Pankaja_Dasa

better? The Proof of the Pudding is in the eating. Jnana become very dry after a while.. and can you tell me anybody who is actually following this path as it should be? In Kali-yuga everything is so degraded and unfortunate, people don't have any brain power to follow Jnana path, nor have they ANY capacity to understand the Vedas. Previously people lived for many many years, now with short span of life. It's near immossible to follow. This is actually a bonus of Age of Kali, wherein Jnana-yogis are born here, who can advance towards Bhakti. Loving service unto Vasudeva. /images/graemlins/smile.gif And even more fortunate to be born wherein Lord Gaurachandra took His advent 500 years ago. This personality didn't discriminate between anybody and gave love of Godhead on a plate! Take it! What you got to loose? /images/graemlins/smile.gif Do you agree /images/graemlins/ooo.gif!

1. True or Truth is God as/is a Person. 2a. No it's true, if I punch somebody they will not say that punch was false. We cannot know God also by our own Minds, because our mind is born from His OWN nature, how can You know God, when He won't allow you to? "If Vedas say's Fire is cold, then Vedas is wrong, you can state it is untrue. We need to not follow blindly- Sanskracharya Krishna says That Impersonal Brahmajyoti is but the rays from my own Body. By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them. Bhagavad-gita 9.4- www.vedabase.net <pre><font class="small">code:</font><hr> </pre><hr> Now imagive the Sun, how powerful it is. Imagine what kind of power is coming from Krishna body. You cannot! That is why God IS realized in 3 aspects, Impersonal, Localized, and lastly as Personal Form. This is the process of self-realization. You cannot exactly jump from one-end to another, this leads to speculation. Bhakti is the PATH of Surrender. 3. By serving Vaishnavas. In Bhakti-yoga. There are many type of Liberation also, the best is serving Krishna in His abode.

Ok I see a little now. Does Reverence not contain love for Krishna?

That the person who wrote that about Jesus Christ probably had a steak right afterwards. Like for example myself I know what I write or do is impure BUT when I write from viewpoint of pure devotees then it almost becomes perfect in some way. But I cannot trust the writer of that article. Doesn't mean to say anybody who eats meat cannot become pure, but to understand Jesus is more difficult than understanding Lord Sri Krishna. ! Krishna is inside devotees heart, hiding like little thief. Haha

We fully respect Jesus Christ as Guru or spiritual master, as did Srila Prabhupada. Lately I have more reverence for Jesus Christ which is refreshing for me. It takes time to know 'other' peoples faiths. But like you said really we just following the same sort of path. Christians and Vaishnavas are very much alike. I appreciate your kind hearted words/

Reverenece is also a Rasa. What I am asking is does a person who wants Mukti does he automatically attain stage of Reverence thereof?

www.sastradana.com I think thats the right link, check google.

That I find with Hindu devotees and white skinned devotees, that the latter think all Hindus are devotees, what I mean is that we have it inherent in us. I've sort of seen them kill the enthusiasum of thier counter-parts thinking they shouldn't get over-excited in affairs of Hare Krishna. The thing is, it's true in a sense. But we are all in bodily conception of life. Except for very few advanced individuals.

Hare Krishna, Does anybody know what the difference between a person who desires liberation is, and a person who wants to love God? For example a person who attains Vaikunthaloka because he desires liberation, doesn't this person automatically achieve love of Vishnu??

Jet Airways to launch London-Mumbai non-stop daily flights London, May 07 : Jet Airways, the largest privately owned airline in India, is set to continue its global expansion with the commencement of direct flights from London to Mumbai on May 23. Flights will operate daily from Heathrow Terminal 3, departing in the evening and arriving in Mumbai the following morning. Jet Airways will be using A340-300 aircraft on this route, with 38 business class seats and 231 economy class seats. Tickets are on immediate sale at 399 pounds (Rs 32,000) per person return, the airline said in a release. Jet Airways commenced operations in 1993 and in the short span of 12 years, has established itself as a leading domestic full-service carrier in India with a 46 per cent market share. The airline offers an extensive domestic network, operating over 270 flights daily and connecting to over 44 key tourist and business destinations and cities. The airline operates one of the youngest fleets in the world with an average age of 4.8 years, the release said. Last year the airline carried eight million passengers and in February 2005, carried its fifty-millionth passenger. "This is an extremely exciting time for the airline. Launching our first international service from India to the UK this month end marks a huge step in our global expansion plans. The UK market in particular is a key one for us, and we intend to increase capacity to Heathrow later this year," Dan Brewin, Jet Airways General Manager, UK and Ireland, said. "There are big plans for the airline. We want Jet Airways to be amongst the top five airlines in the world for reputation, quality and service," he said. PTI

All you need to really do is follow Jesus Christ as He said to do. I don't know what kind of language that is or style of writing but I find it easier to read Bhaktisiddhanta more easy. [Maybe it's because He is pure devotee].

