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PREMA VIVARTA Divine Transformations Of Spiritual Love by Srila Jagadananda Pandita

TABLE OF CONTENTS

Introduction On Srila Jagadananda Pandita 5 Prema-Vivarta: Salient features 7

Chapter One Mangalacarana 8 The transcendental identities of Sri Radha


and Sri Krsna 8

? The Absolute Truth is imperceptible to empiricists

and is revealed only by Lord Krsna's Grace 8
Spiritual Truth is transcendental to the influence of
material nature 9
? Srimati Radharani and Lord Krsna are united in


Lord Caitanya 9

Lord Caitanya's true identity 10 Brahman is Lord Caitanya's bodily effulgence
   10 ? Paramatma or Supersoul is Lord Caitanya's


partial expansion 10

Chapter Two About Sri Prema-vivarta 12 Srila Svarupa Damodara Gosvami and Sri


Jagadananda Pandita 12

Lord Caitanya and the Author 12 Remembering the Lord's childhood pastimes 12 The author's love for the lord
   13 Lord Caitanya and Srila Gadadhara Pandita 13 Sri Navadvipa and Sri Vrndavana 14

Worship of Radha-Krsna without approaching


Lord Gauranga is futile 14

Chapter Three 15 First Prayer 15

Chapter Four Lord Caitanya's Magnitude 16 Lord Caitanya's dancing is eternal 16 All demigods and demigoddesses are Lord Caitanya's
   16

servitors
Firm faith in worshipping Lord Caitanya
16

Chapter Five Quarrelsome Jagai 17

Chapter Six The Ultimate Goal of Living Entities
   18 The living entity and Lord Krsna 18 The living entities in their conditioned state
   18

Only the association of saintly souls can save one
18

Chapter Seven Chanting the Holy Name is for Everyone 19 Chanting is not possible in the company of non devotees
   19 The proper method of chanting 19 The duties of a renunciant 19 Instructions to the householder and the renunciant
   19

Chapter Eight Be Free From Finding Fault with Others 21 Worship Lord Gauranga with a pure heart
   21 Insincere devotional service 21 About Srila Kavi-Karnapura 21

Chapter Nine Renunciation Through Utilisation
   23 True and false renunciation 23 False renunciation 23 Yukta-vairagya or true renunciation
   23 Root out dry and joyless renunciation
   23 Cultivate Yukta-vairagya 24

Chapter Ten Caste and Family Lineage 25 Eligibility to worship the Lord
   25 Non devotees are puffed up by high birth
   25 A low born devotee is superior to a high born non devotee
   25 Freedom from attraction and repulsion for matter
   25 The Lord is compassionate to the humble
   25

Chapter Eleven The Lamp of Navadvipa 26 Sri Navadvipa and Sri Vrndavana are non different
   26 The esoteric reason for Lord Gauranga's appearance
   26 Serving Krsna is part of worshipping Lord Gauranga
   26 An acarya is not restricted by varnasrama system
   27

Chapter Twelve The Glories of the Vaisnavas 28 Devotion and places of pilgrimage 28 Associating with a pure devotee 28 The kanistha-adhikari (neophyte devotee)
   28 The madhyama-adhikari (intermediate devotee)
   28 The uttama-adhikari (first-class devotee)
   28 Devotee is free from all material designations 28 Devotee is free from the threefold miseries
   29 Other symptoms of a first-class devotee 29

Chapter Thirteen Eagerness to see Lord Gauracandra 30

Chapter Fourteen Contradictory Transformation 31 Perceiving Vrndavana in Navadvipa
   31

Chapter Fifteen The Forenoon Pastimes of Navadvipa-dhama
   32 Lord Gauranga's mercy 32 Visit to the Village of Gadigacha 32 The cowherd boys of the Village serve the Lord The cowherd boy named Bhima 32

Lord Gauranga visits Bhima's house and eats sweet rice
33
The pond of Goradaha 33
The infant boy's past life 33
The boy offers prayers 33
The boy goes back to his home 34
The result of seeing the pond Goradaha
34

Chapter Sixteen The Nature of Divine Love 35 Srila Raghunatha dasa Gosvami Inquires
   35 Spiritual Love 35 Love of Godhead, Krsna 35 The sloka composed by Lord Caitanya 36 Only the gopis understand transcendental conjugal love
   36 The 'sahajiyas' mundane sentimental love
   37 Raya Ramananda's love 37 Sahajiyas are fit for hell deluded by Kali-yuga
   38 Lord Caitanya's instructions to Raghunatha dasa Gosvami
   38 Markata-vairagya or monkey renunciation
   38 The pure renunciant 39

