Gaudiya Vaishnava Festivals 2014
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TAKE NOTE ! ~ Time Zone : Malaysia Sri Ram Navami 2014
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| About Him |
Sri Ramacandra is a powerful incarnation of the Supreme Personality of
Godhead as an ideal king. He appeared in the Treta-yuga, more than two
million years ago.
This is a verse from Brahma-samhita in
which the incarnation of Lord Ramacandra is described. Ramadi. Not only
Rama, but there are many other, innumerable incarnations. They are
compared with the waves of a river. As the waves of the river or the
waves of the ocean cannot be counted, similarly, how many incarnations
are there of the Supreme Lord it is not possible to count. But out of
them, the principal names are mentioned in the sastras. Therefore it is
said ramadi. Ramadi means Rama and also other, many incarnations. And
they are existing. Not that one incarnation appeared and it is finished.
No. Not like that. Just like Lord Ramacandra appeared on this planet,
say millions of years before. He appeared in the Treta-yuga. Treta-yuga
means… We have passed only five thousand years of this age, Kali-yuga.
Before that, there was Dvapara-yuga. Dvapara-yuga means 800,000 years.
And before that, there was Treta-yuga, which continued for twelve
hundred thousands of years. That means at least two million years before
Lord Ramacandra appeared on this planet.
ramadi murtishu kala-niyamena tishthan
nanavataram akarod bhuvaneshu kintu
krishnah svayam samabhavat paramah puman yo
govindam adi-purusham tam aham bhajami
nanavataram akarod bhuvaneshu kintu
krishnah svayam samabhavat paramah puman yo
govindam adi-purusham tam aham bhajami
So now Lord Ramacandra appeared in Ayodhya. There is a place in
Ayodhya, in northern India. There He appeared. As Krishna appeared in
Mathura… That is also northern India. And Mathura is about ninety miles
down southward from New Delhi. You have heard the name of New Delhi, the
capital of India. So Ayodhya is also situated about five hundred miles
northeast of New Delhi. So Lord Ramacandra appeared on this day. Today
is called Sri Rama Naumi. On the ninth day of the moon Lord Ramacandra
appeared. His father was the king of Ayodhya, and he had three wives. So
out of… No. He had two wives. So out of two wives he got four sons.
Ramacandra is the eldest son. The life and activities of Lord Ramacandra
is… [break] …in a book which is called Ramayana. You have heard the
name of Ramayana. Ramayana is also accepted as history. Vedic
literatures are histories also.
The Puranas, the Srimad-Bhagavatam, Mahabharata, and Ramayana,
they are counted amongst the history. The history of Ramacandra is that
His father wanted to retire. Dasaratha, Maharaja Dasaratha. And he
decided to enthrone Lord Ramacandra and retire. So everything was
settled, but just one day before, his youngest wife turned the whole
thing into different way. Sometimes Maharaja Dasaratha was suffering
from what is called whitlow, some trouble in the finger? And this queen
served him very nicely, and he was pleased. And he said, “My dear
Sarmishtha, if you want some benediction from me, I can give you.” And
she replied that “I shall ask you for the benediction when I require it.
Not now.” So just one day before Lord Ramacandra’s coronation, she
approached her husband Maharaja Dasaratha and reminded him, “My dear
husband, you promised to give me some benediction, and I told you that I
shall ask you when I require it.” Maharaja Dasaratha said,
“Yes, I remember. You want some benediction just now?” She said,
“Yes.” “And what is that?” She said that “Ramacandra cannot be seated on
the throne. My son should be coronated, Bharata.” He was surprised. It
is a big demand. So he said, “All right. That will be done. Your son.”
Because formerly, the kings… Not only formerly, even up to date, there
are many kshatriya kings in India. They have more than one wife. And
they are, naturally, there is rivalry between different wives. So the
same thing. Human psychology is the same. Even two million years ago the
same mentality was there, and she asked that “My son should be the
king, not Ramacandra.” Ramacandra happened to be the son of Kausalya,
the elder queen.
So Maharaja Dasaratha agreed and called for Ramacandra. “My dear
boy, your…” She asked also that… She was very diplomatic. She wanted
that Ramacandra go to forest for fourteen years. The idea was political,
that “The king may agree to install my son just now. Now, after a few
days, this Ramacandra may come with His army, and there may be some
difficulty to continue the kingdom.” So she wanted that Ramacandra
should go to the forest and He should not come back till the end of
fourteen years from this day. So Maharaja Dasaratha agreed. Because he
was kshatriya. Just see the promise.
A kshatriya never goes back from the promise, never refuses any
challenge. If a kshatriya is challenged by somebody, that “I want to
fight with you,” oh, he cannot refuse. This is kshatriya spirit. He
cannot say that “I am now busy.” Suppose somebody comes to you, that “I
want to fight with you.” You may say, “What nonsense fight? I have no
time. We are in the temple.” But a kshatriya cannot deny that. A
kshatriya at once must accept. “Oh, yes. Come on.” And the weapon should
be, if he has no sword or weapon, he should be supplied weapon and
fight. This is kshatriya spirit. They were highly charitable and
chivalrous and keeping promise and with a great tendency for ruling
over. They shall rule over. Administrators. Their business is…
There are different prescription for different classes of men for
their livelihood. The brahmanas, they can pull on their livelihood by
six ways. Pathana pathana yajana yajana dana pratigraha. Six. And they
must be qualified with twelve high qualities. We have many times
discussed. Out of that qualification, truthfulness is the first item for
a brahmana. A kshatriya may speak lies. That is allowed, because he has
to be diplomat, politician. But a brahmana, oh, he’s not allowed to
speak lie.
This is the system, caste system or varnasrama system. Everyone
was trained. Because these four classes of men are required in a
society. For proper upkeep of society, one class of men must be very
intelligent, highly qualified, with all good qualities. They must be
trained in that way, ideal character so that people can see and follow
them. Therefore brahmanas were taken to so much respect because they’re
ideal character, learned, and godly, knows the science, spiritual
science. Therefore they’re held in high estimation and topmost of the
society. The next, the administrator, administrative class, kshatriyas.
They are trained how to kill. The kshatriyas were allowed to hunt
in the forest to learn the art of killing because that was necessity for
the kshatriyas. Kshatriya, if he… If the king, if he finds somebody is
doing wrong, he can immediately chop off his head if he likes. The king
was so powerful. And it is not that if there was some war, it is not
that the president or the king shall sit down comfortably at home and
ordinary soldiers will go and lay down their life. No. Formerly, the
king or the head of the state, he should first of all go there in the
fight. You see in the picture, the chief men of the fighting in the
Kurukshetra, both sides, they were arrayed, this side, that side, with
their chariot.
Not that the head man, the chief man, or the commander is taking
shelter back side, protecting himself, and poor soldiers are (chuckles)
thrown into the fighting. No. These were kshatriya spirit. And it is
necessary that a class of men should be trained up in that way,
kshatriya, fighting men. In India, because this training was there since
a very long time, so there is no difficulty in recruiting soldiers
there.
There is a class of men, they are very much forward in fighting
still. They are called… Just like the Gurkhas, the Nepalese. You have
heard the name of Nepal. Still a small state, independent state. They
are not within India. Between China and India. The whole Nepal
population, they are kshatriyas. Oh, they are very good fighters.
Similarly, the Sikhs, the Jatas. There are classes. So they’re always
forward for fighting. And you’ll be surprised that the British Empire
was voluntarily liquidated because they lost India. The Britishers, they
understood that because we are now losing India, there is no more
possibility to keep our eastern empire. Therefore they liquidated. Why?
Actually, the whole British Empire were being administered or managed by
Indian soldiers, these Sikhs and Gurkhas. They extended their empire.
After taking their position with India, they extended British Empire in
the Middle East and Far East simply by these Sikhs and Gurkha soldiers.
They got supremacy on the Burma and everywhere.
So there is necessity of a class of fighting men. You are finding
in your country difficulty in recruiting because the recruiting process
is wrong. You are recruiting from persons… You are training persons just
like sudras, and you want them to fight. How they can fight? It is not
possible. So as it is stated in the Bhagavad-gita, that catur-varnyam
maya srishtam guna karma vibhagasah… [Bg. 4.13]. Lord Krishna said that
“The four classes or orders of the society, brahmana, kshatriya, vaisya,
sudra, is planned by Me according to work and quality.” So this
kshatriya quality men is also required, the brahmana quality of men is
also required, the mercantile community, they are also required, and the
laborer class, they are also required. Of course, laborer class, they
do not require any training. Laborer class means one who cannot do
anything, neither become brahmana, nor become kshatriya, nor become
vaisya. That means the last balance of the population, they are called
laborer class, sudra. Sudra means one who has no training. Sudra has no
samskara. Samskara means training. Everyone is accepted as sudra by
birth. Janmana jayate sudra. Janmana means by birth. By birth, everyone
is born a sudra, a fourth-class man. It is to be accepted, and actually
so. Just like a child, innocent child, what does he know? He has to be
trained. Either you train him as a brahmana or train him as a kshatriya
or train him as a vaisya. Or otherwise, he is sudra already, born sudra.
Sudra has no training. Everyone, the basic principle, basic foreground,
everyone, it is accepted sudra. Now, if you train him as a brahmana,
then he becomes a brahmana. If you train him as a kshatriya, then he
becomes a kshatriya. If you train him as a vaisya… So I think this is,
this system is very scientific so that if you want help of a really
intelligent man or God realized man, it is ready, the brahmana class.
Just like if you require the help of a lawyer, we have got so many
lawyers. If you require the help of medical man… Because there are
trained men. Similarly, the society requires to train a certain class of
men to become brahmanas. Just like we are training the Krishna
conscious. The Krishna consciousness is meant for the brahmanas.
They are not meant for fighting because they are not being trained
for fighting. They have been trained for becoming brahmanas. Who is
brahmana? Brahma janati iti brahmana. The four divisions are described
like this. Janmana jayate sudrah, everyone is born sudra. That is
accepted. Samskarad bhaved dvijah. Now if you train him, never mind in
which family he’s born, you have to train him. Just like boys are sent
to school for being trained. So everyone is accepted as sudra, but you
now train him. He goes to the guru-griha.
Guru-griha means teacher’s house. Formerly, for being trained,
there was no such big scale school and colleges. Every village… Still,
fifty years before in India, in every village there was a small school
conducted by the brahmana, and the village children would be trained up
there. So he was sent for training. And there was no school fee. The
boys will go there, and on behalf of the teacher or spiritual master,
they will go, brahmacari, door to door, and beg and bring forth alms,
rice, dahl, grains, and everything. That was the system. There was no
school fee. There was no problem how to send a boy to the school.
Samskara. Now he’s trained up. The teacher sees the psychology of the
boy, in which way he should be trained. Either he should be trained as a
vaisya or he should be trained as a kshatriya. So everyone was trained
like that, but generally, the son of a kshatriya… Just like Maharaja
Ramacandra or Arjuna, from the very beginning they were trained as
kshatriya.
Naturally, if somebody is the son of a medical man his father
trains him to become a medical man in future. That is the natural
tendency. If the boy is different altogether that is another question,
but naturally, that is the tendency. So a kshatriya’s son was trained as
kshatriya. A brahmana’s son was trained as a brahmana and a vaisya’s
son was trained as a vaisya, and sudra had no training. So gradually
this became a caste system. Brahmana’s son became brahmana. Because
formerly, the training was there. But when it is vitiated, although a
person born in the family of a brahmana, he is doing the work of a
sudra. So according to Vedic scripture, one is classified according to
his work and quality, not by birth. That is the classification of
sastra. Just like in the Bhagavad-gita the Lord says catur-varnyam maya
srishtam guna-karma-vibhagasah [Bg. 4.13]. Guna means quality and karma
means work. One must be qualified for the work and he must actually
work. Then he is counted classified into that, I mean to say, category.