Svapana Vilasamrita: Meditation on the Divine Dream of Shri Radha about Shri Gauranga Mahaprabhu: Eight Prayers Describing Nectar Pastimes in a Dream by Shrila Vishvanatha Chakravarti Thakura (1) Srimati Radharani said: Beloved, in a dream I saw a river shore like the Yamuna here. There were many expert dancers as in Vrndavana. There were mrdangas and other instruments. There was a brahmana jewel personality (Gauranga) as splendid as lightning who was tossing the universe into an ocean of pure love. (2) Sometimes He calls out: "O Krsna!" and sometimes He sighs: "O Radha, where are You?" Sometimes He falls to the ground, sometimes He acts wildly, losing all composure, and sometimes He dances ecstatically with His loving associates. He has made all the residents of this world, from the blades of grass up to Lord Brahma, loudly call out the name of Krsna. (3) As I gazed at Him, My intelligence became bewildered. If He is my lover, where am I? If He is I, where is My lover? If He is My lover, where am I? As I slept, I became more and more bewildered. (4) Sri Krsna said: O inquisitive girl, when I showed You Narayana and My other forms You were not surprised. Why does this golden brahmana form Gauranga surprise You? Why does He bewilder You so You say "Who is He?" (5) After speaking these words to His beloved, the smiling lover, Krsna, touched His Kaustubha jewel. The jewel, understanding the Lord's intent, glowed and then showed all the same pastimes and all the moving and non moving entities She saw in her dream. (6) Srimati Radharani reflected for a moment and said: Beloved, I know what is in Your heart now that makes You smile. You are He Gauranga. What You have said and thought is now clear to Me, and therefore I think I am also He. (7) Making this Kaustubha jewel, which is so delightful to Us, shine in this way, You have revealed Yourself as Gauranga to all living entities. By Your own transcendental potency You will appear, display Your pastimes, teach everyone, and again plunge the world into the ocean of pure love. (8) In the king of Vraja's presence, the learned Vedic scholar Gargacarya said that You will appear with a yellow complexion as Gauranga. He did not lie. This dream of Mine is true. It is not an illusion. In this dream I have directly seen You. (9) If the bumble-bee of the reader's mind drinks the nectar of this Svapna-vilasamrta, then that intelligent reader will quickly awaken from the dream of materialistic doubt. Such a reader will attain Lord Gauranga Mahaprabhu. He will sport in the ocean of pure love. He will attain the peerless mercy of the king of Vrndavana. Those Two Divine Persons Shri Shri Radha Krishna in Nidhuvana surrounded by girlfriends in all directions sleeping in the lazy lounging of mellows at the end of night, the Moon-faced One gets Shri Radha up crying and crying. She saw a dream and speaks to Her dearest Friend Lord Krishna. "get up! get up! Oh Lord of My life! what have I seen Just now? He was a youth with a fair golden complexion and such a beautiful body conquering millions of Cupids. He looked like the King of Mellows and the veritable reservoir of relishable tastes. He was continuously decorated with ecstatic moods like tears, trembling, goose-bumps and dancing and singing in the greatest divine madness. Beholding that matchless beauty, My eyes are inundated with tears and My mind runs to catch another glimpse of Him. That golden form like a fresh new raincloud the storehouse of most delicious divine mellows: I can't see Him here with My eyes! Why has this fate befallen Me? Please tell Me the reason, dear Lord! here in Vrindavan I have seen many demigods of the forest with four arms or more: they never disturbed My mind but this Gauranga Form has completely stolen My mind!" Saying this much, the most fortunate Radhika falls into a deep swoon and the most clever of Relishers Lord Krishna takes Her into His lap and seeing this the poet Jagadananda is captivated. Hearing these nectarean words from Radha's lips the clever Krishna contemplates His response blossoming from His own ecstatic moods. He says, "Dear Sundari Radha? oh Beautiful Maiden! No one knows the golden-complexioned form of Gauranga which You speak about but I have taken such a golden form being enchanted only with Your love. What is the quality of Your love? What is the degree of Your sweetness? What is the source of Your happiness? - these three most valuable desires of Mine are not fulfilled in Vrindavana what more can I say? This limitation is incomprehensible! After due consideration I have decided that other than by assuming Your form I cannot taste such happiness at all. Accepting the luster of Your ecstatic moods and making Your love My Guru I will manifest Myself in Navadvipa as Lord Gauranga serving My heart's intention I will be freed from all inner obstacles and I will distribute the wealth of ecstatic loue to every corner of the universe." The poet Balarama dasa says my Lord Gauranga-Krishna is full of mercy but I am the most fallen among men and I have failed to worship Him. Listen to My desires, oh Beautiful Maiden Radha! I will manifest the ecstatic love of Vrindavana and together with all My cowherd friends I will sport in the towns of Navadvipa. Unifying Our two bodies into one form I will incessantly chant My and Your holy name. I can never leave Vraja for pure love is not attainable anywhere else so in the mood Vraja I will fulfill My desires and manifest Navadvipa which is completely non-different from Vraja." The poet Balarama dasa has a realization of this conversation. Hearing these words of Her Beloved Shri Krishna, the Moon-faced One Shri Radha was very happy in Her heart and She said, "Listen, oh Lord of My life! You have certainly told the truth I know now that My dream was factual, oh what a beautiful form I had seen! Continuing Our companionship, Our two bodies will become one. It will be impossible to understand how it happens for how will You remove Your crown? And how will You hide Your flute? And how will Your dark form become golden?" Hearing this, the moon-like Lord Krishnachandra displayed the reflection of Shri Radha's body in His brilliant Kaustubha gem and entering into it Himself, two bodies became one and its every limb was pervaded with ecstatic love. This was Their conversation at Nidhuvana and Their two bodies became one and thus took birth in Navadvipa - meeting with all Their dearest devotees and chanting the gaurahari-nama-sankirtana They inundated the entire universe in the gushing flood of purely ecstatic love by their sankirtana. Externally They delivered the fallen souls and internally They tasted divine mellows of sporting in the company of the cowherd boys and the cowherd girls of Vrindavana. The mind of the poet Vaishnava dasa sees Their reddish lotus feet but is unable to see the waves of such happiness. Shri Radhika tells Her girlfriend: "My eyes flow with ever-ebbing tides of tears and tears of bliss. In a dream I have seen Gauranga-Kishora. Each and every day He happily sports in. Navadvipa along with His devotees. Oh My dear girlfriend! What more can I say about the ecstasy of My night? Every night I dream of the moon-like face of Shri Gaurangachandra. All the townspeople of Navadvipa are so disturbed when they don't see Lord Gauranga but when they catch a glimpse of His face all their sorrows are cast afar." Not seeing these visions my heart splits and Narahari dasa rolls in the dust weeping. (end)

