“the mellow taste of His service”

July 28, 2006

Gadadhara Pandit never went to Vraja dhama.

A lifetime of separation. . ....

In the Gaur-ganoddesa-dipika, it is described that that person who in Vraja was the daughter of Sri Vrsabhanu Raja, namely Srimati Radharani, is now celebrated as Sri Gadadhara Pandita. . . In Sri Caitanya-caritamrta we likewise find:

Panditer bhav mudre kahan na jay gadadhar pran nath nam hoila jay panditer krpa prasad lehan na jay gadai gauranga kari sarvaloke gay

"The emotions and expressions of Pandita Gadadhara are not possible to describe. Another name of Lord Gauranga is the 'Lord of the life of Gadadhara.' Who can understand what mercy has been bestowed upon him? Their glories are sung by everyone as Gadai-Gauranga."

Originally Posted by kailasa/

Oh .............. raga))) Raga, TWO lilas

1. Krisna lila

2. Gaura lila

You knows (some) Krisna lila, but you do nit know Gaura lila. Gaura lila it is NOT Krisna lila AND Gaura lila another situation...

Separation Gaura lila it is lila INTERNAL ENERGY (you listen this words?) Lord Caitanya not has any sambhoga, like sambhoga in Krisna lila.

----------------

They do noy able understand. I am 3 years see this situation. They listen some comentary and after "comentary" confused completly. ...

One day, Sri Gadadhara, having heard that Mahaprabhu will speak Krsna-katha at Suklambara Brahmacari's house, went there and sat down inside. Meanwhile, Mahaprabhu arrived outside on the verandah and began to speak about Krsna to an audience of devotees there; Gadahara Prabhu listened from within the house. Soon Mahaprabhu became totally absorbed in the ecstacy Krsna-prema, which quickly spread to the assembly of devotees. For some time they continued to taste the mellows of love of Krsna together and then becalmed themselves.

Gadadhara, however, couldn't restrain his ecstacy. With his head bowed down, he continued to cry very loudly. Hearing his pitiful sobbing, Mahaprabhu inquired, "Who is crying within the room?" Suklambara Brahmacari replied, "Your Gadadhara."

Mahaprabhu exclaimed, "Gadadhara! You are so pious and virtuous. Since your very childhood you were so devoted to Krsna. My life has been wasted. Due to my previous evil activities I cannot get the association of the Lord of my life, Sri Krsna."

Saying this Prabhu embraced Gadadhara in great love.

When Mahaprabhu began His pastimes in Navadvipa, Gadadhara was his chief companion. Radha-Krsna of Vraja are now sporting on the banks of the Ganga as Gadai-Gauranga, and the cowherd boy-friends of Vraja are assisting in His pastimes of kirtana.

One day after roaming throughout the town of Navadwipa, Mahaprabhu came to a forest and seated Himself there. Then He began to remember His pastimes in Vraja. Mukunda began to sing the purva-vag (courtship) songs in a very sweet voice while Gadadhara collected some flowers from that forest and after stringing a garland placed it on Prabhu's neck. Previously, in the way that Sri Radha used to decorate Sri Krsna, Gadadhara began to dress Prabhu in that exact same manner. Some were singing beautiful songs, while others began to dance in a very graceful style. Then Sri Gaurasundara taking Gadadhara by His side seated Himself on a dias at the base of one tree, while Adwaita Acarya began to offer arati. Nityananda seated Himself on Prabhu's right side and Srivasa Pandita began to decorate everyone with flower garlands. Narahari was fanning that Divine couple with a whisk made from the tail hairs of forest cows. Suklambar decorated them all with sandalwood paste while Murari Gupta recited the premdhani. Madhava, Vasudeva, Purusottama, Vijaya, and Mukunda began to sing songs in the various ragas.

Then Prabhu closed his pastimes in Nadiya and as per his mother's request he took up his residence at Nilacala. Gadadhara also went there to live at this time. He engaged himself in the service of Sri Tota Gopinatha. Mahaprabhu would very often visit His dear friend Gadadhara and lose Himself in discussions on the topics of Sri Krsna. The temple of Sri Tota Gopinathji is located near the ocean at Yameshvar.

When Lord Caitanya traveled to Sri Vrindavana, Gadadhara, not being able to bear separation from Him, wanted to go also but Mahaprabhu reminded him of his vow of Ksetra-sannyasa (by which he was to remain constantly in Sri Ksetra in the service of Sri Gopinatha) and sent him back.

Sri Gadadhara Pandita would regularly recite Srimad Bhagavatam. Sri Gaurasundara, along with His associates, would listen.

After enacting His pastimes on this planet for forty-eight years, Sri Gaurasundara merged into the body of Sri Gopinathji, who was served by Sri Gadadhara Pandita.

July 28, 2006

Gadadhara is Rukmini devi, in high understsnding. Because Radha is Lord Caitanya Himself. Lord Caitanya is Radha - Krisna.

The eternal vraja-vasis like Svarupa Damodara did not even come to Vrndavana-dhama. Sri Pundarika Vidyanidhi, Sri Haridasa Thakura, Srivasa Pandita, Sivananda Sena, Sri Ramananda Raya, Sri Sikhi Mahiti, Sri Madhavidevi and Sri Gadadhara Pandita Gosvami never visited Vrndavana-dhama. Srila Bhaktisiddhanta Sarasvati Thakura points out that we have no authorized documents stating that these exalted personalities visited Vrndavana. Nonetheless, we find many nondevotees, Mayavadi sannyasis, prakrta-sahajiyas, fruitive workers, mental speculators and many others with material motives going to Vrndavana to live.

Prema pradipa

When Krsna becomes two separate identities, Srimati Radharani and Himself, loving affairs take place and hladini transforms Herself into various loving pastimes.

The pastimes of Lord Caitanya Mahaprabhu are even more ecstatic than the pastimes of Lord Sri Krsna

Lord Krsna, appearing in His full manifestation as Caitanya Mahaprabhu, came to His own abode Navadvipa-dhama where He felt a much great pleasure than in Vraja-dhama.

July 28, 2006

The Superiority of Navadvipa Dhama

What is the glory of Navadvipa? The original Supreme Personality of Godhead Sri Krsna appeared in this world and performed His astonishing pastimes in Vrndavana. Yet, all of His desires were not fulfilled at that time. Those desires that were not fulfilled by Him during His pastimes in Vrndavana were fulfilled when He appeared here in Navadvipa-dhama in the form of Sri Caitanya Mahaprabhu. In Vrndavana He tasted prema as the object of the prema (pure love of God) of His devotees, but He did not know how the devotees felt in their love for Him. He could not taste what they experience in their loving mood. Also, in Gokula (Vrndavana manifest in this world), He did not distribute prema to one and all. It is only here in Navadvipa-dhama that He – as Sri Caitanya Mahaprabhu – so freely distributed it. He tasted the prema of the reservoir of love, His devotees, and especially the prema of Srimati Radhika, and He also distributed prema – especially the prema of Radhika’s maidservants.

Not only did Sri Caitanya Mahaprabhu distribute this to the devotees who had become qualified by their practices, but even to those who were fallen and offensive. When He was on His way to Vrndavana He came to Kasi, and there He gave mercy to the leader of the mayavadis, Prakasananda Sarasvati – and not only to him, but also to his 60,000 sannyasa disciples. He is the most merciful incarnation. In other incarnations if anyone was opposed to Krsna, He would take up His weapon and kill him. But Sri Caitanya Mahaprabhu never did so. Rather, He purified the hearts of the offenders through the chanting of the holy names and bestowed upon them love of God. Here in Navadvipa-dhama, He gave His mercy to the most sinful Jagai and Madhai, and so many others. He caused an inundation of transcendental love and made everyone dance.

After taking sannyasa, Caitanya Mahaprabhu went to Jagannatha Puri, and there He met with Sri Sarvabhauma Bhattacarya, who was a leader of themayavadis, those who are very much antagonistic to the cult of pure devotion. He also gave mercy to him and converted him. When He was in South India, traveling here and there, He was so merciful that all the living entities, even those who saw Him from very far away, became overwhelmed with prema.

So many pastimes of Sri Caitanya Mahaprabhu took place here in Navadvipa. He also spent many years in Jagannatha Puri. He also went to South India, to the bank of the Godavari, where He met with Sri Raya Ramananda and had very confidential discussions. Of these three abodes of the Lord – Navadvipa, Jagannatha Puri and Godavari – which one is superior? Nowadays there is a great deal of confusion about this topic. Many people are convinced about the wrong understanding, because the real philosophical conclusion is very deep and difficult to understand.

Navadvipa-dhama, where we have now come, is highest.*[see endnote] This place is superior to both Jagannatha Puri and Godavari. Why? There are so many reasons.

Someone may say that Jagannatha Puri is the highest place, because it was there in the Gambhira that Mahaprabhu relished vipralamba rasa (the mood of separation; Srimati Radhika’s separation for Sri Krsna) and fulfilled His three desires. But Jagannatha Puri is a manifestation of Dvaraka Puri. Otherwise, according to Mahaprabhu’s mood, He would also see it as Kuruksetra and become absorbed in the meeting of Radha and Krsna there. We cannot say that it is Vrndavana. In Vrndavana there are twelve forests, such as Vrndavana, Kumudvana, Bahulavana, Kelanvana, etc. Where are they in Jagannatha Puri? We cannot find them. On the other hand, here in Navadvipa-dhama, all the twelve forests of Vrndavana are present. This place in which we are now situated is called Koladvipa. Koladvipa is non-different from Giriraja-Govardhana, and very close by is Syama-kunda and Radha-kunda. Where is Syama-kunda and Radha-kunda in Jagannatha Puri? Very close by here is Panca-veni, which is superior to Prayag. At Prayag the Yamuna, Ganga and Sarasvati rivers meet. But here, Yamuna, Ganga, Sarasvati, Alakananda, Godavari, Kaveri, Sindhu, Narmada and all the other holy rivers meet. We call it Panca-veni, the meeting of five holy places or holy rivers, but don’t think there are only five. Thousands upon thousands – all the sacred rivers – have descended and are meeting together here at Panca-veni in Navadvipa. In Jagannatha Puri the ocean is a maha-tirtha (great holy place), because Caitanya Mahaprabhu bathed the transcendental body of Srila Haridasa Thakura there. But even the ocean came here to Navadvipa-dhama at Samudragadha ghat (bathing place). So this place is superior to Prayag.

Navadvipa-dhama is called gupta (hidden) Vrndavana, because all the pastime places of Vrndavana, like the rasa-sthalis (the areas of the rasa dance), Giriraja-Govardhana, Syama-kunda, Radha-kunda - all twelve forests - are here in a hidden way.

