raga

You're welcome didi.

 

The artist just completed a 3 x 3 m Panca Tattva at Radha Kund, Pandit Ananta Das Ji's ashram. It is right next to the Jala Keli painting (6 x 12 m). I think there's also a painting of Sakhi Yugal coming there sometime in the future.

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.: oOo :.

 

Welcome to Vrindavan Art!

 

This website is an exhibit of art displaying

the pastimes of Radha and Krishna in Vraja.

 

These exquisite pastimes are the quintessence

of celestial ecstacy and the foremost object

of contemplation for everyone desirous

of attaining the treasure of divine prema.

 

Vrindavan Das, the artist, is based at Radha Kund,

the most sacred among all holy places of India.

He has been living there since several years,

dedicated to expressing the divine vision of lila

through the medium of his exquisite paintings.

 

The paintings are divided into several galleries

according to the theme in the painting.

 

Please come and visit the gallery!

 

http://www.gaudiya.com/art/

 

.: oOo :.

 

Spread the word around!

 

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Today we are celebrating the holy disappearance day of Shyamananda Pandit. The following is his biography as it appears in the publication "The Saints of Vraja".

 

There are several accounts on the details of Radha's losing Her bangle and giving the tilaka to Shyamananda, as well as on Hridaya Caitanya's meeting with him. At any rate, let us rejoice the glory of Shyamananda's service.

 

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<big>Sri Shyamanda Pandit</big></center>

 

Shri Shyamananda Prabhu was born in Utkala, in a place called Dharenda Bhadura Pura. His father’s name was Shri Krishna Mandal. His mother’s name was Shri Durika. Shri Krishna Mandal, who was in the dynasty of the Six Gopas, had sired many sons and daughters who had passed away before this son took his birth. Because of the great misfortune which had befallen his family, Shri Krishna Mandal named the boy Dukhi. Everyone said that the boy would become a great person, a Mahapurush. On an auspicious moment on the full moon day of the month of Caitra, he appeared within this world by the mercy of Lord Jagannatha. Because he had come to preach the glories of Jagannatha, the Lord Himself protected him as he grew up. The boy was so beautiful he was like cupid himself; all eyes were fixed upon him.

 

Gradually it was time for the child’s “grain-eating ceremony” (that time at which a child is first offered solid food.), and soon after that he began going to school. Seeing the amazing brain this child had, the scholars were astonished. In a short time, the boy learned Sanskrit grammar, poetry, and rhetoric. And soon after this he began seriously studying the scriptures. Upon hearing the glories of Sri Caitanya and Nityananda from the mouths of the local devotees, the boy developed a powerful desire to take shelter at his lotus feet. His father, Shri Krishna Mandala, was a great devotee of Krishna. Seeing his son always engrossed in thoughts of Gaura-Nityananda, he told him to take mantra initiation.

 

The boy said, “Hriday Caitanya Prabhu is my guru, he lives in Ambika Kalna. His guru is Gauridas Pandit. Those two great brothers, Shri Gaura and Nityananda always reside in his home. If you give the order, I will go to him and become his disciples.

 

Shri Krishna Mandal said, “My boy! That is a long way away! How will you get there?”

 

Dukhi said, “Father, many people from here will soon go to Gauda-desh to bathe in the Ganges. When they go, I will go with them.”

 

For a long time, his father thought this over, and finally gave his permission. After receiving the blessings of his father and mother he began his journey to Gaudadesh. Gradually he came to Nabadwip and Shantipur, and finally arrived in Ambika Kalna. Upon reaching Ambika Kalna, he began inquiring from the local people where the house of Gauridas Pandit was. He paying his obeisances outside the temple of Sriman Mahaprabhu at the house of Gauridas Pandit. There he found Hridaya Caitanya Prabhu. Hridaya Caitanya, upon seeing the boy, said, “Who are you?”

 

Dukhi said, “I want to render service at your holy feet. I have come a long way—from Dharenda Vahadur Pura. I was born in the dynasty of the Six Gopas. My father’s name is Krishna Mandal. My name is Dukhi.”

 

Hridaya Caitanya was pleased with the sweet words of this young boy. He said, “From now on your name is Krishna Das.”

 

From that day on, Shri Krishna Das assiduously served his guru. Shri Hridaya Chaitanya waited for an auspicious day and soon initiated him in the mantram. Krishna das soon became fixed in his service. Seeing Krishna Das’s determined service, his bhakti, and his deep intelligence and understanding, Hridaya Caitanya ordered him to go to Vrindavan to seek out Jiva Gosvami. He ordered him to to study the scriptures of the Gosvamis and their associates under the guidance of Jiva Gosvami.

 

Shri Krishnadas bowed his head and accepted his guru’s order to leave for Vrindavan, and on an auspicious day, he began his journey. At that time, Shri Hridaya Chaitanya Prabhu gave many messages to Krishna dasa to carry to the residents of Vrindavana. He requested him to communicate his dandavats and respects to the lotus feet of the six Gosvamis. Dukhi Krishna das first went to Nabadwip Dhama. There he asked the local people where he could find the old house of Jagannatha Mishra, and if he might be allowed to enter that house. Arriving at the house of Sri Gauranga, he found Ishan Thakura and offered full obeisances and respectful prayers to him. Ishan was very old. He asked Krishnadas, “Who are you?” Krishnadas explained who he was. Hearing his story, Ishan bestowed his blessings upon Krishnadas. After spending a few days in Nabadwip, Krishnadas turned his sweet face towards Vrindavan and continued on his journey.

 

On his way he came to Gayadham to take darshan of the lotus feet of the Vishnu deity there, where Shri Chaitanya Mahaprabhu had taken initiation from Ishvara Puri. Remembering how Ishvara Puri had given the mantra to the Lord, he became overwhelmed by ecstasy. After this, he went to Benares, Kashidhama. There he took darshan of the holy feet of Tapana Mishra, Chandrashekhara, and many other devotees, offering prayers and obeisances to all of them. They all bestowed innumerable blessings upon Krishnadasa, and he continued on his way to Mathura. After a long time, he finally entered Mathura. There he bathed in Vishrama-ghata, took darshan of the Adikeshava deity, and, upon visiting the place where Shri Krishna appeared within this world became choked up with prema. Thereafter he headed in the direction of Vrindavana.

 

After finding out the exact location of Shri Jiva Gosvami’s bhajan-kutir from the local people, he sought out Jiva Gosvami. Arriving at his bhajan-kutir, he offered his dandavats and respects to Jiva Gosvami. Jiva Gosvami asked who he was, and Krishnadas told him everything. He explained how he was a disciple of Hridaya Caitanya, and how Hridaya-Caitanya had sent him to Jiva Gosvami for instruction in the scriptures. Jiva Gosvami had previously been told by Hridaya Caitanya, “I have a disciple named Dukhi Krishna Dasa. I am offering him to you. Teach him well in Krishna consciousness. When his mind is fixed in Krishna consciousness, after he has studied the scriptures carefully under guidance for some time, you may send him back to me.”

 

Upon knowing that Dukhi Krishnadasa had been sent by Hridaya Caitanya to work under his direction, Shri Jiva Gosvami was very happy. Krishnadasa was under his protection. Shri Krishna Das carefully served Jiva Gosvami and studied the scriptures of the Gosvamis very seriously. At that time Shrinivas Acharya and Narottama das Thakura also came to study the Gosvami scriptures under the authority of Jiva Gosvami. Krishnadas would meet with them and study the scriptures together with Srinivasa Acharya and Narottama das Thakura.

 

Krishnadas prayed for service that would bring him closer to Jiva Gosvami. When Jiva Gosvami saw this, he said with joy, “Every day you must draw some water from the Kanana-Kunja.” From that day on, Dukhi Krishna Das with great affection and eagerness would go to that Kunja to fill Jiva Gosvami’s waterpot. The opportunity to serve Jiva Gosvami in this way gave Krishnadas’s life new meaning. By drawing water for Jiva Gosvami every day, Krishnadas felt a transformation within himself. He would become joyful, and his eyes would fill with tears of ecstasy. Whenever he would hear the name of Radha and Govinda loudly chanted in kirtan and whenever he would remember Their divine pastimes, he would become dumbstruck with wonder. From time to time he would notice a girl who seemed to be a beautiful princess drawing water from the same Kunja and carrying it on her head. Brahma and Siva would be enchanted by her beauty.

 

In this way, Dukhi Krishnadas continued his service of visiting the Kunja and drawing water for Jiva Gosvami. His service certainly pleased the prince and princess of Vraja, Sri Sri Radha and Krishna, so much so that they wanted to reveal themselves to Krishnadas. One day Krishnadasa was performing his regular duty of filling the water pot from the Kunja. He was fully absorbed in the samadhi of Krishna prema. At that time he saw in the water beneath his pot a wonderfully shining bangle, an anklet. Upon seeing it he was astonished by its beauty and overwhelmed by transcendental ecstasy. He reached his hand within the waters of the Kunja and pulled out this unusual bangle. Touching it to his head, he felt a wave of transcendental ecstasy. Then, finding a piece of cloth that appeared to be the border of a woman’s scarf attached to the bangle, he thought to seek out the owner of the bangle in order to return it.

 

In that place, that very morning, seeing that the bangle from the left foot of Shri Radha Thakurani was missing, Her gopi friends were dumbstruck. Shri Radha Thakurani said, “Last night while I was dancing with Krishna by the side of the Kunja, the bangle must have fallen in the Kunja; go there, and after finding it, bring it to me. Vishakha devi went to the banks of the Kunja and began searching and searching for the bangle. As she was searching, she came upon Dukhi Krishna Das, who at that time was filling his water pot at the Kunja.

 

Vishakha devi asked him, “Have you found a bangle near here?” Dukhi Krishna Das, seeing this beautiful girl who appeared to be a goddess from heaven, was dazzled by her brilliance. Hearing the ambrosial words from this immortal goddess, he was struck dumb with the ecstasy of love of Godhead. Vishakha devi again asked him, “Have you found a bangle near here?” Dukhi Krishna Das humbly offered his respectful obeisances, and meekly said, “Yes, I have it. Please tell me, who are you?”

 

Vishakha said, “I am the daughter of a gopa.”

“Where do you live?”

“I live in this village.”

“Is the bangle yours?”

“No, it’s not mine. At my house there is a newly married girl....”

“How was it lost here?”

“...Yesterday when she was picking flowers here at the Kunja, it somehow slipped off her foot and she lost her bangle in the water. I have come here to find her bangle. Wait here and I will bring her to you.”

 

A little while later, Shri Radha Thakurani came with Vishakha devi and hid behind a tree. Vishakha devi said, “O devotee! She has come for her bangle.” From a distance Dukhi Krishna Das could see the brilliant effulgence of the daughter of King Vrishabhanu, and felt as if his soul had been stolen from his body. In great transcendental bliss he gave the bangle to Vishakhadevi. At that time he had some intuition that a great mystery was being revealed to him. With his eyes filled with the tears of krishna prema, he fell to the ground and offered his prostrated obeisances in full submission. His voice was choked up in ecstasy. At that time Vishkaha devi said, “O best of the devotees, my girlfriend would very much like to show her gratitude by granting you a benediction. You may ask for whatever you want.”

 

Dukhi Krishnadas replied, “There is nothing that I want; I only pray to take the dust of her lotus feet.”