Radha Kripa Kataksha SHRI RADHA KRIPA KATAKSHA- The PRAYER FOR THE MERCIFUL SIDELONG GLANCE OF SHRI RADHA (by Lord Shiva from the Urdhvamnaya-tantra) BV Narayana Maharaja 1. munindra vrnda vandite tri loka soka harini prasanna vaktra pankaje nikunja bhu vilasini vrajendra bhanu nandini vrajendra sunu sangate kada karisyasiha mam krpa kataksa bhajanam Adored by the host of great sages, She drives away the grief of the three spheres. Her face like a lotus blooms with joy. Delighting in love's games in secret groves, She is the daughter of King Vrsabhanu and lives in the heart of the son of the King of Vraja. O when will She shower upon me Her sidelong glance of over-flowing grace? 2. asoka vrksa vallari vitana mandapa sthite pravala bala pallava prabharunanghri komale varabhaya sphurat kare prabhuta sampad alaye kada karisyasiha mam krpa kataksa bhajanam She rests upon a flower throne beneath a canopy of creepers and boughs of Ashoka. Her lotus feet are lustrous red like coral, yet as soft as new-sprouted leaves. Her hand is eager to give the blessing of fearlessness. She is the abode of abundant opulences. O when will She shower upon me Her sidelong glance of over-flowing grace? 3. ananga ranga mangala prasanga bhangura bhruvam sa vibhramam sa sambhrama drg anta bana patanaih nirantaram vasi krta pratita nanda nandane kada karisyasiha mam krpa kataksa bhajanam By charming movements Her arched eyebrows are the colourful stage of the play of love. By casting the arrow noose of Her rolling and love laden sidelong glance, She perpetually holds captive the unswerving allegiance of Sri Nandanandana. O when will She shower upon me Her sidelong glance of over flowing grace? 4. tadit suvarna campaka pradipta gaura vigrahe mukha prabha parasta koti saradendu mandale vicitra citra sancarac cakora sava locane kada karisyasiha mam krpa kataksa bhajanam As lightning's radiant illumination, or gold, or the blossoms of the champa is the fairness of Her limbs. The shining brilliance of Her face defeats the glory of a million moons of Sharad. Like young Chakoras, Her restless eyes skip to and fro, as if bewildered by strange and dazzling scenes at each new moment. O when will She shower upon me Her sidelong glance of over flowing grace? 5. madonmadati yauvane pramoda mana mandite priyanuraga ranjite kala vilasa pandite ananya dhanya kunja rajye kama keli kovide kada karisyasiha mam krpa kataksa bhajanam In exceedingly intoxicating youth, Her delightful sulking mood is Her bejeweled ornament. Dyed in Her darling's dedication, She is fully skilled in all the arts of making love. In sanctified groves, incomparable, She is learned in the study of all love's novelties. O when will She shower upon me Her sidelong glance of over flowing grace? 6. asesa hava bhava dhira hira hara bhusite prabhuta satakumbha kumbha kumbhi kumbha sustani prasasta manda hasya curna purna saukhya sagare kada karisyasiha mam krpa kataksa bhajanam The infinite and calm ocean of the sentiments of loving gestures adorns Her neck in the shape of a diamond necklace. Her well-developed breasts are like golden water pots or the cranial globes of an elephant. Her slow, enchanting smile glows with a silent bliss like a sea full of mirth. O when will She shower upon me Her sidelong glance of over-flowing grace? 7. mrnala bala vallari taranga ranga dorlate latagra lasya lola nila locanavalokane lalal lulan milan manojna mugdha mohanasraye kada karisyasiha mam krpa kataksa bhajanam Her slender arms, creeper slim, rhythmically wave and flow like lotus fibres in a current of water. Like the dancing top of the swaying vine, Her blue lotus eyes flash with enthralling glances. Her playful and alluring movements entice lovely meetings and fascinate Mohan Himself to take refuge in Her charms. O when will She shower upon me Her sidelong glance of over-flowing grace? 8. suvarna malikancita tri rekha kambu kanthage tri sutra mangali guna tri ratna dipta didhiti sa lola nila kuntala prasuna guccha gumphite kada karisyasiha mam krpa kataksa bhajanam On Her neck, graceful as a lovely conch, its beauty enhanced by three lines, She wears a golden necklace. Three lustrous jewels sparkle and swing from three cords, decreeing all fortune and auspiciousness. Her luxuriant black tresses, artfully woven with clusters of flowers, flow in waves towards Her heels. O when will She shower upon me Her sidelong glance of over-flowing grace? 9. nitamba bimba lambamana puspa mekhala gune prasasta ratna kinkini kalapa madhya manjule karindra sunda dandika varoha saubhagoruke kada karisyasiha mam krpa kataksa bhajanam The fullness of He rounded hips is girdled with a wreath of flowers of excellence. A splendid waistband of costly gems emits a soft melodious sound like the tinkling of bells, applauding Her beauty. Her graceful thighs are sloping like the tapering trunk of the tusker king. O when will She shower upon me Her sidelong glance of over flowing grace? 10. aneka mantra nada manju nupuraravas khalat samaja raja hamsa vamsa nikvanati gaurave vilola hema vallari vidambi caru cankrame kada karisyasiha mam krpa kataksa bhajanam Her jingling anklets sweetly resound as the divine and timeless chanting of many mantras, and in their melody is heard all the enchantment of the warbling of a flock of noble swans. The elegant movement of Her limbs is like the bewitching dance of golden creepers. O when will She shower upon me Her sidelong glance of over-flowing grace? 11. ananta koti visnu loka namra padma jarcite himadri ja puloma ja virinca ja vara prade apara siddhi vrddhi digdha sat padanguli nakhe kada karisyasiha mam krpa kataksa bhajanam Before whom Laksmi, the goddess of millions of unlimited Vaikunthas, stoops to bow with all humility; from whom Sati, Saci and Sarasvati receive favours; endless riches, supernatural powers, perfection and liberation are attained within the light of Her small toenail. O when will She shower upon me Her sidelong glance of over flowing grace? 12. makhesvari kriyesvari svadhesvari suresvari tri veda bharatisvari pramana sasanesvari ramesvari ksamesvari pramoda kananesvari vrajesvari vrajadhipe sri radhike namo stu te O Goddess Supreme, who presides over all sacrifices, rites and oblations and over the hosts of demigods and saintly persons. O Goddess Supreme, who provides the force to the Vedic utterances and to all arguments of law and logic; O Supreme Mistress of Laksmi and Bhu; O Queen of the celestial gardens of delight; Queen of Vraja, O Sovereign Mistress of Vrndavana, Srimati Radhika, I prostrate before Thee! 13. itidam adbhutam stavam nisamya bhanu nandini karotu santatam janam krpa kataksa bhajanam bhavet tadaiva sancita tri rupa karma nasanam bhavet tada vrajendra sunu mandala pravesanam May the Daughter of King Vrsabhanu, thus, on hearing this wonderful hymn of Her glories, be pleased to always shower on Me Her sidelong glance of over-flowing grace. Then may the threefold forms of karma, accumulated over many births, be immediately annihilated and may I be granted entrance into the eternal realm of King Nanda's divine son. PHULA SRUTI The aspirant who recites this hymn on the full moon day, on the eighth day of the waxing moon, and on the tenth, eleventh and thirteenth days of the waxing and waning moons, achieves the fruition of his desires and, by the grace of Sri Radhika's compassionate sidelong glance, bhakti characterized by prema sprouts in his heart. The aspirant who recites this hymn one hundred times, while immersed in the waters of Sri Radha kunda, either up to his waist, up to his navel, up to his chest, or up to his neck, achieves the perfection of his desired ends and whatever he speaks comes true, he is endowed with full spiritual opulence and gets the direct, personal darshan of Srimati Radharani. Being pleased with him, Srimati Radhika immediately grants him the greatest benediction and he gets to see with his own eyes Her darling sweet Lord, Sri Syamasundara. The Lord of Vraja, in His turn, grants that devotee an entrance into His eternal sports. For the Vaisnavas there is no greater goal to be achieved than this.