Another important point: Lord Krsna’s eternal pastimes (nitya-lila) in Vrndavana are called asta-kaliya-lila.The 24-hour day of Sri Sri Radha and Krsna is divided into eight parts, beginning with nisanta-lila (pre-dawn pastimes), pratah-lila (morning pastimes), purvahna-lila (forenoon pastimes), madhyana-lila (midday pastimes), aparahna-lila (afernoon pastimes), sayama-lila (dusk pastimes), pradosa-lila (evening pastimes) and ratri-lila (nighttime pastimes). Just as Sri Sri Radha-Krsna performed Their asta-kaliya-lila in Vrndavana, Sri Gauranga, Sri Caitanya Mahaprabhu, performed His asta-kaliya-lila here in Navadvipa-dhama.

Is it mentioned in any scripture that He performed His asta-kaliya-lila in Jagannatha Puri? Does He perform His asta-kaliya-lila in Godavari? There is no mention. His nitya-lila, the origin or root of all His pastimes, takes place here in Navadvipa-dhama. Sri Caitanya Mahaprabhu remembers the nisanta-lila of Radha and Krsna at the end of the night and becomes overwhelmed in ecstasy. Then later, early in the morning he goes with His friends to take bath in the Ganga. In His ratri-lila, He performs His sankirtana rasa. In this way He performs His asta-kaliya-lila, completely absorbed in the asta-kaliya-lila of Radha and Krsna.

Another reason for the superiority of Navadvipa-dhama is as follows. Even though Jagannatha Puri and Godavari are very levated, transcendental abodes, there is aisvarya-mayi-lila (pastimes in opulence and majesty) there. There, Sri Caitanya Mahaprabhu was worshipped as God. In Godavari He manifested His form as Rasaraja-mahabhava, Sri Sri Radha and Krsna combined as one, and this pastime is also aisvarya-mayi-lila. In Jagannatha Puri He performed pastimes in the Gambhira, but only Sri Svarupa Damodara, Sri Raya Ramanada, Sri Sikhi Mahiti and His sister Srimati Madhavi devi – 3 1Ú2 intimate associates – could take part. Here in Navadvipa-dhama, on the other hand, His pastimes are madhurya-mayi-lila (sweet, human-like), not aisvarya-mayi-lila. Here, Sri Sacinandana Gaurahari meets in lokika sadbhanduvat sambhanda (natural, family-like relationships) with all the residents. When we try to understand if a particular pastime is superior to others, the ultimate measure is whether that pastime is purely madhurya. Madhurya-lila are those pastimes resembling sweet, human-like activities with human-like relationships, without out any trace of the mood of aisvarya. And, even if any of those pastimes would be full of opulence, they would be seen as human-like by the Lord's associates.

Thus, this dhama is so exalted and extraordinary, so superior to every other place of Mahaprabhu’s pastimes. Srila Raghunatha dasa Gosvami prays:

yat kincit trna-gulam kikata mukham gosthe samastam hi tat

sarvanandamayam mukunda dayitam lilanukulam param

sastrair eva muhur muhuh sphutam idam nistankitam yacnya

brahmader api sasprhena tad idam sarvam maya vandyate

[“With great longing I worship all the living entities of Vraja including the grass, bushes, flies, and birds, which are filled with transcendental bliss. There fortune is so great that it is aspired for by personalities like Sri Brahma and Uddhava. Srimad Bhagavatam and other sastras have repeatedly and clearly propounded their glories. They are very dear to Sri Mukunda and assist in His pastimes.” (Raghunatha dasa - Stavavali, Vraja-vilasa-stava, 102)]

“I pray to all the living entities of Vrndavana, including the grass, bushes, insects and birds.” This verse is also applicable to Navadvipa-dhama. Every living entity here – every tree and creeper – is sat-cit-ananda, made of eternity, full knowledge and bliss, and they assist the Lord’s pastimes. Therefore, even great personalities such as Lord Brahma have prayed to become stones and blades of grass in such an unprecedented and transcendental abode.

Who can realize these truths? Our previous acaryas, Srila Jagannatha dasa Babaji Maharaja and Srila Gour Kisora dasa Babaji Maharaja, can do so. They used to give respects even to the dogs of this abode. Srila Jagannatha dasa Babaji Maharaja used take his prasadam with puppies, who were eating from his plate. He used to say, “Oh, they are the dogs of Navadvipa-dhama”. Our acaryas illustrated through their lives what kind of very high level of respect one should have in approaching this extraordinary place.

Sri Caitanya Mahaprabhu lived here in the house of Sacimata in Mayapura, in Antardvipa. He performs His pastimes here, and after 24 years He took sannyasa and went to Jagannatha Puri and so many other places. However, even when He takes sannyasa and appears to this leave this dhama, He’s still present here. Only those who are extremely fortunate and whose love is mature can realize how He always performs His pastimes here in this transcendental place, and how He never leaves.

Sri Navdvipa-dhama ki jaya!

[*Endnote – The following is another lecture by Srila Narayana Maharaja on the same subject, given a few years ago in Australia:

Tridandiswami Sri Srimad Bhaktivedanta Narayana Maharaja

THE SUPREMACY OF NAVADVIPA

Murwillumbah, Australia: Feb. 13, 2002

Now I will begin Jaiva Dharma, first chapter, which is about nitya and naimittika-dharma. Nitya-dharma means transcendental, eternal dharma (religion), and naimittika-dharma means temporary dharma. Srila Bhaktivinoda Thakura is explaining that Prthivi-loka, the Earth, is the most superior planet in the entire universe. There are so many lakhs and lakhs of planets, and lakhs and lakhs of suns, moons and twinkling stars, and it may be that these stars are even greater than the suns and moons, but Prthivi-loka is most superior among all of them. This is because Krsna, Rama, and all other incarnations appeared in this land.

There are seven islands or continents in this Prthivi, and the most superior among them is Jambudvipa, where there was a very big tree of jambu (blackberries). That black tree is actually Vrndavana's tamala tree, and tamala is actually Tamala Krsna. Krsna is there in Jambudvipa.

In Jambhudvipa, the most superior place is Bharatavarsa. First, its name was Ilavrta-varsa, but due to the famous king Bharata Maharaja, who was dedicated to Krsna and who attained liberation in three births, it became known as Bharatavarsa. Amongst 100 brothers, Bharata was the King, and he was superior to his 99 brothers.

In Bharatavarsa, Gauda-bhumi is the most superior place, and Gauda-bhumi includes five tracts of land. For example, the first is the land between the Yamuna River and the Sindhu Rivers, in Punjab; the land between the Ganges and the Yamuna rivers, Kanyakubja, is the second; and the land passing through Ayodhya, between the Ganges and Gomati rivers where Salagrama is found, is the third Gaura. The place in which Sri Caitanya Mahaprabhu took birth is the fifth Gauda, and therefore, among the five Gauda-bhumis, Navadvipa is the best place.

What is the meaning of Navadvipa? The nine islands denote the nine processes of bhakti.

sravanam kirtanam visnoh

smaranam pada-sevanam

arcanam vandanam dasyam

sakhyam atma-nivedanam

"Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Visnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)." (SB 7.5.23)

This Navadvipa has been addressed as Svetadvipa in the Vedas, Upanisads and so many other Vaisnava literatures.

sriyah kantah kantah parama-purusah kalpa-taravo

druma bhumis cintamani-gana-mayi toyam amrtam

katah ganam natyam gamanam api vamsi priya-sakhi

cid-anandam jyotih param api tad asvadyam api ca

sa yatra ksirabdhih sravati surabhibhyas ca su-mahan

nimesardhakhyo va vrajati na hi yatrapi samayah

bhaje svetadvipam tam aham iha golokam iti yam

vidantas te santah ksiti-virala-carah katipaye

"I worship that transcendental seat known as Svetadvipa, where as loving consorts the Laksmis in their unalloyed spiritual essence practice the amorous service of the Supreme Lord Krsna as their only lover; where every tree is a transcendental purpose tree; where the soil is the purpose gem, all water is nectar, every word is a song, every gait is a dance, the flute is the favorite attendant, effulgence is full of transcendental bliss and the supreme spiritual entities are all enjoyable and tasty, where numberless milk cows always emit transcendental oceans of milk; where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few self-realized souls in this world." (Brahma-samhita 5.56)

Srila Rupa Gosvami has quoted this verse, and Srila Bhaktivinoda Thakura has also quoted it, along with many such verses. Navadvipa is Svetadvipa. In transcendental Goloka Vrndavana there are two parts: Vrndavana and Svetadvipa. Vrndavana and Navadvipa are parasistha, complementary. Without Navadvipa, Vrndavana is incomplete, and without Vrndavana, Navadvipa is incomplete. Together they are complete, as when separation and meeting mix together, the resultant situation is complete. Where there is no separation mood, sanyoga (meeting) is incomplete.

The twelve vanas (forests) and upavanas of Vrndavana are in Navadvipa, within the nine islands: Madhuvana, Talavana, Kumudvana, Bahulavana, Kamyavana, Kadirvana, Badhravana, Bandhirvana, Baelvana, Mahavana, Vrndavana, and Mahavana. All of these forests, in some way, are in Navadvipa.

Don't think that Jagannatha Puri is superior to Navadvipa. Don't think that Godavari-tata, where Mahaprabhu revealed His form and mood of Rasaraja-Mahabhava, is superior to Navadvipa. Navadvipa is far superior to both these places. On one hand, Sri Caitanya Mahaprabhu revealed His transcendental form of Rasaraja-mahabhava at Godavari, and that most high class of hari-katha, Raya Ramananda Samvad, took place there. On one hand, Caitanya Mahaprabhu showed His extreme moods of separation in Gambira. He jumped in the ocean near there, and He relished Srimati Radhika's moods of separation with Svarupa Damodara and Raya Ramananda there. This may be said, therefore, to be the deepest and highest hari-katha, but there are so many reasons why it is not.

Jagannatha Puri is a very elevated pastime place, especially regarding the Gambira-lila of Sri Caitanya Mahaprabhu, but still it is like Dvaraka. There is no forest or sub-forest of Vrndavana there. Neither Gokula, Bandhiravana, Nandagaon, or Varasana are there. These forests are not in Godavari-tata, neither are they in Kuruksetra or Jagannatha Puri. Therefore, Navadvipa must be superior to these places.

Because so many places of Vrndavana are there in Navadvipa in a hidden way, Navadvipa is known as Gupta-Vrndavana. One of the nine islands of Navadvipa is Godrumadvipa, and this island is described by Srila Bhaktivinoda Thakura in his Jaiva Dharma. Godrumdvipa is Nandagaon, nearby Varsana.

The birthplace of Caitanya Mahaprabhu in Mayapura is Mathura and Gokula combined. Caitanya Mahaprabhu is Krsna, with the internal mood and complexion of Srimati Radharani. Krsna took birth in Vrndavana; partly in Mathura, but fully in Gokula, and both places are combined there in Mayapura Yogapitha.

Crossing Ganga from there to Koladvipa, where our Devananda Gaudiya Matha is situated, we find Giriraja-Govardhana. There, all the kunjas and caves in which Krsna played with the sakhas and sakhis are situated. Nearby there is Rasauli, or Rasa-sthali, where Chandra-sarovara is located at the foot of Giriraja-Govardhana. Nearby there is Rthudvipa, where Radha-kunda and Syama-kunda are situated, and that is Kokhilvana. Our Devananda Gaudiya Matha was constructed by our Gurudeva on the West bank of the Ganges, the bank where Yamuna flows. Mayapura is on the East bank of Ganges, where the Ganges itself flows, and Lord Brahma performed thousands and thousands austerities on that Ganges bank.