Just like if you are simply trained or educated as a lawyer, and if you
are not practicing in the court, nobody comes to you to consult as a
lawyer.
Nobody cares for you. You must be practicing also. Similarly, to
become a brahmana means first of all, he must know what is Brahman and
he must be actually situated in the activities of Brahman. So devotional
service are activities of Brahman. Activities in Krishna consciousness
means activities in Brahman. Brahme carati iti brahma brahmacari. Carati
means acts. Actually, he acts in life, applies the principles of
brahmana in his life, he is called brahmacari. So these were the
trainings.
So just see how the training was, that a kshatriya cannot refuse his promise. So Maharaja Dasaratha, he fulfilled the promise of his youngest wife and asked his son, eldest son Ramacandra, “My dear boy, You’ll have to go to forest for fourteen years. That is the desire of Your youngest mother. And I promised that I shall fulfill her promise, uh, request. So please accept.” Ramacandra said, “Yes father, I am ready.” Just see. This is the quality. Out of the six opulences of God, this is one quality.
So just see how the training was, that a kshatriya cannot refuse his promise. So Maharaja Dasaratha, he fulfilled the promise of his youngest wife and asked his son, eldest son Ramacandra, “My dear boy, You’ll have to go to forest for fourteen years. That is the desire of Your youngest mother. And I promised that I shall fulfill her promise, uh, request. So please accept.” Ramacandra said, “Yes father, I am ready.” Just see. This is the quality. Out of the six opulences of God, this is one quality.
aisvaryasya samagrasya
viryasya yasasah sriyah
jnana-vairagyayos caiva
shannam bhagam itingana
(Vishnu Purana 6.5.47)
viryasya yasasah sriyah
jnana-vairagyayos caiva
shannam bhagam itingana
(Vishnu Purana 6.5.47)
How one becomes God? God is not manufactured by vote. There are
definition who is God. God must be the proprietor of all the riches.
Aisvaryasya samagrasya. Samagra means all. Nobody can compete with Him.
Here, in this world, material world, I am rich man, and there is another
rich man who can compete with me. There is another rich man who can
compete with him. But nobody can compete with God in richness. That is
one qualification of God. Nobody can say that “I am richer than God.”
You can say “I am richer than Ford or Rockefeller” or this or that. You
can say. But nobody can say that “I am richer than God.” Therefore in
the Bhagavad-gita it is said mattah parataram nanyat asti kincid
dhananjaya. Mattah parataram nanyat kincid asti dhananjaya [Bg. 7.7].
Dhananjaya is a name of Arjuna, and Krishna said that, “My dear Arjuna,
there is nobody greater than Me.” So if anyone claims that he is God, he
must prove by practical example that nobody is richer than him. That is
the first. But unfortunately, we are accepting so many Gods. A rascal
in the street, he also claims that “I am God.”
So similarly, the other qualification, nobody can be stronger than
God, nobody can be wiser than God, nobody can be more beautiful than
God, and nobody can be more renouncer than God. So here Ramacandra, Lord
Ramacandra exhibited the quality how He renounced the whole kingdom
simply on the order of His father, His obedience to father. He could
have argued with His father, “My dear father, you, simply for keeping
your promise and actuated by the dictation of a woman, you are doing
this. Let us stop it. Everyone is expecting that tomorrow My coronation
will be there, and they love Me so much.” Because He… Just like Krishna
was so much loved, similarly, Lord Ramacandra was the life of the
people. They were very much expecting that Ramacandra was going to be
enthroned tomorrow. So how they were celebrating, how they were
decorating the whole city. Everything. He never argued. He accepted
immediately: “Yes, father. I am ready.”
So then one of the brothers, Lakshmana, He also requested
Ramacandra, “My dear brother, You also take Me. I am Your constant
companion. I must go with You.” So He said, “That’s Your wish.
Voluntarily, if You want to come, You can come with Me.” Then Sita, His
wife, young wife, She also said, “I’ll go with You.” Ramacandra
requested His wife, “Oh, you cannot go with Me. It is very difficult.
You are a king’s daughter, and you are brought up in so nice way, and
you are so beautiful. You cannot go. You cannot take the trouble of
living in the forest.” So she said, “Oh, I am Your wife. Married wife.
So I must go even if You go to hell.” This is ideal wife. She could have
refused: “Oh, Your father has ordered to go to forest. You can go. I
shall go to my father’s house or I shall remain here.” No. This is ideal
wife. She must be prepared to accept any circumstances of the husband.
Not that when the husband is rich the wife is very faithful, and when he
has come down to be poor or he’s going to forest the wife gives up his
company. No. Wife means better half. She must abide.
Just like, it is said, just like a shadow follows the reality,
similarly, the wife is the shadow of the husband. Wherever the husband
goes, she must go. Whatever the husband wants, she must carry out. Of
course, in this country this interpretation is taken differently, that
wife is made a slave. But actually, it is not so. When Sita was
kidnapped in the jungle, Ramacandra expected that, that she was
beautiful, she was young, and “We shall be in open jungle. It may be
some demons may come,” and actually it so happened. So for Sita, Lord
Ramacandra massacred the whole family of Ravana. Only for Sita. So as
the husband, so the wife. The wife was so faithful that she could not
remain alone. She must accompany the husband even in the forest. And the
husband was so faithful that, “Oh, my wife has been kidnapped.” So He
massacred the whole family of Ravana.
So these are ideal history how… Ramacandra, Lord Ramacandra
appeared on this world to educate or to place ideal example of a king.
How the king should be. Therefore when there is good government… The
example is given, Rama-rajya. Rama- rajya. It is the kingdom of Lord
Rama. Because everyone was happy, everyone. There are so many instances
in the life of Ramacandra. One brahmana… Not brahmana exactly. Somebody
came to Ramacandra. Because at that time there was no court like this,
that you have to go to a court and apply with stamp fee. Then your
judgment will be delivered after six years. It is not like that. Anyone
who has got some complaint, he should… The king used to sit in the open
audience, and the citizens were allowed to approach the king and place
their complaints. Because there was no complaint practically. Everyone
was happy. Very minor complaint. So somebody came to Ramacandra, and he
charged Ramacandra, “My dear king, my son has died. How is that, in the
presence of his father, son can die? There must be something wrong in
Your government.” Just see. The charge is “Why my son has died before my
death? This is unnatural.” So there was nothing unnatural. The king was
responsible even for severe cold, severe heat. That we get from history
of Srimad-Bhagavatam. That is stated. So the kings were so much
responsible. They were always thinking of the happiness of the citizens,
and the citizens were also so nice.
One citizen approached Lord Ramacandra and His next assistant, His
brother, Lakshmana, informed Him that “He is a brahmana. You were
absent on Your tour for, I think for a fortnight or a month, and this
brahmana has not eaten even a drop of water during Your absence.” Why?
“Because he comes here to see You, darsana.” Just like we come here in
the temple to see the Deity. So Lord Ramacandra was present personally.
So he used to come. After seeing Ramacandra, offering his obeisances,
then he would go home and take something, his breakfast. That was his
vow. And because he could not see for a fortnight or a month Lord
Ramacandra because He was out on political tour, he did not eat even.
Just see. The citizens were similar to the king. So at that time, there
was a statue of Ramacandra which was being worshiped in the family from
Maharaja Ikshvaku. Maharaja Ikshvaku, the son of Manu, happens to be the
forefather of the family in which Ramacandra appeared. So he was
devotee of Lord Rama, and he was worshiping the statue of Lord Rama. So
that statue was being worshiped by the family one after another. But
when Ramacandra was actually present He kept that statue in the closet
of the room, and when this brahmana approached and Ramacandra was
informed by Lakshmana that he is so steady and strong in his vow, so
Ramacandra ordered that he may be delivered that statue so that in My
absence he can offer respect to the statue and do with this. That form, I
mean to say, statue, or arca of Ramacandra is still existing in South
India. It is being worshiped from that time.
So these were the dealings of Ramacandra. Then He, His younger
brother Lakshmana and His wife went to the forest, and His wife was
kidnapped by the diplomacy of the demon Ravana, and there was fight
between Rama and Ravana. Ravana was very, materialistically, he was very
strong. But the thing is for fighting with Ravana, Ramacandra did not
come back to His kingdom and take His army. No. He did not come back
because He was ordered to live in the forest. So He organized army with
the jungle animals, the monkeys. The monkeys. He fought with Ravana, an
organized materialist, with the monkeys. You have seen the picture. And
He constructed a bridge between India’s last point to the other side.
Ceylon is considered to be the kingdom of Ravana. So there was a bridge,
and the stones were floating.
So there are so many historical incidences in the life of
Ramacandra, and we should remember, because if we remember why we are
observing today fasting for Ramacandra… There were many kings like
Ramacandra. Because the kings were trained in that way. Maharaja
Yudhishthira was also as good as Ramacandra, and Maharaja Parikshit was
as good. There were many such kings. But we are not concerned because He
was a king. He is the King of all kings, paramesvara. Because He is
God, therefore we are observing today. Ramadi-murtishu kala-niyamena
tishthan [Bs. 5.39]. So He is not original form of God. The original
form of God is Krishna, and Krishna expands Himself in various other
forms. Advaitam acyutam anadim ananta-rupam [Bs. 5.33]. Ananta-rupam
means millions and millions. The Manu is also incarnation of Krishna. So
in one day of Brahma there are fourteen Manus. So Brahma lives for one
hundred years. Just see how many incarnation of Manus are there even for
one Brahma, and there are innumerable Brahmas also. So, as stated in
the Srimad-Bhagavatam that nobody can count how many incarnations are
there, but some of the chief incarnations are mentioned, and Lord
Ramacandra is one of them. So Lord Ramacandra, He killed Ravana and He
installed his brother.
His brother was devotee, Vibhishana. So He did not go to conquer
Ceylon, because He was emperor. He went to punish that culprit Ravana,
and He installed his younger brother Vibhishana in that… And He came
back with Sita, and again He was installed after fourteen years, and His
brother was so faithful that so long His eldest brother was away,
Ramacandra requested Him that “Your mother wants that You should be
king, and I also wish that in My absence You should be king.” Bharata,
He was so faithful brother, He replied, “No. You are king. So long You
are living, nobody can be king. So I cannot be king.” Then He requested,
“At least You administer.” Because after the departure of Lord
Ramacandra, Maharaja Dasaratha died out of the shock because Ramacandra
was very pet son, eldest son. He was going to be king, and by his order
He was sent to the forest. The father could not tolerate the shock. He
died.
So Ramacandra’s life, God’s activities, pastimes, if we hear, that
means we are associating with Ramacandra. There is no difference
between His form, His name, His pastimes, and Himself. He’s absolute.
Therefore either you chant the holy name of Rama or you see the statue
of Rama or you talk of His pastimes, transcendental pastimes,
everything, that means you are associating with the Supreme Personality
of Godhead. So we take advantage of these days when the incarnation of
God appears or disappears, and we try to associate with Him. By His
association we become purified. Our process is purification. Krishna
consciousness means simply we are purifying our consciousness. From the
birth, as I have explained, everyone is sudra.
