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  1. again.... The Acharyas of Sringriri Matha assume the titles of Saraswati, Bharati and Puri. Its Ksetra is Rameswara, its presiding deity Adi Varaha, the Sakti being Kamaksi, (or Sarada according to another version). Its first Acharya was Prithividhara (who is said to be the same as Sureswaracharya). The Tirtha is Tungabhadra. The pontiffs belong to the order of Chaitanya Brahmacharis. The Matha stands for Yajurveda (Krsna Yajus), the Mahavakya (Aham Brahmasmi) being its ruling motto Satya.... The point is he accepted a Shankarite Mahavakya at the time of diksha and it has been construed to be something else. His Gaudiya Biographers have said many things that don't seen to make sense. Certainly The Sringriri Math gives the names of Chaitanya to it's bramacharis AND Bharati/Puri to it's Sannyasins. Why was Sri Chaitanya so intent to go to Sringriri Math after his diksha? And why did he visit there at all if he was so opposed to the Advaitin doctrine and forbade his followers to not as much LOOK at a Mayavadin Sannyasin. Some Gaudiya scholars say Keshava Bharati was a Madhva ascetic which is obviously a blunder. jijaji [This message has been edited by jijaji (edited 11-12-2001).]
  2. The Acharyas of Sringriri Matha assume the titles of Saraswati, Bharati and Puri. Its Ksetra is Rameswara, its presiding deity Adi Varaha, the Sakti being Kamaksi, (or Sarada according to another version). Its first Acharya was Prithividhara (who is said to be the same as Sureswaracharya). The Tirtha is Tungabhadra. The pontiffs belong to the order of Chaitanya Brahmacharis. The Matha stands for Yajurveda (Krsna Yajus), the Mahavakya (Aham Brahmasmi) being its ruling motto. So it seems the mahavakya from this matha is (aham Bramasmi) where do you get (tat Tvam asi) from?
  3. [This message has been edited by jijaji (edited 11-12-2001).]
  4. Indeed..interesting to note that Mahaprabhu accepted the name Chaitanya from Keshava Bharati. Now Chaitanya is the name given to bramacharis at the famous Sringiri Math of Adi-Shankara, which Sri Chaitanya headed for shortly after his Sanyass (if he ever took Sanyass at all). It must be noted because of his acceptance of the name Chaitanya from Keshava Bharati, there is controversy in regards to him having received Sannyass at all. Some are of the opinion that he essentially accepted bramachari, thus the name Chaitanya. ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´* [This message has been edited by jijaji (edited 11-12-2001).]
  5. Chaitanya & Sridhar Svami... Sri Krishna Chaitanya, the famous Saint of Nadia, Bengal, India, accepted only one commentary on Bhagavata Purana as being valid. That commentary was written by the famous Sridhar Svami years before Sri Chaitanya had settled in the great city of Puri on the Western coast of India. Sridhar Svami had been the 10th Shankaracarya of the Shankara Govardhan Math of Puri. Interestingly enough, despite his background, Sridhar Svami also saw the Bhagavata Purana as the shining sound incarnation of Krishna for Kali Yuga as did Sri Chaitanya. Sridhar Swami, reached his intellectual peak at a hill top shrine known as Kapilash in Orissa which served as his abode in the 14th Century A.D. The treatises on "Srimad Bhagavat Geeta", "Vishnu Purana" & "Sripadyabali" were written here by Sridhar Swami during his long stay. That Sri Chaitanya accepted Sridhars Svami’s commentary above all others, including Madhvas, whom Gaudiyas claim lineage from, is a puzzle in itself. Was it because Sridhar Svamin belonged to Shankaras sampradaya, which Sri Chaitanya took Sannyass Diksha into? Does it have anything to do with the influence Sridhar Svamis commentary had on the region where Sri Chaitanya had moved immediately after he took Sanyass? Because at the time of Sri Chaitanya’s arrival in Orrisa the whole atmosphere was steeped in the Holy memory of Sridhar Svami. Sri Chaitanyas acceptance of Sridhar Svamins Bhagavatam (a known advaitin) over and above the then available Vaishnava commentaries is worthy of our investigation. Sri Chaitanya came to settle in Puri after he had taken sanyass from the Advaitin Keshava Bharati. It is contended by his followers that Sri Chaitanyas reason for taking initiation from Keshava Bharati was because it was the then accepted and most known form of Sannyass at that time. They also say that Sri Chaitanya had devised a plan to save the fallen souls of Kali Yuga by taking this Sannyass, thus giving people the chance to bow to him and be saved by that very act. But we ask why did Sri Chaitanyas Gurus Isvara Puri and Madhavendra Puri accept Sanyass into the Madhva Sampradaya or did they? In Sri Chaitanys biographies he is described as having the ability to convert one into a devotee of Krishna, by one having a mere glance of him dancing in Kirtan. In fact whole villages were converted in this way. Why then the need to accept Sanyass from a school of thought that was opposed to his dualistic teachings of Krishna Bhakti? ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´*
  6. This is topmost controversial just see! ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´* [This message has been edited by jijaji (edited 11-11-2001).]
