philo question about Kali Yuga

[Guest guest]

> In the fourth chapter of Sri Caitanya Caritamrta, Kaviraja Gosvami makes

> the point that just as when Krishna appears, when He fulfils His promise

> in the Gita (paritranaya sadhunam vinasaya ca duskrtam...sambhavami yuge

> yuge), this work is actually performed by the various manifestations of

> Vishnu within Him, in the same way the various manifestations of Vishnu

> within Sacinandan Gaurahari promulgate the yuga-dharma, whilst Mahaprabhu

> Himself is immersed in prema-rasa sankirtan which descended directly from

> Goloka Vrindavan.

So the yuga dharma and prema rasa sankirtana seem to be both of the same

nature, Hari nama sankirtana or not? I remmember a speculation was going on

based on this; that chanting the Holy names preached by a yuga-avatara

present in Caitanya Mahaprabhu according to that speculation was therefore

the inferior process. So, no one wants to have the inferior process,

everyone wants to feel himself advanced and a kind of sentimental approach

to the intimate pastimes was preached as the higher process. But what did

the Goswamis, what did the Acaryas- Jaganatha dasa Babaji, Bhaktivinoda

Thakura, Gaura Kisora dasa Babaji, they have chanted. Not to mention

Haridasa Thakur. Of course the level of they realisation of chanting was

different from a average devotee. So, the Harinama is the process of yuga

dharma and is relished in prema. Then when one invisions the pastimes

actually he can understand them.

In his book on Gaudiya Vaisnava parampara BG Nrisimha Maharaja writes about

Bhakti Raksaka Sridhar Maharaja telling about Bhaktisiddhanta Sarasvati

Thakur hearing of rasa lila and paying obeisances and running out for he

didn't want to commit offences hearing without qualification. Wasn't he

qualified? He was acting as a acarya, to show example. Once he wanted to

print Govinda Lilamrta, and Bhaktivinoda Thakur said that he can print for

himself. So, as Sarasvatanugas shouldn't we follow this instructions. I know

of many brahmacaries getting married just because reading the intimate

pastimes without beeing beyond the material contamination. The material

lust will get inflamed if one is not pure enough.

> Mahaprabhu is purna-bhagavan, avatara-avatari, just as Sri Krishna is.

> Because They are the very same person, not that one or the other is an

> expansion of the other. Only the difference is that Vrajendra Nandan has

> assumed the complexion and the bhava of Sri Radha. This Krishna, though,

> who made the promise in the Gita, is an expansion of Vrajendra Nandan,

> They are one in tattva, but there is a gulf of difference between Them in

> terms of rasa, as explained in the Caitanya Caritamrta, Antya-lila, 1.67,

> quoting from the Laghu Bhagavatamrta of Rupa Gosvamipada:

> "The KŠa known as Yadu-kum€ra is V€sudeva KŠa. He is different from

> the KŠa who is the son of Nanda Mah€r€ja. Yadu-kum€ra KŠa manifests

> His pastimes in the cities of Mathur€ and Dv€rak€, but KŠa the son of

> Nanda Mah€r€ja never at any time leaves Vnd€vana."

Navadvipa Dham is non different from Vrindavana Dham. Only difference is

that in Navadvipa audharya is prominent and in Vrindavana madhurya. So

Mahaprabhu was in Vrindavana.

> Here are the verses which serve as foundation of the understanding of

> Maha-vishnu's (along with the two following purusa-avataras and emanations

> thereof) being within the being of Mahaprabhu and fulfilling the duty of

> establishing yuga-dharma.

Has anyone access to the commentaries of Srila Prabhupada, Bhaktivinoda

Thakur, Bhaktisiddhanta Sarasvati Thakur,so we can see how they all

commented on this. I am out of station and have no CC nearby.

YHS

DKD