Sudra means one who laments. That is called sudra. For a slight
loss or slight inconvenience, one who laments, he is called sudra. And
brahmana means one who tolerates. A sudra has no toleration. So kalau
sudra sambhava. Kalau means… This age is called Kali. So it is the
statement of the sastras that in this age the whole population is sudra.
And formerly also, by his birth, everyone was considered sudra, but
there was training, samskara. At the present moment, there is no
samskara, there is no training. The training is only for earning
livelihood. No other training. How one can earn money and enjoy senses
that is the training at the present moment. But actually, to make
successful the human life or the mission of human life, the Vedic
culture is very nice. And by spreading Krishna consciousness, by
adopting the process of Krishna consciousness, you can revive that
cultural life, sublime life. If not wholesale, if there are a few people
trained up in this line, and they become ideal examples to the society,
immense benefit can be derived from their examples of life.
Gaudiya Vaishnava Festivals 2014
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TAKE NOTE ! ~ Time Zone : Malaysia
Sri Gaura Purnima 2014
Life and pastimes of
Sri Krishna Chaitanya Mahaprabhu
"This
account originally appeared in a short work by Srila Bhaktivinoda
Thakura entitled, 'Sri Caitanya Mahaprabhu: His Life and Precepts.'
(dated 20th August 1896.)" This was taken from "Prologue" to "Teachings
of Lord Caitanya" (A.C.Bhaktivedanta Swami Prabhupada. 1974. pages
xiii-xxii.)"Caitanya Mahaprabhu was born in Mayapur in the town of Nadia just after sunset on the evening of the 23rd Phalguna (1407 Sakadba), answering to the 18th of February 1486 of the Christian Era. The moon was eclipsed at the time of His birth, and the people of Nadia were then engaged, as was usual on such occasions, in bathing in the Bhagirathi with loud cheers of Haribol. His father, Jagannatha Misra, a poor 'brahmana' of the Vedic order, and His mother, Saci-devi, a model good woman, both descended from 'brahmana' stock originally residing in Sylhet. Mahaprabhu was a beautiful child, and the ladies of the town came to see Him with presents. His mother's father, Pandita Nilambara Cakravarti, a renowned astrologer, foretold that the child would be a great personage in time; and he, therefore, gave him the name Visvambhara. The ladies of the neighbourhood styled him Gaurahari on account of His golden complexion, and His mother called Him Nimai on account of the 'nimba' tree near which He was born. Beautiful as the lad was, everyone heartily loved to see Him every day. As He grew up He became a whimsical and frolicsome lad. After His fifth year, He was admitted into a pathasala where He picked up Bengali in a very short time.
"Most of His contemporary biographers have mentioned certain anecdotes regarding Caitanya which are simple records of His early miracles. It is said that when He was an infant in His mother's arms He wept continually, and when the neighbouring ladies cried 'Haribol' He used to stop. Thus there was a continuation of utterance of 'Haribol' in the house, foreshewing the future mission of the hero. It has also been stated that when His mother gave Him sweetmeats to eat, He ate clay instead of the food. His mother, asking for the reason, He stated that as every sweetmeat was nothing but clay transformed, He could eat clay as well. His mother, who was also the consort of a 'pandita', explained that every article in a special state was adapted to a special use. Earth, while in the state of a jug, could be used as a water pot, but in the state of a brick such a use was not possible. Clay, therefore in the form of sweetmeats was usable as food, but clay in its other states was not. The lad was convinced and admitted His stupidity in eating clay and agreed to avoid the mistake in the future. Another miraculous act has been related.
It is said that a brahmana on pilgrimage became a guest in His house, cooked food and read grace with meditation upon Krsna. In the meantime the lad came and ate up the cooked rice. The 'brahmana', astonished at the lad's act, cooked again at the request of Jagannatha Misra. The lad again ate up the cooked rice while the 'brahmana' was offering the rice to Krsna with meditation. The 'brahmana' was persuaded to cook for the third time. This time all the inmates of the house had fallen asleep, and so the lad showed Himself as Krsna to the traveller and blessed him. The 'brahmana' was then lost in ecstasy at the appearance of the object of his worship.
It has also been stated that two thieves stole away the lad from His father's door with a view to purloin His jewels and gave Him sweetmeats on the way. The lad exercised His illusory energy and deceived the thieves back towards His own house. The thieves, for fear of detection, left the boy there and fled. Another miraculous act that has been described is the lad's demanding and getting from Hiranya and Jagadisa all the offerings they had collected for worshiping Krsna on the day of Ekadasi. When only four years of age He sat on rejected cooking pots which were considered unholy by His mother. He explained to His mother that there was no question of holiness and unholiness as regards to earthen pots thrown away after the cooking was over. These anecdotes relate to His tender age up to the fifth year.
"In His eighth year, He was admitted into the tola of Gangadasa Pandita in Ganganagara close by the village of Mayapur. In two years He became well read in Sanskrit grammar and rhetoric. His readings after that were of the nature of self-study in His own house, where He had found all-important books belonging to His father, who was a 'pandita' himself. It appears that He read the 'smrti' in His own study, and the 'nyaya' also, in competition with His friends, who were then studying under the celebrated 'pandita' Raghunatha Siromani.
"Now, after the tenth year of His age, Caitanya became a passable scholar in grammar, rhetoric, the 'smrti' and the 'nyaya'. It was after this that his elder brother Visvarupa left his house and accepted the 'ashrama' (status) of a 'sannyasi' (ascetic). Caitanya, though a very young boy, consoled His parents, saying that He would serve them with a view to please God. Just after that, His father left this world. His mother was exceedingly sorry, and Mahaprabhu, with His usual contented appearance, consoled His widowed mother.
It was at the age of 14 or 15 that Mahaprabhu was married to Laksmidevi, the daughter of Vallabhacarya, also of Nadia. He was at this age considered one of the best scholars of Nadia, then renowned seat of 'nyaya' philosophy and Sanskrit learning. Not to speak of the 'smarta panditas', the 'Naiyayikas' were all afraid of confronting Him in literary discussions. Being a married man, He went to Eastern Bengal on the banks of the Padma for acquirement of wealth. There He displayed His learning and obtained a good sum of money. It was at this time that He preached Vaisnavism at intervals. After teaching him the principles of Vaisnavism, He ordered Tapanamisra to go to and live in Benares. During His residence in East Bengal, His wife Laksmidevi left this world from the effects of snake bite. On returning home, He found His mother in a mourning state.
He consoled her with a lecture on the uncertainty of human affairs. It was at His mother's request that He married Visnupriya, the daughter of Raja Pandita Sanatana Misra. His comrades joined Him on His return from pravasa or sojourn. He was now so renowned that He was considered to be the best pandita in Nadia. Kesava Misra of Kashmir, who had called himself the Great Digvijayi, came to Nadia with a view to discuss with the 'pandita' of that place. Afraid of the so-called conquering pandita, the tola professors of Nadia left their town on pretence of invitation. Kesava met Mahaprabhu at the Barokona-ghata in Mayapur, and after a very short discussion with Him he was defeated by the boy, and mortification obliged him to decamp. Nimai Pandita was now the most important 'pandita' of His times.
"It was at the age of 16 or 17 that He travelled to Gaya with a host of His students and there took His spiritual initiation from Isvara Puri, a Vaisnava 'sannyasi' and a disciple of the renowned Madhavendra Puri. Upon His return to Nadia, Nimai Pandita turned religious preacher, and His religious nature became so strongly represented that Advaita Prabhu, Srivasa and others who had before the birth of Caitanya already accepted the Vaisnava faith were astonished at the change of the young man. He was then no more a contending 'naiyayika', a wrangling 'smarta' and a criticizing rhetorician.
He swooned at the name of Krsna and behaved as an inspired man under the influence of His religious sentiment. It has been described by Murari Gupta, an eye-witness, that He showed His heavenly powers in the house of Srivasa Pandita in the presence of hundreds of His followers, who were mostly well-read scholars. It was at this time that He opened a nocturnal school of 'kirtana' in the compound of Srivasa Pandita with His sincere followers. There He preached, there He sang, there He danced, and there He expressed all sorts of religious feelings. Nityananda Prabhu, who was then a preacher of Vaisnavism and who had then completed His travels all over India, joined Him at that time. In fact, a host of 'pandita' preachers of Vaisnavism, all sincere at heart, came and joined Him from different parts of Bengal. Nadia now became the regular seat of a host of Vaisnava 'acaryas' whose mission it was to spiritualize mankind with the highest influence of the Vaisnava creed.
"The first mandate that He issued to Prabhu Nityananda and Haridasa was this: 'Go, friends, go through the streets of the town, meet every man at his door and ask him to sing the name of Hari with a holy life, and you then come and report to Me every evening the result of your preaching.' Thus ordered, the two preachers went on and met Jagai and Madhai, two most abominable characters. They insulted the preachers on hearing Mahaprabhu's mandate, but were soon converted by the influence of 'bhakti' (devotion) inculcated by their Lord. The people of Nadia were now surprised. They said, 'Nimai Pandita is not only a gigantic genius, but He is certainly a missionary from God Almighty.' From this time to His twenty-third year, Mahaprabhu preached His principles not only in Nadia but in all important towns and villages around His city. In the houses of
To his followers he showed miracles, taught the esoteric principles of 'bhakti' and sang His 'sankirtan' with other bhaktas. His followers of the town of Nadia commenced to sing the holy name of Hari in the streets and bazaars. This created a sensation and roused different feelings in different quarters. The 'bhaktas' were highly pleased. The 'smarta brahmanas' became jealous of Nimai Pandita's success and complained to Chand Kazi against the character of Caitanya as un-Hindu. The Kazi came to Srivasa Pandita's house and broke a 'mrdanga' ('khola' drum) there and declared that unless Nimai Pandit ceased to make noise about His queer religion he would be obliged to enforce Mohammedanism on Him and His followers. This was brought to Mahaprabhu's notice.
He ordered the townspeople to appear in the evening each with a torch in his hand. This they did, and Nimai marched out with His 'sankirtan' divided in 14 groups, and on His arrival in the Kazi's house, He held a long conversation with the Kazi and in the end communicated into his heart His Vaisnava influence by touching his body. The Kazi then wept and admitted that he had felt a keen spiritual influence which had cleared up his doubts and produced in him a religious sentiment which gave him the highest ecstasy. The Kazi then joined the sankirtan party. The world was astonished at the spiritual power of the Great Lord, and hundreds and hundreds of heretics converted and joined the banner of Visvambhara after this affair.
"It was after this that some of the jealous and low-minded 'brahmanas' of Kulia picked a quarrel with Mahaprabhu and collected a party to oppose Him. Nimai Pandita was naturally a soft-hearted person, though strong in His principles. He declared that party feelings and sectarianism were the two great enemies of progress and that as long as He should continue to be an inhabitant of Nadia belonging to a certain family, His mission would not meet with complete success. He then resolved to be a citizen of the world by cutting His connection with His particular family, caste and creed, and with this resolution He embraced the position of a 'sannyasi' at Katwa, under the guidance of Keshava Bharati of that town, on the 24th year of His age. His mother and wife wept bitterly for His separation, but our hero, though soft in heart, was a strong person in principle. He left His little world in His house for the unlimited spiritual world of Krsna with man in general.
