Teachings of Lord Chaitanya-1968 First Edition-SCAN

8/9/2019 Teachings of Lord Chaitanya-1968 First Edition-SCAN

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In the Kali Yuga the Supreme Lord coes as One Woalways chats the Hoy Nae of Si Kishna, Wo is iKrisha Hise hose comlexion is yelow.

-Sriad Bhaga (XI:5:32)

These words of the massive Sriad Bagwa, ecodeby the author of the famous BagavdGi, Vyaaev,forete the advent of Lord Chataya Map. LorChatanya, lke Chrst, was a prtal evooy Wotaught that onetos of eg , Ca,Musm, black, hte, me ele e "oydesgnatons that are she e e o seHs Peace Formla : g ee, cdgtrees, bactera, at, co a ae eer pasarks of the Supreme Lo a re oer o aethe same One Fathe Tecing Lod Cian,A C. Bhatvedata Sam pree o he We esublme lfe and eacg o ge ceealPersonaly of he 5 cery Woe Saa Moement swe rt da, a o e We

Many phlosophers recoge Go o e oce beyond me o form, t Catya Mapr agthat God Perso Who as Form, Qe, Nameand Pastmeut Who evertheess Asoue adTransendental and beyod nythng we have experenced ths materal world

Lord Chatanya journeyed and dow te ubcontnent of nda to delver the easest, most glorousmethod of self-realsto hatng of the Hare Krshnaantra Hs exlanatons of the esoterc Vedanta Sutconvered many mersonalsts, turnng them fromdred stks nto bloomng owers He led thousands


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V A N � I H J G 0 1

d O S D f


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O BK BY A. C BHT SW

Bagavad Gita It Is

Srimad awam

Jouey t Othe Planes

spaa

Bama Samit

Necta f Devoti

Back T odhead Maazie (Edtor)


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BYC BHTIVDNT WMI

Achaya: Inteatioal Socety for Kisha Coscouses

TEACHINGS

of

LORD CHATAY

A TISE ON FCUL SPIRIT U I

Pubished by

Inteatona Society for Krish Cosc ousess

Banches Thoughou t Worl

Headquares 61 Seo AvNw Yrk iy, N. 10003U.S.A


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Copy right © 1968 Inerntion Society fo Kishn onsciosness nc.SKON

Lib o oness togue r Nube: 6-29320A RIGHTS RESERVED

FRST EDITION

The Prologue is rprd om

ChaitanyH L aby Sa�urB

Calutta, (1895)

Readers iterested in the sbject ma of thsook are ivited he Intational Socie

Krsha Coscousess to coreond wth it ecretar.

12(14 Pin eb TfcPine b Di Nipon Piting o

Tok J


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Namah o visnu padaya krisna prestaya butaleSrimate baktiveanta swamin t namine

We ofer our respecul obeisances to Baktivedanta SwamiWho is so ear unto Krisna on tis eart due to Histaking seter unto te Lord's Lotus Feet.

We prostrat oursvs at th Lotus Ft of our Bovd Spiritul Mst nr ts traurd book to Hs Div Grac o our bowd hads. W m to ookg for brokn pcs of gass, ad H has bstowd upon us pricss gmH has opd our ys whch

w r

bndd by th darkss of athism, mntalpcuaton, ad ss gratcatio, to th gorous ght of Lord Chaitanya aha

prabhu Hs trascdta words ar sds whch i our harts ha bood inth prfcto of huan f-th dscovry that God vs ad that w can v wtim-Krsha Conscousnss.

Th Pubshrs


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DEICATED O

The Sacred Service

of

RA ACHCHIDANND BHAKTIVINODE THAKUR

W� ited T ecgs of Lord City

i

Te ete orld

(McGi Univeiy, Canda)

i !896

Te Yer f My Bir

A. C BHTDANTA SWI


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ACKNOWLEDGEMET

My thankful acknowledgemen is de to Sriman Brahmananda Brahmachar(Mr. Brce Scharf ), Sriman Gargamni Brahmachary (Mr Gregory Schar) anSriman Satyabrata Brahmachary (Mr Sanley Moskoiz) for tei nancial el po tis pblicaion, and I beg to ank Sriman Rarama Brahmacary (M

Raymond Marais), Sriman Sasvara Bramachary (r Sehen Garino) anSriman Madhsan Brahmacar (r Micael Bmer) or ediin and ty pingthe manscri, and Sriman Gorsndar Das Adikar (r Gary McEroy) an igood ife, Srimat Govinda Dasi (Mrs Bonnie McEloy) wo are always engageto see to my personal comfors and I am so mc obiged o em for their drawingall the nice pictres conined in his grea pbicaion.

All glories to the devotees engaged in he aer of Krishna Consciosness I sre hat Lor Sri Krishna Chaianya Maarab will besow His Caseles Merc

on everyone who is engaged in sing e case o Krishna Consciosness

ACB


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TABLE OF CONTENTS

ustrations . . . XIIThe Athor . XIIIPeface . XVPologe. . XXVIILord Chaitanya' s Miion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . : XXXVII

Introdction.

III

IIII

vI

IIIII

IX X

XI XII

XIII

XIV XV

XI

PART I

eaching to Rpa Gowam Sanatan Gowam . 39eaching to Sanatan Gowami . . . . . . . . . . . . . . . . . . . . . , 47 he Wise Man . 5

Ho to Approach God 57His Forms ar One an te Same Unlmited Form of Godea . 7he Avataas . 7he Oulences of Krina . . . . . . . . . . . . . . . . . 82he Beat of Krina . 0Service o the ord 96he Devotee 0Devotional Service in Attacment .

he Ecsta of the or and evotees . Exanaion of the Atmarama Verse Srimad Bhagwaa . IConclusion of eacigs to Sanatan Goa . 40


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PART II

XVII Lord Chaitanya, the Original Personality of Godhea . 157

XVIII The Conversations with Praasanand 165IX Te Goal o Vedanta Study 175 X The Mayavadi Pilosophers are Converted 183

XI Further Tak wit Pkasnanda . . 192 XII The Srimad Bhagwatam 200

XXIII Why Study the Vednta Sura? . 206XIV Taks with Sarbabhouma Bhattachary 222 XXV Personal and Impersona Reaizatin 228

XXVI Bhattachaya is Coverte.................... 234 XXVII Lord Chaitanya an Ramaanda Roy . • 243XVIII Relationship with the Supreme ord 28

IX The Tanscendenta Pastimes of Rdha a Krishn . 24 XX Pure Love for Krishna 26oXI he Supreme Prfecio 26

II Conclsio 284


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ILLUSTRAIONS

Page

Sri Srimad A.C. Bhaktivedanta Swami . . . . . . I

Srila Bhaktisiddhant Saraswati Goswam Maharaj XXI

Srila Gour Kisore Das Babai Mahaa

. .

..

XI

Srla Thakur Bhakivode . . XXV

Sri ancha Tattva XXV

Shama Mayapur . . XXVI

Rupa Goswami and His Yonger Brother Anupm (Ballabha)Meetng Lord Chaitanya at rayag (ahaa .... .. ... . .. .... ...... . .. . .. 21

Sanata Goswam' s Resignato from the Govenet ServiceofNawab Hussi Shah of Bengal (5th Centu .......................... 40

Lord Chaitaa Fanting i the Temple of Lo Jagaath ..................2

Lor Chaitaya Meets Prakasanda Saaswati at Beares ....................66

Raanada Ro Talkng o High Levl Krshna Consciosnesswith Lord Chatay 242


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The Author

A. C. Bhaktivedanta Swami was born Abhay Charan De o Septembe I, 1896 Calcutta. I 1920 he nished his education, majoring in philosophy, Eglish, andoois, at the University of Calcutta. Because of his involvement i Gandhi'sational on-coopeation movement, however, e ejected any formal diploma.

oo afterward Abhay Chara De took up the duties of an;ge of a large hemicaler. Then, 1922 he met His Divine Grae Sr Srimad Bhakt Siddhataaaswati Goswami Maharaj, the founder of 64 Gdiya Vaishnava Maths i India,elin, and Londo. His Divine Grace liked this educated young ma ad injeted im the idea of preaching Lord Chaitnyas message all over the wold.

At Allahabad in 933 Abhay haran De was formally initiated, and n 1936 just days before His Divine Graces departure from this mortal wold, he was specially ordered to spread Krishna Consciousness in the English language and to theWest.

hus, Back To Godhead magazine was started in 944 with Abhay Chara Deserving as edior-in-chie£ Back To Godhead is ow being published monthly iAmerica by his American disciples.

The Goudiya Vaishnava Society recognised him as BHAKIVEDANA 147. I 1954 he became Vanapratha, retired fom family life. In 1959 he tooSannyaa, the enounced orde of spiital life and is now know as A. C. Baktivedanta Swai.

In September 965 at the advaced age of 70 A. C. Baktivedata Swaarived in ew York City to full his mastes sacred ission. Immediately, youg

Aericans were attracted to him, and in July 966 te International Society foKrishna Consciousness was formally incorporated.

A. C. Bhaktivedanta Swami is the author of the remarkable Bhagava-Git s t s


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published 1968 by he Macmian Comany. Presny he is wokg on hiterpiece, projected 6o volume work of ransation and eaorate commenrof the Srimad Bhagwatam, hree voumes of which have areay een pushed. He

h lso recorded a unique 33 /3 rpm record aum of he mysica mnr HARKSHNA, entitled "Krishn Consciousness which ha met wih exrordinr popuariy Indi and America.