  7. ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´* [This message has been edited by jijaji (edited 11-11-2001).]
  8. I would like to see the quote from Rupa Gosvami as well that states Sri Chaitanya being an Avatar. ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´* [This message has been edited by jijaji (edited 11-11-2001).]
  9. Within you Without you we were talking... about the space between us all.. ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´* [This message has been edited by jijaji (edited 11-11-2001).]
  10. WOW...interesting part about Sridhar Svami for sure! Who would have thought he was the 10th Shankaracarya of the Puri Govardhan Matha. ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´* [This message has been edited by jijaji (edited 11-11-2001).]
  11. Kapilash Temple in Orissa... There are two inscriptions preserved near the temple which are conclusive evidence regarding the construction of the temple, one being the "BRISHAVA" inscription and other,the KALASHA inscription. The Brishava inscription has not yet been studied in full & "KALASHA" inscription has been recorded in the Epigraphica India Vol. XXXIII & inscriptions of Orissa Vol. V Part-I. It is proved from the Kalasha inscription that the main temple was constructed in the year 1246 by Narasingh Dev-I, who was also known as Langula Narsingh Dev, the builder of the world famous Sun temple at Konark. As per some historians Ananga Bhima Deva father of Langaula Narasingh Dev was associated with Kapilash and was instrumental in building, the Viswanath temple which is older than Lord Chandrasekhar’s temple. Langula Narasingh Dev a prolific and aesthtic builder, was responsible for the creation of some of greatest sculptures in Orissa and it is believed that the iron beams required for the Konark temple were constructed near Dhenkanal. From the above facts it is established that the Ganga dynasty had close liaison with the area, in and around Kapilash, it was Langula Narasingh Dev who constructed the main temple in 1246 A.D. It was Langula Narasingh Dev who donated two villages named Nagena and Bhimapur for the day to day management of the deity. This inaccessible shrine received attention and patronage from all the Rulers of Ganga dynasty and the subsequent Gajapaties belonging to the surya dynasty. There are many ancedates associated with rulers of the Ganga dynasty, who came to Kapilash to worship Lord Chandrasekhar at the time of serious crisis. They held large "yajnas" & "Maharudravisekha" to appease the Lord and to ask deliver once from difficulties. The Gajapaties of Surya dynasty Pratap Rudra Dev accidentally killed a bull and inorder to cleanse himself of this great sin, worshipped Lord Chandrasekhar for a very long time during this period. He worshipped the Lord with "Yajnas" & "Maharudravisekha" and had ritual reading of "MAHABHARAT". It was Pratap Rudra Dev who constructed the "JAPAMANDAP" and the Baladev Jew temple at the foot hills at Deogaon. It was during this period that Deogaon came into existence. In 1531 Gajapati Pratap Rudra Dev bestowed the management of Karamulpatna upon his general Harisingh Bidydhar. From Harisingh Bidyadhar the rulling family of Dhenkanal was shifted from Karamul to Dhenkanal. It was Bhagirathi Mahendra Bahadu a descendant of Harisingh Bidyadhar who re- constructed the "Japa Mandap" and"Bhoga Mandap", started a Debottar Department and bestowed large tracks of land situated in many villages. His daughter-in-law Annapurna Devi constructed the famous Narayan Temple, It was Surapratap Mahendra Bahadur who constructed the Bungalow, a motor able road and made Kapilashaccessible to pilgrims. The 1352 stone steps were constructed after 1950. Historically, Kapilash has been abode of many sages and seers. The most prominent amongst them was Sridhar Swami,Gorekha Nath, Parsuram Nath & Mahima Gosain. Where as Gorakh Nath & Parsuram Nath came to Kapilash in 10th Century A.D. & 16th Century A.D. Sridhar Swami made this hill top shrine his abode in the 14th Century A.D. Sridhar