Guranga and Murarigupta, Part 2
BY: SUN STAFF
Jan 05, CANADA (SUN) A five-part series from 'Sri Chaitanya Mahaprabhu', edited by Srimad Bhakti Vaibhav Puri Goswami Maharaj, Founder Acharya of the Sri Krishna Chaitanya Mission, Ganjam, Orissa.
Sri Krishna Sankirtan Transported Sri Gauranga's devotees with unspeakable joy. His all embracing doctrine of Divine Love opened the gateway of the spiritual realm to one and all without distinction of caste, creed or community. But the Pandits, students, so-called religionists, elevationists, salvationists and all other unbelievers of the empiric school, maliciously began to spread evil reports against the Lord Gauranga. He took notice of the fact that they were doomed to destruction. He, therefore prescribed a desperate remedy for the cancer that was eating into their very vitals.
Gauranga, finding that the object of His Advent was going to be
counteracted by the ungodly character and conduct of the pedantic
wranglers of Navadweep, decided to renounce the world. The news of
renunciation agonised His mother Sachi and His consort Vishnupriya and
His associates Nityananda, Gadadhara, Haridas, Srivas Mukunda and
others. He assured His mother that He had still two more Divine forms to
be manifested through her help. One wintery morning they actually found
that the beloved of hearts had left them. By this renunciation Gauranga
teaches that external service of the Supreme Lord Sri Krishna includes the
service of all beings in the universe without any exception. When the
whole is served, the parts associated with the whole are automatically
served.
He crossed the river Ganga, reached Katwa which is 36 Km away from
Navadweep and accepted Sannyas from Kesav Bharati. then He assumed
transcendental name Sri Krishna Chaitanya (He who awakens Sri Krishna
in the hearts of all) After the function, Gauranga set out on His pilgrimage
to Vrindavan in quest of Sri Krishna saying "I too shall cross the terrible
dark ocean of this world by serving the lotus feet of Mukunda, the
Supreme Lord as did the sages of yore." For three days and nights he
roamed in a state of trance without food and rest. At last He was induced
by Nityananda, His comrade to visit the house of Advaita Acharya at
Santipur.
He stayed there for ten days, deeply absorbed in the ecstatic joy arising
from the chanting of Holy Name. His mother and His other followers of
Navadweep too found an opportunity of looking at the matchless beauty of
His Divine face. A sannyasi cannot pass his days in the midst of his former
kith and kin. So Sachi Devi desired that her son Nimai might stay at Puri in
Orissa. After ten days stay at Santipur, He left for Puri with His six
associates, Nityananda, Jagadananda, Mukunda, Gadadhara, Govinda and
Brahmananda. Travelling through Atisara, Chatrabhog and Jaleswar,
Chaitanya visited Gopinath at Remuna near Balesore.
There He narrated to His followers the incident of Sri Madhavendra Puri
which He had heard from His Guru Iswar Puri, Sri Madhavendra was a
Vaishnava monk who was the Guru of Iswara Puri. One day after going
round the Govardhan Giri, he sat near Govinda Kunda, chanting the Holy
Name of Sri Krishna. A boy gave him suddenly a little milk to drink. On
enquiry he came to know that the lad was a cow-boy who used to offer
food to those devotees who refrained from begging. That very night the
same cowboy in dream revealed Himself as Gopala, the uplifter of
Govardhana Hill. He also told him how His servitors, being afraid of nonbelievers,
had removed Him from the Hill to a grave, and so wanted him to
reinstall Him on the hill. Accordingly took Gopala out of the pit with the
help of villagers, installed Him on the Govardhan Hill and performed
Annakuta (Hillock of consecrated food of various kinds) ceremony next
day. Another night Gopala told Madhavendra in a dream that; as he was
feeling burning sensation all over His Body through excessive heat, He
should procure sandalwood from Nilachala (Puri) to coat Him with its paste
so that heat might be subsided. There upon Puri Goswami set out on his
eastern journey, reached Santipur where he initiated Advaitacharya.