In Navadvipa there is Pancaveni, the meeting place of the Ganges, Yamuna, Sarasvati, Godavari, Narmada, and Sindhu, and Manasi Ganga is also there. Radha-kunda and Syama-kunda are there, and this is all very wonderful. In Mamagaci (Modadrumadvipa) Bhandiravat is present, and Jahnudvipa is Bhadravana. All these truths have been explained by Srila Bhaktivinoda Thakura in his Sri Navadvipa Dhama Mahatmya; Vrndavana is in Navadvipa, not in Jagannatha Puri or Godavari.

There is one very important thing to know, and I am explaining it for those who are senior Vaisnavas. They will be able to understand. Junior devotees should note it down, and they should also try to understand. You should know these things very deeply. With regards to Navadvipa being Vrndavana, there are two asta-kaliya-lilas. One is Sri Caitanya Mahaprabhu's asta-kaliya-lila and one is Radha and Krsna's asta-kaliya-lila. Mahaprabhu's asta-kaliya-lila takes place in Navadvipa, and it is that asta-kaliya-lila upon which devotees meditate. They do not meditate on such lilas in Jagannatha Puri.

In their gaura-gayitri mantra, the brahmanas chant, "Gauraya." Why do they utter, "Gauraya"? Who is Gaura? Gaura, or Gauranga, is Krsna, with the intrinsic mood and beauty or golden color of Radhika, and He is actually Krsna, but now He is fully absorbed in the mood of Radhika. He feels as though He has become Radhika. But there are three Radhikas. One is Vrsabhanuja or Vrsabhanunandini Radhika, one is Viyogini Radhika, and one is Sanyogini Radhika.

Vrsabhanunandini Radhika never goes out of Vrndavana, and Krsna and Rohininandana Rama are always in Vrndavana. If Rama and Krsna are coming towards Mathura, they will turn back to Vrndavana at the borderline. Rohininandana Rama cannot go out of Vrndavana, because He always remains with Krsna. Only Their manifestations, Vasudevanandana Krsna and Vasudevanandana Baladeva, will go to Mathura and Dvaraka. The pastimes of Krsna in Mathura and Dvaraka are transcendental and everlasting, as are the pastimes of Vrajendranandana Krsna in Vrndavana. Vasudeva Krsna plays eternally in Mathura, and in Vrndavana, Vrajendranandana Krsna plays eternally.

Similarly, there are three Radhikas. Actually there is only one Radhika, but She has three moods or three features. Krsna will not change when He goes to Mathura, but He will not use His flute and peacock-feather. He will change His father and mother, but not His form. Only His mood will be changed, and mood is the prominent factor of determination. If He takes His flute and peacock-feather, and He tells everyone, "I am the son of Nanda and Yasoda," then He is Vrajendranandana Krsna. On the other hand, if He has no peacock-feather and flute and He tells everyone, "I am the son of Vasudeva and Devaki," then His is present by His prakasa (manifestation). His manifestation is not fully the Supreme Krsna Himself.

In the same way, Vrsabhanunandini Radhika is always with Krsna in Vrndavana. In Nandagaon, where Radhika felt so much separation and spoke Brahmara-gita, She is Viyogini Radhika. Actually, She is never in viyoga, in the sense that she is never separated from Krsna. Srila Rupa Gosvami has explained this truth in his Lalita-Madhava and also in Ujjvala Nilamani, and that is why Kavi Karnapura has not discussed the lila of Mathura and Dvaraka. He completes his Ananda Vrndavana Campu just after rasa-lila. Our acaryas can never tolerate the idea that Radhika should be separated from Krsna. In Her original and complete feature She is called Vrsabhanunandini. She is always with Nandanandana Krsna, and the Radhika who feels separation in Nandagaon is Her manifestation, Viyogini Radhika. She is the same Radhika, but She is feeling viyoga. Then, in Kuruksetra, She is Sanyogini Radhika. She goes there for a moment, for one or two days and, keeping Krsna on the chariot of Her mind, She brings Him back to Vrndavana. Sanyoga means 'always meeting.'

In the mantra 'tan no gaura pracodayat', the name Visvambhara is uttered. Visvambhara never lived in the cave (Gambhira) in Jagannatha Puri, for He is Sacinandana Gaurahari in Navadvipa. From there He gives so much knowledge, so much love and affection, and a very high-class prema to the jivas. 'Visvambharaya dhimahi' means that we meditate on Him in Navadvipa.

In the cave of Gambira, Mahaprabhu played a role of great opulence. At that time, in the night, no one but Raya Ramananda and Svarupa Damodara (Visakha and Lalita) were able to witness His pastimes. At that time, although he was always hearing and knowing all Mahaprabhu's pastimes, even Srila Rupa Gosvami could not go there. In Godavari, Mahaprabhu manifested His form as Rasaraja-Mahabhava. This is opulence. At that time, even Ramananda Raya began to pray like Devaki or Arjuna, "O, You are that same Supreme Personality of Godhead." This is opulence.

In Navadvipa, however, there is no opulence. In Navadvipa, Sacinandana played as Krsna played with the girls in Vrndavana. While bathing in the Ganges He would say to the little girls, “Will you marry me? I want to marry you. If you will not marry Me, you will not be happy. Give your offerings of sandesa and bananas to Me." This comes in the category of the asta-kaliya-lila of Caitanya Mahaprabhu, and it is therefore far superior to any lila in Jagannatha Puri. In Navadvipa there is svarasikhi-upasana (meditation and worship of the continual flow of unlimited lilas taking place throughout each twenty-four hour day), whereas in Puri there is mantramayi-upasana (meditation and worship of a specific lila, in this case Srimati Radhika's separation feelings for Krsna).

Now we're going in Godrumadvipa, which is Nandagaon, where Premadasa Babaji performed his bhajana. What is Godruma? Go-druma. The druma means a very big pipal (aswattha) tree, and 'go' refers to the Surabhi cow. After Krsna's pastimes, she brought Indra to this place and performed thousands and thousands years of austerities in order to receive the darsana of Sri Caitanya Mahaprabhu. At last she received His darsana, when He was performing nagara-sankirtana in mahabhava. It was also in this place that Surabhi gave milk to Markendeya Rsi. So Navadvipa-dhama is not an ordinary or general place. It is the most superior place.

Srila Bhaktivinoda Thakura has an abode there in Nandagaon, Ter Kadambha, which is so glorious because unlimited very sweet pastimes took place there. During the day Krsna used to play on His flute, calling, "Shamali, Davali, Gange, Yamune, Pisange," and thousands and thousands of cows used to meet Him there. During the night His flute called, "Radhe, Lalite, Visakhe!" and they all came to Him. Srila Bhaktivinoda Thakura preferred Godrumadvipa, just as Srila Rupa Gosvami preferred to have his bhajana-sthali in between Nandagaon and Yavat. Godruma is the same as that Ter Kadambha in Nandagaon. Antardvipa is Mahaprabhu's janmasthana and also Krsna's janmasthana, Gokula and Mathura. But Srila Bhaktivinoda Thakura preferred Nandagaon, because Radha's and Krsna's separation and meeting are both present there.

Let us now go to Godruma. You should all come with me, offer your pranama in Godruma-kunja, the place of Srila Bhaktivinoda Thakura's bhajana-sthali and samadhi, and then we can begin Jaiva Dharma.

[Devotee:] In Kuruksetra, Radharani felt separation from Krsna, even though They were meeting there. Why is She called Sanyogini there, since 'sanyogini' means 'always meeting'?

[srila Narayana Maharaja:] They are never separated. For lila, They appeared to be separated.

radha krsna-pranaya-vikrtir hladini saktir asmad

ekatmanav api bhuvi pura deha-bhedam gatau tau

caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam

radha-bhava-dyuti-suvalitam naumi krsna-svarupam

"The loving affairs of Sri Radha and Krsna are transcendental manifestations of the Lord's internal pleasure-giving potency. Although Radha and Krsna are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krsna Himself." (Cc Adi 1.5)

They have become two for lila-rasa, but They are one, and in this way They are always meeting. In meeting there is also separation, and this is called madanakya-maha-bhava.

[sripad Asrama Maharaja:] Is Saccinandana Gaurahari tasting madankya-maha-bhava in prakrata-lila, in Navadvipa, in Srivasa Angam and other places?

[srila Narayana Maharaja:] Yes, He was, but it was in His heart. Srila Bhaktivinoda Thakura has explained this, as has Caitanya-caritamrta. Those who will go deep can collect these truths everywhere. Without madanakya-maha-bhava, He is not Caitanya Mahaprabhu. He has become Saccinandana Gaurahari especially for tasting this mood. It was especially for this.

[sripad Asrama Maharaja:] He is tasting this in Svetadvipa, but is He also tasting it in prakata-lila?

[srila Narayana Maharaja:] Yes, either in seed or prakata (externally manifest); everywhere it will be so].

Editorial advisors: Pujyapad Madhava Maharaja and Sripad Brajanatha dasa

Translator: Sriman Prema Prayojana das

Transcriber: Sripad Radha-kanta dasa and Sripad Sajjana Maharaja

Editor: Syamarani dasi

Typist: Savitri dasi and Radhika dasi

Proof-reader: Vasanti dasi

July 28, 2006

needs search true guru.

SishirSaha · July 29, 2006

from "The Superiority of Navadvipa Dhama" by Narayana Maharaja

Narayana Maharaja said
In Navadvipa, Sacinandana played as Krsna played with the girls in Vrndavana. While bathing in the Ganges He would say to the little girls, “Will you marry me? I want to marry you. If you will not marry Me, you will not be happy. Give your offerings of sandesa and bananas to Me." This comes in the category of the asta-kaliya-lila of Caitanya Mahaprabhu, and it is therefore far superior to any lila in Jagannatha Puri. In Navadvipa there is svarasikhi-upasana (meditation and worship of the continual flow of unlimited lilas taking place throughout each twenty-four hour day), whereas in Puri there is mantramayi-upasana (meditation and worship of a specific lila, in this case Srimati Radhika's separation feelings for Krsna).

Gaura-nagari vada! What next from Narayana Maharaja? He really is amazing!

His sahajiya credentials are getting more impressive day by day.

