacaradibhih tan-mula-mantrenaiva pujayet. sriman-mahaprabhu-manrtoddharo yatha urddhvamnaye sri-vyasam prati sri-narada-vakyam (3.14-16) aho gudhatamah prasno bhavata parikirtitah mantram vaksyami te brahman maha-punya-pradam subham Then, by the order of his guru, the sadhaka shall offer puja to Sriman Mahaprabhu with the sixteen articles of worship and the six-syllable gaura-mantra. In the Urddhavamnay-samhita, there is a statement concerning this gaura-mantra, wherein Sri Vedavyasa says to Sri Narada: "Oh Brahmana, you have asked which mantra is used in worshipping Bhagavan Sri Gauranga. This question is very profound. I shall speak of this greatly pious and auspicious mantra to you." klim gauraya namah' iti sarva-lokesu pujitah maya-ramananga-bijaih vag-bijena ca pujitah sadaksarah kirtito 'yam mantra-rajah sura-drumah mantro yatha-klim gauraya namah; hrim, srim, klim, aim gauraya namah "This gaura-mantra (gauraya namah) is worshipped using the bija-mantras of Maya, Rama, Ananga and Sarasvati. For example, just as we say klim gauraya namah, similarly we may also say hrim gauraya namah, srim gauraya namah, etc. In this way this six syllable mantra is honoured. When the people of the world combine gauraya namaha with the kama bija and chant klim gauraya namaha, they receive the gift of divine love. I have chanted to you this sadakshara-mantra-raja, which is like a kalpa-druma because it fulfils all of one's desires." Dear Prabhu, I think here, while I am travelling here in England and Holland I don't have access to many books for reference. If you'd like I will give all sastric quotations, referenced, stated as they are, when I return to India. In our Gaudiya Vedanta Samiti, the sastra praman, quotations, are available. When I return to Mathura I will be able to send them to you in July when I return. Then I can give you a full answer with all quotations. Please send me any questions you have. I am happy you remembered me. Please accept my dandavat pranams. Jaya Sri Radhe! Your servant, Tridandi Swami Bhaktivedanta Tirtha Maharaja

From - Tue Jun 05 08:21:35 2001 Sri Caitanya Mahaprabhu Is Sri Krsna Himself Some things which the followers of the Sri Madhava sampradaya have stated against some of the evidences given by others are true and some things are false. Let's look at the facts. Sri Caitanya Mahaprabhu, after sanyasa, went to Jagannatha Puri and stayed there during His remaining years in this world. He travelled throughout India for 6 years - to South India and in the North. Gaudiya Vaishnavas mainly lived in Gaura Mandal, Vraj Mandal and Ksetra Mandal. In Assam, Bengal, Bangladesh, Orssa, Bihar, Uttar Pradesh, everyone knows and accepts Sri Caitanya Mahaprabhu. After Sri Caitanya Mahaprabhu and the Gosvamis of Vrndavan left this world, Srila Narrotama Das Thakur, Srinivas Prabhu, and Syamananda Prabhu carried on His mission preaching in Bengal, Assam, Manipur, Orrisa, etc. In all these places everyone knows who Sri Caitanya Mahaprabhu is, Radha-Krsna lila, Hare Krsna maha-mantra, in every village, everywhere. In South India there are fewer who are familiar with Mahaprabhu due to language barriers. India at that time was under the law of the Muslim regime, which was characterised with fighting with and oppression of the Hindu majority. After the Muslim regime came British rule. During this period the growth of Vaisnava religion progressed slowly. The sadhus in Bengal, Orrisa and U.P., Rajasthan, preached in their own regions, not travelling to other parts. During this period Srila Visvanatha Cakravarti Thakura and Srila Baladeva Vidyabushana were prominent amongst the devotees. At the end of the British rule Srila Bhaktivinoda Thakura and Srila Bhaktisiddhanta Saraswati Thakura appeared in India and pure Vaisnava religion began to flourish. Now at the present time, the whole world is becoming familiar with this pure Vaisnava culture following in the line of Sri Caitanya Mahaprabhu. During the Second World War most of the ancient Indian and Vedic texts were taken by the German army for their scientific research. In many German libraries today one can find these valuable texts, many of which are not easily accessible to the general public. The texts they are presently making available in translated form, have been edited drastically. Forty, fifty years before in Bombay, Nirnoi Sagar Press published many edition of Sanskrit books. Currently in Gaurakpur, Kalyan Press is publishing concise, summarised editions in Hindi and Sanskrit. In Bengal all Bengali language