 

Vishakha devi replied, “Take bath in this Kunda.” Dukhi Krishna Das went to bathe in the Kunda, he offered his obeisances, and then, when he immersed himself in the water he assumed the form of a beautiful girl. Returning to Vishakha devi, Dukhi Krishna Das offered respects to her. Vishakha devi brought this new gopi to Shri Radha Thakurani. The new gopi offered her obeisances in the dust of the lotus feet of Shri Radha. The sakhis seated the new gopi in their midst. At that time, Shri Radharani applied some kumkum to the bangle and made a tilaka mark on the head of the new gopi, saying “This tilaka must remain on your forehead. From this day on, your name will be Shyamananda. Now go.” At this, Radha Thakurani, along with all her gopi friends vanished. Dukhi Krishnadas’s samadhi broke. In the water he could see in his reflection the effulgent tilaka mark the bangle had left on his forehead.

 

His heart was filled with wonder at the sight, and he thought to himself, “What have I seen!” Saying this, he began to weep with joy. Thereafter, offering hundreds and hundreds of prayers in the name of Shri Radha Thakurani, he returned to the lotus feet of Shri Jiva Gosvami.

 

Seeing the new tilaka mark that shined so brilliantly on the forehead of Dukhi Krishna Das, Jiva Gosvami was dumbstruck. He inquired as to its origin. Dukhi Krishna Das bowed before his master and with his eyes filled with tears, he related the entire story to Jiva Gosvami. Hearing this, Jiva Gosvami was supremely happy. He said, “Don’t reveal the story of this miracle to the people in general.” From this day on your name will be Shyamananda.

 

Noticing the change in Dukhi Krishna Das’s name and tilak, the Vaishnava community began to talk about him. Gradually word reached Ambika Kalna in Gauda-desh. Hearing that his disciple had changed his name and tilaka, Hridaya Caitanya became angry. He quickly left for Vrindavana. When he arrived at the place where Krishnadas was staying, Krishnadas fell before his gurudev’s lotus feet, offering his dandavats. Shri Hridaya Caitanya, seeing the new tilaka on his disciple’s forehead, became very angry and said, “Your conduct is abominable; you are disgracing me!” In this way he chastised Dukhi Krishna Das and struck him again and again as the Vaishnavas did their best to pacify Hridaya Chaitanya Prabhu. Dukhi Krishna Das bore all his guru’s chastisement with a cheerful face, for he knew that he had never left the service of his guru maharaja.

 

That night, Shri Hridaya Chaitanya Prabhu had a dream in which he saw Shri Radha Thakurani. Shrimati Radharani scolded Hridaya Chaitanya, saying: “Because Shri Dukhi Krishna das has pleased me greatly I have given him this new name and tilaka. Why have you instructed him differently?” Hridaya Chaitanya fell at the feet of the princess of Vraja praying for forgiveness, realizing that he had committed a great offense.

 

The next morning Shri Hridaya Chaitanya called Shyamananda Prabhu to his side and affectionately embraced him again and again. With tears of ecstasy in his eyes he told his disciple: “You are most fortunate.” A few days later Shri Hridaya Chaitanya left Vrajadhama. A few days later, Jiva Gosvami ordered Shyamananda Prabhu to return to Gauda Desh.

 

Shyamanda Prabhu, Shrinivasa Acharya, and Narottama das Thakura in great happiness had spent many days studying the Gosvami scriptures under the tutelage of Shri Jiva Gosvami and moving through Vrindavana as humble beggars, practicing Madhukari. These three devotees practiced their madhukari and performed their bhajan as one. In this way, they were very fixed and determined in their devotional service.

 

In this way, having been invited to do so by the Gosvamis the three of them went to preach the message of Shri Chaitanya Mahaprabhu especially as found in scriptures of the Gosvamis. One day, Jiva Gosvami called the three of them together and let them know how to fulfill the will of the Gosvamis. The three of them bowed their heads and receiving the orders of Jiva Gosvami with great respect. After this, on an auspicious day, after seeing Jiva Gosvami and having been entrusted by him with the scriptures of the Gosvamis, the three of them started for Gauda-desh.

 

On the way, the King of Vanavishnupura, Birhambir had their scriptures stolen by some of his men. For the purpose of recovering the stolen scriptures, Srinivas Acharya stayed behind. Shri Narottam Thakura went on to Kheturigram and Shyamananda Prabhu returned to Ambika Kalna. Upon arriving in Ambika Kalna, Shyamananda Prabhu offered his respects at the lotus feet of Hridaya Chaitanya. The two of them embraced each other with great joy and affection, and Hridaya Chaitanya inquired after the welfare of the great devotees and Gosvamis in Vrindavan. Upon hearing of the theft of the Gosvamis’ scriptures, Hridaya Chaitanya was deeply shocked and disappointed. Soon Shyamananda was once again serving the lotus feet of his gurudeva Hridaya Chaitanya Prabhu. After a few days, Shyamananda Prabhu became completely absorbed in guru-seva and his happiness grew day by day. Almost all of the personal associates of Shri Caitanya in Utkala desh had by that time one by one disappeared and entered into the unmanifest pastimes of the Lord. The preaching of Chaitanya Mahaprabhu’s message had almost disappeared. Shri Hridaya Chaitanya, upon hearing all this became especially concerned. At that time he ordered Shri Shyamananda Prabhu to go to Utkala desh and preach the message of the Gosvamis and the teachings of Shri Chaitanya. As he was leaving his gurudeva behind, Shyamananda felt great pain within his heart. Understanding his heart, Hridaya Chaitanya called Shayamananda to him and made him understand his concern. Having no other course open to him, Shyamananda Prabhu left for Utkala taking his guru’s orders on his head. On his way to Utkala, he passed his old village of Dharenda Bahadurpur. Seeing their own dear Dukhi returning home after having been gone for so long, the townspeople were extremely happy. For a few days he stayed there and preached the holy gospel of Shri Chaitanya. Many people heard him and were enchanted by him and took shelter at his lotus feet.

 

Thereafter he came to a town called Dandeshwar. There Shri Krishna Mandala had formerly lived. Shyamananda Prabhu blessed the town of Dandeshwar and the devotees who lived there by his holy association, to the extreme happiness of all of them. For many days he preached Harikatha and held a great festival there. Many people, upon hearing the divine message of Shyamananda Prabhu, were charmed by his saintliness and became his disciples. Finally, Shyamananda Prabhu arrived in Utkala, sanctifying the earth there with his holy presence and again he began preaching the message of Shri Chaitanya everywhere.

 

On the banks of the Suvarna-rekha river lived was a pious zamindar by the name of Shri Achyutadeva. Rasikananda was the name of his only son. From the time he was a little boy, he was a paragon of Krishna-bhakti. For the sake of his education his father had engaged some learned scholars to teach him. Rasikananda would study at the place of the Pandits. But he had no interest in worldly knowledge. In everything he would study he would find Hari-bhakti to be the ultimate conclusion. He grew anxious to take shelter of the lotus feet of a Vaishnava guru. One day he was sitting alone, thinking. At that time he heard a divine voice say, “Rasikananda! Don’t sit there brooding. Very soon a great devotee, a maha-bhagavat named Shyamananda Prabhu will arrive here; go to him and take shelter of his lotus feet.” Hearing that divine voice, he became somewhat encouraged. From that time on, he became very eager to see Shyamananda Prabhu and was always looking down the road for his arrival.

 

A few days later Shri Shyamananda Prabhu along with his disciples made his auspicious arrival at the house of Rasikananda dev in the village called Rohini on the banks of the Suvarna-rekha. Shri Rasikananda Deva’s bliss knew no bounds. He offered his full obeisances in a mood of great humility and took Shri Shyamananda Prabhu within his house, where he offered him the traditional puja, and made all his friends, relatives, and children surrender at Shyamananda’s lotus feet. It was arranged that on an auspicious day, Shyamananda Prabhu would initiate Rasikananda Deva Prabhu into the Radha-Krishna mantra. They began the chanting of Hare Krishna in sankirtan in the home of Deva with all the other devotees, inviting all the friends and relatives to take part. Everyone in the village engaged in Sankirtan-yajna, and took darshan of Shyamananda Prabhu. Amazed by his wonderful explanations of the message of Gaura-Nityananda, they all took shelter of his lotus feet. In this way, the town of Rohini had many disciples of Shri Shyamananda Prabhu.

 

In the town of Rohini was a big yogi named Damodara. One day he went to take darshan of Shri Shyamananda Prabhu. From a long way off he say a divine effulgence as bright as the sun emanated from Shyamananda Prabhu blinding his vision. Thereafter, as he approached that great acarya, he fell at his lotus feet and took shelter ther, offering many prayers in submission. Returning the respect shown to him by the yogi Shyamananda Prabhu with tears in his eyes, said, “If your holiness wishes to develop divine purity, please just always chant the holy names of Gaura and Nityananda. The Lord is supremely merciful. If you only do this, He will bestow Krishna-prema upon you.” Hearing what Shyamananda Prabhu had said, Yogi Damodara’s heart melted. He replied, “If you will kindly give me your mercy, I shall worship the lotus feet of Gaura-Nityananda from now on.” Shyamananda Prabhu gave the yogi his blessings, and bestowed his transcendental mercy upon him. Yogi Damodara became a great devotee of Shri Shri Gaura Nitai. He used to constantly chant the holy name of Gaura and Nityananda with tears of joy pouring from his eyes.

 

In Balaram Pura lived many rich people. Hearing the glories of Shyamananda Prabhu the people there became very anxious to see him. The pious, faithful, and saintly people there began to pray with great earnestness for Shyamananda Prabhu to come and visit Balaram Pura. Soon Shyamananda Prabhu gave them his mercy. He promised to respond to the invitation. Not long after this, Shyamananda Prabhu arrived in Balarama Pura with Deva and Yogi Damodara, as well as many of his other disciples and devotees. The ecstasy of the saintly persons in Balaram Pura was boundless. They offered puja to the lotus feet of Shyamananda Prabhu, and conducted their bhajan in a very beautiful way, observing all the proper rules and regulations of the shastras. A few days later they held a big kirtan and hari-katha festival in Balarama Pura. Many people came and surrendered at the lotus feet of Shri Shyamananda Prabhu.

 

After this Shyamananda Prabhu went to Nrishinga Pura. In Nrishinga Pura there was quite a large faction of atheists, agnostics, and blasphemers. After a few days, Shyamananda Prabhu held a sankirtan festival. The agnostics and atheistic pandits went to see Shyamananda Prabhu and listened to his sweet and nectarine explanations of Hari-katha. By hearing his words, their hearts were moved. They accepted the shelter of Shyamananda Prabhu’s lotus feet.

 

Day after day the news of Shyamananda’s glories reached Utkala. From Nrishinga Pura, Shyamananda Prabhu went to Shri Gopi Vallabha Pura. There many wealthy people lived. After taking darshan of his lotus feet, they were astonished. Almost all of them accepted shelter at the lotus feet of Shri Shyamananda Prabhu. They prayed at his feet that he might install some deities, that they may engage in deity worship. They begged him with great earnestness to do this. Soon thereafter, the devotees had established a temple of the Lord with a kirtan hall, a shelter for bhoga to be kept, and a special kitchen where the Lord’s meals could be prepared, as well as an ashram where the deities’ servants could live, and a guest house for visiting Vaishnavas. Near the temple they also constructed a small pond and beautiful gardens. Soon thereafter a great festival was held, and at that time Shri Shyamananda Prabhu installed the deities of Radha Govinda. When the installation ceremonies and festival were concluded, Shyamananda Prabhu left for his home town of Utkala. Seeing the charming beauty of the Radha-Govinda deities, everyone felt peace in their hearts. After Shyamananda Prabhu had left for Utkala, the residents of Gopi Vallabha Pura entrusted the responsibiity of service to the Deities to Rasikananda Prabhu.