Chapter Seventeen The Standards of Vaisnava Etiquette Reflects The Class of a Devotee 40 Religious practices without chanting are futile 40 Acquire sambandha and act on the platform of yukta-vairagya
   40 Activities of householders and renounced devotees
   40 Duties of a householder Vaisnava 40 Duties of renounced Vaisnavas 41 Vaisnavas are Free of Fault-Finding
   41 A pure devotee serves Sri Sri Radha-Krsna
   41 Krsna is the purusa, and everyone else is prakrti
   41 The householder and his prescribed duties
   41 Always remember Krsna and never forget Him
   42 Acyuta-gotra and varnasrama duties
   42 Pravarta, sadhaka and siddha-bhaktas 42 Aropa (superimposition or ascription)
   42 Worshipping Lord Krsna 43 Worshipping the Deity with proper understanding
   43 The basis of aropa-siddhi 43 Perfection through pure association or Sanga-siddha-bhakti
   44 Devotion on the platform of spiritual perfection -svarupa-bhakti
   44 The effects of these three types of devotion
   44

Chapter Eighteen Sri Ekadasi 45 Ekadasi in Puri 45 Lord Caitanya's conclusion 45

Chapter Nineteen The Mysteries of the Holy Name
   47 The best and only means to perfection 47 Uccharana defined 47 Japa and kirtana defined 48 Perform kirtana always and everywhere 48 Activities devoid of bhakti are to be rejected 48 The holy name alone can purify all sins 48 Ritualistic penances cannot destroy material desires
   49 The results of chanting 49 Disobeying the spiritual master 51 Disrespecting the Vedic literatures 51 Considering the glories of the holy name imaginary
   51 Committing sin on the strength of chanting
   51 Interpreting the holy name 51 All pious activities are material 52 Chanting is the means and the goal
   52 Instructing the faithless in chanting the holy name
   52 Offenses while performing devotional service
   53 Namaparadha must always be avoided 53 Chanting is the only means 55 Chant under the tutelage of Haridasa Thakura
   56

Chapter 20 The Glories of the Holy Name 57 The holy name destroys all sins 57

Penances and vows are insignificant activities
58
compared to chanting
Glossary 71

On Srila Jagadananda Pandita A Biographical Sketch

Srila Jagadananda Pandita was a close and confidential associate of Lord Caitanya. A resident of Navadvipa, he was Nimai's boyhood friend and classmate. They enjoyed a unique relationship throughout life. He was continually picking fights with the Lord. These quarrels began from their early boyhood days and continued in Jagannatha Puri. By then Lord Caitanya had already entered the sannyasa order of life; for the sole purpose of benedicting the fallen souls of Kaliyuga. Some of the boyhood pastimes depicting their innocent disputes have been described in this book. The emotional exchanges between Lord Caitanya and Jagadananda Pandita should not be misunderstood. Their relationship is unspoilt by mundane hate, selfish motivations or evil designs. Whether the pastimes took place in their early boyhood or late in their mature dealings they are completely free of envy. Their seemingly acrimonious demeanour stemmed from a deep concern for each other and indeed not from self aggrandisement.