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PREFACE

There is no dierence between te teacngs of Lord Chaitny presented herend he teacngs of Lord Krisna in te Bhagavad Git. The teaching o ordChiany is a practical demonstration of te teachin o Lord Krishna In thBgvd Git the last word of te Lord is tat everyone sould surrender unto Him,

ord Krishna and tat He w take mmedate carge of such surrendered soul.The ord, te Supreme Personaty o Godead, s aready in harge of the mnte-nce o hi Cration b s penary exansion as Ksirodakashye Vishnu. Bsuch ainenance by te Lord s not sec. Wen, terefore, te Lord takes carge, e h He takes particular carge of a pure devotee A re devotee s souee surrendered to te Lord, ke a cd to is parents or an anmal to its masterTi surrendering process is manfeste n sx derent stages namey: ( 1) to accethins avorable for discargng devotona seve (2 to reject tngs unfavorblor dischrging devotona serve, 3) to eeve rmy tat te ord w roect

is devotee lways, (4) to feel excsvey deendent on te Mercy of te Lord,{5 o he no separte interest besides te nterest of te Lor, and 6 always to feeneel ee nd humbe

XV


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XVI Teachings of Lrd Chaitanya

Therefore Lord Krishna demanded that n hould surrender unto Hi throughh above-mentioned ix phase of the urrenderng prces; but the ls ntellgenla of men and so-caed scholars of the world misundertood thes dand of th

ord, and thus misguided th genera mass of popl to reject them. In the BvG, at the end of the Ninth Chapter, the Lrd directy order one to alway hf Him, become His devotee, worship Him only, er obesance unto Hm onlynd by dong o one is sure to come t Him in Hi Transcendenta Abd Bu-caed cholarly demons misguide the mas of peope, directing the not turrender like that to the Peronality of Godhead, but rather to th impersonal,on-manifested, eternal, unborn Truth. he Mv, mperonalist, phioopherdo not accept that the last word in the matter of understanding the Absolute Truth the Supreme Personality of Godhead If one desres to undertand th Sun as he is,

ne faces rst of a the sunshine, and then the Sun globe, and' at last if on able tnter into that globe, there i the possibilit of seeing face-t-face th predominatingDeit of the Sun. The Mv phiosophers, due to a por fund of knowledge,nnt go beyond the Brahman eugence which is like the unshine Th Uponrm that one has to penetrate the dazzing eugence of Brahman, and then onan see the real Face of the Personaiy of Gohead.

Lord Chaitany therefor teaches us directly that one has to worship Lrdrihna, Who appeared a the foter Child of th King ofraja H also recommendsat the place known as Vrindaban s as good as Lord Krishna becaus, Lord rishn

eing the Absolute Truth, the Personaity of Gdhad, there s n dierence betweenis ame, Qualit, Form, Pastimes, Entouage, and Paraphernalia

ord Chaitana aso recommended that the mod of worshpping th ord nh ighest perfetional stag is the method of worship conceived b the Dame ofBraja. Th Damsels of Braja, the Gopis, simply loved Krishna wthut an tvfor material or piritual gain. H also recomnded that Sm Bwm tepotless narration of transcedenta knowledge and that th highest gan in theuman form of life i to deveop unaloyed ove of Krishna, the Supreme Pernalitf Godhead.

ord Chaitanyas teachings are exacty the same as thoe given by Lr Kapilath original propounder of the Smk Y, or the Smk ystem of philoophyThi authorized system of Yoga is practied on the principle f mdiation on theTrancendental Form of the Lord. There is no medtatng o methng Vo imperona involved. When one is practiced to meditate upon th ranscendenalForm of Lord ishnu, even without the sitting poture n a particular plac ndatmosphere, the stage is caed perfect Sm. This perfect Sm f Smk Yis conrmed n the v at the end of the Sixth hapter, her th ays that of al the yogis, one who constantl thinks of the Lord within th cor f

his heart with lve and devoton i the greateLrd Chaitana instructed this Smk Y, or yt f phloophca


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Preface XVII

Ahinty Bhdbhd Tttw (simultaneosly one and dierent)-most practically freveryone among the ass of people, simply by chanting te Holy Name of the Lord.He says that the Holy Name of the ord is the Sond Vibration For of the Lord.

The Lord being the Absole Wole, there is no dierence betwee His Holy Nameand is Transcendenta Form Therefore, by canting the Holy Name of the Lord,one can directly associate with te Spreme Lord by Sond ibration This Sondibratio of the Lord has three stages of develoment, amely: ( 1 ) oensive stage,(2 clearing stage, and (3) trancendenta stage In the oensive stage one may desireall kinds of aterial hainess or distress as one acts, bt in the second stage ofchanting, one becomes cleared fro al materia contamination. Bt we one ssitated on the transcendenta stage, one achieves the most covetable perfection, thestage of loving God Lord Chaitanya recommended that this is th highest stage of

perfection for the man being.Yoga practice is essentially meant or controlling the senses Mind is the centracontrolling factor f all senses; and therefore one has to practice rst controlling themind by engaging the ind in the matter of Krishna onsciosness Te grossactiities of the mind are expressed throgh the external senses, either for acqiring knowledge or fnctioning nder the will, and the sbtle activities of the mind aretinking, feeling, and wiling, according to the dierent attitdes of consciosnessThis consciosness is eiter olted or clear. If the mind is xed p in Krishna(is ame, Qality, Form, Pastimes, Entorage, and Paraphernalia), then te wole

of the activities, sbtle and gross, is changed favorably The Bgvd Gt's rocessof prifying consciosness is to x the mind on Krishna-to talk of His Transcendental Activities, to cleanse the Tempe of the Lor, to walk to te Temle of theord, to see the Beatifl Transcenental Form of the ord nicely decorated, to hearHis ranscendental Glories, to taste foodsts oered to te Lord, to smell theowers and Tlsi leaves oered to the ord, to associate with the Lord's devotees,to engage oneself in the acivities for the interest of the ord, and to become angryalso at those ho are envios of the devotees No one can sto the activities of theind or the senses, bt one can prify sh activities by changing the accont This

cange of accont is recommended in e hgv G (haer I/39)· anbeing is sometimes restricted in the matter of sensegraticain nder certain circmstances of isease, etc Bt that prescrition or reglaive rincile is for the lessintelligent class of men Sch less intelligent men, ihot knowing te actal rocessof controlling he mind and senses, either want to sto them by force, or to give them or to be carried away by the waves of sensegratication

The eight formlas of practicing Yogareglatie rinciles, following the res,practicing the dierent sitting postres, breathing exercise, and ths to withdraw theses from the sense objecs, etc-are meant for the ersons who are too engrossed

in the bodily concept of life Bt the intelligent an who is sitated in Krishnaonsciosness, does not forcibly stop his senses from acting on behalf of Krishna


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XVI Teachings of Lord Catay

You cannot stop a child from his playf actvite and lav him inactiv, bo can stop hi by ngaging him in sprior activti. Similary th forcfstraint of th sns activitis, by following th ight principls of Yoga practic

s ecoendd for an infrior class of mn; bt th serior class of mn, binngaged in th btt activitis of Krishna Conscoe, natraly rtir from thinfrior activitis of matria xistnc.

Lod Chaitanya in this way tachs s th scinc of Krishna Consciosnss, whics absot. Dry mnta spclatos try to rstran theselv from matria attachnt, t it is genrally fond that th mind, eing too stro to controlld,otimes drags sch spclators down in th matter of sensa activitis; t thrs o sch chanc for prsons in Krisna Consciosns Therfor, on as to ngag's ind and snss in Krishna conscios ativiti ad how this is practically

possibl is taght y th od, Sri Kna Chaitanya.Bor Hi accptanc of th Sannyas, or rnonced order of li, ord Chaitanyaas known as Viswambha. Viswambhar an th on who maintains th wholUnis as adr of al iing ntiis. Th vry sa maintainr and adr of aliving ntities appeard as ord Sri Krishna Chaitanya to giv s th sblim tacingof if, and was th idal Tachr of th prim necsti of lif. H is t ostnicnt Givr of th ov of Krishna. H is th copt Rsrvoir of a mcisand aspiciosnss. Althogh H is th Sprm Prsonality of odhad, Krishna,as is conrmd in th Srimad Bhagatam, Bagava Gta Mahabharata and Upanishas,

H appard as worshipal y vyon in this ag of diagrmnt. Evryon canjoin in His Samkirtan movmnt withot any prvios qalication, and vryoncan com th most prfct hman ig y followg His tachings. If anon isotnat nog to b attractd y al His Fatrs of manifstation, on is s to sccsfl in th missin of ons if In on wor, to who ar intrst ining sitatd in sirita xistnc can gt asily lived fom th cltcs of Mayay t rac of ord Chaitanya, now rsntd i t boo for of Teaching ofLord Chatanya, non-dirnt from th od.

Th conditiond sol, bing ngrossd in th matria ody incrass th pags

of history of all kinds of matria activitis. Bt th Tachins of ord Chaitanyacan hlp h hman socity to stop sch nncssar and tmporary activiis, andcan lvat on to th topmost platfom of spirital activitis, which bgin aftribration from atia ondag. Sch libratd activitis in Krisna Con sciosnsar th goa of hman prfection. Th fals pstig of acqiring lordsip ovr thatria Natr is illion onl, and on can gt illminating nowldg from thTachings of ord Chaitanya, in odr to advanc in ons spirital xistnc.

On has to sr or oy th frits of ons activity, and nobody can chck thaws of atria atr which govrn sch things. So ong as on is ngagd in sc

activitis, on is sr to b bad in attmpting to achiv th ltiat goal of if.I op thfor mot sincry that y ndrstanding th Tachings of ord


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Pf XIX

Chaitanya human society will hve ew light of piritu ife, opening the eld ofactties of e ur soul.

14 March 1968{thday of Lo Chatanya) Radha Kshna lNew York, N.Y

O Tat Sat

A. C. Bhaktidanta Sa


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SRI SRIMAD A. C. BHKTIVEDANTA SWAMI

E FOUNDER ACHARY OF ISKCON AND GEATEST EXPONENT

KRIN NCIOSNES IN ESTERN L,


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SRILA BHAKTISIDANA SARASWATI GOSAMI MAHAAJH SPIIUAL MASE OF IL A. C. BAVEDAN AMI

ND FOMS C D EE IN THE RE GE


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SRILA GOU KISO DS BBAJI MHRJ

THE SPIITAL AST OF SLA BAKTSIANT A SAASWATI OSW AM

AND INTA SUNT SILA TA BAIVIND


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SRILA THAKU BHAIVNODE

E PIONE OF E ROGRAM FO ENEICNG

E NIRE WOL I IS CONSCOSESS

BY TE ISTUCTOS O LO CATANY


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SRI PANCHA TATTVA

LOD KRISHNA CArTAYA SUOUE (FOM LET TO IGHT)

BY HIS AVTA (WAITA ACHAYA), HIS EXASON

(O NITYANAA) HIS MNIFEST NTENAL EE

S GAAHA), N HS ET VTEE SR INIVAS.


