krsna Posted December 12, 2004 Report Share Posted December 12, 2004 Srila Visvanath Cakravarti Thakura LITERARY WORKS Sri Vraja-Riti-Cintamani Sri Camatkara-Candrika* Sri Prema-Samputa* Sri Gitavali Sri Stavamrita-Lahari – Prayers* Sri Krishna-bhavanamrita-mahakavya* Sri Bhagavatamrita-Kana* Sri Ujjvala-Nilamani-Kiran Sri Bhakti-rasamrita-sindhu-bindu* Sri Nikuñja-Keli-Virudavali Sri Sankalpa-Kalpadruma (different from Srila Jiva Goswami book of the same title)* Sri Raga-Vartma-Candrika* Sri Madhurya-Kadambini* Sri Aisvarya-Kadambini (different from Srila Baladeva book of the same title) Sri Sarartha Varsini - Commentary on Srimad Bhagavad Gita Sri Sarartha Darsini - Commentary on Srimad Bhagavatam Sri Subodhini - Commentary on Sri Alankara-Kaustubha Sri Ananda Candrika - Commentary on Sri Ujjvala Nilamani Commentary on Sri Bhakti-Rasamrita-Sindhu Commentary on Sri Dana-Keli-Kaumudi Commentary on Sri Lalita-Madhava-Nataka Commentary on Sri Caitanya Caritamrita (incomplete) Commentary on Sri Brahma-Samhita Commentary on Sri Gopal Tapani Upanishad [The following article appeared in the monthly Bengali magazine "Gaudiya", 18th volume, number 18, dated 8 Pausha, Bengali year 1329 (1922 A.D.). The magazine was founded and editted by His Divine Grace Sri Srimad Bhaktisiddhanta Sarasvati Thakura.] Sri Visvanatha Cakravarti The names of all the Vrajvasi Gosvamis who were living during the time of Sri Mahaprabhu are very well known. Later, after their disappearance, the flow of pure devotion for the Lord took shelter of the three famous Prabhus -- Srinivasa Acarya, Thakura Narottama, and Syamananda Parbhu -- and surged on with full force. In the disciplic succession coming from Thakura Narottama, Sri Visvanatha Cakravarti Thakura appeared in the fourth position. The story of Sri Visvanatha Cakravarti is more or less know only among the Gaudiya Vaisnavas. They speak of the outstanding excellence of achievement demonstrated by Srila Cakravarti Thakura in his examination of the Srimad Bhagavat and the Bhagavad Gita, as well as his complete understanding of the opinions expressed by the Gosvamis in their own books. Our Thakura is the protector, guardian and acarya of the middle period of Gaudiya Vaisnava dharma's historical developement. Nowadays amongst the Vaisnavas, there is the following saying in relation to Cakravarti Thakura's three most famous books: "kirana bindu kana, e tin niye vaisnava pana" "These three books, Ujjvala-Nilamani-Kirana, Bhakti-rasamrta-sindhu-bindhu, and Bhagavatamrta-kana, are taken and used by the Vaisnavas as their wealth." In this connection, we also hear the following verse sung everywhere: visvasya natha-ripo 'sau bhakti-vartma-pradarsanat bhakta-cakre varttitatvat cakravarty akhyaya bhavat "Because he has shown the visva-vasis (residents of the material universe) the path of bhakti, he is called 'Visvanatha'; and because he is situated amongst the cakra (circle) of devotees, he is called 'Cakravarti'." Srila Cakravarti Thakura Defends Sri Narottama's True Position Previously, Srila Narottama Thakura Mahasaya had achieved fame as Rasika-raja, or The King of those devotees who know how to relish the mellows of the topmost madhura-rasa. And he certaintly is that. However, certain persons who are envious of Lord Hari -- who are loyal servants of that energy which compleetely surrounds the fallen souls with strict difficulties -- have dared to attempt to forcibly throw such a wonderful, true rasika as Narottama into their own well of material rasa. Needless to say, they have not been successful. Being unable to understand the purely spiritual activities of Sri Narottama Thakura, many prakrta-sahajiyas had given him the title "Sahajiya-kula-bhusana" (the ornament of the family of cheap imitators). Therefore, Srila Visvanatha Cakravarti Thakura appeared in tme to check the spread of this concocted sahajiya mentality, and to truly defend the factual spiritual rank of Srila Thakura Mahasaya. Visvanatha's Family Lineage, Birth & Studies Srila Visvanatha took birth in a family of brahmanas found in the Radha-desa area of Nadia District, West Bengal (Radha-sreniya-vipra-kula). According to some, he also used the pen name 'Hari-vallabha'. He had two older brothers named Ramabhadra and Raghunatha, and he stayed in Deva-grama during his childhood. Upon the completion of his studies in vyakarana (Sanskrit grammar), he moved to Saiyadabad-grama Murasidabad District, where he studied the bhakti-sastras (literatures of devotion) in the home of his guru Sri Radha-ramana Cakravarti. This Radha-ramana was the disciple of Sri Krsna-carana Cakravarti, who was in turn the disciple of Sri Ganga-narayana Cakravarti (one of the chief disciples of Thakura Narottama.) Srila Visvanatha Cakravarti Thakura later composed Sanskrit prayers describing this disciplic succession --Sri