why did gauranga come?

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By Gadadhar Pran

TRANSCRIPT

  • WHY DID CHAITANYA MAHAPRABHU COME?

    ANDWHAT DID HE COME TO GIVE?

  • WHY DID CHAITANYA MAHAPRABHU COME?AND

    WHAT DID HE COME TO GIVE?

    PART ONE

    DEDICATION

    This book is especially forGaudiya Vaishnavas nurturingthe ambition to eternally serveSri Gaurasundar in Nabadwip

    andSri Sri Radha and Krishna in Vraja.

  • A Warm Invitation

    Dear readers,

    The Goswamis say that we can be there nowin Radha and Krishnas nitya lilasimply by always thinking about them. This enjoyable process, if properly executed, will culminate in maha siddhi when the practitioner takes birth as a gopi in Vraja.

    The mahatmas who enjoy reading this book and and who may wish to intimately discuss its contents are cordially invited to visit Sri Sri Gadadhara and Gaurangas nikunja mandir. We are located on a hill overlooking the Ganga, just a two-minute walk from the ghat in Sridham Mayapur.

    Gadadhar Pran DasSri Gadai Gauranga KunjaSri Mayapur GhatP.O. Sri MayapurNadia, West Bengal, India 941313phone: 091-933-266-0732email: gadadhar_das000@yahoo.co.in

    Other titles by the same author

    Dhmli by Locana dasa Thakur. Translated and with an extensive commentary.

    Gta Govinda by Jayadeva Goswami. Translation.

    Rasarja r r Gaurga. A study of r Gaurgas intimate, hidden side as the the enjoyer of madhura rasa, collected from a host of Gaudiya mahajana authors.

    Prema-bhakti-candrik by Narottama dasa

    The Vishnupriya Gauranga Trilogy. Volume 1: The events leading up to Sri Gaurangas sannyasa lila and those following it up to his

    departure from Shantipur. Volume 2: Vishnupriyas separation from Sriman Gaurasundar, Sachis viraha, Priyajis severe

    tapasya vrata, her Gaura bhajan at Nadias gambhira mandir, the inauguration of DhameshwarMahaprabhus Sri murti and seva puja, and Srimatis amazing disappearance lila are narrated.

    Volume 3: An elaborate description of Sri Vishnupriyas ashta kala nitya lila with Gauranga in Sri Goloka Nabadwip Dham.

    r Govinda-llmta : Translation and commentary

  • The Essence of Sri Chaitanyas Teachings

    rdhyo bhagavn vrajea-tanayas tad-dhma vndvanaramy kcid upsan vraja-vadhu-vargea y kalpitrmad-bhgavata pramam amala premn pumartho mahnr-caitanya-mahprabhor matam ida tatrdaro na para

    1. What form of God is most worshipable?

    The Son of Nanda, Sri Krishna in his madhura Vrindavan dham is our only object of worship.

    2. To attain Sri Krishna in Vrindavan, what form of worship is most recommended?

    The method of worship conceived by the Vraja gopis is topmost.

    3. In what shastra is this evidence found?

    Srimad Bhagavatam is the basis of these divine truths.

    4. What is the goal of life for all living beings?

    Prema or divine love of God is the parama-purushartha or supreme goal of life.

    These are the four pillars of Chaitanya Mahaprabhus teachings. Thus we honor these siddhantas and discard any other opinions.

    Srila Srinath Chakravarti (the Gurudeva of Sri Kavi Karnapur)

  • Preface to the Revised Second Edition

    For the followers of Chaitanya Mahaprabhu desiring to attain Sri Krishna in his Vrindavan abode, the right choice of sadhana is essential. In this regard, the Gaudiya Vaishnava acharyas unanimously support the following siddhanta from the Chaitanya Charitamrita

    rgnuga-mrge tre bhaje jei janasei-jana pya vraje vrajendra-nandana

    Whoever worships the Lord on the raganuga path will attain the son of Nanda Maharaj in the land of Vraja. (CC 2.8.220)

    vidhi-mrge n piye vraje kacandra

    One cannot obtain Krishna in Goloka Vrindavan simply by serving him according to regulative principles (vidhi-mrga). (CC 2.8.227)

    To properly execute Krishna bhakti, both vaidhi and raganuga sadhana are required.[1] The sixty-four regulative principles of vaidhi bhakti form the external process. On the other hand, internal lila smaran is the basis of raganuga bhakti. Both internal and external processes are important and are meant to be performed simultaneously. This booklet is devoted to understanding how one can practically blend these two processes following in the footsteps of the Gaudiya Vaishnava acharyas.

    bhya antara ihra dui ta sdhanabhye sdhaka-dehe kare ravaa-krtanamane nija-siddha-deha kariy bhvanartri-dine kare vraje kera sevana

    Sadhana bhakti has two aspectsexternal and internal. Externally, as a sadhaka, one should perform shravan, kirtan and the other processes of vaidhi bhakti. Internally, while contemplating ones siddha deha, service to Krishna in Vrindavan should be executed, both day and night. (CC 2.22.151-2)