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SRAMA AYAPU

THE BITHLACE OF THE UE LOD I KRISNA CAIAYA

N PVIC F GAA BNGAL.


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PROLGUE

TH IFE OF CHAITANY MAHABH

by

Srila Thakur Bhaktvinode

Chaitanya Mahaprabhu was bo i Mayapur n the town of Nada, juer sunet on the evening o the 23rd Falgn 1407 Skbda, anwerngo he 18th February 1486 of the Christan Era. The mon was ecipsed at theme of His brth, and the peple of Nadia were then engaed, as is uua onsuc occaons, in bathing in the Bhagirathi with ud cheers of Haribol.i father, Jagannath Mra, was a por rahmn of the Vadc order, andis mther, Sachi Devi, wa a mdel goo womn, both descendd frmrahmin stcks orgnal resdng in Sylhet Mahaprb ws a beaufuhid and the adies f the twn came t see Him wit preent Hs mther's ather, Pand Nilambar Chakravari, a renowned arlger, foretld tathe Chd wuld be a grea pernage in tme; ad he, therefre gave Hihe name Vihwambhar The adis of the neighburhd tyled Hm GurHar on accunt f H glden cmlxin, and Hi mther caled Him Nm

o accoun f he Nim tre near which He was born Beautful as the Ladas, everyne heartily lved to see Hm every day As He grew p He be-

XXVII


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XVIII Teachings of Lord Caitanya

ame a wimsical and flicsme Lad. Afer His fh ear, He was admittento a schl were He picked up Bengali n a ver short time

Mst f His cntemprar biograpers have mentioned certain anecdotes

egardng Catana wic are simpl recrds of His early miracles It is sadhat when He was an infant n His mother's arms, He wept continually, andhen te neighburin ladies and Hs mother cried Haribol! He used to stophus there was a cntnuation of the utterance of Haribol in te ouse, foreowing te future mission of te Her. It as also been stated that wen Hisoter once gave Him sweetmeats to eat, He ate cla nstead of te fdis mother asking for the reason, He state tat as ever sweeteat wasothing but cla transformed, He culd eat cla as well His moter, wo was

he cnsor f a pandit, explained tat every artice in a special state wasdapted to a special use Earth, wil in the state of a jug, coud be used as water pot, but in the state of a brck suc a use was not possibl. Ca, tereore, n the form of sweetmeats was usable as food and not cla n ts tertates he Lad was convinced and admitted His supidit in eatng cla, andgree to avoi te mistake in future

Another iraculous act as been related It is said that a Brahmin onlgrimage became a guest in His ouse an cooked is fod and read srace wit meditatin n Krisna In the meantime, te Lad came and atep te cooked rice Te Brahmin, astonised at the Lad's act, cooked aaint the request ofJagannat Misra Te Lad again ate up te cooke rice whlee Brahmin was ering the rice to Krshna wt meditation Te Braminas persuaded to cook for a third time Tis time all the inmates of te housead falen asleep, and the Lad showed Himself as Krishna to the traveller,nd blessed im Te Bramin was ten lost in ecstas at the appearance fe Object of is worship

It has aso been stated that two hieves stole away te Lad frm-Hs father's

oor wit a view to purloin His jewels and gave Him sweetmeats on the wae a eercised His illusor energ and deceived the thievs bac twardsis ow ouse e thieves, fr fear of detection, left te Bo there and ed

Another miraculous act as been described of te Lad's emanding andettin frm Hirana and Jagadisa al the erins te a collected frhippin Krishna on the da of kadasi Wen nl fur ears of agee sat on rejected cooking pts wic were considered unhl b His mthere eplained His moter tat tere was no uesion of oiness and un

oiness s regards earthen pots trown awa after he cokin was overese necdotes reate to the tender ae up to the fth er

n His eight ear He wa itte nto e to of Gangaa Pandit in


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The Life of Chaitanya Maaprabu XXIX

Ganganagar close by the village of aapur. In two years He became welread in Sanskit Gamar and Rhetoric. His readings afer tat were of tnature of self-study n His own house, were He ad found all-portantbooks beloging to His fater, wo was a pandit hisel£ It appears that Hread t Smriti n His on study and te Nyaya also, i copetition witHis friends who were then stdyig under the celebrated Pandit RagunatShiroani

Now, after te tent ear of Hs age, Chaitana became a passable scholarin Graar, Retoric, e Sriti and te yaya. It was after this hat Hielder broter Viswaru eft is ouse and accepted te asra (stats) of sanasi (asetic). Chaitanya, toug a ery young Bo, consoled His parents,

saying that He would see te wit a iew to please od Just afer tat,is father left this world. His other was exceedingl sorry, and Maaprabu,wi Hi usually onteted appearance, cnsoed is widowed oter

It was at the age of 14 or I 5 tat Mahaprabu was arrid to aksmDei, the daugter of Ballaba Acharya, also of Nadia. He was at this agconsidered one of the best solars of Nadia te renowned seat of Nyayphloso and Sanskrit learing. Not to speak of te sarta pandits, tenaiyaks were all afraid of confroting Hi in literar discussions. Being

arried an, He went to Eastern Bengal on te bank of te Pama foacquireent oweat. There He displayed His learning and obtained a goodsu of oney.

It was at this tie tat He preached Vaisnais at interals After teachingi te principles of Vaishnaism, He ordered Tapan Misra to go and liin Benare. During His residence in East Bengal, His wife Lakshmi e leftthis world fro the eects of snake-bite. On eturning oe, He found Hioer in a ourning state. He consoled er wit a lecture on te uncertaint

of uman airs It as at His other's eques at He arried Visnpriya,the daughter of Raj pandit Sanatan Misra. is corades joined i onHis return fro pravas, o sojourn.

He was now so nowned that He was cosidered to e te best pandiin Nadia. Kesab Misr of Kasere, wo ad called iself te GreatDigijai, ae to Nadia wit a iew to discss wit te pandits of tat pace.Afraid of the so-called onquering pandit, te tol professors of adi lefthei town on pretence of initation, and esab et Maapabu at tBarokonagat in Maapr and, after a ery sort discussion wit Hm, got defeated by t Bo ad ortication obliged i to decap. Naandit was now te most mortant andit of is ties.

t w t ge of 16 or 17 that He traeled o Gaya wit ost of Hi


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XXX Teachings of Lord Chaitanya

students, and there took H pritual intaton fom Iwara P, a Vahnavsanyas and a disciple of the renowne Mahavena Pr. Upon H retto Naa, Niai andt trne religio preaher, an Hi regos naur

becae so strongly repreente that Avata Prah, Srvaa an oheho ad before the birth o Chatanya alreay acepte the Vaishnava faiher astonished at the change n the young Man. He ws ten no more contending nai yaka, a wanglng smarta an a crtzing rhetorian Hsooned at the Name of Krihna, and ehave a an inspre an uner inuence of His relgo entment. It has een ecre y Mrar Gupaa yeitness, that He showe Hi heavenly powes in the ouse of Srivaandit in the presene of hnres of Hs followers, who were motly wel-

read scholars.t was at ths tme hat He opene a nornal hool of kian n tcompoun o Srivaa Pant wt Hs incre followers. here He peachethere He sang, there He ane, an there He expresse all o of relgoufeelngs. Ntyanana rah who was hen a preaher o Vaihnavism, anho ha then complete h travels all ove Ina, jone Hm that tmeIn fat a ho of panit preahers of Vaishnavism, all sncee at eart, caand onedHm rom dierent parts of Bengal. Naa now came the reguasat o a host of Vaihnava achar

yas, sanly teaes, hoe msion t wa

to spitualze Mankind wih he hges nuene o he Vishnava, devoonalcreed

The rst anate that He isue o Prah Nityananda and Harais cose associates, was ts: "Go, riens, go tho the steets of te towneet every an at hs oor an ak im to sng the Name ofHari wit a holife, and you then ome an report to Me every evenng the result of yo

preaching hu ordered, the two preachers went on an met Jagai anahai, the two most aonale chaacters. hey nsule he peahe

on earing Mahaprahu' s anate, t were on onvere y the inuencof bhakti, nulate y ther or.

The people of Naa were now spe. hey a, "Nma Pant inot only a ggantc geni, but He ertanly a misionary om God Al-ighy Fro hs tme to H 23r yea, Maaprabhu preae H prn-ciples not only in Naa n al important towns and villages aroun Hcity In the huses o Hs follower He showe racles, taught the esoter princples of bhaki, an sang Hs samkitan w other bhaktas, or evotees

His followers of the town of Nadia commened to sing the Holy Name oHari in the strees an bazaars This crated a sensation and roused deren


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The Life of Chaitanya Mahaprbhu XXXI

eelngs in dierent qurtrs. The bhaktas wre hghly pleased. The smarta,caste-onsious Brahmns, beame jealous of Nimai Pandit's suss, and

complained to Chand Kaz against the harater of Chaanya as unHndu.he Kazi ame to Srvs Pandt's house and broke a mrdanga (drum used inamkrtan) there, and dlard tht unless Nmi Pandt esed to make noisebout Hs queer relgon, e should be blged to enfor Mohamdanison Him and Hs followers.

Ths was brought to Mahaprabhu's noti H orderd the town-peopleo ppear in the evenng, eah with a torh in hs hnd. Ths they dd, andNimai marhd out with His samkrtan divded nto 14 grous, and on Hisrrval at the Kazi's house, He held a long onversation with the az, andn the end ommunated nto his heart Hs Vahnava nuene by touhns body. The azi ten wept and admitted tht he hd felt a keen spirituanuene whi had lared u his doubts and produed in i a relgiousentment whih gae him the highest estay. The Kaz tn joined thamkrtan party. Te world was astonished at the spiritua power of teGreat Lord, and hundreds and hundreds of heretis onverted, joinng thanner ofVshwambhar after this aair.