"After His 'sannyasa', He was induced to visit the house of Advaita Prabhu in Santipura. Advaita managed to invite all His friends and admirers from Nadia and brought Sacidevi to see her son. Both pleasure and pain invaded her heart when she saw her son in the attire of a 'sannyasi'. As a 'sannyasi', Krsna Caitanya put on nothing but a 'kaupina' (two pieces of cloth, a loin cloth) and a 'bahirvasa' (outer covering). His head was without hair, and His hands bore a 'danda' (stick) and a 'kamandalu' (hermit's water pot). The Holy Son fell at the feet of His beloved mother and said, "Mother! This body is yours, and I must obey your orders. Permit me to go to Vrndavana for My spiritual attainments."
The mother, in consultation with Advaita and others, asked her son to reside in Puri (the town of Jagannatha) so that she might obtain His information now and then. Mahaprabhu agreed to that proposition and in a few days left Santipura for Orissa.
His biographers have described the journey of Krsna Caitanya (that was the name He got after His 'sannyasa') from Santipura to Puri in great detail. He travelled along the side of the Bhagirathi as far as Chatrabhoga, situated now in Thana Mathurapura, Diamond Harbour, 24 Parganas. There He took a boat and went as far as Prayaga-ghata in the Midnapura District. Thence He walked through Balasore and Cuttack to Puri, seeing the temple of Bhuvanesvara on His way. Upon His arrival at Puri He saw Jagannatha in the temple and resided with Sarvabhauma at the request of the latter.
Sarvabhauma
was a gigantic 'pandita' of the day. His readings knew no bounds. He
was the best 'naiyayika' of the times and was known as the most erudite
scholar in the Vedanta philosophy of the school of Sankaracarya. He was
born in Nadia (Vidyanagara) and taught innumerable pupils in the 'nyaya'
philosophy in his tola there. He had left for Puri some time before the
birth of Nimai Pandita. His brother-in-law Gopinatha Misra introduced
our new sannyasi to Sarvabhauma, who was astonished at His personal
beauty and feared that it would be difficult for the young man to
maintain 'sannyasa-dharma' during the long run of His life. Gopinatha,
who had known Mahaprabhu from Nadia, had a great reverence for Him and
declared that the 'sannyasi' was not a common human being. On this point
Gopinatha and Sarvabhauma had a hot discussion.
Sarvabhauma then requested Mahaprabhu to hear his recitation of the Vedanta-sutras, and the latter tacitly submitted. Caitanya heard with silence what the great Sarvabhauma uttered with gravity for seven days, at the end of which the latter said, 'Krsna-Caitanya! I think You do not understand the Vedanta, for You do not say anything after hearing my recitation and explanations.' The reply of Caitanya was that He understood the sutras very well, but He could not make out what Sankaracarya meant by his commentaries. Astonished as this, Sarvabhauma said, 'How is it that you understand the meanings of the 'sutras' and do not understand the commentaries which explain the 'sutras'? All well! If You understand the 'sutras', please let me have Your interpretations.' Mahaprabhu thereon explained all the 'sutras' in His own way without touching the pantheistic commentary of Sankara. The keen understanding of
Sarvabhauma saw the truth, beauty and harmony of arguments in the explanations given by Caitanya and obliged Him to utter that it was the first time that he had found one who could explain the Brahma-sutras in such a simple manner. He admitted also that the commentaries of Sankara never gave such natural explanations of the Vedanta-sutras as he had obtained from Mahaprabhu. He then submitted himself as an advocate and follower. In a few days Sarvabhauma turned out to be one of the best Vaisnavas of the time. When reports of this came out, the whole of Orissa sang the praise of Krsna Caitanya, and hundred and hundreds came to Him and became His followers. In the meantime Mahaprabhu thought of visiting Southern India, and He started with one Krsnadasa Brahmana for the journey.
"His biographers have given us a detail of the journey. He went first to Kurmaksetra, where He performed a miracle by curing a leper named Vasudeva. He met Ramananda Raya, the Governor of Vidyanagara, on the banks of the Godavari and had a philosophical conversation with him on the subject of 'prema-bhakti'. He worked another miracle by touching (making them immediately disappear) the seven 'tala-trees' through which Ramacandra, the son of Dasaratha, had shot His arrow and killed the great Bali Raja. He preached Vaisnavism and 'nama-sankirtana' throughout the journey. At Rangaksetra He stayed for four months in the house of one Venkata Bhatta in order to spend the rainy season. There He converted the whole family of Venkata from Ramanuja Vaisnavism to Krsna-bhakti, along with the son of Venkata, a boy of ten years named Gopala, who afterwards came to Vrndavana and became one of the six Goswamis or prophets serving under their leader Sri Krsna Caitanya. Trained up in Sanskrit by his uncle Prabodhananda Sarasvati, Gopala wrote several books on Vaisnavism.
"Sri Caitanya visited numerous places in Southern India as far as Cape Comorin and returned to Puri in two years by Pandepura on the Bhima. In this latter place He spiritualized one Tukarama, who became from that time a religious preacher himself. This fact has been admitted in his 'adhangas', which have been collected in a volume by Mr. Satyendra Nath Tagore of the Bombay Civil Service. During His journey He had several discussions with the Buddhists, the Jains and the 'mayavadis' in several places and converted His opponents to Vaisnavism.
"Upon His return to Puri, Raja Prataparudra-deva and several 'pandita brahmanas' joined the banner of Caitanya Mahaprabhu. He was now twenty-seven years of age. In His twenty-eighth year He went to Bengal as far as Gauda in Mald. There He picked up two great personages named Rupa and Sanatana. Though descended from the lines of Karnatic brahmanas, these two brothers turned demi-Moslems by their continual contact with Hussain Shah, the then Emperor of Gauda. Their names had been changed by the Emperor into Dabir Khas and Sakara Mallik, and their master loved them heartily since they were both learned in Persian, Arabic and Sanskrit and were loyal servants of the state. The two gentlemen had found no way to come back as regular Hindus and had written to Mahaprabhu for spiritual help while He was at Puri. Mahaprabhu had written in reply that He would come to them and extricate them from their spiritual difficulties. Now that He had come to Gauda, both the brothers appeared before Him with their long-standing prayer. Mahaprabhu ordered them to go to Vrndavana and meet Him there.
"Caitanya returned to Puri through Santipura, where He again met His dear mother. After a short stay at Puri He left for Vrndavana. This time He was accompanied by one Balabhadra Bhattacarya. He visited Vrndavana and came down to Prayag (Allahabad), converting a large number of Mohammedans to Vaisnavism by argument from the Koran. The descendant of those converts are still known as Pathana Vaisnavas. Rupa Goswami met Him in Allahabad. Caitanya trained him up in spirituality in ten days and directed him to go to Vrndavana on missions. His first mission was to write theological works explaining scientifically pure 'bhakti' and 'prema'. The second mission was to revive the places where Krsnacandra had in the end of 'Dvapara-yuga' exhibited His spiritual 'lila' (pastimes) for the benefit of the religious world. Rupa Goswami left Allahabad for Vrndavana, and Mahaprabhu came down to Benares. There He resided in the house of Candrasekhara and accepted His daily 'bhiksa' (meal) in the house of Tapana Misra. Here it was that Sanatana Goswami joined him and took instruction for two months in spiritual matters. The biographers, especially Krsnadasa Kaviraja, have given us details of Caitanya's teachings to Rupa and Sanatana. Krsnadasa was not a contemporary writer, but he gathered his information from the Goswamis themselves, the direct disciples of Mahaprabhu. Jiva Goswami, who was the nephew of Sanatana and Rupa and who has left us his invaluable work of Sat-sandarbha, has philosophized on the precept of his great leader. We have gathered and summarised the precepts of Caitanya from the books of those great writers.
"While at Benares, Caitanya had an interview with the learned 'sannyasis' of that town in the house of a Maratha 'brahmana' who had invited all the 'sannyasis' for entertainment. At this interview, Caitanya shewed a miracle which attracted all the 'sannyasis' to Him. Then ensued reciprocal conversation. The 'sannyasis' were headed by their most learned leader Prakasananda Sarasvati. After a short controversy, they submitted to Mahaprabhu and admitted that they had been misled by the commentaries of Sankaracarya.
It was impossible even for learned scholars to oppose Caitanya for a long time, for there was some spell in Him which touched their hearts and made them weep for their spiritual improvement. The 'sannyasis' of Benares soon fell at the feet of Caitanya and asked for His grace ('krpa'). Caitanya then preached pure 'bhakti' and instilled into their hearts spiritual love for Krsna which obliged them to give up sectarian feelings. The whole population of Benares, on this wonderful conversion of the 'sannyasis', turned Vaisnavas, and they made a master 'sankirtana' with their new Lord. After sending Sanatana to Vrndavana, Mahaprabhu went to Puri again through the jungles with His comrade Balabhadra. Balabhadra reported that Mahaprabhu had shown a good many miracles on His way to Puri, such as making tigers and elephants dance on hearing the name of Krsna.
"From this time, that is, from His 31st year, Mahaprabhu continually lived in Puri the house of Kasi Misra until His disappearance in His forty-eighth year at the time of sankirtana in the temple of Tota-gopinatha. During these 18 years, His life was one of settled love and piety. He was surrounded by numerous followers, all of whom were of the highest order of Vaisnavas and who were distinguished from the common people by their purest character and learning, firm religious principles and spiritual love of Radha-Krsna. Svarupa Damodara, who had been known by the name of Purusottamacarya while Mahaprabhu was in Nadia, joined Him from Benares and accepted service as His secretary.
No production of any poet or philosopher could be laid before Mahaprabhu unless Svarupa had passed it as pure and useful. Raya Ramananda was His second mate. Both he and Svarupa would sing while Mahaprabhu expressed His sentiments on a certain point of worship. Paramananda Puri was His minister in matters of religion. There are hundreds of anecdotes described by His biographers which we do not think it meet here to reproduce. Mahaprabhu slept short.
His sentiments carried Him far and wide in the firmament of spirituality every day and night, and all His admirers and followers watched Him throughout. He worshipped, communicated with His missionaries at Vrndavana, and conversed with those religious men who newly came to visit Him. He sang and danced, took no care of Himself and of-times lost Himself in religious beatitude. All who came to Him believed in Him as the all-beautiful God appearing in the nether world for the benefit of mankind. He loved His mother all along and sent her 'mahaprasada' now and then with those who went to Nadia. He was most amiable in nature. Humility was personified in Him. His sweet appearance gave cheer to all who came in contact with Him. He appointed Prabhu Nityananda as the missionary in charge of Bengal. He dispatched six disciples (Goswamis) to Vrndavana to preach love in the upcountry. This he markedly did in the case of Junior Haridasa. He never lacked in giving proper instructions in life to those who solicited them. This will be seen in His teachings to Raghunatha dasa Goswami. His treatment to Haridasa (senior) will show how He loved spiritual men and how He defied caste distinction in spiritual brotherhood."
(Thakura Bhaktivinoda. 20th August 1896.)
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Reason for appearance
Lord Krishna thought in Goloka, "I shall personally inaugurate the religion of the age; nama-sankirtana, the congregational chanting of the holy name of the Lord in the form of Lord Gauranga. By accepting the role of a devotee, I shall make the whole world dance in ecstasy, and thus realize the four mellows of loving devotional service. In this way, I shall teach devotional service to others by personally practicing it, for whatever a great personality does, common people will follow. Of course, My plenary portions can establish the religious principles for each age, but only I can bestow the kind of loving devotional service which is performed by the residents of Vraja."