texts are published widely. Before Mahaprabhu many sastra-praman, are quoted in books such as Sri Caitanya Caritamrta. Mostly we should consult the Baivaishya Purana where there are many references to Mahaprabhu referring to His divinity, His lila, etc, spoken in sanskrit. I have seen there where it has said in parallel verses: anarpita carim carat radha pranay mahima nadiya upavane sri krsna caitanya There it is stated that Mahaprabhu is present in this world, not only for the 48 years which were recorded but will remain for 12,500,000 years. Santan-dharma, Harinama sankirtan, vaishnava religion, will be predominate at that time, continuously progressing during the entire period. It is interesting to note that in this Purana, which is composed entirely in Sanskrit (Mumbai Nis, Press), the history of Sri Caitanya Mahaprabhu's life and teachings are given, which confirm his position as Syama Bhagavan Sri Krsna himself. In the edition of Caitanya Caritamrta by Srila AC Bhaktivedanta Swami Maharaj, Adi lila Chapter 3, text 49: suvarna-varno hemango varangas candanangadi sannyasa-krc chamah santo nistha-santi-parayanah "In His early pastimes He appears as a householder with a golden complexion. His limbs are beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold. In His later pastimes He accepts the sannyasa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees." This is a verse from the Mahabharata (Dana-dharma, Visnu-sahasra-nama-stotra). In his commentary on the Visnu-sahasra-nama called the Namatha-sudhabhidha, Srila Baladeva Vidyabhusana, commenting upon this verse, asserts that Lord Caitanya is the Supreme Personality of Godhead according to the evidence of the Upanisads. iti dvapara urvisa stuvanti jagad-isvaram nana-tantra-vidhanena kalav api yatha srnu "O King, in this way people in Dvapara-yuga worshiped the Lord of the universe. In Kali-yuga they also worship the Supreme Personality of Godhead by the regulations of the revealed scriptures. Kindly now hear that from me. krsna-varnam tvisakrsnam dangopangastra-parsadam yajnaih sankirtana-prayair yajanti hi sumedhasah "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krsna. Although His complexion is not blackish, He is Krsna himself. He accompanied by His associates, servants, weapons and confidential companions." This text is from Srimad-Bhagavatam (11.5.32). Srila Jiva Gosvami has explained this verse in his commentary on the Bhagavatam known as the Krama-sandarbha, wherein he says that Lord Krsna also appears with a golden complexion. That golden Lord Krsna is Lord Caitanya, who is worshiped by intelligent men in this age. That is confirmed in Srimad-Bhagavatam by Gargamuni, who said that although the child Krsna was blackish, He also appears in three other colours-red, white and yellow. He exhibited His white and red complexion in the Satya and Treta ages respectively. He did not exhibit the remaining colour, yellow-gold, until He appeared as Lord Caitanya, who is known as Gaurahari. Srila Jiva Gosvami explains that krsna-varnam means Sri Krsna Caitanya. Krnsa-varna and Krsna Caitanya are equivalent. The name Krnsa appears with both Lord Krsna and Lord Caitanya Krsna. Lord Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead, but He always engages in describing Krsna and thus enjoying transcendental bliss by chanting and remembering His name and form. Lord Krsna Himself appears as Lord Caitanya to preach the highest gospel. jahnavitire navadvipe golokasye dhamni govindo dvibhujo gourah sarvatma mahapuruso mahatma mahayogi trigunatita sattyarupo bhakti loke kasyeti (atharva vediya caitanyopanisad) "On the banks of the Jahnavi, at Navadvipa which is non-different from Goloka, the omnipresent Supersoul, great personality, great soul, great mystic, beyond triple qualities, fully pure goodness, fully opulent, Sri Govinda, will appear in a two handed golden form and establish bhakti." eko devah sarvarupi mahatma gouro raktasyamalasvetarupah caitanyatma sa vai caitany saktir bhaktakaro bhttide bhaktivedyah namo vedanta vedyaya krsnaya parnamatmane souva caitanya rupaya caitanyaya namo namah vedanta vedyam purusam puranam caitanyatmanam taneva viditva ati mrtumeti nagah pantha visva yogi mahantam (caitanyopanisad) "In the transcendental realm of Goloka, the same supreme Lord takes many different forms. In the different ages He appears consequently as white in satya, as red in treta, black in dvapava and golden in kali. Sri Caitanya Mahaprabhu, who possesses caitanya sakti appears as a devotee. He is the