Biography: vaisnavas 1000

dandavats maharaj's and vaisnsvas


Biography:          vaisnavas  1000

I am looking parts C,F,I,K,L,O    as they are missing

I am not sure of some of these


lowerthanarat

Comment on this Post

Story of the two danda's

Story of the two danda's

Chaitanya Bhagavat mad 5

All the devotees also went to their homes. Lord Nityananda stayed in Srivasa�s home.  Late at night Lord Nityananda, screaming, tore apart His danda and kamandalu, and threw the pieces here and
there. Who understands the Supreme Lord's perfect actions? Why did He break his danda and kamandalu?  At sunrise Ramai Pandita arose. Seeing the broken danda and kamandalu, he was very surprised.  He told everything to Sivasa Pandita. Sivasa said, Go to Lord Caitanya."  Hearing the news from Ramai's mouth, Lord Caitanya came. Lord Nityananda was not in external consciousness. He was laughing wildly. Lord Caitanya picked up the danda in His graceful hands. Taking Lord Nityananda with Him, He went to bathe in the Ganga. Sivasa and the other devotees also came to bathe in the Ganga. Lord Caitanya then threw the danda into the Ganga.


Chaitanya Caritamrita madhya



The devotees could not understand the mystery about why Nityananda Prabhu broke the staff, why Sri Caitanya Mahaprabhu permitted Him to do so, or why, after permitting Him, Caitanya Mahaprabhu  expressed anger over Him(Lord Nityananda) ? Dandabhanga liela is supremely mysterious this is not  understandable by all The pastime of the breaking of the staff is very deep. Only one whose devotion is fixed upon the lotus feet of the two Lords can understand it.

This pastime is the very first part in the second half  pastime of Sriman Mahaprabhu and this pastime is mentioned as supremely deep. This word "parama"is never used everywhere. The word "parama" means 'supreme'. And this word 'parama' is never used anywhere else in the  unlimited pastime of Sriman Mahaprabhu. 'Gambhira' or Gabhira as mentioned in the earlier edition of Sri Chaitanya Charitamrita means unlimitedly deep that has no last limit-no end. This pastime is ananta, asesa means Balaram-Ananta and Sesadeva is His second and third name. He Himself in form of Nityananda appeared along with Sri Krssha Caitanya and thus Sriman Mahaprabhu performed this eternal pastime through Him(Lord Nityananda Prabhu). This is very very mysterious, highest and supreme. Leela Madhurya The Juicy Sweet Pastime---Only by the causeless mercy of Sriman Gauranga Mahaprabhu & Lord Nityananda Prabhu this can be realized

The Lord is supremely auspicious. His every single arrangement is for the supreme well-fare for everyone-all the living entities. Every single pastime of The Lord implies different significance. The Lord fulfils His different wishes through different pastimes. Although breaking of the staff Leela has been carried out by the sacred will of Sriman Mahaprabhu, yet, He has expressed somewhat outward anger. After hearing the story about how His staff had been broken, the Lord expressed a little sadness and, displaying a bit of anger, began to speak as follows.

Comment on this Post

Re: What Lord Gauraanga said on chanting ' Nityaananda '

Dear Srinath,

Nityaananda ! Gauraanga ! Hare Krishna !

This verse is from Chaitanya Mangal. You are absolutely right. This one verse is more than enough to enlighten everyone about the glories of chanting Nityaananda Gauraanga Naam. When I personally read this verse yesterday from Chaitanya Mangal I was completely amazed and my mind could just think of Lord Nityaananda and Lord Gauraanga through out the day due to its vast effect on me. Jaya Nitaai.

Sincerely,
Mihir.

Comment on this Post

Re: Lord's simultaneous Pastimes in the material and spiritual world

Nityananda! Gauranga! Hare Krsna!

Please accept my humble obeisances,

Thank you Matus Prabhu for this question.  I have found a wonderful explanation on this matter on ACBSPN.com.

Short answer: "Lacking consciousness, matter is also incapable of independently altering its own state. It animates only when activated by spirit. In the case of candles, we understand that the factor of time separates the creation of each new flame from its original source. But in the realm of antimatter, time acts differently. Thus it is only for lack of appropriate English words that we say the original Supreme Being "expanded" into many. For example, from fire come light and heat, but we would not say, "First there was fire, then came light and heat"�because fire, light, and heat all exist simultaneously. But due to lack of more precise English words, we say that light and heat are produced from fire.  Likewise, the Supreme Being's various full and partial expansions and He Himself, exist eternally on the absolute plane; however, due to linguistic limitations we say that the Supreme Being expands Himself into many."