It was after this that some of the jealous and owminded Brahmins of

ula pked a quarre wth Mahaprabu and olleted a party to opposeim. Nimai Pndit was naturally a soft-harted Prson, though strong ins prinipls He delared that party feelng and setarianis were the tworeat enemis of progress, and as long as He should ontnue to be an inhabitntf Nadia, blonging to a ertain famiy, Hs mission would not meet witcomplete suess. He then resolved to e a itizen of the world by utting ois onneton with a prtiular famiy, aste and reed; and wit this resoluion, He embraed the postion of a sanyasi at Kutwa, under the guidane of

eshab Bhati of that town, in the 24t year of Hs life. Hs mother andfe wept btterly for Hs separaton, but our Hero, though soft n heart,was a strong Person in prniple. He eft Hs little world in His house for thenlmited sprtua world of Krshna wth Man n general.

After Hs sanyasa, He was indued to vs the house of Advaitaprbhun Santpur. Advata mnaged to inite all His friends and admirers froNad and bht Sa Devi to see her Son. Both pleasure and pain nvaddr heart when she saw her Son n the attre of a sanyas As a sanys Krshna

Citanya put up nothng but a kaupin and a ahrbas (outr overng.Hs head ws wthout har and His hands bore a danda (sk and a kaandaluhermit's water pot.


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The Life of Chaitanya Mahaprabhu XXXI

Mahaprabhu thereupon explained all the sutras in His own way, withotouching the pantheitic commentary of Shankara. The keen nderstandin

of Sarvabhama saw the truth, beauty and harmony of argments in thexplanations givn by Chaitanya, and oblged him to utter that it was trst time that he had found one who cold explain te Brahma Stras in suca simple maner. He amitted alo that the commntaries of Shankara neegave sch natura eplaatons of the Vedanta Stras a he had obtained froMahaprabhu. e then submtted hmsef as a advocate and follower. In afew days Savabhauma turned ot as one of te bet Vashnavas o the timeReport ran out, and the whole of Orissa sang the prae of Krishna Chaitanya

nd hndres and hundreds came to Hm ad bcame Hs foowers. In thmeantime, Mahaprabhu thoght of viiting Sothern Ina, and He starteith one Krhnadas Brahmn for the journey.

His biograpers have gven us a detail of the journey. He rst went tKurmakshetra, where He did a mracle by cring a eper named VasudevHe met Ramananda Ra, the governor of Vyanagar on the banks of theGodavari, and had a philosophical converation with him on the subject oPrmbhakti, oving devotion. He worked another miracle by touching (makinthem immeately dsappear) the seven al tree, through whch Ramchandrathe son of Daarath, had sot is arrow and klld the great Bali Raj. Hepreachd Vanavim and nam-samkirtan, chanting of te Hoy Name oGod, throughout the journey. At angakshetra He stayed for four monthin te houe of one Vnkata Bhatta in order to spend te rany eaon. TherHe converted the whole family of Venkata from Ramanuji Vahnavisminto Krishna bhakta, along with the son of Vnkata, a boy of ten years namedGopal, who afterwards came to Vrindaban ad became on of the ix Govamins or Prophet servig uder thr ldr Sri Krha Chaitanya. rane

p in Sanskt by his unce Proboaada Srawat, Gopal wrote sverabooks on Vahnaim.

Chaitanya vited numero pac n Sothern nda a ar a Cape Comorn and returned to Pri in two yr by Paderpur on the Bhma. In thiattr place e spiritalz oe kara, who became from that time arigios preacher himsel This fact ha been amitted n h ahangas, whichave been collected in a voue by Mr. Satyeda Nath Tagore of the BombayCivl Service. Dring H jorny ad dco th the Buddht,

the Jains and he Mayavads in sevral plac, ad convertd H oppoentsto Vaishnavim, th wohp of God as a Pero.

Uon H return to Pur, Raja Prataprdra Dev and everal pandt Brah-


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XIV Teachings of Lord Chaitaya

mins joind the bannr of Caianya Mahaprabu. He was now wnt-sven years of age In His 28th ar He wnt to Bnal as far as Gaud in Maldah.

Thr H picked up two grat personages nad Rupa and Sanatan hougescendd fro th lins of e Karnaic Brains, tse two brotrs turndout deiMoses by their oninua contat with Hossain Sha, the tnEmperor of au eir naes had bn changd by he Epror intoDbirkhas and Sakr Mallik, and tir astr loved he heartiy as teere ot larnd in Prsian, Arabic and Sanskrit, and were oyal servansof the state he two gentleen ad found no way to co back as regularHinds, and ad writtn to Maaprabu while He was at Puri, for spriua elp Maharabu had wrin in rl that H would co to t andxtricate the out of their spiritual diculties Now that He had co toaud ot the brothers appeared before Hi with teir ongstanding prayer.Mahaprabhu ordered the to go to rindaban an meet i there

Chaitana returned to Puri throug Santipur, where He aain e Hisear moher Aftr a short stay at Puri e eft for rindaban his tie Has accopanied by on Balabhadra Bhattacarya. He isid rindabannd cae down o Prayag (Alahabad) conerting a arge nuber of Mo

aedans to aisnavis b arguent from the Korn. he descendants of

ose converts are stil known as Pathan aishnaas Rupa Goswai Hi at Allahabad, and Chaitanya trained hi up in spirituality in ten daysnd directed hi to go to Vrindaban on issions His rst ission was to writeheologica works explaining scienicaly pre bhakti and prem deotionaservice, and love of Godad he second mission was to revive the placewhre Krisna Chandra had in th end of Dvapara Yuga, the previous Ageexibied His lla, or Pasies, for the benet of te religious world Rupaoswai left Alahabad for rindaban, and Mahaprabhu cae down to

enars here He put up in th house of Chandrasekar, and acpted Hiaiy bhksha (eal) in e house of apan Misra Hre it was tat Sanatanoswai joind Hi, and took instrution for two months in spirituaatters

biographers, espial Krisnadas Kaviraj, have given us dtails ofChaianya' s teacings to Rupa and Sanatan Krishnadas was not a conterar writer, but he gatherd his inforation o te oswains tes, te dirct discils of Maaprabu Jiva Goswai, wo was te

epew of Sanatan and Rupa, and who has lft us is invauable work teSd-r has philosopizd on te preceps of his great leadr W aveathere an suarized th prcpts of Chaitana fro the books of thosrat writers.


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The Life o Chatanya Maaprbu XV

Whe at Bnaes, hatnya had an ntervw wth the lrnd snassof that twn n the huse a Marhatta Brhmn, who had nvtd all the

sanyass f an entrtanmnt. At ths ntrvew, atna swd a mraclewhch attactd al the sanyss t Hm. n sued recprcal cvrston.he sanass were hadd by thr mst learnd ladr Prakasnda Srasat. Ate a shrt contrvrsy, they submtted t Maaprabhu, ad admttdhat they had ben msled by the cmmntars Sakracary. It wasmossble een fr leared schlars to ppose hatanya r a lng tm, athere as sme sell n H whch touchd thr herts ad ad thm wer thei srtual mprovment. he sanyass f Bnrs sn ll at the Feet

o hatanya and asked r s grace(kripa).

hatanya ten pracd purebhakt, and nstlled nt ther harts sprtual lve for Krsa whch blgehem t gve u sectaran eelngs. he whoe Bnars, n ths wderunvrsn of the sanyass, turnd Vashnava, and they made a master samkrtath ther new rd

Afte sndng Sanatan t Vrndaban, Mahaprabhu went t Pr agab the jungles, wth s cmrad Balabhadra. Baabhadra rprtd thaMahaprabhu had shown a gd many mraces n Hs way t Pur, such aang tgers and eehats dance, n hearng the name ofKrshna.

Fr ths tme, hat is, frm s 3 st year, Maaprabhu cntnually lvn Pur n th h�use fKas Msra, untl Hs dspparnc Hs forty-ehth yar at the tme of samkrtan n the temple ta Gpnat. Durng these8 years, s fe was one f settled lve and ty. e was surrunded byumerous flwers, all f whm were of the hghst ordr o the Vasnavas,nd dstnguished f the cmmn epe by thr urest character anarnng, rm elgus prncples and sprtua v f Rdha Krsha.

SvaruDamdar, wo had been knwn b the name Purushttamach

rya whle Mahaprabhu was n Nada, nd Hm fr Benares and acptd Hs srvce as Hs scrtary. prductn an pt or phlsophuld be lad before Mahaprabhu unlss Svarup had passd t as pure ansful. Ra Rmananda was hs scnd at. Bt he ad Svarup sang whleMahaprabu exprssed s sntmnt n a crt pnt o wrshp. Praananda Pur was Hs mnstr n mttrs of relgn. hre are hundrds fcdts dscrbed b Hs bgrprs whch w d nt thn t et hre rproduc. Maprbu spt sort Hs stnts crrd h rtr

d rtr n the rmamnt f sprtulty vry da and ngt, and al Hsdmrrs ad llowrs wtd Hm trugut wrshpd, cmuncatd wth hs mssnrs at Vrndab, d cnversed wth thselgus men wh newl came t vst Hm. e sang and anced, to n


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XXXVI Teachings ofLord Chaitanya

are Himef and oft-tme lt Hme in regu beattude. A who amt Hm beeved Him a t lbaut Gd appeang in the netherwrl

r the bent Mankn He v H mther a ang, and ent heMahapraad, prtua nw an ten with the who went to NadiaHe wa mt amiabe n nt Ht wa psned in Hm. Hi weeppeaan gave heer t al wh ame n ntat with Him. He appintePrabhu Nityanana a the minay n hage Bega. He espathed sxdp the Gwam, t Vindaban t peah ve in the upunty. Hunhed a H dipe who deviated m a hy e. hi He makeddid in the ae juni Hada. He neve aked in giving pper intrutionn e t the wh ted them h wi be een in H tahins to

Raghunath Das Gswami. teatment of Harda (enir) shws how Heoved piitua men, and hw He deed ate distintn in the ause ortua brotherhood


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Lord Chaitanya's Msson

Lord Chaitanya Mahaprabhu nstructed Hs dcple to wrte ooks onte Sciene of Krishna, a task hich tose o oow Him ave continuedto carry t don to the present day. T eaboration and expositon on the phiphy taught by Lord Chaitanya are in fat te mst vouminous, exat

ng and onsistent-due to he eaae syste f disipi suessnof any reigious cuture in the ord. Yet Lord Chaitanya, in s youth dyenned a a schoar, imsef eft us ony eight verses, caed Sikshastak,n hih is ssion and precepts are reveaed. ere, rendered by AC. Bhaktivedanta Sa, are these eght suprey vauabe prayers:

I.