Besides this secondary reason for Lord Krishna to appear once more, taking the form of a devotee, there is another confidential purpose of a very personal nature. Even though Lord Krishna had tasted the essence of loving mellows by performing His conjugal pastimes in the company of the gopis, He was not able to fulfill three desires.
Therefore, after His disappearance, the Lord thought, "Although I am the Absolute Truth, and the reservoir of all rasas, I cannot understand the strength of Radharani's love, with which She always overwhelms Me. Indeed, the love of Radharani is My teacher, and I am Her dancing pupil, for Her love makes Me dance in various novel ways. Whatever pleasure I get from tasting My love for Srimati Radharani, She relishes ten million times more, by Her love. Although there is nothing greater than Radha's love, since it is all pervading, it nonetheless expands constantly and is completely devoid of pride. There is nothing purer than Radha's love, and yet its behavior is always perverse and crooked."
"Sri Radhika is the highest abode of love, and I am its only object. I taste the bliss to which the object is entitled, but Radha's pleasure is ten million times greater than Mine. Therefore, My mind becomes mad to taste the pleasure that is experienced by the abode of love, although I cannot do so. Only if I can somehow become the abode of that love, will I be able to experience its joy."
This was one desire that increasingly blazed in Lord Krishna's heart. Then, upon seeing His own beauty, Lord Krishna began to consider as follows: "My sweetness is unlimitedly wonderful. Only Radhika can taste the complete nectar of My sweetness, by the strength of Her love, which acts just like a mirror whose clarity increases at every moment. Although My sweetness, being without limit, seemingly has no room for expansion, it shines forth with newer and newer beauty, and thus constantly competes with the mirror of Radharani's love, as they both go on increasing without admitting defeat." "Devotees taste My sweetness according to their respective love, and if I see that sweetness reflected in a mirror, I also become tempted to taste it, although I cannot. Upon deliberation, I find that the only way I can relish My sweetness is to take the position of Srimati Radharani."
This was Lord Krishna's second desire, and His third desire was expressed while thinking as follows: "Everyone says that I am the reservoir of all transcendental bliss, and indeed, all the world derives pleasure from Me alone. Who then could give Me pleasure? I think that only someone having a hundred times more qualities than Myself could give pleasure to My mind, but such a person is impossible to find."
"And yet, in spite of the fact that My beauty is unsurpassed, and gives pleasure to all who perceive it, the sight of Srimati Radharani gives pleasure to My eyes. Although the vibration of My flute attracts everyone within the three worlds, My ears become enchanted by the sweet words spoken by Radharani. Although My body lends its fragrance to the entire creation, the scent of Radharani's limbs captivates My mind and heart. Although there are various tastes due to Me alone, I become charmed by the nectarean taste of Radharani's lips. Although My touch is cooler than ten million moons, I become refreshed by the touch of Srimati Radharani. Thus, in spite of the fact that I am the source of happiness for the entire world, the beauty and attributes of Sri Radhika are My very life and soul."
"My eyes become fully satisfied by looking at Srimati Radharani, and yet, when She gazes at Me, She feels even greater satisfaction. The whispering murmur of the bamboo trees that rub against one another steals away Radharani's mind, for She thinks it to be the sound of My flute. She embraces a tamala tree, mistaking it for Me, and thus She considers, 'I have gotten the embrace of Krishna, and so now My life has become fulfilled.' When the fragrance of My body is carried to Her by the wind, Radharani becomes blinded by love and tries to fly into that breeze. When She tastes the betel nut that has been chewed by Me, She merges into an ocean of joy, and forgets everything else."
"Thus, even with hundreds of mouths, I could not express the pleasure which Radharani derives from My association. Indeed, upon seeing the luster of Her complexion after Our pastimes together, I consider My own happiness to be negligent. Expert sexologists say that the happiness of the lover and the beloved are equal, but they do not know the nature of transcendental love in Vrindavana. Because of the indescribable pleasure which Radharani experiences, I can understand that there is some unknown mellow within Me that controls Her entire existence."
"I am always very eager to taste the joy that Srimati Radharani derives from Me, and yet, in spite of endeavoring, I have been unable to do so. Therefore, in order to fulfill My three desires, I shall assume Sri Radhika's bodily complexion and ecstatic loving sentiment, and then descend as an incarnation."
Desiring to understand the glory of Radharani's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness that She feels upon realizing the sweetness of His love, the Supreme Lord, Gauranga-Krishna, decided to appear in a form that was richly endowed with Her emotions. First of all, the Lord had His respectable superiors incarnate on the earth, such as His mother and father, Sri Sachidevi and Jagannath Mishra. In addition, there was Madhavendra Puri, Keshava Bharati, Ishvara Puri, Advaita Acharya, Srivas Pandita, Thakur Haridas, Acharyaratna and Vidyanidhi.
Before the appearance of Lord Sri Gauranga Mahaprabhu, all of the devotees in the Navadvip area used to gather at the house of Advaita Acharya. In these meetings, Advaita Acharya preached on the basis of Bhagavad-Gita and Srimad-Bhagavatam, decrying the paths of philosophical speculation and fruitive activity, and firmly establishing the super excellence of devotional service. In the house of Advaita Acharya, the devotees took pleasure in always talking about Krishna, worshipping Krishna, and chanting the Hare Krishna maha-mantra.
However, Advaita Acharya felt very pained to see how practically all the people of the world were devoid of Krishna consciousness and completely merged into material sense enjoyment. Knowing that no one can gain relief from the cycle of repeated birth and death without taking an interest in the devotional service of the Lord, Advaita Acharya compassionately pondered over the means whereby people could become delivered from the clutches of maya.
Advaita Acharya thought, "Only if Lord Krishna personally appears and preaches the path of devotional service by His own example, will liberation become possible for all people. Therefore, I shall worship the Lord in a purified state of mind and constantly petition Him with all humility. Indeed, my name Advaita will be fitting only if I am able to induce Lord Krishna to inaugurate the sankirtan movement of chanting the holy name, which is the only religion for this age."
While Advaita Acharya thought about how to satisfy Krishna by His worship, the following verse came to mind: "Sri Krishna, who is very affectionate toward His devotees, sells Himself to one who offers Him merely a tulasi leaf and a palmful of water." (Gautamiya-tantra)
Advaita Acharya considered the meaning of this verse in the following way: "Lord Krishna cannot find any way to repay the debt which He owes to one who offers Him a tulasi leaf and water. Therefore, the Lord concludes, 'Since there is nothing in My possession which is equal to a tulasi leaf and water, I will liquidate the debt by offering Myself to the devotee.' " Thereafter, while meditating upon the lotus feet of Sri Krishna, Advaita Acharya constantly offered tulasi buds in water from the Ganga. While thus engaged in worship, Advaita Acharya petitioned Krishna to appear by His loud cries, and this repeated invitation attracted the attention of the Lord, causing Him to descend.
Sri Upendra Mishra, a brahmana who was formerly the gopala named Parjanya, the grandfather of Lord Krishna, was a great devotee and scholar. One of Upendra's seven sons, Jagannath Mishra, moved from Srihatta to the banks of the Ganga at Nadia, and then married Srimati Sachidevi, the daughter of Nilambar Chakravarti, who was formerly Gargamuni.
Before the appearance of Sri Gauranga Mahaprabhu, Jagannath Mishra (who was formerly Nanda Maharaja) begot eight daughters in the womb of Sachidevi (who was formerly Yashoda), but just after birth, they all died. Being very aggrieved at the loss of his children, one after another, Jagannath Mishra worshiped Lord Vishnu, while desiring a son. Thereafter, Sachimata gave birth to a baby boy named Vishvarup, who was an incarnation of Lord Baladev. Being very pleased, the mother and father began to serve the lotus feet of Lord Govinda even more devotedly, because they realized that their happiness was by His mercy.
Then, in the month of Maagh (18th February 1486) of the year 1406, Shaka era, Lord Krishna entered the bodies of both Jagannath Mishra and Sachidevi. Thereafter, Jagannath informed his wife, "I see many wonderful things! Your body seems to be effulgent, and it appears as if the goddess of fortune is personally residing in our house. Wherever I go, everyone offers me respect, and even without asking, they give me money, cloth and grains." Sachimata replied, "I also see wonderfully brilliant beings, appearing in the sky, as if offering prayers."
Jagannath Mishra then said, "In a dream I saw the effulgent abode of the Supreme Lord enter into my heart. Then, from my heart it entered your heart, and thus I can understand that a great personality will soon take birth."
After this conversation, both husband and wife felt very jubilant, and with great care and attention they rendered service unto the household Shalagrama-shila.
However, when Sachimata's pregnancy approached the thirteenth month, and still there was no sign of delivery, Jagannath Mishra became very apprehensive. At that time, Nilambara Chakravarti made an astrological calculation and predicted that the child would be born that very month, taking advantage of an auspicious moment.
Thus it so happened that on the evening of the Phalguni purnima, in the year 1407 Shaka era, corresponding to the modern year 1486, Sri Chaitanya Mahaprabhu made His appearance at Navadvip. At this time, Rahu considered, "When the spotless moon of Chaitanya Mahaprabhu is about to become visible, what need is there for a moon which is full of black marks?" Thinking in this way, Rahu covered the full moon, and so all of the Hindus went to the banks of the Ganga in order to bathe and chant the names "Krishna" and "Hari". While the Hindus were thus vibrating the holy names of the Lord, the Mohammedans jokingly imitated them. In this way, at the time of Lord Chaitanya's appearance, everyone was engaged in chanting the Hare Krishna maha-mantra.
In all directions and within everyone's mind there was peacefulness and joy. In Shantipur, Advaita Acharya and Haridas Thakur began chanting and dancing in a very pleasing mood, although no one could understand why they did so. While laughing again and again, they also went to the Ganga, and at that time, Advaita Acharya took advantage of the lunar eclipse to distribute all kinds of charity to the brahmanas. Upon seeing how the whole world had become jubilant, Haridas Thakur addressed Advaita Acharya in great astonishment, "Since Your dancing and distribution of charity appears very pleasing to me, I can understand that You have some very special purpose."
In Navadvip, Srivas Thakur and Acharyaratna, who was also called Chandrashekhar, immediately went to bathe in the Ganga, and while chanting the holy name of the Lord in great jubilation, they also gave charity by dint of mental strength. Indeed, wherever they were situated, all of the devotees danced, chanted and gave charity on the plea of the lunar eclipse, their minds overwhelmed with joy. Even in the heavenly planets, chanting and dancing was going on, for the demigods were very eager to witness the transcendental appearance of the Lord.
(From Sri Chaitanya-Charitamrita)
Sarvabhauma then requested Mahaprabhu to hear his recitation of the Vedanta-sutras, and the latter tacitly submitted. Caitanya heard with silence what the great Sarvabhauma uttered with gravity for seven days, at the end of which the latter said, 'Krsna-Caitanya! I think You do not understand the Vedanta, for You do not say anything after hearing my recitation and explanations.' The reply of Caitanya was that He understood the sutras very well, but He could not make out what Sankaracarya meant by his commentaries. Astonished as this, Sarvabhauma said, 'How is it that you understand the meanings of the 'sutras' and do not understand the commentaries which explain the 'sutras'? All well! If You understand the 'sutras', please let me have Your interpretations.' Mahaprabhu thereon explained all the 'sutras' in His own way without touching the pantheistic commentary of Sankara. The keen understanding of
Sarvabhauma saw the truth, beauty and harmony of arguments in the explanations given by Caitanya and obliged Him to utter that it was the first time that he had found one who could explain the Brahma-sutras in such a simple manner. He admitted also that the commentaries of Sankara never gave such natural explanations of the Vedanta-sutras as he had obtained from Mahaprabhu. He then submitted himself as an advocate and follower. In a few days Sarvabhauma turned out to be one of the best Vaisnavas of the time. When reports of this came out, the whole of Orissa sang the praise of Krsna Caitanya, and hundred and hundreds came to Him and became His followers. In the meantime Mahaprabhu thought of visiting Southern India, and He started with one Krsnadasa Brahmana for the journey.