Long answer:

"The Absolute Truth is anandamaya (desiring to increase His joy), hence from His original form He expands and becomes many. These emanations from the Supreme Person are of two categories: full expansions and partially manifestive expansions. Each individual emanation is equal to the original, exactly as from the flame of one candle many other candle flames of exact quality may be produced.

In the case of candles, we understand that the factor of time separates the creation of each new flame from its original source. But in the realm of antimatter, time acts differently. Thus it is only for lack of appropriate English words that we say the original Supreme Being "expanded" into many. For example, from fire come light and heat, but we would not say, "First there was fire, then came light and heat"�because fire, light, and heat all exist simultaneously. But due to lack of more precise English words, we say that light and heat are produced from fire.

Likewise, the Supreme Being's various full and partial expansions and He Himself, exist eternally on the absolute plane; however, due to linguistic limitations we say that the Supreme Being expands Himself into many.

These various expansions of the Supreme Being are known as Vishnu-tattva, either full or partial qualitative manifestations of the original Supreme, or portions or partial portions thereof. However, all manifestations of Vishnu-tattva are nondifferent from the absolute original Supreme Being, in that they are also Supreme Absolute Truth.

All Vishnu-tattvas, being selfsame personal manifestations of the original Supreme Being, are a form of partial or semi-partial Godhead in and of themselves. However, they unanimously accept their own role as Godhead in the mood of Servitor Godhead to the "original" Supreme Being. Thus stands the Vedic paradigm of monotheism, which encompasses the absolute personal nature of the original Godhead.

The Supreme Being possesses two other important expansive qualities: Shiva-tattva and jiva-tattva. To keep this article simple, we will understand Shiva-tattva to be almost similar in feature to Vishnu-tattva when seen from jiva-tattva's vantage point, and as almost similar in feature to jiva-tattva when seen from Vishnu-tattva's point of view. Perhaps we will delve further into Shiva-tattva in a separate paper.

Jiva-tattva is a very interesting expansion of the Supreme Being. To explain this, we will render a cursory analysis of the three primary energy features of the Supreme Absolute Being:

1. Antaranga-shakti (internal potency)

2. Bahiranga-shakti (external potency)

3. Tatastha-shakti (marginal potency)


Antaranga-shakti

The internal potency of the Absolute is multifarious in nature. For simplicity we will refrain from elaborating the details and instead will only cursorily describe the primary manifestation.

The Supreme Being's manifest form is explained in the Vedas as sat-cit-ananda vigraha, "an embodiment (vigraha) of absolute eternity (sat), absolute cognizance (cit), and absolute bliss (ananda)."

The complete, ever-expanding internal pleasure potency of the Supreme Being, which is manifest also in personal form, outside of His original form, is known as the nondifferent eternal consort of the Supreme. Thus the Supreme, known as Krishna, is nondifferent from His consort, Srimati Radharani. Together Sri Radhika[2] and Sri Krishna constitute the complete full form of the Supreme Personality of Godhead.

Sri Radha[3] is none other than Sri Krishna, in the sense that She is the manifestive complete pleasure potency of the Supreme Being, for Sri Krishna is complete only when in relation to Sri Radha. Other ways of understanding the complete original Supreme Personality of Godhead are a differed vision of the completeness of the Absolute nature of the Supreme. Such is the nature of the absolute truth.[4] Thus wherever there is following of Vedic culture�whether in this land or another, this time or another, this space or another�Sri Sri Radha-Krishna is celebrated as the undisputed original and complete form of Godhead.

As explained in a previous article, Sri Krishna's first Vishnu-tattva expansion is Sri Balaram, who is the expansive source of Sri Krishna's abode and the whole of spiritual creation, as well as Sri Krishna's ornaments and all of His other personal paraphernalia.

Two consecutive quadruple expansions then come from Balaram, from which Lord Sankarshana then expands Himself as Maha-Vishnu. Maha-Vishnu, lying in the causal ocean in yoga-nidra, expands as Shiva-tattva and agitates the mahat, causing the zillions of material universes emanating like multitude of bubbles from His skin pores to be impregnated. Maha-Vishnu then enters into each of these universes, and His pure transcendental perspiration fills the lower half of each. His further expansion, Ananta-sesa, coils up and rests upon the garbha water within each of these unlimited universes, at which point Maha-Vishnu expands Himself as Garbhodakshayi Vishnu and lies down on the bed of Ananta's coils.

Prominently portrayed through Indian art, this Vishnu-tattva form is popularly known as Lord Narayan.

Just as this form of Lord Narayan[5] is an expansion after many series of expansions from the original form of Sri Krishna in the absolute realm, similarly Lord Narayan's consort, Srimati Lakshmidevi, is an expansion of Srimati Radharani. Srimati Lakshmidevi accepts her position as the servant of the Lord, and is thus ever situated at His lotus feet.