Swami, who later on became the 10th Sankaracharya of Puri reached his intellectual peak of this place. The treatises on "Srimad Bhagavat Geeta", "Vishnu Purana" & "Sripadyabali" were written here by Sridhar Swami during his long stay. The Chaitnya Charitamrita also mentioned about Lord Chaitnya visiting Kapilash at sometimes. There are many anecdotes narrated by surrounding villagers which suggest that ancient Siddha beams are seen entering and Living the mountain range even these days. Hence historically, a series of rulers from Dhenkanal estate with there worship and patronage made this mythological shrine an important religious place in Orissa. At the same time , the worship offered by Sages like Sridhar Swami & Gorakh Nath brought out the true mystical & divine powers of the abode of Lord Chandrasekhar. [This message has been edited by jijaji (edited 11-11-2001).]
  12. quote: Read widely Analyze vigourously Believe your best conclusions jijaji: And trust your Heart.... I mean some of that has to come into play it's not all analysis. Raganuga is the path of the HEART not the HEAD! ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´* [This message has been edited by jijaji (edited 11-09-2001).]
  13. From Mahanadi.COM In the B.Cs, Puri was a village called Purusha Mandap Gram where on a Mandap (Pedestal) near the seashore, Purusha (the creator) was worshipped and prayers of Purusha Sukta of Atharva Veda were offered to HIM in the morning. There were Ashrams of Pandu, Markandya, Bhrigu and Angiras who were of Bhrugu clan, the creators of Atharva Angiras Veda of which Purusha Sukta is a part. Bhrigu clan came from the phyrigia near Caucacus, the Caspean sea and were late comers after the first five clans. These clans composed most of the suktas of Rkveda, Sama Veda, Yayur Veda along with Ariyan composers and later they were composed as the three Vedas which they recognised. The Bhrigus were unorthodox and their Atharva Veda expounded on medicine - medical plants, tenets of war, weaponry and the mantras and yantras by which you can tempt a person, make him powerless, kill him etc. But most important creation of theirs is the purusha sukta in which prayer is offered to the creator or sun. They believed this great creator. They were the inventors of making fire by rubbing two wooden sticks (Aranis) or two stones. Their Veda the Atharva Veda was not recognised by the rishis of the five clans for considerable period but the five clans took the purusha sukta and incorporated it in Rkveda also. Because the Bhrigus worshiped purusha on purusha Mandap the village was called Purusha Mandap Grama, later on, it was called Purushottama. Puri the abode of the creator in a fallen country of the Bratyas whom the Bhrigus be-friended. The Bhrigus became the harbinger of purusha among the Danavas and Aswars and one of them Sukracharya became the guru of the Aswaras and taught them weaponry skills and how to make a dead man alive by Mrutyu Sanjivani Mantra. One of the great warriors of Bhrigus, was Parsuram who resided in Malayagiri in Kerala and Koraput and he took revenge on the Khatriyas like the Haihaya clan of Maharastra as they drove away his father Jamadgni from his Ashram. Purushottama Puri was later called Jagannath, Puri possible from the middle ages. Purusha became Jagannath or the Lord of the Universe. Not only Hindus called the creator as Jagannath, Buddhist also called Buddha as Jagannth, Jainas called Tirthankar as Jagannath. Indrabhuti who with royal lineage became a Buddhist Acharya called Buddha as Jagannath in his Buddhist composition Gyanasidhi (of which part is called Ganda Vyuha) by about the 9th century A.D. Apparently by that time Puri had become the abode of Buddhists on the Nilachala Hillock where stands the existing Jagannath temple built by Ganga kings Chodaganga Deva and Ananga Bhima Deva. The Gangas and their guru Ramanuja were against the Buddhists who had their viharas and worshipped the sacred tooth relic of Buddha. Presumably Chodaganga ousted the Buddhists from here and destroyed