Thence he proceeded to Orissa and saw Gopinath at Remuna whose
beauty threw him into ecstasy. After singing and dancing he enquired into
the character of a Bhog (preparations) of Gopinath, and came to learn that
Kshira prasad full of twelve earthen pots (inspissated milk) with fine rice
and sugar called Amritakeli (cream of nectar) was being offered to the
Deity every evening. He thought within himself, that if he could taste a
little of that Krishna Prasad, he could offer the same preparation to his
Gopala at Govardhan.
But being ashamed of the desire he withdrew to a nearby mango garden
where he began to chant the Holy Name. Lord Gopinath concealing a
Kshira pot under His skirt, went to the priest and insisted him in his dream
to give that Kshira Prasad to Madhavendra Puri, who was under a tree in
the mango grove. The priest woke up and took the Kshira to Puri Goswami,
and offered it to him. Madhavendra with excessive delight took the Kshira
Prasad entering into raptures. For the sake of Madhavendra, Gopinath
stole the Kshira and got the name, 'Kshira Chora' since that day. Bowing to
Gopinath he at once set out on his journey to Puri. Many men followed him
with reverence. Such is the nature of the fame, that it comes as God sent
to those who do not hanker after it.
Disliking the public applause, Madhavandra Puri fed away from Remuna but fame followed him all the way. He told the story of Gopala to the attendants of Lord Jagannath and begged them for the sandal for Him. he collected sandal wood and camphor with passports, returned to Remuna where the servitors of the temple offered him Kshira Prasad. At the close of the night he had a dream in which Gopala told him to offer the sandal wood and camphor to Gopinath, as there is no difference between Him and Gopinath. Puri Goswami gave them to the servitors to anoint all the sandal and camphor
on Gopinath's person.
Sri Chaitanya said to Nityananda that Madhavendra Puri's Love for his
Gopala was fathomless. He thrice blessed him with Darsan in dream. Such
is the effect of true love of devotee. Such were his thoughts that he never
thought of his own sufferings and snags in the service of his beloved.
There only Sri Madhavendra Puri attained Supreme realisation of Divine
Love. The whole of it reeled in Lord Chaitanya's mind. So He fell down
unconsciously on the ground in a trance out of intense love for Sri Krishna.
None but the three Sri Radhika, Madhavendra and Sri Chaitanya relish the
true beauty and significance of the sloka, the rarest gem in
Transcendental Erotic poetry. Sri Chaitanya rose up and ran up and down
in transport of love. His voice choked with and Sattvika symptoms as
trembling, perspiration, horripilation, standing still, changing colour, now
showing remorse, now grief, now stupor, now pride, now joy, now
meekness, were seen manifested on His Body. The servitors of Gopinath
were wonder-struck to see Sri Chaitanya's outpourings of Love and served
them the Krishna Prasad. Spending the night in chanting Harinam, He left
for Cuttack after Mangal Arati next morning.
Sri Chaitanya arrived at Cuttack via. Jaipur and saw the Sakshi Gopala
Murti with matchless beauty which threw Him into raptures when He
began His ecstatic dance which astonished the servitors of Gopala.
Nityananda narrated the legend of Gopala as follows.
Once upon a time two Brahmins of South India set out on a pilgrimage.
After visiting all the Shrines of India, they reached Vrindavan, saw the Lord
Gopala and stayed there. Being deeply moved with the service of the
younger Brahmin throughout the pilgrimage, the older Brahmin promised
to give his daughter in marriage to the younger, despite his repeated
expressions of disparity in lineage, learning and wealth. Seeing the old
Brahmin still determined, the younger Brahmin adjured Gopala to bear
witness for him in case the elder might break his promise. Thus Gopala
Murti was made the witness to their agreement.
The two Brahmins returned to their homes. The old Brahmin disclosed
his promise to his kins folk who threatened to boycott him, if he would
utter such words again. One day the younger Brahmin met the elder
Brahmin in his abode and asked him to give his daughter in marriage to
him. But the old Brahmin, refused to do so. Then the younger Brahmin
summoned the village panchayat, and old Brahmin along with his son. He
pledged that he could call Gopala from Vrindavan to bear testimony for
him; if the old Brahmin would not abide by his promise. To this they all
agreed. The old man prayed to Gopala to save him from this critical
situation. His son thought that an idol would never come there to bear
witness for him.