Srila Vrndavana Dasa Thakura writes in Caitanya-bhagavata as follows:

ei mata capalya karena saba sane

sabe strimatra na dekhena drstikane

stri 'hena na prabhu ei avatare

sravane o na karila-vidita samsare

ataeva sata yata maha mahima sakale

'gauranga-nagara' hena stava nahi bale

"The Lord was apt to indulge in indiscriminate, merciful behavior towards all, except that he never looked at a woman, even by a sidelong glance. It is known to all the world that He did not even allow the name of a woman to enter His ear. Those who are His real devotees, therefore, never address Sri Gauranga as 'Gauranga-nagari' or the enjoyer of women. Although all forms of praise are applicable to the Lord, the wise only sing that which is in accordance with His nature." (Caitanya-bhagavata 15.28-31)

SishirSaha · July 29, 2006

Study Sri Caitanya-asta-kaliya-lila description written by Srila Visvanatha Cakravarti Thakura and you will clearly see that the only "madhurya-lila" relationship the Lord enjoys is with his wedded wife Visnupriyadevi.

Sriman-Mahaprabhor asta kaliya lila smarana mangala stotram

auspicious prayers for remembering

the eight-fold daily pastimes of Sri Chaitanya Mahaprabhu

by Srila Visvanatha Cakravarti Thakura

sri-gauranga-mahaprabhos-caranayor ya kesa-sesadibhih

sevagamyataya sva-bhakta-vihita sanyair-yaya labhyate

tam tan-manasikim smrtim prathayitum bhavyam sada sattamair

naumi pratyahikam tadiya-caritam sriman-navadvipa-jam

Devotional service to the lotus feet of Sri Gauranga Mahaprabhu is far beyond the perception of Lord Brahma, Lord Siva, Lord Sesa-naga and the rest; but it is continually indulged in by the Lord's own devotees, and it is always available to other souls as well. Now I will begin my description of the process of manasi-seva (service to the Lord executed within the mind). This process is fit for continuous remembrance by the most virtuous sages. Therefore I offer my most respectful obeisances to the eternal daily life and pastimes of the Lord born in Nabadwip.

ratryante sayanotthitah sura-sarit-snato vabhau yah prage

purvahne sva-ganair-lasaty upavane-tair-bhati madhyahnake

yah puryam-aparahnake nija-grhe sayam grhe 'thangane

srivasasya nisamukhe nisi vasan gaurah sa no raksatu

At the end of night (before sunrise), Lord Sri Chaitanya Mahaprabhu gets up from His bed, stretches His body, talks with His wife and washes His face; (2) in the morning, He is massaged with oil and bathes in the celestial Ganges river, then worships Lord Vishnu; (3) in the forenoon period, He enjoys discussing topics about Lord Krishna with His devotees during visits to their homes; (4) at midday, He enjoys pastimes in the gardens on the bank of the Ganges; (5) in the afternoon, He wanders about the town of Navadvipa, sporting with all the residents; (6) at dusk, he returns home to worship Lord Vishnu and perform other rituals; (7) in the evening, He goes with His associates to the courtyard of Srivasa Pandita to chant the holy names and dance in ecstasy; (8) and at night, He returns home to go to sleep. May this Lord Gaura protect us all.

ratryante pika-kukkutadi-ninadam strutva sva-talpotthitah

sri-visnu-priyaya samam rasa-katham sambhasya santosya tam

gatva 'nyatra dharasanopari vasan svad-bhih sudhautanano

yo matradi-bhir-iksito 'ti-muditas tam gauram-adhyemy-aham

At the end of the night, upon hearing the pleasant sounds made by many birds such as the cuckoos, roosters, and others, Sri Gaura arises from His bed. With His wife, Sri Vishnu Priya, He discusses many topics concerning the transcendental mellows of Their mutual loving affairs, and thus They become very pleased. Then He gets up and goes to another room, wherein He sits upon a raised sitting place and is assisted by His devotees in washing His lotus face with nicely scented water. Thereafter, He very happily visits His mother, Sri Saci Devi, as well as other friends and relatives in the home. I meditate thus on the daily pastimes of Sri Gaura-sundara.

pratah svah sariti sva-parsada-vrtah snatva prasun-adi-bhis

tam sampujya grhita-caru-vasanah srak-candan-alankrtah

krtva visnu-samarcan-adi sa-gano bhuktv-annam-acamya ca

dvitram canya-grhe sukam svapiti yas tam gauram-adhyemy-aham

In the morning, after sunrise, the Lord goes with His associates to bathe in the Ganges river. While bathing, they also worship mother Ganges by offering flowers, incense and other presentations. After this, they come onto the bank of the river, where He is dressed with exquisite cloth and decorated with fresh flower garlands, sandalwood paste and other ornaments. Then they all return to His home in order to perform opulent worship of Lord Vishnu as well as other rituals, after which they partake of the foods which were offered to Lord Vishnu. After washing His hands and mouth, Lord Gaura goes into another room to rest very happily for awhile. I meditate thus on the daily pastimes of Sri Gaura-hari.

purvahne sayanotthitah su-payasa praksalya vaktr-ambujam

bhaktaih sri-hari-nama-kirtana-paraih sarddham svayam kirtayan

bhaktanam bhavane 'pi ca sva-bhavane kridan-nrnam vardhayaty-

anandam pura-vasinam ya urudha tam gauram-adhyemy-aham

Upon the arrival of the forenoon period the Lord gets up from His nap and stretches His body. Then he washes His lotus face with sweetly scented water. Meeting with His devotees who are all very fond of chanting Sri Hari-nama-kirtana, He personally tastes and relishes the chanting of the holy names. Thus He sports, sometimes in the homes of various devotees and sometimes in His own home. It this way He increases the ecstatic pleasure of all the people of Nabadwip to limitless heights. I meditate thus on the daily pastimes of Sri Gaura-chandra.

madhyahne saha taih sva-parsada-ganaih samkirtayad-bhir-bhrsam

sadvaitendu-gadadharah kila saha-srilavadhuta-prabhuh

arame mrdu-marutaih sisiritair-bhrnga-dvijair-nadite

svam vrnda-vipinam smaran bhrahmati yas tam gauram-adhyemy-aham

During the midday period, Lord Chaitanya continues to enjoy the performance of intensely enthusiastic chanting and dancing, surrounded by His own dear devotees such as the moon-like Advaita Acarya, Gadadhara Pandita, and the divine madman Srila Nityananda Prabhu. Afterwards, they all wander throughout the gardens and groves on the bank of the Ganges, where they enjoy the sweet cooling breezes from the river. Hearing the pleasant sounds of the bumblebees in those gardens, the Lord remembers His own ecstatic pastimes of Radha and Krishna as they are occurring simultaneously in His own forest of Vrndavana. I meditate thus on the daily pastimes of Sri Gauranga.

yah sriman-aparahnake saha-ganais tais-tadrsaih premavams-

ta-drksu svayam apyalam tri-jagatam sarmani vistarayan

aramattata eti paura-janata-caksus-cakorodupo

matra dvari-mudeksito nija-grham tam gauram-adhyemy-aham

During the splendidly beautiful afternoon period, the Lord and His devotees become equally maddened in ecstatic love, and being ornamented like this, they expand every-increasing ripples of auspicious benefit for all the three worlds. In this mood, they leave the gardens and travel back toward His home. On the way, they satisfy the eyes of all the townspeople, just as the moon satisfies the cakora bird with its moonbeams. Reaching home, the Lord is lavished with loving attentions by His mother. I thus meditate on the daily pastimes of Gaura.

yas-tri-srotasi sayam-apta-nivahaih snatva pradipali-bhih

puspadyais ca samarcitah kalita-sat-pattambarah srag-dharah

visnos-tat-samay-arcanam ca krtavan dipali-bhis taih samam

bhuktv-annani su-vitikam api tatha tam gauram-adhyemy-aham

At dusk, the Lord bathes with His dear friends in the river Ganges, who flows in three parts. They devoutly worship the Ganges by offering ghee lamps, flowers, and other articles. Afterwards, the Lord puts on fresh silken clothes and is adorned with flower garlands and other decorations. Then, He worships Lord Vishnu by performing the evening arati ceremony, offering ghee lamps and other articles. Afterwards, He and His friends partake of the foodstuffs and betel nuts that were offered to Lord Vishnu. I thus meditate on the daily pastimes of Lord Gaurasundara.

yah srivasa-grhe pradosa-samaye hy-advaita-candradi-bhih

sarvair-bhakta-ganaih samam hari-katha-piyusam-asvadayan

premananda-samakulas-catula-dhih samkirtane-lampatah

kartum kirtanam-urdhvam-udyama-paras tam gauram-adhyemy-aham

In the evening time, the Lord goes to the home of Srivasa Pandita, accompanied by Srila Advaita-chandra and other dear associates. Meeting with the multitude of devotees, He tastes and relishes the nectar of topics concerning Lord Hari and His mind becomes most agitated with the ecstasies of pure love of Godhead. Then, becoming very eager to relish the congregational chanting of the holy names of the Lord, He orchestrates the performance of intensely jubilant sankirtana which attains the summit of passionate glorification of the holy names. I thus meditate on the daily pastimes of Sri Gaura-sundara.

srivas-angana avrto nija-ganaih sarddham prabhu-bhyam natann-

uccais-tala-mrdanga-vadana-parair gayad-bhir-ullasayan

bhramyan srila-gadadharena sahito naktam vibhaty-adbhutam

svagare sayanalaye svapiti yas tam gauram-adhyemy-aham

Continuing well into the night, the Lord dances and dances in the courtyard of Srivasa, surrounded by His most intimate devotees. His most ecstatic singing is accompanied by His devotees who are expert in playing rhythms loudly on the mridanga drums. He wanders and dances with Sri Gadadhara Prabhu in the most astonishing way, througout the night, until just before dawn. Then He returns to His own home, where He retires to His bedchamber and falls asleep with His beutiful consort. I thus meditate on the daily pastimes of Sri Gaura-nataraja.

sri-gauranga-vidhoh sva-dhamani navadvipe 'sta-kalodbhavam

bhavyam bhavya-janena gokula-vidhor-lila-smrter-aditah

lilam dyotayad-etad-atra dasakam prityanvito yah pathet

tam prinati sadaiva yah karunaya tam gauram-adhyemy-aham

Sri Gauranga, the Moon over Navadvipa, is manifest in His own abode during eight periods of each day and every day. His pastimes should be remembered by meditative devotees before they remember the pastimes of Sri Krishna, the Moon over Gokula. If someone lovingly reads or recites the Lord's eternal daily pastimes as they are illuminated in the ten verses of this prayer, then the Lord is immensely pleased with that person, by His own merciful compassion. I thus meditate on the daily pastimes of Sri Gaurachandra.

July 29, 2006

and it is therefore far superior to any lila in Jagannatha Puri.

It is wrong.

And -

... any sect that differentiates between Lord Caitanya Mahaprabhu and Radha-Krsna, either by worshiping Radha-Krsna as distinct from Lord Caitanya or by worshiping Lord Caitanya but not Radha-Krsna, is in the group of prakrta-sahajiyas.

There is a class of devotees called Gauranga-nagari, who stage plays of Krsna’s pastimes using a vigraha, or form, of Caitanya Mahaprabhu. This is a mistake that is technically called rasabhasa.

While Caitanya Mahaprabhu is trying to enjoy as a devotee, one should not disturb Him by addressing Him as the Supreme Personality of Godhead.

