Sri Gauranga-rasamrta-sindhu

[Gaurasundara]

I was going through CB Madhya-khanda today, the chapter describing Sri Gaurahari's return to Navadvipa from Gaya after receiving diksha from Sri Ishvara Puripada. As Mahaprabhu recounts the basic details of His trip to Mother Sachi and the other Vaishnavas, his joyful memories cause him to faint and revive in a constant cycle, body horripilating and tears streaming from His holy eyes at the very mention of Gaya as "pada-padma-tirtha", and ecstatically crying "Where is Krishna?" to the astonishment and amazement of the residents of Navadvipa.

 

 

ArambhilA mahAprabhu Apana-prakAza

ananta brahmANda-maya haila ullAsa

 

As Mahaprabhu began to manifest Himself, unlimited universes rejoiced!

 

'prema-vRSTi karite prabhura zubhArambha'

dhvani zuni' yAya yathA bhAgavata-vRnda

 

'The auspicious beginning of Prabhu's distribution of prema is about to begin.' Hearing thus, all the devotees immediately ventured to that spot. (CB 2. 1. 47-48)

Finding Himself unable to speak, Prabhu directed only a few of His associates (Sriman Pandit, Sadashiva Brahmachari and Murari Pandit) to meet the next morning at Shuklambhara Brahmachari's house where He promised to give fuller details. As that most auspicious day dawned, Sriman Pandita joyfully came to Srivasa Thakura's beauteous garden to pick flowers for offering to Mahaprabhu, and revealed the news of his impending meeting with the Lord to Srivasa, Gadadhara, Gopinath and Ramai, who were also picking flowers for their morning worship. After relating the happenings of the previous day to them in detail, Sriman Pandit urged them that there was every reason to believe him and his description was greeted with the triumphant and joyful chanting of Harinam from his listeners.

 

 

prathamei balilena zrIvAsa udAra

"gotra bADAuna kRSNa AmA' sabAkAra"

 

The magnanimous Srivasa was the first to speak: "May Krishna increase our family."

 

gotraM nu vardhatAm iti

 

May our family increase. (CB 2.1.73-74)

This is the magic mantra!!!!! "GotraM nu vardhatAm iti" - the most holy words spoken by Bhakta-avatara Srivasa Pandit in the Sri Caitanya-bhagavata, the magic words in seed form that will bestow great blessings upon the world!! How wonderful!!! The most wonderful and benevolent mission of Mahaprabhu is about to start, and billions of jivas will be drawn to His fold!! Indeed so:

 

 

'tathAstu' 'tathAstu' bale bhAgavata-gaNa

'sabei bhAjuka kRSNacandrera caraNa'

 

'So shall it be!' 'So shall it be!' exclaimed the devotees. 'Let everyone worship the feet of Krishnacandra!' (CB 2.1.76)

[muralidhar_das]

This is beautiful

 

If we could limit ourselves to speaking about things like this then we might have been friends.

 

Alas, things worked out differenty....

 

In Sri Krishna Chaitanya by professor sanyal, volume two, first chapter, he goes into a very elaborate description of this pastime you are recounting. Incredible and amazing things are written there!

[Gaurasundara]

Gaura-lila is the most beautiful thing in the world. The life of the Vaishnavas is Krishna-katha, and all sectarian differences are dissolved by the unifying principle of sravanam-kirtanam. Please feel free to elaborate on this pastime, I have opened this thread so everyone can post little jewels from Gaura-lila and "Gaura-centric" scriptures.

[muralidhar_das]

Gaurasundara Prabhu I don't have time to type out the whole thing. It runs to about 10 pages and builds upon issues that are discussed and clarified in other chapters. That book Sri Krishna Chaitanya is a very complex presentation.

 

 

Briefly, what Professor Sanyal discusses is that even Sri Gadadhara Pandit who is Sri Radha in another form was practicing vaidhi bhakti prior to the return of Mahaprabhu from Gaya. But when Gauranga manifest this pastime all the others became (my word) electrified by the dynamo of Gauranga's mood.

[Gaurasundara]

For years I have been telling anyone who'll listen about the glories of Mahaprabhu's beautiful Golden Lotus Feet. "Mahaprabhu's lotus feet are the most beautiful golden colous, softer than a rose. His toenails are so shiny, you can see your face in them," that sort of thing.

 

And guess what! I just found out it's confirmed by scripture!

