Did Sri Madhva (Ananda Tirtha) mention Sri Ramanuja in his works????

[Guest guest]

Jai Sri Krishna

 

Sri Madhvacharaya (Ananda tirtha) appeared some time of the dissapearance of JagadGuru Sri Ramanujacharaya. Sri Madhva like Sri Ramanuja Preached Bhakthi Marga and opposed the Mayavadi, yet did Madhva (like Chaitanya) appreciate or even have an opinion on Bhagavata Ramanuja???? Also does anyone know what the relations are like between the sampradayas of these two Acharayas, do they have mutual respect????

[Guest guest]

Madhva refutes all established systems including Ramanuja's philosophy as ultimately incorrect and shows Tattavada as the only correct system.

 

This has nothing to do with mutual respect. An opponent is also shown due respect as is customary. It is not the case that Vaishnavas and Advaitins engaged in Bar room brawls because their interpretations were different.

 

Cheers

[Guest guest]

 

Jai Sri Krishna

 

Sri Madhvacharaya (Ananda tirtha) appeared some time of the dissapearance of JagadGuru Sri Ramanujacharaya. Sri Madhva like Sri Ramanuja Preached Bhakthi Marga and opposed the Mayavadi, yet did Madhva (like Chaitanya) appreciate or even have an opinion on Bhagavata Ramanuja???? Also does anyone know what the relations are like between the sampradayas of these two Acharayas, do they have mutual respect????

Yes, he did it in a book where he refutes mayavada. There he praises Ramanuja and says how Ramanuja has destroyed mayavada.

[Jahnava Nitai Das]

If you are refering to Mayavada-shata-dushani it isn't actually accepted as being authored by Madhva.

[Puru_Das]

 

Jai Sri Krishna

 

Sri Madhvacharaya (Ananda tirtha) appeared some time of the dissapearance of JagadGuru Sri Ramanujacharaya. Sri Madhva like Sri Ramanuja Preached Bhakthi Marga and opposed the Mayavadi, yet did Madhva (like Chaitanya) appreciate or even have an opinion on Bhagavata Ramanuja???? Also does anyone know what the relations are like between the sampradayas of these two Acharayas, do they have mutual respect????

 

There is a very thorough explanation of all four of the Vaisnava sampradaya acarya's and the respective philosophies they expounded here,

 

VII THE FOUNDER-ACHARYAS

http://bvml.org/contemporary/TCATOTSLSKC/00intro7.html

 

written by a disciple of Srila Bhaktisiddhanta Sarasvati Thakura, Sri Narayan Das Bhakti Sadhukar [Professor Nishi Kanta , Sanyal, M. A.] and from his book:

The Career and Teachings of the Supreme Lord Sree Krishna-Chaitanya.

http://bvml.org/contemporary/TCATOTSLSKC/index.html

". . . The views of the four Founder-Acharyas of the respective Vaishnava communities (sampradayas) briefly noticed above, stand in such close and organic relation to the teaching of Sree Chaitanya and to one another that their relationship will be best brought out in course of the narrative and at the proper place, in the light of the philosophy of Sree Chaitanya which, as I have already noticed, reconciles, harmonizes and perfects them. For the present it will be sufficient for our purpose to notice in regard to these four schools that the system of Sree Chaitanya, although it is identical with none of them, either wholly or partially admits the special excellence of certain features of each. Thus, for example, Sree Chaitanya accepts more or less the eternal specific Form of the Divinity as Embodiment of all-existence, all-knowledge and all-bliss sachchidananda nitya Bigraha) of Madhva, the postulations of Ramanuja regarding Divine Power, the principle of unalloyed non-dualism and of Godhead as ‘the All of His Own’ and the eternal dualistic-monotheism of Nimbarka which last has been perfected by Sree Chaitanya into the truly scientific Truth of the Doctrine of inconceivable simultaneous distinction and non difference.

The act of Sree Chaitanya in preferring the Brahma community (sampradaya) byHis entry into it as Disciple, to which Sree Madhvacharya also belongs, to the other Vaishnava schools, is explained by the fact that the doctrine of unalloyed differentialism propounded by Sree Madhvacharya which makes the mutual difference, as between, Godhead, individual soul ( jiva) and the material world, definite and permanent and also recognizes their eternal separate existence, keeps all individual souls (jiva) most clearly and frankly at a great distance from the fell disease of absolute monism which is the opposite pole, being the empirical denial of the essence of all theistic thought passing itself off as theism to the insidious seductions of which most worldly people are so easily liable to succumb. We shall return to this important subject in its proper place."

Sri Narayan Das Bhakti Sadhukar

Sorry I can't offer any direct statements of Srila Madhavacarya regarding Srila Ramanujacarya. However I can offer you this additional information from Srila Bhaktivinoda Thakura 's Nabadwipa Mahatmya,which corroborates the observations of Sri Narayan Das Bhakti Sadhukar but are more simply stated. Sri Caitanya Mahaprabhu, Gauranga, is speaking to Nimbarka aka Nimbaditya, the acarya of the Kumara sampradaya

 

"'Later, when I begin the sankirtana movement, I Myself will preach the essence of the four Vaisnava philosophies. From Madhva I will receive two essential items: his complete defeat of the Mayavada philosophy, and his service to the Deity of Krsna, accepting the Deity as an eternal spiritual being. From Ramanuja I will accept two great teachings: the concept of bhakti unpolluted by karma and jnana, and service to the devotees. From Visnusvami's teachings I will accept two main elements: the sentiment of exclusive dependence on Krsna, and the path of raga-bhakti And from you I will receive two excellent principles: the necessity of taking shelter of Radha, and the high esteem for the gopis' love of Krsna.' "

http://bvml.org/SBTP/SNM/rudra2.html

[Guest guest]

Jai Sri Krishna

 

One of the reasons i posted this message has do with the beleif in the 4 bonefide sampradayas. So far i have heard Gaudiya Vaishnavas talk about this doctrine and show great respect to the Sri, Madhva, Kumara and Rudra sampradyas. Now i have not realy heard of this view of 4 bonafide sampradayas being spoke about my Ramanuja or Madhva sampradayas. I would have thought if this is a very big doctrine then, Madhva who was one of the earliest Major Vaishnava acharayas, would have spoke of the glories of Sri Ramanuja, Just as Gaudiya Acharayas have shown respect for Great Vaishnavas before them

[Guest guest]

Ramanuja and Madhva sampradayas have Supremacy of Vishnu as the common factor. Otherwise, they are independent schools and disagree with each other's doctrines. Neither of them accept the concept of 4 "authorized" sampradayas. Each of these schools maintain their doctrine is the only correct one.

 

Btw, Madhva never refers to anyone by name including Shankara and Ramanuja. He had a peculiar writing style where he departed from Panian grammer often for which he has received flak.

 

Cheers

[Puru_Das]

 

Jai Sri Krishna

 

One of the reasons i posted this message has do with the beleif in the 4 bonefide sampradayas. So far i have heard Gaudiya Vaishnavas talk about this doctrine and show great respect to the Sri, Madhva, Kumara and Rudra sampradyas. Now i have not realy heard of this view of 4 bonafide sampradayas being spoke about my Ramanuja or Madhva sampradayas. I would have thought if this is a very big doctrine then, Madhva who was one of the earliest Major Vaishnava acharayas, would have spoke of the glories of Sri Ramanuja, Just as Gaudiya Acharayas have shown respect for Great Vaishnavas before them

 

Thre is no reason to suspect that the four sampradaya acaryas did anything but respect and appreciate each other. It seems more important to understand how the four sampradaya acaryas are part of the Supreme Lord's plan to eventually offer the jiva souls the philosphy of acintya beda beda tattva by Sri Caitanya Mahaprabhu, than concerning our selves about the subtle differences between their presentations of visistadvaita, suddadvaita, etc. or if they said anything about each other. These men were surrendered liberated souls, who acted under the direction of the Supreme Lord, and did not present their philosphies with any egoistic motive.

 

The modern day followers of the line from Madhva who do not accept Sri Caitanya Mahaprabhu have created some distance between them and the Gaudiyas of today. That is unfortunate. Therefore they may not preach as the Gaudiya followers do concerning the glory of all the 4 sampradaya's, their teachings and their founder-acaryas. What matter?

 

Srila Bhaktivinoda Thakura points out in Nabadwipa Mahatmya that all four of the sampradaya acaryas had the darshan of Sri Caitanya Mahaprabhu in Nabadwipa dhama, and accepted His directions to them to establish their particular schools of thought.

 

"Nimbarka offered his obeisances and humbly introduced himself. Sanat-kumara smiled and said, 'The all-merciful Supreme Lord, knowing that Kali-yuga would be very troublesome, decided to propagate devotional service. He empowered four men with devotional service and sent them into the world to preach. Ramanuja, Madhva, and Visnusvami are three of these men. You are the fourth of these great devotees. Sri, Laksmi, accepted Ramanuja, Brahma accepted Madhvacarya, Rudra accepted Visnusvami, and we, meeting you today, have the good fortune to teach you. . . "

 

"The four brothers gave him the Radha-Krsna mantra and instructed him how to worship Radha and Krsna filled with sentiments of great love, called bhava-marga. Having obtained that mantra, Nimbaditya resided at this sacred place and worshipped according to the injunctions of that samhita.

"Radha and Krsna bestowed Their mercy by appearing before Nimbarka. Lighting up all directions and gently smiling, They said, 'You are very fortunate. You have performed sadhana in Navadvipa, Our dear abode. Here We take on one form, as the son of Sacidevi.

 

"While saying this, They combined in one form as Gauranga. Nimbarka was astounded on seeing that form and exclaimed, 'Never have I seen or heard of such a remarkable form anywhere!'