July 29, 2006

Someone who confuses Sri Caitanya Mahaprabhu's early Nabadwipa lila with his later pastimes after he took sannyasa could also say that SBSST was advocating gaura-nagari when he installed Gaura Gadadhara Deities in Nabadwipa. SBVNM is hardly advocating sahajiya philosophy in his explanations of the early Nabadwipa lilas. SCM also used to tease the brahmanas as a child. You won't read in the Cc. about Him spitting water in the faces of sannyasis in his later pastimes . How much madhurya rasa were manifested in the pastimes of Sri Krsna fighting with Jarasandha, killing of Kamsa and driving Arjuna's chariot in the Kurukshetra war? Deep thinkers can appreciate the loving exchanges between Sri Krsna and His pure devotee Bhisma, even in such battlefield setting. Regardless Sri Krsna still manifests other earlier pastimes with the damsels of braja. Virah Rasa doesn't obliterate the madhurya rasa of braja. SCM's sannyasa and later lilas don't obliterate His earlier Nabadwipa pastimes. SBVN is only illuminating the deep reality of those pastimes.

"Another reason for the superiority of Navadvipa-dhama is as follows. Even though Jagannatha Puri and Godavari are very levated, transcendental abodes, there is aisvarya-mayi-lila (pastimes in opulence and majesty) there. There, Sri Caitanya Mahaprabhu was worshipped as God. In Godavari He manifested His form as Rasaraja-mahabhava, Sri Sri Radha and Krsna combined as one, and this pastime is also aisvarya-mayi-lila. In Jagannatha Puri He performed pastimes in the Gambhira, but only Sri Svarupa Damodara, Sri Raya Ramanada, Sri Sikhi Mahiti and His sister Srimati Madhavi devi – 3 1Ú2 intimate associates – could take part. Here in Navadvipa-dhama, on the other hand, His pastimes are madhurya-mayi-lila (sweet, human-like), not aisvarya-mayi-lila. Here, Sri Sacinandana Gaurahari meets in lokika sadbhanduvat sambhanda (natural, family-like relationships) with all the residents. When we try to understand if a particular pastime is superior to others, the ultimate measure is whether that pastime is purely madhurya. Madhurya-lila are those pastimes resembling sweet, human-like activities with human-like relationships, without out any trace of the mood of aisvarya. And, even if any of those pastimes would be full of opulence, they would be seen as human-like by the Lord's associates.

Thus, this dhama is so exalted and extraordinary, so superior to every other place of Mahaprabhu’s pastimes. Srila Raghunatha dasa Gosvami prays:

yat kincit trna-gulam kikata mukham gosthe samastam hi tat

sarvanandamayam mukunda dayitam lilanukulam param

sastrair eva muhur muhuh sphutam idam nistankitam yacnya

brahmader api sasprhena tad idam sarvam maya vandyate

[“With great longing I worship all the living entities of Vraja including the grass, bushes, flies, and birds, which are filled with transcendental bliss. There fortune is so great that it is aspired for by personalities like Sri Brahma and Uddhava. Srimad Bhagavatam and other sastras have repeatedly and clearly propounded their glories. They are very dear to Sri Mukunda and assist in His pastimes.” (Raghunatha dasa - Stavavali, Vraja-vilasa-stava, 102)]

“I pray to all the living entities of Vrndavana, including the grass, bushes, insects and birds.” This verse is also applicable to Navadvipa-dhama. Every living entity here – every tree and creeper – is sat-cit-ananda, made of eternity, full knowledge and bliss, and they assist the Lord’s pastimes. Therefore, even great personalities such as Lord Brahma have prayed to become stones and blades of grass in such an unprecedented and transcendental abode.

Who can realize these truths? Our previous acaryas, Srila Jagannatha dasa Babaji Maharaja and Srila Gour Kisora dasa Babaji Maharaja, can do so. They used to give respects even to the dogs of this abode. Srila Jagannatha dasa Babaji Maharaja used take his prasadam with puppies, who were eating from his plate. He used to say, “Oh, they are the dogs of Navadvipa-dhama”. Our acaryas illustrated through their lives what kind of very high level of respect one should have in approaching this extraordinary place."

SBVNM

"Quoting one short paragraph out of context in your vain effort to label SBVNM sahajiya simply proves his statement in the same lecture:

"So many pastimes of Sri Caitanya Mahaprabhu took place here in Navadvipa. He also spent many years in Jagannatha Puri. He also went to South India, to the bank of the Godavari, where He met with Sri Raya Ramananda and had very confidential discussions. Of these three abodes of the Lord – Navadvipa, Jagannatha Puri and Godavari – which one is superior? Nowadays there is a great deal of confusion about this topic. Many people are convinced about the wrong understanding, because the real philosophical conclusion is very deep and difficult to understand."

You came to the false conclusion that SBVNM was saying to abandon worship of SCM in his explantion of one pointed bhakti and now you falsely conclude he is advocating gaura-nagari misconceptions in his glorification of SCM's eaerly Nabadwipa lila. SBT has explained:

"When an inimical person who has adopted discordant or inconsistent opinions hears glorification of suddha-bhakti or virtuous instructions regarding bhakti, he will immediately retort with some futile argument which is not beneficial for you or for him. One should avoid such fruitless arguments, and interact with such people only as far as necessary in routine social dealings. One may think that one should include inimical people among the ignorant, and therefore bestow mercy upon them, but if one does so, one will not help them and will only harm oneself. One should be benevolent, but with caution."

July 29, 2006

there is a more detailed discussion of this childhood pastime of SCM with actual advocates of gaura nagari on raga's website, gaudiya discussions. com

MadhavaJul 23 2005, 08:45 PM

QUOTE(Madanmohan das @ Jul 23 2005, 07:31 PM)

There are definitely two clear referances from Thakura Bhaktivinoda offering a caution in regard to the aspirants conception of Sri Gauranga. Both instances are also in referance to Sri Dasa Goswami's Manah Sikasa 2, commenting on the phrase, zacIsunu nandIzvarapatisutatve

Let's have them here for reference. Quoting from the recent translations published by Gaudiya Vedanta Samiti.

Sacinandana Gaurahari is none other than Krishna Himself, the son of the Lord of Nandisvara, Sri Nanda Maharaja. Never consider Sri Caitanya Mahaprabhu to be inferior to Sri Krishna in any aspect of tattva. He has appeared in Navadvipa, and has displayed a distinct bhajana-lila, so you should never give up vraja-bhajana, thinking that He is Navadvipa-nagara (the lover who enjoys His consorts in Navadvipa).

- Jaiva-dharma, Chapter 39, pp. 838-839

However I couldn't find anything directly relevant in Bhaktivinoda's comments on Manah Siksa - could you point me to the right place?

Also, the Bengali for the passage from Chaitanya Bhagavata (15.29-31):

strI hena nAma prabhu ei avatAre |

zravaNo nA karilA vidita saMsAre ||

ataeva yata mahA-mahima sakale |

gaurAGga-nAgara hena stava nAhi bale ||

yadyapi sakala stava sambhave tAhAne |

tathApiha svabhAva se gAya budha-jane ||

In this avatar, Prabhu wouldn't even so much as hear the word "woman".

Therefore, amidst all his great glories, he is not prayed to as Gauranga-nagara.

Although all varieties of prayers may be there, the wise folk praise him according to his nature.

It leaves little interpretation as far as I can see - Vrindavan Das Thakur is rather clear in his view that Gauranga is not to be praised as Nagara because that wasn't his nature in this avatar. Vrindavan Das does say that all kinds of praise may be there, but clearly it all doesn't meet his approval.

The author brings this up amidst discussion on Prabhu's dealings with the residents of Sri Hatta. There is also other verse before the above often-cited passage that emphasize how Prabhu never dealt with women. Despite Prabhu's teasing remarks towards everyone, the author notes (1.15.17):

sabe para-strIra prati nAhi parihAsa |

strI dekhi dUre prabhu hayena eka-pAza ||

He did not joke with the wives of others;

Upon seeing a woman, Prabhu would take distance.

Curiously, there is an incident described in Chaitanya Caritamrita (1.14) where Prabhu teased the young girls who had come to worship gods on the bank of Ganga to attain good husbands. In a similar situation, Prabhu met his first wife, Lakshmipriya. The author notes (14.65) that the natural affection that awakened between them was covered by childhood emotions (bAlya-bhAvAchanna).

After accepting the worship of Lakshmi, he cited a stanza from the Bhagavata that was spoken by Krishna to the young gopis who had worshiped Katyayani with the same intent. There was, however, no stealing of garments and so forth in the encounter of Gaura and the damsels of Nadiya, unlike in Krishna's prank in the 22th chapter of the 10th canto. Also a noteworthy difference is that after accepting the offerings of the other young girls of Nadia, Prabhu did not acknowledge them as he acknowledged Lakshmipriya, but rather blessed them to have handsome and wealthy husbands.

While in Chaitanya Caritamrita (1.14.67) it is described how at their first meeting Lakshmipriya offered flowers and chandan to his limbs and a garland of mallika-flowers around his neck, in the version of Vrindavan Das (1.10.50) just notes that they recognized each other and she offered her respects to his feet in her mind (lakSmI o vandilA mane prabhu-pada-dvandva). Vrindavan Das places this occurence at the time of the first signs of yauvana (1.10.46) appearing in Prabhu, while Krishnadas Kaviraja narrates this among his childhood pranks and refers to him as zizu, a word characteristic to the ages of pauganda and below, unlikely to be used in describing someone approaching kaizora-zeSa or the end of adolescence and nava-yauvana, the beginning of youth.

At any rate, regardless of the details this incident yields little support to the idea of relationships with other women after Prabhu's marriage, as endorsed in the Gaura-nagari tradition, for Vrindavan Das presents a very brief and conservative account of the incident, neglecting to mention the other girls at all, while Krishnadas Kaviraja notes how Prabhu's and Lakshmipriya's feelings were all covered by children's emotions.

July 29, 2006

Narayana Maharaja is saying THE REASON that Sacinandanana's lila in Navadwipa is superior to his Gambhira lila is that in Navadwipa he is playing the role of the paramour

Narayana Maharaja said

In Navadvipa, Sacinandana played as Krsna played with the girls in Vrndavana. While bathing in the Ganges He would say to the little girls, “Will you marry me? I want to marry you. If you will not marry Me, you will not be happy. Give your offerings of sandesa and bananas to Me." This comes in the category of the asta-kaliya-lila of Caitanya Mahaprabhu, and it is therefore far superior to any lila in Jagannatha Puri. In Navadvipa there is svarasikhi-upasana (meditation and worship of the continual flow of unlimited lilas taking place throughout each twenty-four hour day), whereas in Puri there is mantramayi-upasana (meditation and worship of a specific lila, in this case Srimati Radhika's separation feelings for Krsna).

The quotes of Vrndavana das Thakura condemning the idea that Gaurasundara should ever be meditated upon as a paramour have already been given. The understanding given by Guest below seems to clarify the pastime as a childs play enjoyed in the (we might say) pre-pubescent age. Something that is substantially different from the play of members of an older age group.