 

 

 

aruNa kamala yena caraNa-yugala

daza nakha yena daza tarpaNa nirmala

"His two feet are like reddish lotuses,

and His ten toenails are like ten shiny mirrors." (CB 3.4.33)

 

 

How nice it is to get your inclinations confirmed by shastra.

 

 

[muralidhar_das]

śrotra-netra-gatyatīta-bodha-rodhitādbhutam

prema-labhya-bhāva-siddha-cetanā-camatkṛtam

brahma-śambhu-veda-tantra-mṛgya-satya-sundaram

prema-dhāma-devam eva naumi gaura-sundaram

- Sri Sri Prema Dhama Deva Stotram, verse 63

Sri Chaitanya Mahaprabhu is the Divine Person, Purusottama. He is the Lord himself. He exists forever in his own spiritual domain eternally manifest in the dimension of spirit, far above the perception of people with worldly minds. The thoughts of people of the world are influenced by their experiences in the material world. Living beings develop different understandings about reality on the basis of knowledge they acquire through sense perceptions (experiences of the objective world realized through the sense of smell, taste, touch, sight, sound and thought). But Sri Chaitanya Mahaprabhu is God and he cannot be known through empirical knowledge about the material world, since Sri Chaitanya is always existing beyond the material world, even when he is present in the world. Sri Chaitanya cannot be understood by someone who chooses to think of him as a mortal man. Mahaprabhu is more than a man. He arrests and halts all intellectual endeavors to know him by the processes of logic and reasoning. Being situated in his own spiritual realm he remains a mystery even for the sages - sages also are unable to fully understand him. Sri Chaitanya astonishes even the liberated mystics who are fixed in the path of divine realization. The revealed scriptures (veda) spoken by Lord Brahma and the literatures spoken Lord Shiva (tantra) are simply searching after Sri Gaurasundara (satyam shivam sundaram). Indeed Brahma and Shiva, in their incarnations as Haridas and Sri Advaita, also say they are astonished when they see the pastimes of Sri Chaitanya.

I fall at the feet of Sri Chaitanya Mahaprabhu, the golden volcano of divine love.

 

Illumination:

 

 

Gauranga is Krishna and Sri Radha combined

by Srila Bhakti Rakshak Sridhar Maharaj

 

Muralidhar das: Srila Guru Maharaj, I have heard that Krishna is doing Gaura-seva. Is that right?

Srila Sridhar Maharaj: Krishna is serving Gauranga? Krishna is serving Gauranga? Yes we can think that Krishna is charmed by his own parallel existence of Gauranga. He is charmed because Gauranga means Krishna and Radha. Gauranga is combination of Radha and Krishna, so that is more. And Gauranga is prepared to distribute the Krishna-prema to one and all. Extending the market of the sale, extending the market for the distribution of divine love. Magnanimous Krishna. When Krishna comes in the mood of Radha, both combined, comes to distribute their inner wealth to one and all to the public for their benefit, that Krishna is Gauranga; not only Krishna, Krishna in the mood of Radha engaged in the distribution of his own wealth to the outside people. So for us Krishna is more valuable when He is Gauranga because there we get our heart's satisfaction. And in that Gauranga is higher than Krishna. Gaura-lila. Krishna engaged in distributing Himself causelessly to the others. That is higher for us. And independent of our thinking because both combined Radha-Krishna.

So they are one. In Vrindavan-lila they became two, divided. And again in Gaura-lila they are both combined. Eternal, always existing, in two moods, one combined and one different. Half and half. For their lila, pastimes. One thing divided, then the whole comes into one and becomes Gauranga, not brahma (nirvisesh brahma). According to the jnanis the whole (sakti-saktiman), the potency and the owner of the potency combined, the jnanis say, when combined then it is non-differentiated brahma. But to us that is not non-differentiated brahma, that (whole) becomes Gauranga searching Himself - sahajana prayojana vivarjana. When one Radha-Krishna the potency and the owner of the potency combine together in one whole absolute then He is searching Himself. He is feeling Himself, searching Himself, and in that way He is distributing Himself to others. In prema dham deva stotram I have got:

atma-siddha-savalila-purna-sakhya-laksanam

svanubhava-matta-nrtya-kirttanatma-vantanam

The sign of the absolute perfect being, the full Absolute, will be this, that He is dancing because He is overjoyed in his inner satisfaction. He is satisfied with Himself, and He has nothing to search for, to find His satisfaction outside, and He will dance. The dancing attitude is showing that He is full in Himself. And the kirttan, the chanting, that is His distributing that joy to others. That we find in Gauranga. His dancing, that is because He is full in Himself, and the kirttan, the chanting - He is distributing that joy. This is self-evident and this is the sign of the fullest source of the highest absolute, kirttanadvayaika, and that is mentioned in one stanza in prema dhama deva stotram, purna sakha laksanam. The satisfaction, the anandam, ecstasy, in its fullest conception, will have such sign, such symptom - what? That He is dancing in joy with happiness arising within Himself. He is full in Himself and He is chanting, He is giving Himself out to the environment. That should be the highest ideal of the absolute happiness. And that we find in Gauranga. Radha Krishna. Do you follow?