"His biographers have given us a detail of the journey. He went first to Kurmaksetra, where He performed a miracle by curing a leper named Vasudeva. He met Ramananda Raya, the Governor of Vidyanagara, on the banks of the Godavari and had a philosophical conversation with him on the subject of 'prema-bhakti'. He worked another miracle by touching (making them immediately disappear) the seven 'tala-trees' through which Ramacandra, the son of Dasaratha, had shot His arrow and killed the great Bali Raja. He preached Vaisnavism and 'nama-sankirtana' throughout the journey. At Rangaksetra He stayed for four months in the house of one Venkata Bhatta in order to spend the rainy season. There He converted the whole family of Venkata from Ramanuja Vaisnavism to Krsna-bhakti, along with the son of Venkata, a boy of ten years named Gopala, who afterwards came to Vrndavana and became one of the six Goswamis or prophets serving under their leader Sri Krsna Caitanya. Trained up in Sanskrit by his uncle Prabodhananda Sarasvati, Gopala wrote several books on Vaisnavism.
"Sri Caitanya visited numerous places in Southern India as far as Cape Comorin and returned to Puri in two years by Pandepura on the Bhima. In this latter place He spiritualized one Tukarama, who became from that time a religious preacher himself. This fact has been admitted in his 'adhangas', which have been collected in a volume by Mr. Satyendra Nath Tagore of the Bombay Civil Service. During His journey He had several discussions with the Buddhists, the Jains and the 'mayavadis' in several places and converted His opponents to Vaisnavism.
"Upon His return to Puri, Raja Prataparudra-deva and several 'pandita brahmanas' joined the banner of Caitanya Mahaprabhu. He was now twenty-seven years of age. In His twenty-eighth year He went to Bengal as far as Gauda in Mald. There He picked up two great personages named Rupa and Sanatana. Though descended from the lines of Karnatic brahmanas, these two brothers turned demi-Moslems by their continual contact with Hussain Shah, the then Emperor of Gauda. Their names had been changed by the Emperor into Dabir Khas and Sakara Mallik, and their master loved them heartily since they were both learned in Persian, Arabic and Sanskrit and were loyal servants of the state. The two gentlemen had found no way to come back as regular Hindus and had written to Mahaprabhu for spiritual help while He was at Puri. Mahaprabhu had written in reply that He would come to them and extricate them from their spiritual difficulties. Now that He had come to Gauda, both the brothers appeared before Him with their long-standing prayer. Mahaprabhu ordered them to go to Vrndavana and meet Him there.
"Caitanya returned to Puri through Santipura, where He again met His dear mother. After a short stay at Puri He left for Vrndavana. This time He was accompanied by one Balabhadra Bhattacarya. He visited Vrndavana and came down to Prayag (Allahabad), converting a large number of Mohammedans to Vaisnavism by argument from the Koran. The descendant of those converts are still known as Pathana Vaisnavas. Rupa Goswami met Him in Allahabad. Caitanya trained him up in spirituality in ten days and directed him to go to Vrndavana on missions. His first mission was to write theological works explaining scientifically pure 'bhakti' and 'prema'. The second mission was to revive the places where Krsnacandra had in the end of 'Dvapara-yuga' exhibited His spiritual 'lila' (pastimes) for the benefit of the religious world. Rupa Goswami left Allahabad for Vrndavana, and Mahaprabhu came down to Benares. There He resided in the house of Candrasekhara and accepted His daily 'bhiksa' (meal) in the house of Tapana Misra. Here it was that Sanatana Goswami joined him and took instruction for two months in spiritual matters. The biographers, especially Krsnadasa Kaviraja, have given us details of Caitanya's teachings to Rupa and Sanatana. Krsnadasa was not a contemporary writer, but he gathered his information from the Goswamis themselves, the direct disciples of Mahaprabhu. Jiva Goswami, who was the nephew of Sanatana and Rupa and who has left us his invaluable work of Sat-sandarbha, has philosophized on the precept of his great leader. We have gathered and summarised the precepts of Caitanya from the books of those great writers.
"While at Benares, Caitanya had an interview with the learned 'sannyasis' of that town in the house of a Maratha 'brahmana' who had invited all the 'sannyasis' for entertainment. At this interview, Caitanya shewed a miracle which attracted all the 'sannyasis' to Him. Then ensued reciprocal conversation. The 'sannyasis' were headed by their most learned leader Prakasananda Sarasvati. After a short controversy, they submitted to Mahaprabhu and admitted that they had been misled by the commentaries of Sankaracarya.
It was impossible even for learned scholars to oppose Caitanya for a long time, for there was some spell in Him which touched their hearts and made them weep for their spiritual improvement. The 'sannyasis' of Benares soon fell at the feet of Caitanya and asked for His grace ('krpa'). Caitanya then preached pure 'bhakti' and instilled into their hearts spiritual love for Krsna which obliged them to give up sectarian feelings. The whole population of Benares, on this wonderful conversion of the 'sannyasis', turned Vaisnavas, and they made a master 'sankirtana' with their new Lord. After sending Sanatana to Vrndavana, Mahaprabhu went to Puri again through the jungles with His comrade Balabhadra. Balabhadra reported that Mahaprabhu had shown a good many miracles on His way to Puri, such as making tigers and elephants dance on hearing the name of Krsna.
"From this time, that is, from His 31st year, Mahaprabhu continually lived in Puri the house of Kasi Misra until His disappearance in His forty-eighth year at the time of sankirtana in the temple of Tota-gopinatha. During these 18 years, His life was one of settled love and piety. He was surrounded by numerous followers, all of whom were of the highest order of Vaisnavas and who were distinguished from the common people by their purest character and learning, firm religious principles and spiritual love of Radha-Krsna. Svarupa Damodara, who had been known by the name of Purusottamacarya while Mahaprabhu was in Nadia, joined Him from Benares and accepted service as His secretary.
No production of any poet or philosopher could be laid before Mahaprabhu unless Svarupa had passed it as pure and useful. Raya Ramananda was His second mate. Both he and Svarupa would sing while Mahaprabhu expressed His sentiments on a certain point of worship. Paramananda Puri was His minister in matters of religion. There are hundreds of anecdotes described by His biographers which we do not think it meet here to reproduce. Mahaprabhu slept short.
His sentiments carried Him far and wide in the firmament of spirituality every day and night, and all His admirers and followers watched Him throughout. He worshipped, communicated with His missionaries at Vrndavana, and conversed with those religious men who newly came to visit Him. He sang and danced, took no care of Himself and of-times lost Himself in religious beatitude. All who came to Him believed in Him as the all-beautiful God appearing in the nether world for the benefit of mankind. He loved His mother all along and sent her 'mahaprasada' now and then with those who went to Nadia. He was most amiable in nature. Humility was personified in Him. His sweet appearance gave cheer to all who came in contact with Him. He appointed Prabhu Nityananda as the missionary in charge of Bengal. He dispatched six disciples (Goswamis) to Vrndavana to preach love in the upcountry. This he markedly did in the case of Junior Haridasa. He never lacked in giving proper instructions in life to those who solicited them. This will be seen in His teachings to Raghunatha dasa Goswami. His treatment to Haridasa (senior) will show how He loved spiritual men and how He defied caste distinction in spiritual brotherhood."
(Thakura Bhaktivinoda. 20th August 1896.)
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Reason for appearance
Lord Krishna thought in Goloka, "I shall personally inaugurate the religion of the age; nama-sankirtana, the congregational chanting of the holy name of the Lord in the form of Lord Gauranga. By accepting the role of a devotee, I shall make the whole world dance in ecstasy, and thus realize the four mellows of loving devotional service. In this way, I shall teach devotional service to others by personally practicing it, for whatever a great personality does, common people will follow. Of course, My plenary portions can establish the religious principles for each age, but only I can bestow the kind of loving devotional service which is performed by the residents of Vraja."
Besides this secondary reason for Lord Krishna to appear once more, taking the form of a devotee, there is another confidential purpose of a very personal nature. Even though Lord Krishna had tasted the essence of loving mellows by performing His conjugal pastimes in the company of the gopis, He was not able to fulfill three desires.
Therefore, after His disappearance, the Lord thought, "Although I am the Absolute Truth, and the reservoir of all rasas, I cannot understand the strength of Radharani's love, with which She always overwhelms Me. Indeed, the love of Radharani is My teacher, and I am Her dancing pupil, for Her love makes Me dance in various novel ways. Whatever pleasure I get from tasting My love for Srimati Radharani, She relishes ten million times more, by Her love. Although there is nothing greater than Radha's love, since it is all pervading, it nonetheless expands constantly and is completely devoid of pride. There is nothing purer than Radha's love, and yet its behavior is always perverse and crooked."
"Sri Radhika is the highest abode of love, and I am its only object. I taste the bliss to which the object is entitled, but Radha's pleasure is ten million times greater than Mine. Therefore, My mind becomes mad to taste the pleasure that is experienced by the abode of love, although I cannot do so. Only if I can somehow become the abode of that love, will I be able to experience its joy."
This was one desire that increasingly blazed in Lord Krishna's heart. Then, upon seeing His own beauty, Lord Krishna began to consider as follows: "My sweetness is unlimitedly wonderful. Only Radhika can taste the complete nectar of My sweetness, by the strength of Her love, which acts just like a mirror whose clarity increases at every moment. Although My sweetness, being without limit, seemingly has no room for expansion, it shines forth with newer and newer beauty, and thus constantly competes with the mirror of Radharani's love, as they both go on increasing without admitting defeat." "Devotees taste My sweetness according to their respective love, and if I see that sweetness reflected in a mirror, I also become tempted to taste it, although I cannot. Upon deliberation, I find that the only way I can relish My sweetness is to take the position of Srimati Radharani."
This was Lord Krishna's second desire, and His third desire was expressed while thinking as follows: "Everyone says that I am the reservoir of all transcendental bliss, and indeed, all the world derives pleasure from Me alone. Who then could give Me pleasure? I think that only someone having a hundred times more qualities than Myself could give pleasure to My mind, but such a person is impossible to find."
"And yet, in spite of the fact that My beauty is unsurpassed, and gives pleasure to all who perceive it, the sight of Srimati Radharani gives pleasure to My eyes. Although the vibration of My flute attracts everyone within the three worlds, My ears become enchanted by the sweet words spoken by Radharani. Although My body lends its fragrance to the entire creation, the scent of Radharani's limbs captivates My mind and heart. Although there are various tastes due to Me alone, I become charmed by the nectarean taste of Radharani's lips. Although My touch is cooler than ten million moons, I become refreshed by the touch of Srimati Radharani. Thus, in spite of the fact that I am the source of happiness for the entire world, the beauty and attributes of Sri Radhika are My very life and soul."