The younger Brahmin went to Vrindavan and fervently implored Gopala
to bear witness for him and save the honour of the two Brahmins. It was
not because he was persistent to have the hand of his daughter but
because it would be a great pity that the Brahmin was degrading himself
to the position of a breaker of promise made before the very Lord. He
firmly believed that Gopala was not a Pratima but Vrajendra Nandan
Himself. Pleased with the devotional fervour of the younger Brahmin,
Gopala followed him on a condition that, if he looked back, he would stop
there and cease to follow him further. He assured him that he would be
hearing the jingling of His tinkling anklets as a mark that He was actually
following him, and that he should offer one kilo of cooked rice daily as
Naivedya, for Him. The young Brahmin reaching his village looked behind
and Gopala stopped at the same place: He informed the villagers about
the arrival of Gopala Murty.
The villagers immediately rushed to see the Divine witness and were
overwhelmed with joy when they actually beheld Him giving evidence in
favour of the younger Brahmin. The old Brahmin solemnised the wedding
of his daughter with the bridegroom with great pomp. Gopala remained
there accepting the services of both the Brahmins. A temple was also
constructed by the king for Gopala. Thus Gopala became famous under
the name 'Sakshi Gopala.'
The king of that province refused to wed his daughter to Purushotham
Deva, the then king of Orissa, insulting him for being Lord Jagannath's
sweeper. The latter defeated the former in battle and got his daughter, his
Manikya Simhasana and Lord Sakshi Gopala as well. As he was a great
devotee of Lord Jagannath, he entreated Lord Gopala to remain in his
capital only. He took Him to Cuttack and installed Him there. The queen of
Purushottama Deva adorned the nose of Gopala with a precious pearl as
Gopala demanded her in her dream. The king dedicated the Manikya
Simhasana to the Lord Jagannath.
From Cuttack, Sri Chaitanya with His followers passing through
Bhubaneswar reached the Bhargabi river, took His bath and keeping His
Danda (single monk staff) with Nityananda went for Kapotheswar's
Darsan. In the meantime, Nityananda, broke the Danda into three parts
and cast them into the river. On return Sri Chaitanya asked for the Danda
and being annoyed at this incident, separated Himself from the company
of His followers, and reached Puri alone in advance. On entering the lofty
Temple of Sri Jagannath, He ran to embrace the Deity out of ecstasy for
union after a long separation from His beloved Krishna. He fell into trance
and was carried to the house of Pandit Sarvabhauma, who was present on
the spot. Nityananda and other devotees subsequently arrived at Puri.
Chaitanya Mahaprabhu's news was delivered to them by Gopinath
Acharya. They all hastened to Sarvabhauma's house and found Him
unconsciously lying on the floor. They chanted into His ears Krishna Nama
which brought Him to consciousness after six hours of trance.
Vasudeva Sarvabhauma a foremost logician was an erudite scholar of
Sankara's Monistic School. He was the court Pandit of Pratapa Rudra, the
powerful independent king of Orissa.
Pandit Sarvabhauma, due to his empiric knowledge, mistaking Him for
an ordinary Monk and youthful novice, expounded to Him the aphorisms of
Brahma Sutras as well as the commentaries on them. Sri Chaitanya
remained mute and silent as the interpretations of Sarvabhauma were
going aside of the mark. When Sarvabhauma noticed the indifference of
Sri Chaitanya, he enquired the reasons thereof, where upon Sri Chaitanya
explained those aphorisms strictly on the basis of pure theism thus
„A commentary must elucidate the text, but your exposition is
concealing the text clearly. I understand the aphorisms but not your
commentary. Sankara's commentary has rejected the primary meaning of
the aphorisms and has given a secondary meaning of his own imagination.
The primary meaning as given by Sruti can alone carry conviction.