I tried to express this idea in that stanza in Prema Dhama Deva Stotram, and Svarupa Damodara says: radha krishna pranaya vikriti hladini sakti CC1.1.5

Who is Radharani? She is the love of Krishna in a particular form. The object of love of Krishna. So there one is Krishna, and the love the affection for Krishna is appearing in a particular form (Sri Radha). So it belongs together. Krishna is one, one. But still for the pastimes in Dvarapa-yuga They became divided in Vrindavan-lila and became two parties (Radha and Krishna), one predominating (Krishna) and that predominated moiety (Sri Radha). They parted and display in distinct forms with their own paraphernalia and began their pastimes in different way, their play. And again they come together, combine together, and become Gauranga. And He began to distribute Himself to the public. He is saying, "Automatically by nature, come take me, I am yours". He comes in the mood of Radharani. Their own common treasure they began to loot. They allowed themselves to be looted. Both the parties, they began to be looted by the public. Take this. Their treasure, they allowed their treasure to be looted. Both combined ... combined give affection... coming as Gauranga. So Gauranga is our greater shelter.

yatha yatha gaura padaravinde vindeta bhaktim krta punya-rasih

tatha tathotsarpati hrdy akasmat radha padambhoja sudhambhurasih

"As much as you surrender to the lotus feet of Sri Gauranga, you'll find yourself safely situated in the service of Radha-Govinda. Don't try to approach Radha-Govinda directly; if you do, there may be some difficulty. But the lotus feet of Sri Gauranga will take you there safely."

If you can secure a card admission card from Gauranga, you will find you are automatically that you are present in the harem of Krishna. You are in the group of Radharani. So He is increasing the circle Himself. Admission card is issued from here. And you are instructed in the confidential circle of service there. So Nityananda Prabhu tried His best: "Anyhow you can, connect yourself with Gauranga. Oh fallen souls, my friends, connect yourself with Gauranga. It is very easy for you. For fallen souls it is very easy to make connection with Gauranga, and then automatically everything will come unexpectedly to you, for your inner heart's satisfaction. Any way you can, connect yourself!" From door to door he came past. "Have a connection with Gauranga, have a connection with Gauranga and you will be richest of the rich." Door to door Nityananda Prabhu wandered.

bhaja gauranga kaha gauranga laha gauranga nama

yei jana gauranga bhaje, sei amara pranan

He began to roll on the doorstep of the customers, 'Take Gauranga take Gauranga' with tears in his eyes, that golden body began to roll on the door of so many customers. Accept Gauranga. Take Gauranga. You don't know what is passing away from your door, accept Gauranga. This is Nityananda. nitaiyer karuna habe braje radha krishna pabe Everything will be in your fist. Try to have the grace of Nityananda. He can give Gauranga. And if you get Gauranga you have got everything. The consent of both the parties, Radha-Krishna. Not only the sound of this message we must receive but also the meaning. The meaning, thereby we are to follow, try to follow. What is meant by these sounds.

From the external side not to consider this statement of Nityananda Prabhu, but the substance within the statement, we are to search for that. We are to search for the meaning. The real meaning, the mark, what does it mean? The substance, brahma jijnasa and krishnanusandhana: search for reality the beautiful. Dive deep. Dive. Die to Live, not only here in the surface of your sensual experience, you are to dive, dive deep in to the reality. adau sraddha tathau sadhu sanga bhajana kriya anartha nivritti nistha ruci asakti bhava, then prema. So many stages we are to pass through to dive deep into the reality. So many superficial covers, so many stages of our mental covers we are to pass through and then we are to come in touch of the reality. Die to live. So our state and our progress, our progressive state, that was the search; that we are to pass through, all these covers. And then enter into the substantial world.