Gurudevastika, Sri Parama-gurudevastika, Sri Pratapara-gurudevastika, and Sri Parama-parat-gurudevastika. All these stotrascan be found, along with many other compositions, in his book named Sri Stavamrta-lahari (Waves of Nectarean Prayers). His Residence in Sri Vraja Mandal By the mercy of his spiritual master, Srila Visvanatha Cakravarty Thakura lived in many different places within Vraja-dhama, and composed various transcendental literatures there. Most of these books are very difficult to find nowadays; however a few of them are well known, and are considered to be the supremely honorable wealth of the Gaudiya Vaisnavas. Sometimes Srila Cakravarty Thakura lived at Sri Govardhana, sometimes on the bank of Sri Radha-kunda, sometimes at Sri Yavata and sometimes in Sri Vrindavana within the compound of Sri Gokulananda's temple. His movements here and there are made very clear by the statements found at the end of his books. The Date of His Birth In Attempting to ascertain the time of Cakravarty Thakura, we see that he states at the end of Sri Krsna-Bhavanamrta that this book was completed on the full moon day of the month of Phalguna, 1607 Saka (1685 A.D.). This was the day commemorating the auspicious appearance of Sri Caitanya Mahaprabhu on the full moon in February-March. Additionally, in his commentary of the Srimad Bhagavatam named saratha-darsini, we see that this tika was written during the month of Magha, 1626 Saka (1704 A.D.). Therefore, estimating that his time of birth was approximately 1560 Saka (1638 A.D.), and determining his time of death as 1630 Saka (1708 A.D.), we can calculate that he was present in this world for 70 years. His Disciplic Succession Sri Ganga-narayana Cakravarti was a disciple of Srila Narottama Thakura Mahasaya, and a resident of Balucara Gambila (the place of Narottama's disappearance). By the Lords desire, he had no sons; however, he had one daughter named Visnu-priya. Srila Thakura Mahasaya also had a famous disciple known as Sri Rama-krsna Bhattacarya (a Barendra-sreniya-brahmana). The youngest son of this Bhattacarya was named Sri Krsna-carana, who was accepted by Sri Ganga-narayana as his own son (since he had none of his own.) This Krsna-carana is the parama-guru, or grand spiritual master of Srila Cakravarti Thakura. In Visvanatha's Bhagavatam commentary named Sarartha-darsini, at the beginning of the famous Rasa-pancadhyayi (five chapters describing Lord Sri Krsna's rasa-lila dance), we find the following verse: sri rama krsna ganga caran natva gurun uru premnah srila narottama natha sri gauranga prabhum naumi "Having bowed down while absorbed in the most exalted divine love at the feet of all my gurus in disciplic succession -- Sri Radha-ramana Cakravarti, Sri Krsna-carana Cakravarty, Sri Ganga-narayana Cakravarty, Sri Narottama Thakura and Sri Lokanath Gosvami -- I now offer my respectful obeisances unto my Lord Sri Gauranga Mahaprabhu." We understand from this sloka that Sri Radha-ramana's abbreviated name is 'Sri Rama', and that Sri Krsna-carans's abbreviated name is 'Krsna'. The word 'natha' is understood to mean Sri Lokanatha Gosvami. Refuting the Faulty Conclusions of Rupa Kaviraja Srinivasa Acarya's famous daughter, Srimati Hamalata Thakurani, rejected an envious disciple named Sri Rupa Kaviraja from the Viasnava society. This Rupa Kaviraja is counted amongst the sub-branch of the Gaudiya Vaisnava sampradaya known as atibadi. He spread his own concocted philosophy (counter to the Gaudiya tradition) that only a person in the renounced order of life is capable of acting as acarya. He claimed that it was not possible for a householder to become a spiitual master. Fully disregarding the vidhi-marga, or path of devotional rules and regulations, he also tried to preach a philisophical path of raga-marga, or spontaneous devotion, which was completely unregulated and undisciplined. He also preached that smarana (remembrance) was possible without the help of sravana and kirtana (hearing and chanting.) Thus, this Rupa Kaviraja propogated a path which was unavorable to the path shown by the Gosvamis. Therefore, Srila Cakravarti Thakura has refuted all these false conclusions in his sarartha-darshini commentary on the 3rd canto of Srimad bhagavatam. Actually, this refutation is a rendering of the truths outlined in Srila Jiva Gosvami's Bhakti Sandarbha. Refuting the Caste Gosvamis The later descendants of Sri Rupa Kaviraja, as well as the descendants of Sri Nityananda Prabhu's son Sri Virabhadra and the descendants of Sri Advaita Acarya's rejected sons all gave the title "Gosvami" to their disciples, even if they are householders. In preaching his refutation of this bogus practice, Srila Cakravarti Thakura has stated, citing scriptural evidence, that such a title of "Gosvami" is not at all improper for a befitting offspring of an