    This verse is Sri Krishnadas Kavirajs Bengali translation of a verse by Rupa Goswami, found in Bhakti-rasmta-sindhu

    sev sdhaka-rpeasiddha-rpea ctra hitad-bhva-lipsun kryvraja-loknusrata

    The devotee desiring intensely to attain the ragatmika mood of one Vrajavasi associate of Krishna or another should engage in the practices of devotional service in his external body as a practitioner and internally in his spiritual body, in both cases following in the footsteps of the residents of Vraja. (BRS 1.2.295; CC 2.22.158)

    Here, these two acharyas have explained the gist of raganuga bhakti briefly. Shravan and kirtan and the other sixty-four types of vaidhi bhakti are the external sadhana included within the practical performance of raganuga bhakti. As for the internal application, Part One of this book presents the philosophical basis for that. In Part Two, the sadhana itself will be discussed in detail.

    The preaching of raganuga bhakti sadhana is directly related to the main reason of Chaitanya Mahaprabhus advent. This book will present the evidence. First, however, we need to explain

    1) What is the precised definition of raganuga bhakti?

    file:///C:/Users/Kanai/Documents/Chaitanya_Part_I.doc#_ftn1

  • 2) Who is factually eligible to engage in its practice?3) What is the proper way of performing raganuga bhakti?

    Any aspiring Krishna devotee will eventually need to know the answers to these questions. In view of presenting an accurate account of these topics, I have spent ten years conducting research into the Gaudiya Vaishnava literature.

    For the inquisitive persons who seek the essence of Rupanuga Vaishnavism, the path of raganuga bhakti sadhana becomes the missing link to factual higher taste and attachment. This is required to awaken bhava and prema in the Vrindavan mood.

    As for the question of how Lord Gauranga preached this religious system, in what way his personal associates like the Six Goswamis took it up, relished it, and developed it for future generations, these and many other related topics will all be discussed in the course of this essay.

    jaya prema-dt iromai r-gaurga mahprabhu!!

    dna sdhakaSri Gadadhar Pran Das

    Sri Sri Gadai Gauranga KunjSri Mayapur Ghat, Nadia, W.B.

    Two forms of sadhana bhakti(Devotion in Practice)

    bhya antara ihra dui ta sdhanabhye sdhaka-dehe kare ravaa-krtanamane nija-siddha-deha kariy bhvanartri-dine kare vraje kera sevana

    raganuga bhakti is practiced both externally and internally. In the external body, he acts as any other practitioner of devotional service and engages in hearing and chanting. In his mind, however, he meditates on his spiritual body and serves Krishna there in Vrindavan, day and night. (CC 2.22.151-2)

    Sadhana bhakti has two aspects: external and internal. Externally, as a sadhaka, one should perform shravan, kirtan and the other processes of vaidhi bhakti; internally, while contemplating ones siddha deha, service to Krishna in Vrindavan should be mentally executed both day and night.

    This verse is Krishnadas Kavirajs Bengali translation of Sri Rupa Goswamis sev sdhaka-rpea shloka is found in Bhakti-rasmta-sindhu 1.2.295. Here, these two acharyas have briefly explained the gist of raganuga bhakti. Shravan, kirtan and the other sixty-four types of vaidhi bhakti are the external sadhana included within the practical performance of raganuga bhakti. As for the internal application, part one of this book presents the philosophical basis for that. In part two, the sadhana itself will be discussed in detail.

  • Invocation

    avatari prabhu pracrila sakrtanaeho bhya hetu prva kariychi scanaavatrera ra eka che mukhya bjarasika ekhara kera sei krya nija

    Even though the Supreme Lord himself, Sri Chaitanya Mahaprabhu, took up the task of the yuga avatar to propagate the sankirtan movement, this only constitutes the external motive for his appearance. The main motive springs from the Lords inner hankering of being rasika shekhara, the foremost connoisseur of the transcendental mellows. (CC 1.4.102-103)

    r-r-gaura-gaddharau vijayatethm

    Sri Krishna accepts the mood of a bhakta

    Nearly five hundred years ago, svaya vraja-vihr Sri Krishna incarnated on the bank of the sacred Ganges in his transcendental earthly abode Sri Nabadwip Dham.

    In this avatar as Sri Chaitanya Deva, he brought about a maha-prema yuga, a spiritual renaissance in the worldof Krishna bhakti. Concealing his supreme opulences, Chaitanya Mahaprabhu assumed the role of a devotee inorder to fulfill three most esoteric desires, which even his Vrindavan lila could not accommodate.

    In transcendental loving reciprocation, Sri Krishna frankly admits that his servitors are able to experience an even more sublime ambrosia through service to him than he experiences. This matter should not appear astonishingit is natural. As the vishaya, or target of prema, Krishna is not in a position to enjoy his own form and qualities. The privilege of such a relish belongs only to his premika bhaktas. Therefore, Sri Krishna desired to sample for himself what it is like to be my own devotee.

    ka-smye nahe tra mdhur