their writings and used Buddhist word Jagannath or Purushottama. Jagannath remained as the great creator and they made Buddha as one of his manifestations. Purusha or Bishnu Narayan had ten such manifestations out of which Buddha was one as engraved in Nrusingha temple and on the door jamb of the Jagannath temple. Thus enters Buddha in the conception of Jagannath from the middle ages. To placate Buddhist devotees who were then of the Mahayana order, they included the Mahayana tantric words in the worhip of Jagannath and the temple was built on Sriyantra. In the temple Sikharas they got built the Kamabandhas (Mithuna) of Sahajayana worship. The offerings were allowed to be partaken from the same port without restrictions of caste and creed. The Buddhits lay devotees worshipped their Lord Buddha as Jagannath of Chodaganga Deva. Buddha's foot prints become Jagannath foot prints and still continues to be worshipped by Hindu devotees. Round the temple were the Mahayana deities of Marichi, Mausima, Hariti, Shyamakali in a Sahajayana pose, Alam and Tara (Ramachandi) nowworshipped as Hindu Goddesses. Bimala, the premier Buddhist goddess of tantric Buddhism is offered goat's meat during Vijaya Dasami. The deity was there prior to the construction of Chodaganga's Jagannath temple. After the rice offerings to Jagannath is again offered to Bimala, the offering is named as Abhada i.e., it becomes fit to be taken from the same pot by devotees without restriction of caste and creed. That announces that deity was a Buddhist deity of Mahayana tantra. Again, the belief is strong that within the wooden frame of Jagannath lies the sacred tooth of Buddha. Purushottam Puri was apparently for some centuries was a great pilgrim centre of Buddhist devotees. Possibly at that time, the pilgrim centre was known as Dantapuri. But there are several Danapusr is in Kalinga. Palura as name denotes in Telugu means Dantapuri. There was also in further south, Dantapura the old capital, Rajapura or Guhashivapataka of Jajpur was the capital of Guhashiva whose daughter Hemamala took the tooth in her hair to Ceylone where the king of that country built a Chaitya for the tooth in Anuradhapur. Dhatavansa the chronicle of tooth was written in Ceylone and it narrates the story of Hememala. Guhashivapataka later became the capital of Bhauma kings who earlier were ardent Buddhist Subhakar Deva, one of its kings sent a self written manuscript of Gandavuhya to the Chinese emperor by the hands of Buddhist Vikshu named Pragnawho came all the way from Kapisa (Kabul) to Rantagiri Bihar near the capital for study in Buddhist Yoga principles. In the medieval centuries, there were five great Oriya poets named Jagannath Das, Achyutananda Das, Yasobanta Das, Balaram Das, Sishu Ananta Das whom Chaitanya adored and accepted them in Vaishav fafth. These poets have described Jagannath as invisible or Nirakar, unwritable Alekh Nirajana, Nirguna (Above the three gunas of Satwa, Raja, Tama). These poets were born in an area which was at that time full of Buddhist faith.This concept of Jagannath falls in line with Jogacharavada or Vigyanavads of Mahayana Buddhism. Their writings were full of outlining the features of Yogacharvada. Their dead bodies were not put tofire but entered in an earthen mount known as Gadi in the form of a stupa. They believed inKumari or Yoni (vagina) worship as in that process, Sahaja or Nirvana can be attained quickly. This was the Buddhist way of Sahaja Yana or Vajrayana Buddhism. The king Prataparudra Deva at that time was defeated in the war from attacks in the North and South and he took refuge in Vaishnavism propounded by Srichaitanya of Nadiya at Puri. He wanted these five poets tobe converted to the principles propagated by Chaitanya. But these poets brought up and bred in Buddhist atmosphere of Prachi river valley could not be free from the Vajrayana influence. They wrote from their prachi jungle hideout books propagating the Buddhist yogachar principles with hidden meanings (Sandhya Bhasa). Possible, that was the most popular faith