acarya. However, it is highly improper to simply tack the word "Gosvami" onto the ends of names of offspring who are born in unfit families, eventhough descendants of an acarya -- especially when there is a motive of greed for increasing wealth and followers. For this reason, even one conducting the activities of an acarya should never use the title "Gosvami". Srila Cakravarti Thakura maintains that such foolish persons, who are bereft of proper behavior -- are so ignorant that they are not even fit to be seen. The Gaudiya Sampradaya's Conquest at Jaipur During the time of Srila Cakravarti Thakura, the offspring of acaryas were signing the title "Gosvami" next to their own names, thereby displaying their foolish ignorance. Being envious of the Lord and averse to the scriptures, they were very proud to announce the name of their vamsa-parampara (family lineage). At that time, at Sri Govindadeva's temple at Gulta-grama (just outside Jaipur), the acaryas of the Sri Ramanuja-sampradaya issued a challenge against the Gaudiya Vaisnavas. The King of Jaipur consequently invited the most prominent Gaudiya Vaisnavas of Sri Vrindavana to attend. Knowing them to be followers of Srila Rupa Gosvami, he called them to council with the followers of Sri Ramanuja. This happened in 1628 Saka (1706 A.D.), when Srila Cakravarti Thakura was very old (about 68 years). So he consulted his foremost student, Gaudiya Vaishnava Vedantacarya Mahamahopadhyaya Pandit-kula-mukta Sripada Baladeva Vidys-bhusana. Thereafter, Sri Vidya-bhusana left Vrndavana to join the assembly in Jaipur, accompanied by his own student (and disciple of Srila Cakravarti Thakura), Sri Krsnadeva Sarvabhauma. The caste Gosvamis had completely forgotten their own loyalty to the Sri Madhva-sampradaya. Being ignorant of the true facts of the disciplic succession, and being disrespectful to Vaisnava Vedanta, they had fallen into such a degraded condition that Sri Blaldeva Vidya-bhusna was onliged to write a separate commentary on the Vedanta-sutra, according to the philosophy of the Gaudiya -sampradaya. This was done just to refute their false conclusions. Srila Cakravarti Thakura gave his full sanction and approval to this task of counteracting the challenge, which simultaneously resulted in allowing the Gaudiya Vaisnava parampara to continue preaching freely. This event marks the second illustration of Srila Cakravarty Thakura's preaching of the Vaisnava dharma. Specifically, this is a brilliant example of his endeavor to reform the Vaisnava acaryas who happened to be born in impure brahmana families. Srila Visvanatha Cakravarti Thakura wrote many, many books. The following is a list of as many books as is possible to locate. ****************************** VISVANATHA CAKRAVARTI ORIGINAL BOOKS 1. Sri Krishna-bhavanamrita (Nectar-meditations on Sri Krsna's Daily Sports) 1.347 Sanskrit verses in 20 chapters describing the eight periods of a day in the life of the Divine Couple and Their Friends. 2. Sri Samkalpa Kalpa-druma (The Desire Tree of Resolute Determination) 104 Sanskrit verses of prayer to Sri Radhika for the attainment of specific services rendered to Her during the eight periods of the day in Goloka Vrindavana. Often published as a seperate book, this work is included in Sri Visvanatha's collection of prayers called Stavamrita-lahari. 3. Sri Camatkara-candrika (A Moonbeam of Sheer Astonishment) 226 Sanskrit verses in four chapters of short stories depicting Sri Krsna's mischievious pranks conducted in various disguises: 1) Meeting in the Box, 2) Meeting in the Disguise of Abhimanyu, 3) Meeting in the Disguise of a Female Doctor, 4) Meeting in the Disguise of a Female Singer. 4. Sri Prema-samputa (The Jewel -box of Love) 141 Sanskrit verses narrating the story of Krsna coming before Sri Radha in the disguise of a demigoddess, and Radhika's confidential confessions of the innermost core of Her selfless love for Him. 5. Vraja-riti-cintamani(The Touchstone of Life in Vraja) 234 Sanskrit verses in three chapters describing the holy flora, fauna, hills, lakes, groves, temples, and towns of the eternal realm of Vraja. 6. Gauranga-lilamrta(The Nectar of Sri Gauranga's Daily Pastimes) 11 Sanskrit verses depicting Sri Mahaprabhu's daily pastimes conducted in eight periods of the day; the descriptions of the pastimes in each verse are expanded by the extensive Bengali verses composed by Sri Visvanatha's direct disciple, the poet Krsnadasa. 7. Caitanya-rasayana(The Necta-Tonic of Sri Caitanya) A work that was never finished; the story of it is mentioned in the 13th chapter of Sri Narottama Vilasa by Sri Narahari Cakravarti, the son of Visvanatha's disciple Jagannatha Vipra. 8. Raga-vartma-candrika(A Moonbeam Revealing the Path of Spontaneous Devotion) 22 Sanskrit paragraphs in two chapters of prose and verse which elaborate on the proper behavior and attitudes of one following the path of spontaneous devotional servive. 