 

"Mahaprabhu said, 'Please keep this form secret now. Just preach krsna-bhakti and the pastimes of Radha and Krsna, for I am very happy in those pastimes. When I appear as Gauranga, I will enjoy educational pastimes. At that time, you will take birth in Kashmir and tour India as a champion scholar out to defeat all opponents. Your name will be Kesava Kasmiri, and you will be celebrated everywhere for your great learning. While wandering on tour, you will come to Mayapur. The learned scholars of Navadvipa will flee when they hear your name, but I will be intoxicated with learning and take pleasure in defeating you. By the mercy of Sarasvati, you will realize My identity, give up your pride, and take shelter of Me. Then I will give you the gift of bhakti and send you out to preach devotional service again. So you can satisfy Me now by preaching the philosophy of dvaitadvaita (monism and dualism), keeping My identity secret."

http://bvml.org/SBTP/SNM/rudra2.html

 

Why not examine Srila Bhaktivinoda Thakura's Nabadwipa Mahatmya to get the larger picture?

http://bvml.org/SBTP/SNM/index.html

 

In chapter 15 SBT gives information how Madhvacarya, Visnuswami and Ramanujacarya were similarly blessed by Sri Caitanya Mahaprabhu and received his darshan and instructions . I put it up with highlights in another post for you.

[Puru_Das]

<CENTER>Sri Vaikunthapura, Rudradvipa, and Pulina

 

 

 

</CENTER><CENTER>All glories to Gauranga and the Panca-tattva!

 

 

 

</CENTER><CENTER>All glories to Navadvipa, the abode of Sri Caitanya!

 

</CENTER>Coming to Vaikunthapura, Nityananda Prabhu spoke to Sri Jiva while mildly smiling, "On one side of the eight-petaled Navadvipa is this Vaikunthapura. Listen, without doubt. This is Vaikuntha, the abode of Narayana, situated in the spiritual sky beyond the Viraja River. Maya can never enter this place, where Lord Narayana is served by His energies, Sri, Bhu, and Nila. The effulgence radiating from this spiritual abode is the Brahman. With material vision, people see only the material world. But with his transcendental vision, Narada once saw Narayana manifest as Gaurasundara in this spiritual abode. After seeing this, the best of the munis stayed here for some time.

"There is one more confidential story. Ramanujacarya once came to Puri and pleased the Lord with many prayers. Jagannatha appeared before him and said, 'Go and see Navadvipa-dhama, for I will soon appear there in the house of Jagannatha Misra. The entire spiritual sky is situated within one corner of Navadvipa, My very dear abode. As My eternal servant and leading devotee, you should see Navadvipa. Let your students, who are absorbed in dasya-rasa, stay here while you go. Any living being who does not see Navadvipa has been born uselessly. Just one portion of Navadvipa contains Ranga-ksetra. Sri Venkata (Tirupati), and Yadava Acala. O son of Kesava go to Navadvipa and see the form of Gauranga. You have come to the earth to teach bhakti, so let your birth be successful with the mercy of Gaura. From Navadvipa, go to Kurma-sthana and join again with your disciples.'

 

"With folded hands, Ramanuja submitted to Jagannatha, 'In Your narration You have mentioned Gauracandra, but exactly who He is, I do not know.

 

"The Lord mercifully replied to Ramanuja, 'Everyone knows Krsna, the Lord of Goloka. That Krsna, whose vilasa-murti is Narayana, is the Supreme Truth, and He resides in Vrndavana. That Krsna is fully manifest in the form of Gaurahari, and that Vrndavana is fully manifest in the form of Navadvipa-dhama. I eternally reside as Lord Gauranga in Navadvipa, the topmost abode in the universe. By My mercy that dhama has come within Bhu-mandala, yet it remains without a scent of maya. This is the verdict of scripture. If you say that Navadvipa is part of the material world, then your devotion will dwindle day by day. I have placed this spiritual abode within the material world by My desire and inconceivable energy. Simply by reading scriptures one will not get the highest truth, for the highest truth surpasses all reasoning power. Only the devotees can understand by My mercy.

 

''Hearing this, the sober-minded Ramanuja was agitated with love for Gauranga. He said, 'Lord, Your pastimes are truly astounding. The scriptures cannot know Your opulences. Why isn't gauranga-lila clearly described in the scriptures? When I closely examine the sruti and Puranas, I find only some hint of the Gaura-tattva. After hearing your instructions, my doubts are gone and the sweet mellows of Gauranga's pastimes have arisen in my heart. If You order me, after going to Navadvipa, I will preach gaura-lila throughout the three worlds. I will give people evidence from the hidden scriptures and establish devotional service to Gauranga throughout the universe. Please instruct me.

 

"Seeing Ramanuja's eagerness, Jagannatha said, 'Ramanuja, do not broadcast like this. Keep the confidential pastimes of Gauranga secret. Only after Gauranga has finished His pastimes will the general public receive them. For now, preach dasya-rasa, while in your heart worship Gauranga constantly.

 

"Taking the Lord's advice, Ramanuja secretly cultured his attraction for Navadvipa. So that Gauranga's pastimes were not revealed prematurely, Lord Narayana then led Ramanuja here to Vaikunthapura and mercifully showed Ramanuja His transcendental form served by Sri, Bhu, anti Nila. Ramanuja considered himself fortunate to obtain darsana of his worshipable Lord, when suddenly he saw the Lord assume the enchanting form of Gaurasundara, the son of Jagannatha Misra. Ramanuja swooned at the brilliance of the form. Then Gauranga put His lotus feet on the head of Ramanuja, who was thus divinely inspired and recited prayers of praise. 'I must see Gaura's actual lila on earth. I can never leave Navadvipa!'

"Gauranga said, 'O son of Kesava, your desire will be fulfilled. When the Nadia pastimes will be revealed in the future, you will take birth here again.

"Gauranga disappeared and Ramanuja, contented, resumed his journey. After some days he arrived at Kurma-sthana and saw the place with his disciples. During his life he preached dasya-rasa throughout South India, while internally he was absorbed in gaura-lila. By Gauranga's mercy, he took birth in Navadvipa as the devotee Sri Ananta. He went to Vallabhacarya's' house and saw the marriage of Laksmipriya and Gauranga.

 

"See the house of Ananta, where many devotees of Narayana gathered. It is well known that the kings of that time established Narayana worship here.

 

As the devotees saw Nihsreyasa Forest, situated on the other side of the Viraja River, they attained unlimited bliss. In this way, while reciting these narrations, they arrived at Mahatpura.

 

Nityananda explained, "This place is Kamyavana of Vraja. See it with great devotion. there were five banyan trees here in ancient rimes, but these have now disappeared. This place is now called Matapura, but according to scripture, the name was previously Mahatpura. When the five Pandavas and Draupadi were living incognito during exile, they came to Gauda-desa, Bengal. While in Ekacakra, Yudhisthira Maharaja had a dream in which the glories of Navadvipa were revealed to him. The next day he became anxious to see the place, so they all happily came here. Seeing the splendor of Nadia, they praised the good fortune of the residents. And while living here for some time, they killed many demons. See, here is Yudhisthira-tila, and here is Draupadi's kunda. Aware of the glories of this place, Yudhisthira stayed here for some time. Then one day in a dream, he saw Gauranga, whose extraordinary form illumined all directions.

 

"Smiling, Gauranga said, 'See My rare form. At your house, I am Krsna, the son of Nanda, and I always stay with you as a friend. This Navadvipa-dhama is the topmost abode, and in Kali-yuga it will manifest and drive away all darkness. As you have all been My servants for a long time, when My pastimes take place, you will again take birth. I will stay with you day and night on the shore of the ocean at Jagannatha Puri in Orissa. Please go now to Orissa, purify the place, and eliminate the suffering of the living entities.

 

"Yudhisthira explained this dream to his brothers. After deliberation, they all went to Orissa. It was painful to leave Navadvipa, but the order of the Lord had to be obeyed.

 

"Madhva and his disciples also stayed here for some time. Gaurasundara mercifully appeared to him in a dream and while smiling said, 'Everyone knows that you are My eternal servant. When I appear in Navadvipa, I will accept your sampradaya. Now, go everywhere and carefully uproot all the false scriptures of the mayavadis. Reveal the glories of worshipping the Deity of the Lord. Later, I will broadcast your pure teachings.

 

"Saying this, Gauracandra disappeared, and Madhva awakened dumbfounded. 'Will I ever see that beautiful golden form again?' he cried.

"In reply, a voice from the sky said, 'Worship Me secretly, and you will come to Me.' With this instruction, Madhva went on with great resolution and defeated the mayavadi philosophers."

 

While relating these stories, the party arrived at Rudradvipa and looked around.

 

"Rudradvipa has been cut in two pieces by the Ganges. See how this western island has now moved to the east bank. By the Lord's desire, no one lives on this side now. From here see Sri Sankarapura. Even from a distance, see how it beautifies the bank of the Ganges. When Sankaracarya went out to defeat all opponents, on his way to Navadvipa, he first arrived there. Within his heart, he was the topmost Vaisnava but externally he played the role of a mayavadi, a servant of Maya. Actually, he was an incarnation of Siva, and by the Lord's order he expertly preached a covered form of Buddhism. While engaged in this way, he came to Nadia.

 

"When Sankaracarya came to this place, Gauracandra appeared to him in a dream and mercifully spoke to him in sweet words, 'You are My servant. Following My orders, you are preaching effectively the Mayavada doctrine. But as Navadvipa-dhama is very dear to Me, the Mayavada philosophy has no place here. On My behalf, Vrddha Siva and Praudha Maya spread the imaginary impersonal interpretations of scriptures, but only to those people who envy the devotees of the Lord. In this way I cheat them. Since this Navadvipa-dhama is generally a place for My devotees, not for the envious, you should go somewhere else. Do not contaminate the inhabitants of Navadvipa.'

