The Sampradaya of Lord Caitanya ...

[Guest guest]

Hare Krishna.

 

2 points of note regarding Avadhuta Prabhu's post: -

 

"Therefore, Madhvacarya, who regarding this topic is

one another interesting example, also followed the

tradition and thus became actually initiated by

Yadavaprakas into the impersonalistic school of

advait-vada."

 

A point of correction here: -

 

The personality who initiated Sripad Madhvacharya into

advaita sannyasa was Achyutapreksha. Yadavaprakas was

Sripad Ramanujacharya's early guru. He was an advaiti

but with a slightly different slant as compared to

Sripad Shankaracharya. Yadavaprakas later became Sri

Ramanuja's disciple and was called Govinda Jeer. He

wrote a manual on the duties of the sannyasi called

yati-dharma-samucchaya.

 

Secondly, Sripad Madhvacharya's view of the gopis

being from the heavenly planets - where in his works

is this information found ? Bhagavata Tatparya ? Also,

is this view necessarily in conflict with the Gaudiya

view of the gopis being the Lord's svarupa or hladini

shakti ? It could be another view that may reflect

partial reality in explaining the position of some of

the gopis. We also hear of the sages desiring to

embrace the Lord during Ramalila and the Lord

facilitating this by giving them the bodies of the

gopis in Krishnalila. Is this acceptable to the

Gaudiyas ? Are all the gopis directly svarupa shakti

or are some of them other devotees like sages or

heavenly damsels who got the opportunity owing to

their desire to enjoy madhurya rasa with the Lord ? I

think that the gaudiya view can accomodate this

possibility for some gopis since the number of gopis

is great, although the principal ones are delineated

as 108. Could someone kindly clarify ?

 

 

 

ys

jai simman

jakarta

 

 

 

 

 

 

 

[Guest guest]

On Mon, 6 Feb 2006, Jai Simman R. Rangasamy wrote:

> Also, is this view necessarily in conflict with the Gaudiya

> view of the gopis being the Lord's svarupa or hladini

> shakti ?

 

There is an even hotter controversy making the rounds here in Vraja, in the form

of several related questions about Krsna's parents, Nanda and Yashoda. Like many

other nitya-siddhas, they have their own demigod forms, Vaikuntha forms, and

Mathura/Dvaraka forms as well. Are they tata-stha jiva-tattva or not? Are they

vibhu or anu? Are they expansions from Baladeva (adhara-sakti) or Radharani

(hladini-sakti)? Various arguments are presented on the basis of guru, sadhu,

and sastra, but I've yet to see one that is both incontrovertable and explicit

enough to draw any clear conclusion.

 

Anyone have any views on this?

 

MDd

[Guest guest]

On Mon, 6 Feb 2006, Jai Simman R. Rangasamy wrote:

> We also hear of the sages desiring to

> embrace the Lord during Ramalila and the Lord

> facilitating this by giving them the bodies of the

> gopis in Krishnalila. Is this acceptable to the

> Gaudiyas ?

 

Yes.

 

MDd