9. Madhurya-kadambini(A Row of Clouds of Sweetness) Eight "showers of nectar" (chapters) of Sanskrit prose which scientifically analyzes the various stages of advancement that one ascends while on the devotional path. 10. Aisvarya-kadambini(A Row of Clouds of Majesty) A work mentioned by Visvanatha in the second chapter of his Madhurya-kadambibi. It is different from the work by Sri Baladeva Vidya-bhusana of the same name. The book by Visvanatha discusses the philosophy of "Dvaitadvaita-vada"; however no copy of this work has ever been found. 11. Sri Ujjvala-nilamani-kirana (One Ray of Sri Rupa Gosvami's, Ujjvala-nilamani) Sixteen paragraphs of Sanskrit prose, composed as a condensed smmary study of Srila Rupa Gosvami's 1,453-verse work. It is an examination of the psychology of the Divine Couple's relationship with other and with Their girlfriends. 12. Sri Bhakti-rasamrta-sindhu-bindhu (A Drop From the Nectar-Ocean of Devotion) 27 Sanskrit notes, composed as a summary of Srila Rupa Gosvami's book Bhakti-rasamrta-sindhu, which outlines the process of devotional service. 13. Sri Bhagavatamrita-kana (A Speck of Sri Rupa Gosvami's, Laghu-bhagavatamrta) Fifteen Sanskrit notes that sum up the information presented in Sri Rupa's book, which describes Sri Krsna's various incarnations and plenary portions. 14. Sri Gaura-gana-svarupa-tattva-candrika(A Moonbeam Revealing the Truth of the Identity of Gaura's Associates) A book which follows the earlier work of Sri Kavi Karnapura called Gaura-ganoddesa-dipika. It similarly reveals the Vraja-lila identity of various descendants of the Gaudiya-sampradaya), but is updated to include many other personalities that appeared in the sampradaya after Kavi Karnapura's time. 15. Sri Rupa-cintamani (The Touchstone of Gauranga's Bodily Beauty) Sanskrit verses describing the exact locations of the sacred marks found on Lord Caitanya's palms and soles, including those of Sri Nityananda and Sri Advaita. Visvanatha composed another work also called Rupa-cintamani that describes the head-to-toe beauty of Sri Sri Radha-Krsna, as well as the marks on the soles of Their lotus feet; this work is included in his collection called Stavamrta-lahari. 16. Sri Ksanada-gita-cintamani (The Touchstone of Songs to be Sung at Night) This is the first anthology of devotional songs written by Gaudiya Vaisnava poets in the Bengali, Sanskrit and Braja-bhuli languages. Visvanatha compiled the writings of 45 authors totalling 309 songs, among which are 51 of his own songs, signed with his other pen name Hari-vallabha. The songs are divided up into groups that are to be sung each night of the month; thus there are 30 divisions -- 15 for the dark fortnight and 15 for the light fortnight. 17. Sri Mantrartha-dipika (A Torchlamp Illuminating the Kama-Gayatri Mantra) Eighteen Sanskrit notes in prose and verse which give detailed explanations of each and every syllable of kama-bija and kama-gayatri mantras. There is also a description of a doubt that Visvanatha had regarding the syllables of the mantra, and how Sri Radhika Herself appeared to him in a dream in order to solve the problem. 18. Sri Stavamrta-lahari (Wave After Wave of Nectarean Prayers) A collection of 28 Sanskrit prayers, astakams, meditations and glorifications. COMMENTARIES : 1. Sarartha-darsini (She Who Reveals the Inner, Essential Purports) on Srimad-bhagavatam 2. Sarartha-varsini(She Who Showers Forth the Hidden Meanings) on Bhagavad-gita 3. Bhakti-sara-pradarsini(She Who Demonstrates the Cream-like Essence of Devotion) on Sri Rupa's Bhakti-rasamrta-sindhu 4. Ananda-candrika(Moonbeams of Pure Bliss) on Sri Rupa's Ujjvala-nilamani 5.on Sri Rupa's Lalita-madhava-nataka 6.on Sri Rupa's Vidagha-madhava-nataka 7. Mahati(She Who Is Glorious) on Sri Rupa's Dana-keli-kaumudi 8.on Sri Rupa's Hamsa-duta 9. Subhodini (She Who Informs Very Nicely) on Kavikarnapura's Alankara-kaustubha 10.Sukha-varttini(She Who Establishes One in Happiness) on Kavi Karnapura's Ananda-vrindavana-campu 11.on Krsnadasa Kaviraja's Sri Caitanya-caritamrta, which is said to be incomplete. 12.on Narottama dasa Thakur's Prema-bhakti-candrika 13.on Sri Brahma-samhita 14. Bhakta-harsini(She Who Gives Great Joy to the Devotees) on Gopala-tapani-upanisad Quote Link to comment Share on other sites More sharing options...