 

"Realizing the truth about Navadvipa in his dream and with devotion instilled in his heart, he went elsewhere.

 

"In this Rudradvipa, the eleven Rudras reside. Headed by Nila-lohita Siva, the Rudras chant Gauranga's glories and constantly dance in bliss. As the demigods watch their dancing, they become happy and shower flowers from the sky.

 

"One time, Visnusvami came here during the course of his tour to defeat opposing philosophies. He stayed the night with his followers here in Rudradvipa. The disciples began dancing and singing, 'Hari bol' while Visnusvaml recited prayers from the Sruti. Pleased by the discussion of bhakti, Nila-lohita mercifully appeared there. Upon Siva`s arrival in the assembly, Visnusvami became startled. He folded his hands in prayer and recited appropriate praises. Siva spoke to him, 'All of you Vaisnavas are dear to me. Your discussion on devotional service has pleased me. Ask a boon, and I will grant it. There is nothing I will not give to the Vaisnavas.

"Visnusvami offered his dandavats and, filled with ecstatic love, he said, 'Give us this one gift; that henceforth we will perfect a sampradaya teaching devotional service.

 

"In great bliss, Rudra consented and named the sampradaya after himself. Thus Visnusvami's sampradaya is called the Rudra-sampradaya. With the mercy of Rudra, Visnusvami staved here and worshipped Gauracandra with a desire to attain love of God.

 

"Gauranga appeared to him in a dream and said, 'By Rudra's mercy you have become My devotee. You are fortunate to attain the treasure of bhakti in Navadvipa. Now go out and preach the philosophy of suddhadvaita (purified monism). The time of. My appearance on earth will soon come. At that time you will appear in the form of Sri Vallabha Bhatta. You will meet Me in Puri, and you will perfect your sampradaya when you go to Mahavana.'

 

"O Jiva! Sri Vallabha is now in Gokula. When you go there, you will be able to see him." Saying this, Nityananda happily went south to Paradanga in Sri Pulina. Here he showed the place where Sri Rasa-mandala and Dhira-samira of Vraja were located. He said, "O Jiva,' this is Vrndavana. One can see the Vrndavana pastimes here." Upon hearing the word 'Vrndavana,' Jiva began trembling and tears flowed from his eyes.

 

The Lord continued, "Gauranga brought His devotees here, and they performed kirtana describing the rasa-lila. The place of the rasa-lila in Vrndavana is situated here on the bank of the Ganges. The rasa-lila pastimes, with the gopis, which are eternally enacted here, are sometimes seen by fortunate persons

 

"'Listen sober-minded one, west of here, see Sri Dhira-samira, a nice place for worship of the Lord. In Vrndavana, Dhira-samira is situated on the bank of the Yamuna, and here it lies on the bank of the Ganges. Actually what you see, however, is not the bank of the Ganges, but that of the Yamuna, which flows on the western side of the Ganges. As this beautiful Pulina lies on the bank of the Yamuna, Visvambhara therefore calls this place Vrndavana. You should know that all the pastime places of Vrndavana are situated within this place. Make no distinction between Vrndavana and Navadvipa nor between Gauranga and Krsna.''

 

In this way, overwhelmed with ecstatic love, Nityananda Raya took Jiva and showed him around Vrndavana. Then, heading some distance to the north, they spent the night in Rudradvipa.

 

With the lotus feet of Nitai and Jahnava as my only wealth, Bhaktivinoda sings this glorification of Nadia."

SNM Ch. 15

 

FYI, guest, I posted this material once before on a forum and a modern day follower of Ramanujacarya took great acception to Srila Bhaktivinoda Thakura's assertions. Sadly not everyone will accept the Nabadwipa Mahatmya of the Thakura to be written in samadhi-bhasya. Apprecaiation of this book requires sraddha in Srila Bhaktivinoda Thakura and Lord Nityananda and Sri Caitanya Mahaprabhu. You can read on these forums that even the divinity of Sri Caitanya Mahaprabhu, rather than being appreciated and understood, can become a matter of debate and contention.

[Guest guest]

Jai SRI Krishna (i originaly posted)

 

With due respect to Sri Bhakti Vinoda and the Navadwipa Mahatmaya, it must be noted that this scripture is not held as Parama (authorotative) by other schools of Vaishnavism. My original post was an enquiry into the relations between Sri Ramanuja and Madhva... As i already said i am aware of the regard Gaudiya sampradaya has towards previous great Acharayas, therefore the Navadwipa Mahatmaya reference does not answer the origianal question, which asked for a purely historical and objective overview of Ramanuja-Madhva relations.

 

As much as i respect Gaudiya vaishnavism, as a beleiver of Sri Vaishnavism i cannot take the Navadwipa Mahatmaya as authoratative. It deals with the issue of the Gaura-Avatara, a doctrine not expounded in Sri vaishnavism. The description of the 'pastimes' of Ramauja in Navadwipa are not recorded in any SriVaishnava source, thus we (srivaishnava devotees) cannot take these to be factual events of our Acharaya. Like i said i respect the line of Sri Chaitanya, so i dont want to upset or course hurt to Gaudiya Bhakthas, but i am merely repeating what SriVaishnavs senior to myself have said about this topic.

 

My intention with this thread is to learn about the official stance different vaishnavas have on other vaishnava movements. It is clear who Gaudiya vaishnavism veiws as bonafide and who they see as mayavadi...But when the Madhva and Ramanuja sampradyas talk of other sects they only tend to refer to mayavadi and demigod worshipers..there is little said on their official view of other vaishnava groups.

[Jahnava Nitai Das]

People of other sampradayas should not be expected to accept or understand the statements of Navadvipa Dhama Mahatmya, as it was written in the state of samadhi by Bhaktivinoda Thakur. As such, only followers of Bhaktivinoda Thakur will value it. Besides the underlying theme of the book is that Sri Chaitanya is Bhagavan Krishna, a concept that is not easy for many other Vaishnava's to understand.

[gokulkr]

 

Jai SRI Krishna (i originaly posted)

 

With due respect to Sri Bhakti Vinoda and the Navadwipa Mahatmaya, it must be noted that this scripture is not held as Parama (authorotative) by other schools of Vaishnavism. My original post was an enquiry into the relations between Sri Ramanuja and Madhva... As i already said i am aware of the regard Gaudiya sampradaya has towards previous great Acharayas, therefore the Navadwipa Mahatmaya reference does not answer the origianal question, which asked for a purely historical and objective overview of Ramanuja-Madhva relations.

 

As much as i respect Gaudiya vaishnavism, as a beleiver of Sri Vaishnavism i cannot take the Navadwipa Mahatmaya as authoratative. It deals with the issue of the Gaura-Avatara, a doctrine not expounded in Sri vaishnavism. The description of the 'pastimes' of Ramauja in Navadwipa are not recorded in any SriVaishnava source, thus we (srivaishnava devotees) cannot take these to be factual events of our Acharaya. Like i said i respect the line of Sri Chaitanya, so i dont want to upset or course hurt to Gaudiya Bhakthas, but i am merely repeating what SriVaishnavs senior to myself have said about this topic.

 

My intention with this thread is to learn about the official stance different vaishnavas have on other vaishnava movements. It is clear who Gaudiya vaishnavism veiws as bonafide and who they see as mayavadi...But when the Madhva and Ramanuja sampradyas talk of other sects they only tend to refer to mayavadi and demigod worshipers..there is little said on their official view of other vaishnava groups.

 

I am glad to meet a "Sri Vaishnava" in this forum. I have a doubt, please clarify. Since Lord Ranganatha has no beginning or end, then how come birthday of "Lord Ranganatha" is celebrated at "Panguni Month" ? Please clarify.

 

Hare Krishna

Om Namo Venkatesha

 

Note : I am also a vaishnava. I am just asking my doubt. My intention is not to hurt any sentiments of "Sri Vaishnavam". Please clarify my above doubt.

[Guest guest]

Well firslty iv just started to believe in the phliosophy of Ramanuja so i am not officialy practicing Vaishnavism..well yet!! So i am in the very early stages of understanding what vaishnavism is about...however i will try to answer your question...

 

As you know Lord Narayana is Anadi (without begining) and Ananta (without end), however according to Gita and the pancharatra agamas the most merciful Bhagavan manifests in this material world so that we living entities can realise and worship him.. So in various Yugas he decends in 'flesh and blood' as the Vibhava or Avatara manifestation and He also makes himself available whenever sincere devotees wish to worship Him in temples and homes so he 'decends' into the consecrated images in temples (the Archa-avatara)...Now as you know we celebrate the appearance of the various Avataras or birthdays, such as Ramnavmi, Janmashtami, Vaman Jayanti etc..... Also in vedic temples there is a tradition of celebrating the aniversary of when the temple was opened and deity was conscrated..this festival known as 'Samvatsara Abhiskekam' or 'Patotsav'... its is a kind of Birthday as to the devotees it is the day when the lord personaly appeared in their local temple. As far as Sri Ranganatha Thirunakshatram (birthday) goes, i think this is the day when the deity of Ranganatha appeared on earth..The Ranganatha deity was originaly worshiped by the family of lord Rama, but came to the town of Srirangam on the banks of the Kaveri river with Vibhisana (who was given the deity by Sri Rama). Srirangam is one of the most important places in Srisampradaya and hence the presiding deity; Lord Ranganatha swamy is one of the most important murthies in the sect.

 

I hope this has helped answer your question.

[Puru_Das]

 

People of other sampradayas should not be expected to accept or understand the statements of Navadvipa Dhama Mahatmya, as it was written in the state of samadhi by Bhaktivinoda Thakur. As such, only followers of Bhaktivinoda Thakur will value it. Besides the underlying theme of the book is that Sri Chaitanya is Bhagavan Krishna, a concept that is not easy for many other Vaishnava's to understand.