According to Sruti conch-shell and cow dung are considered as pure,
although they are being bone and dung of animals, naturally unholy. So
the meaning of the spiritual truth set forth in Vedanta is plain and self
evident. The meaning of Vyasa's aphorisms are clear like the Sun but
Sankara enveloped the meaning with the cloud of his imaginary
commentary. When the Vedas and Puranas tell us how to discern
'Brahman' who is the Supreme Lord Himself full of all powers, he describes
Him as formless and power less. The Srutis, that speak of Him as
Impersonal, exclude only His material form but establish His
Transcendental form, Attributes, Pastimes and Realm.
From Brahman originates the universe which lives in Him and again
merges in Him. The three Attributes of Brahman are that He is the
Ablative, Instrumental and Locative in relation to the Universe. Those
Attributes particularise Brahman as personal.
When He cast His glance upon Prakriti (External cosmic deluding
potency) before creation, the physical mind and eye could not have then
existed. Hence, the Transcendental Brahman has spiritual eyes to see and
spiritual mind to will. The term Brahman means the perfect Supreme Lord
and the scriptures affirm that Sri Krishna is that perfect Supreme Lord.
The meaning of the Vedas is too deep for human understanding. So the
Purans make the sense all clear. The Srutis deny the Material hands and
feet of Brahman but they declare, 'Brahman' sees all, hears prayers,
moves swiftly and receives everything. Therefore Sruti asserts Brahman to
be personal. How do you call that Brahman, who having the six Divine
qualities is supremely blissful as abstract and formless? How can you say
that He having the three natural powers, Chit Sakti (internal spiritual
potency), Achit Sakti (external cosmic potency) and Jiva Sakti
(intermediate or marginal potency lying in between Chit and Achit
potencies) is powerless?
Vishnu's Nature, Form etc. are Sat (being), Chit (pure intelligence) and
Ananda (bliss), His Supreme Potency assumes three different forms in
three aspects in the Sat aspect, the Divine potency is Sandhini, (the
energy of expansion of entities) in the Chit aspect it is Samvit (the energy
of self enlightening cognition). In the Ananda aspect it is Hladini, (the
exhilarating energy). The Chit potency is the Lord's Internal Inseparable
power. The Jiva potency is His Tatastha or intermediate or marginal
potency. The Maya is the external material deluding potency. But all these
three potencies offer devotion to Him in form of Love. The Lord's six
qualities are only manifestation of this Chit power. When such is the case
how dare you presume to deny His power? God and Jiva differ as one
being the Lord of Maya and the other being liable to be enrolled by Maya
and yet you affirm that Jiva is one and the same with God. But in Gita, Jiva
is recognised as a potency of God but not God Himself.
Where the Upanishads speak of Brahman as One without the second,
they mean that the Godhead and the Jiva are identical but not one and the
same. There is an eternal relation between Godhead, the Saktiman
(Possessor of Sakti) and Jiva, Sakti, which relation is inconceivable to the
human understanding that the Shaktiman is simultaneously distinct and
non-distinct from the Shaktis i.e. Jiva and Maya are always an intellectual
puzzle which is only realisable in the plane of Transcendence by the Jiva.
This is inconceivable by the simultaneous distinct and non-distinct of the
Jiva from the God-head. The Doctrine of Acintya Bhedabheda is applicable
to each and every Upanishad Mantra and is not limited in its application to
any or some stray sutras on which Sankara and the other Acharyas of
Monistic School, have based their interpretations.
When Vishnu's form is composed of Sat, Chit and Ananda how can you
assert that form to be a transformation of Mayik Sattwa Quality? He is to
be pitied who denies the Eternal form of Vishnu. Touch not behold not that
pasanda (villifier of Vishnu) who is doomed to perdition. The Buddhists are
atheists for not respecting the Vedas. But atheism under the garb of belief
in the Vedas is worse than Buddhism. Vyasa compiled the aphorisms for
the deliverance of Jivas but the impersonalistic interpretation of these
aphorisms by the pantheistic or Monistic School is the cause of eternal
damnation.