krsna Posted May 3, 2005 Author Report Share Posted May 3, 2005 FIRST PRANK – THE MEETING IN THE BOX by Srila Vishwanath Chakravarty Thakur . . . One day . . at Nanda-gram . . in the morning, Sri Yasoda is placing some very nice enjoyable things within a large wooden box. As she is packing the box with different kinds of clothing and ornaments, Sri Krishna happens to come along and begins to question her. He asks, “My dear mother! What are you doing at this time of morning?” Yasoda replies, “My dear Son! I am filling up this box.” Sri Krishna: “What is it that you are keeping so carefully within the box?” Yasoda: “My Son! Why do You need to know? Just go outside now and play with Your dear boyfriends.” Sri Krishna: “I really want to know what you are doing! If you don’t tell me, then I will not leave this room!” Yasoda: “Within this box, I am putting sandalwood sticks, jewelled pollen of the camphor lotus, musk, and red kunkum powder for making nice scented body-ointments. And for making different kinds of dresses, I am packing extremely valuable cloth, waist ornaments made of tiny tinkling bells, earrings, bangles, uncommonly rare lapis-lazuli gems, emeralds and pearls.” Sri Krishna: “All these things you are packing in the box . . . are they for Me? Or are they meant for my Brother Balarama?” Yasoda: “ My delightful Son! I will tell You, if You will listen. There is another box that I have already prepared for You, and it is much bigger than this one. It is filled with very valuable jewels and cloth. I have also prepared a similar one for your Brother, Balarama.” Sri Krishna: “If you are not preparing this new box for Me or for My older Brother, then who are you preparing it for, anyway? Who is such a dear object of your affection?” Yasoda: “ Just as Providence has bestowed You upon me as a result of my meritorious austerities performed in the past, in the same way, there is one Daughter here in Gokula Who is like the medicine that sustains my very life. She is just like soothing camphor for my otherwise burning eyes. It is Her clothing and ornaments that I am keeping in this box. Lord Brahma has created many different feminine qualities such as beauty, good behavior, devotion to superiors, shyness, simplicity, humility, and so on. But there is one Girl Who is such that when all those good qualities take shelter of Her, then only can they become great. Usually, if ordinary girls take shelter of such feminine qualities, then the girls become great. But there is one Girl Who is so wonderful, that when all those good womanly qualities take shelter of Her, then the qualities themselves thereby become truly glorious! This is most amazing! This Girls name is SRI RADHA, and it is for Her that I have natural love and affection.” As soon as Sri Krishna hears Sri Radha’s divine name and qualities being described by His mother’s own mouth, His entire body erupts in little bumps of ecstatic delight, which He immediately covers up with His cloth. Then, filled with incredibly intense enthusiasm, he again questions Mother Yasoda. Sri Krishna: “ My dear mother! Who is this Girl? Whose Daughter is She, and where does She live? How is it that you have such intense love and affection for Her? Kindly explain everything to Me.” Yasoda: “My dear Son! Listen! From the jewel-mine of my girlfriend Kirtida’s womb has arisen a sinless, matchless Jewel of a Daughter. By the shimmering waves of this Jewel’s aura, She is illuminating the sun itself. Usually, the sun makes ordinary jewels shine brightly, but this Daughter-jewel born to Kirtida and Maharaja Vrsabhanu is so effulgent that Her aura makes even the brightest summer sun perk up and shine still more brightly. This Girl is verily the personified austerities of King Vrsabhanu, and She lives at the palace that he made for Her at Yavat, along with Her husband, Abhimanyu. But just now, Her husband has arrived here at our home in Nanda-gram. He is outside with your father, the King of the Pastureland Nanda Maharaj, tending to some household affairs. When Abhimanyu comes to this inner chamber to see me before leaving, then I will tell him in sweet words, ‘Oh, Abhimanyu! Please take this box yourself and, carrying it back to your home, kindly offer it to your good wife, Sri Radha.” While Yasoda is thus conversing with Sri Krishna, a maidservant named Lavanga-latika comes into the room. Approaching mother Yasoda, She announces, “Oh Queen of the Pastureland! Those two expert goldsmiths named Rangana and Tankana, whom you have called for, have just arrived outside.” Those two expert goldsmiths named Rangana and Tankana, whom you have called for, have just arrived outside.” Hearing this, the lovely-faced Yasoda then says to the girl Dhanistha, “Oh Dhanistha! I am going outside now for a few minutes in order to arrange for the manufacture of Krishna’s ornaments, crowns, earrings and bracelets. Please stay here and keep an eye on this box until I return.” Saying this, Yasoda then leaves the room. Just then, some of Krishna’s dearest, most confidential cowherd boyfriends, headed by Subala, arrive on the scene. In the topmost bliss, Krishna has a little discussion with them. Then, taking the box to a solitary place, they open it up. Removing all the jewels, clothing and ornaments, and entrusting