 

There is no harm in exposing a Sri Vaisnava to the realizations of Srila Bhaktivinoda Thakura, especially if they have already said they respect Guadiya Vaisnavism. No one expects Sri Vaisnavas to become Gaudiya Vaisnavas. However it has happened in the past. Sree Prabodhananda Saraswati was the contemporary of Sree Chaitanya. He was a native of Southern India and the younger brother of Sree Venkata Bhatta at whose house at Sree Rangam Sree Chaitanya resided for the period of four months during His travels in the South. Sree Prabodhananda Saraswati was the uncle and preceptor of Sree Gopal Bhatta, one of the six Goswamins. They were all Sri Vaisnavas and Sri Chaitanya Mahaprabhu exposed the entire family to Gaudiya Vaisnavism during his four month stay with them at Sree Rangam. You can read something about it in SB 5.18.23: I don't see any harm in exposing Sri Vaisnavas to this history either.

 

TEXT 23

TEXT

sa tvam mamapy acyuta sirsni vanditam

karambujam yat tvad-adhayi satvatam

bibharsi mam laksma varenya mayaya

ka isvarasyehitam uhitum vibhur iti

 

SYNONYMS

sah--that; tvam--You; mama--of me; api--also; acyuta--O infallible one; sirsni--on the head; vanditam--worshiped; kara-ambujam--Your lotus hand; yat--which; tvat--by You; adhayi--placed; satvatam--on the head of the devotees; bibharsi--You maintain; mam--me; laksma--as an insignia on Your chest; varenya--O worshipable one; mayaya--with deceit; kah--who; isvarasya--of the supremely powerful controller; ihitam--the desires; uhitum--to understand by reason and argument; vibhuh--is able; iti--thus.

TRANSLATION

 

O infallible one, Your lotus palm is the source of all benediction. Therefore Your pure devotees worship it, and You very mercifully place Your hand on their heads. I wish that You may also place Your hand on My head, for although You already bear my insignia of golden streaks on Your chest, I regard this honor as merely a kind of false prestige for me. You show Your real mercy to Your devotees, not to me. Of course, You are the supreme absolute controller, and no one can understand Your motives.

 

PURPORT

 

In many places, the sastras describe the Supreme Personality of Godhead as being more inclined toward His devotees than toward His wife, who always remains on His chest. In Srimad-Bhagavatam (11.14.15) it is stated:

 

na tatha me priyatama

atma-yonir na sankarah

na ca sankarsano na srir

naivatma ca yatha bhavan

 

Here Krsna plainly says that His devotees are more dear to Him than Lord Brahma, Lord Siva, Lord Sankarsana (the original cause of creation), the goddess of fortune or even His own Self. Elsewhere in Srimad-Bhagavatam (10.9.20) Sukadeva Gosvami says,

 

nemam virinco na bhavo

na srir apy anga samsraya

prasadam lebhire gopi

yat tat prapa vimuktidat

 

The Supreme Lord, who can award liberation to anyone, showed more mercy toward the gopis than to Lord Brahma, Lord Siva or even the goddess of fortune, who is His own wife and is associated with His body. Similarly, Srimad-Bhagavatam (10.47.60) also states:

 

nayam sriyo 'nga u nitanta-rateh prasadah

svar-yositam nalina-gandha-rucam kuto 'nyah

rasotsave 'sya bhuja-danda-grhita-kantha-

labdhasisam ya udagad vraja-sundarinam

 

"The gopis received benedictions from the Lord that neither Laksmidevi nor the most beautiful dancers in the heavenly planets could attain. In the rasa dance, the Lord showed His favor to the most fortunate gopis by placing His arms on their shoulders and dancing with each of them individually. No one can compare with the gopis, who received the causeless mercy of the Lord."

 

In the Caitanya-caritamrta it is said that no one can receive the real favor of the Supreme Personality of Godhead without following in the footsteps of the gopis. Even the goddess of fortune could not receive the same favor as the gopis, although she underwent severe austerities and penances for many years. Lord Sri Caitanya Mahaprabhu discusses this point with Vyenkata Bhatta in Caitanya-caritamrta (Madhya 9.111-131): "The Lord inquired from Vyenkata Bhatta, 'Your worshipable goddess of fortune, Laksmi, always remains on the chest of Narayana, and she is certainly the most chaste woman in the creation. However, My Lord is Lord Sri Krsna, a cowherd boy engaged in tending cows. Why is it that Laksmi, being such a chaste wife, wants to associate with My Lord? Just to associate with Krsna, Laksmi abandoned all transcendental happiness in Vaikuntha and for a long time accepted vows and regulative principles and performed unlimited austerities.'

 

"Vyenkata Bhatta replied, 'Lord Krsna and Lord Narayana are one and the same, but the pastimes of Krsna are more relishable due to their sportive nature. They are very pleasing for Krsna's saktis. Since Krsna and Narayana are both the same personality, Laksmi's association with Krsna did not break her vow of chastity. Rather, it was in great fun that the goddess of fortune wanted to associate with Lord Krsna. The goddess of fortune considered that her vow of chastity would not be damaged by her relationship with Krsna. Rather, by associating with Krsna she could enjoy the benefit of the rasa dance. If she wanted to enjoy herself with Krsna what fault is there? Why are you joking so about this?'

 

"Lord Caitanya Mahaprabhu replied, 'I know that there is no fault in the goddess of fortune, but still she could not enter into the rasa dance. We hear this from revealed scriptures. The authorities of Vedic knowledge met Lord Ramacandra in Dandakaranya, and by their penances and austerities, they were allowed to enter into the rasa dance. But can you tell me why the goddess of fortune, Laksmi, could not get that opportunity? '

 

"To this Vyenkata Bhatta replied, 'I cannot enter into the mystery of this incident. I am an ordinary living being. My intelligence is limited, and I am always disturbed. How can I understand the pastimes of the Supreme Lord? They are deeper than millions of oceans.'

 

"Lord Caitanya replied, 'Lord Krsna has a specific characteristic. He attracts everyone's heart by the mellow of His personal conjugal love. By following in the footsteps of the inhabitants of the planet known as Vrajaloka or Goloka Vrndavana, one can attain the shelter of the lotus feet of Sri Krsna. However, the inhabitants of that planet do not know that Lord Krsna is the Supreme Personality of Godhead. Unaware that Krsna is the Supreme Lord, the residents of Vrndavana like Nanda Maharaja, Yasodadevi and the gopis treat Krsna as their beloved son or lover. Mother Yasoda accepts Him as her son and sometimes binds Him to a grinding mortar. Krsna's cowherd boy friends think He is an ordinary boy and get up on His shoulders. In Goloka Vrndavana no one has any desire other than to love Krsna.' "

 

The conclusion is that one cannot associate with Krsna unless he has fully received the favor of the inhabitants of Vrajabhumi. Therefore if one wants to be delivered by Krsna directly, he must take to the service of the residents of Vrndavana, who are unalloyed devotees of the Lord.

SB 5.18.23

Purport by HDGACBSP

 

If anyone is sincerely following Ramanjuacarya and wants to worship Laxmi Narayana we cannot object. Murari Gupta could not worship Sri Sri Radha Krsna and give up his Rama seva even after trying to do so at the encouragement of Sri Chaitanya Mahaprabhu. Every jiva has an eternal svarupa and should follow the principle of sngdha (affectionate) and sajatiya (like minded) association. Still we cannot give up our personal enthusiasm for Srila Bhaktivinoda Thakura, The Navadwipa Mahatmya and the glories of Sri Caitanya Mahaprabhu,the Srimad Bhagavatam and Sri Caitanya Caritamrta even if members of other sampradayas or others only want to accept evidence from shruti. We still must accept What Srila Rupa Gosvami advised us:

 

 

 

 

sruti-smrti-puranadi-pancaratra-vidhim vina

 

 

 

aikantiki harer bhaktir utpatayaiva kalpate

 

 

 

Brahma-yamala, quoted in

 

 

 

Sri Bhakti-rasamrta-sindhu

 

[Guest guest]

I have read passages where Sri Ananda Tirtha (Sri Madhvacharya) was extremely critical of Ramanuj. I was hoping to see these verses quoted on this thread because I wanted to examine his arguments against Srivaishnavism.

 

Sri Ananda Tirtha had some very unusual ideas. He believed that some souls are eternally demonic and will never attain moksa. He also wrote of the Gopis being merely apsaras. We see that when Sri Caitanya met with the followers of Madhva he said to them he disagreed with the teachings of their sampradaya. Sri Caitanya did not say "our sampradaya" he said "your sampradaya".

[Guest guest]

 

We see that when Sri Caitanya met with the followers of Madhva he said to them he disagreed with the teachings of their sampradaya. Sri Caitanya did not say "our sampradaya" he said "your sampradaya".

 

The actual discussion is here:

 

TEXT 245

 

TEXT

 

madhvacarya-sthane aila yanha 'tattvavadi'

udupite 'krsna' dekhi, tahan haila premonmadi

 

SYNONYMS

 

madhva-acarya-sthane--at the place of Madhvacarya; aila--arrived; yanha--where; tattva-vadi--philosophers known as Tattvavadis; udupite--at the place known as Udupi; krsna--the Deity of Lord Krsna; dekhi--seeing; tahan--there; haila--became; prema-unmadi--mad in ecstasy.

 

TRANSLATION

 

Caitanya Mahaprabhu next arrived at Udupi, the place of Madhvacarya, where the philosophers known as Tattvavadis resided. There He saw the Deity of Lord Krsna and became mad with ecstasy.