Glory to the ri Krishna Samkirtan whic cleanes te heart of all te dust accu-ulated for ears togeter. Tus the re of conditional l, of repeated birt andat s extinguished. Tis Samkirtan moveent is the prime benediction or

XVII


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XXXV Teaching ofLord Chaitanya

humanity at large because t spreads te ays of te benediction Moon. It s te lef all transcendenta knowedge, it increases the ocean of transcendenta bss, and itheps to have a taste of te nectar for wich we are always anxious.

2.

0 my Lord! Yor Hoy Name aone can render a benediction pon te ivingbeings, and teroe You have hundreds and miions of Names, ke Krsna, Govnda, etc. In tese tanscendenta Names You ave invested a Your transcendentalnergies, and tere s no ard and fast rule f canting tese Hoy ames. 0 myLord! You have so kindly made approach to You easy by Yor Holy Names, bt,

unfortnate as I am, I have no attacton for Tem.

3

One can cant the Holy ame of the or n mbe state of mind, thinknghimse owe than the straw n te street, more toleant tan the tree, devod �al sense of false prestge and ready to o a espects to oters In suc a state of mndone can cant te Hoy Name of te Lord constantly.

4·

0 amigty Lord! I ave no desire to accumate weat, nor I ave any desireto enjoy beautul women; neiter do I want any nmber of folowers of mine. WatI want only s tat I may have You caseless devotional servce n my -birtaer birt.

s.

0 Son of Maaaj anda, I am Your eternal servitor and atoug I am so, someow or other I have falen in te ocean of bith ad deat. Pease, terore,ick me up om tis ocean of death, and x me as on of te atoms of Yo LotusFeet

6.

0 my d! en sha my eyes be dcorate with tears of ove,owing constantlyhile I ant Yor Hoy Name? When wi my words be coke up wen utten


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Lord Chaitanya' s Mission XXXX

the Holy Name? And when will all e hles of hair on my bdy hav ruptiy he reciain of Yor Name?

7·

0 Goinda! Feeling Yor searaion I am consieing a momen elve yearsr moe, and ears are oing om my eyes lke orrens of rain. I a feeling allvacan in e orl, in absence of Yo

8.

I do n no anyon exce Kishna as my Lord, and He sha aways rmains sch, even He handles me roghly b Hi mbrace; r H may ma me broken-eared by no being prsen bo me leely d anyhn anveryhing, b H is always my wrshipf rd ncndiinay


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INTRODUCT

Deivered as e morning lectures on the Chinya Chrimrita; the uthoriaive biography of Lord Chaitanya Maharahu, written by Krishna as Kviraj;re the International Society for Krishna Consciounes, New York City, Apr10-14, 1967.

Chaitanya means the living force. You ad I can move, but a table canno

eause t has no living force Not only movemnt, but resistance s also gn of vng force. Chtanya meas actites, Arita meas mmortal, anhaitra means chracter There s no activty without living forc Theera ondtin has lvng fore but s not Arita, mortal. Chitanyahariarita, then, means he Character of the Living Force n Immortality

Bt how s ths displayd? I s not displayd by you or I-none of us aremota n these bods We have living force ad actvtes, and we aremmorta by nature and consttuton ut the atral condton nto wch

e ave been pu doesn' allow thse qualtes to be displayed I s staen the Katha Upanisad that eternalty ad lving fce are charactersti o

I

I

l

I


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2 Teachings of Lord City

bot oursvs d Gd. Bu God nd ourseves, u o immrl,e dir. Te ivi iis v m civities, ut ve tdento dow. God s o such dc. He is A-powerfu. He never coms

der e cotr mri Nure, ecuse mteri ture is o dispof His eer.

Tre is ice exmpe of his: Wn I ws i from Sn Frcisc,e pe ws bove te coud oce. Ave te coud ws te s; d toue cme dow trou te coud d everti i e York ws dim,sti, ove the coud, te su ws sii A coud cnot covr te woeordit c't eve covr the wo Uited Sttes, wic is nt more thn peck in te uiverse From te sk the skyscrpers e vr ti, just

rom God's position tis ss ecomes isiicnt. I, te ivi etity,m ver nsiicnt, d m tdec is to come dow ut God s'tot is tendenc Te Supreme Lord doesn't come do t M, d morhn te sun comes udr te coud. But we ve te tednc to coroed b M Mayavadis impersoist piosoprs, s tt becuswe re uder te cotr of M i tis word, wn God coms, He is sut udr te cotro of M is is te fc of teir piosp

Lord Citny tereore is not one of us He is Krishn Himse theupreme Livi Etit He does' com udr te cud o M. risd His expsios, or ev His iher devotees, re ever in te ctces oM Lord Citny cme to prec Krishna Bhakti: Lord risn Himss tchi us o to pproc ris just s t tecer, eein studnot doin we, tks te pci d ss, "Do it k this, write ke tis A,, C But we must not mistk thik tt te tecer is ei theAB's Tci us ow to ecome rish coscious is Lord Citn'ositio, d we must stud Him i t iht.

In Bhagavad Gita e Lord ss, "Giv up is osese d surrnd

o Me Ad we s "Osurredr? Give up? Bu I ve so m respoibiits. And ss to us, "Don't do it, or ou' be out of m cutcsSt m utces, d I' kick ou. It's tru ou re ei kicked M Do ou kow ow M kicks? The se-ss kicks te me-ss in thce we e comes or sx. Amo te cts, te ht d wie. Tese e tchis f Nture Se trics. It is ik t cptue n eptHe is cu in e forest te use of trid sepn, wo eds id mkes im f io pit M s m civiies, d r scke i

the eme. Of cours, me d me mes this outer dresswe r ctu rish's servs. ut we re shckd b iron chis wic r


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Introductin 3

beatifl wmen. Every male is on p y sx lfe; and herefore sex lifshol e cnrolld Unstricd sex life ps yo flly in h cltchs fMay. Lrd Chitnya g away frm his aya a he ag f wen-foHs wif ws sixten and his moth svnty, and H was th only m of hamily He ws a Bahmin, and not icht took Sannyasa, h rnncre, ad didn' r for te My of wif nd mothr

If yo wnt to com fully Krisn conscious, yo hav o giv up theshackls of May. Or, if yo reman wit Mya, y shold live in sch away ha hr is no illsion Lord Chaitny had mny hous-holdrs mongHis clss votees Y n nncd devoee of His, Jnior Hrids, whwas importnt fr ing god Kirtan singr, glncd lstfly t yong

wmn, nd ws t onc rjctd y Lrd Citny: "Yo r livin witM in h rnouncd rd, ad y looking a a womn with lst. TisJunior Hrids ltr committ sicid in dspi ovr his sprtion froCiny. Otr dvots d procd Chitnya nd skd Hi tforgive Jnior Hrids, Chitnya plid, "Yo all g iv wit him ndforgiv hm I'll sty lon And whn he ns o Jnior rids' sicideached im, Lrd Chitnya, Who was aware o vrything tht ws hpning, said, "Vey good, h is vry god A hosoldr dvot f Hs

plsd Chiny, and Chitnya, on larning f h dvt's wif ing prenan, aske· ha h ay gven certain spicios nm So approved f hoseholdrs, having sx n a glad wy ws strictli a ndelwth os f he nonc rd who cheae y heho knw as "drinking wa nderwa whl aking a ah n a fasd y

Fo Chaitanya Charitamrita w learn w Chaitnya has ug poplo becom mmotal Krishn all formrs also agh hs popl

hey ar oie ha people shol prolong thi motl life, instd ofarranging s as mae h nex lif mmoral Chaitanya Charitamrita eans h Immortl Chrc of th Livng

Forc he Spem Livin Foc is th Sprm Prsonalty f GoddThee ar nnmrale living entitis, all ndividl his is very esy ndrstand We a all ir, in hogh, in sirsand h SprmLor s als a va Persn, lk yo an e. B e s h LadN n c exe im Among us, n cn excl anothr in n cpcity oanohr imlly h Lrd s individl, t H is Suprm. Achyuta sanoh name KrishnT Inflil In te Bhagavad Gita, Arjna haa elson, Krishna had non. d s infllil In te it a H tts


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4 Teachings of Lord Chaitanya

"I ppea n My own nternal potency. He is not overpowered by the materal potecy when He is in the materal wrld; Kia ad the icarnatare nt under t control-They are free. I Sri mad Bhagwatam th is te

denition gdly natue-ne s nt aected althug in maerial Nature.Even devotee cn attain th freedom Rupa Gowmi expl that, f ywat to remai uattachd t materil cntminatin, the formula is t make

yur mbtn t serve Krhna How to seve? t is nt dne by simplymeditatng, which is just an activity of the mind, but by practic work t sachieved by working for Krshna. N resource shoul be lef unused; whteveri there, whatever you have, sh4ld be used fo rishna by pactica ork.We cn ue eveything: airplanes, the atom bmb, anything f you speak

to an auence of Krhna Cnsciousnes, that s alo servce If yur min,sees, speech, mney, and energy are engaged, then you are nt in materalNature Krishna and His expansions and His devotees are nt n materialNature, but fooli peron think that They are

Chaitanya Charitamrta means that the spirit sul is immortal, and thtactivitie in the Spiritual Wold are also immortal The Mayavadis, those h

hld t the view that the Absolute is impersonal and formles, sy tat arealzed soul ha no more need to talk The Vaishnava says, N, talking begins

at that stage. Our previous talk as nonsense and ad no value; ow le us begin real talk: taks o Krishna.he ayavads use the example of the ater pot: wen the pot is not lled

with water, it makes a sound; bu whe the pot is led it makes no soud.But am a water pt? Can be compared to ater pot? Logically, an anaogyint out similarities, and the greatest number of similarities beteen thewo obets makes the best aalogy A water pot is no n active living fcA pot can't move So everien meditatioJ is inadequate Why? Because weh so much to say about Krishn that we on't have tme o fnsh when here areonl twenty-our hours in a ay. The fool, hoeve, is eerated as lng as es't speak When he reaks his ience his lack of knowdge is expose.Chaitanya Chartamrit shos tha there are so mny things o discover, simplyor glorying the Supeme

