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Books > Hindu > The Golden Avatar - Teachings of Lord Caitanya (An Old and Rare Book)
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The Golden Avatar - Teachings of Lord Caitanya (An Old and Rare Book)
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About the Book

Caitanya Mahaprabhu (Mahaprabhu means "the Great Master") appeared in Bengal, India, in 1486, and He lived for only 48 years, yet he began a revolution in spiritual consciousness that has profoundly affected the lives of millions, Renowned as a great saint even in His youth, Lord Caitanya left His family and friends at the age of 24 to teach the forgotten essence of the ancient Vedic wisdom throughout India. Although He Himself was a fully renounced mystic, He taught how one can act in spiritual consciousness even within one’s home, occupation and social affairs. Thus His teachings, although timeless, bear special relevance for today’s world. He taught a practical process that anyone can perform to directly feel the ecstasy of pure love of God. This book tells about the extraordinary life of this great saint and explains the essence of His teachings.

Preface

There is no difference between the teachings of Lord Caitanya presented here and the teachings of Lord Krsna in Bhagavad-gita. The teachings of Lord Caitanya are practical demonstrations of Lord Krsna’s teachings. Lord Krsna’s ultimate instruction in Bhagavad-gita is that everyone should surrender unto Him, Lord Krsna. Krsna promises to take immediate charge of such a surrendered soul. The Lord, the Supreme Personality of Godhead, is already in charge of the maintenance of this creation by virtue of His plenary expansion, Ksirodakasayi Visnu, but this maintenance is not direct. However, when the Lord says that He takes charge of His pure devotee, He actually takes direct charge. A pure devotee is a soul who is forever surrendered to the Lord, just as a child is surrendered to his parents or an animal to its master. In the surrendering process, one should: (1) accept things favorable for discharging devotional service, (2) reject things unfavorable, (3) believe firmly in the Lord’s protection, (4) feel exclusively dependent on the mercy of the Lord, (5) have no interest separate from the interest of the Lord, and (6) always feel oneself meek and humble.

The Lord demands that one surrender unto Him by following these six guidelines, but the unintelligent so-called scholars of the world misunderstand these demands and urge the general mass of people to reject them. At the conclusion of the Ninth Chapter of Bhagavad-gita, Lord Krsna directly says: "Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me." (Bg. 9.34) However, the scholarly demons misguide the masses of people by directing them to the impersonal, un-manifest, eternal, unborn truth rather than the Personality of Godhead. The impersonalist Mayavadi philosophers do not accept that the ultimate aspect of the Absolute Truth is the Supreme Personality of Godhead. If one desires to understand the sun as it is, one must first face the sunshine, then the sun globe and, after entering into that globe, come face to face with the predominating deity of the sun. Due to a poor fund of knowledge, the Mayavadt philosophers cannot go beyond the Brahman effulgence, which may be compared to the sunshine. The Upanisads confirm that one has to penetrate the dazzling effulgence of Brahman before one can see the real face of the Personality of Godhead.

Lord Caitanya therefore teaches direct worship of Lord Krsna, who appeared as the foster child of the King of Vraja. He also suggests that the place known as Vrndavana is as good as Lord Krsna because there is no difference between the name, quality, form, pastimes, encourage and paraphernalia of Lord Krsna and Lord Krsna Himself. That is the absolute nature of the Absolute Truth.

Lord Caitanya also recommended that the highest mode of worship in the highest perfectional stage is the method practiced by the damsels of Vraja. These damsels (gopis, or cowherd girls} simply loved Krsna without a motive for material or spiritual gain. Caitanya also recommended Srimad-Bhagavatam as the spotless narration of transcendental knowledge, and He pointed out that the highest goal in human life is to develop unalloyed love for Krsna, the Supreme Per- sonality of Godhead.