it all to Dhanistha’s hands, Krishna then climbs into the box. Subalal and the other boys close the lid and place the box just as it was before. After a little while, Sri Yasoda returns. Then the dull-witted Abhimanyu comes in to offer his respects to Yasoda before he returns home to Yavat. Seeing Abhimanyu bowing down, Sri Yasoda inquires of his welfare, and then instructs him, “Oh Abhimanyu! I have prepared a box full of jewelled ornaments for your Wife. It contains many riches like spotless gemstones and gold necklaces, many different types of cloth, as well as various ointments like musk, camphor and so on. So many nice things are packed in different layers; I want you to personally take this box and offer it to Sri Radhika, because I don’t trust anyone else to do it responsibly. Present it to Her in a solitary place, and relay to Her this message of mine . . . sandestavya tvayi madaksi-sukhade! sri kirtida-kirtide! radhe! presita-petikantara gaten atyujjvala jyotisa tvad gatrocita mandanena nitaram tvad vallabhena sphutam tvam srngaravati sada bhava ciranjiveti sambhogyatah ‘Oh You who gives pleasure to my eyes! Oh You Who bestows fame and glory upon Kirtida! Oh Radhe! Within this box, I have sent You an extremely brilliant aura. It consists of ornaments just befitting Your body, and I am sure that You will cherish them to the utmost. By all of these dear things, may You become radiantly decorated every day; Thus achieving great fortune and happiness, may You become enthused with newer life forever and ever” Hearing this from Yasoda, Abhimanyu replies, “Oh Vrajesvari! As you have ordered me, I will faithfully carry it out.” Saying this, he lifts the box up onto his head and starts for home in a loving mood. The moon-like Sri Krishna, being carried upon Abhimanyu’s head, thus travels on for a rendezvous with Abhimanyu’s own Wife – Who is Krishna’s own dearmost Priya Radhika. Thus throwing Himself into an ocean of novel prankish fun, He breaks into a sweet, mischievous grin within the box. That foolish, dull-brained cowherd boy Abhimanyu then begins to think to himself, “Today I have really become rich – I have now become fortunate and successful. Judging by the weight of this box, I can just imagine how many heaps of pure gold and jewels must be packed inside. With all this wealth, I will purchase millions of cows. Thus, just like my friend Govardhana Malla, I will have the Goddess of Fortune fixed permanently in my own home.” Thinking like this again and again while traveling with the box on his head from Nanda-gram, Abhimanyu arrives before his own home at Yavat with his entire body studded with bumps of joy and his eyes brimming with tears of loving bliss. Thus, feeling such great happiness, he could not perceive even for a second the fatigue of carrying such a load upon his head. The reason for this is . . . would anyone feel any difficulty carrying such a divine object composed of thickly condensed, absolutely complete ecstatic bliss such as Sri Krishna ? ? ? Going into his home, Abhimanyu addresses his mother, Jatila, “My dear mother! Today I must have left the house at an auspicious moment, for I have been blessed with the fortune of obtaining this box full of gold, jewels, ornaments and cloth. Sri Yasoda has sent some matchless gifts for your Daughter-in-law, Sri Radhika. and she has sent this message for Her as well: sandestavya tvayi madaksi-sukhade! sri kirtida-kirtide! radhe ! presita-petikantara gaten atyujjvala jyotisa tvad gatrocita mandanena nitaram tvad vallabhena sphutam tvam srngaravati sada bhava ciranjiveti sambhogyatah ‘Oh You Who gives pleasure to my eyes! Oh You Who bestows fame and glory upon Kirtida! Oh Radhe! Within this box, I have sent You an extremely brilliant aura. It consists of ornaments just befitting Your body, and I am sure that You will cherish them to the utmost. By all of these dear things, may You become radiantly decorated day after day; thus achieving great fortune and happiness, may You become enthused with newer life forever and ever.’” Hearing all this, the foolish old woman Jatila becomes blissfully overwhelmed and begins to think to herself, “today , by the power of great Fortune, a wonderful thing has happened. Obtaining such a matchless gift today, my Daughter-in-law will now become very pleased with my son Abhimanyu . . .” Then, Jatila openly laughs and laughs and says, “My dear son! This box is so heavy that even myself, your Wife and your sister Kutila together could not possibly lift it; therefore, you kindly lift it and bring it into Vrsabhanu-nandini ‘s bedroom, She can quickly and easily open it up and see all of the wonderful gifts and dearmost ornaments inside,” Following the order of his mother, Abhimanyu then carries the box toward Sri Radhika’s bedroom. Seeing the large box upon Abhimany’s head as he carries