Krishna Das avraj swam writes: oer my respects t my Spiritualasters. He uses the plura to expres the disciplc uccession Nt that mySpiritual Master ly i oered obeisance, but the whole Parampara, hehan of dsciplc successin. The Guru s addressed in the plurl o shw te

ghest espect. After oerg respect t the discipic succesi, is oeeo evoes, ohe dbrothers, the Spiritul Maste, expansions of odhea,


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Introduction 5

and His rst manifestation of energy. Krishna Chaitanya appears in all together:God, Gr, devotee, expansion As His associate Nityananda, He is a manifestation; as Adwaita, He is an incarnation; as Gadadhar, He is the internal

potency; and as Srivas, He is the marginal living entity. Krishna is not toughtof alone, but is conceived al at once, as is described by Ramanjachara: InSha Adwaita philosphy energy, expansion, and incarnatio are Onenesin diversity. Everythn toget is Go

Chaiana Chaiama is ths the post-gradate stdy o spirital knwledge One advanes from the Bhagavad Gi throg Simad Bhagwam,to Chaitanya Chaitamia Althoug all are on the same Absote eve, yetby comprative study, Chaianya Chaiamia is on this higher platform, and

every erse is perfectly coposed Th prcess of oering obeisances is todirectl oer respects to haitaya and Nityanadathese two Persnalitiesare compared to the Sn and the Moon, who dissipate darknes. Both theSun and the Moon have risen together in this case Chatanya is so knd thatto dissipate the darkness hey bot appear together

Who is Krishna Chaitanya? In the Upanishads, the Supreme Absoltert is descrbed in an impersona way bt te Personal view is also givenin the Isha Upanishad, at the end, after a description of the l-pervading

"My dear Lord, Yo are hidden by the Cover of Bahmajyoti Let me penetratethat Bahmajyoi to approach the Supreme Personality of Godead. hosewho have no suc power stop at the eulgence; bt at the end of thepanishad there is a hymn to the Pesnality of Godead he impersonaBahman s described there. hat Bahman is the glaring eugence of the bodof Chaitanya Paamama is the partia representaion of Chatanya He ithat Spreme Persality of Godhad, full with six oplences ealth fame,strength, beaty, knowledge, and renuncation Yo shuld kno that He iKrishna, and nothing is eqal to, or grater than Him ere i no suerorcnception He is the Sprem Persn.

ere i a nice verse by Rupa Goswami who, as a cndntia devotee,was tagt or more than ten days continously by Lord Chaitanya He haswritten about Lord Chaitanya: "here were many inca rnation of rishna

but He exces l others e is givng somthing that was neer given b nincarnation efore, not even by Krishna Himself

Chatana begins from the surrendring point, and He is compleelspirital He begins at the end of materia exstene, wn on gie p all

material attachment. In the Bhagaad Gita, Krishna began b distingishingthe soul from matter, and ened at the point o the sou surrndered in devo


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n. But here s no stppage of alk there, a te Mayavadis wuld have .he real tal only begins. As s tated in the Vedanta Sutra, "Now aling begin.ow we can nquire in he Supreme Ablue ruh. Rupa Gwami

write: "Yur ncarnatin greater han a. Wa Yu ave given! It ishe highet frm f devtina service.

One wh accept the exitence fGd in devtinal service. anedge, "Gd is grea is sehing-but nt mu. Chaitanya preahed lean Acharya, a grea teacher, up the pin f friendip. In e Gita, Krnashwed AjunaHis Univeral F beaue e was a dear ien; but Auaaed frgivenes fr t riendhip n seeing Krihna as the Lrd eUnivere ug Lrd Caianya yu can bece a friend f Krna,

wee ere is n t. Yu an bee a fiend nt in arain, bu inpete eed. Yu an a be reaed t Gd a His fater. isSimad Bhagwatam pp. ee i n er literature in the wrd ere

Gd i eaed a e devtee' sn. Uua He i te Faer Wh uppee dea e n. Caana is e rst t rea Gd a a n. ?By ice. e n eand, and te aer upplie. Yu dn' tae esupp, yu gve. Kna' er, Yda, aid t e d: "Heeeaor Yu'll die. Eat ney. Krhna w depend n yur mercy. This i u

a unue g leve iendip. And u an beleve a u ae Hfae.And, abve al, yu can treat Krsna as yur Lver, as f es s uh

atahed yu thatHe expressesHis nabiiy t reciprcate. " cann repa yur lve. have n re aets return. Krhna wa thus so obliged the Gpis, hat He fel His inability o return heir lve. Devtinal servi such an excelent platr-and his was given y Chaianya. I was nevergiven by any previus ncarnatin or Acharya.

"Devoinal servce telf is he highes plafrm-he glrious plafrwhch Yu have cntribued. Yu are rina ellwih Sahinandan, snf Sachi. Chatana Chartamrita hearers a eep Yu in their hearts. Theni will be eay understand Krihna rugh Chaianya. Caitanya cao deliver Kihn upa Gwa ites: "Yu are he st cariablePernality. Yu ae deivering Krihna Prem, unallyed lve fr KrihnaAnd I erYu y repecs.

We have head te prae, "Love f Ghead. Hw far his lve ofdead can aualy be develped we can learn fr te aihnava p

osohy. Siply eeial wlege f lve of Gd yu can ma laces and any Sripture; bu what that v of Gdhead actually i, an


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Introducti 7

hw i is evelope-tat ca be fou i te Vashnava lieatue. t is heique a e iges deelopmen of love of God tat is give by Caitay

MaapbNow w have il sese ove Wy? t is de love f GodheAytig which w wihi expeiece, ee i is conditiona life,is situated i e Supem L, Wh is e ltimate Soce f Eeytig ou igi elatiosip with te Supeme Lod ee is eal love Tatlove is eece ogh material coitios, bu eece perveredly an exactly. Re loe means a wic is conios, ad wito bek,b becse h ve is eecte peveredly i is materil wold velacks cotiuiy nd is iebiating f we wa l, anscedeal lve he

we ae asfe u loe t he Supeme Lvabe ObjectKisn Spem Peliy Godhea Tis is he wle bsic pinciple f KisCosciousss

mei csciusess we e yi t v wich is lvbl ivi o s cs-wi h isk i w cts a gs ch, e tim eah w my be xe i iki em, hee k ex ih i amily cas o ogs vyhig wihu ve is es wwad h Hi Scipe,

csi f wm is e ch ecee Wy? Becse if wmbecomes ch ddic i he hs, h im eth se wilemembe him i h e i sh is pme ' Ma'life is bee h womas becs a ma s bette ciliy fo nesadispiritual sciece

Bu Kis Cosciusess is s ice ha i makes isictio beweman an wma e Bhagad Gta y will : " sey eve ife is bo i fmiy eve wma a Sura a Vy

wo takes selte of e is se t acieve y associaio Ta is guaaeednd Kris sys a i ese people ca acieve te iges pefectio flie, ten wy e rea Brahmns, devoees, and saintly kigs? Tey aresue to aciee te igest pefection

Caitanya Maapabu gae s infomatio Firs of all yo must kowtat in eery contry o every Scripture tee is some it of lov f Godead,but obody kows wt loe of Godea actually is Tat is e distinctionbetwee ote Scipres and te edic cipres Te otes hve sme idea

of love of God-b egarding how to love Gea, and hat is Godadtey ae o idea ey omote ocial lve o Gdead Bt hee Caitanyaaapab gives practial demnstatio of ow o lve Go i conjual


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8 Teachings of Lord Chaitanya

relathip. Chaitya Maaprabhu takes the part of Radari an tresto lve Kria a Raara lve Him. Kra cul t udert,"Hw de Radrai ive Me uch pleure? S ordr t stud Rdar, Kr lv Hr rl ad trid t udertd Hml tscret of ord Chtya' icrat. Tht i explied i te ext r.

Thi verse sy, "I er m repectful obeces ut te Supreme r,Wo i abrbed i te d of Radhar' tut. He i Kria, butHe tke the mde of Radrai to sw w to lve Kria. A wti Raa Kriha? Rda Kra s the exchge of lve. Ad wat i tatov? hi is nt rar lve. Kria a imme ptec, f wchtee are pricpal: iterl, exteral, ad maral potec I te iterl

tecy there are tree viis: , ad .Te Aaadi ptec is the pleaure potcy We mt alwa kw

that we a have thi pleaure-seekig potecy e are all tri to have pleaur; ti i te tur f te lvig tty e re w tr t ejour plure ptecy i ti matral cditn, wth t od, b bdilcotct. But do yu tk tat Krish, Who is alwas Spirtul, wll aloeek plure o ti materal ple? Wat ee t i! Kr crbthi plce a o-permaet ad full of merie D yu tk Kra

gig t ee pleaur in tis matera frm? How i it posible? He teSuperoul, He the Supreme Spirt; how c He eek pleaur i matter?

refre, t lar how Kriha's pleaure c be obtaied, u hav tstudy te rst Ne Cats of . I te t Cat, ria's

pleaur potcy is dpled as He pl wt Rdarai, ad a He plswth te damel of Vraja Ufortuatel, peple f le iteligence turat ce t th plure potecy sprt of Kr i te , teet Cat e pictures f Krha embrc Raarai, or f te

Dce, ae ufrtuately t udero b orar me, becue tedo t uerta Krisa. ey wll fely uertd tat Kra i lkeu, a jut a we wat t embrac you girl, o H embrac te Gpihee peple wrte boks becue the tin that ti a kid of reliiwere we ca idulg in sex ad becm rloits. Ti clled Pmaterialitic lut.