 

PURPORT

 

Sripada Madhvacarya took his birth at Udupi, which is situated in the South Kanarada district of South India, just west of Sahyadri. This is the chief city of the South Kanarada province and is near the city of Mangalore, which is situated to the south of Udupi. In the city of Udupi is a place called Pajaka-ksetra, where Madhvacarya took his birth in a Sivalli-brahmana dynasty as the son of Madhyageha Bhatta, in the year 1040 Sakabda (A.D. 1119). According to some, he was born in the year 1160 Sakabda (A.D. 1239).

In his childhood Madhvacarya was known as Vasudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvacarya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maniman lived near his abode in the form of a snake, and at the age of five Madhvacarya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyasa at the age of twelve. Upon receiving sannyasa from Acyuta Preksa, he received the name Purnaprajna Tirtha. After traveling all over India, he finally discussed scriptures with Vidyasankara, the exalted leader of Srngeri-matha. Vidyasankara was actually diminished in the presence of Madhvacarya. Accompanied by Satya Tirtha, Madhvacarya went to Badarikasrama. It was there that he met Vyasadeva and explained his commentary on the Bhagavad-gita before him. Thus he became a great scholar by studying before Vyasadeva.

By the time he came to the Ananda-matha from Badarikasrama, Madhvacarya had finished his commentary on the Bhagavad-gita. His companion Satya Tirtha wrote down the entire commentary. When Madhvacarya returned from Badarikasrama, he went to Ganjama, which is on the bank of the river Godavari. There he met with two learned scholars named Sobhana Bhatta and Svami Sastri. Later these scholars became known in the disciplic succession of Madhvacarya as Padmanabha Tirtha and Narahari Tirtha. When he returned to Udupi, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Sri Krsna, he saw that a large boat containing goods for Dvaraka was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhvacarya agreed to take some gopi-candana. He received a big lump of gopi-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Krsna. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhvacarya received the Deity of Krsna in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Madhvacarya personally brought this Deity to Udupi. Madhvacarya had eight disciples, all of whom took sannyasa from him and became directors of his eight monasteries. Worship of the Lord Krsna Deity is still going on at Udupi according to the plans Madhvacarya established.

Madhvacarya then for the second time visited Badarikasrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvacarya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvacarya visited the king, he engaged the king in that work and departed with his disciples.

Often in the province of Ganga-pradesa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvacarya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvacarya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tirtha was attacked by a tiger, Madhvacarya separated them by virtue of his great strength. When he met Vyasadeva, he received from him the salagrama-sila known as Astamurti. After this, he summarized the Mahabharata.

Madhvacarya's devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Srngeri-matha, established by Sankaracarya, became a little perturbed. At that time the followers of Sankaracarya were afraid of Madhvacarya's rising power, and they began to tease Madhvacarya's disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvacarya was not in line with Vedic principles. A person named Pundarika Puri, a follower of the Mayavada philosophy of Sankaracarya, came before Madhvacarya to discuss the sastras. It is said that all of Madhvacarya's books were taken away, but later they were found with the help of King Jayasimha, ruler of Kumla. In discussion, Pundarika Puri was defeated by Madhvacarya. A great personality named Trivikramacarya, who was a resident of Visnumangala, became Madhvacarya's disciple, and his son later became Narayanacarya, the composer of Sri Madhva-vijaya. After the death of Trivikramacarya, the younger brother of Narayanacarya took sannyasa and later became known as Visnu Tirtha.

It was reputed that there was no limit to the bodily strength of Purnaprajna, Madhvacarya. There was a person named Kadanjari who was famed for possessing the strength of thirty men. Madhvacarya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Srila Madhvacarya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upanisad. For further information about Madhvacarya, one should read Madhva-vijaya, by Narayanacarya.

The acaryas of the Madhva-sampradaya established Udupi as the chief center, and the monastery there was known as Uttararadhi-matha. A list of the different centers of the Madhvacarya-sampradaya can be found at Udupi, and their matha commanders are (1) Visnu Tirtha (Soda-matha), (2) Janardana Tirtha (Krsnapura-matha), (3) Vamana Tirtha (Kanura-matha), (4) Narasimha Tirtha (Adamara-matha), (5) Upendra Tirtha (Puttugi-matha), (6) Rama Tirtha (Sirura-matha), (7) Hrsikesa Tirtha (Palimara-matha), and (8) Aksobhya Tirtha (Pejavara-matha). The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth): (1) Hamsa Paramatma; (2) Caturmukha Brahma; (3) Sanakadi; (4) Durvasa; (5) Jnananidhi; (6) Garuda-vahana; (7) Kaivalya Tirtha; (8) Jnanesa Tirtha; (9) Para Tirtha; (10) Satyaprajna Tirtha; (11) Prajna Tirtha; (12) Acyuta Preksacarya Tirtha; (13) Sri Madhvacarya, 1040 Saka; (14) Padmanabha, 1120; Narahari, 1127; Madhava, 1136; and Aksobhya 1159; (15) Jaya Tirtha, 1167; (16) Vidyadhiraja, 1190; (17) Kavindra, 1255; (18) Vagisa, 1261; (19) Ramacandra, 1269; (20) Vidyanidhi, 1298; (21) Sri Raghunatha, 1366; (22) Rayuvarya (who spoke with Sri Caitanya Mahaprabhu), 1424; (23) Raghuttama, 1471; (24) Vedavyasa, 1517; (25) Vidyadhisa, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi, 1560; (29) Satyanatha, 1582; (30) Satyabhinava, 1595; (31) Satyapurna, 1628; (32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasankalpa, 1752; (39) Satyasantusta, 1763; (40) Satyaparayana, 1763; (41) Satyakama, 1785; (42) Satyesta, 1793; (43) Satyaparakrama, 1794; (44) Satyadhira, 1801; (45) Satyadhira Tirtha, 1808. (For approximate Christian era dates, add seventy-nine years.)

After the sixteenth acarya (Vidyadhiraja Tirtha), there was another disciplic succession, including Rajendra Tirtha, 1254; Vijayadhvaja; Purusottama; Subrahmanya; and Vyasa Raya, 1470-1520. The nineteenth acarya, Ramacandra Tirtha, had another disciplic succession, including Vibudhendra, 1218; Jitamitra, 1348; Raghunandana; Surendra; Vijendra; Sudhindra; and Raghavendra Tirtha, 1545.

To date, in the Udupi monastery there are another fourteen Madhva-tirtha sannyasis. As stated, Udupi is situated beside the sea in South Kanarada, about thirty-six miles north of Mangalore.

Most of the information in this purport is available from the South Kanada Manual and the Bombay Gazette.

 

TEXT 246

 

TEXT

 

nartaka gopala dekhe parama-mohane

madhvacarye svapna diya aila tanra sthane

 

SYNONYMS

 

nartaka gopala--dancing Gopala; dekhe--saw; parama-mohane--most beautiful; madhva-acarye--unto Madhvacarya; svapna diya--appearing in a dream; aila--came; tanra--his; sthane--to the place.

 

TRANSLATION

 

While at the Udupi monastery, Sri Caitanya Mahaprabhu saw "dancing Gopala," a most beautiful Deity. This Deity appeared to Madhvacarya in a dream.

 

TEXT 247

 

TEXT

 

gopi-candana-tale achila dingate

madhvacarya sei krsna paila kona-mate

 

SYNONYMS

 

gopi-candana-tale--under heaps of gopi-candana (yellowish clay used for tilaka); achila--came; dingate--in a boat; madhva-acarya--Madhvacarya; sei krsna--that Krsna Deity; paila--got; kona-mate--somehow or other.

 

TRANSLATION

 

Madhvacarya had somehow or other acquired the Deity of Krsna from a heap of gopi-candana that had been transported in a boat.

 

TEXT 248

 

TEXT

 

madhvacarya ani' tanre karila sthapana

adyavadhi seva kare tattvavadi-gana

 

SYNONYMS

 

madhva-acarya--Madhvacarya; ani'--bringing; tanre--Him; karila sthapana--installed; adya-avadhi--to date; seva kare--worship; tattvavadi-gana--the Tattvavadis.

 

TRANSLATION

 

Madhvacarya brought this dancing Gopala Deity to Udupi and installed Him in the temple. To date, the followers of Madhvacarya, known as Tattvavadis, worship this Deity.

 

TEXT 249

 

TEXT

 

krsna-murti dekhi' prabhu maha-sukha paila

premavese bahu-ksana nrtya-gita kaila

 

SYNONYMS

 

krsna-murti dekhi'--seeing the Deity of Lord Krsna; prabhu--Lord Sri Caitanya Mahaprabhu; maha-sukha--great happiness; paila--got; prema-avese--in ecstatic love; bahu-ksana--for a long time; nrtya-gita--dancing and singing; kaila--performed.

 

TRANSLATION

 

Sri Caitanya Mahaprabhu received great pleasure in seeing this beautiful form of Gopala. For a long time He danced and chanted in ecstatic love.

 

TEXT 250

 

TEXT

 

tattvavadi-gana prabhuke 'mayavadi' jnane

prathama darsane prabhuke na kaila sambhasane

 

SYNONYMS

 

tattvavadi-gana--the Tattvavadis; prabhuke--Sri Caitanya Mahaprabhu; mayavadi jnane--considering as a Mayavadi sannyasi; prathama darsane--in the first meeting; prabhuke--Sri Caitanya Mahaprabhu; na--did not; kaila--do; sambhasane--addressing.

 

TRANSLATION

 

When they first saw Him, the Tattvavadi Vaisnavas considered Sri Caitanya Mahaprabhu a Mayavadi sannyasi. Therefore they did not talk to Him.