At any rate, regardless of the details this incident yields little support to the idea of relationships with other women after Prabhu's marriage, as endorsed in the Gaura-nagari tradition, for Vrindavan Das presents a very brief and conservative account of the incident, neglecting to mention the other girls at all, while Krishnadas Kaviraja notes how Prabhu's and Lakshmipriya's feelings were all covered by children's emotions.

as far as Puru's quote about "quoting out of context" it is clear that Narayana Maharaja is saying that Sacinandana Gaurahari can be seen as the paramour lover. Narayana Maharaja is saying we can meditate on him as a paramour as part of the Mahaprabhu astakaliya lila sramarana.

Sishir was right in identifying this statement as an endorsement of Gaura-nagari.

July 29, 2006

Someone who confuses Sri Caitanya Mahaprabhu's early Nabadwipa lila with his later pastimes after he took sannyasa could also say that SBSST was advocating gaura-nagari when he installed Gaura Gadadhara Deities in Nabadwipa.

Can you please explain what you mean hear (without a huge copy and paste).

I cannot understand what you mean to say.

July 29, 2006

Originally Posted by Guest
Narayana Maharaja said

In Navadvipa, Sacinandana played as Krsna played with the girls in Vrndavana. While bathing in the Ganges He would say to the little girls, “Will you marry me? I want to marry you. If you will not marry Me, you will not be happy. Give your offerings of sandesa and bananas to Me." This comes in the category of the asta-kaliya-lila of Caitanya Mahaprabhu, and it is therefore far superior to any lila in Jagannatha Puri. In Navadvipa there is svarasikhi-upasana (meditation and worship of the continual flow of unlimited lilas taking place throughout each twenty-four hour day), whereas in Puri there is mantramayi-upasana (meditation and worship of a specific lila, in this case Srimati Radhika's separation feelings for Krsna)..

I guess it might be concluded that Narayana Maharaja was making a slip of the tongue when he said "In Navadvipa, Sacinandana played as Krsna played with the girls in Vrndavana.".

But Guest you are the person who originally posted this article, aren't you? And at the bottom of this article it has the names of people who have proof read it. So Sishir was right to say that it seems Narayana Maharaja is promoting gaura nagari. Since you publish articles saying "In Navadvipa, Sacinandana played as Krsna played with the girls in Vrndavana."

Sishir was right to say this seems to be an advocacy of gaura nagari because Narayana Maharaja is advocating this mediatation of him playing as a paramour as part of the (quote) "asta-kaliya-lila of Caitanya Mahaprabhu". Sishir posted the full astakaliya lila bhajan of Visvanatha and the quotes of Vrindaban das Thakur.

He made no error. He only noted the things that are being taught by your Guru: "In Navadvipa, Sacinandana played as Krsna played with the girls in Vrndavana.".

July 29, 2006

sabe para-strIra prati nAhi parihAsa |

strI dekhi dUre prabhu hayena eka-pAza ||

He did not joke with the wives of others;

Upon seeing a woman, Prabhu would take distance.

Curiously, there is an incident described in Chaitanya Caritamrita (1.14) where Prabhu teased the young girls who had come to worship gods on the bank of Ganga to attain good husbands. In a similar situation, Prabhu met his first wife, Lakshmipriya. The author notes (14.65) that the natural affection that awakened between them was covered by childhood emotions (bAlya-bhAvAchanna).

Balya bhava.

Exactly

Child's play - not madhurya lila.

July 29, 2006

Misinterpret to your heart's delight. It might be concluded that SBVNM is saying that Sacinandana Gaura hari takes the mood of a paramour, but he never said that. That is your speculative conclusion.

". . . advocating this mediatation of him playing as a paramour as part of the (quote) "asta-kaliya-lila of Caitanya Mahaprabhu".

Where does SBVNM advocate this meditation? He simply pointed out that asta kaliya lila manifests in SCM's nabadwipa lila and not in his lila at Puri.

". . . it is clear that Narayana Maharaja is saying that Sacinandana Gaurahari can be seen as the paramour lover. Narayana Maharaja is saying we can meditate on him as a paramour as part of the Mahaprabhu astakaliya lila sramarana"

Clear to you because all you want to do is misinterpret and criticise. Again never said by SBVNM, only your supposition and false conclusion.

". . . Svarupa Damodara Gosvami has described Lord Caitanya as Krsna Himself with the attitude of Radharani, or a combination of Radha and Krsna. The intention of Lord Caitanya is to taste Krsna's sweetness in transcendental love. He does not care to think of Himself as Krsna, because He wants the position of Radharani. We should remember this. A class of so-called devotees called the nadiya-nagaris or gaura-nagaris pretend that they have the sentiment of gopis toward Lord Caitanya, but they do not realize that He placed Himself not as the enjoyer, Krsna, but as the enjoyed, the devotee of Krsna. The concoctions of unauthorized persons pretending to be bona fide have not been accepted by Lord Caitanya. Presentations such as those of the gaura-nagaris are only disturbances to the sincere execution of the mission of Lord Caitanya. Lord Caitanya is undoubtedly Krsna Himself, and He is always nondifferent from Srimati Radharani. But the emotion technically called vipralambha-bhava, which the Lord adopted for confidential reasons, should not be disturbed in the name of service. A mundaner should not unnecessarily intrude into affairs of transcendence and thereby displease the Lord. One must always be on guard against this sort of devotional anomaly. A devotee is not meant to create disturbances to Krsna. As Srila Rupa Gosvami has explained, devotional service is anukulyena, or favorable to Krsna. Acting unfavorably toward Krsna is not devotion. Kamsa was the enemy of Krsna. He always thought of Krsna, but he thought of Him as an enemy. One should always avoid such unfavorable so-called service.

Lord Caitanya has accepted the role of Radharani, and we should support that position, as Svarupa Damodara did in the Gambhira (the room where Lord Caitanya Mahaprabhu stayed in Puri). He always reminded Lord Caitanya of Radha's feelings of separation as they are described in Srimad-Bhagavatam, and Lord Caitanya appreciated his assistance. But the gaura-nagaris, who place Lord Caitanya in the position of enjoyer and themselves as His enjoyed, are not approved by Lord Caitanya or by Lord Caitanya's followers. Instead of being blessed, the foolish imitators are left completely apart. Their concoctions are against the principles of Lord Sri Caitanya Mahaprabhu. The doctrine of transcendental enjoyment by Krsna cannot be mixed up with the doctrine of transcendental feeling of separation from Krsna in the role of Radharani."

Cc. Adi lila 4.41 purport

And SBVNM has not written or advocated that we should meditate on Sacinandana Gaura Hari as the paramour of Gadadhara pandit. Only the Gaura-nagari's dress Gadadhar in female dress. There are numerous reasons why SBVNM is glorifying Nabadwipa. Nabadwipa is gupta vrndavana.

July 29, 2006

"In this way He performs His asta-kaliya-lila, completely absorbed in the asta-kaliya-lila of Radha and Krsna.. . ."

is not gauara nagari philosphy by any means.

"Another important point: Lord Krsna’s eternal pastimes (nitya-lila) in Vrndavana are called asta-kaliya-lila.The 24-hour day of Sri Sri Radha and Krsna is divided into eight parts, beginning with nisanta-lila (pre-dawn pastimes), pratah-lila (morning pastimes), purvahna-lila (forenoon pastimes), madhyana-lila (midday pastimes), aparahna-lila (afernoon pastimes), sayama-lila (dusk pastimes), pradosa-lila (evening pastimes) and ratri-lila (nighttime pastimes). Just as Sri Sri Radha-Krsna performed Their asta-kaliya-lila in Vrndavana, Sri Gauranga, Sri Caitanya Mahaprabhu, performed His asta-kaliya-lila here in Navadvipa-dhama.

Is it mentioned in any scripture that He performed His asta-kaliya-lila in Jagannatha Puri? Does He perform His asta-kaliya-lila in Godavari? There is no mention. His nitya-lila, the origin or root of all His pastimes, takes place here in Navadvipa-dhama. Sri Caitanya Mahaprabhu remembers the nisanta-lila of Radha and Krsna at the end of the night and becomes overwhelmed in ecstasy. Then later, early in the morning he goes with His friends to take bath in the Ganga. In His ratri-lila, He performs His sankirtana rasa. In this way He performs His asta-kaliya-lila, completely absorbed in the asta-kaliya-lila of Radha and Krsna.. . ."

SishirSaha · July 29, 2006

In the mantra 'tan no gaura pracodayat', the name Visvambhara is uttered. Visvambhara never lived in the cave (Gambhira) in Jagannatha Puri, for He is Sacinandana Gaurahari in Navadvipa. From there He gives so much knowledge, so much love and affection, and a very high-class prema to the jivas. 'Visvambharaya dhimahi' means that we meditate on Him in Navadvipa.

In the cave of Gambira, Mahaprabhu played a role of great opulence. At that time, in the night, no one but Raya Ramananda and Svarupa Damodara (Visakha and Lalita) were able to witness His pastimes. At that time, although he was always hearing and knowing all Mahaprabhu's pastimes, even Srila Rupa Gosvami could not go there. In Godavari, Mahaprabhu manifested His form as Rasaraja-Mahabhava. This is opulence. At that time, even Ramananda Raya began to pray like Devaki or Arjuna, "O, You are that same Supreme Personality of Godhead." This is opulence.

In Navadvipa, however, there is no opulence. In Navadvipa, Sacinandana played as Krsna played with the girls in Vrndavana. While bathing in the Ganges He would say to the little girls, “Will you marry me? I want to marry you. If you will not marry Me, you will not be happy. Give your offerings of sandesa and bananas to Me." This comes in the category of the asta-kaliya-lila of Caitanya Mahaprabhu, and it is therefore far superior to any lila in Jagannatha Puri. In Navadvipa there is svarasikhi-upasana (meditation and worship of the continual flow of unlimited lilas taking place throughout each twenty-four hour day), whereas in Puri there is mantramayi-upasana (meditation and worship of a specific lila, in this case Srimati Radhika's separation feelings for Krsna).

Now we're going in Godrumadvipa, which is Nandagaon, where Premadasa Babaji performed his bhajana. What is Godruma? Go-druma. The druma means a very big pipal (aswattha) tree, and 'go' refers to the Surabhi cow. After Krsna's pastimes, she brought Indra to this place and performed thousands and thousands years of austerities in order to receive the darsana of Sri Caitanya Mahaprabhu. At last she received His darsana, when He was performing nagara-sankirtana in mahabhava. It was also in this place that Surabhi gave milk to Markendeya Rsi. So Navadvipa-dhama is not an ordinary or general place. It is the most superior place.

I didn't misrepresent Narayana Maharaja by quoting what he said out of context. In this article YOU posted Narayana Maharaja is giving his interpretation of the Gaura-Gayatri mantra. He ends up saying, in his conclusion, that in Navadvipa Sacinandana played as Krsna played with the girls in Vrndavana.