Oe should udrtad wat Radh Kriha i. Rd ad Kriha diplayte plure potecy f te eral eer of Kra ht pleaur potencof Krina's itral eerg i a mot dicult subject matter, ule oneundertad what Krishna is. Kisna cat ee ay pleasure i ti materiaworld But He ha got tat pleasure otc caus we are par ad rcel


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Introduction 9

of Krishna, theefore that pleasue potency is within us also. But we ae tyingto exhibit that pleasure potency in matter, while Krishna does not The objectof His pleasue potency is Radarani That means Krishna exhibits His potencyo His enegy as Radhaani, and ten exchanes loving aairs wit Her.Krishna cannot take leasure in this external energy. This is vey diult toundestand-but just try: Kisna exhibits His internal energy, Hs pleasureotency, as Radarani. That means that Krishna manifests Himsel As He has so many extensions, so many expansions, so many incanations; so Rad haani is te manifestation of His intenal pleasue potency

Radharani is also Krishna There is no dierence between the enegyand the enegeti. Without energy there is no meaning to nergeti, and

ithout the enegeti there is no meaning to enegy. Simay, withoutRadha tere is no meaning to Kishna, and without Kishna there is no meaningto Radha Therefore the Vaishnava philosophy rst of all worships the internalpleasue potency of the upeme Lord. It is aways said Radha Kisna"Although the author is going to explain the intricacies of this pleasue potency,

he st of all uttes the name of Radha Similaly, those who worship theName of Naayan rst of al utte the name ofLakshmi; those who ae worshippers of Lord Rama rst of all utter the name o Sita. Sita Rama ada

Krishna, Lakshmi Naayan-the potency always st.Radha and Krishna ae One. hen Kishna desies to enjoy pleasure

He maniests Himsel. Te spiitual exchange o love aai is the dispay ofte internal potency or pleasure poteny of Krisna. We say when" Krsnadesires, although just wen He did desie, we cannot say But e speak intis way beause in conditional lie e take it that eveything has some beginning. In the Absoute spiritual ife, thee is no beginning; thee is no end.But in order to undestand tat Radha and Krishna are One, and that They

beome divided that question When?" automatially omes to e asked.When Kishna desired to enjoy His pleasue potency, He manifested Himselin te separate Form of Radhaani. Again, wen Krishna anted to undersand Himse though the agency Radha, They became united-and atunication is caled Lord Chaitanya

Why has Krishna assumed that Fom? That wil be explained. at isthe glory of Radha' s ove?" Krishna asks. Why is She so much in love withMe? hat is the special qualication in Me that Radhaani is attracted to,and what is Radharani's process o loving Me? He is the upreme-hyshoul He be attracted by anyne's love? He is ull in Himsel seacate te lov of a woman bcause we are impefect Te love woan tha


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IO Teachings ofLord Chaitanya

ptec, tat pleaure, is absent in me, ad terere I want a womn. BuKrisna is surprsed: "Why am I attracted by Raharani? And wa is tespecial ignicnce in Me tat Radarani i much taced to? Now, wen

adharani eel My lve, wat s Her eeng n rer t tate te avr rte qulity, te esence o ta loving aair, Krshn aeare s te Mper in te sea Jut a the Mn wa rduce by te curnig te se, by churnig he iritul lve air, te Mn aeared as CatanyMaaprabhu, whe comlexin was just lke e Mon Ti i guratvelauage, but it i the urort of why Cataya Marabu peare.Te ull igncance wll be explained in ler caer

Te authr of Chaitanya Chariamrita is ecribing the mniestatin f

the Sureme Aer oering Hs respecs to Lr Caianya, he next ersthem to Niananda ho s Niynand? He ow exlains Firt f all,Nityanana s manifeste as amarhan. Samkarshan is the origin of MahVshnu, a form of God. his rst manietation of rishna i Valarm, andthen amarshan; from amkarshan to Pradyumna: in this way the exansionakes lace. It wors in the same way as one candle is the origin an anohercanle lt rm tha original an from that another and another-this sexlaine n Brahma amhia: he ureme Lr ovinda is the OriginaCale, and rom tha Original Canle many thousan of canles, one ateanoter, are exanded, an they are called Vishnu. Just a one cndle afteraoher maes a very nice exhiition of light, similarly, rshna has exanedHimel int so many lights, an � are also lights e are smaller light,hile ihn the bigger light But they are all rshna, al exansons

That Vihnu, when there a need of material cretion, exand Himelfas Maha Vishnu, Wo lie wn n te Caul Ocen From His nstrl allthe Uiverses are breate out From that Caual Ocea all the Univereave prung up, an i Uiverse alo is atig n tat Caual Ocean Oute

water. Yu hve een te icture o Vamev when He exae Hisleg p to the cvering f te sky of tis Unvere There was a hole tere,and through tat ole Karan water leake in an a litle ro owg te rve Gnges. Therere te Ge is accepte a te most cred water Vnu, i wrhied by all u, r te Himlay wn t the Bel Te Ma Vinu, li te ul cean, a plenrexpanin o Rama. i Raa, wen we HARE KRISNA, At R men te Samkara, Ntanaa

e utr Chaitanya Charitamrita ecrbe w i "be tiateril expnin Te cic ateri exi clled My becuse


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Introduction II

it has no eternal existence. It is ometimes mnifeted and someties notmanfested. Therefore t s called Mya Krisn Ds now ays, "beyon tismanfestaton In the Bhagavad Git Eigt Cape, it s expaned tat terei noter Nture wch s eterna, and c is beyond Bakta and AbaktaBakt means manifeted, nd Abakta means unmnifested. Tis material words a manifesed apect and a potentil tte, wic i caed non-manifestedBeyond both te potenial nonmnifeted tge and te mnifeste stagetere i another, pritual Nature. We cn understand tis uperio atureas te living force Tat s decribed in te Bhagavad Gita. Te iving forces manfest n tis body: ts ody is of the inferior Nature, matter Tesupero Nature i te prit tat is mong te word Te ymptom of tat

superior ature is concioune Smirly beod ths material aturethee s another uperio, Nature whic is conscious Tere everytng isconscos We cannot magine tat. Here the objets are not concous But th prta World te table is conscous the lad is conscious, th trees consciouseethng s conscou

o ou canot magine ho fa tis material manifetation is xtendeYo ha no easurement Everyting s cacuated b imaginaon o bsoe mperect ethod But here we are getting nformaton o what lies

beond ths Those who beiee in experimeta knowedge ma inqurho s poibe: We cannot caculate ow far ti Universe extendeand e annot reac even the nearest panet; so ow is it tat w ca obtaoato eyod ts materal Nature? Tat wich is beon o concevable power called Achinty, nconceivable Wat is nconcevale don'targue about It s sees How an ou? It is inconcevable

That whch s inconeivabl to ou lmited energy, lted sense percetionhow cn ou rea tat pane b argumentatie logc? ont argue

en how t known? Accept it Te Bhagavad Gita y "It as t beundertoo y te dcpic ucceion Jut Brma, te orgnal creaturewas given lessons by Krina, Brama imprted toe eon to hs discipleNarada and Narda mprted tt nowedge to dcipe, VydevaVyadeva mparted tat knoedge to i dipe, Mdacary; Mdcaya on down to Mdaendr Pur, wo mprted te same eon to IwaraPuri nd Ishwara Puri imprted te me eon to Caitany Maprbu.

People m tat, if Chatnya Maprbu s Krn Himself, tenwy did He need a Spirtu Mater? Of ore, He d not need n Sritualter, t jut becaue e ws paying Achara (teacing ow to bvein piritual ife), He aeped a Sprtu Mter Even Krin acceted


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12 Teachings ofLord Chaitany

Spiritual Maste. Tha is the system. If you want to know hat which is inconceivable, ou mst accept the dscplc sucession. Because the knowledge iscoming down fom he Supeme, down, down, down-it s pefect Suppose

a hunded geneaons befoe, hee was somethn condential hat youforefather told his son, whch has nally been passed own to you. Althouhou ae no in ouch wh he ec pesonaly, ye because t is comnthrough dscplc successon, he same uh is expesse.

How was Bahma infome of hs so of knowlee? hat is also saein the Srimad Bhagwatam: he oinal leane schola s Bahma; and Kshna,he Supeme Absolue uh, he Pesonaly of Gohead, impessed tanscendenal knowlee ino the hea of Bahma. By the heart So wo pocesses

of knowlede exs: One poess epens upon he Supeme Pesonaly ofGodhea as he Supesoul seae whn you He infoms you And He alsoexpands Himse as the Spiritual Master. he uu also infoms you

So n boh ways, fom whn an fom whou, he nfomaion is tansmitted. We simply have to receive t. If we eceive knowledge in ths way,it doesn't mater that i s concevable. In te Bhagwatam you will ndmuch infomaion aou he Vaikuntha paneay sysems, whch ae beyondthe maeal Unvese. Jus as wih Chaitanya Charitamrita, he knowledge

is here, an you smply have o ake . Bu you have to receve it by theParampara sysem. You canno appoach he uh, which is inconcevableto you experimental knowlee. I s no possble. We want to know eveything by expemental knowlee. hat is foolshness. I is not possibleAccording to the Vedc wa, sound is evidene. Sound is very impotant nVedc undesandng Soun is evence, f he sound is pue. In the mteialwol, also, you undesand hins housans of mles away simply y sounbration As soon as you call by telephone or radio, thee is sound n SanFancisco, 3000 miles away, as soon as you receve he sound-" SuchandSuch speakin -you unesan. he evidence is soun. Whee is heinformant, is he standing thee efore you? No-u as soon as you hea thesound you know So�nd is the mst authoriave evience These things aeeceived by sound vbation

We have the infomation that beyond ths cosmc manfsation theeae the vey extensive Vaikunthas This mateial manfesation is only onefourh of he manifestation Thee is not only this Univese, but there aeinnumerabe Univeses. ust as hee ae innumeable planes within this

Universe, so this s only one osmos; there are innumeable Universes, and,all combined together they are onefourth of the manfestation of th Crea


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Introducio !3

tion. The other three-fourhs of the manifestation is Vaikuntha Loka, theSpiitual World n that Vaikuntha Loka every Nraan has His four expansons: amkarshan, Padumna, Anirudh and Vasudeva. (That amkarshanis Nitanaa) Tese Universes surround he body of te Supreme; andVishnu is Master of this maeial Nature

As the husband a wife ombine toger to eate, so Maa is the wifeand the Supeme Maa Visnu s her Husband This is also onrme in theBhagavad Gia: "is expansive material Naure s My ife, and all the lvingenities are bon of Me Ho s Vishnu ontaing aya? That ona isalso desibed in he Bagavad Gia: imply by a glane "He glaned over thematerial Naue a it beame mpregnated. his is Spritual. We must

impregnate by a paiula par of our bod, but the Supreme Lord, Krsnaor Visnu, a imprgnae any part by any pat Simpl b glaning He anause oepto e eason why is found in the Brahma Samhia: the spiitualbod of the Supreme Lod is so powerful ha any part an perform the duof any other part We an only touh with the hand, but Krishna an touh yo by glancng We an onl see with the ees, we annot touh or smellwith our eyes; but Krisna an smell and an also eat with His ees.