 

Arriving in Utkala Pura, Shri Shyamananda Prabhu preached the message of Gaura Nityananda, and finally, returning to Ambika-Kalna, he paid his respects at the lotus feet of Shri Hridaya Chaitanya. Having offered his respects and prayers to Hridaya Chaitanya Prabhu, he told him all about his successful preaching of the message of Gaura Nityananda throughout Utkala, Dandeshwar, Rohini, Balaram Pura, Nrishinga Pura, and Gopi Vallabha Pura. Hearing of the victories of his disciple, Shri Hridaya Chaitanya affectionately embraced Shyamananda Prabhu.

 

After some time Shri Shyamananda Prabhu was invited to the famous festival in Kheturigram, the birthplace of Narottam das Thakura. After getting this invitation, Shyamananda Prabhu, along with his disciples, set off in the direction of Kheturigram. After arriving in Kheturigram, he found his old lifelong friends, Narottam Thakura and Shrinivas Acharya. Heartily embracing one another they floated in the waves of happiness. At that festival, Jahnava Mata, Shri Raghunandan Thakura, Shri Achyutananda, and Shri Vrindavana Das Thakura, other eternal associates of Shri Gaurachandra, as well as many great souls and important devotees graced everyone there by their auspicious presence. When the festival had come to an end, Shri Shyamananda Prabhu bade farewell to all the assembled devotees and again turned his face in the direction of Utkala in order to make his return journey.

 

On his way back to Gauda Desh, he stopped off in the town of Kanthak Nagara at the house of Gadadhara Das Thakur, in Yajigrama at the house of Shrinivas Acharya, and in Shri Khanda at the house of Raghunandana Thakura. After this time, many of the eternal associates of Shri Chaitanya Mahaprabhu passed away from this earth and entered into the eternal unmanifest pastimes of the Lord.

 

After some time, Shyamananda reached Utkala. Moving from one devotee’s house to the next, he went from one town to the next, and graced many devotees with his blessings. Soon he arrived in Shri Gopi Vallabha Pura. At this time he heard news of the passing away of his guru, Shri Hridaya Chaitanya. Hearing this tragic news, Shri Shyamananda Prabhu fainted. After regaining consciousness he wept and wept for a long time. He fell into a state of complete anxiety, disappointment and bewilderment. That night, however, he had a dream of Hridaya Chaitanya, and was encouraged by him to preach.

 

From Utkala desh, the glories of Shyamananda Prabhu were preached to the four directions. As a result of his influence the constant worship and service of Gaura and Nityananda was established far and wide. Rasikananda,. Shri Murari, Radhananda, Purushottama, Manohara, Cintamani, Balabhadra, Shri Jagadishvara, Gadadhara, Anandananda and Shri Radha Mohan and others were the dearmost confidential disciples of Shyamananda Prabhu.

 

Shrila Shymananda Prabhu, having been successful in his many preaching campaigns returned to Gopi Vallabha Pura, and there, after some days a big festival took place. After that, in the month of Asarh, on the day of Krishnapratipada the great acharya, Shyamananda Prabhu entered into the eternal lila of the Lord. His samadhi may be found in Gopi Vallabha Pura, where the service of his deity goes on to this day.

 

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That is just plain silly. The Nitai das article was the first and only time I ever saw anyone give such an argument, and I think anyone can see that the article was blatantly hostile and full of low-class accusations.

For the record, if you have a careful look, it is not written by Nitai das. It is clearly labeled as a "guest article".

 

Today we are celebrating the Danda Mahotsava festival with Raghunatha Das and Nityananda. The story is narrated in the Caitanya Caritamrita, Antya-lila, chapter six.

 

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<big>DANDA MAHOTSAVA --

CELEBRATION OF THE PANIHATI FESTIVAL</big></center>

12 - O devotees of Lord Sri Caitanya Mahaprabhu, now hear how Raghunatha dasa Gosvami met the Lord.

 

13 - When Raghunatha dasa, during his family life, went to meet Sri Caitanya Mahaprabhu at Santipura, the Lord gave him worthy instructions by His causeless mercy.

 

14 - Instead of becoming a so- called renunciant, Raghunatha dasa, following the instructions of the Lord, returned home and played exactly like a pounds- and- shillings man.

 

15 - Raghunatha dasa was inwardly completely renounced, even in family life, but he did not express his renunciation externally. Instead, he acted just like an ordinary businessman. Seeing this, his father and mother were satisfied.

 

16 - When he received a message that Lord Sri Caitanya Mahaprabhu had returned from Mathura City, Raghunatha dasa endeavored to go to the lotus feet of the Lord.

 

17 - At that time there was a Muslim official collecting the taxes of Saptagrama.

 

18 - When Hiranya dasa, Raghunatha dasa’s uncle, made an agreement with the government to collect taxes, the Muslim caudhuri, or tax collector, having lost his position, became extremely envious of him.

 

19 - Hiranya dasa was collecting 2,000,000 coins and therefore should have delivered 1,500,000 to the government. Instead, he was giving only 1,200,000, thus making an extra profit of 300,000 coins. Seeing this, the Muslim caudhuri, who was a Turk, became his rival.

 

20 - After sending a confidential account to the government treasury, the caudhuri brought the minister in charge. The caudhuri came, wanting to arrest Hiranya dasa, but Hiranya dasa had left home. Therefore the caudhuri arrested Raghunatha dasa.

 

21 - Every day, the Muslim would chastise Raghunatha dasa and tell him, “Bring your father and his elder brother. Otherwise you will be punished.”

 

22 - The caudhuri wanted to beat him, but as soon as he saw Raghunatha’s face, his mind changed, and he could not beat him.

 

23 - Indeed, the caudhuri was afraid of Raghunatha dasa because Raghunatha dasa belonged to the kayastha community. Although the caudhuri would chastise him with oral vibrations, he was afraid to beat him.

 

24 - While this was going on, Raghunatha dasa thought of a tricky method of escape. Thus he humbly submitted this plea at the feet of the Muslim caudhuri.

 

25 - “My dear sir, my father and his elder brother are your brothers. All brothers always fight about something.

 

26 - “Sometimes brothers fight among themselves, and sometimes they have very friendly dealings. There is no certainty when such changes will take place. Thus I am sure that although today you are fighting, tomorrow you three brothers will be sitting together in peace.

 

27 - “Just as I am my father’s son, so I am also yours. I am your dependent, and you are my maintainer.

 

28 - “For a maintainer to punish the person he maintains is not good. You are expert in all the scriptures. Indeed, you are like a living saint.”

 

29 - When the Muslim heard Raghunatha dasa’s appealing voice, his heart softened. He began to cry, and tears glided down his beard.

 

30 - The Muslim caudhuri told Raghunatha dasa, “You are my son from this day on. Today, by some means, I shall have you released.”

 

31 - After informing the minister, the caudhuri released Raghunatha dasa and then began to speak to him with great affection.

 

32 - “Your father’s elder brother is less intelligent,” he said. “He enjoys 800,000 coins, but since I am also a shareholder, he should give some portion of it to me.

 

33 - “Now you go arrange a meeting between me and your uncle. Let him do whatever he thinks best. I shall completely depend on his decision.”

 

34 - Raghunatha dasa arranged a meeting between his uncle and the caudhuri. The matter was settled, and everything was peaceful.

 

35 - In this way Raghunatha dasa passed one year exactly like a first- class business manager, but the next year he again decided to leave home.

 

36 - He got up alone one night and left, but his father caught him in a distant place and brought him back.

 

37 - This became almost a daily affair. Raghunatha would run away from home, and his father would again bring him back. Then Raghunatha dasa’s mother spoke to his father as follows.

 

38 - “Our son has become mad,” she said. “Just keep him by binding him with ropes.” His father, being very unhappy, replied to her as follows.

 

39 - “Raghunatha dasa, our son, has opulences like Indra, the heavenly King, and his wife is as beautiful as an angel. Yet all this could not tie down his mind.

 

40 - “How then could we keep this boy home by binding him with ropes? It is not possible even for one’s father to nullify the reactions of one’s past activities.

 

41 - “Lord Sri Caitanya Mahaprabhu has fully bestowed His mercy on him. Who can keep home such a madman of Caitanyacandra?”

 

42 - Then Raghunatha dasa considered something in his mind, and the next day he went to Nityananda Gosani.

 

43 - In the village of Panihati, Raghunatha dasa obtained an interview with Nityananda Prabhu, who was accompanied by many kirtana performers, servants and others.

 

44 - Sitting on a rock under a tree on the bank of the Ganges, Lord Nityananda seemed as effulgent as hundreds of thousands of rising suns.

 

45 - Many devotees sat on the ground surrounding Him. Seeing the influence of Nityananda Prabhu, Raghunatha dasa was astonished.

 

46 - Raghunatha dasa offered his obeisances by falling prostrate at a distant place, and the servant of Nityananda Prabhu pointed out, “There is Raghunatha dasa, offering You obeisances.”

 

47 - Hearing this, Lord Nityananda Prabhu said, “You are a thief. Now you have come to see Me. Come here, come here. Today I shall punish you!”

 

48 - The Lord called him, but Raghunatha dasa did not go near the Lord. Then the Lord forcibly caught him and placed His lotus feet upon Raghunatha dasa’s head.

 

49 - Lord Nityananda was by nature very merciful and funny. Being merciful, He spoke to Raghunatha dasa as follows.

 

50 - “You are just like a thief, for instead of coming near, you stay away at a distant place. Now that I have captured you, I shall punish you.

 

51 - “Make a festival and feed all My associates yogurt and chipped rice.” Hearing this, Raghunatha dasa was greatly pleased.

 

52 - Raghunatha dasa immediately sent his own men to the village to purchase all kinds of eatables and bring them back.

 

53 - Raghunatha dasa brought chipped rice, yogurt, milk, sweetmeats, sugar, bananas and other eatables and placed them all around.

 

54 - As soon as they heard that a festival was going to be held, all kinds of brahmanas and other gentlemen began to arrive. Thus there were innumerable people.

 

55 - Seeing the crowd increasing, Raghunatha dasa arranged to get more eatables from other villages. He also brought two to four hundred large, round earthen pots.

 

56 - He also obtained five or seven especially large earthen pots, and in these pots a brahmana began soaking chipped rice for the satisfaction of Lord Nityananda.

 

57 - In one place, chipped rice was soaked in hot milk in each of the large pots. Then half the rice was mixed with yogurt, sugar and bananas.

 

58 - The other half was mixed with condensed milk and a special type of banana known as canpa- kala. Then sugar, clarified butter and camphor were added.

 

59 - After Nityananda Prabhu had changed His cloth for a new one and sat on a raised platform, the brahmana brought before Him the seven huge pots.

 

60 - On that platform, all the most important associates of Sri Nityananda Prabhu, as well as other important men, sat down in a circle around the Lord.

 

61 - Among them were Ramadasa, Sundarananda, Gadadhara dasa, Murari, Kamalakara, Sadasiva and Purandara.

 

62 - Dhananjaya, Jagadisa, Paramesvara dasa, Mahesa, Gauridasa and Hoda Krsnadasa were also there.

 

63 - Similarly, Uddharana Datta Thakura and many other personal associates of the Lord sat on the raised platform with Nityananda Prabhu. No one could count them all.

 

64 - Hearing about the festival, all kinds of learned scholars, brahmanas and priests went there. Lord Nityananda Prabhu honored them and made them sit on the raised platform with Him.

 

65 - Everyone was offered two earthen pots. In one was put chipped rice with condensed milk, and in the other chipped rice with yogurt.

 

66 - All the other people sat in groups around the platform. No one could count how many people there were.

 

67 - Each and every one of them was supplied two earthen pots—one of chipped rice soaked in yogurt and the other of chipped rice soaked in condensed milk.

 

68 - Some of the brahmanas, not having gotten a place on the platform, went to the bank of the Ganges with their two earthen pots and soaked their chipped rice there.

 

69 - Others, who could not get a place even on the bank of the Ganges, got down into the water and began eating their two kinds of chipped rice.

