He then visited the birthplace of Krishna and saw the Deity named Keshavaji He offered His respectful obeisances to this Deity. At one time, Keshavaji-mandira was attacked by the emperor Aurangzeb, who constructed such a big mosque there that the temple of Keshavaji was insignificant in comparison. But with the help of many rich Marwaris, the temple has been improved, and a very large temple is now being constructed so that the mosque is now appearing diminished in comparison. This Krishna consciousness movement is attracting many foreigners to the Keshavaji temple, and now they will also be attracted by the Krishna—Balarama temple in Vrindavana. Indeed, everyone is laughing, crying, dancing, chanting and taking the holy name of Krishna. Now He has come to Mathura to deliver everyone.
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He then visited the birthplace of Krishna and saw the Deity named Keshavaji He offered His respectful obeisances to this Deity. At one time, Keshavaji-mandira was attacked by the emperor Aurangzeb, who constructed such a big mosque there that the temple of Keshavaji was insignificant in comparison. But with the help of many rich Marwaris, the temple has been improved, and a very large temple is now being constructed so that the mosque is now appearing diminished in comparison.
This Krishna consciousness movement is attracting many foreigners to the Keshavaji temple, and now they will also be attracted by the Krishna—Balarama temple in Vrindavana. Indeed, everyone is laughing, crying, dancing, chanting and taking the holy name of Krishna. Now He has come to Mathura to deliver everyone. Sitting in a solitary place, the Lord began to question him.
Wherefrom have you gotten this transcendental opulence of ecstatic love for Krishna? That very Deity is still being worshiped at Govardhana Hill.
Since you are My spiritual master, it is not befitting that you offer Me obeisances. You are a sannyasi. This is my understanding. Without him, even a scent of such transcendental ecstatic love is impossible.
After hearing this, the brahmana became very pleased and began to dance. At that time the Lord, smiling, spoke as follows. Therefore you may cook and give Me the food. That is My instruction. And whatever standards he sets by exemplary acts, all the world pursues.
Out of them, the Agarwalas are said to be first-class vaishyas, and the Kalawaras and Sanwadas are considered lower due to their occupational degradation. The Kalawaras generally take wine and other intoxicants. Although they are vaishyas, they are considered to belong to a lower class. The priests who guide the Kalawaras and the Sanwadas are called Sanodiya brahmanas. Srila Bhaktivinoda Thakura states that the word sanoyada in Bengal indicates suvarna-vanik.
In Bengal there are priests who guide the suvarna-vanik community, which is also considered a low class. There is little difference between the Sanwadas and the suvarna-vaniks. Generally the suvarna-vaniks are bankers dealing in gold and silver. In western India, the Agarwalas also belong to the banking profession. This is the original business of the suvarna-vanik or Agarwala community.
Historically, the Agarwalas came from the up-country named Ayodha, and the suvarna-vanik community also came from Ayodha. It therefore appears that the suvarna-vaniks and the Agarwalas belong to the same community.
The Sanodiya brahmanas were the guides of the Kalawaras and Sanwadas. They are therefore considered to be lower-class brahmanas, and a sannyasi is not allowed to take alms or food from them. Thus a spiritual relationship is established on the spiritual platform, without consideration of material inferiority or superiority. The food he had cooked had also been accepted by Madhavendra Puri. You are the Supreme Lord, and being in the transcendental position, You are not restricted in any way. Such people do not consider maha-prasadam transcendental, and therefore they are described here as murkha foolish and dushta mischievous.
A pure devotee has the power to challenge such high-caste people, and his brave statements are not to be considered proud or puffed up. On the contrary, he is to be considered straightforward. Such a person does not like to flatter high-class brahmanas who belong to the non-Vaishnava community.
Consequently there are different religious principles. Nasav rishir yasya matam na bhinnam: it is said that a great learned scholar or sage cannot be exalted unless he disagrees with other scholars and sages. On the material platform, there is no possibility of agreement; therefore there are different kinds of religious systems.
But the Absolute Truth is one, and when one is situated in the Absolute Truth, there is no disagreement. On that absolute platform the Supreme Personality of Godhead is worshipable. As stated in the Bhagavad-gita On the absolute platform, the worshipful Deity is one, and the process of worship is also one. That process is bhakti. There are many different religions throughout the world because they are not all on the absolute platform of devotional service.
As confirmed in the Bhagavad-gita On this platform, there are no different religious systems. According to Srimad-Bhagavatam 1. On the material platform, religious systems are different. Srimad-Bhagavatam describes them from the very beginning as dharmah kaitavah, cheating religions. None of these religions is actually genuine.
The genuine religious system is that which enables one to become a lover of the Supreme Personality of Godhead. In the words of Srimad-Bhagavatam 1. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self. When a person has no ulterior motive, there is certainly oneness and agreement of principles.