From the navel of Lord Narayan appears a lotus flower,[6] on top of which the Lord manifests the first jiva-tattva, known as Lord Brahma.

Foregoing further description of the process of creation, we will stop at this juncture. However, we wish to humbly bring to your kind attention the multitudinous volumes of literature which verily explain the intricate details of this subject matter. For instance, Srimad-Bhagavatam (the summary explanation of the four Vedas), composed by Rishiraj Vyas Muni, the compiler of the Vedas, is 18,000 verses long. Padma Purana is 400,000 verses long. There are four Vedas, 108 Upanishads, 18 primary puranas, and 18 upa-puranas for each primary purana. Furthermore, there are upa-puranas, Itihasas, tantras, samhitas, upa-samhitas, and thousands of other sruti and smriti texts; and there are myriad books, compositions, and commentaries by the acharyas.[7]


Bahiranga-shakti

Bahiranga-shakti of the Supreme is His manifest external material energy. Being devoid of consciousness, it is inferior to internal energy. Therefore it is also known as jada-padarth (dull substance). Matter illusorily appears as spirit, but being inherently fake, it cannot realize the qualities of spirit.

Being jada padarth, and thus devoid of consciousness, matter has no faculties for cognizance, thinking, willing, feeling, self-expression, or any other qualities of life.

Constitutionally, matter is distinguished from anti-matter as having a beginning form and then a span of constant change and decay, resulting in its transfiguration to yet another material form. The flickering nature of matter thus stands out in sharp contrast to the stable nature of anti-matter or spirit.

Lacking consciousness, matter is also incapable of independently altering its own state. It animates only when activated by spirit.


Tatastha-shakti

Tatastha-shakti can be understood by considering its Sanskrit root word tata (pronounced "tuh-tuh"), meaning "bank," as in a riverbank.

We observe that the sand of a riverbank is sometimes immersed within water but at other times exposed to sunlight. Similarly, being tatastha, the jiva-tattva is prone to be sometimes in the realm of pure transcendence and sometimes under the influence of dull matter. The difference between the sand and the jiva-tattva is that the jiva-tattva has the freedom to choose one or the other condition.

The tatastha expansions (jiva-tattvas) are infinitesimal (anu) and fixed in size, whereas the Vishnu-tattva expansions are infinite (vibhu).

The faculty of being the enjoyer (bhokta) remains the prerogative of the Vishnu-tattva. The jiva-tattvas, being anu,[8] are able to satisfy their enjoying propensity only by satisfying the Vishnu-tattva. A comparative example is our fingertips� receiving nourishment only from the body proper; they lack the faculty to independently consume or digest food. Similarly, the jiva-tattvas lack the feature of being autonomous enjoyers.

On seeing the futility of relationship with jada-tattva, the jiva-tattva may direct his relationship to the Supreme, under the guidance of the antaranga-shakti, headed by Srimati Radharani. Progressing in this way, the jiva-tattva soon then reestablishes his personal relationship with the Absolute.

Having expanded from the Supreme Being, the jiva-tattva is qualitatively the same but quantitatively infinitesimal. Jiva-tattvas are individual beings with individual consciousness, explained in Bhagavad-gita as "separated parts and parcels" of the Supreme. Notable is the word separated and also equally important is the next phrase, part and parcel. This in effect is the explanation of tatastha-shakti.

According to the Vedic paradigm, every living being is a fully unique individual spirit soul, jiva-tattva. This individuality of the self exists in us because we are qualitatively equal to the Supreme Being, who has His own individual identity.

Vedic Knowledge explains that we are "separated" emanations from the Supreme. Thus we are all children of the one Supreme Father�not just you and I, but all living beings, including plants, aquatics, birds, insects, and beasts.

Bhagavad-gita explains that just as in this lifetime the jiva soul transmigrates from child body to adult body to old body, similarly the jiva transmigrates from one species to another. Indeed, according to Vedic scriptures the soul transmigrates within 8,400,000 different species. And so long as the soul continues to identify with matter, it perpetually repeats this process of transmigration throughout all of these 8.4 million identifications.

But as soon as the minute soul, the "son," chooses to migrate towards the Supreme Soul, the Supreme Father, He immediately takes charge of that soul�as a father takes charge of the son who has surrendered to him in love�and immediately brings him back to His own abode, the kingdom of God."

Comment on this Post

Re: how to defeat the Atheist

Nityananda! Gauranga! Hare Krsna!

Please accept my humble obeisances,

Lowerthanarat  wrote "how to defeat the Atheist logical arguments on the existence and Meaning of God     any ideas"


"All matter exists only by virtue of a force...  We must assume behind this force the existence of a conscious and intelligent mind.  This mind is the matrix of all matter"

(Max Planck , Quantum Physicist)

Comment on this Post