"My eyes become fully satisfied by looking at Srimati Radharani, and yet, when She gazes at Me, She feels even greater satisfaction. The whispering murmur of the bamboo trees that rub against one another steals away Radharani's mind, for She thinks it to be the sound of My flute. She embraces a tamala tree, mistaking it for Me, and thus She considers, 'I have gotten the embrace of Krishna, and so now My life has become fulfilled.' When the fragrance of My body is carried to Her by the wind, Radharani becomes blinded by love and tries to fly into that breeze. When She tastes the betel nut that has been chewed by Me, She merges into an ocean of joy, and forgets everything else."
"Thus, even with hundreds of mouths, I could not express the pleasure which Radharani derives from My association. Indeed, upon seeing the luster of Her complexion after Our pastimes together, I consider My own happiness to be negligent. Expert sexologists say that the happiness of the lover and the beloved are equal, but they do not know the nature of transcendental love in Vrindavana. Because of the indescribable pleasure which Radharani experiences, I can understand that there is some unknown mellow within Me that controls Her entire existence."
"I am always very eager to taste the joy that Srimati Radharani derives from Me, and yet, in spite of endeavoring, I have been unable to do so. Therefore, in order to fulfill My three desires, I shall assume Sri Radhika's bodily complexion and ecstatic loving sentiment, and then descend as an incarnation."
Desiring to understand the glory of Radharani's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness that She feels upon realizing the sweetness of His love, the Supreme Lord, Gauranga-Krishna, decided to appear in a form that was richly endowed with Her emotions. First of all, the Lord had His respectable superiors incarnate on the earth, such as His mother and father, Sri Sachidevi and Jagannath Mishra. In addition, there was Madhavendra Puri, Keshava Bharati, Ishvara Puri, Advaita Acharya, Srivas Pandita, Thakur Haridas, Acharyaratna and Vidyanidhi.
Before the appearance of Lord Sri Gauranga Mahaprabhu, all of the devotees in the Navadvip area used to gather at the house of Advaita Acharya. In these meetings, Advaita Acharya preached on the basis of Bhagavad-Gita and Srimad-Bhagavatam, decrying the paths of philosophical speculation and fruitive activity, and firmly establishing the super excellence of devotional service. In the house of Advaita Acharya, the devotees took pleasure in always talking about Krishna, worshipping Krishna, and chanting the Hare Krishna maha-mantra.
However, Advaita Acharya felt very pained to see how practically all the people of the world were devoid of Krishna consciousness and completely merged into material sense enjoyment. Knowing that no one can gain relief from the cycle of repeated birth and death without taking an interest in the devotional service of the Lord, Advaita Acharya compassionately pondered over the means whereby people could become delivered from the clutches of maya.
Advaita Acharya thought, "Only if Lord Krishna personally appears and preaches the path of devotional service by His own example, will liberation become possible for all people. Therefore, I shall worship the Lord in a purified state of mind and constantly petition Him with all humility. Indeed, my name Advaita will be fitting only if I am able to induce Lord Krishna to inaugurate the sankirtan movement of chanting the holy name, which is the only religion for this age."
While Advaita Acharya thought about how to satisfy Krishna by His worship, the following verse came to mind: "Sri Krishna, who is very affectionate toward His devotees, sells Himself to one who offers Him merely a tulasi leaf and a palmful of water." (Gautamiya-tantra)
Advaita Acharya considered the meaning of this verse in the following way: "Lord Krishna cannot find any way to repay the debt which He owes to one who offers Him a tulasi leaf and water. Therefore, the Lord concludes, 'Since there is nothing in My possession which is equal to a tulasi leaf and water, I will liquidate the debt by offering Myself to the devotee.' " Thereafter, while meditating upon the lotus feet of Sri Krishna, Advaita Acharya constantly offered tulasi buds in water from the Ganga. While thus engaged in worship, Advaita Acharya petitioned Krishna to appear by His loud cries, and this repeated invitation attracted the attention of the Lord, causing Him to descend.
Sri Upendra Mishra, a brahmana who was formerly the gopala named Parjanya, the grandfather of Lord Krishna, was a great devotee and scholar. One of Upendra's seven sons, Jagannath Mishra, moved from Srihatta to the banks of the Ganga at Nadia, and then married Srimati Sachidevi, the daughter of Nilambar Chakravarti, who was formerly Gargamuni.
Before the appearance of Sri Gauranga Mahaprabhu, Jagannath Mishra (who was formerly Nanda Maharaja) begot eight daughters in the womb of Sachidevi (who was formerly Yashoda), but just after birth, they all died. Being very aggrieved at the loss of his children, one after another, Jagannath Mishra worshiped Lord Vishnu, while desiring a son. Thereafter, Sachimata gave birth to a baby boy named Vishvarup, who was an incarnation of Lord Baladev. Being very pleased, the mother and father began to serve the lotus feet of Lord Govinda even more devotedly, because they realized that their happiness was by His mercy.
Then, in the month of Maagh (18th February 1486) of the year 1406, Shaka era, Lord Krishna entered the bodies of both Jagannath Mishra and Sachidevi. Thereafter, Jagannath informed his wife, "I see many wonderful things! Your body seems to be effulgent, and it appears as if the goddess of fortune is personally residing in our house. Wherever I go, everyone offers me respect, and even without asking, they give me money, cloth and grains." Sachimata replied, "I also see wonderfully brilliant beings, appearing in the sky, as if offering prayers."
Jagannath Mishra then said, "In a dream I saw the effulgent abode of the Supreme Lord enter into my heart. Then, from my heart it entered your heart, and thus I can understand that a great personality will soon take birth."
After this conversation, both husband and wife felt very jubilant, and with great care and attention they rendered service unto the household Shalagrama-shila.
However, when Sachimata's pregnancy approached the thirteenth month, and still there was no sign of delivery, Jagannath Mishra became very apprehensive. At that time, Nilambara Chakravarti made an astrological calculation and predicted that the child would be born that very month, taking advantage of an auspicious moment.
Thus it so happened that on the evening of the Phalguni purnima, in the year 1407 Shaka era, corresponding to the modern year 1486, Sri Chaitanya Mahaprabhu made His appearance at Navadvip. At this time, Rahu considered, "When the spotless moon of Chaitanya Mahaprabhu is about to become visible, what need is there for a moon which is full of black marks?" Thinking in this way, Rahu covered the full moon, and so all of the Hindus went to the banks of the Ganga in order to bathe and chant the names "Krishna" and "Hari". While the Hindus were thus vibrating the holy names of the Lord, the Mohammedans jokingly imitated them. In this way, at the time of Lord Chaitanya's appearance, everyone was engaged in chanting the Hare Krishna maha-mantra.
In all directions and within everyone's mind there was peacefulness and joy. In Shantipur, Advaita Acharya and Haridas Thakur began chanting and dancing in a very pleasing mood, although no one could understand why they did so. While laughing again and again, they also went to the Ganga, and at that time, Advaita Acharya took advantage of the lunar eclipse to distribute all kinds of charity to the brahmanas. Upon seeing how the whole world had become jubilant, Haridas Thakur addressed Advaita Acharya in great astonishment, "Since Your dancing and distribution of charity appears very pleasing to me, I can understand that You have some very special purpose."
In Navadvip, Srivas Thakur and Acharyaratna, who was also called Chandrashekhar, immediately went to bathe in the Ganga, and while chanting the holy name of the Lord in great jubilation, they also gave charity by dint of mental strength. Indeed, wherever they were situated, all of the devotees danced, chanted and gave charity on the plea of the lunar eclipse, their minds overwhelmed with joy. Even in the heavenly planets, chanting and dancing was going on, for the demigods were very eager to witness the transcendental appearance of the Lord.
(From Sri Chaitanya-Charitamrita)
Maha Shivarathri of Lord Shiva- The Greatest Vaishnava
Introduction
Shiva (Lord Shiva) + ratri (night), so Shivaratri means the night of Lord Shiva.
Every lunar month on the 13th or 14th day of the dark half of the moon phase there is a Shivaratri but in the Vedic month of Phalgun (February-March)
there is a Maha Shivaratri. The ceremony takes place mainly at night,
which is observed in the honour of Lord Shiva, who was married to
Parvati (Mother Durga) on this day.
Devotees of Lord Shiva generally observe a strict fast on this day and some go to the extent of a nirjal fast i.e. they do not even have a sip of water.
|
 |
They
stay awake the entire night. The Shiva lingam is worshipped throughout
the night by washing it every three hours with milk, yogurt, ghee, honey
and so forth, whilst chanting of the mantra “Om namah shivaya”,
continues. Offering of bael leaves are made to the Lingam. Bael leaves
are very sacred (as Tulsi to Lord Vishnu and dhar to Mother Durga are
very pleasing to Them) and Lord Shiva becomes pleased with that
offering. Many different hymns glorifying Lord Shiva are sung with
intense fervour and devotion. Aspirants perform japa of the Panchakshara
mantra “ Om namah Shivaya”
He
who utters the names of Lord Shiva during Shivaratri with perfect
devotion and concentration is freed from all sins that he/she have
committed. He/she reaches the abode of Lord Shiva and resides very
happily there.
NOTE: the
Vaishnavas however worship Lord Shiva on this day in order to receive
His blessings to become a better devotee of Lord Krishna (Vishnu) and
not to attain residence in the abode of Shiva.
When creation was completed Lord Shiva and Parvati Mata went to live on the top of Mount Kailash.
Parvati asked, “O adorable lord, which of the many rituals observed in your honour pleases you the most.”
The Lord replied, “the
fourteenth night of the new moon in the dark fortnight during the month
of Phalgun, is my favorite day. It is called Maha Shivaratri. My
devotees give me great joy and happiness bymere fasting than by
ceremonial baths and offerings of flower, sweets and incense.”
| “The devotee observes strict spiritual discipline in the day and worships me in four different forms during each of the four successive three hour periods of the night. The offering of a few bael leaves is more precious to me than precious jewels and flowers. My devotee should bath me in milk in the first period, in yogurt in the second period, in ghee in the third, and in honey in the fourth and the last. In the morning he should feed Brahmins (that is if this is possible), and after doing that he/she breaks his/her fast. No ritual can compare with this simple routine in sanctity.” |  |
Parvati
was deeply impressed by the words of her husband. She repeated this to
her friends, who in turnpassed it on to everyone else. Thus the sanctity
of Maha Shivaratri was broadcast all over the world.
The
Shivaratri fast is aimed at controlling a persons’ two biggest vices
(rajas – the quality of passionate activity) and (tamas - that of
inertia).
At many ashrams around the world Shivaratri is celebrated in the following manner.
Aspirants
fast the whole day, many of them without taking a single drop of water.
Some ashrams perform a grand havan (fire yajnas) to Lord Shiva for
peace and welfare of all. The whole day is spent in chantinge of the
mantra “Om namah Shivaya” and in meditation upon the Lord. At night all
assemble in the temple and chant this mantra and during the four
quarters of the night the Shiva lingam is worshipped with intense
devotion.
Srila Prabhupada says –
Demon Sankhacuda Killed - taken from Krsna Book (Chapter 34.)
“Once
upon a time, the cowherd men of Vrindavana, headed by Nanda Maharaja,
desired to go to Ambikavana to observe the Siva-ratri ceremony. The
rasa-lila was performed during the autumn, and after that the next big
ceremony is Holi, or the Dolayatra ceremony. Between the Dolayatra
ceremony and the rasa-lila ceremony there is one important ceremony
called Siva-ratri, which is especially observed by the Saivites, or
devotees of Lord Siva. Sometimes the Vaishnavas also observe this
ceremony because they accept Lord Siva as the foremost Vaishnava. But
the function of Siva-ratri is not observed very regularly by the
bhaktas, or devotees of Krishna.