Vishnu is incomprehensible but He manifests in the creation by his
inconceivable Chit power. Just as the 'Sparsa Mani' produces gold without
itself undergoing any change. Sri Vishnu manifests His potencies in the
forms of the entities such as spiritual, material and Jiva without any
change in Himself. Objecting to this aphorism as an error of Vedavyasa
you have set up the theory of Vivarta by a fanciful interpretation. Vivarta
is an error which consists of Jiva's misidentification of his eternal;
Cognitive, blissful, infinitesimal and real self with his ever-changing
physical and mental bodies. The creation is not unreal but only changeable
and perishable.
The sublimest word Pranava (OM) being the Image of God is Supreme
Truth. From that Pranava all the Vedas have derived their origin in this
world. The words 'Thou art That' etc being casual are applied to a Jiva and
imply that thou-art of God and not one and the same with God- head, thus
making a glaring distinction between God head and Jiva. But you, without
minding the Pranava call these words the Supreme Truth. Thus Sri
Chaitanya pointed out hundreds of faults in interpretations of Vedantists of
Advaita School.
Sri Chaitanya said, "The Vedas assert only three things viz. (i) about Sri
Krishna, (ii) our relation to Him and, (iii) devotional practices and Love as
the ultimate end of devotion.
All the rest attributed to Him are born of fancy. The words of the Vedas
are self evident and should not be interpreted with the help of
imagination. But Sankara was not to blame for it. He merely carried Sri
Krishna's will in expounding Brahma Sutras according to his imaginary
atheistical philosophy to delude those who are anti devotional in spirit. O
Sarvabhauma, the ultimate goal of human life is unalloyed devotion to Sri
Krishna. The Supreme Lord's attributes of incomprehensible. For such are
the attributes of Sri Krishna that even the unconcerned and passionless
self-delighted Atmaramas worship Him with causeless devotion.
"Sarvabhauma explained this sloka in nine different ways but Sri
Chaitanya ignoring those explanations explained it in eighteen different
ways. Sarvabhauma being fully convinced of the Lord's Divinity, fell
prostrate before Mahaprabhu and composed then and there a few
exquisite hymns in praise of Him:
Next morning Sri Chaitanya having had the Mangal Arati Darsan of Lord
Jagannatha, went straight to Sarvabhauma's house: Sarvabhauma awoke
repeating Krishna Nama. Then Mahaprasada was given to Him by Sri
Chaitanya. Though he had not till then washed his face nor even cleaned
his teeth he at once respectfully accepted it after reciting a Sastra
quotation. At this Chaitanya was delighted and embraced Sarvabhauma in
a transport of joy. He said to Himself, "I have conquered three worlds. I
have ascended Vaikuntha. Today all My wishes have been realised
because Sarvabhauma has duly respected Mahaprasada. Turning towards
Sarvabhauma, He said." Today you have taken refuge in Krishna with all
your heart. Sri Krishna has showered His mercy on you without any
reserve. Today, He has removed your bondage. And you have torn off the
meshes of Maya. Now your heart has been made worthy to gain Sri
Krishna, because you have duly respected Mahaprasada in defiance of
Vedic rites.
Then Sarvabhauma became a staunch disciple of the Lord, attending to
nothing, but His service only. Ever did he meditate, pray and recite the
Name of Sri Krishna Chaitanya, the son of Sachi, the fountain head of all
Attributes and Glories. The conversion of Sarvabhauma brought the whole
of Orissa to the Lotus feet of Sri Chaitanya Mahaprabhu. Though
Sarvabhauma could not at first recognise Roy Ramananda, a great
devotee of Sri Krishna and the then Governor of Vidyanagar with head
quarters at Rajahmundry, he supplicated him to meet Sri Chaitanya when
He would be going along that way to redeem the people of South India.
To deliver the people of the south from narrow sectarianism Sri
Chaitanya proceeded to south with Kala Krishna Das. He first visited
Alalnath at Brahmagiri and came to Srikurma. He gave deliverance to a
leper Brahmin named Vasudeva. On the way visiting Varaha Nrisimha at
Simhachalam He came to Rajahmundry in 1510 A.D. Crossing the river
Godavari He took a bath in Gospada Ghat at Kovvur and met Roy
Ramananda the then Governor of Southern State belonging to Gajapati
Prataparudra the King of Orissa and had long philosophical discourse with
him. At Puri Sarvabhauma entreated Him to meet Ramananda.