giver of pure divine love. "I offer my obeisances again and again unto Sri Krsna Caitanya Mahaprabhu, who is understood by the unprecedented vedante, who is Krsna and the Supersoul." By knowing this great person, who possesses unlimited qualities, one is able to escape death. Without his direction, one cannot attain his goal; there is no other way. There is no difference between Sir Krnsa and Sri Caitanya. saptame goavavarna visno vityanena sva saktya caikay metya prante prataratvativya saha svaih svamanu siksayati asya vhekha saptum saptuma manvantare vaivasata manou goura varno bhagavan sasaktya hladinisaktya aikyam praptya prante ka lauyuge pratah pratams sandhyayam avatirno bhutva saha svaih saparsadaih swavnanum hare krsnadi janau siksayati upadisati ityavthah (athavaveda-purusa bodhinyam) "In the 7th vaivasvata manvantare at the beginning of the 28th kali-yuga, You will appear accepting the … hladini shakti, accompanied by your associates, instructing everyone to chant "Hare Krsna" mantra and other things. "Gentlemen! The all merciful Sri Caitanya Mahaprabhu has no comparison. The Vedas have described Him. ito ham krta sannyaso avartarisyami saguno nirvedo niskamo bhugivani stiva stho alakanandeyah kalau catah sahasrabdopari pamcasahasrabhyantave gaua varno dighangoh sarva laksnayeikla isvara pravtito nija rasasvado bhakta rupo nisrakoh vidityogah yama (atharvaveda 3rd kauda brahma vibhagantaram) "Krsna answering the Deva's prayers: Between 4,000 and 5,000 years into kali-yuga, on the special request of Siva incarnate Sri Adwaita Acarya, He appears as a transcendental Brahman. I will take sannyasa. I will have a golden complexion. Bearing many auspicious signs of a great person, I will taste my own sweetness." visvambara visvena mahi pahi svaha (atharva veda) " I offer myself unto the lotus feet of Visvambara who gives pranam to the three worlds." jyotiviva dhamaka (kathopanishad 2/1/13) "The form of the lord is like fire covered by smoke." hiranyasmasvah hiramyakesah apranachat sarva eva suvarnah (chandogya upanishad (1/6/6)) "The lord has a golden complectioned form and hair. From His toes to His head He is golden." atra brahmapuram nama pundarika yaducyute tade vastadalam padma sanivam pura madbhutam tanmadhye daharam saksat mayapuranamitiryate tatra vesma bhagavatas caitanyesya paratmanah tasmin yastvantavakaso hyantarduipah sa ucyate (chandogya upanisad) "In My heart there is an amazing petalled lotus. In My centre there is a place called "pahava" in Mayapura. Sri Caitanya Mahaprabhu lives here at Antardvipa." yada pasyah pasyate rukonakarna katarimisam purusam brahmayonim tada vidvan punyaspape vidhuya niranjanah paramam samyamu paiti (mundaka upanisad 3/1/3) "When the living entities have audience of the Supreme Lord, then, whether they are pious or sinners, they will become friends of that Lord. The complexion of that Super Soul is golden and He is the cause of everything." vedahametam purusa mahantaviadityavarna tanieva vidituati amrtyumetinanya tamasah parastat pantha vidya te ganaya (svetasvuava Upanisad 3/9) mahan prabhurvai purusa satvasyaisa pravartaka sunirmalamimain praptimisano jyotirauyayah (svetasvata Upanisad 6/12) "That supreme lord Sri Mahaprabhu is spotless. He is the bestower of causeless mercy for the jivas." bhaktapriyo bhaktidata damodara ibhaspatih indradarpaharo nanto nityananda cidatmaka caitanya rupascaitanyas cetana gunor jitah advaita cava nipune dvaita parama hayakah nilah svetah sitah krsna goura pitambarachadah sacisuta jayapradah (Narada pancatratra/jnanamrtasar/ratra4/chapter8 balakrsna sahasva namstotra116-117, 84,154) Here it is clearly mentioned the different names of Sri Caitanya Mahaprabhu such as bhakta priya, bhakti data, daniodara, caitanya, caitanyerupa, nityananda, advaitacaranipuna, advaita, gour krsna, sacisuta. iti smarananantaram sri-guror ajnaya sriman-mahaprabhum sodasopacaradibhih tan-mula-mantrenaiva pujayet. sriman-mahaprabhu-manrtoddharo yatha urddhvamnaye sri-vyasam prati sri-narada-vakyam (3.14-16) aho gudhatamah prasno bhavata parikirtitah mantram vaksyami te brahman maha-punya-pradam subham Then, by the order of his guru, the sadhaka shall offer puja to Sriman Mahaprabhu with the sixteen articles of worship and the six-syllable gaura-mantra. In the Urddhavamnay-samhita, there is a statement concerning this gaura-mantra, wherein Sri Vedavyasa says to Sri Narada: "Oh Brahmana, you have asked which mantra is used in worshipping Bhagavan Sri Gauranga. This question is very profound. I shall speak of this