LIFE AND PRECEPTS OF SRI CHAITANYA MAHAPRABHU by Srila Bhaktivinode Thakura HIS LIFE CHAITANYA Mahaprabhu was born in Mayarpur in the town of Nadia, just after sunset on the evening of the 23rd Falgun, 1407 Advent of Sakabda answering to the 18th Februrary, 1486 of the Christian era. The moon was eclipsed at the time of His birth and people of Nadia were then engaged, as usual on such occasions, in bathing in the Bhagirathi with loud cheers of Haribol. His father Jagannath Misra was a poor Brahmin of the Vedic order, and His mother Sachi Devi was a model good woman, both descended from Brahmin stocks originally residing in Sylhet. Mahaprabhu was a beautiful Child and the ladies of the town came to see Him with presents. His mother's father. Pandit Nilambar Chakravarti, a renowned astrologer, foretold that the Child -would be a great Personage in time ; and he therefore, gave Him the name Visvambhar. The ladies of the neighborhood styled Him Gaur Hari on account of His golden complexion, and His mother called Him Nimai on account of the Nim tree n ear which He was born. Beautiful as the lad was every one heartily loved to see Him everyday. As He grew up. He became a whimsical and frolicsome Lad. After His fifth year, He was admitted into a Pathsala where He picked up Bengali in a very short time. Early Anecdotes Most of His contemporary biographers have mentioned certain anecdotes regarding Sri Chaitanya which are simple records of His early miracles. It is said that, when He was an infant in His mother's arms, He wept continually, and when the neighbouring ladies and His mother cried Haribol, be used to stop. Thus there was a continuation of the utterance of Haribol in the house, foreshowing the future mission of the Hero. It has also been stated, that, when His mother once gave Him sweetmeats to eat, He ate clay instead of the food. His mother asking for the reason, He stated that, as every sweetmeat was nothing but clay transformed, He could eat clay as well. His mother who was also the consort of a Pandit explained, that every article in a special state was adapted to a special use. Earth, while in the state o a jug, could be used as a water-pot, but in the state of a brick such a use was not possible. Clay, therefore, in the form of sweetmeats was usable as food and not clay in its other states. The Lad was convinced and admitted His stupidity in eating clay and agreed to avoid the mistake in future. Another miraculous act has been related. It is said that a Brahmin on pilgrimage became a guest in His house, cooked his food and read his grace with meditation on Krishna. In the meantime, the Lad came and ate up the cooked rice. The Brahmin astonished at the Lad's act cooked again at the request of Jagannath Misra. The Lad again ate up the cooked rice while the Brahmin was offering the rice to Krishna with meditation. The Brahmin was persuaded to cook for the third time. This time all the inmates of the house had fallen asleep and the Lad showed Himself as Krishna to the traveler and blessed him. The Brahmin was then lost in ecstasy at the appearance of the Object of his worship. It has also been stated that two thieves stole away the Lad from His father's door with a view to purloin His jewels and gave Him sweetmeats on the way. The Lad exercised His illusory energy and deceived t he thieves back towards His Own house. The thieves for fear of detection, left the Boy there and fled. Another miraculous act has been described of the Lad's demanding and getting from Hiranya and Jagadisha all the offerings they had collected for worshipping Krishna on the day of Ekadasi. When only four years of age. He sat on rejected cooking pots which were considered unholy by His mother. He explained to His mother that there was no question of holiness and un-holiness as regards earthen pots thrown away after the cooking was over. These anecdotes relate to the tender age up to the fifth year. Scholastic Career In His eighth year. He was admitted into the Tol of Gangadas Pandit in Ganganagar close by the village of Mayapur. In two years, He became well read in Sanskrit Grammar and Rhetoric. His readings after that were of the nature of self-study in His Own house, where He had found all important books belonging to His father who was a Pandit himself. It appears that He read the Smriti on His own, and the Nyaya also, in competition with His friends who were then studying under the celebrated Pandit Raghunath Siromani. swooned at the name of Krishna and behaved as an inspired man under the influence of His religious sentiment. It has been described by Murari Gupta, an eye witness that, He showed His heavenly powers in the house of Srivas Pandit in the presence of hundreds of His followers who were mostly well-read scholars. It was at this time that He opened a nocturnal school of Kirtan in the compound of Srivas Pandit with His sincere followers. There He preached, there He sang, there He danced and there He expressed all sorts of religious feelings. Nityananda Prabhu who was then a preacher of Vaishnavism and who had then completed his travels all over India, joined Him by that time. In fact, a host of Pandit preachers of Vaishnavismi all sincere at heart, came and joined Him from different parts of Bengal. Nadia now became the regular seat of a host of Vaishnava Acharyas whose mission it was to spiritualize mankind with the highest influence of the Vaishnava creed. Preaching and Sankirtan The first mandate that He issued to Prabhu Nityananda and Haridas was this: "Go friends, go preaching and through the streets of the town, meet every man at his door and ask him to sing the Name of Hari with a holy life and you then come and report to Me every evening the result of your preaching." Thus ordered, the two preachers went on and met Jagai and Madhai the two most abominable characters. They insulted the preachers on hearing Mahaprabhu's mandate but were soon converted by the influence of Bhakti inculcated by their Lord. The people of Nadia were now surprised. They said, Nimai Pandit is not only a gigantic genius but He is certainly a Missionary from God Almighty." From this time to His 23rd year, Mahaprabhu preached His principles not only in Nadia but in all important towns and villages around His city. In the houses of His followers. He showed miracles, taught the esoteric principles of Bhakti and sang His Sankirtan with other Bkaktas. Hi s followers of the town of Nadia commenced to sing the Holy Name of Hari in the streets and bazars. This created a sensation and roused different feelings in different quarters. The Bhaktas were highly pleased. The Smarta Brahmins became jealous of Nimai Pandit's success and complained to Chand Kazi against the character of Chaitanya as un-Hindu. The Kazi came to Srivas Pandit's house and broke a Mridanga {khol) there and declared, that unless Nimai Pandit would cease to make noise about His queer religion, he should be obliged to enforce Mohammedanism on Him and His followers. This was brought to