 

70 - Thus some sat on the platform, some at the base of the platform, and some on the bank of the Ganges, and they were all supplied two pots each by the twenty men who distributed the food.

 

71 - At that time, Raghava Pandita arrived there. Seeing the situation, he began to laugh in great surprise.

 

72 - He brought many kinds of food cooked in ghee and offered to the Lord. This prasadam he first placed before Lord Nityananda and then distributed among the devotees.

 

73 - Raghava Pandita said to Lord Nityananda, “For You, Sir, I have already offered food to the Deity, but You are engaged in a festival here, and so the food is lying there untouched.”

 

74 - Lord Nityananda replied, “Let Me eat all this food here during the day, and I shall eat at your home at night.

 

75 - “I belong to a community of cowherd boys, and therefore I generally have many cowherd associates with Me. I am happy when we eat together in a picnic like this by the sandy bank of the river.”

 

76 - Lord Nityananda made Raghava Pandita sit down and had two pots delivered to him also. There were two kinds of chipped rice soaked in them.

 

77 - When chipped rice had been served to everyone, Lord Nityananda Prabhu, in meditation, brought Sri Caitanya Mahaprabhu.

 

78 - When Sri Caitanya Mahaprabhu arrived, Lord Nityananda Prabhu stood up. They then saw how the others were enjoying the chipped rice with yogurt and condensed milk.

 

79 - From each and every pot, Lord Nityananda Prabhu took one morsel of chipped rice and pushed it into the mouth of Sri Caitanya Mahaprabhu as a joke.

 

80 - Sri Caitanya Mahaprabhu, also smiling, took a morsel of food, pushed it into the mouth of Nityananda and laughed as He made Lord Nityananda eat it.

 

81 - In this way Lord Nityananda was walking through all the groups of eaters, and all the Vaisnavas standing there were seeing the fun.

 

82 - No one could understand what Nityananda Prabhu was doing as He walked about. Some, however, who were very fortunate, could see that Lord Sri Caitanya Mahaprabhu was also present.

 

83 - Then Nityananda Prabhu smiled and sat down. On His right side He kept four pots of chipped rice that had not been made from boiled paddy.

 

84 - Lord Nityananda offered Sri Caitanya Mahaprabhu a place and had Him sit down. Then together the two brothers began eating chipped rice.

 

85 - Seeing Lord Caitanya Mahaprabhu eating with Him, Lord Nityananda Prabhu became very happy and exhibited varieties of ecstatic love.

 

86 - Lord Nityananda Prabhu ordered, “All of you eat, chanting the holy name of Hari.” Immediately the holy names “Hari, Hari” resounded, filling the entire universe.

 

87 - When all the Vaisnavas were chanting the holy names “Hari, Hari” and eating, they remembered how Krsna and Balarama ate with Their companions the cowherd boys on the bank of the Yamuna.

 

88 - Sri Caitanya Mahaprabhu and Lord Nityananda Prabhu are extremely merciful and liberal. It was Raghunatha dasa’s good fortune that They accepted all these dealings.

 

89 - Who can understand the influence and mercy of Lord Nityananda Prabhu? He is so powerful that He induced Lord Sri Caitanya Mahaprabhu to come eat chipped rice on the bank of the Ganges.

 

90 - All the confidential devotees who were cowherd boys, headed by Sri Ramadasa, were absorbed in ecstatic love. They thought the bank of the Ganges to be the bank of the Yamuna.

 

91 - When the shopkeepers of many other villages heard about the festival, they arrived there to sell chipped rice, yogurt, sweetmeats and bananas.

 

92 - As they came, bringing all kinds of food, Raghunatha dasa purchased it all. He gave them the price for their goods and later fed them the very same food.

 

93 - Anyone who came to see how these funny things were going on was also fed chipped rice, yogurt and bananas.

 

94 - After Lord Nityananda Prabhu finished eating, He washed His hands and mouth and gave Raghunatha dasa the food remaining in the four pots.

 

95 - There was food remaining in the three other big pots of Lord Nityananda, and a brahmana distributed it to all the devotees, giving a morsel to each.

 

96 - Then a brahmana brought a flower garland, placed the garland on Nityananda Prabhu’s neck and smeared sandalwood pulp all over His body.

 

97 - When a servant brought betel nuts and offered them to Lord Nityananda, the Lord smiled and chewed them.

 

98 - With His own hands Lord Nityananda Prabhu distributed to all the devotees whatever flower garlands, sandalwood pulp and betel nuts remained.

 

99 - After receiving the remnants of food left by Lord Nityananda Prabhu, Raghunatha dasa, who was greatly happy, ate some and distributed the rest among his own associates.

 

100 - Thus I have described the pastimes of Lord Nityananda Prabhu in relation to the celebrated festival of chipped rice and yogurt.

 

<center>(From the BBT edition of Caitanya Caritamrita, translated by AC Bhaktivedanta Swami)</center>

 

I put them together with small descriptions of each at http://www.indiadivine.com/ubb/Forum3/HTML/000073.html . Feel free to contribute more.

The following is a list of extensive scriptural resources.

 

<hr>

 

An online digital library on various topics: Astrology, Ayurveda, Biographies, Devotional Scriptures etc.

 

http://www.dharma.cz/links

 

<hr>

 

An FTP server with extensive resources of Gaudiya literature, both translations and Sanskrit, classified by author.

 

ftp://scriptorium.serveftp.com/

 

http://scriptorium.serveftp.com

 

<hr>

 

A nice selection of Gaudiya Vaishnava texts and art for download.

 

http://gauranga1.tripod.com/

 

<hr>

 

 

A good selection of Gaudiya scriptures (translations), plus a number of other writings.

 

http://www.philosophy.ru/library/asiatica/indica/index.html#29

 

<hr>

 

A resource of original sanskrit texts, focusing on writings in the Gaudiya tradition.

 

http://www.granthamandira.org

 

<hr>

 

A resource of Puranas, Upanishads and other scriptures, mainly sanskrit, but some translations as well.

 

http://sanskrit.gde.to/

 

http://www.alkhemy.com/sanskrit/

 

<hr>

 

Various Sanskrit, Tamil and Telugu documents.

 

http://trchari.tripod.com/sanskrit.html

 

Translitterations of some of the documents there:

 

http://www.geocities.com/Athens/Delphi/2627/translit.html

 

<hr>

 

Various sacred texts of the Hindus and related writings.

 

http://www.sacred-texts.com/hin/

 

<hr>

<small>

 

<font color=#dedfdf>

 

[This message has been edited by raga (edited 06-23-2002).]

http://www.dharma.cz/links/

 

ftp://scriptorium.serveftp.com/ (online at http://scriptorium.serveftp.com )

 

http://www.philosophy.ru/library/asiatica/indica/index.html#29

 

http://www.granthamandira.org

 

Particularly Gaudiya literature, but also heaps of other granthas are available. The two three locations are a mixture of English and Sanskrit, the last one is Sanskrit only.

<small>

 

[This message has been edited by raga (edited 06-21-2002).]

<font face="Georgia" color=#4B3549>

<center>

 

 

<big>Shri Baladeva Vidyabhusana</big></center>

 

Shrimad Baladev Vidyabhusan Prabhu was a pure devotee of the highest order, who cared for nothing but the service of the Lord. He didn't have a spot of desire for name and fame. He was the composer of many scriptures which are as priceless as precious gems, for the ultimate benefit of all those who have taken human birth. The exact location of his birth, the names of his mother and father, and their family tree is not known. The exact circumstances of his birth and childhood are, therefore, unknown. Still, some are of the opinion that that he took birth in a place called Baleshvara, a village neighboring Remuna, in the early part of the 18th century A.D, as the son of a vaisya, an agriculturist. At an early age he became learned in Sanskrit grammar, poetry, rhetoric, and logic. After becoming expert in all these subjects, he began wandering to different places of pilgrimage. After wandering about in this way for some time, and after visiting many holy places, he happened to stay at a temple of the Tattvavadi followers of Shri Madhvacharya. There, he became fluent in his understanding of the tattvavada-siddhanta, that is, the philosophical and theological conclusions of the followers of Madhva. After this, he renounced the world, and preached the tattvavada-siddhanta very vigourously throughout the length and breadth of India.

 

As he wandered from one place to the next, he gradually came to Jagannatha Puri. There he remained and preached for a few days. At that time, he chanced to meet one of the foremost disciples of Shri Rasikananda Deva, Pandit Shri Radha-Damodara, with whom he discussed devotional principles. At that time, Shrimad Radha-Damodara dev Goswami instructed Baladev on the subject of Shri Gourasundara's pastimes of mercy and His teachings on Gaudiya Vaishanva siddhanta to Sarvabhauma Bhattacharya. After hearing the divine wisdom spoken by Shri Radha-Damodara Goswami, Baladeva's heart was deeply moved. After a few days of hearing from him, he accepted initiation into the Radha-Krishna mantra, and began studying the Sat-Sandarbhas of Jiva Goswami at the holy feet of his gurudeva, Radha-Damodara Goswami.

 

After a short time, Baladeva became expert in the Gaudiya Vaishanva siddhanta. After staying with Radha-Damodara Goswami for some time, he was ordered to further his studies in Gaudiya Vaishnavism by going to Vrindavan and taking shelter at the holy feet of Vishvanatha Cakravarti Thakura. After first visiting Nabadwipa, he soon arrived in Vrindavan.

 

Shri Visvanatha Chakravarti Thakur (Shri Harivallabha dasa), was very happy to see Baladeva's submission, modesty, learning, and renunciation. From that day forward, for some time, he kept Baladeva by his side and taught him the acintya-bheda-abheda philosophy of Shri Chaitanya and many other important siddhantas related to the Gaudiya Vaishnava conception of Krishna-bhakti. From this point on, Shri Baladeva's life and soul was fully dedicated to the theistic conception of the Gaudiya Sampradaya. His mind was fixed on this, and with one-pointed determination, he now began preaching this line to the exclusion of all others.

 

One day, in Jaipur, in the royal court, the Ramanuja sampradaya began arguing a case in connection with the Gaudiya sampradaya. They informed the king that the Gaudiya sampradaya had no commentary on the most important revealed scripture of Vedic religion—Vedanta; therefore they had no siddhanta and no real sampradaya, or school. As a consequence they should give up their service of the deities of Govinda and Gopinatha, and entrust with those who were bona fide members of a genuine sampradaya. At that time, the king of Jaipura was a follower of the Gaudiya sampradaya. He immediately sent word of the controversy by messenger to Vishvanatha Cakravarti Thakur in Vrindavan, wanting to know if the Gaudiya sampradaya actually did have any commentary on theVedanta. If there was, the king wanted that the commentary be sent immediately to Jaipur to satisfy the scrutiny of the pandits from the Ramanuja Sampradaya.

 

At this time, Shri Vishvanatha Chakravarti was very old and infirm. It was impossible for him to make the arduous journey to Jaipur. He sent his student and disciple, Shri Baladev, in his place. Baladeva Vidyabhusan was an expert scholar in all the important scriptures. In the midst of a huge assembly of pandits from the Ramanuja sampradaya, Baladeva challenged them all to argue with him in scholarly debate. A long, and hard-fought debate took place, with tumultuous arguing from the Ramanuja school. Still, none of them could stand before his conclusive statements, keen scholarship, and penetrating intellect. Baladeva argued that the founder of the Gaudiya Sampradaya, Shri Chaitanya Mahaprabhu established the Shrimad-Bhagavatam as the topmost commentary on Vedanta. The Bhagavatam itself claims that it is bhashyanam brahma-sutranam, the natural commentary on Vedanta. This is confirmed on the basis of evidence given by Jiva Goswami in his Sat Sandarbha. Therefore, the Gaudiya sampradaya has chosen to accept Shrimad-Bhagavatam as the original commentary on Vedanta, and sees no need for a separate commentary.