Adau sraddha, first faith; then sadhu sanga, then keeping company with those aryans, sadhu sanga. bhajana kriya then as they advise us to go and discharge those duties. Cultivation culture to hear to speak to receive to distribute and so many others, recollection and serving attitude, then anartha nivritti the ulterior demands of our superficial nature they will disappear, they will disappear. Then nistha, a continuos aspiration for Krishna for the inner substance. Continuous without any interuption by any superficial demand, nistha, ruci then taste will be created for that. Before that the taste cannot be relied on. But when after continuous attempt for the truth the taste will come that is reliable genuine taste. Then that will increase into asakti, when we can't tolerate any separation from that taste of particular, that truth,asakti. Then bhava, superior? connection with reality. Then prema, when we enter into the reality, and then the positive development: snehaman pramoya radha kunda bhava mahabhaya

Positive participation into reality, we create so many things in our minds. The process of positive progess is there. It is not imagination but the process of elimination. The progressive path involves elimination and acceptance. It is there. Then what is real to us at present, the sense experience world, that world will evaporate and we shall find ourselves in the midst of the inner world, like a yogi, like a deep scientific scholar engaged in research for getting knowledge about the world. But that is very meagre example more deep and interest we will find there. Rather it is like the forgetfulness of the scholar who becomes totally absorbed in his study.

We are living in the covering over the surface (the superficial layer that covers reality). The world we are living in, we are experiencing misleading things, because we are living only in the (superficial) cover. But what is the inner substance of reality we do not care to know, when we are absorbed in illusion. And that reality, we are to go towards reality. Here, it is the cover floating on our consciousness. But leaving the cover we shall try to enter into deep consciousness. A consciousness! You leave the experience of this world of sense experience, thinking "I don't like this, I want to go deeper'. We are to enter into our own consciousness. Reality, it is a part of our own consciousness. It is a part of the whole consciousness. So we are to tackle the extensive consciousness and we are a part of that. Subjective exploitation, not in the objective side - exploiting nature.

Subjective consciousness: we shall have to enter into the causal truth. Gradually we shall find these things. The source of knowledge we are to tackle. We are to enter into the fountain from where the water is oozing. Water is coming outside through the fountain. We are to enter into the fountain to understand what type of water it is, and how it is flowing. In what way. Enter into the source of knowledge to find out wherefrom it comes. Against the current that is flowing towards material life, we are to move against that current. And what is the product of the current just floating on our senses? That feeling we feel on the surface with our senses is reactionary (for every action there is a reaction). So we are to enter into the source to have proper exploitation with the help of the agents there.

Atma, paramatma then bhagavan conception - bhajaniya. Ultimately we shall find that we are to serve the wonderful substance of ecstasy, and if we can engage ourselves in slavery to that Higher Reality, we shall find our fortune is fulfilled. Such high high kind of pleasure is there, satisfaction is there. Anyhow, neglectfully disconnecting with the material life and connecting with the Higher world, if we get with that then we shall think all our fulfillment, our final fulfillment, we have got. A slight connection of that treasure, the source of all knowledge and all ecstasy, will be for our benefit. Subjective enquiry, concsious enquiry, going against the mundane current, is our path. We shall have to go forward.

 

 

 

----------

I have the original talk on MP3 if anyone wants to download it.

 

 

40 mb mp3. A very very large file

[Gaurasundara]

 

 

bAhu tuli' hari bali' prema-dRSTye cAya

kariyA kalmaSa-nAza premete bhAsAya

 

With His arms raised and chanting of 'Hari', He looks lovingly everywhere,

causing the destruction of sins and a flood of prema.

 

(Caitanya CaritAmRta 1.3)

 

[Gaurasundara]

 

 

caitanyera bhakta-vAtsalya - akathya-kathana

Caitanya's parental love for His devotees cannot be described with words.

 

(Caitanya CaritAmRta 2.7)

 

[muralidhar_das]

Sacarana-sri-gaura-mahima

The Glories of Sri Gauranga

(from Prathana by Srila Narottama dasa Thakura Mahasaya)

 

1

gaurangera duti pada, jar dhana sampada,

se jane bhakati-rasa-sar

gaurangera madhura-lila, jar karne pravesila,

hrdoya nirmala bhelo tar

 

2

je gaurangera nama loy, tara hoy premodoy,

tare mui jai bolihari

gauranga-gunete jhure, nitya-lila tare sphure,

se jana bhakati-adhikari

 

3

gaurangera sangi-gane, nitya-siddha kori' mane,

se jay brajendra-suta-pas

sri-gauda-mandala-bhumi, jeba jane cintamani,

tara hoy braja-bhume bas

 

4

gaura-prema-rasarnave, se tarange jeba dube,

se radha--madhava-antaranga

grhe ba vanete thake, 'ha gauranga' bo'le dake,

narottama mage tara sanga

 

 

Srila Narottama dasa Thakura said "sri-gauda-mandala-bhumi, jeba jane cintamani, tara hoy braja-bhume bas ".