Lord Caitanya’s teachings are identical to those given by Lord Kapila, the original propounder of samkhya-yoga, the sankhya system of phitosophy. This authorized system of yoga recommends medita- tion on the transcendental form of the Lord. There is no question of meditating on something void or impersonal. One can meditate on the transcendental form of Lord Visnu even without practicing involved sitting postures. Such meditation is called perfect samadhi. This perfect samadhi is verified at the end of the Sixth Chapter of Bhagavad-gita where Lord Krsna says: "And of all yogis, he who al- ways abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." (Bg. 6.47

Lord Caitanya instructed the mass of people in the samkhya philosophy of acintya-bhedabheda-tattva, which maintains that the Supreme Lord is simultaneously one with and different from His creation. Lord Caitanya taught this philosophy through the chanting of the holy name of the Lord. He taught that the holy name of the Lord is the sound incarnation of the Lord and that since the Lord is the absolute whole, there is no difference between His holy name and His transcendental form. Thus by chanting the holy name of the Lord one can directly associate with the Supreme Lord by sound vibration. As one practices this sound vibration, he passes through three stages of development: the offensive stage, the clearing stage and the transcendental stage. In the offensive stage one may desire all kinds of material happiness, but in the second stage one becomes clear of all material contamination. When one is situated on the transcendental stage, he attains the most coveted position—the stage of loving God. Lord Caitanya taught that this is the highest stage of perfection for human beings.

Prologue

Caitanya Mahaprabhu was born in Mayapur in the town of Nadia just after sunset on the evening of the 23rd Phalguna 1407 Sakabda, 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 Haribo. His father, Jagannatha Miéra, a poor brdhmana 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 neighborhood 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 neighboring ladies cried Haribo/ he used to stop. Thus there was a continuation of the utterance of Haribol in the house, foreshewing the future mission of the hero. It has also been stated that when his mother once 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 con- sort 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 the lad shewed 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 un-holiness as regards 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 to/a of Gargidasa Pandita in Gafiganagara 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 nydya 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 smti and the nydya. It was after this that his elder brother Visvariipa left his house and accepted the asrama (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, the renowned seat of nydya 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 snakebite. 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 pravdsa or sojourn. He was now so renowned that he was considered to be the best pandita in Nadia. Kesgava Misra of Kashmire, who had called himself the Great Digvijayi, came to Nadia with a view to discuss with the panditas of that place. Afraid of the so-called conquering pandita, the told pro- fessors of Nadia left their town on pretence of invitation. Kesava met Mahaprabhu at the Barokona-ghdatd 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.

**Contents and Sample Pages**













The Golden Avatar - Teachings of Lord Caitanya (An Old and Rare Book)

Item Code:
NZX085
Cover:
HARDCOVER
Edition:
1981
ISBN:
0972776072
Language:
ENGLISH
Size:
7.00 X 5.00 inch
Pages:
440
Other Details:
Weight of the Book: 0.51 Kg
Price:
$20.00   Shipping Free
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About the Book

Caitanya Mahaprabhu (Mahaprabhu means "the Great Master") appeared in Bengal, India, in 1486, and He lived for only 48 years, yet he began a revolution in spiritual consciousness that has profoundly affected the lives of millions, Renowned as a great saint even in His youth, Lord Caitanya left His family and friends at the age of 24 to teach the forgotten essence of the ancient Vedic wisdom throughout India. Although He Himself was a fully renounced mystic, He taught how one can act in spiritual consciousness even within one’s home, occupation and social affairs. Thus His teachings, although timeless, bear special relevance for today’s world. He taught a practical process that anyone can perform to directly feel the ecstasy of pure love of God. This book tells about the extraordinary life of this great saint and explains the essence of His teachings.

Preface

There is no difference between the teachings of Lord Caitanya presented here and the teachings of Lord Krsna in Bhagavad-gita. The teachings of Lord Caitanya are practical demonstrations of Lord Krsna’s teachings. Lord Krsna’s ultimate instruction in Bhagavad-gita is that everyone should surrender unto Him, Lord Krsna. Krsna promises to take immediate charge of such a surrendered soul. The Lord, the Supreme Personality of Godhead, is already in charge of the maintenance of this creation by virtue of His plenary expansion, Ksirodakasayi Visnu, but this maintenance is not direct. However, when the Lord says that He takes charge of His pure devotee, He actually takes direct charge. A pure devotee is a soul who is forever surrendered to the Lord, just as a child is surrendered to his parents or an animal to its master. In the surrendering process, one should: (1) accept things favorable for discharging devotional service, (2) reject things unfavorable, (3) believe firmly in the Lord’s protection, (4) feel exclusively dependent on the mercy of the Lord, (5) have no interest separate from the interest of the Lord, and (6) always feel oneself meek and humble.

