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melvin

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:cool: Radha plus Krsna= Radhakrsna( Fusion). The energies when merged generates light/heat.

Radhakrsna when split by a colliding atomic particle= Radha...Krsna(Fission). The energies released is like an exploding atomic bomb.

Sri Chaitanya is a product of FUSION(Radhakrsna).

Ramananda Raya collapsed when Sri Chaitanya split himself into Radha&Krsna. It was as if the former was struck by a blast from a nuclear explosion. When Radha&Krsna fused again, the latter once more became Sri Chaitanya.

Source: The Teachings of Lord Chaitanya

 

In other words, it`s in that book where one can build a Brahmastra- an etheric nuclear bomb.Believe it or Not.

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The Golden Volcano of Divine Love

Introduction

Sri Caitanya Mahaprabhu preached the full-fledged theistic conception given in Srimad-Bhagavatam. Srimad- Bhagavatam mainly deals with the comparative study of theism and the ontology of Krsna consciousness. It surpasses all other Vedic literatures, even the Puranas. The Brahma-vaivarta Purana and Padma Purana represent the importance of devotion to Krsna through narration and history to some extent, but fall short of the philosophical and ontological standard set by the Mahapurana, Srimad Bhagavatam. Srimad-Bhagavatam can satisfy all Vedantic scholars, for it represents Krsna con- sciousness in its fullest dignity. Srimad-Bhagavatam expounds as the highest attainment of theism not consciousness, intelligence, or ontology, but ecstasy, beauty, and harmony— rasa. In Srimad-Bhagavatam, rasa is all-important. It is a unique treatise, for it takes theism from the plane of intellectual jugglery to the domain of rasa.

I once began writing a book which was to be a summary study of the 18,000 verse Srimad-Bhagavatam. Bhaktivinoda Thakura condensed the whole Bhagavata principle into 1,000 verses in his Bhagavata-arka-marici-mala. I had a mind to consolidate it even more, to represent it within 300 verses. I began that book, but could not finish it.

Srimad-Bhagavatam is a vast treatise in the Sanskrit language, filled with essential information, historical reference, and expositions on the major schools of philosophy. In Srimad-Bhagavatam, many minor points of history and geography are also mentioned which, although nonessential, support its conclusions. Whatever is unnecessary in Srimad-Bhagavatam is eliminated when its meaning reaches its purest and most intensified glory in the teachings of Sri Caitanya Mahaprabhu. So, if we are to consider the very gist of Srimad-Bhagavatam, we must study the life and precepts of Sri Caitanya Mahaprabhu. Just as the teachings of the great author of Srimad-Bhagavatam, Srila Vyasadeva, were percolated by the realizations of Sukadeva Goswami, the essence of Srimad-Bhagavatam has been percolated by the life and precepts of Sri Caitanya Mahaprabhu.

Therefore, because the teachings of Sriman Mahaprabhu represent the gist of Srimad-Bhagavatam, I would like to include here one of the verses I originally composed to introduce my summary study. It glorifies the position of Gadadhara Pandita, the most intimate associate of Sri Caitanya Mahaprabhu. Gadadhara Pandita used to read Srimad-Bhagavatam in Jagannatha Puri, at the Tota Gopinatha temple. He would read, and Sriman Mahaprabhu and the great devotees like Svarupa Damodara and Ramananda Raya were his audience:

 

nilambhodhi-tate sada sva-viraha-ksepanvitam bandhavam

srimad-bhagavati katha madiraya sanjivayan bhati yah

srimad-bhagavatam sada sva-nayanasru-payanaih pujayan

gosvami-prabaro gadadhara-vibhur-bhuyat mad-eka-gatih

 

"On the shore of the broad blue ocean, Gadadhara Pandita used to read Srimad-Bhagavatam to Sri Caitanya Mahaprabhu, who was suffering from the great internal pain of separation from Himself (Krsna). Gadadhara Pandita supplied the wine of krsna-lila to intoxicate his afflicted friend and give Him relief. As he read, tears would fall from his eyes like flower offerings onto the pages of Srimad-Bhagavatam. May the pleasure of that brilliant personality, Gadadhara Pandita, the best of the Goswamis, be my only object in writing this book."

The title of this book is The Golden Volcano of Divine Love. Sri Caitanya Mahaprabhu felt a great pain of separation from Krsna which burned like fire and was expressed as the Siksastakam. This is explained in Prema Dhama Stotram (54):

 

sri-svarupa-raya-sahga-gambhirantya-lilanam

vadasabda-banhi-garba-vipralambha-silanam

radhikahirudha-bhdva-kanti-krsna-kunjaram

prema-dhama-devam-eva-naumi-gaura-sundaram

 

"Diving deep into the reality of His own beauty and sweetness, Krsna stole the mood of Radharani and, garbing Himself in Her brilliant luster, appeared as Sri Caitanya Mahaprabhu. For the last twelve years of His manifest pastimes. He was deeply absorbed in the mood of union and separation and shared His heart's inner feelings with His most confidential devotees. In the agony of separation from Krsna, volcanic eruptions of ecstasy flowed from His heart, and His teachings, known as Siksastakam, appeared from His lips like streams of golden lava. I fall at the feet of Sri Caitanya Mahaprabhu, the Golden Volcano of Divine Love."

He was vomiting the fire of painful separation from Krsna in the form of the Siksastakam. Therefore, Sri Caitanya Mahaprabhu is compared to a golden volcano and the Siksastakam is compared to divine lava.