 

The land of Gauranga is transcendental Chintamani-dhama non-different from Braja-bhumi.

[Gaurasundara]

I love this little extract from Caitanya-bhagavata that I spotted the other day. The scene is set like so:

 

A sannyasi arrived at the house of Advaita Prabhu and, after the normal niceties, desired to ask Advaita Acharya a question. "How is Keshava Bharati related to Chaitanya?" Advaita was in a quandary, for how could he answer? The Lord has no superior, but Chaitanya had accepted Sri Keshava Bharati as master. Contemplating on both the worldly and spiritual aspects of the question, Advaita replied, "Keshava Bharati is Chaitanya's guru. But you already knew this so why did you ask?"

 

At that moment, Advaita's young son Achyutananda came running into the house after play and had heard the words of his esteemed father. In mock anger he chastised Advaita for describing Chaitanya as an ordinary mortal having a guru, and corrected his "misconception". What follows are the beautiful words of Sri Achyutananda as he describes Mahaprabhu as the Supreme Lord and identifies Him as Maha-Vishnu, the Creator:

 

 

 

ananta brahmāṇḍa sei caitanya-icchāya

saba caitanyera loma-kūpete miśāya

 

"By the will of Chaitanya, innumerable universes

issue forth from the hair-pores of His body".

 

jala-krīḍā-parāyaṇa caitanya-gosāñi

viharena ātma-krīḍa-āra dui nāi

 

"It is Caitanya Gosai who enjoys His own

pastimes in the [Great Ocean] with no other."

 

yata dekha mahāmuni - mahā abhimāna

uddeśa nā thāke kāro, kothā kāra nāma

 

"It has been observed that the great sages who were very

proud of themselves did not know their situation or their names."

 

punaḥ sei caitanyera acintya-icchāya

nābhi-padma haite brahmā hayena līlāya

haiyāo nā thāke dekhite kichu śakti

aveśeṣe karena ekānta-bhāve bhakti

 

"By the inconceivable will of Caitanya, Brahma appears

from the lotus flower that sprouts from His navel.

Yet after his appearance he has no power to see anything

until he worships the Lord with one-pointed devotion."

 

tabe bhakti-vaśe tuṣṭa haiyā tāhāne

tattva-upadeśa prabhu kahena āpane

 

"Observing his devotion and being pleased thereof, Prabhu

[Caitanya] imparts the tattva of everything unto him."

 

tabe sei brahmā prabhu-ājñā kari' sire

sṛṣṭi kari' sei jñāna kahena sabāre

 

"Obeying the will of Prabhu, Brahma begins to create.

He then imparted that knowledge unto others."

 

sei jñāna sanakādi pāi' brahmā haite

pracāra karena tabe kṛpāya jagate

 

"The four Kumaras headed by Sanaka received that knowledge

from Brahma, and mercifully preached it throughout the creation."

 

(CB 3.4.162-169)

 

 

Achyutananda went on to say a few more things in chastisement. After hearing thus, Advaita Acharya was so impressed that he embraced his son and shed tears of joy, as did the sannyasi who heard the boy's glorification of Mahaprabhu and similarly wept joyfully.

 

May we all be blessed with the boon of joyful tears after hearing such beautiful narrations.

[Gaurasundara]

 

 

'sei ta parANa-nAtha pAinu

yAhA lAgi' madana-dahane jhuri' genu'

ei dhuyA uccaiH-svare gAya dAmodara

Anande madhura nRtya karena Izvara

 

'I have gained the Lord of My life, for whom I was being

burned by Madana and was withering away.'

As this chorus was sung loudly by Svarupa Damodara,

the Lord blissfully danced beautifully.

(Caitanya CaritAmRta 2.13)

 

 

[Gaurasundara]

 

 

caitanya-caraNAMbhoje

yasyAsti prItir acyutA

vRndAtavIzayos tasya

bhaktisyAc chata-janmani

 

 

 

He who has developed unfailing love for the

lotus feet of Caitanya has been devoted

to the Lord and Mistress of Vrndavana forest

for hundreds of births.