The Lord demands that one surrender unto Him by following these six guidelines, but the unintelligent so-called scholars of the world misunderstand these demands and urge the general mass of people to reject them. At the conclusion of the Ninth Chapter of Bhagavad-gita, Lord Krsna directly says: "Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me." (Bg. 9.34) However, the scholarly demons misguide the masses of people by directing them to the impersonal, un-manifest, eternal, unborn truth rather than the Personality of Godhead. The impersonalist Mayavadi philosophers do not accept that the ultimate aspect of the Absolute Truth is the Supreme Personality of Godhead. If one desires to understand the sun as it is, one must first face the sunshine, then the sun globe and, after entering into that globe, come face to face with the predominating deity of the sun. Due to a poor fund of knowledge, the Mayavadt philosophers cannot go beyond the Brahman effulgence, which may be compared to the sunshine. The Upanisads confirm that one has to penetrate the dazzling effulgence of Brahman before one can see the real face of the Personality of Godhead.

Lord Caitanya therefore teaches direct worship of Lord Krsna, who appeared as the foster child of the King of Vraja. He also suggests that the place known as Vrndavana is as good as Lord Krsna because there is no difference between the name, quality, form, pastimes, encourage and paraphernalia of Lord Krsna and Lord Krsna Himself. That is the absolute nature of the Absolute Truth.

Lord Caitanya also recommended that the highest mode of worship in the highest perfectional stage is the method practiced by the damsels of Vraja. These damsels (gopis, or cowherd girls} simply loved Krsna without a motive for material or spiritual gain. Caitanya also recommended Srimad-Bhagavatam as the spotless narration of transcendental knowledge, and He pointed out that the highest goal in human life is to develop unalloyed love for Krsna, the Supreme Per- sonality of Godhead.

Lord Caitanya’s teachings are identical to those given by Lord Kapila, the original propounder of samkhya-yoga, the sankhya system of phitosophy. This authorized system of yoga recommends medita- tion on the transcendental form of the Lord. There is no question of meditating on something void or impersonal. One can meditate on the transcendental form of Lord Visnu even without practicing involved sitting postures. Such meditation is called perfect samadhi. This perfect samadhi is verified at the end of the Sixth Chapter of Bhagavad-gita where Lord Krsna says: "And of all yogis, he who al- ways abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." (Bg. 6.47

Lord Caitanya instructed the mass of people in the samkhya philosophy of acintya-bhedabheda-tattva, which maintains that the Supreme Lord is simultaneously one with and different from His creation. Lord Caitanya taught this philosophy through the chanting of the holy name of the Lord. He taught that the holy name of the Lord is the sound incarnation of the Lord and that since the Lord is the absolute whole, there is no difference between His holy name and His transcendental form. Thus by chanting the holy name of the Lord one can directly associate with the Supreme Lord by sound vibration. As one practices this sound vibration, he passes through three stages of development: the offensive stage, the clearing stage and the transcendental stage. In the offensive stage one may desire all kinds of material happiness, but in the second stage one becomes clear of all material contamination. When one is situated on the transcendental stage, he attains the most coveted position—the stage of loving God. Lord Caitanya taught that this is the highest stage of perfection for human beings.

Prologue

Caitanya Mahaprabhu was born in Mayapur in the town of Nadia just after sunset on the evening of the 23rd Phalguna 1407 Sakabda, 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 Haribo. His father, Jagannatha Miéra, a poor brdhmana 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 neighborhood 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 neighboring ladies cried Haribo/ he used to stop. Thus there was a continuation of the utterance of Haribol in the house, foreshewing the future mission of the hero. It has also been stated that when his mother once 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 con- sort 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 the lad shewed 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 un-holiness as regards 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 to/a of Gargidasa Pandita in Gafiganagara 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 nydya 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 smti and the nydya. It was after this that his elder brother Visvariipa left his house and accepted the asrama (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, the renowned seat of nydya 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 snakebite. 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 pravdsa or sojourn. He was now so renowned that he was considered to be the best pandita in Nadia. Kesgava Misra of Kashmire, who had called himself the Great Digvijayi, came to Nadia with a view to discuss with the panditas of that place. Afraid of the so-called conquering pandita, the told pro- fessors of Nadia left their town on pretence of invitation. Kesava met Mahaprabhu at the Barokona-ghdatd 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.

**Contents and Sample Pages**













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