Mahaprabhu's notice. He ordered the town people to appear in the evening, each with a torch in his hand. This they did, and Nimai marched out With His Sankirtan divided in fourteen groups, and on His arrival in Kazi's house, He held a long conversation with the Kazi, and in the end communicated into his heart His Vaishnava influence by touching his body. The Kazi then wept and admitted, that he had felt a keen spiritual influence which had cleared up his doubts, and produced in him a religious sentiment which gave him the highest ecstasy. The Kazi then joined the Sankirtan par ty. The world Was astonished at the spiritual power of the Great Lord and hundreds and hundreds of heretics converted joined the bannar of Visvambhar after this affair. Sannyasa It was after this that some of the jealous and low minded Brahmins of Kulia picked up a quarrel with Mahaprabhu and collected a party to oppose Him. Nimai Pandit was naturally a soft hearted Person though strong in His principles. He declared that party feeling and sectarianism were the two great enemies of progress, and as long as He should continue to be an inhabitant of Nadia belonging to a certain family, His mission would not meet with complete success. He then resolved to be a citizen of the world by cutting off His connection with a particular family, caste and creed and with this resolution He embraced the position of a Sannyasi at Katoa under the guidance of Keshav Bharati of that town, on that 24th year of His age. His mother and wife wept bitterly for His separation, but our Hero though soft in heart, was a strong Person in principle He left His little world in His house for the unlimited spiritual world of Krishna with mankind in general. After His Sannyas He was induced to visit the house of Sri Advaita Prabhu in Santipur. Sri Advaita managed to invite all his friends and admirers from Nadia and brought Sachi Devi to see her Son. Both pleasure and pain invaded her heart when she saw her Son in the attire of a Sannyasi. As a Sannyasi, Sri Krishna Chaitanya put on nothing but a kaupin and a bahirvas (outer covering). His head was without hair and His hands bore a danda (stick) and a kamandalu (hermit's water pot). The Holy son fell at the feet of His beloved mother and said, "Mother! This body is yours and I must obey your orders. Permit Me to go to Vrindavan for My spiritual attainments". The Mother in consultation with Sri Advaita and others asked her Son to reside in Puri (town of Lord Jagannatha) so that she might obtain some information about Him now and then. Mahaprabhu agreed to that proposition and in a few days left Santipur for Orissa. His biographers have described t he journey of Sri Krishna Chaitanya (that was the name He got after His Sannyas)from Santipur to Puri in great detail. He traveled along the side of the Bhagirathi as far as Chhatrabhog situated now in Thana Mathurapur Diamond Harbour, 24 Parganas. There He took a boat and went as far as Prayag Ghat in the Midnapore District. Thence He walked through Balasore and Cuttack to Puri, seeing the temple of Bhubaneswar on His way. Upon His arrival at Puri He saw Lord Jagannath in the temple and put up with Sarvabhauma at the request of the latter. Sarvabhauma and Vedanta Sarvbhauma was a gigantic Pandit of the day. His readings knew no bounds. He was the best Naiyaik of the times, and was known as the most erudite scholar in the Vedanta Philosophy of the school of Sankaracharya. He was born in Nadia (Vidyanagar) and taught innumerable pupils in the Nyaya Philosophy in his Tol there. He had left for Puri sometimes before the birth of Nimai Pandit. His brother-in-law, Gopinath Misra, introduced our new Sannyasi to Sarvabhauma who was astonished at His personal beauty, and feared that it would be difficult for the young Man to maintain Sannyas-dharma during the long run of His life. Gopinath who had known Mahaprabhu from Nadia had a great reverence for Him and told everyone that the Sannyasi was not a common human being. On this point, Gropinath and Sarvabhauma had a hot discussion. Sarvabhauma then requested Mahaprabhu to hear his recitation of the Vedanta Sutras to which the latter tacitly submitted . Sri Chaitanya heard with silence what the great Sarvabhauma uttered with gravity, for seven days, at the end of which the latter said, ''Krishna Chaitanya! I think you do not understand the Vedanta, as you do not say anything after hearing my recitations and explanations." The reply of Sri Chaitanya was that He understood the Sutras very well, but He could not make out what Sankaracharya meant by his commentaries. Astonished at this, Sarvabhauma said, "How is it that you understand the meanings of the Sutras and do not understand the commentaries which explain the Sutras? Ah well! If you understand the Sutras, please let me have your interpretations." Mahaprabhu thereon explained all the Sutras in His Own way without touching the Pantheistic commentary of Sankara. The keen understanding of Sarvabbauma saw the truth, beauty and harmony of arguments in the explanations given by Sri Chaitanya and obliged him to utter that it was the first time that he found One, Who co uld explain the Brahma-Sutras in such a simple manner. He admitted also, that the commentaries of Sankara never gave such natural explanations of the Vedanta-Sutras as he had obtained from Mahaprabhu. He then submitted himself as an advocate and follower. In a few days Sarvabhabma turned out as one of the best Vaishnavas of the time. Report ran out and the whole of Orissa sang the praise of Krishna Chaitanya, and hundreds and hundreds came to Him and became His followers. In the meantime, Mahaprabhu thought of visiting Southern India, and He started with one Krishnadas Brahmin for the Journey. Tour in Southern India His biographers have given us a detail of the journey. He first went to Kurmakshetra where He performed a miarcle by curing a leper named Vasudeva. He met Ramananda Rai the Governor of Vidyanagar, on the banks of the Godavari and had a philosophical conversation with him on the subject of Prem-bhakti. He worked another miracle by touching (making them immediately, disappear) the seven Tal trees, through which Ram Chandra, the Son of Dasarath, had shot His arrow and killed the great Bali Raj. He preached Vaishnavism and Nam Sankiratan throughout the journey. At Rangakshetra, He stayed for four months in the house of one Venkata Bhatta in order to spend the rainy season. There He converted the whole family of Venkata from Ramanuja Vaishnavism into Krishna-bhakti, along with the son of Venkata, a boy of ten years named Gopal, who afterwards came to Vrindavan and became one of six Gosvamins or Prophets serving under their Leader Sri Krishna Chaitanya. Trained up in Sanskrit by his uncle Prabodhananda Sarasvati, Gopal wrote several books on Vaishnavism. Sri Chaitanya visited numerous places in Southern India as far as Cape Comorin, and returned to Puri in two years by Pandarpur on the Bhima. In this latter place He spiritualized one