The same Ramananda who came with a number of Brahmins to the
same Ghat to take ceremonial bath saw Sri Chaitanya sitting and chanting
the Holy Name near the Ghat. After bath Ramananda came and prostrated
before Him Sri Chaitanya embraced him and both of them being
transported with pure love began to perspire, weep, tremble and utter
Krishna, Krishna in ecstatic joy. The Brahmin attendants of Ramananda
were amazed at the sight and thought, "This Sanyasi must be a holy
person where as our Rai Ramananda is only a profound scholar and a
great dignitary. See how the embrace is transporting each other with
delight? On seeing the strangers Sri Chaitanya checked Himself. Who
knows your ways? You are mercy personified you have come here to
deliver me. O Saviour of the fallen, the saints ever visit the homes of
worldly people for compassing their eternal good. The hearts of the
Brahmins and the other attendants numbering a thousand have been
melted by your Darsan. All of them are shouting Krishna, Hari shedding
tears of joy.
Sri Chaitanya replied, "You are the greatest of devotees. When your
sight itself can melt the heart of the scholarly Brahmins, what to speak of
the others! I Myself a Mayavadi Sannyasi, am steeped in the Love of Krishna
at your touch." While they were praising each other and enjoying the
delightful company, a local Vaishnava Brahmin requested the Sannyasi to
accept food which Sri Chaitanya accepted. In the evening the two retired
to the seclusion of privacy and began to converse on Sadhya (goal) and
Sadhana (the means). On His first question Ramananda recited the texts.
"Vishnu gets pleased with those who observe the duties of Varnashrama."
Sri Chaitanya said, "Please tell Me little advanced Sadhana." Roy said," the
acme of Sadhana is to offer action and the fruits there of to Sri Krishna."
Sri Chaitanya rejecting this view even asked Ray to cite more advanced
Sadhana. Then Roy said, "The highest devotion acquires one to give up
duties enjoined by the Scriptures." This was also when objected to by Sri
Chaitanya, Ramananda said, "A Brahman realised soul is self delighted,
possesses calm and equitable vision and does not grieve nor long anything
mundane. He gradually attains true devotion to Supreme Lord."
Sri Chaitanya not being satisfied with this requested Ramananda to cite
more advanced methods. Roy answered, "A pure devotion is the highest
form of worship. “ Sri Chaitanya appreciating the reply requested to cite
higher stages. Ramananda said, "Prema Bhakti or Love to Sri Krishna is the
highest form of true devotion. Prema Bhakti cannot be attained through
good actions in millions of lives." When Sri Chaitanya wanted him to
proceed still higher, he said, "Love as that a servant of Sri Krishna is the
highest devotion. Love as that of a friend is greater than the previous
devotions. The highest devotion is parental affection for the Supreme Lord,
"The highest form of devotion is conjugal love for the Supreme Lord
Krishna."
Roy continued, "to attain Sri Krishna there are many means and
degrees. They are five Rasas. They appear in an ascending order of
excellence. The chief characteristic and quality of each Rasa is to attain
maturity incorporating in the next. Thus Santa Rasa attains perfection in
Dasya in Sakhyam, Sakhya in Vatsalya and all four in Madhura, just as
properties of the four elements Ether, Air, Fire, and water, increasing in an
ascending order, finally are found in the fifth element, the Earth. Sri
Krishna always gives return of our worship exactly in the form in which it is
offered. But He cannot repay the offer of Prema of the Gopis. So He
remains a debtor to their Love." After listening these with rapture Sri
Chaitanya remarked." this indeed is the extreme point of devotion, please
tell Me if anything is beyond the extreme point of devotion, Please tell Me
if anything is beyond this. Filled with astonishment Ramananda said that
he did not know anything beyond that and if there was anybody on the
earth who could explain beyond this he would pay homage to him with
sublimation. He also said about all kinds of prema and added Srimati
Radha's Love for Sri Krishna is reputed as the highest and the ever
increasing one". Sri Chaitanya was pleased to hear the praise of Radhika
from Ramananda Roy. He said," I am delighted to hear your sermon. A
wonderful stream of nectar is flowing from your lips." He accepted
Madhura Rasa as the highest form of Devotion.