Their dealings were enacted on the transcendental plane of pure
divine consciousness. The main actor in these pastimes is Lord Krsna
or Lord Gauranga Himself. Lord Krsna in the Dvaraka pastimes
exhibited a similar relationship with His favoured queen Satyabhama.
And now the same supreme Lover Krsna, appearing as Lord
Caitanya, the most munificent incarnation of Godhead, performs in
ditto His extraordinary pastime of Dvaraka presently with Jagadananda
Pandita in Navadvipa.
In the Gaura-ganoddesa-dipika Jagadananda Pandita is
described as Satyabhama, one of the principal queens of Krsna in
Dvaraka - "Satyabhama prakaso pi Jagadananda Pandita'. He
participated in many of Lord Caitanya's pastimes . He was present
when Lord Caitanya subdued Chandkazi; delivered Jagai and
Madhai, when Lord's sannyasa staff was broken; accompanied the
Lord to Puri after His sannyasa along with Nityananda Prabhu,
Damodara Pandita, and Mukanda Datta; sang and danced in
innumerable sankirtana gatherings; once in ire he broke the pot of
sandalwood oil with a stick. In all of these pastimes Jagadananda
Pandita exhibited a volatile nature which even Lord Caitanya always
carefully handled. As Satyabhama possessed a 'leftist' mood and
nature so did Jagadananda Pandita. Among the queens of Krsna in
Dvaraka Rukmini and others were restraint, awe, demureness to the
extent of grovelling and always ready to surrender to the will of the
lover. While the 'leftist' mood is recalcitrant argumentative,
intransigent and always trying to impose her will on the lover. The
'leftist' mood was full embodied in Jagadananda Pandita. These
pastimes have been vividly described in the Sri Caitanya Caritamrta
and Sri Caitanya Bhagavat.
Although there were frequent quarrels between them the Lord
always submitted to the dictates of Jagadananda's intense love for
Him. Jagadananda Pandita could not stand to see his beloved Lord
performing severe austerities. He, repeatedly tried to force the Lord
to give up His strict vows of sannyasa, knowing that He was none
other than the supreme Lord Krsna. Therefore what was the need for
such undue hardships. Consequently The Lord never gave anyone
the slightest reason to think that Jagadananda Pandita, inspite of his
explosive nature, was offensive or a disturbing element. Rather the
Lord willingly remained under Jagadananda Pandita's influence, which
tells volumes about the depth and intimacy of their relationship. The
Lord would go out of His way to appease Jagadananda Pandita
whenever he was upset and irreconcilable, knowing fully that
Jagadananda acted only out of spontaneous love for Him.
Once Sanatana Gosvami, tying a saffron cloth around his head,
came to take 'prasadam' with Jagadananda Pandita at his residence in
Vrndavana. Jagadananda Pandita felt divine exhilaration seeing the
cloth, thinking that it must belong to Lord Caitanya. He was
nevertheless curious, and wanted to confirm with Sri Sanatana where
he had received that cloth. Being told that it was from one Mukunda
Saraswati, a mayavadi sannyasi, Jagadananda flew into a fit of rage.
He cried out, "This cloth is not my beloved Lord Caitanya's
remnant." He jumped up and brandishing a cooking pot, rushed at
Sanatana Gosvami as if to strike him. Sanatana Gosvami was truly
impressed at the Pandita's love and undivided attachment for the
Lord. Later the Gosvami commented that this was precisely what he
was always wanting to see in a devotee - unalloyed love for Lord
Caitanya.

PREMA-VIVARTA Salient Features of this book:

SOME OF THE LORD'S pastimes in Navadvipa, before He took up sannyasa, are very enchantingly described in this book. These pastimes have never appeared in any other literature. further the book delineates the Lord's exemplary Vaisnava dealings and His preaching activities in a simple, lucid style of Bengali. In fact there are few literatures that can boast of an easy, direct and unequivocal presentation of complex esoteric concepts. I hope that this attempt to translate this book is able to convey at least a fraction of the wonderful excellences contained in the original text. I humbly pray to all the readers to forgive me for any inadvertence and offences on my part; they are unintentional. Vaisnavas are swan-like personalities therefore they may kindly overlook the mistakes and taste only the nectar Srila Jagadananda has so mercifully left behind for posterity. I like to end by repeating Srila Jagadananda's own words describing his book. He said that anyone who hears 'Prema-Vivarta' is guaranteed to experience the divine ecstasy of love of Godhead.

Chapter 1 Mangalacarana

The loving affairs of Sri Sri Radha and Krsna are transcendental manifestations of the Lord's internal pleasure-giving-potency. Although Radha and Krsna are one in Their identity, They have separated Themselves eternally. Now these two transcendental identities have again united in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani, although He is Krsna Himself. The transcendental identities of Sri Radha and Sri Krsna I offer my prostrated obeisances again and again to the indivisible, non-dual truth, Sri Krsna, who is the ultimate essence of all scriptural conclusions.