Narayana Maharaja gave this as the reason why Navadvipa lila is the highest. He didn't give any other reason. Did he? Answer me this! Did he give any other reason?

He gave this as the reason and then he moved on to other topics (Godrumadvipa). Narayana Maharaja didn't mention any other pastime in Navadwipa which make the Navadwipa lila the highest did he? (Narayana Maharaja might have mentioned the drama at Candrasekhara Acarya's house where Mahaprabhu took on the mood of Rukmini. Advaita, Srivas and the others all saw Sacinandana enjoying the mood of separation and madhurya-lila and they all felt joy and bliss, with no feelings of grief, at that time. But this pastime of Sacinandana -- posing as a devotee -- seems to have been forgotten by Narayana Maharaja). This pastime at the house of Candrasekhara Acarya was the main reason given by Bhaktisiddhanta Saraswati Thakur for Navadwipa being the "highest place". And it is perfectly in accord with the things explained in Visvanatha's writing about the asta-kaliya-lila of Mahaprabhu.

Guest I don't know who you are but I do know that your Guru is not following the teachings given by Bhaktisiddhanta Saraswati Thakur in regard to these topics which Bhaktisiddhanta Saraswati Thakur gave in his Anubhasya. I will translate and post what he wrote in Anubhasya later, if I get time. Bas.

SishirSaha · July 29, 2006

Misinterpret to your heart's delight. It might be concluded that SBVNM is saying that Sacinandana Gaura hari takes the mood of a paramour, but he never said that. That is your speculative conclusion.

Rubbish

Here is what Narayana Maharaja himself said

In Navadvipa, however, there is no opulence. In Navadvipa, Sacinandana played as Krsna played with the girls in Vrndavana. While bathing in the Ganges He would say to the little girls, “Will you marry me? I want to marry you. If you will not marry Me, you will not be happy. Give your offerings of sandesa and bananas to Me." This comes in the category of the asta-kaliya-lila of Caitanya Mahaprabhu, and it is therefore far superior to any lila in Jagannatha Puri.

I didn't misrepresent Narayana Maharaja. Bas.

July 29, 2006

So many reaons are given in these two lectures, posted together, re the glory of Nabadwipa dhama:

1)What is the glory of Navadvipa? The original Supreme Personality of Godhead Sri Krsna appeared in this world and performed His astonishing pastimes in Vrndavana. Yet, all of His desires were not fulfilled at that time. Those desires that were not fulfilled by Him during His pastimes in Vrndavana were fulfilled when He appeared here in Navadvipa-dhama in the form of Sri Caitanya Mahaprabhu. In Vrndavana He tasted prema as the object of the prema (pure love of God) of His devotees, but He did not know how the devotees felt in their love for Him. He could not taste what they experience in their loving mood. Also, in Gokula (Vrndavana manifest in this world), He did not distribute prema to one and all. It is only here in Navadvipa-dhama that He – as Sri Caitanya Mahaprabhu – so freely distributed it. He tasted the prema of the reservoir of love, His devotees, and especially the prema of Srimati Radhika, and He also distributed prema – especially the prema of Radhika’s maidservants.

2)Someone may say that Jagannatha Puri is the highest place, because it was there in the Gambhira that Mahaprabhu relished vipralamba rasa (the mood of separation; Srimati Radhika’s separation for Sri Krsna) and fulfilled His three desires. But Jagannatha Puri is a manifestation of Dvaraka Puri. Otherwise, according to Mahaprabhu’s mood, He would also see it as Kuruksetra and become absorbed in the meeting of Radha and Krsna there. We cannot say that it is Vrndavana. In Vrndavana there are twelve forests, such as Vrndavana, Kumudvana, Bahulavana, Kelanvana, etc. Where are they in Jagannatha Puri? We cannot find them. On the other hand, here in Navadvipa-dhama, all the twelve forests of Vrndavana are present.

3)Navadvipa-dhama is called gupta (hidden) Vrndavana, because all the pastime places of Vrndavana, like the rasa-sthalis (the areas of the rasa dance), Giriraja-Govardhana, Syama-kunda, Radha-kunda - all twelve forests - are here in a hidden way.

4)Another important point: Lord Krsna’s eternal pastimes (nitya-lila) in Vrndavana are called asta-kaliya-lila.The 24-hour day of Sri Sri Radha and Krsna is divided into eight parts, beginning with nisanta-lila (pre-dawn pastimes), pratah-lila (morning pastimes), purvahna-lila (forenoon pastimes), madhyana-lila (midday pastimes), aparahna-lila (afernoon pastimes), sayama-lila (dusk pastimes), pradosa-lila (evening pastimes) and ratri-lila (nighttime pastimes). Just as Sri Sri Radha-Krsna performed Their asta-kaliya-lila in Vrndavana, Sri Gauranga, Sri Caitanya Mahaprabhu, performed His asta-kaliya-lila here in Navadvipa-dhama.

Is it mentioned in any scripture that He performed His asta-kaliya-lila in Jagannatha Puri? Does He perform His asta-kaliya-lila in Godavari? There is no mention. His nitya-lila, the origin or root of all His pastimes, takes place here in Navadvipa-dhama. Sri Caitanya Mahaprabhu remembers the nisanta-lila of Radha and Krsna at the end of the night and becomes overwhelmed in ecstasy. Then later, early in the morning he goes with His friends to take bath in the Ganga. In His ratri-lila, He performs His sankirtana rasa. In this way He performs His asta-kaliya-lila, completely absorbed in the asta-kaliya-lila of Radha and Krsna

5)Another reason for the superiority of Navadvipa-dhama is as follows. Even though Jagannatha Puri and Godavari are very levated, transcendental abodes, there is aisvarya-mayi-lila (pastimes in opulence and majesty) there. There, Sri Caitanya Mahaprabhu was worshipped as God. In Godavari He manifested His form as Rasaraja-mahabhava, Sri Sri Radha and Krsna combined as one, and this pastime is also aisvarya-mayi-lila. In Jagannatha Puri He performed pastimes in the Gambhira, but only Sri Svarupa Damodara, Sri Raya Ramanada, Sri Sikhi Mahiti and His sister Srimati Madhavi devi – 3 1Ú2 intimate associates – could take part. Here in Navadvipa-dhama, on the other hand, His pastimes are madhurya-mayi-lila (sweet, human-like), not aisvarya-mayi-lila. Here, Sri Sacinandana Gaurahari meets in lokika sadbhanduvat sambhanda (natural, family-like relationships) with all the residents. When we try to understand if a particular pastime is superior to others, the ultimate measure is whether that pastime is purely madhurya. Madhurya-lila are those pastimes resembling sweet, human-like activities with human-like relationships, without out any trace of the mood of aisvarya. And, even if any of those pastimes would be full of opulence, they would be seen as human-like by the Lord's associates.

Thus, this dhama is so exalted and extraordinary, so superior to every other place of Mahaprabhu’s pastimes.

6)Sri Caitanya Mahaprabhu lived here in the house of Sacimata in Mayapura, in Antardvipa. He performs His pastimes here, and after 24 years He took sannyasa and went to Jagannatha Puri and so many other places. However, even when He takes sannyasa and appears to this leave this dhama, He’s still present here. Only those who are extremely fortunate and whose love is mature can realize how He always performs His pastimes here in this transcendental place, and how He never leaves.

and re gaura gayatri start to finish of the thought:

In their gaura-gayitri mantra, the brahmanas chant, "Gauraya." Why do they utter, "Gauraya"? Who is Gaura? Gaura, or Gauranga, is Krsna, with the intrinsic mood and beauty or golden color of Radhika, and He is actually Krsna, but now He is fully absorbed in the mood of Radhika. He feels as though He has become Radhika. But there are three Radhikas. One is Vrsabhanuja or Vrsabhanunandini Radhika, one is Viyogini Radhika, and one is Sanyogini Radhika.

Vrsabhanunandini Radhika never goes out of Vrndavana, and Krsna and Rohininandana Rama are always in Vrndavana. If Rama and Krsna are coming towards Mathura, they will turn back to Vrndavana at the borderline. Rohininandana Rama cannot go out of Vrndavana, because He always remains with Krsna. Only Their manifestations, Vasudevanandana Krsna and Vasudevanandana Baladeva, will go to Mathura and Dvaraka. The pastimes of Krsna in Mathura and Dvaraka are transcendental and everlasting, as are the pastimes of Vrajendranandana Krsna in Vrndavana. Vasudeva Krsna plays eternally in Mathura, and in Vrndavana, Vrajendranandana Krsna plays eternally.

Similarly, there are three Radhikas. Actually there is only one Radhika, but She has three moods or three features. Krsna will not change when He goes to Mathura, but He will not use His flute and peacock-feather. He will change His father and mother, but not His form. Only His mood will be changed, and mood is the prominent factor of determination. If He takes His flute and peacock-feather, and He tells everyone, "I am the son of Nanda and Yasoda," then He is Vrajendranandana Krsna. On the other hand, if He has no peacock-feather and flute and He tells everyone, "I am the son of Vasudeva and Devaki," then His is present by His prakasa (manifestation). His manifestation is not fully the Supreme Krsna Himself.

In the same way, Vrsabhanunandini Radhika is always with Krsna in Vrndavana. In Nandagaon, where Radhika felt so much separation and spoke Brahmara-gita, She is Viyogini Radhika. Actually, She is never in viyoga, in the sense that she is never separated from Krsna. Srila Rupa Gosvami has explained this truth in his Lalita-Madhava and also in Ujjvala Nilamani, and that is why Kavi Karnapura has not discussed the lila of Mathura and Dvaraka. He completes his Ananda Vrndavana Campu just after rasa-lila. Our acaryas can never tolerate the idea that Radhika should be separated from Krsna. In Her original and complete feature She is called Vrsabhanunandini. She is always with Nandanandana Krsna, and the Radhika who feels separation in Nandagaon is Her manifestation, Viyogini Radhika. She is the same Radhika, but She is feeling viyoga. Then, in Kuruksetra, She is Sanyogini Radhika. She goes there for a moment, for one or two days and, keeping Krsna on the chariot of Her mind, She brings Him back to Vrndavana. Sanyoga means 'always meeting.'

In the mantra 'tan no gaura pracodayat', the name Visvambhara is uttered. Visvambhara never lived in the cave (Gambhira) in Jagannatha Puri, for He is Sacinandana Gaurahari in Navadvipa. From there He gives so much knowledge, so much love and affection, and a very high-class prema to the jivas. 'Visvambharaya dhimahi' means that we meditate on Him in Navadvipa."

"We meditate on Him in Navadvipa" is the conclusion.

July 29, 2006

In Navadvipa, however, there is no opulence. In Navadvipa, Sacinandana played as Krsna played with the girls in Vrndavana. While bathing in the Ganges He would say to the little girls, “Will you marry me? I want to marry you. If you will not marry Me, you will not be happy. Give your offerings of sandesa and bananas to Me." This comes in the category of the asta-kaliya-lila of Caitanya Mahaprabhu, and it is therefore far superior to any lila in Jagannatha Puri.