 

At that point, the pandits from the Ramanuja sampradaya shouted: "He admits that there is no commentary! They have no commentary!" Having no other recourse, Shri Baladeva Vidyabhusan promised to show them the Gaudiya commentary on Vedanta within a few days. The pandits were astonished to think that such a thing existed. They were suspicious that this might be some kind of trick, but were silenced for the time being.

 

Very troubled within his mind, Shri Baladeva Vidyabhusana went to the temple of Shri Govinda, the deity of Rupa Goswami. After offering his eightfold obeisances before the deity, he related everything that had taken place. That night in a dream, Shri Govinda told him, you must compose the commentary. That commentary will be personally sanctioned by me. No one will be able to find any fault in it. Seeing this in his dream, Baladeva became very happy, and his heart was full of strength, ready for the task at hand. After this, he meditated on the lotus feet of Govinda and began writing his commentary. Within a few days it was completed. This commentary became known as the Govinda Bhashya commentary on Vedanta.

 

In an addendum appended to the Govinda Bhashya, after it was published, Shri Baladeva has written, vidyarupam bhushanam ye pradaya, khatim nitye teno yo mamudarah, Shri govinda-svapna-nirdishtha bhashye, radhabandhurangah sa jiyat. "May Shri Govinda be all glorious. By his mercy, he revealed this commentary to me in a dream. The commentary revealed by him is especially appreciated by the highly learned, and as a result of this I have been given the name Vidyabhushan, but it is Shri Govinda who deserves all credit. May that Shri Govinda who is the most dear life and soul of Shri Radhika, be all-victorious."

 

With the Govinda Bhashya commentary in hand, Baladeva Vidyabhushan arrived at the assembly hall of the king, where the pandits were waiting for him. When he showed them his commentary, they were speechless. The Gaudiya sampradaya was proclaimed victorious. The king and all the Gaudiya Vaishnavas were supremely happy. At that time the pandits gave Shri Baladeva the name "Vidyabhushana," or one whose ornament is knowledge, in honor of his great scholarship. The year was 1628, Shaka era. From the day forward, the king of Jaipur decreed, everyone would attend the aroti of Shri Govinda, the deity beloved by the Gaudiya Vaishnavas, who was ultimately responsible for such a wonderful commentary on Vedanta.

 

The Ramanuja pandits, falling under the influence of Shri Baladeva Vidyabhusana, accepted him as their acharya and wanted to become his disciples. With great humility, Baladeva Vidyabhushana refused, explaining that there are four sampradayas, among which the Shri Sampradaya is a genuine school that preaches servitude to God as the best religious process. By advancing the views of the Gaudiya sampradaya, he meant no disrespect to the Shri sampradaya. To insult the Shri sampradaya would be a great offense, he said.

 

Shripad Baladeva Vidyabhushan returned from Jaipur to Vrindavan carrying the message of his victory. Upon returning, he submitted to the lotus feet of Shri Vishvanatha Chakravarti Thakura and told him the news. All the visiting Vaishnavas and the residents of Vrindavan were delighted, and Vishvanatha Chakravarti Thakura bestowed his blessings upon Baladeva Vidyabhusana.

 

After this, Baladeva Vidyabhusana began writing a commentary on the Sat Sandarbha. Soon Vishvanatha Chakravarti Thakura passed away, and the Vaishnava community felt as if a great beacon of divine light had been extinguished. At that time, Shri Baladeva Vidyabhusan became regarded among the Vaishnava community as the keeper of the flame, the leader among those who understood the teachings of Shri Chaitanya.

 

In his teachings, Baladeva establishes the transcendental position of the Vedas, and then argues that they are the best evidence for knowing the supreme truth. In his Siddhanta-darpana, Baladeva has explained the position of transcendental sound in relationship to Krishna and his holy name as follows:

 

<center>ekameva pram tattvam vachyavachaka bhavabhak

vachyah sarveshvaro devo vachakah pranavobhavet

matsya-kurma-adibhir-rupair-yatha vachyo bahur-bhavet

vachako'pi tatharthadi-bhavadbahur-udiryate

adyantarahitatvena svayam nityam prakirtite

avirbhava tirobhavau syatamasya yugeyuge</center>

"The one absolute truth has two categories: the named (Krishna) and the name (Om). Parameshvara, Shri Krishna, the absolute person is the named; pranava, or omkara (Om) is the name. The named, or Parameshvara Shri Krishna, reveals himself in different forms as Matsya, Kurma, and many other forms. In the same way the name of the Supreme Lord expands into many different forms; such as the transcendental syllable Om, the gayatri mantram, and the Vedas themselves. There is no limit to the Supreme Personality of Godhead; he has no beginning and no end. As a consequence, his glorification is also eternal. He appears within this material world, stays for some time, and again disappears according to his own sweet will."

 

Baladev explains the potency of Godhead in his Siddhanta-darpana: "The Lord has three potencies—thinking (jnana) feeling (kriya) and willing (bala). Through these three potencies he causes the material creation to come into being. The rays of consciousness emanating from him—the jiva souls—are his separated parts and parcels. By his thinking, feeling, and willing, they too come into being. The Vedas are spoken by the Lord, who is all-perfect. The Vedas are therefore free from the four defects of material existence: error, cheating, illusion, and imperfect perception. And so, the Vedas are the perfect form of evidence for understanding the Supreme Truth. The Vedas glorify Krishna as the absolute truth. The Puranas and Itihasas are as good as the Vedas. They too glorify Krishna as the absolute truth."

 

In his Vedanta-syamantaka, Baladev has expanded on this thesis of the Vedas being the best evidence for understanding the Supreme Godhead. There he says: tadevam sarvatah shreishtha shabdasya sthite tattvanirnayakastu shrotilakshana eva na tvarshalakshanopi. "There are different ways of knowing what is truth: pratyaskha,direct perception, anuman, inference, hypothesis, and deduction, shabda, the words of the authorities arthapati, interpretation, anupalabdhi, negative inference, sambhava, the laws of probability, and aitihya, history. Of all these methods of arriving at truth, shabda, hearing from authorities, is best. The best source of knowledge about the absolute is the shruti: revealed truth received from Vedic authority. Different scholars always entertain different opinions about reality, but the Vedic shastras are eternal and transcendental, moreover they are free from the four defects of material existence, having sprung directly from the Supreme Lord Himself. therefore they are the best evidence for knowing the absolute truth. " (Vedanta Syamantaka 1/51)

 

What has been proved on the basis of solid evidence, pramana, is called prameya. Baladev has written a book called Prameya Ratnavali, in which he states nine principles that he has established are facts, proven by the incontrovertible evidence of the Vedas. The teachings of Madhva-Gaudiya Vaishnavism as it has descended from Madhvacharya to Shri Chaitanya Mahaprabhu have been summarised in the Prameya Ratnavali. His nine principles are stated in the following verse (PR 8):

 

<center>shri madhvah praha vishnum paratamam akhilamnaya vedyam ca cisvam

satyam bhedam ca jivam hari carana jusas tartamyam ca tesham

moksham vishnv-anghri-labham tad-amala-bhajanam tasya hetum pramanam

pratyaksadi trayam cety upadisati hari krsna-caitanya chandra</center>

 

"Shri Madhvacaharya taught that:

1) Krishna, who is known as Hari is the Supreme Lord, the Absolute.

2) That Supreme Lord may be known through the Vedas.

3) The material world is real.

4) The jivas, or souls, are different from the Supreme Lord.

5) The jivas are by nature servants of the Supreme Lord.

6) There are two categories of jivas: liberated and illusioned.

7) Liberation means attaining the lotus feet of Krishna, that is, entering into an eternal relationship of service to the Supreme Lord.

8) Pure devotional service is the cause of this relationship.

9) The truth may be known through direct perception, inference, and Vedic authority. These very principles were taught by Shri Chaitanya Mahaprabhu."

 

According to Baladeva there are five categories of tattvas or truths which constitute reality: ishvara, God; jiva, soul; prakriti, matter; kala, time; and karma, action. Ishvara, or God, is the greatest. He is all-knowing, he is the utmost realization of transcendental bliss, and his very nature is ecstasy. He is full in all qualities and is the absolute person. He is the master of everything, and is eternally free from birth and death. He is the master of all the gods headed by Brahma and Shiva. He is the supreme husband, the Lord of lords, and the Supreme Person, the worthiest of receiving prayers. He alone remains as the absolute truth even after this material world (which is his separated material energy) is destroyed along with all the demigods such as Brahma, Shiva, and Indra.

 

Baladeva further explains that Krishna has three energies, parashakti, kshetrajna-shakti, and maya-shakti. Parashakti means svarupa-shakti, or the Lord's internal potency. Kshetrajna-shakti means jiva-shakti, or the living beings, and maya-shakti means the Lord's external potency, his potency for keeping the souls in illusion. This explanation is on the basis of the Vishnu Purana. He goes on to explain that there is no difference between the body and soul of God. They are one and the same. As Krishna, the Supreme Lord has two hands, he plays a flute, he has a transcendental form of eternity, knowledge, and bliss, and he is known by the names Govinda and Gopal. Lakshmidevi is nondifferent from him, in that he is the Supreme Energetic and She is His Supreme Energy. (sei jaganmata lakshmi vishnur anapayini shakti) This confirmed throughout the shastra. Whatever form the Lord appears in, there is a corresponding Lakshmi form who acts as his eternal consort. When the Lord appears as a god, Lakshmi appears as a goddess. When the Lord advents as an ordinary human being, Lakshmi also descends upon this earth as an ordinary human being. Baladeva Vidyabhushan says: teshu sarveshu lakshmi-rupeshu radhayah svayam laksmitvam mantavyam sarveshu bhagavad-rupeshu krishnasya svayam bhagavatvavat: (Vedanta-samantaka 2.37) Of all the manifestations of Lakshmidevi, Shrimati Radharani is the Supreme Goddess, just as amongst so many avatars of Godhead, Krishna is the supreme Personality of Godhead. This is confirmed in the Brihad-Gautamiya Tantra,which states, "Shri Radhika is the Supreme Goddess. Her very nature is Krishna, for her very existence is permeated by Krishna. Therefore she is known as Krishnamayi, or one who is full of Krishna. She is known as Paradevata, for she is the Supreme Goddess. All other goddesses are subordinate to her. She is the Supreme Lakshmi and her transcendental effulgence surpasses all conceptions of brilliance. She is the supreme enchantress, for she enchants Krishna Himself, who is capable of charming millions of cupids."

 

Baladev cites Shaunaka Muni who says in Shrimad-Bhagavatam that of all the avatars, expansions of Godhead, and Personalities of Godhead, Krishna is the Supreme Personality of Godhead. The worship of Krishna, must therefore be regarded as the highest form of worship.

 

According to Baladeva, the jiva souls are the atomic spiritual energy of the Lord. The souls are eternal and can never be destroyed by any means. The soul's true eternal nature is to be filled with transcendental knowledge: sa ca jivo bhagavadaso mantavyah dasabhuto harereva nanyasyaive kadacaneti padmat (Vedanta-samantaka 3.11) "It is the constitutional nature of the soul to be a servant of Bhagavan Shri Krishna. It is the version of the Padma-Purana that the soul is an eternal servant of Hari, and has no other genuine position." By surrender to the lotus feet of a spiritual master who is a devotee of Krishna,one attain Krishna-bhakti by the guru's mercy. Upon attaining Krishna-bhakti one gets Krishna Himself.