Ramananda described the real form of Sri Krishna and Srimati Radhika
and the features of Rasa and Prema. At last he said that Sri Radha-Krishna
Leela can only be realised by submitting completely to the sakhis, the
dearest female attendants of Sri Radha-Krishna in their secret bower. Sri
Chaitanya gave the world a number of valuable instructions in the form of
a dialogue between Himself and Rai Ramananda.
Ramananda replied several other questions put by Sri Chaitanya and the
salient points are as follows (1) Loving devotion to Sri Krishna is the
highest knowledge. (2) The highest glory of a Jiva is to be reputed as the
true devotee of Sri Krishna. (3) He is the wealthiest who has love for Sri
Krishna (4) No sorrow is greater than the separation from a Krishna
devotee, (S) The foremost of the liberated is one who loves Sri Krishna
wholeheartedly. (6) That which speaks of the transcendental amorous
sports of Sri Radha Krishna is the most eternal natural song of the Jiva. (7)
There is higher good than the association with a Sri Krishna devotee, (8)
The only things to be remembered are the names, form attributes,
associates and amorous sports of Sri Radha Krishna, (9) The Supreme
object of meditation is the Lotus feet of Sri Radha-Krishna, (10) It is the
glorious land of Vrindavan where one should live, leaving all behind. (11)
The love sports of Sri Radha Krishna are the sweetest and the most
relishing to the ears to hear, (12) The highest object of worship is the Holy
name of most adorable Divine couple, Sri Radha Krishna (13) The
Salvationists attain the bodies of inert beings, such as stones etc., and the
elevationists attain celestial bodies in heaven.
Sri Chaitanya spent ten days happily with Ramananda hearing the sweet
discourses about Krishna. Then He showed him His real form in which were
blended into one the Rasa Raja (Krishna) and Maha Bhava (the Supreme
emotions). Sri Chaitanya then went to Mangalagiri, Ahobilam Tirupati, Sri
Sailam, Kanchipuram, Sri Rangam, Madhura, Kumbhakonam, Tanjavuru,
Varkala, Trivandrum, Rameswaram and visited many other shrines in
South India.
Sri Chaitanya stayed for four months (caturmasya) at Srirangam in the
house of Venkata Bhatta, a Vaishnava house holder. His discourse on the
fundamental principles of Rasa in Srimad Bhagavatam converted the
whole family of Venkata Bhatta from the worship of Lakshmi Narayana into
that of Sri Radha Krishna. Though both Narayana and Krishna in essence
are one and the same in of Love Krishna excels Narayana. Let it be
remembered here that Venkata Bhatta's son Gopala Bhatta, the disciple of
his uncle Sri Prabodhananda Sarasvati was one of the six Goswamis of
Vrindavan.
Then Sri Chaitanya visited Sringeri, Udupi, Gokarna and other shrines in
western coast. At Udipi, by a learned controversy with the head of Madhwa
Math, Sri Raghu Varya Tritha. He established that the unalloyed devotion
to the Absolute Person, Sri Krishna, is the means as well as the end of all
spiritual or devotional activities of all human beings. He discarded futility
of Karmamisra-Bhakti as means in the Madhva cult. During His South India
travel, Sri Chaitanya procured two most precious works. (1) Brahma
Samhita V Chapter (a conclusive treatise on the ontology of the highest
excellence of Sri Krishna, His Realm and pastimes) from the temple of
Adikesava at Tiruvattner and (2) Krishna Karnamrita (an intensely spiritual
and transcendental Amorous lyric on the Name Form, Attributes and
Deeds of Sri Krishna) from the banks of Krishna Veni. Wherever Sri
Chaitanya went, He preached the Super excellence of Sri Krishna Nama
over all other forms of devotion. He diverted the Buddhists, the Jains, the
Mayavadis (Monists) the Smartas (Elevationists) to the path of Bhakti, or
unalloyed devotion to the Supreme Lord Krishna.
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