 

TEXT 251

 

TEXT

 

pache premavesa dekhi' haila camatkara

vaisnava-jnane bahuta karila satkara

 

SYNONYMS

 

pache--later; prema-avesa--ecstatic love; dekhi'--seeing; haila camatkara--became struck with wonder; vaisnava-jnane--understanding as a Vaisnava; bahuta--much; karila--did; satkara--reception.

 

TRANSLATION

 

Later, after seeing Sri Caitanya Mahaprabhu in ecstatic love, they were struck with wonder. Then, considering Him a Vaisnava, they gave Him a nice reception.

 

TEXT 252

 

TEXT

 

'vaisnavata' sabara antare garva jani'

isat hasiya kichu kahe gauramani

 

SYNONYMS

 

vaisnavata--Vaisnavism; sabara--of all of them; antare--within the mind; garva--pride; jani'--knowing; isat--mildly; hasiya--smiling; kichu--something; kahe--says; gaura-mani--Lord Sri Caitanya Mahaprabhu.

 

TRANSLATION

 

Sri Caitanya Mahaprabhu could understand that the Tattvavadis were very proud of their Vaisnavism. He therefore smiled and began to speak to them.

 

TEXT 253

 

TEXT

 

tan-sabara antare garva jani gauracandra

tan-saba-sange gosthi karila arambha

 

SYNONYMS

 

tan-sabara--of all of them; antare--within the mind; garva--pride; jani--knowing; gaura-candra--Sri Caitanya Mahaprabhu; tan-saba-sange--with them; gosthi--discussion; karila--made; arambha--beginning.

 

TRANSLATION

 

Considering them very proud, Caitanya Mahaprabhu began His discussion.

 

TEXT 254

 

TEXT

 

tattvavadi acarya----saba sastrete pravina

tanre prasna kaila prabhu hana yena dina

 

SYNONYMS

 

tattvavadi acarya--the chief preacher of the Tattvavada community; saba--all; sastrete--in revealed scriptures; pravina--experienced; tanre--unto him; prasna--question; kaila--did; prabhu--Sri Caitanya Mahaprabhu; hana--becoming; yena--as if; dina--very humble.

 

TRANSLATION

 

The chief acarya of the Tattvavada community was very learned in the revealed scriptures. Sri Caitanya Mahaprabhu humbly questioned him.

 

TEXT 255

 

TEXT

 

sadhya-sadhana ami na jani bhala-mate

sadhya-sadhana-srestha janaha amate

 

SYNONYMS

 

sadhya-sadhana--the aim of life and how to achieve it; ami--I; na--not; jani--know; bhala-mate--very well; sadhya-sadhana--the aim of life and how to achieve it; srestha--the best; janaha--kindly explain; amate--unto Me.

 

TRANSLATION

 

Caitanya Mahaprabhu said, "I do not know very well the aim of life and how to achieve it. Please tell Me of the best ideal for humanity and how to attain it."

 

TEXT 256

 

TEXT

 

acarya kahe,----'varnasrama-dharma, krsne samarpana'

ei haya krsna-bhaktera srestha 'sadhana'

 

SYNONYMS

 

acarya kahe--the acarya said; varna-asrama-dharma--the institution of four castes and four asramas; krsne--unto Krsna; samarpana--to dedicate; ei haya--this is; krsna-bhaktera--of the devotee of Krsna; srestha sadhana--the best means of achievement.

 

TRANSLATION

 

The acarya replied, "When the activities of the four castes and the four asramas are dedicated to Krsna, they constitute the best means whereby one can attain the highest goal of life.

 

TEXT 257

 

TEXT

 

'panca-vidha mukti' pana vaikunthe gamana

'sadhya-srestha' haya,----ei sastra-nirupana

 

SYNONYMS

 

panca-vidha mukti--five kinds of liberation; pana--getting; vaikunthe--to the spiritual world; gamana--transference; sadhya-srestha haya--is the highest achievement of the goal of life; ei--this; sastra-nirupana--the verdict of all revealed scriptures.

 

TRANSLATION

 

"When one dedicates the duties of varnasrama-dharma to Krsna, he is eligible for five kinds of liberation. Thus he is transferred to the spiritual world in Vaikuntha. This is the highest goal of life and the verdict of all revealed scriptures."

 

TEXT 258

 

TEXT

 

prabhu kahe,----sastre kahe sravana-kirtana

krsna-prema-seva-phalera 'parama-sadhana'

 

SYNONYMS

 

prabhu kahe--Lord Sri Caitanya Mahaprabhu said; sastre kahe--in the sastra it is said; sravana-kirtana--the process of chanting and hearing; krsna-prema-seva--of loving service to Lord Krsna; phalera--of the result; parama-sadhana--best process of achievement.

 

TRANSLATION

 

Sri Caitanya Mahaprabhu said, "According to the verdict of the sastras, the process of hearing and chanting is the best means to attain loving service to Krsna.

 

PURPORT

 

According to the Tattvavadis, the best process for achieving the highest goal of life is to execute the duties of the four varnas and asramas. In the material world, unless one is situated in one of the varnas (brahmana, ksatriya, vaisya or sudra) one cannot manage social affairs properly to attain the ultimate goal. One also has to follow the principles of the asramas (brahmacarya, grhastha, vanaprastha and sannyasa), for these principles are considered essential for the attainment of the highest goal. In this way the Tattvavadis establish that the execution of the principles of varna and asrama for the sake of Krsna is the best way to attain the topmost goal. The Tattvavadis thus established their principles in terms of human society. Sri Caitanya Mahaprabhu, however, differed when He said that the best process is hearing and chanting about Lord Visnu. According to the Tattvavadis, the highest goal is returning home, back to Godhead, but in Sri Caitanya Mahaprabhu's opinion the highest goal is attaining love of Godhead, either in the material world or in the spiritual world. In the material world this is practiced according to sastric injunction, and in the spiritual world the real achievement is already there.

 

TEXTS 259-260

 

TEXT

 

sravanam kirtanam visnoh

smaranam pada-sevanam

arcanam vandanam dasyam

sakhyam atma-nivedanam

 

iti pumsarpita visnau

bhaktis cen nava-laksana

kriyeta bhagavaty addha

tan manye 'dhitam uttamam

 

SYNONYMS

 

sravanam--hearing of the holy name, form, qualities, entourage and pastimes, all of which must pertain to Lord Visnu; kirtanam--vibrating transcendental sounds pertaining to the holy name, form, qualities and entourage, and inquiring about them (these also should be only in relationship to Visnu); visnoh--of Lord Visnu; smaranam--remembering the holy name, form and entourage, and inquiring about them, also only for Visnu; pada-sevanam--executing devotional service according to time, circumstances and situation, only in relationship with Visnu; arcanam--worshiping the Deity of Lord Krsna, Lord Ramacandra, Laksmi-Narayana or the other forms of Visnu; vandanam--offering prayers to the Supreme Personality of Godhead; dasyam--always thinking oneself an eternal servant of the Supreme Personality of Godhead; sakhyam--making friends with the Supreme Personality of Godhead; atma-nivedanam--dedicating everything (body, mind and soul) for the service of the Lord; iti--thus; pumsa--by the human being; arpita--dedicated; visnau--unto the Supreme Personality of Godhead, Visnu; bhaktih--devotional service; cet--if; nava-laksana--possessing nine different systems, as above mentioned; kriyeta--one should execute; bhagavati--unto the Supreme Personality of Godhead; addha--directly (not indirectly through karma, jnana or yoga); tat--that; manye--I understand; adhitam--studied; uttamam--first class.

 

TRANSLATION

 

" 'This process entails hearing, chanting and remembering the holy name, form, pastimes, qualities and entourage of the Lord, offering service according to the time, place and performer, worshiping the Deity, offering prayers, always considering oneself the eternal servant of Krsna, making friends with Him and dedicating everything unto Him. These nine items of devotional service, when directly offered to Krsna, constitute the highest attainment of life. This is the verdict of the revealed scriptures.'

 

PURPORT

 

Sri Caitanya Mahaprabhu quoted these verses from Srimad-Bhagavatam (7.5.23-24).

 

TEXT 261

 

TEXT

 

sravana-kirtana ha-ite krsne haya 'prema'

sei pancama purusartha----purusarthera sima

 

SYNONYMS

 

sravana-kirtana--hearing and chanting; ha-ite--from; krsne--unto Lord Krsna; haya--there is; prema--transcendental love; sei--that; pancama purusa-artha--the fifth platform of perfection of life; purusa-arthera sima--the limit of goals of life.

 

TRANSLATION

 

"When one comes to the platform of loving service to Lord Krsna by executing these nine processes beginning with hearing and chanting, he has attained the fifth platform of success and the limit of life's goals.

 

PURPORT

 

Everyone is after success in religion, economic development, sense gratification and ultimately merging into the existence of Brahman. These are the general practices of the common man, but according to the strict principles of the Vedas, the highest attainment is to rise to the platform of sravanam kirtanam, hearing and chanting about the Supreme Personality of Godhead. This is confirmed in Srimad-Bhagavatam (1.1.2):

 

dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam

vedyam vastavam atra vastu siva-dam tapa-trayonmulanam

srimad-bhagavate maha-muni-krte kim va parair isvarah

sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat

 

"Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhagavatam, compiled by the great sage Sri Vyasadeva, is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhagavatam, by this culture of knowledge the Supreme Lord is established within his heart." This verse of Srimad-Bhagavatam rejects as cheating processes all religious activities that aim at achieving materialistic goals, including dharma, artha, kama and even moksa, or liberation.

According to Sridhara Svami, the material conception of success (moksa, or liberation) is desired by those in material existence. Devotees, however, not being situated in material existence, have no desire for liberation.