Under
the circumstances, it is stated in Srimad-Bhagavatam that Nanda
Maharaja and the other cowherd men “once upon a time desired.” This
means that they were not regularly observing the Siva-ratri function but
that once upon a time they wanted to go to Ambikavana out of
curiosity.”
“...observing Siva-ratri, Nanda Maharaja and all the cowherds men, they increased their attachment for Krishna. That is wanted.”
- ( Srila Prabhupada. 1st May 1974, Morning Walk excerpt, Bombay, India.)
"In this verse Lord Siva is described as midhushtama, the best of the benedictors. He is also known as Asutosha,
which indicates that he is very quickly satisfied and very quickly
angered. It is said in Bhagavad-gita that less intelligent persons go to
the demigods for material benedictions.
In
this connection, people generally go to Lord Siva, and because he is
always quickly satisfied and gives benedictions to his devotees without
consideration, he is called midhushtama, or the best of the benedictors.
Materialistic persons are always anxious to get material profit, but
they are not serious about spiritual profit.
Sometimes, of course, it so happens that Lord Siva becomes the best benedictor
in spiritual life. It is said that once a poor brahmana worshiped Lord
Siva for a benediction, and Lord Siva advised the devotee to go to see
Sanatana Gosvami.
The
devotee went to Sanatana Gosvami and informed him that Lord Siva had
advised him to seek out the best benediction from him (Sanatana).
Sanatana had a touchstone with him, which he kept with the garbage. On
the request of the poor brahmana, Sanatana Gosvami gave him the
touchstone, and the brahmana was very happy to have it. He now could get
as much gold as he desired simply by touching the touchstone to iron.
But after he left Sanatana, he thought, “If a touchstone is the best
benediction, why has Sanatana Gosvami kept it with the garbage?” He
therefore returned and asked Sanatana Gosvami, “Sir, if this is the best
benediction, why did you keep it with the garbage?” Sanatana Gosvami
then informed him, “Actually, this is not the best benediction. But are
you prepared to take the best benediction from me?” The brahmana said,
“Yes, sir. Lord Siva has sent me to you for the best benediction.” Then
Sanatana Gosvami asked him to throw the touchstone in the water nearby
and then come back. The poor brahmana did so, and when he returned,
Sanatana Gosvami initiated him with the Hare Krishna mantra. Thus by the
benediction of Lord Siva the brahmana got the association of the best
devotee of Lord Krishna and was thus initiated in the maha-mantra, Hare
Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama,
Rama Rama, Hare Hare.(Srila Prabhupada. Srimad Bhagavatam 4:7:7. purport.)
“Vaishnavanams yatha Shambu - Lord Shiva is the greatest devotee of Lord Vishnu.”
Story – The unknown fast
In
the Shanti Parva of the Mahabharata, Bhishma, whilst resting on a bed
of arrows and discoursing on Dharma, refers to the observance of Maha
Shivaratri by King Chitrabhanu. The story goes as follows.
Once,
King Chitrabhanu was observing a fast with his wife, and it was the day
of Maha Shivaratri. The sage Ashtavakra came on a visit to the king’s
court.
The
sage asked, “ O king why are you observing a fast today?” King
Chitrabhanu explained the reason, as he had the gift of remembering the
incidents of his previous birth.
The
king said to the sage, “in my past birth I was a hunter in Varanasi
(Kashi). My name was Suswara. My livelihood was to kill and sell birds
and animals. One day, I was overtaken by the darkness of night. Unable
to return home, I climbed a tree for shelter. It happened to be a bael
tree. I had shot a deer that day, but I did not have time to take it
home. I bundled it up and tied it to a branch on the tree. As I was
tormented by hunger and thirst, I kept awake throughout the night. I
shed profuse tears when I thought of my poor wife and children who were
starving and anxiously awaiting my return. To pass away time that night I
engaged myself in plucking bael leaves and dropping them down onto the
ground. “The day dawned and I returned home and sold the deer. I bought
some food for myself and for my family. I was about to break my fast
when a stranger came to me, begging for food. I served him first and
then took my food.”
“
At the time of death, I saw two messengers of Lord Shiva, they were
sent down to take me to his abode. I then learnt for the first time of
the great merit I had earned but the unconscious worship of Lord Shiva
during the night of Shivaratri. They told me that there was a lingam
under that tree and that I had dropped the leaves on that Lingam. My
tears, which I had shed out of pure sorrow for my family, fell onto the
Lingam and washed it. And I had fasted all day and all night. Thus, I
unconsciously worshipped Lord Shiva on that most auspicious day.” “I
lived in the abode of the Lord and enjoyed divine bliss for long ages.
And now I am reborn as Chitrabhanu.”
Slokas and Quotes from the Scriptures
Brahma Samhita chapter 5 TEXT 45
ksiram yatha dadhi vikara-visesa-yogat
sanjayate na hi tatah prthag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusam tam aham bhajami
SYNONYMS
ksiram--milk;
yatha--as; dadhi--yogurt; vikara-visesa--of a special transformation;
yogat--by the application; sanjayate--is transformed into; na--not;
hi--indeed; tatah--from the milk; prthak--separated; asti--is;
hetoh--which is the cause; yah--who; sambhutam--the nature of Lord Siva;
api--also; tatha--thus; samupaiti--accepts; karyat--for the matter of
some particular business; govindam--Govinda; adi-purusam--the original
person; tam--Him; aham--I; bhajami--worship.
TRANSLATION
Just
as milk is transformed into curd by the action of acids, but yet the
effect curd is neither same as, nor different from, its cause, viz.,
milk, so I adore the primeval Lord Govinda of whom the state of Sambhu
is a transformation for the performance of the work of destruction.
PURPORT
(The real nature of Sambhu, the presiding deity of Mahesa-dhama, is described.)
Sambhu
is not a second Godhead other than Krsna. Those, who entertain such
discriminating sentiment, commit a great offense against the Supreme
Lord. The supremacy of Sambhu is subservient to that of Govinda; hence
they are not really different from each other. The nondistinction is
established by the fact that just as milk treated with acid turns into
curd so Godhead becomes a subservient when He Himself attains a distinct
personality by the addition of a particular element of adulteration.
This personality has no independent initiative. The said adulterating
principle is constituted of a combination of the stupefying quality of
the deluding energy, the quality of nonplenitude of the marginal potency
and a slight degree of the ecstatic-cognitive principle of the plenary
spiritual potency.
This
specifically adulterated reflection of the principle of the subjective
portion of the Divinity is Sadasiva, in the form of the effulgent
masculine-symbol-god Sambhu from whom Rudradeva is manifested. In the
work of mundane creation as the material cause, in the work of
preservation by the destruction of sundry asuras and in the work of
destruction to conduct the whole operation, Govinda manifests Himself as
guna-avatara in the form of Sambhu who is the separated portion of
Govinda imbued with the principle of His subjective plenary portion.
The
personality of the destructive principle in the form of time has been
identified with that of Sambhu by scriptural evidences that have been
adduced in the commentary. The purport of the Bhagavata slokas, viz.,
vaisnavanam yatha sambhuh, etc., is that Sambhu, in pursuance of the
will of Govinda, works in union with his consort Durgadevi by his own
time energy. He teaches pious duties (dharma) as stepping-stones to the
attainment of spiritual service in the various tantra-sastras, etc.,
suitable for jivas in different grades of the conditional existence. In
obedience to the will of Govinda, Sambhu maintains and fosters the
religion of pure devotion by preaching the cult of illusionism
(Mayavada) and the speculative agama-sastras.
The
fifty attributes of individual souls are manifest in a far vaster
measure in Sambhu and five additional attributes not attainable by jivas
are also partly found in him. So Sambhu cannot be called a jiva. He is
the lord of jiva but yet partakes of the nature of a separated portion
of Govinda. (Sri Brahma Samhita, translation by Srila Bhaktisiddhanta Saraswati Thakur Prabhupad.)
Lord Krishna (Vishnu) is in this analogy considered to be likened to Milk. Milk is the origin of so many dairy products - Krishna tu bhagavan swayam,
and so Krishna or Vishnu is the origin of everything. When Krishna
wants activity overseen of the modes of Tamo guna He expands Himself
transforming His supreme powers to act in that way, as no-one else
could, and in that state He is Shambu - Shiva. So it may be seen that
milk that is transformed becomes yogurt, but that yoghurt can never
again become milk, this is presented in Brahma samhita 5:45.
vrndavanavani-pate! Jaya soma soma maule
sanaka-sanandana-sanatana-naradedya
gopisvara! Vraja-vilasi-yugangri-padme
prema prayaccha nirupadhi namo namaste
"O
gatekeeper of Vrndavana! O Soma, all glories to you! O you whose
forehead is decorated with the moon, and who is worshipable by the sages
headed by Sanaka, Sanandana, Sanatana and Narada! O Gopisvara (Shiva),
desiring that you bestow upon me that prema for the lotus feet of Sri
Sri Radha-Madhava who perform joyous pastimes in Vraja-dhama, I offer
obeisances unto you time and again."
Quotes
from Vaishnava smriti compilation Hari Bhakti Vilas of Srila Gopal
Bhattar Goswami, and the Dikdarshini Tika of Srila Sanatan Goswami
Prabhupada.
Siva ratri vrtam krsna catur-dasyantu phalgune
Vaisnaver api tat karyam sri krsna pritaye sada
(hari bhakti vilasa 14/187 from gautamiya tantra)
On
the fourteenth day of the dark fortnight of the month of Phalguna
(February-March), for the pleasure of Lord Sri Krsna, a Vaisnava should
always take a vow to fast. (It is called Siva Ratri, or the night of
Lord Siva.)
Parat parataram yanti narayana parayanah
Nate tatra gamisyanti ye dvisanti mahesvaram
(Hari Bhakti Vilasa 14/189 from Kurma Purana the Supreme Lord speaks to Bhrgu
Muni)
(One
who avoids fasting on Siva Ratri or the "night of Lord Siva", he
becomes very offensive. Whatever offenses one accumulates by not fasting
on Siva Ratri day is explained here.) The destination of the Supreme
Personality of Godhead, Lord Narayana, is certainly in the spiritual
world. But if one is envious of Lord Sri Siva, he does not attain the
spiritual world.
Yani kany atra lingani sthavarani carani ca
Tesu sankramate devas tasyam ratrau yato harah
Sivaratris tatah prokta tena sa hari vallabhah
(Hari Bhakti Vilasa 14/200 from Skanda purana, Nagara khanda)
Whatever
deities of Lord Siva that can be found on this earthly planet, on the
night of this fourteenth day of the dark fortnight of the month of
Phalguna, Lord Siva, who is a leading demigod, enters into them. For
this reason, this day is called Siva Ratri. For this reason, this day is
very dear to Lord Sri Hari.
Sri krsne vaisnavanantu prema bhakti vivardhate
Krsna bhakti rasa sara varsi rudra anukampaya
(hari bhakti vilasa 14/221 from skanda purana)
Being
a Vaisnava, if somebody fasts on Lord Siva's night (Siva Ratri day), by
the mercy of him (Lord Siva) who is diving in the ocean of the mellow
of devotion to Krsna, one's devotion to Krsna increases rapidly.
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