That absolute principle sometimes manifests Himself as two -
Srimati Radharani and Sri Krsna - and sometimes as one Supreme
Absolute in the form of Sri Caitanya Mahaprabhu.
The Supreme Truth is one without a second, and there is no
difference between the Lord and His absolute potency. Yet
simultaneously, there is an eternal difference between the two, hence
the entire Vedic literature emphasises the principle that the Supreme
Lord's potencies are inconceivably one and different from the Lord
Himself.
The Supreme Absolute Truth is the embodiment of knowledge
(samvi), His sandhini potency sustains His own existence of all
others, and His pastimes are carried out by His hladini potency.
Thus He manifests Himself by these three principal potencies and
their innumerable sub-potencies.
The Supreme Absolute Truth manifests Himself through His
multifarious transcendental potencies, and everything is achieved
through the interaction of these potencies. Thus, dynamic exchanges
of pure emotions are eternally exhibited in the indivisible Supreme, yet
the energy and the Energetic are always non-different.
The pleasure potency transforms the original Absolute Truth, Sri
Krsna, into two forms, Srimati Radharani and Sri Krsna, and thus
wonderfully arranges transcendental pastimes for Them.
The loving affairs of Srimati Radharani and Sri Krsna, are
transformations of the 'hladini sakti' or the pleasure potency. And it
is this inconceivable potency which maddens Radharani and Krsna.
She (hladini) possesses the extraordinary capacity to make the
impossible happen, without Herself being affected; She is also
responsible for creating variagatedness in transcendence.
The Absolute Truth is imperceptible to empiricists and is revealed
only by Lord Krsna's Grace
This gives rise to an extraordinary point of consideration: the
empiricists and speculators can never understand this subject matter if
they go on thinking about it for thousands and millions of years.
Only that person who has received the mercy of Lord Krsna can
know about these esoteric subject matters. Speculations on them for
millions of years will not crystallise into actual comprehension.
The loving affairs of Srimati Radharani and Lord Krsna are
transcendental manifestations of the Lord's internal pleasure-giving
potency (hladini). The quintessence of Their loving exchanges is
ecstasy, in which Their hearts become maddened with love.
When Krsna becomes two separate identities, Srimati Radharani
and Himself, loving affairs take place and hladini transforms Herself
into various loving pastimes. These loving pastimes are eternally
present but in an unmanifest state prior to the transcendental forms, of
Srimati Radharani and Lord Krsna, are manifest as two personalities.
How then did one become two? The pleasure potency of the Lord
necessitates the existence of two separate identities, but whence came
this pleasure potency of the Lord that created this division?
The answer to this question is that all of these affairs are taking
place because of the omnipotent will of Lord Krsna, who is eternally
beyond the influence of time and circumstances.
Spiritual Truth is transcendental to the influence of material nature
Material nature is bound by past and future due to the influence
of time factor, but the transcendental energy or the absolute reality is
free from inebrieties like past and future. The most wonderful thing
about It is that It exists eternally in the present.
This spiritual reality, the transcendental existence, is beyond the
realm of sense perception, as well as mundane words and mental
faculty. The truth is that any attempt to describe this reality will
merely result in the commission of some grievous offense. This
transcendental reality is devoid of any discrepancies or mistakes, and
everything there finds perfect harmony in the inconceivable energy of
the Lord.
Moreover, any inconsistency is totally absent in spiritual reality,
which is forever fresh and dynamic, and intoxicates one with spiritual
bliss. Thus, it is the nature of this reality that we see apparent
contradictions and opposing sentiments co-existing simultaneously in
It.
A most amazing attribute of transcendental reality is that It
shelters contrary concepts. it is sufficiently proficient to initiate
activities without the pleasure potency becoming manifest.
Before the pleasure potency manifests Herself, she arranges that
Srimati Radharani and Lord Krsna appear as two separate
transcendental personalities and the loving exchanges between Srimati
Radharani and Sri Krsna causes Her to be born. Eternally existent,
the transcendental reality is always free from material incongruities
such as time, fallacies and so on. On the other hand, it is only
appropriate that the time factor and dualities co-exist in material
nature.
The non-dual Absolute Truth and the transcendental reality of
Srimati Radharani and Lord Krsna exist simultaneously and eternally,
and both are situated in the pure absolute plane.
Srimati Radharani and Lord Krsna are united in Lord Caitanya