Tukaram who became from that time a religious preacher himself. This fact has been admitted in his Abhangas which have been collected in a volume by Mr. Satyendranath Tagore of the Bombay Civil Service. During His journey He had discussions with the Buddhists, the Jains and the Mayavadis in several places, and converted His opponents to Vaishnavism. Dabir Khas and Sakar Mallik reclaimed Upon His return to Puri, Raja Prataparudra Dev and several Pandit Brahmins joined the banner of Chaitanya Mahaprabhu. He was now twenty-seven years of age. In his 28th year he went to Bengal as far as Gaud in Maldah. There He picked up two greater personages named Rupa and Sanatan. Though descended from the lines of the Karnatik Brahmins, these two brothers turned out demi Musalmans by their continual contact with Hussain Shah, the then Emperor of Gaud. Their names had been changed by the Emperor into Dabir Khas and Sakar Mallik and their master loved them heartily, as they were both learned in Persian, Arabic and Sanskrit and were loyal servants of the state. The two gentlemen had found no way to come back as regular Hindus, and had written to Mahaprabhu. while He was at Puri for spiritual help. Mahaprabhu had written in reply that He would come to them and extricate them out of their spiritual difficulties. Now that He had come to Gaud, both the brothers appeared before Him with their long standing prayer. Mahaprabhu ordered them to go to Vrindavan and meet Him there. Instructions to Rupa and Sanatan Chaitanya returned to Puri through Santipur where He again met His dear mother. After a short stay at Puri, He left for Vrindavan. This time He was accompanied by one Balabhadra Bhattacharya. He visited Vrindavan and came down to Prayag (Allahabad,) converting a large number of Mohammedans not by the scriptures of Vaishnavism but by argument from the Quran. The descendants of those converts are still known as Pathan Vaishnavas. Rupa Gosvami met Him at Allahabad. Sri Chaitanya trained him up in spirituality in ten days and directed him to go to Vrindavan on missions. His first mission was to write theological works explaining scientifically pure Bhakti and Prem. The second mission was to revive the places where Krishna Chandra had, in the end of Dvapara yuga, exhibited His spirtual Lila for the benefit of the religious world. Rupa Gosvami left Allahabad for Vrindavan and Mahaprabhu came down to Benares. There He put up in the house of Chandrasekhar and accepted His daily bhiksha (meal) in the house of Tapan Misra. Here it was, that Sanatan Gosvami joined Him and took instruction for two months in spiritual matters. The biographers, specially Krishnadas Kaviraj have given us details of Sri Chaitanya's teachings to Rupa and Sanatan. Krishnadas was not a contemporary writer, but he gathered his information from the Gosvamins themselves, the direct disciples of Mahaprabhu. Jiva Gosvami, who was nephew of Sanatan and Rupa and who has left us his invaluable work, the Sat-sandarbha, has philosophized on the precepts of his great Leader. We have gathered and summarized the precepts of Sri Chaitanya from the books of those great writers. Prakashananda Saraswati While at Benares Sri Chaitanya had an interview with the learned. Sannyasis of that town in the house of a Maharatta Brahmin who had invited all the sannyasis as an entertainment. At this interview Chaitanya showed a miracle which attracted all the samnyasis to Him. Then ensued reciprocal conversation. The Sannyasis were headed by their most learned leader Prakasananda Sarasvati. After a short controversy, they submitted to Mahaprabhu and admitted that they had been misled by the commentaries of Sankaracharya. It was impossible even for learned scholars to oppose Sri Chaitanya Mahaprabhu for a long time, as there was some spell in Him which touched their hearts, and made them weep for their spiritual improvement. Sannyasis of Benares soon fell at the Feet of Sri Chaitanya and asked for His grace (kripa). Sri Chaitanya then preached pure Bhakti and instilled into their hearts spiritual love for Krishna which obliged them to give up sectarian feelings. The whole of Benares, on this wonderful conversion of the Sannyasis, turned out Vaishnavas, and they made a master 'Sankirtan with their new Lord. After sending Sanatan to Vrindavan, Mahapraphu went to Puri again by the jungles with His comrade Balabhadra. Balabhadra reported that Mahaprabhu had shown a good many miracles on His way to Puri, such as, making tigers and elephants dance on hearing the Name of Krishna. Assembly at Puri From this time, i.e, from His 31st year, Mahaprabhu continually lived in Puri in the house of Kasi Misra, until His disappearance in His forty-eighth year at the time of Sankirtan in the temple of Tota Gopinath. During these 18 years, His life was one of settled love and piety. He was surrounded by numerous followers, all of whom were of the highest order of the Vaishnavas and distinguished from the common people by their purest character and learning, firm religious principles and spiritual love in Radha-Krishna. Svarup Damodar, who had been known by the name of Purushottam Acharya while Mahaprabhu was in Nadia, joined Him from Benares, and accepted His service as His secretary. No production of any poet or philosopher could be laid before Mahaprabhu, unless Svarup has passed it as pure and useful. Rai Ramananda was his second mate. Both he and Svarup sang, while Mahaprabhu expressed His sentiment on a certain point of worship. Parmanada Puri was His minister in matters of religion. There are hundreds of anecdotes described by His biographers, which we do not think it mete here to reproduce. Mahaprabhu slept short. His sentiments carried Him far and far in the firmament of spirituality, every day and night, and all His admirers and followers watched Him throughout. He worshipped, communicated with His missionaries at Vrindavan, and conversed with those religious men who newly came to visit Him. He sang and danced, took no care of Himself and often times lost Himself in religious beatitude. All who came to Him, believed Him as the All Beautiful God, appearing in the nether world for the benefit of mankind. He loved His mother all along, and sent her mahaprasad now and then with those who went to Nadia. He was most amiable in nature. Humility was personified in Him. His sweet appearance gave cheers to all who came in contact with Him. He appointed Prabhu Nityananda as the missionary in charge of Bengal. He dispatched six disciples ( Gosvamins ) to Vrindavan to preach love in the up-country. He punished all of His disciples who deviated from a holy life. This He markedly did in the case of junior Haridas. He never lacked in giving proper instructions in life to those who solicited them. This will be seen in His teachings to Raghunath Das Gosvami. His treatment to Haridas (senior) will show how He loved spiritual men and how He defied caste distinction in case of spiritual brotherhood. http://www.vaisnava.com AudioBooks