in prachi valley appreciated by the people. They describe Jagannath as their God within these hidden meanings. But Chaitanya extended his hand of friendship to them and wanted them to see Krishna in Jagannath and worship him as such, possibly, Chaitanya thought that these poets in their writings could convert the Oriya people easily to his cult preachings. But these poets could not convert the idea of Jagannath and think themselves as Radha, consort of Krishna while offering their prayers to Jagannath. There was lot of confusion in the social and political atmosphere of Orissa un the medieval ages. The kings had given prominence to Shankar,Ramanuja and Naraharitirtha, who propounded their faith in the upper echelon of the society and established their Maths at Puri. So also Nimbarka, Madhwa, Chaitanya, Ramanuja, Guru Nanak,Kabira had their Ashrams here. But the ordinary folk by and large remained unaffected. Chaitanya under royal patronage went to villages through his disciples and got the necessary foothold but the worship of Jagannath continued by all the people of Orissa as their Chief Deity according to their own notions. The word Jagannath has come to stay in lieu of Purushottama. In the nineteenth century, a blind illiterate poet Bhima Bhoi came to Puri to propound his Mahima Dharma (an offshoot of Buddhism) and declared that Jagannath is Buddha, but the priests did not oblige him. The devotees of Jagannath came by the Jagannath road from the south and north on bullock carts, ponies, camel backs braving malaria and cholera, crossing rivers and Nalas to die and attain deliverance under the eyes of Jagannath who in one of his manifestations is called Buddha or Buddha Jagannath as in Bali island of Indonesia. [This message has been edited by jijaji (edited 11-08-2001).]
  14. You kinda see things in your own way don't ya valaya?
  15. FREEDOM...sorry for the bad spelling dude!
  16. I know of those publishers thanks... jijaji
  17. quote: That is why vaidhi bhakti must give way to raganuga at some point for those seeking the most intimate relationship with the Supreme Personality of Godhead, Sri Krsna. jijaji: True but please understand that in Gaudiya Vaishnavism a sadhak of the raganuga practice of manjari-smarana-leela (siddha pranali) does NOT contemplate on his siddha deha as being in service directly to Sri Krishna OR Sri Radhe. In manjari sadhana one contemplates on one's spiritual idenity (siddha-deha) as being a servant of one of the "Hand-maidens" of Sri Radha..never Sri Radhe directly, but a servant of the servant of Sri Radhe... That is the position of a raganuga sadhak in Gaudiya Vaishnavism. ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´* [This message has been edited by jijaji (edited 11-02-2001).]
  18. hey jnds ..how come I can't use majic...and jijaji? everyone seems to have the fredom of having 2... names why not me? can you explain? jijaji ------------------ ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´*
  19. Good topic..I will contribute through-out the day! ------------------ ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´*
  20. I am NOT I repeat NOT opposing Sri Krishna! I only oppose those of Fundamentalistic mindset who have tried to HIJACK the Religion of Mahaprabhu in order to manipulate sincere seekers... thus trying to elevate themselves as 'The Last Religion on Earth' for the gratification of their missionary-inflated EGO'S. ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´* [This message has been edited by jijaji (edited 10-30-2001).]
  21. Your father trained you well indeed sonny! ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´* [This message has been edited by jijaji (edited 10-30-2001).]
  22. SON OF FRANKENSTEIN! ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´* [This message has been edited by jijaji (edited 10-30-2001).]
  23. Indeed... ¸..· ´¨¨)) -:¦:- ¸.·´ .·´¨¨)) ((¸¸.·´ ..·´ -:¦:- jijaji -:¦:- ((¸¸.·´* [This message has been edited by jijaji (edited 10-30-2001).]
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