Thus, Srimati Radharani and Lord Krsna entered into one
transcendental form which presently appears as my dearmost Lord
Caitanya Mahaprabhu.
And when I say 'presently' do not mistakenly judge this
according to the mundane time factor. Remember, the transcendental
truth is beyond the influence of time. Thus to say that Srimati
Radharani and Lord Krsna appeared before Lord Caitanya, who
made His appearance recently, would be an attempt to impose
material inebrieties like time and chronological order on Them. This
misconception will totally alienate us from the eternal Truth.
The word ekatma means an independent and individual spirit;
so, if you consider that this word refers to Lord Caitanya alone, then
it implies that Srimati Radharani and Lord Krsna appeared later than
Lord Caitanya.
Do not waste valuable time uselessly trying to debate who
appeared first - Srimati Radharani and Lord Krsna or the son of
Srimati Sacidevi, Sri Caitanya Mahaprabhu. Earlier I explained that
everything is perfectly adjusted on the transcendental plane. Thus, be
extra cautious before you enter into a debate about who appeared first
- Sri Caitanya Mahaprabhu or Sri Krsna.
The two qualities, namely simultaneity and eternality are
characteristic of the absolute reality which finds full expression in
transcendental truth. Uninterrupted spiritual pastimes are the supreme
excellences of this transcendental truth.
The pleasure-giving potency (hladini potency) simultaneously
shelters two truths, as far as I know. One is pranaya, or loving
exchange, and the other is vikara, or the transformation of that love
(or the pastimes between Srimati Radharani and Sri Krsna). That
transcendental potency has now appeared in this material world in the
form of Lord Sri Caitanya Mahaprabhu. He roams along the banks
of the Ganges, constantly performing congregational chanting of the
holy name of God.
The pastimes of Lord Caitanya Mahaprabhu are even more
ecstatic than the pastimes of Lord Sri Krsna. In Lord Caitanya's lila
the loving exchanges reach their quintessence. When this love
achieved excessive heights, hladini, or the pleasure potency of the
Lord, embraced Krsna with feelings of great ecstasy and covered Him
with the mood and lustre of Srimati Radharani.
Lord Krsna, appearing in His full manifestation as Caitanya
Mahaprabhu, came to His own abode Navadvipa-dhama where He
felt a much great pleasure than in Vraja-dhama. He appear in
Navadvipa to fulfil the specific purpose of His incarnation and to
relish His heart's desire.
Lord Caitanya's true identity
The form of Lord Caitanya is the non-different, original and
most wonderful manifestation of Lord Krsna. Simultaneously the form
of Lord Krsna is the original and most unprecedented manifestation of
Sri Caitanya Mahaprabhu.
The two Supreme Personalities are most nectarean because of
the pleasure potency. They are sweeter than the sweetest nectar and
more. Lord Krsna's sweet nectarean form is the form of Sri Caitanya
Mahaprabhu, and I offer my repeated obeisances at His lotus feet.
If you analyse the word ekatma, you might say it means
Brahman or the formless. You might also say that Brahman is the
source of the appearance of Srimati Radharani and Sri Krsna. But
this is not the proper conclusion of the verse under discussion. The
real meaning is that these two identities have become one again in the
form of Sri Caitanya Mahaprabhu.
Brahman is Lord Caitanya's bodily effulgence
Sri Caitanya Mahaprabhu must never be considered as the
formless impersonal brahman. He is the dynamic embodiment of
bliss, the Supreme Personality in a pure state of existence. Brahman
is the impersonal bodily effulgence of the Lord and thus Sri Krsna
Caitanya Mahaprabhu is the source of Brahman.
Therefore the word ekatma addresses only Sri Caitanya
Mahaprabhu. Erudite scholars such as Svarupa Damodara Gosvami
are truly fortunate, because they have understood this.
Thus, offer your obeisances to that Absolute Truth - ekatma.
Then you shall receive service at the lotus feet of Srimati Radharani
and Sri Krsna, and all of your desires will find complete fulfilment.
Paramatma or Supersoul is Lord Caitanya's partial expansion
And, if you conjure that the word ekatma means paramatma, or
the Supersoul, from which Radha and Krsna have appeared as two
separate identities, then the import of The verse is not fully justified,
and it contradicts very strongly the definition of Sri Caitanya
Mahaprabhu.
Sri Caitanya Mahaprabhu is the original Absolute Truth, and
one must understand that the Supersoul always remains His plenary
expansion.
Sri Caitanya Mahaprabhu is the Lord of my heart, He is the
form of ekatma, the oneness of Srimati Radharani and Sri Krsna. I
am a maidservant of the lotus feet of Srimati Radharani and there is
no other position I desire more. I love that form which has been
adorned with the lustre of Srimati Radharani.
I offer my fallen obeisances with undivided surrender at His
lotus feet, the Supreme Personality of Godhead, son of Mother Saci,
Sri Caitanya Mahaprabhu.

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