 

In His Vedanta-samantaka, Shri Baladeva Vidyabhusana offers the following prayer to the lotus feet of his gurudeva, Shri Radha-Damodara Goswami:

 

<center>radhadidamodara nama vibhrata,

viprena vedantamayah syamantaka

shri radhikayairviniveditomaya

tasyah pramodam sa tanotu sarvada</center>

Having been deputed to do so by my gurudeva, the brahmana named Shri Radha-Damodara Goswami, I have compiled this commentary on the Vedanta known as Vedanta-syamantaka for the sake of Shrimati Radharani's pleasure. This commentary is a summary of the important points of Vedanta. May it be pleasing to Shri Radhika.

 

Shri Baladeva Vidyabhusana had two superexcellent disciples who were perfected souls. Their names were Shri Uddhava Dasa and Shri Nandana Mishra. Among the books compiled by Shri Baladeva Vidyabhusana were as follows:

 

His commentary on Vedanta called the Govinda-bhashya; the "jewel of conclusions" or Siddhanta Ratna; Sahitya Kaumudi; a summary of Vedanta philosophy known as Vedanta Syamantaka; the "jewel of factual principles" (outline the nine principles held in common by both the Madhva and Chaitanya schools) known as Prameya Ratnavali; a summary of Gaudiya Vaishnava principles called the Siddhanta Darpana; the Kavya Kaustubha (a book of selected Sanskrit verses for Vaishnavas); the Aishvarya Kadambini; Vyakarana Kaumudi (a book on grammar); Padakaustubha (selected prayers); commentaries on important Upanishads beginning with the Isha Upanishad and including the Gopala Tapani Upanishad; a commentary on Bhagavad-gita known as Gitabhushana Bhashya; as well as commentaries on: Vishnu-Sahasra-nama, Shrimad-Bhagavatam (Vaishnava-nandini-tika), Jiva Goswami's Tattva-Sandarbha, Rupa Goswami's Stavamala, Nata-chandrika, Jayadeva Goswami's Chandraloka, his own Sahitya Kaumudi, Laghu-bhagavatamrita, Nataka-Chandrika, and Shyamananda Shataka. Shri Baladeva Vidyabhusana disappeared in the Christian year 1768.

 

<font face="Georgia" color=#0D4329><center><big>Shri Gangamata Goswamini</big></center>

 

Within the present state of Bengal, lies what was once the kingdom of Sri Naresh Narayana. King Naresh Narayana had a daughter named Sachi. From early childhood, Sachi was a topmost devotee of the Lord. Within a short time, Sachi began her education. At first she absorbed herself in grammar and poetry, but having become expert in these, she gradually became completely immersed in endlessly studying the scriptures. Even as a young girl, she was always fascinated with Krishna consciousness. As Sachi came of age, all the young boys were charmed by her beauty. But within Sachi's mind there was not the least attraction for any of the young men, no matter how handsome or rich they were. Her mind was always filled with thoughts of Madana Gopala.

 

Sri Naresh Narayana began to think of arranging for his daughter's marriage. Upon understanding her father's intentions, Sachi told him, "I will not marry a mortal man, born of this world of death." The king and queen wanted to make arrangements to give her hand in marriage. But Sachi did not want to be wed. Always regretting their failure to arrange for their daughter's wedding, in due course of time, the king and queen grew old and passed away.

 

After the passing of the king and queen, the royal succession fell to Sachi. Sachi accepted the responsibilies of governing the kingdom. One day, on the plea of seeing more of the kingdom Sachi left to visit the holy places of pilgrimage, after appointing some relatives to govern in her place. Although she wandered here and there, nowhere could her heart find satisfaction. She decided to seek out a bonafide spiritual master. After much travel, she arrived in Jagannatha Puri. One day, after taking darshan of the Jagannatha deities, she received an inner message and was inspired to go Vrindavana.

 

With this Sachi felt that the moon of her good fortune had arisen. In Vrindavana, she chanced to meet Haridas Pandit, whose single-minded devotion to Gauranga and Nityananda was unsurpassed. Upon seeing the spiritual power and austerity of his divine form, Sachi became filled with ecstasy. After meditating deeply for several days, Haridas Pandit gave Sachi shelter. Sri Sachi fell at the lotus feet of Haridas Pandit with her eyes pouring tears and prayed for his mercy.

 

The Chaitanya Charitamrita gives Haridas Pandit's preceptorial ancestry as follows, "Ananta Acarya was a disciple of Gadadhara Pandit. His body was always overwhelmed by the ecstasy of Krishna-prema. He was magnanimous and advanced in all respects. Ananta Acarya was a reservoir of all good qualities. No one can estimate how great he was. Pandit Haridas was his beloved disciple."

 

In order to examine Sachi's qualifications as a disciple, Haridas Pandit said: "It is not possible for the daughter of a king to go to Vrindavana and live as a poor devotee, constantly absorbed in bhajan with little to eat and no comforts. It will be better for you to stay at home and worship than to go to Vrindavana. "

 

Sri Sachidevi could understand what all this talk was for. She paid no attention to all these words of discouragement. With fierce determination, renunciation, and austerity, she went on with her bhajan, and her service to her guru. As she absorbed herself in her austere service, step by step she renounced her opulent dresses and fine ornaments.

 

One day, Haridas Pandit Goswami said to Sacidevi, "If you like, giving up all pride and fear, you may wander throughout Vraja and practice begging from place to place as a renounced devotee. You have my blessings. " Upon hearing the words of her gurudeva, Sachi's joy knew no bounds. Thereafter, freed from all false ego, her body covered only with rags, she went house to house in Vrindavana, begging alms in the fashion of a bumblebee who takes only a little pollen from each flower. In this way she showed the intense renunciation and austerity of a highly advanced devotee. All the devotees in Vrindavan were astonished by her severe renunciation.

 

Gradually, Saci's body became frail and weak. She grew thin, and was covered with soot. Still, she took no notice of her condition, and continued following her austere regimen. Physically exhausted from her diligent service she would sleep on the banks of the Yamuna, and then rise again the next day to cleanse the Lord's temple. She would regularly circumambulate some holy places, see the aroti of the Deity, and listen to the lectures on Srimad-Bhagavatam.

 

Seeing the intense renunciation of Sachidevi, Haridas Pandit Goswmi's heart was filled with pity. His mercy towards her increased. Smiling, he called Sachidevi and said to her, "You are a princess, and yet you have made such an intense effort to worship Krishna that seeing your renunciation and austerity in the cause of devotion I have become supremely happy. Soon I shall give you initiation into the mantra."

 

Haridas Pandit had one disciple named Sri Laksmipriya, toward whom he was very affectionate. Just at that time she arrived in Vrindavana. Sri Laksmipriya used to chant three hundred thousand names of Krishna daily. When she arrived, Haridas Pandit sent her to live near where Sachidevi performed her daily bhajan on the banks of the Radhakunda. Taking the order of her guru on her head, Laksmipriya went to the Radha-kunda to be with Sachidevi and help her with her bhajan. Every day Sachidevi and Lakshmipriya would circumambulate Govardhan hill. In this way, in the company of Lakshmipriyadevi, Sachi continued her worship of Krishna with great determination, living on the banks of the Radhakunda, until one day Haridas Pandit called for her to return. He instructed her to quickly return to Jagannatha Puri, to continue with her bhajan and to preach what she had learned of Sri Caitanya's teachings. At that time almost all of Caitanya Mahaprabhu's personal associates had gone back to Godhead, and had entered into their eternal, unmanifest pastimes.

 

Sri Sachidevi left Vrindavana and returned to Jagannatha Puri. On the order of her gurudev, she went to the house where Sarvabhauma Pandit had once stayed. There she engaged in bhajan and began giving classes on the Srimad-Bhagavatam. The old house of Sarvabhauma was dilapidated and crumbling. For a long time no one had lived there. No one remained there to worship the Damodara Salagram that had once been worshiped by Sarvabhauma Bhattacarya himself. Sacidevi established first-class worship of the shalagrama according to the traditional rules and regulations of the shastra. In order to hear her wonderful siddhantic interpretations of the Srimad-Bhagavatam, faithful devotees would come to Sarvabhauma's house day after day. In a short time her Bhagavatam classes became very famous, and people would come from miles around just to hear her.

One day, the king of Jagannatha Puri, Mukunda Dev, came to hear the Bhagavatam from Sachidevi. Hearing her original explanations of siddhanta, the king was completely astounded. He thought to himself that he would like to make a nice offering to Sachidevi, out of appreciation for her devotion to Krishna. That night he had a wonderful dream. Lord Jagannatha came to him in his dream and ordered him, "Offer Sachidevi a place on the banks of the Ganges." The following day king Mukunda deva went to Sachidevi. With great humility, Sachidevi offered the king a sitting place and asked him the reason for his visit. King Mukunda Deva explained about the vision he received from Jagannatha and how the Lord had instructed him to construct a place by the Ganges for Sachidevi. Sri Sachidevi was not disposed to accept any sort of wealth or comfortable situation and wanted to refuse. But the king kept pressing his wishes again and again. At that time, not wanting to violate Lord Jagannatha's order, King Mukunda Deva issued a decree naming a holy ghat by the side of of the White Ganges after Sri Sachidevi.

 

The decree let it be known that Sri Sachidevi was a princess who had left everything to come to Jagannatha Puri and preach the holy gospel of Sri Caitanya.

 

One day the day of Mahavaruni-snana approached and Sri Sachidevi wanted to go to the Ganges to bathe. But Sachidevi's gurudeva had forbidden her ever to leave Jagannatha Puri. Remembering the order of her gurudeva, Sachidevi gave up her desire to bathe in the Ganges. That night, Jagannatha came to her in a dream and said, "Sachi, don't think like that — the day when Varuni will take bath that day you you must go and bathe in the White Ganges. Gangadevi has been praying for your association. So you must go to the White Ganges."

 

Having had such a divine vision from Jagannatha, Sachidevi was very joyful. The day of Varuni-snana came. In the middle of the night, Sachidevi went to the White Ganges to bathe. As she bathed at Sveta Ganga, the current of Gangadevi picked her up and began moving along. The waters of the Ganges overflooded the pond, and the current ran before her in a flood until she arrived at the Jagannatha Mandira. Seeing this, thousands and thousands of the dhamvasis in Jagannatha Puri became ecstatic and took their bath in the ganges. The four directions were filled with prayers that were shouted in great ecstasy, and there was a huge commotion. In the midst of great jubilation everyone bathed in the Ganges.

 

In the midst of the comotion the guards at the gate of the Jagannatha temple awoke. They were speechless at seeing the commotion going on in all directions. Hearing a great noise they went inside the temple. They began talking loudly amongst themselves. Hearing all the noise, the king had also awakened. Anxious to see that everything was all right, the king ordered the gates to the temple opened. At this, the gates were opened. By some miracle, Sachidevi was standing there, alone, inside the temple of Jagannatha. The servants and pujaris of Jagannatha concluded that she must be a thief who has come to steal the valuable ornaments of Jagannatha. Many people said, "This cannot be! There must be some mystery here." Immediately Sachidevi was imprisoned in the dungeons to stand trial for theft. Sachidevi's mind, however, did not become weak or confused. While imprisoned, she absorbed herself in constantly chanting the holy name of Krishna.

 

Late that night, King Mukunda Deva saw Lord Jagannatha in a dream. Jagannatha angrily told him: "Immediately release Sachidevi from your dungeons. It was because I wanted to personally arrange for washing her holy feet that I had the Ganges bring her to my temple. If you want your life to be auspicious, then you had better make the pandas and pujaris bow at her feet and pray for forgiveness. You yourself must take initiation from her.

 

Seeing this in his dream, the king was repentant, and right after taking his bath, he had the pandas and pujaris go to the place where Sachidevi was being held and immediately release her, falling at her feet and begging for forgiveness. They went there and payed full obeisances, falling down like rods before her feet. The king himself went before Sachidevi, and with great entreaties begged her to forgive him for his offenses at the holy feet of a devotee. At that time, he told Sachidevi of how Lord Jagannatha had ordered him to accept her as his guru and take mantra initiation from her.