Purport to Gaurangera Duti . -- Los Angeles, January 6, 1969 Prabhupada: Gaurangera duti ., yara dhana sampada, sei jane bhakati-rasa-sara. This is another song composed by Narottama das Thakura, and he says that "One who has accepted the lotus feet of Lord Caitanya, in other words, one who has the only asset of possession, the two feet of Lord Caitanya, such person is supposed to know what is the essence of devotional service." Sei jane bhakati-rasa-sara. What is the purport of devotional service, or what is the humor of devotional service, can be understood by a person who has accepted Lord Caitanya&#8217;s lotus feet as everything. The idea is that actually Lord Caitanya, He is Krishna Himself, and He is teaching devotional sevvice to the living entities personally. Directly. Therefore the modes of devotional service, as taught by Lord Caitanya, is the most perfect. There cannot be any doubt. The expert, or the master, is teaching the servant how to work. If a... If somebody is master of some engineering work and he is personally teaching some assistant, that teaching, instruction, is most perfect. Similarly, Lord Krishna Himself, in the role of a devotee, is teaching devotional service. Therefore the path chalked out by Lord Krishna is the most feasible way for perfection to devotional service. Sei jane bhakati rasa sara. Sara means essence. And then he says, gaurangera madhuri-lila, yara karne pravesila. Now he comes to the pastimes of Lord Caitanya. He says that "Lord Caitanya&#8217;s pastimes are also as much transcendental as Lord Krishna&#8217;s." As in the Bhagavad-gita it is said that anyone who can simply understand the transcendental appearance, disappearance, activities, work of Krishna, he immediately becomes eligible to enter into the kingdom of God. Simply by understanding the pastimes and the work, transcendental activities of Krishna. Similarly, one who enters into the pastimes of Lord Caitanya, he immediately becomes freed from all contamination of the heart. Gaurangera madhuri-lila, yara karne pravesila. Karne pravesila means simply one has to receive the message of Lord Caitanya. Karne means in the ear. To give the message a submissive aural reception. Then immediately one&#8217;s heart becomes freed from all material contamination. Then he says: yei gaurangera nama laya, tara haya premodaya. Now, the devotees are concerned how to develop love of Godhead. Narottama dasa Thakura recommends that anyone who simply chants sri-krishna-caitanya prabhu-nityananda..." Gauranga means with all this paraphernalia. As soon as we speak of gauranga, we should mean the five: Lord Nityananda, Advaita, Gadadhara, and Srivasa. All together. So yei gaurangera nama laya, anyone who chants, immediately he will develop love of Godhead. Yei gaurangera nama laya, tara haya premodaya, tare mui jaya bole hari. Narottama dasa Thakura says "I offer him all congratulation." Because it is certain that he has developed love of Godhead. Then he says, gauranga-gunete jhure, nitya-lila tare sphure. Anyone, if he cries by simply by hearing the transcendental qualities of Caitanya Mahaprabhu, he at once understands what is the loving affairs between Radha and Krishna. Nitya-lila means the pastimes, or the loving exchange, affairs between Radha and Krishna, that is eternal. That is not temporary. We should not think that Radha-Krishna pastimes, loving affairs, is just like the business of a, of a young boy or girl, as we see in this material world. Such loving affairs is not at all loving affairs. They are lusty affairs, and they are not eternal. Therefore they break. Today I am in love with somebody and next day it breaks. But Radha-Krishna lila is not like that. It is eternal. Therefore that is transcendental and this is temporary. So simply one who is absorbed in the pastimes of Lord Caitanya, he can immediately understand what is the actual position of the loving affairs of Radha-Krishna. Nitya-lila tare sphure. Sei yaya radha-madhava, sei yaya vrajendra-suta pasa. And simply by doing that, he becomes eligible to enter into the abode of Krishna. Vrajendra-suta. Vrajendra-suta means the son of Nanda Maharaja in Vrindavana. He&#8217;s sure to go to associate with Krishna in his next birth. Gaurangera sange-gane, nitya-siddha boli mane. Anyone who has understood that the associates of Lord Caitanya, they are not ordinary conditioned souls... They are liberated souls. Nitya-siddha bole mani. There are three kinds of devotees. One is called sadhana-siddha. Sadhana-siddha means by following the regulative principles of devotional service, if one becomes perfect, he&#8217;s called sadhana-siddha. Another devotee is called kripa-siddha. Kripa-siddha means even if he has not followed strictly all the regulative principle, still, by the mercy of acarya or a devotee, or by Krishna, he is elevated to the perfectional stage. That is specially. And another devotee is called nitya-siddha. Nitya-siddha means they were never contaminated. The sadhana-siddha and kripa-siddha was contaminated by material touch, and by following regulative principles or by the mercy or grace of some devotee and acarya they&#8217;re elevated to the perfectional state. But nitya-siddha means they were never contaminated. They&#8217;re ever liberated. So all the associates of Lord Caitanya, just like Advaita Prabhu, Srivasa, Gadadhara, Nityananda, they are Vishnu-tattva. They are all liberated. Not only they, the Gosvamis... There are many others. So they are ever-liberated. So one who can understand that the associates of Lord Caitanya are ever-liberated... Nitya-siddha bale mani, sei yaya vrajendra suta-pasa. Immediately he becomes eligible to enter into the abode of Krishna. And then he says, gauda-mandala-bhumi, yeba jani cintamani. A... The gaura-mandala means the place in West Bengal wherein Lord Caitanya had His pastimes. In Navadvipa, during Lord Caitanya&#8217;s birth anniversary, the devotees go and circumambulate different places of Lord Caitanya&#8217;s pastimes. It takes nine days. So that portion of Bengal is called gauda-mandala. So Narottama dasa Thakura says, "One who understands that there is no difference between this part of the country with Vrindavana," tara haya vraja-bhumi vasa, "it is as good as one lives in Vrindavana." Then he says, gaura-prema rasarnarve. Lord Caitanya&#8217;s activities is just like an ocean of loving affairs of Krishna. Therefore one who takes a dip into this ocean, gaura-prema-rasarnave, sei taranga yeba dube. Just like we take a dip and bath, and we play, sport, in the waves of the ocean or sea. Similarly, one who takes pleasure, taking a dip and sporting with the waves of the ocean of Lord Caitanya&#8217;s distribution of love of God, such a person becomes immediately a confidential devotee of Lord Krishna. Sei radha-madhava-antaranga. Antaranga means not ordinary devotee. They are confidential devotee. And Narottama dasa Thakura says, grihe va vanete thake. "Such devotee, who is taking pleasure in the waves of Lord Caitanya&#8217;s movement," because he has become a very confidential devotee of the Lord... Therefore Narottama dasa Thakura says, "Such devotee, it doesn&#8217;t matter whether he&#8217;s in the renounced order of life or whether he is a householder." Griha. Griha means householder. So Caitanya Mahaprabhu&#8217;s movement does not say that one has to become a renounced order, sannyasi. Just like Mayavadi sannyasis, impersonalists, Sankaracarya, they first, they put the first condition that "You take up the renounced order of life first, and then talk of spiritual advancement." So in Sankara sampradaya nobody is accepted as bona fide impersonalist unless he has accepted the renounced order of life. But here, in Caitanya&#8217;s movement, there is no such restriction. Advaita Prabhu, He was a householder. Nityananda, He was householder. Gadadhara, He was also householder. And Srivasa, he was also householder. And Caitanya Mahaprabhu also married twice. So it doesn&#8217;t matter. Narottama dasa Thakura says that to become in renounced order of life, or to remain in householder life, that does not matter. If he is actually taking part in the movements of Caitanya&#8217;s sankirtana activities and actually understanding what it is, he is taking sport in the waves of such devotional ocean, then such person is always liberated. And Narottama dasa Thakura is aspiring his association ever increasingly. That is the sum and substance of this song. (end)