(Sarvabhauma Sataka 17)

 

 

[Gaurasundara]

 

 

ei mata dine dine, svarUpa-rAmAnanda-sane,

nija-bhAva karena vidita

bAhye viSa-jvAlA haya, bhitare Ananda-maya,

kRSNa-premAra adbhuta carita

 

 

 

In this way day after day, He made His ecstasy known

in the company of Svarupa Damodara and Ramananda Raya.

Externally it was as if there was suffering due to poison, whereas

internally He was in bliss. This is the wonderful quality of Krsna-prema.

 

(Caitanya CaritAmRta 2.2)

 

 

[Gaurasundara]

 

 

'tRNAd api sunIcena

taror iva sahiSNunA

amAninA mAna-dena

kIrtanIyAH sadA hari'

 

Urdhva-bAhu kari' kahoG, zuna, sarva-loka

nAma-sUtre gAGthi' para kaNThe ei zloka

prabhu-AjJAya kare ei zloka AcaraNa

avazya pAibe tabe zrI-kRSNa-caraNa

 

 

'One who thinks of himself lower than the grass, tolerant like a tree,

and offers all respects to others without pride, can very easily chant the name of Hari always.'

 

Raising my arms, I declare unto the world: 'Please listen! String

this verse on a thread of the Holy Name and wear it around your neck!'

One must practice the order of Prabhu [Chaitanya] in this verse,

then certainly he will attain the feet of Sri Krishna.

 

 

(Caitanya CaritAmRta 1.17.31-33)

 

[Gaurasundara]

 

 

"With a sidelong glance He lightens all sins and tears apart lust and all

other vices in the hearts of others. How can He be overcome with anger?"

 

 

 

- Sri Caitanya-Candrodaya Nataka (1.82) of Sri Kavi-Karnapura.

[Gaurasundara]

 

 

"As water continually falling from Brahma's kamandalu, or as

the swiftly-flowing heavenly Ganges on always-flooded Mount

Sumeru, the abhiseka-water flowing from Lord Gauranga's body

floods the four directions of the world."

 

 

- Sri Caitanya-Candrodaya Nataka (1.98) of Sri Kavi-Karnapura.

[Gaurasundara]

Sri Kavi-Karnapura is an especially praiseworthy associate of Sri Gauranga. When he was but a babe, he received the great fortune of Sriman Mahaprabhu's placing His big toe in Karnapura's mouth!

 

This great boon enabled the child to compose lofty Sanskrit verses in praise of Krishna at such young ages, what to speak of the great literatures he penned as an adult...

[muralidhar_das]

 

 

caitanya-caraNAMbhoje

yasyAsti prItir acyutA

vRndAtavIzayos tasya

bhaktisyAc chata-janmani

 

 

 

He who has developed unfailing love for the

lotus feet of Caitanya has been devoted

to the Lord and Mistress of Vrndavana forest

for hundreds of births.

(Sarvabhauma Sataka 17)

 

 

Wow I've never seen that before

 

Amazing

[Gaurasundara]

Wonderful isn't it? And the next verse is even more astounding with it's converse nature...

 

 

 

 

yathA rAdhA-padAMbhoje

bhaktiH syAt prema-lakSanA

tathaiva kRSNa-caitanye

vardhate madhurA ratiH

 

 

For he whose devotion to the

lotus feet of Radha is adorned with the

symptoms of love, so also his sweet love

increases towards Sri Krishna Chaitanya.

(Sarvabhauma Sataka 18)

 

 

[Gaurasundara]

It is not just Vaishnavas who we have to be wary of offending because, as Mahaprabhu says, we should be wary of offending anyone!

 

 

 

ananta brahmANDa yata, saba mora dAsa

eteke ye para hiMse sei yAya nAza

 

 

All the residents throughout the unlimited universes are My servants,

so anyone who commits violence against any of them is destroyed.

(Caitanya Bhagavata 3.19.210)

 

 

In the context of the dialogue, Mahaprabhu is speaking about the evils of Vaishnava-aparadha and in this verse speaks of aparadha in general, so while 'hiMsa' usually means violence, in this context it is 'aparadha' that is meant.

[Gaurasundara]

This is also a very interesting excerpt from a large verse spoken by Sri Advaita Acharya:

 

 

Now He has manifest in this world the transcendental dance

of His pastimes, which even I cannot understand. Some will

be bewildered by His pastimes, some will debate their nature,

and some will understand the secrets of His pastimes.

- Sri Caitanya-Candrodaya Nataka (4.36) of Sri Kavi-Karnapura.

 

[ganesh_g81]

Thanks for the nice post.