A devotee is always liberated in all stages of life because he is always engaged in the nine items of devotional service (sravanam, kirtanam, etc.). Sri Caitanya Mahaprabhu's philosophy holds that devotional service to Krsna always exists in everyone's heart. It simply has to be awakened by the process of sravanam kirtanam visnoh. Sravanadi suddha-citte karaye udaya (Cc. Madhya 22.107). When a person is actually engaged in devotional service, his eternal relationship with the Lord, the servant-master relationship, is awakened.

 

TEXT 262

 

TEXT

 

evam-vratah sva-priya-nama-kirtya

jatanurago druta-citta uccaih

hasaty atho roditi rauti gayaty

unmada-van nrtyati loka-bahyah

 

SYNONYMS

 

evam-vratah--when one thus engages in a vow to chant and dance; sva--own; priya--very dear; nama--holy name; kirtya--by chanting; jata--in this way develops; anuragah--attachment; druta-cittah--very eagerly; uccaih--loudly; hasati--laughs; atho--also; roditi--cries; rauti--becomes agitated; gayati--chants; unmada-vat--like a madman; nrtyati--dances; loka-bahyah--without caring for outsiders.

 

TRANSLATION

 

" 'When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.'

 

PURPORT

 

This verse is a quotation from Srimad-Bhagavatam (11.2.40).

 

TEXT 263

 

TEXT

 

karma-ninda, karma-tyaga, sarva-sastre kahe

karma haite prema-bhakti krsne kabhu nahe

 

SYNONYMS

 

karma-ninda--condemnation of fruitive activities; karma-tyaga--renunciation of fruitive activities; sarva-sastre kahe--is announced in every revealed scripture; karma haite--from fruitive activities; prema-bhakti--devotional service in ecstatic love; krsne--for Krsna; kabhu nahe--can never be achieved.

 

TRANSLATION

 

"In every revealed scripture there is condemnation of fruitive activities. It is advised everywhere to give up engagement in fruitive activities, for by executing them no one can attain the highest goal of life, love of Godhead.

 

PURPORT

 

In the Vedas there are three kandas, or divisions: karma-kanda, jnana-kanda and upasana-kanda. The karma-kanda portion stresses the execution of fruitive activities, although ultimately it is advised that one abandon both karma-kanda and jnana-kanda (speculative knowledge) and accept only upasana-kanda, or bhakti-kanda. One cannot attain love of Godhead by executing karma-kanda or jnana-kanda. But by dedicating one's karma, or fruitive activities, to the Supreme Lord, one may be relieved from the polluted mind, and becoming free from mental pollution helps elevate one to the spiritual platform. Then, however, one needs the association of a pure devotee, for only by a pure devotee's association can one become a pure devotee of the Supreme Personality of Godhead, Krsna. When one comes to the stage of pure devotional service, the process of sravanam kirtanam is very essential. By executing the nine items of devotional service, beginning with sravanam kirtanam, one is completely purified. Anyabhilasita-sunyam jnana-karmady-anavrtam (Bhakti-rasamrta-sindhu 1.1.12). Only then is one able to execute Krsna's orders in the Bhagavad-gita (18.65-66):

 

man-mana bhava mad-bhakto

mad-yaji mam namaskuru

mam evaisyasi satyam te

pratijane priyo 'si me

 

sarva-dharman parityajya

mam ekam saranam vraja

aham tvam sarva-papebhyo

moksayisyami ma sucah

 

"Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear." In this way one develops his original constitutional position of rendering loving service to the Lord.

One cannot be elevated to the highest platform of devotional service by karma-kanda or jnana-kanda. Pure devotional service can be understood and attained only through the association of pure devotees. In this regard, Srila Bhaktisiddhanta Sarasvati Thakura states that there are two types of karma-kanda activities--pious and impious. Pious activities are certainly better than impious activities, but even pious activities cannot help one achieve ecstatic love of God, Krsna. Pious and impious activities bring about material happiness and distress, but there is no possibility of one's becoming a pure devotee simply by acting piously or impiously. Bhakti, devotional service, means satisfying Krsna. In every revealed scripture, whether stressing jnana-kanda or karma-kanda, the principle of renunciation is always praised. The ripened fruit of Vedic knowledge, Srimad-Bhagavatam, is the supreme Vedic evidence. In Srimad-Bhagavatam (1.5.12) it is said:

 

naiskarmyam apy acyuta-bhava-varjitam

na sobhate jnanam alam niranjanam

kutah punah sasvad abhadram isvare

na carpitam karma yad apy akaranam

 

"Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord?" This means that even knowledge, which is superior to fruitive activity, is not successful if it is devoid of devotional service. Therefore in Srimad-Bhagavatam--in the beginning, middle and end--karma-kanda and jnana-kanda are condemned. For example, in Srimad-Bhagavatam 1.1.2 it is said: dharmah projjhita-kaitavo 'tra.

This is explained in the following verses taken from Srimad-Bhagavatam (11.11.32) and the Bhagavad-gita (18.66).

 

TEXT 264

 

TEXT

 

ajnayaivam gunan dosan

mayadistan api svakan

dharman santyajya yah sarvan

mam bhajet sa ca sattamah

 

SYNONYMS

 

ajnaya--knowing perfectly; evam--thus; gunan--qualities; dosan--faults; maya--by Me; adistan--instructed; api--although; svakan--own; dharman--occupational duties; santyajya--giving up; yah--anyone who; sarvan--all; mam--unto Me; bhajet--may render service; sah--he; ca--and; sat-tamah--first-class person.

 

TRANSLATION

 

" 'Occupational duties are described in the religious scriptures. If one analyzes them, he can fully understand their qualities and faults and then give them up completely to render service unto the Supreme Personality of Godhead. A person who does so is considered a first-class man.'

 

TEXT 265

 

TEXT

 

sarva-dharman parityajya

mam ekam saranam vraja

aham tvam sarva-papebhyo

moksayisyami ma sucah

 

SYNONYMS

 

sarva-dharman--all kinds of occupational duties; parityajya--giving up; mam ekam--unto Me only; saranam--as shelter; vraja--go; aham--I; tvam--unto you; sarva-papebhyah--from all the reactions of sinful life; moksayisyami--will give liberation; ma--do not; sucah--worry.

 

TRANSLATION

 

" 'Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.'

 

TEXT 266

 

TEXT

 

tavat karmani kurvita

na nirvidyeta yavata

mat-katha-sravanadau va

sraddha yavan na jayate

 

SYNONYMS

 

tavat--up to that time; karmani--fruitive activities; kurvita--one should execute; na nirvidyeta--is not satiated; yavata--as long as; mat-katha--of discourses about Me; sravana-adau--in the matter of sravanam, kirtanam, and so on; va--or; sraddha--faith; yavat--as long as; na--not; jayate--is awakened.

 

TRANSLATION

 

" 'As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by sravanam kirtanam visnoh, one has to act according to the regulative principles of the Vedic injunctions.'

 

PURPORT

 

This is a quotation from Srimad-Bhagavatam (11.20.9).

 

TEXT 267

 

TEXT

 

panca-vidha mukti tyaga kare bhakta-gana

phalgu kari' 'mukti' dekhe narakera sama

 

SYNONYMS

 

panca-vidha--five kinds of; mukti--liberation; tyaga kare--give up; bhakta-gana--devotees; phalgu--insignificant; kari'--considering; mukti--liberation; dekhe--see; narakera--to hell; sama--equal.

 

TRANSLATION

 

"Pure devotees reject the five kinds of liberation; indeed, for them liberation is very insignificant because they see it as hellish.

 

TEXT 268

 

TEXT

 

salokya-sarsti-samipya-

sarupyaikatvam apy uta

diyamanam na grhnanti

vina mat-sevanam janah

 

SYNONYMS

 

salokya--to live on the same planet as the Supreme Personality of Godhead; sarsti--to possess opulence equal to the Lord's; samipya--to always associate with the Supreme Personality of Godhead; sarupya--to possessing bodily features equal to the Lord's; ekatvam--to merge into the body of the Supreme Personality of Godhead; api--even; uta--certainly; diyamanam--being offered; na--never; grhnanti--accept; vina--without; mat--My; sevanam--devotional service; janah--devotees.

 

TRANSLATION

 

" 'Pure devotees always reject the five kinds of liberation, which include living in the spiritual Vaikuntha planets, possessing the same opulences as those possessed by the Supreme Lord, having the same bodily features as the Lord's, associating with the Lord and merging into the body of the Lord. The pure devotees do not accept these benedictions without the service of the Lord.'

 

PURPORT

 

This is a verse from Srimad-Bhagavatam (3.29.13).

 

TEXT 269

 

TEXT

 

yo dustyajan ksiti-suta-svajanartha-daran

prarthyam sriyam sura-varaih sadayavalokam

naicchan nrpas tad ucitam mahatam madhu-dvit-

sevanurakta-manasam abhavo 'pi phalguh

 

SYNONYMS

 

yah--one who; dustyajan--very difficult to give up; ksiti--land; suta--children; svajana--relatives; artha--riches; daran--and wife; prarthyam--desirable; sriyam--fortune; sura-varaih--by the best of the demigods; sa-daya--merciful; avalokam--whose glance; na aicchat--did not desire; nrpah--the King (Maharaja Bharata); tat--that; ucitam--is befitting; mahatam--of great personalities; madhu-dvit--of the killer of the demon Madhu; seva-anurakta--engaged in the service; manasam--the minds of whom; abhavah--cessation of the repetition of birth and death; api--even; phalguh--insignificant.

 

TRANSLATION

 

" 'It is very difficult to give up material opulence, land, children, society, friends, riches, wife or the blessings of the goddess of fortune, which are desired even by great demigods. But King Bharata did not desire such things, and this was quite befitting his position, because for a pure devotee whose mind is always engaged in service of the Lord, even the liberation of merging into the existence of the Lord is insignificant. And what to speak of material opportunities?'