This is wrong. Sacinandana did not play with the girls as Krsna played in Vrndavana.

July 29, 2006

This is wrong. Sacinandana did not play with the girls as Krsna played in Vrndavana.

I suggest you read Caitanya Bhagavata before you say that SBVNM is "wrong".

from Caitanya Bhagavta Adi lila Ch. 6

""Nimai says He wants to marry me." - "Everyday He behaves in this manner; do you think your son is a prince?" they inquired. "Everything your son Nimai does is exactly what Nanda Maharaja's son Gopala Krishna did a long time ago.."

". . . In the meantime many angry young girls from the neighborhood approached Sacidevi. They arrested Sacidevi with serious complaints, "Please hear from us, respected mother, about your son's misdeeds. He steals our clothes and uses awfully abusive language with us. When we try to correct His speech, He splashes water on us and starts quarrelling. We bring fruits and flowers to the Ganga to follow our religious observances, but He scatters and spoils everything. He waits for us to finish our ablution and then throws sand on us. Your son Nimai stealthily comes from behind us and suddenly shouts loudly into our ears, mortifying us." Nimai spat a mouthful of water right into my face, and threw these okada seeds in my hair. They do not come off so easily." Yet another voice complained,"Nimai says He wants to marry me." - "Everyday He behaves in this manner; do you think your son is a prince?" they inquired. "Everything your son Nimai does is exactly what Nanda Maharaja's son Gopala Krishna did a long time ago. We have heard stories of Krishna. "If we report all these complaints to our parents they will surely quarrel with you. "You should immediately correct your young son; His conduct is certainly not well received in a town like Nadia." With a smiling face, Sri Chaitanya Mahaprabhu's mother embraced each girl and spoke comforting words to them all. "When Nimai returns home today I will beat Him and bind Him up so that He can never again go out and tyrannize anyone." All of them respectfully took the dust from Sacidevi's feet on their heads and proceeded to the Ganga to take their baths again. Regardless of how everyone suffered due to Nimai's mischief, each person felt great satisfaction in His presence. The Supreme Controller of everyone and everything, Sri Gauranga, knew that Sri Misra was looking for Him in a state of rage. Lord Sri Gaurasundar continued to perform His wonderful water sports. Amongst all the boys, He was the most charming. The young maidens took pity on Nimai and said, "Listen Visvambhara, your angry father is coming in this direction.Right now escape". Sri Misra searched for Nimai playing amongst His friends while all the brahmin maidens ran away in fear. Nimai had already instructed His friends that when His father enquired about His whereabouts they should say, "Your son did not come for His bath with us. He went back home after class. In fact we ourselves are waiting for him."

Nimai returned to his house by another road and Sri Misra arrived at that bathing place on the Ganga. Sri Misra looked everywhere but could not find Nimai amongst the group of boys. "Where did Visvambhara go?" enquired Jagannatha Misra angrily. The young boys replied, "Today He never came for His bath. He returned home on His usual road after class. We are all waiting for Him. . . "

July 29, 2006

from:Srila Vrndavana dasa Thakura

The vyasa-avatara of Caitanya-lila

With English Translation of the Gaudiya-bhasya

Commentary and Chapter Summaries of

His Divine Grace Om Visnupada Paramahamsa Parivrajakacarya

Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada

Translated

by Bhumipati Däsa

Edited and Published by

Pundarika Vidyänidhi däsa

Vrajraj Press

"CB Adi-khanda 6.80

TEXT 80

purve sunilana yena nandera kumara

sei-mata saba kare nimai tomara

TRANSLATION

“The activities of your son, Nimai, exactly resemble what we have heard about the activities of the son of Nanda.

CB Adi-khanda 6.72

TEXT 72

hena kale parsva-varti yateka balika

kopa-mane ailena sacidevi yatha

TRANSLATION

At the same time all the neighborhood girls approached mother Saci in an angry mood.

COMMENTARY

The word kopa-mane means “in an angry mood.”

CB Adi-khanda 6.73

TEXT 73

sacire sambodhiya sabe bolena vacana

“suna, thakurani, nija-putrera karama

TRANSLATION

They all complained to Saci, “O Thakurani, listen to what your son has done!

CB Adi-khanda 6.74

TEXT 74

vasana karaye curi, bole ati-manda

uttara karile jala deya, kare dvandva

TRANSLATION

“He steals our clothes and speaks very badly. If we protest, He throws water on us and starts a quarrel.

COMMENTARY

The word dvandva means “argument” or “quarrel.”

CB Adi-khanda 6.75

TEXT 75

vrata karibare yata ani phula-phala

chadaiya phele bala kariya sakala

TRANSLATION

“By force, He scatters whatever fruits and flowers we bring for puja.

COMMENTARY

The words bala kariya mean “forcibly.”

CB Adi-khanda 6.76

TEXT 76

snana kari’ uthile baluka deya ange

yateka capala sisu, sei ta’ra sange

TRANSLATION

“When we come out from our bath, He throws sand on us. He is surrounded by all sorts of mischievous boys.

CB Adi-khanda 6.77

TEXT 77

alaksite asi’ karne bole bada bola”

keha bole,-“mora mukhe dileka kullola

TRANSLATION

“He sneaks up behind us and shouts in our ears.” One of the girls said, “He spit water in my face.

COMMENTARY

The word capala means “naughty,” “mischievous,” or “impudent.” The first line of this verse means “to suddenly shout loudly into the ear.”

CB Adi-khanda 6.78

TEXT 78

okadara bici deya kesera bhitare

keha bole,-“more cahe vibha karibare

TRANSLATION

“And then he threw okada seeds [which induce itching] in my hair.” Someone else said, “He said He wants to marry me.

COMMENTARY

The word vibha is a corruption of the Sanskrit word vivaha, which means “marriage.”

CB Adi-khanda 6.79

TEXT 79

prati-dina ei-mata kare vyavahara

tomara nimai kiba rajara kumara?

TRANSLATION

“Everyday He behaves with us like this. Does your Nimai think He is the son of a king?

COMMENTARY

The words rajara kumara refer to one who is independent or as free as a king’s son.

CB Adi-khanda 6.80

TEXT 80

purve sunilana yena nandera kumara

sei-mata saba kare nimai tomara

TRANSLATION

“The activities of your son, Nimai, exactly resemble what we have heard about the activities of the son of Nanda.

CB Adi-khanda 6.81

TEXT 81

duhkhe bapa-mayere baliba yei dine

tata-ksane kondala haibe toma’ sane

TRANSLATION

“When we tell our parents about your son’s mischief, they will surely quarrel with you.

COMMENTARY

The girls continued to speak: “The day we complain to our parents about these naughty activities they will certainly quarrel with you.”

CB Adi-khanda 6.82

TEXT 82

nivarana kara jhata apana chaoyala

nadiyaya hena karma kabhu nahe bhala”

TRANSLATION

“Therefore please control your son immediately, for such activities are not proper in Nadia.”

COMMENTARY

The word nivarana means “to stop or forbid.” The word chaoyala is a corruption of the word savaka, which means “child” or “baby.” “The city of Nadia is filled with many respectable gentlemen. It is not proper for Nimai to perform mischief in such a society.”

CB Adi-khanda 6.83

TEXT 83

suniya hasena mahaprabhura janani

sabe kole kariya balena priya-vani

TRANSLATION

On hearing these complaints, the Lord’s mother smiled, embraced the girls, and sweetly spoke to them.

CB Adi-khanda 6.84

TEXT 84

“nimai aile aji vadyamu bandhiya

ara yena upadrava nahi kare giya”

TRANSLATION

“When Nimai returns today, I will tie Him up and beat Him with a stick so that He won’t disturb you again.”

COMMENTARY

The word vadyamu means “I will beat with a stick.” In other editions the word edimu, “to leave,” is found in place of vadyamu. [in which case the meaning will be: “I will leave Him tied up.”]

July 29, 2006

What is your name guest?

You who are arguing that Sacinandana enjoys with girls as Krsna does?

July 29, 2006

Śrī Caitanya Caritāmṛta Ādi 14.64

sāhajika prīti duńhāra karila udaya

bālya-bhāvācchanna tabhu ha-ila niścaya

SYNONYMS

sāhajika — natural; prīti — affection; duńhāra — both of them; karila — made; udaya — appearance; bālya — childhood; bhāva-ācchanna — covered by emotion; tabhu — still; ha-ila — it so became; niścaya — fixed up.

TRANSLATION

Their natural love for each other awakened, and although it was covered by childhood emotions, it became apparent that they were mutually attracted.

July 29, 2006

". . . Sarasvati Thakura said that there were four books that every Gaudiya Vaisnava should read: Caitanya Bhagavata by Vrndavana Dasa Thakura, Dasa Mula Siksa by Bhaktivinoda Thakura, Sri Krsna Bhajanamrta by Narahari Sarkara and Prema Bhakti Chandrika by Narottama Dasa Thakura. He said that Caitanya Bhagavata should be read 100 times.

Sarasvati Thakura read both C.C. and C.B. 108 times and told others to do likewise, expecting everyone to do that. Of course, it's doubtful if anyone did, but the idea was meant to read again and again and absorb the mind in Gauranga just as Mahaprabhu liked to hear the stories of Dhruva and Prahlada Maharaja. Sarasvati Thakura said to read C.B. first then C.C., and then S.B."

EDITORIAL

April 24, 2000 VNN5883 Comment on this story

Srila Bhaktisiddhanta On Which Books To Read & Preach From

BY NAYANA-RANJANA DAS

July 29, 2006

". . . Sarasvati Thakura said that there were four books that every Gaudiya Vaisnava should read: Caitanya Bhagavata by Vrndavana Dasa Thakura, Dasa Mula Siksa by Bhaktivinoda Thakura, Sri Krsna Bhajanamrta by Narahari Sarkara and Prema Bhakti Chandrika by Narottama Dasa Thakura. He said that Caitanya Bhagavata should be read 100 times.

Sarasvati Thakura read both C.C. and C.B. 108 times and told others to do likewise, expecting everyone to do that. Of course, it's doubtful if anyone did, but the idea was meant to read again and again and absorb the mind in Gauranga just as Mahaprabhu liked to hear the stories of Dhruva and Prahlada Maharaja. Sarasvati Thakura said to read C.B. first then C.C., and then S.B."

EDITORIAL

April 24, 2000 VNN5883 Comment on this story

Srila Bhaktisiddhanta On Which Books To Read & Preach From

BY NAYANA-RANJANA DAS

The founder-acharya of ISKCON was Srila A.C. Bhaktivedanta Swami.

His instructions are more pertinent to his diciples and the devotees of ISKCON.

Srila Prabhupada especially instructed that his disciples should study Bhagavad-gita,Srimad Bhagavatam, Nectar of Devotion and Teachings of Lord Chaitanya.

ISKCON devotees aren't supposed to jump over Srila Prabhupada and approach the instructions of Saraswati Goswami directly.

“the mellow taste of His service”

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