it in, Lalita and all the other girlfriends and maidservants perk up and feel supreme bliss. Sri Radhika’s left eyelid, arm, breast, and thigh begin to vibrate and twitch (which is considered a sign of auspiciousness). Because of that, Sri Radha gleefully addresses Lalita, “My girlfriend! This dreadful abode of My mother-in-law is completely pervaded only with the most depressing, miserable suffering – so how is it that My left eyelid, arm, breast, and thigh are suddenly dancing without any reason? It seems as if there is no possibility whatsoever of observing such an auspicious sign here, what to speak of obtaining the benediction of seeing such a sign come true as long as I am trapped here in this horrible place.” Lalita replies, “Sri Radhe! I can only guess that within this box is a most fascinating Manohara-ornament (1. Ornaments made of the best of fascinating jewels, or 2. Manohara, the mind –enchanting Sri Krishna). Your limbs twitched as an auspicious indication of obtaining such a rare gift. My dearest girlfriend! This type of twitching is only indicative of obtaining the absolute zenith of good fortune!” Sri Radhika says, “Oh Lalita! Just by seeing this box, my mind has become surcharged with an indescribably ecstatic mood – I can’t even begin to try and put it into words! Opening up the box that has just come into My own home, I will now see what jewelled ornament is inside that will bestow such a great fortune upon Me,” As Srimate Radharnai and Sri Lalita are thus conversing with one another, Abhimanyu brings the box in, places it upon the raised platform just before Her bed, recites the verse sent by Mother Yasoda, and then leaves. Thereafter, all the girls, wondering ‘What’s inside the box? What’s inside the box?! Completely surround the box in the most extremely eager curiosity as Sri Radhika Herself leaves Her other ornaments aside and quickly begins to open it. The very second She opens the lid, the moon-like Sri Krishna suddenly springs out of the box and stands upright. Seeing Him there instead of valuable clothing, ornaments and cosmetics, all The girls who are surrounding the box exclaims, “A HA !!!! OH MY GOODNESS !!! WHAT’S THIS??? OH !!!” as they clap their hands, joyfully laughing and giggling.” The crocodile-like mood of Cupid’s invisible presence within the room suddenly manifests and begins to swallow up all the bodily limbs of the girls, who are not fully covered with cloth in the privacy of Sri Radha’s bedroom. The maidservants, who were lying about resting, then get up very quickly in shy embarrassment. Topmost divine bliss flows in hundreds and thousands of churning waves, which swell and flourish about the room. As for Sri Krishna, the Abode of all Artistries, He feels fully satisfied in His own prestige. Exhibiting majestic motions of such a mild and soft gentle manner, He kisses all of the girls’ faces, one after another. Then Lalita says to Sri Radhika, “Oh Radhe! This ‘decoration’ that has come is indeed glorious! Your husband who brought it is also glorious; Sri Yasoda who sent it is also glorious: and her message to You, ‘Oh Radhe! May you become decorated by that which I am sending’ is also glorious; and this house, the place where this box is sporting, is also glorious! My dear friends! Sri Radha! You have been ordered by Sri Yasoda, “You should become decorated by that which I have sent.’ That order was also repeated by Your husband and Your mother-in-law. Therefore, strictly following the order of Your three superiors, proclaim Your own ideal behavior to the world by such practice of righteous etiquette. In other words, just become decorated with the jewelled ornament that was sent in the box and thus dutifully honor the order of Your three superiors.” Hearing these words of Lalita, Sri Radhika becomes very embarrassed, and She blushes in meek shyness. A moment later. She smiles lightly and says, “My dear Lalita! A rascal Thief has stolen all the clothes and ornaments that were given Me by Ma Yasoda. Taking them out of the box., He has kept them in some other place while keeping Himself hidden within. Go right now and explain all this to My mother-in-law Jatila, and quickly bring her here.” Then Lalita says to Sri Krishna, “Oh clandestine rendezvous-lover of Radha ! Rascal carried by Abhimanyu! You rode on Abhimanyu’s head in order to rendezvous with his own wife, Sri Radhika! By doing this, are You desirous of seeing the earth become completely bereft of all chaste women? Well, all right, what’s done – but now You should immediately return all the cloth and jewels that You stole from inside the box; if not, then by bringing Jatila here, I will expose the real truth of Your fame and glory. Hearing this, Sri Krishna then says, “Oh my dear Laita! Your Girlfriend Radharani is very crooked, and She is extremely skilled in serving