You should be a politician.

So you want to goto Christ-loka.!

You see your ignorance is amazing, here in your Siksakpatam Book, it says to worship Krishna, then you say Swami Narayana never really meant we should worship Krishna, He just USED Krishna as bait. I never heard such ignorance in all my life. Can you not see?

Can you explain why your Scripture says to Worship Krishna, and Lord Swami Narayana said to, yet you say Swami Naryana is higher or better than Krishna? I am so bored, you can never answer any questions. I am outta here. /images/graemlins/laugh.gif

Is when people profess to follow Jesus Christ but actually are so poulluted themsleves. They want others to follow thier sinful ways, in this way they try to pollute the entire atmosphere, that's why Christianity is becoming a joke.

Cheesy Chips-yummy for your tummy Ingreidients- 2 Potatoes 1 Cup Milk made into Curd [No need to hang] Salt Oil Hing -- Right, cut and fry the potatoes, meanwhile boil milk and curdle with lemon. Put over cloth [keep bowl underneath] squizze out the water. Discard water. Kneed some salt into curd. Now fry oil in pan, put Hing, fryed potatoes and curd. Stir fry for 2 mins.

raganuga-bhakti/ Best viewed-1024x768

I can serve Rupa Goswami by reading Bhakti-rasamrta Sindhu, and serving Lord Nityananda. I cannot touch mood of Rupa Goswami, nor is it appropriate me to approach. I need to establish my Sadhana by serving Guru & Gauranga. And if my mood manifests in that line, then only by Lord Nityananda grace can it happen. Also we serve all devotees in some way, so my Serving my Gurudeva [bV Puri Maharaja] means serving Rupa Goswami because Guru is one. So in that way both are pleased.

So I know whom I am assocaiting with.

How did Srila Rupa Goswami serve Lord Gauranga? What I mean is how should we do the same thing?