 

Understanding all these things to be the pastimes of Lord Jagannatha, Sachidevi became extremely joyful. Her heart filled with divine love for Krishna. Placing her hand on the king's head, she gave him her blessings. Soon after this, on the order of Jagannatha, on an auspicious day, Sri Sachidevi initiated King Mukunda Deva into the eighteen syllable Radha-Krishna mantra. Along with the king, many pujaris also took shelter of her on that day. From that day forward, Sri Sachidevi was known as Gangamata Goswamini.

 

One day a smarta-brahmana named Mahidhara Sharma had come to the banks of the Sveta-Ganga to worship his ancestors. Having heard of the glories of Gangamata Goswamini, he was eager to have darshan of her holy feet. After showing great respect to the pandit, Sri Gangamata Goswamini offered him a place to sit. She asked him what his purpose in coming was. The brahmana pandit explained the righteous reason for his coming. Seeing his genuine earnestness and piety, Sri Gangamata Goswamini explained the siddhanta of Srimad-Bhagavatam to the brahmana. The brahmana pandit was astonished by her explanations of Srimad-Bhagavatam, and dived and surfaced in the nectar of her ambrosial words. After this, the pandit brahmana asked to take shelter at the lotus feet of Gangamata Goswamini. On an auspicious day she initiated him into the Radha-Krishna mantra of ten syllables. Mahidhara Sharma's birthplace is in Dhananjaya-pura. On the order of Gangamata Goswamini, he preached the message of nam-prema, and the teachings of Gaura-Nityananda throughout Bengal.

 

<center>(Adapted from the publication "Lives of the Saints)

 

If someone says: "One becomes a braahmana by taking birth in a braahmana family," then the scripture replies: "No. That is not so. A braahmana may be born in any kind of family. Indeed, many great braahmana sages were not born from braahmanas. (vajrasuuchika upaniShad 5)

 

This Upanishad then goes on to mention various examples of Brahmins who did not have Brahmin birth, like Vyaasa, Gautama, Vaalmiiki, etc.

Out of interest, I took a look at Bhaktivedanta Swami's commentary on the aforementioned Gita 3.35. Here's an excerpt:<blockquote><font color=brown>When one is under the spell of the modes of material nature, one should follow the prescribed rules for his particular situation and should not imitate others. For example, a brahmana, who is in the mode of goodness, is nonviolent, whereas a ksatriya, who is in the mode of passion, is allowed to be violent. As such, for a ksatriya it is better to be vanquished following the rules of violence than to imitate a brahmana who follows the principles of nonviolence. Everyone has to cleanse his heart by a gradual process, not abruptly. However, when one transcends the modes of material nature and is fully situated in Krsna consciousness, he can perform anything and everything under the direction of a bona fide spiritual master. In that complete stage of Krsna consciousness, the ksatriya may act as a brahmana, or a brahmana may act as a ksatriya. In the transcendental stage, the distinctions of the material world do not apply. For example, Visvamitra was originally a ksatriya, but later on he acted as a brahmana, whereas Parasurama was a brahmana but later on he acted as a ksatriya. Being transcendentally situated, they could do so; but as long as one is on the material platform, he must perform his duties according to the modes of material nature.</font></blockquote>

In other words, one who has risen beyond tri-guna, such as the sages mentioned in the Upanishad, may act as he desires. As for the rest, they should follow duties in accordance with their nature.

 

I think there would be no objection to "creating" a class of brahmanas if these people would actually be brahmanas of the highest qualification. However, when we have pipeline production brahmanas who are chewing their nails and digging their nose without proper conception of sadacara, what to speak of "brahma jAnAtIti brAhmaNaH", it becomes rather objectionable.

 

I think a core issue at hand is the recent fusion of Vaishnava diksa with upavita samskara and entrance into brahmana-varna. It appears to be at the root of the problem of having many brahmanas carrying upavita who are in truth brahmanas neither by birth nor by qualities.

 

If we were already surrendered to Lord Krishna, then perhaps then varnaashrama would be unnecessary for us. But short of attaining that stage, I am not familiar with any scriptural statement that allows us to give it up.

How about this one (Gita 18.66):<blockquote><font color=blue>

 

<center>sarva-dharmAn parityajya

mAm ekaM zaraNaM vraja

ahaM tvAM sarva-pApebhyo

mokSayiSyAmi mA zucaH</center>

 

"Renounce all kinds of dharma and just surrender unto Me. I will deliver you from all sins, do not worry."

 

Certainly the ontological position of a genuine Vaishnava is far superior to that of a brahmana. We may glorify a saintly devotee as a foremost brahmana, and a deva among mankind.

 

Nevertheless, it does not mean that such a devotee desires to become a brahmana any more than he desires to become a deva, such as Indra, Candra or Brahma. In fact, adopting artificial designations is a mere impediment on his path of devotion. Sri Caitanya prayed:<blockquote><font color=blue>

 

<center>nAhaM vipro na ca nara-patir nApi vaizyo na zUdro

nAhaM varNI na ca gRha-patir no vana-stho yatir vA

kintu prodyan nikhila-paramAnanda-pUrNAmRtAbdher

gopI-bhartuH pada-kamalayor dAsa-dAsAnudAsaH

 

(PadyAvalI 63)</center>

 

“I am not a brahmana, a ksatriya or a vaisya, nor am I a sudra. I am not among the varnas, not a grihastha, not a vanaprastha nor a sannyasi either. But I am the servant of the servants of the lotus feet of Him who is the Lord of the cowherd maidens, and a paramount nectarine ocean of brilliant universal bliss!”

 

 

What I am opposed to is making casteism part of Vedic tradition when Atharva Veda (as Karthik claims) states just the opposite.

Let's see the quote of Karthik from Atharva Veda first.

 

Shiva is only understood by someone who is free from all material conceptions

Exactly, shiva!

Originally posted by sha:

Before resorting to the blasphemy or convenient interpretations suitable for the mission, Tripurari maharaj has to renounce his own name "Tripurari" meaning the socalled demigod Lord Shiva, another epithet of Lord Shiva depicting His pastime.

 

How can one who is named after the Divine personality ridicule or look down upon the same!

Why such strong words? What has he said about Shiva?

 

 

Sri Caitanya Mahaprabhu considered it unnecessary for Vaishnavas to superimpose varnasrama-dharma upon themselves. It is external and impotent in perfecting our bhakti-tendency. This is evident from both Mahaprabhu's instructions to Sanatana Gosvami and His discourse with Ramananda Raya. The verses are as follows:<blockquote><font color=red><center>prabhu kahe paDa zloka sAdhyera nirNaya

rAya kahe sva-dharmAcaraNe viSNu-bhakti haya

prabhu kahe eho bAhya, Age kaha Ara</center>

 

Prabhu said, "Recite a stanza from the scriptures in ascertaining the perfection of life."

 

Ramananda Raya replied, "By executing one's sva-dharma (prescribed duties), Vishnu-bhakti is there."

 

Prabhu replied, "This is external. Why don't you tell me something better?"

 

(CC Madhya 8.57, 59)

 

<center>eta saba chADi' Ara varNAzrama-dharma

akiJcana haJA laya kRSNaika-zaraNa</center>

 

"All of this one should reject, including varnasrama-dharma, and without attachment to the mundane, take exclusive shelter of Sri Krishna."

 

(CC Madhya 22.93)</font></blockquote>

 

Certainly if one is already situated within a varnasrama society, he may maintain his social position if he leads the life of a householder, but there is no real merit for adopting varnasrama if one is not already situated within a position in a varnasrama

society.

 

In the words of Brahmaji (SB 10.14.3):

 

<center>jIvanti san-mukharitAM bhavadIya-vArtAm

sthAne sthitAH zruti-gatAM tanu-vAG-manobhir</center>

 

"In your life, stay wherever you are, and participate in hearing discourses about the Supreme Person in the association of saints."

 

Thus one should stay wherever he is, or adopt a position convenient enough so he can stay in it, and focus on the essential practices of bhakti.

 

Moreover, from Jaiva Dharma, third chapter:

 

<blockquote><font color=brown>>>[Aristocratic brahmana comes among the Vaishnavas and speaks:] “The Manu Smriti and other dharma-sastras state that the brahmana caste is the highest caste. According to these sastras, religious rites such as chanting brahma-gayatri and other Vedic mantras at dawn, noon and sunset (sandhya-vandana) are considered to be nitya-karma (eternal duties) for the brahmanas. If these activities are obligatory, why is Vaishnava behavior opposed to them?”

...

[Vaishnava dasa gives a lengthy reply, presenting how the so-called “nitya-dharma” is also naimittika-dharma, or temporary duties, from the spiritual perspective. Some excerpts:]

 

“For example, a brahmana's chanting of sandhya-vandana, like his various other duties, is temporary and subject to specific rules. These activities do not stem from his natural, spiritual proclivity. If after peforming these prescribed duties for a long time, one obtains the association of suddha-bhaktas (sadhu-sanga), one develops ruci (taste) for hari-nama. At that time, sandhya-vandana is no longer a circumstantial, prescribed karma. Hari-nama is complete spiritual practice, whereas sandhya-vandana and other such practices are only the means to obtain this principal goal and can never be the complete reality.

 

Naimittika-dharma is commendable because it aims at the truth, but it is eventually meant to be abandoned, and it is mixed with undesirable results; only spiritual reality is truly beneficial. Although the jiva should relinguish matter and its association, materialism is prominent in naimittika-dharma. Moreover, naimittika-dharma produces such an abundance of irrelevant results that the jiva cannot help but get entangled with them.”<< </font></blockquote>

 

In other words, adopting a particular varna is of no particular spiritual merit. Gita (3.35) proclaims:

 

<center>zreyAn sva-dharmo viguNaH

para-dharmAt sv-anuSThitAt

sva-dharme nidhanaM zreyaH

para-dharmo bhayAvahaH</center>

 

"It is far better to discharge one’s prescribed duties, even though faultily, than another’s duties perfectly. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous."

 

 

Here are some relevant excerpts from Bhaktivinoda's Jaiva Dharma. Notes in [brackets] are mine.

 

<hr><blockquote><font color=blue>

 

>>Muslims [what to speak of Westerners!] are not eligible to perform the duties prescribed for the different varnas in the varnasrama-system because their birth disqualifies them. However, they have

every right to participate in the practices of bhakti.<<

 

(Jaiva Dharma, chapter 6, page 111)

 

 

>>One must take birth in a brahmana family to perform yajnas and other such activities, and even one who is born in a brahmana family must be purified by the ceremony of investiture with the sacred thread before he is eligible to perform the duties of a brahmana. Similarly, a candala may have become purified by the chanting of harinama, but he is still not eligible to perform yajnas until he acquires a seminal birth in a brahmana family. However, he can perform the angas of bhakti which are infinitely greater than yajnas.<<

 

(Jaiva Dharma, chapter 6, page 113)

 

 

>>There are two types of human activity: material activities that relate to practical existence (vyavaharika); and spiritual activities that relate to the ultimate truth (paramarthika). A person may have attained spiritual qualification, but that does not necessarily qualify him for particular material activities. For example, one who is a Muslim by birth may have acquired the nature and all the qualities of a brahmana, so that he is a brahmana from the spiritual point of view, but he still remains ineligible for certain material activities, such as marrying the daughter of a brahmana.<<

 

(Jaiva Dharma, chapter 6, page 114)

 

 

>>"If one violates social customs, one is guilty of secular impropriety, and members of society who take pride in their social respectability do not condone such activities. That is why one should not perform them, even if he is spiritually qualified.<<

 

(Jaiva Dharma, chapter 6, page 114)

 

Narada Muni states in the Bhagavata (7.11.13):

 

<center>saMskArA yatrAvicchinnAH

sa dvijo ’jo jagAda yam

ijyAdhyayana-dAnAni

vihitAni dvijanmanAm

janma-karmAvadAtAnAM

kriyAz cAzrama-coditAH</center>

 

"Those who have undergone all the samskaras [beginning from garbhadhana] without interruption are known as dvija (twice-born). Those who are sanctioned by Brahma, who are engaged in worship and study of the Vedas as prescribed, they are the twice-born, who are purified by their janma (birth), karma (duties) and kriya (actions), they should follow the system of asramas [of brahmacari, grihastha etc.]"