Her own selfish purposes. I entered this box while playing at home, and your Girlfriend Sends her husband to forcibly carry away Me and the box, bringing Me here just to be framed with this bogus accusation !” Then, laughing and laughing , He says to Sri Radhika, “My dear Radhe! I became fascinated by smelling the natural wooden fragrance of this box; sending all of the items it contained to You via Dhanistha, I then climbed into the box just to make Myself nicely scented. Right at that moment, Your husband happened to come along by chance and brought Me here.” After saying this to Sri Radhika, He says to all of Radha’s assembled girlfriends,’ “Oh assembly of girls! I now place the topic of this accusation before you all. Just think it over carefully and then decide –if Sri Radhika is at fault, then I will rightfully punish Her; or if I’m at fault, then I will allow Myself to the tied up in the Binding-noose of each and every one of your arms. In this way I will voluntarily spend three nights of miserable imprisonment here . . . “ Quote Link to comment Share on other sites More sharing options...
krsna Posted May 17, 2005 Author Report Share Posted May 17, 2005 He who reveals the Jewel of Devotion The diksha-guru-parampara of Shri Vishvanatha Chakravarti Thakura is given as follows: Shri Chaitanya Mahaprabhu, Lokanatha Goswami, Narottama Thakura, Ganganarayan Chakravarti, Krishnacharan Chakravarti, Radharaman Chakravarti, Vishvanatha Chakravarti Thakura. Shri Krishna Charan Chakravarti and Radha Ramana Chakravarti both lived in Saiyadabad. Vishvanatha Chakravarti Thakura studied extensively under them when he was in Saiyadabad before going to Vrindavan, where he met Mukunda das Goswami, a disciple of Krishna das Kaviraja Goswami and studied the Goswami literatures. The siksha-guru-parampara is considered more important than the diksha-guru-parampara, because it follows the descent of revealed truth through its most significant representatives, as opposed to following a strict hierarchy. The siksha-guru-paramapara from Shri Chaitanya Mahaprabhu to Vishvanatha Chakravarti Thakura is, according to Shrila Bhaktisiddhanta Saraswati Thakura, as follows: Shri Chaitanya Mahaprabhu, Svrupa Damodara, Rupa Goswami and Sanatana Goswami (Along with Ragunatha das Goswami, Raghunath Bhatta Goswami, Gopal Bhatta Goswami), Shri Jiva Goswami, Krishna das Kaviraja Goswami, Narottama das Thakura (along with Shyamananda Prabhu and Shrinivasa Acharya), Vishvanatha Chakravarti Thakura. Siksha and Diksha are one and the same but with different functions. In some circumstances the Diksha Guru, when disciples are living with him, will perform both functions. In other circumstances the Siksha Guru responsibilities will be carried out by other qualified living Vaisnavas. Shrila Vishvanatha Chakravarti Thakura took birth in the year 1586 Shaka era within the Nadia district of West Bengal in a place called Prasiddha Deva Gram. He appeared in the Radhiya line of brahamanas. He has two brothers: Shri Ramabhadra Chakravarti and Shri Raghunatha Chakravarti. Shrila Chakravarti Thakura went on to live in the Murshidabad district of West Bengal, in Saiyadabad, where he received mantra initiation from Shri Krishna Charana Chakravarti. He lived for a long time in the house of his gurudeva, where he wrote many books. After having come to Vrindavan Dhama, Sri Vishvanatha took up his residence in the bhajan kutir of Shri Krishna das Kaviraja Goswami on the banks of the Radha-kunda, where there lived a disciple of Krishna das Kaviraja whose name was Mukunda das. There, Shri Vishvanatha Chakravarti made a careful study of the Goswami’s literatures. In that holy place he later wrote many commentaries on the books of the Goswamis. Shri Vishvanatha Chakravarti Thakura established the worship of the deity of Shri Gokulananda. Vishvanath Chakravarti Thakur was also sometimes known as Harivallabha das. Vishvanatha’s title, "Chakravarti" was awarded to him by the devotees. Generally this title designates one who maintains (varti) a circle (chakra) of influence. Hence Charavarti usually means "emperor," for the emperor’s maintains his power over a vast circle. A more devotional explanation of this title is found in the introduction to Vishvanatha’s Svapna-Vilasamrita. There is has been written vishvasya natharupausau, bhaktiratna pradarshanat, bhakta chakre vartitatva, chakravartamaya bhavat. "He who reveals the jewel of devotion to Vishvanatha, the Lord of the Universe, and thus expands the circle of bhakti is a "Cakravarti." Shri Vishvanatha Chakravarti Thakura disappeared on the Vasant Panchami day in the month of Magh. Submitted for the pleasure of all the sincere devotees of the Lord - by Arijit das. Quote Link to comment Share on other sites More sharing options...
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