 

PURPORT

 

This is a verse from Srimad-Bhagavatam (5.14.44) concerning the glorification of King Bharata, whom Sukadeva Gosvami was describing to King Pariksit.

 

TEXT 270

 

TEXT

 

narayana-parah sarve

na kutascana bibhyati

svargapavarga-narakesv

api tulyartha-darsinah

 

SYNONYMS

 

narayana-parah--persons who are devotees of the Supreme Personality of Godhead Narayana; sarve--all; na--never; kutascana--anywhere; bibhyati--are afraid; svarga--in the heavenly planetary system; apavarga--on the path of liberation; narakesu--or in a hellish condition of life; api--even; tulya--equal; artha--value; darsinah--seers of.

 

TRANSLATION

 

" 'A person who is a devotee of Lord Narayana is not afraid of a hellish condition because he considers it the same as elevation to the heavenly planets or liberation. The devotees of Lord Narayana are accustomed to seeing all these things on the same level.'

 

PURPORT

 

This is a verse from Srimad-Bhagavatam (6.17.28) regarding the personality Citraketu. Once when Citraketu saw the goddess Parvati sitting on the lap of Lord Sambhu (Siva), he criticized Lord Siva for being shameless and sitting just like an ordinary man with his wife on his lap. For this reason Citraketu was cursed by Parvati. Later he became a demon named Vrtrasura. Citraketu was a very powerful king and a devotee, and he could certainly retaliate even against Lord Siva, but when Parvati cursed him, he immediately accepted the curse with a bowed head. When he agreed to accept this curse, Lord Siva praised him and told Parvati that a devotee of Lord Narayana is never afraid of accepting any position provided there is a chance to serve the Supreme Personality of Godhead. This is the purport of narayana-parah sarve na kutascana bibhyati.

 

TEXT 271

 

TEXT

 

mukti, karma----dui vastu tyaje bhakta-gana

sei dui sthapa' tumi 'sadhya', 'sadhana'

 

SYNONYMS

 

mukti--liberation; karma--fruitive activities; dui--two; vastu--things; tyaje--give up; bhakta-gana--the devotees; sei--those; dui--two; sthapa'--establish; tumi--you; sadhya--the goal of life; sadhana--the process of achievement.

 

TRANSLATION

 

"Both liberation and fruitive activity are rejected by devotees. You are trying to establish these things as life's goal and the process for attaining it."

 

TEXT 272

 

TEXT

 

sannyasi dekhiya more karaha vancana

na kahila teni sadhya-sadhana-laksana

 

SYNONYMS

 

sannyasi--a person in the renounced order of life; dekhiya--seeing; more--unto Me; karaha--you do; vancana--duplicity; na kahila--did not describe; teni--therefore; sadhya--objective; sadhana--process of achievement; laksana--symptoms.

 

TRANSLATION

 

Sri Caitanya Mahaprabhu continued speaking to the Tattvavadi acarya: "Seeing that I am a mendicant in the renounced order of life, you have been playing with Me in a duplicitous way. You have not actually described the process and ultimate objective."

 

TEXT 273

 

TEXT

 

suni' tattvacarya haila antare lajjita

prabhura vaisnavata dekhi, ha-ila vismita

 

SYNONYMS

 

suni'--hearing; tattva-acarya--the acarya of the Tattvavada-sampradaya; haila--became; antare--within the mind; lajjita--ashamed; prabhura--of Lord Sri Caitanya Mahaprabhu; vaisnavata--devotion in Vaisnavism; dekhi--seeing; ha-ila--became; vismita--struck with wonder.

 

TRANSLATION

 

After hearing Sri Caitanya Mahaprabhu, the acarya of the Tattvavada-sampradaya became very much ashamed. Upon observing Sri Caitanya Mahaprabhu's rigid faith in Vaisnavism, he was struck with wonder.

 

TEXT 274

 

TEXT

 

acarya kahe,----tumi yei kaha, sei satya haya

sarva-sastre vaisnavera ei suniscaya

 

SYNONYMS

 

acarya kahe--the Tattvavadi acarya said; tumi--You; yei--whatever; kaha--say; sei--that; satya--truth; haya--is; sarva-sastre--in all revealed scriptures; vaisnavera--of the devotees of Lord Visnu; ei--this; su-niscaya--conclusion.

 

TRANSLATION

 

The Tattvavadi acarya replied, "What You have said is certainly factual. It is the conclusion of all the revealed scriptures of the Vaisnavas.

 

TEXT 275

 

TEXT

 

tathapi madhvacarya ye kariyache nirbandha

sei acariye sabe sampradaya-sambandha

 

SYNONYMS

 

tathapi--still; madhva-acarya--Madhvacarya; ye--whatever; kariyache--formulated; nirbandha--rules and regulations; sei--that; acariye--we practice; sabe--all; sampradaya--party; sambandha--relationship.

 

TRANSLATION

 

"Still, whatever Madhvacarya has established as the formula for our party, we practice as a party policy."

 

TEXT 276

 

TEXT

 

prabhu kahe,----karmi, jnani,----dui bhakti-hina

tomara sampradaye dekhi sei dui cihna

 

SYNONYMS

 

prabhu kahe--Lord Sri Caitanya Mahaprabhu said; karmi--fruitive worker; jnani--mental speculator; dui--both of them; bhakti-hina--nondevotees; tomara--your; sampradaye--in the community; dekhi--I see; sei--those; dui--both; cihna--symptoms.

 

TRANSLATION

 

Sri Caitanya Mahaprabhu said, "Both the fruitive worker and the speculative philosopher are considered nondevotees. We see both elements present in your sampradaya.

 

TEXT 277

 

TEXT

 

sabe, eka guna dekhi tomara sampradaye

satya-vigraha kari' isvare karaha niscaye

 

SYNONYMS

 

sabe--in all; eka--one; guna--quality; dekhi--I see; tomara--your; sampradaye--in the party; satya-vigraha--the form of the Lord as truth; kari'--accepting; isvare--the Supreme Personality of Godhead; karaha--you do; niscaye--conviction.

 

TRANSLATION

 

"The only qualification that I see in your sampradaya is that you accept the form of the Lord as truth."

 

PURPORT

 

Sri Caitanya Mahaprabhu wanted to point out to the Tattvavadi acarya, who belonged to the Madhvacarya-sampradaya, that the general behavior of the Tattvavadis did not favor pure devotional service, which must be devoid of the taints of fruitive activity and speculative knowledge. As far as fruitive activity is concerned, the contamination is the desire for elevation to a higher standard of life, and for speculative knowledge the contamination is the desire to merge into the existence of the Absolute Truth. The Tattvavada-sampradaya of the Madhvacarya school sticks to the principle of varnasrama-dharma, which involves fruitive activity. Their ultimate goal (mukti) is simply a form of material desire. A pure devotee should be free from all kinds of material desire. He simply engages in the service of the Lord. Nonetheless, Caitanya Mahaprabhu was pleased that the Madhvacarya-sampradaya, or the Tattvavada-sampradaya, accepted the transcendental form of the Lord. This is the great qualification of the Vaisnava sampradayas.

It is the Mayavada-sampradaya that does not accept the transcendental form of the Lord. If a Vaisnava sampradaya is also carried away by that impersonal attitude, that sampradaya has no position at all. It is a fact that there are many so-called Vaisnavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyas' Vaisnava philosophy is to become one with the Supreme. Sri Caitanya Mahaprabhu points out that Sri Madhavendra Puri accepted Madhvacarya only because his sampradaya accepted the transcendental form of the Lord.

 

TEXT 278

 

TEXT

 

ei-mata tanra ghare garva curna kari'

phalgu-tirthe tabe cali aila gaurahari

 

SYNONYMS

 

ei-mata--in this way; tanra ghare--at his place; garva--pride; curna--broken; kari'--making; phalgu-tirthe--to the holy place named Phalgu-tirtha; tabe--then; cali--walking; aila--came; gaurahari--Lord Sri Caitanya Mahaprabhu.

 

TRANSLATION

 

Thus Sri Caitanya Mahaprabhu broke the pride of the Tattvavadis to pieces. He then went to the holy place known as Phalgu-tirtha.

Cc. Madhya 9.245 -278

[gokulkr]

 

Well firslty iv just started to believe in the phliosophy of Ramanuja so i am not officialy practicing Vaishnavism..well yet!! So i am in the very early stages of understanding what vaishnavism is about...however i will try to answer your question...

 

As you know Lord Narayana is Anadi (without begining) and Ananta (without end), however according to Gita and the pancharatra agamas the most merciful Bhagavan manifests in this material world so that we living entities can realise and worship him.. So in various Yugas he decends in 'flesh and blood' as the Vibhava or Avatara manifestation and He also makes himself available whenever sincere devotees wish to worship Him in temples and homes so he 'decends' into the consecrated images in temples (the Archa-avatara)...Now as you know we celebrate the appearance of the various Avataras or birthdays, such as Ramnavmi, Janmashtami, Vaman Jayanti etc..... Also in vedic temples there is a tradition of celebrating the aniversary of when the temple was opened and deity was conscrated..this festival known as 'Samvatsara Abhiskekam' or 'Patotsav'... its is a kind of Birthday as to the devotees it is the day when the lord personaly appeared in their local temple. As far as Sri Ranganatha Thirunakshatram (birthday) goes, i think this is the day when the deity of Ranganatha appeared on earth..The Ranganatha deity was originaly worshiped by the family of lord Rama, but came to the town of Srirangam on the banks of the Kaveri river with Vibhisana (who was given the deity by Sri Rama). Srirangam is one of the most important places in Srisampradaya and hence the presiding deity; Lord Ranganatha swamy is one of the most important murthies in the sect.

 

I hope this has helped answer your question.

 

Thank you ver much for answering.

 

Hare Krishna

Om Namo Venkatesha