greatly pious and auspicious mantra to you." klim gauraya namah' iti sarva-lokesu pujitah maya-ramananga-bijaih vag-bijena ca pujitah sadaksarah kirtito 'yam mantra-rajah sura-drumah mantro yatha-klim gauraya namah; hrim, srim, klim, aim gauraya namah "This gaura-mantra (gauraya namah) is worshipped using the bija-mantras of Maya, Rama, Ananga and Sarasvati. For example, just as we say klim gauraya namah, similarly we may also say hrim gauraya namah, srim gauraya namah, etc. In this way this six syllable mantra is honoured. When the people of the world combine gauraya namaha with the kama bija and chant klim gauraya namaha, they receive the gift of divine love. I have chanted to you this sadakshara-mantra-raja, which is like a kalpa-druma because it fulfils all of one's desires." Dear Prabhu, I think here, while I am travelling here in England and Holland I don't have access to many books for reference. If you'd like I will give all sastric quotations, referenced, stated as they are, when I return to India. In our Gaudiya Vedanta Samiti, the sastra praman, quotations, are available. When I return to Mathura I will be able to send them to you in July when I return. Then I can give you a full answer with all quotations. Please send me any questions you have. I am happy you remembered me. Please accept my dandavat pranams. Jaya Sri Radhe! Your servant, Tridandi Swami Bhaktivedanta Tirtha Maharaja

Sri Madhavacarya & Sri Caitanya Mahaprabhu By Bhaktivedanta Tirtha Maharaja Pujyapada BV Tirtha Maharaja Q&A Recently there has been some discussion on the internet (see also VNN Story 6750) regarding the statements of the Sri Madhavacarya Sampradaya's website wherein they are not accepting Sri Caitanya Mahaprabhu in their line. They say the sastric evidence we use to support our position is invalid. One devotee following the discussion asked Maharaja to comment. Please accept my humble obeisances. Sri Sri Guru-Gauranga Jayatah! You inquired about some persons who do not accept the Gaudiya Sampridaya in the line of Sri Madhavacarya. I think they surely do not understand the mood of Madhavacarya. Nor do they understand the philosophy of Sri Madhavacarya. They are surely blind men. Have they never seen the Deity established by Sri Madhavacarya Bala Krsna, Sri Nartak Gopal? He did not establish Laksmi Narayana Deities. He served Vraja vilasi Sri Krsna only. He wrote Sri Vedanta Bhasya,Brhad Brahma sutrabhasya. He wrote Srimad Bhagavatam commentary, and there he is giving many verses from many other sastras to support the Srimad Bhagavatam. At this time in India, there are many sastras that have not been seen for many years. But, I donot disbelieve their existence or authenticity because I have not seen them. I have not seen Sriman Madhavacarya. I was not there to watch him write, but I am repeating, a disciple of his sampradaya. What is the meaning of Narayan tattva and what isthe meaning of Sri Krsna tattva - they do not know. The difference between opulence and sweetness they cannot understand, they cannot see. Surely they have never seen or understood the mood of Gaudiya Vasinava books. So they are talking like this, with this mood. Their thinking is like someone saying that although my forefather was a president I accept him as police officer only. I am a great man so I am preaching my conclusion! My dear friend you can see yourself what Srila Jiva Gosvamipada has said in his Sat Sandharbas and all the books of our Gosvamis. In the Srimad Bhagavatam we find only Krsna lila. And the 24 avataras- all are incarnations of the Supreme Lord,Sri Krsna. He is the Supreme Personality of Godhead. He is the Supreme Lord. Brahma prayed to him, calling him Narayan. Sukadeva Gosvami said, Sri Visnu is playing in Rasa Lila with the Vraj Gopis. Sri Krsna is Visnu, Narayana, He is all in all. In Kali yuga, Sri Krsna is manifested in His form as Mahaprabhu. He tastes his own unatta-ujjvala rasa. He revealed His rasa raja mahabhava form to Raya Ramananda in Godavari. He showed His sad-bhuja, six armed, form to Sarvabhauma Bhathacarya. And many other devotes saw Mahaprabhu exhibit the forms of many different avataras. All sages, Gaudiya Vaisnavas, they have experienced, realized, and have told everything. "But, I don't accept them." But who will accept you? Our necessity is to understand all sastras, guru, and vaisnavas. What they are saying we accept, in this line. Jaya Sri Radhe! Tridandi Swami Bhaktivedanta Tirtha Maharaja [This message has been edited by Puru Das Adhikari (edited 06-28-2001).]