 

Originally posted by Pita das:

I would also like to submit to the assembled devottees a question ,maybe best to ask Tripurai Maharaja maybe best to ask afew leading Vashnavas ?

 

How can Shree Adwaita Acarya be both Maha Vishnu and Sada Shiva at the same time or which incarnation is He?

First of all, if you read carefully the excerpt from Laghu Bhagavatamrita, you'll find out that Sadashiva is one of Vishnu's forms.

 

Secondly, there are many dual incarnations in Mahaprabhu's pastimes according to Gaura Ganoddesa Dipika of Kavi Karnapura. Some examples are as follows:

 

<font color=blue>Caitanya -- Krishna & Radha's bhava and Radha's complexion + all other avataras

 

<font color=red>Advaita -- Mahavishnu & Sadashiva + one cowherd boy

 

<font color=blue>Gadadhara -- Radha & Lalita

 

<font color=red>Jahnava Devi -- Revati & Ananga Manjari

 

<font color=blue>Vasudha Devi -- Varuni & Ananga Manjari

 

<font color=red>Ramananda Raya -- Visakha Devi & Arjuna (Pandava) & Arjuna (cowherd-boy) (& Lalita according to GGD)

 

<font color=blue>Vakresvara Pandit -- Aniruddha & Tungavidya

 

<font color=red>Vrindavan Das Thakura -- Vyasa & Kusumapida (cowherd-boy)

 

<font color=blue>Gadadhara Das -- Candrakanti-devi & Purnananda-gopi

 

<font color=red>Damodara Pandit -- Saibya-gopi & Goddess Sarasvati

 

<font color=blue>Sivananda Sena -- Vira-devi & Duti-devi

 

<font color=red>Sanatana Gosvami -- Labanga Manjari & Sanatana Kumara

</font></font></font></font></font></font></font></font></font></font></font></font>

Why not?

Generally on Ekadasi one may take roots and fruits if one can't fast. This Ekadasi is the big one which one should try to manage through without eating & drinking.

 

The next Ekadasi is Pandava Nirjal Ekadasi. In my calendar, it is dated for the 21st.

 

You can check the exact date of Ekadasi for your location with Vcal 4.01. program [download here].

 

The following is an excerpt from "Dearest to Visnu", a book on Ekadasi compiled by Bhrigumuni Das, consisting mainly of translations of Hari Bhakti Vilasa. DDT stands for "Dig Darsini Tika" of Sanatana.

<font face="Georgia">

<blockquote><hr><hr>

 

<center><big>FROM VILASA XV</big>

 

 

NIRJALA EKADASI</center>

19. In the Padma Purana (6.51.15, 19-25): ‘Bhimasena said: “Grandfather, what should I do, since I am unable to fast? O master, please describe to me a single vrata which can give plenty of fruits!”

 

20-22. ‘Sri Vyasa said: “When the sun is in Taurus or Gemini during Ekadasi in the bright fortnight of the month of Jyaistha one should fast diligently, avoiding water. The wise should avoid water, except when bathing or performing acamana. Otherwise one should not taste water, or the fast will be broken. A thoughtful person should zealously avoid water from sunrise to sunrise. He will attain the fruit of the twelve Dvadasis.<blockquote>DDT: ‘The twelve Dvadasis’: The eight Maha-dvadasis plus Sayani-, Parsva-parivartani- and Bodhini Dvadasi, plus Bhaimi Dvadagi. Otherwise it may mean the fruit of all the Dvadasis during the twelve months of the year.</blockquote>23-25. “‘Then, on the pure morning on Dvadasi, one should bathe and according to the rules give water and gold to the twice born. O master of the senses, after performing one's duties one should eat together with brahmanas. Bhimasena, please listen to the merit one gains by doing this. Son, on this day one attains without a doubt the fruit of all the other Ekadasis of the year! This Kesava, the carrier of the conch, disk and club, has told me.’”<blockquote>DDT: The merit is especially great since it is a great effort to refrain from drinking water in the middle of summer.</blockquote>26-28. Furthermore (6.51.30-33): ‘Tiger amongst men, when a man celebrates this day it brings him wealth, grain, merit, sons, for tune and happiness. I am telling you the truth! The terrible, angry messengers of Yama, with enormous, lusty bodies, carrying sticks and ropes, do not bind such a man. That Vaisnava is at the time of death led to the abode of Vigiri by persons wearing yellow garments, holding conches and disks, fleet as the mind.’

 

29-31. And also (6.51.39-42): ‘That foremost of Vaisnavas who follows the rule of refraining from water gains the merit of ten million donations of gold with every three hours. The bathing, giving in charity, muttering of mantras and sacrifices a man does on this Dvadasi will all be immortal. This is the statement of Krishna. O king, what shall I say about other observances than Nirjala Dvadasi? One who fully fasts and observes the rules attains the abode of Vishnu.’

 

32-34. Similarly: ‘Bhimasena, those who perform this pure Nirjala Ekadasi all liberate a hundred relatives. Together with them he will be led to the temple of Vasudeva.’ And also (6.51. 50): ‘Those who do not fast on this day commit suicide. They are full of sin, they behave badly and are evil. There is no doubt about this.’ Furthermore (6.51.55): ‘Both one who listens to this with devotion and one who declares this to others will attain heaven. Do not doubt this!’<blockquote>DDT: The verse beginning with ‘Those who’ shows that this vrata is mandatory.</blockquote>

 

 

<center>THE RULES FOR NIRJALA EKADASI</center>

<center>yathA prAg-likhitaM kRtvA saGkalpaM niyamaM vrate

jalam AdAyagRhnIyan mantreNAnena vaiSNavaH</center>

35. After performing the duties explained earlier on, the Vaisnava should, holding water, state the declaration and the rules for the vrata with this mantra:<blockquote>DDT: Having stated the mandatoriness of the vrata he now writes in the next nine verses about the rules for the vrata, following the statements of the Uttara-khainda of the Bhavisya Purana. ‘The duties explained earlier on’ refers to the rules for Dasami, etc., that have already been explained (12.2-22).</blockquote>

 

 

<center>THE MANTRA OF RULES </center>

<center>ekAdazyam nirAhAro varjayiSyAmi vai jalam

kezava-prINanArthAya atyanta-damanena ca</center>

36. ‘To please Kesava I will with great self-restraint fast on Ekadasi and refrain from water.’

 

<center>varjayec cAmbv aho-rAtraM vinA cAcamanArthakam

vinA ca prAzanaM pAdodakasyAtyantapAvanam</center>

37. One should avoid water during both day and night, except water for acamana and water that has washed His feet, for it is greatly purifying.<blockquote>DDT: One should refrain from water both during day and night. In this verse he states that water for acamana and bathing and water that has bathed the Lord's feet should not be avoided, since there will always otherwise be the fault of impurity. Now, avoid water, except when bathing or performing acamana was stated earlier (15.2 1), but foot-bathing water was not mentioned. The reason is that it is greatly purifying, it is even more purifying than acamana. The mandatoriness of acamana has been established earlier (3-304-305).</blockquote>38. After performing one's prescribed duties in the evening of the Ekadasi, one should bathe a golden form of Trivikrama with milk and so on.

 

<center>vastrAdikaM samarpyAthAbhyarcya gandhAdibhiz ca tAm

praNamya jAgaraM kuryAt tad-agre nartanAdinA</center>

39. One should offer Him clothes, etc, and worship Him with sandalwood-paste and so forth. After paying obeisances one should by dancing and so on keep vigil in front of Him.

 

<center>prAtaH-snAnAdi nirvartya taM trivikramam arcayet</center>

40. One should bathe, etc, in the morning and then worship Trivikrama.

 

<center>zaktyAmbukumbhAn viprebhyo dadyAd gandhAdy-alaGkRtAn</center>

41. According to one's means, one should donate to the brahmanas kumbhas with water, decorated with sandalwood-paste and so on.

 

 

<center>THE CORRESPONDING MANTRA</center>

<center>deva-deva hRSIkeza saMsArArNava-tAraka

jalakumbha-pradAnena yasyAmi paramAM gatim</center>

42. ‘God of gods, Hrisikesa, rescuer from the ocean of birth and death! By giving away this waterpot I will go to the highest destination.’

 

<center>dadyAc ca kanakaM chatraM vastra-yugmam apAnakau

jalapAtrANi divyAni vibhAve sati vaiSNavaH</center>

43. The Vaisnava should donate gold, a parasol, two cloths, sandals or just wonderful waterpots.

 

<center>zaktyA viprAn bhojayitvA pItvA bhrAtRkarAj jalam

svayaM vA pIya maunI san bhuJjIta saha bandhubhiH</center>

44. After feeding the brahmanas according to one’s means, one should silently drink water from one’s brother’s hand, or from one's own. Then one should eat together with friends.

 

<hr><hr></blockquote>

 

 

 

1. If Lord Shiva is indeed the Supreme Lord, then why should He not be worshipped as such ?

 

Anyone who desires may worship Sri Sadashiva. As far as the Gaudiya sampradaya is concerned, there is a concept of "ekAnta bhakti", or focused devotion. Worshiping the original form of the Lord removes the need of worshiping His expansions.

 

 

2. On what basis is the worship of Lord Shiva considered as demigod worship ?

 

When Sadashiva is not understood as an expansion of Adi Sankarsana (Baladeva), or His Rudra-forms who are empowered living entities are similarly worshiped without understanding the truth behind them. According to Gita, such worship is not following the proper vidhi and is of a poor understanding.

 

 

3. On what basis is Lord Shiva considered a guna avatar ? I have read this in the "The Teachings of Lord Caitanya" by Srila Prabhupada and also saw it on your website.

 

In Srimad Bhagavata 11.4.5 the three guna-avataras are linked with their respective modes as follows:

 

AdAv abhUc chata-dhRtI rajasAsya sarge

viSNuH sthitau kratu-patir dvija-dharma-setuH

rudro ’pyayAya tamasA puruSaH sa Adya

ity udbhava-sthiti-layAH satataM prajAsu

 

"In the beginning, the original Supreme Personality manifested the form of BrahmA through the material mode of passion in order to create this universe. The Lord manifested His form as ViSNu, the Lord of sacrifice and protector of the twice-born brAhmaNas and their religious duties, to maintain the universe. And when the universe is to be annihilated the same Supreme Lord employs the material mode of ignorance and manifests the form of Rudra The created living beings are thus always subject to the forces of creation, maintenance and destruction."

 

The term "gunAvatAra" itself comes from Bhagavata 3.7.28:

 

guNAvatArair vizvasya

sarga-sthity-apyayAzrayam

sRjataH zrInivAsasya

vyAcakSvodAra-vikramam

 

[Vidura speaks to Maitreya:] "Please also describe the guna-avataras of the Supreme Lord Srinivasa, the ultimate shelter and origin of all, for creation, maintenance and destruction, as well as His magnanimous activities."

 

To the best of my understanding, Gopisvara did not enter rAsa.

 

Of course this does not mean anything in regards to Shiva's eligibility otherwise.