Since everyone has a different body and mind, different types of religions are needed. But when one is situated on the spiritual platform, there are no bodily and mental differences. Consequently on the absolute platform there is oneness in religion. The behavior of Madhavendra Puri Goswami is the essence of such religious principles. A sadhu, or honest man, is called a mahajana or a mahatma. The mahatma is described thus by Lord Krishna in the Bhagavad-gita 9. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.
Mundaners also come up with their different angles of vision. For the conditioned soul busy in sense gratification, a mahajana is recognized according to the proportion of sense gratification he offers. For instance, a businessman may consider a certain banker to be a mahajana, and karmis desiring material enjoyment may consider philosophers like Jaimini to be mahajanas. There are many yogis who want to control the senses, and for them Patanjali Rishi is a mahajana.
For the jnanis, the atheist Kapila, Vasishtha, Durvasa, Dattatreya and other impersonalist philosophers are mahajanas. For materialistic anthropologists speculating on the evolution of the body, a person like Darwin is a mahajana. Similarly, philosophers, historians, literary men, public speakers and social and political leaders are sometimes accepted as mahajanas. Such mahajanas are respected by certain men who have been described in Srimad-Bhagavatam 2.
Sometimes physicians, psychiatrists and social workers try to mitigate bodily pain, distress and fear, but they have no knowledge of spiritual identity and are bereft of a relationship with God. Yet they are considered mahajanas by the illusioned. Self-deceived persons sometimes accept leaders or spiritual masters from a priestly order that has been officially appointed by the codes of material life.
In this way, they are deceived by official priests. Sometimes people accept as mahajanas those who have been designated by Srila Vrindavana dasa Thakura as dhanga-vipras imposter brahmanas. Such imposters imitate the characteristics of Srila Haridasa Thakura, and they envy Haridasa Thakura, who was certainly a mahajana. They make great artificial endeavors, advertising themselves as great devotees of the Lord or as mystic hypnotists knowledgeable in witchcraft, hypnotism and miracles.
Some people accept imitators and adversaries of the Supreme Personality of Godhead, such as Paundraka, Srigala Vasudeva, the spiritual master of the demons Sukracharya , or atheists like Carvaka, King Vena, Sugata and Arhat. People who accept such imitators as mahajanas have no faith in Sri Chaitanya Mahaprabhu as the Supreme Personality of Godhead. Rather, they accept godless cheaters who present themselves as incarnations of God and cheat foolish people within the material world by word jugglery.
Thus many rascals are accepted as mahajanas. It is those who are devoid of devotional service who sometimes mistakenly accept persons with mundane motives as mahajanas.
The only motive must be krishna-bhakti, devotional service to the Lord. Sometimes fruitive workers, dry philosophers, nondevotees, mystic yogis and persons attached to material opulence, women and money are considered mahajanas.
But Srimad-Bhagavatam 6. The mundane intelligence and mental speculative methods of such foolish people are under the control of the three modes of material nature.
Consequently they cannot understand unalloyed devotional service. They are attracted by material activities, and they become worshipers of material nature. Thus they are known as fruitive actors. They even become entangled in material activities disguised as spiritual activities In the Bhagavad-gita such people are described as veda-vada-ratah, supposed followers of the Vedas.
They do not understand the real purport of the Vedas, yet they think of themselves as Vedic authorities. Vedaish ca sarvair aham eva vedyah Bg. In this material world a person may be famous as a karma-vira, a successful fruitive worker, or he may be very successful in performing religious duties, or he may be known as a hero in mental speculation jnana-vira , or he may be a very famous renunciant.
In any case, Srimad-Bhagavatam 3. There are different types of processes for rendering service. One may serve his country, people and society, the varnashrama-dharma system, the sick, the poor, the rich, women, demigods and so on.
Composition of the Chaitanya Charitamrita[ edit ] Although the author, Krishna Dasa Kaviraja, never met Chaitanya Mahaprabhu personally, his guru Raghunatha dasa Goswami — CE was an associate of Chaitanya and was close to others who were intimates of his. Krishna Dasa Kaviraja composed the Chaitanya Charitamrita in his old age after being requested by the Vaishnavas of Vrindavana to write a hagiography about the life of Chaitanya. The Chaitanya Charitamrita also serves as a compendium of Gaudiya Vaishnava practices and outlines the Gaudiya theology developed by the Goswamis in metaphysics, ontology and aesthetics. The Chaitanya Charitamrita was frequently copied and widely circulated amongst the Vaishnava communities of Bengal and Odisha during the early 17th Century. Its popularity during this period can be attributed to the propagation of three Vaishnava preachers called Narottama Dasa , Shyamananda and Srinivasa who were trained by Jiva Goswami and Krishna Dasa Kaviraja himself.
CHAITANYA CHARITAMRITA IN BENGALI PDF
It is from this text that devotees first understood the connection between the Gosvami writings as a coherent and systematic theology and the life of Chaitanya, for Krsnadasa was senior among the handful of devotees who studied with all of them. Digital Library of India. The antya lila begins with surveys of the plays composed by Rupa as vehicles to produce devotional rasa 3. Supreme deity Vishnu Krishna Rama.