Sri Caitanya Mahaprabhu has taught us that separation is the highest principle in divinity. Just as the most intense conception of ecstasy is association with Krsna, the most intense conception of pain is separation from Krsna. Yet the pain felt from Krsna's separation is far more intense than the ecstasy felt from His association. Sriman Mahaprabhu says, "Can't you understand the painful situation you are in? Your senses must have all been destroyed! Otherwise you would have died from the pain of separation from Krsna. It is inconceivable. We belong to Him wholesale. He is all in all to us/but we can't see Him. We are forcibly separated from Him. How can we tolerate this?" And Bhaktivinoda Thakura once said, "I can't tolerate separation from Krsna any longer. I can go on for only three or four more days, and then I shall have to leave this body."

To love Krsna means that we shall have to "die to live." In the beginning divine love seems like lava, death, but really it is nectar, life. Many persons in this ordinary world are also frustrated in love. They sometimes go mad and commit suicide because they can't tolerate the pain. But the pain which comes with separation from Krsna although compared with lava, is not injurious like lava. Kaviraja Goswami explains:

 

bahye visajvala haya bhitore anandamaya,

krsna premara adbhuta carite

 

"The wonderful characteristic of divine love of Krsna is that although externally, it works like fiery lava, internally it is like sweet nectar that fills the heart with the greatest joy."

Although He felt the greatest pain of separation from Krsna, still, within His heart, Sri Caitanya Mahaprabhu experienced the deepest ecstatic joy. The ecstatic symptoms manifested by Sri Caitanya Mahaprabhu have never been found in the history of the world or even expressed in any scripture. In Him, we find the highest conception of the Ultimate Reality. This is explained in my Prema Dhama Stotram (66):

 

atma-siddha-sava lila puma-saukhya-laksanam

svanubhava-matta-nrtya-kirtanatma-vantanam

advayaika-laksya-puma-tattva-tat-paratparam

prema-dhama-devam-eva naumi gaura-sundaram

 

"This is the all-conquering conclusion. The highest conception of the Ultimate Reality must also be the highest form of ananda, ecstasy. Sri Caitanya Mahaprabhu is Krsna, ecstasy Himself, tasting His own sweetness and dancing in ecstatic joy. His own holy name is the cause of His ecstasy, expressed as dancing, and the holy name is the effect of His ecstasy, expressed as chanting. The cause is the effect. The dynamo is creating ecstatic energy which makes Him dance, and His chanting distributes that ecstasy to others."

In this way, by every word from His lotus mouth and every gesture and movement of His beautiful golden figure, Sri Caitanya Mahaprabhu performs His ecstatic pastimes of divine love.

 

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NAVADVIPA, PURI, AND GODAVARI

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

 

 

 

(Sri Devananda Gaudiya Matha, Navadvipa, India, March 13, 2000)

http://www.purebhakti.com/lectures/lecture20000313.shtml

 

 

 

 

It is said that Mahaprabhu was able to taste what He came to this world to taste-only after He met Raya Ramananda, who is Vishaka in Krishna-lila. He learned from him how to taste Radha-bhava. Do you know why He learned from Ramananda Raya instead of Srila Svarupa Damodar, who is Lalita devi in Krishna-lila? Lalita devi is the first expansion of Radharani, and Vishaka devi is the second expansion. But Visakha's birthday is the same as that of Srimati Radharani, so her nature is the same. She has practically the same qualities and the same form. Krishna could not be taught by Lalita devi because her mood is pragalba, impudent and bold. (There is no actual equivalent word in English for pragalba.) Srimati Radhika and Srimati Visakha, although also left-wing gopis, are the same as each other-madhya-nayika (heroines who are a mixture of pragalbha and mugdha [enchanted]). Therefore Mahaprabhu had to learn from Ramananda Raya how to taste Radha-bhava. And, because it was at Godavari where Mahaprabhu learned to taste that Radha-bhava...

 

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The Brahma-Madhva-Gaudiya Disciplic Successionand Its Unique Characteristics: of Which We are a Part (excerpt)

 

by Stephen Knapp (Srinandan Prabhu)

Much of the information regarding the spiritual identities comes from the Gaura-ganoddesha-dipika by Sri Kavi-karnapura. Furthermore, many other associates of Lord Caitanya not mentioned in this article are also described as being incarnations of intimate gopis, sakhis and manjaris of Sri Sri Radha and Krishna in the Caitanya-caritamrita, Adi-lila, Chapters Ten and Eleven, in case you would like to continue this line of study.

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It's nice that you're quoting Param-Gurudev, beggar, but from what source did you get this? Is it authorized? I notice there's an imcomplete sentence in there (in bold). Could that be due to your copying and pasting incorrectly, or was it that way on the site from which this was copied (I notice you provide no link)?

 

I know you might consider it tedious to reference the official PDF's on the SCSMath.com site, but that's the only truly authorized source for these books, as far as I know. Otherwise, we might make some offense--even if it's only an offense of ommission.

 

 

Srimad-Bhagavatam expounds as the highest attainment of theism not consciousness, intelligence, or ontology, but ecstasy, beauty, and harmony— rasa. In Srimad-Bhagavatam, rasa is all-important. It is a unique treatise, for it takes theism from the plane of intellectual jugglery to the domain of rasa. represent the importance of devotion to Krsna through narration and history to some extent, but fall short of the philosophical and ontological standard set by the Mahapurana, Srimad Bhagavatam.
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My concern is for accuracy.

 

Also, it's precisely because, as you say, most of the readers here are *not* trying to follow the line of Mahaprabhu through Sri Chaitanya Saraswat Math, that I wouldn't want its treasures to be misrepresented.

 

Sripad Goswami Maharaja went through an awful lot of effort to prepare those books of Srila Sridhar Maharaja in as perfect a fashion as possible using human hands. It's a shame to mangle them, don't you think?

 

Of course, I shouldn't be talking. No doubt, I can't effectively represent Gurudev with all the anger and envy in my heart.

 

In any case, beggar, "You light up my life..."

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