When e oer Prasadam foodstus, to Krisna, e don't see that He is

eang; ut, simp by glaing at the food, He an ea. Simpl by seeing.We have the ida, beas e have this mouth, tht uless e devour twole thing, e aot ea But that everything is spiritual- e annogne. We see tat we ae oering to Krshna, and He is ot eatng. s it yo imaginaion that He is acepting Prasadam? No, i is not like that. AcallyHe is eating, but Hs eatng is dierent from or eating. Our eating processwll be similar to His when e are completely on the spiritual plaformere, every pat of te bod can a for the other parts of the body

You ave seen tat pure whee Brama is born fom the navl ofVisnu, W s lying down And Vishn's energ, Lakshm, the Goddessof Fortune, is serving Him, sitting by the sie of His leg. Vishn does otrequre asm to gie birth to Brahma Ho then n ou expec thathere is sex life in the Spiriual Wold? Sex life here in tis materil orldis requred to roduce ildren, but in the Spiritual World ou can producildren, as man as you lie, thout any help from a wife. So there is nosex life here. Visu produes Brahma from His navel wthout the help of

His ife There are my suh instances. This is the inconceivable siritualenergy. Beause we do not experiene spirtual energy, e think these arectional stores. o. Yo t tt a because you v no conceto o


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14 Teachings ofLord Chaitany

prtual energy: t s so powefu that t can do anything an everytgIt s ful ndependence.

Fom each pore of the body of Maha Vshnu these Unvere eant,

seedike, an then they deveop. They are exhae when He breathes aso.Just as when a an s diseaed the infection s carried by persiraton, bybreathng and by touching that s a scientic fact. f a an is infecte wtsapox bacteria, you can siy touch his persiratin and bece infected.Ths occur even n this ateria word. S this s a ossie. t is not ipossibe t siply reqires se nteecta capacity to ndrstand. r MaVishnu's Spirtua Body so any Universes eanate When He exhaes theyco out, and when He nhae the whoe thing is gone. This is the atera

Unverse Just agne the existence of each and every Unverse is containedin one breath of Vishnu Tat is stted n the Brahma Samhita. We have caclate the age of Braha, but actualy you cannot conceivaby cacuateven one day of Maha Vshnu. 4,2oo,ooo,ooo years s ony tweve hours ofBraa An te wol if of Baa s just witn the perod of one bratof Mah Vshnu Just consde wat th beathng powe of the Supreo Ma Vshnu s the plenary patal epresentation of Krisha

Next oes th Garbodksye Vshnu, fo Who Braha s bornWt lotus ste fo t snu's navel thee are so ny UnvesesAnd jus as te oter ncrase te fiy ebers, sialy Braha warst reate by Garbodaksye shnu, and Brah reted the wohun soety, anial soy-verythng Maha Vshnu's penary expansos Garodakshaye Vishnu, an His plenary expansion s shirodakshayeVshnu In s way, n each and every Unverse, there s on GarbodakshayeVshnu and one Kshrodakshaye Vshnu That Kshirodakshayee Vshnu eson te k ocean, wthn this Unverse, an He s th Controer and thMantaine of th Universe. Braha s the Creator, Vshu s Maintaine,

and when t wl be reqired to annihiate the Universe, then Shiva willcoe nd nih everything

So far, Krishna Das Kavira has discssed Lod Chaitanya and orNtyananda, and no he describes Adwaita Acharya n or orning prayrswe sing the aes ofLord Chaitanya and His Assciats

Sr Krishna Chaitanya Prabhu Nityananda Sri Adwaita Gadadhar Srivasad Gur bhaktavrinda.

Tey are a eansions of te sae One So Adwaita Acharya s an expanson

o Mh Vishnu. Yo have seen the ictre of Maha ishnu ying on theCausa cean and breathing ot nnerabe universs Tat Maa Vishnu


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Introductin 15

s carnated as Adwa. This Adwaita Acharya is the incarnatio of thaMaha Vshn, Who cetes this mteil world through the agenc f temate enegy. Theeoe Adwita Acharya is lso the Lord, or an expnsioo he Lo. Why s He caed Adwaita? Adwaita means nondual. His ame issuch becuse He s non-deent rom the Supeme Lod. Ad He s calledAchaya, teache, becse He dissemnted Kshna Conscousness. I thsHe is js ke hy Mahprbhuhogh He is Si Kshna HmselHe appeed as a evoee to teach how to ove Kishna. So dwaita Acharyaappeed js o se the nowledge o Kishna Conscousness. He isalso the ncon o a devoee.

Kishna s mnesed ve derent expsios and Hmself and all

o Hs oher Assoces appear as deotees o the Suprem ord. Some o themare like Adwaita AchayaHe s an incartio o aha Vish. And one snow as Bhaka Nitynanda Pabhu Who also appeared as a deoee. SoChtnya Mahapabhu s the Souce o energy fo all devotees. If we takeshelte of Chainya ahaprabh o Krshna Consousness, it becomes ereasy. There is a ey nice song: "y dea Lord Catanya, please have mercpon me because thee s o oe who s such a mercul Lord as Yo areYo hae desceded to delive all le souls bt Yo wil ot nd a more

fallen soul than me; thereoe, my claim to be delivered is most rgentBecause You mssion is to deliver the falle souls and nobod is more alle tha me I have m porit.

No he author begis his obesances to Krishna. The author KshnaDas as a ihabitat of Vindab. Some ncdents fom his life il bedescribed i the Fith Chapte o the Chaitanya Charitamrita He was a greadeoee e hd been liing i atwa a smll sbdiisioal city thedistic o Badwa Begal with his famil ho also orshipped Radha

Kishna, he thee s some misundestandingnot o famil maers but about deotioal service. n the mdt of this msundestandig, NityaandaPrabh adise im a eam to leae his ome ad go to Vridbathough he as er old he sated out that ery ght and came to lieat Vrindaba. e met some of the Goswamis there. His tomb remains i thetemle here I lie i Vrindbn. his is Krshna Das Kaira Goswamith author o Chaitanya Charitamrita. This Chaitanya Charitamrita was equested te devotees o Vinaba. He bega at a ey old age but by te gof Lord Chaitaa he nished this ice most authoritate book on Chaan' shilosop and life: The Character and Activities of te Eternal Living Force.

Because he lied Vrindaba, thee ae thee temples that ae e m


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!6 Teachings ofLord Chaitanya

prtant: One temple i Madnmohan, ther i Gvinda, the thrd isopinath. These emple ar the ones viited by al pilgrims. Abou 300 r400 ears after the cntructin o these temple, with the develment

Vrindaban city, mny ther temle wer built, but wen Krin D Gwmi was living, there were nt my. The onl ricile tele werethese hree-Madnmhn, Gvnd, and Giath. Becue he w a redetof Vridbn, he mut oer hi reects to the deties. Ad h rt eringis respect. He cnider himel a a lymn ad very lw to make rgre.He asks Gd's vr: "My rres in rtual le i ver lw, I m aknYur help.

He is oering hi beiance rt t Virha. Viraha, accrin t dev

tl ervice, i the eity Who cn el u dvetlng ourelve wthKrhna Cnciounes. Our rt busines s t know Krihna, d to knowur relatnhip with Kriha. T knw Kriha i t knw neel d tknw neelf means t knw e's relihi with Krih. Wt i rreatinhip with rshna? Tha is earned by wr MdmhVrha Therefre, Krna D Gwmi rt etle reltiwth Mdmn Vir. When one i etablhe i relthi withKrna, then he beis hi utn. The fuctinl dety Gvd.

He oers s obeince t Gvinda, W reide Vrdb. Vrdb he lace where there re dere tree. Actll, i te Srtl Wrld Vrindban, it i explained, that the l tuhte ad te tree aredere tree. Desire tree mean whatever you want yu can have. And the

Lrd i herdn siritua cw, knwn a Surabhi cw. And He is wrhiped by hureds and thud Gi, who are ll Gee Frtune.When riha dced, th e Vribn dece. Jt we Gover nr or a Preidet ge t elace, ll h entre d reralia,secretar, miltry-everyth e tere wth im. Smlrly, when rha

comes, H l al cme. erere Vrdn dered t e t the materal wrld. And therere devtees take elter i V ridba.V rindaban n Ida is cidered the rela te rial Vrdan; and oone shuld accet the tree Vrndbn beg the me Kalpa briksha,desire tree. Nw, one may y te Vridaban tree, "Oh, we n k aything But rt of all yu ld becme a devtee. u mpl no and test them to ee whether tee tree are eire tree. Atall, when theGoswm were there, e Kalpa riksa w tere. he Gwamis were ea

under one tree r one niht, and all their want were ted. So o culdtey ve that way unles the trees were o i s esire rees? Fo th o


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Introduction I7

mo an it see very wnderful that the Goa could iply live unerneat one tree one ight, ad the next tree another night, and have everthingthe needed. But it al poble. A e ake progre in our devotional

ervice e an realze th.There i another devoee, an Aarya, ho derbe Vrdaban: "When

y ind beoe leaed of all rty hakerg for ateral enjoyent,then I hall be able to ee Vrindaban !" So Vrdaban i atuall experiened by peron ho have ihed ith aterial enjoyet. Everything i prtual.Thi ecoe revealed. We annot hallenge it. A you beoe ore Krhnaconiou, a you eoe ore advane, everythng i revealed to yo.

Atually, Vrndabn i a good a the Sprtual Vrdaban, ad therefore

rna Da Kavira Goai ay that uderneath one of the deire treeof Vrindaban there i a nie throne eorated ith valuable jeel on hihRadharan and Krihna are eated. And H dear frend and the Gop areal erving The oeody ngng, and oebody i daning, oebodyi oering betel nut and refrehent, oebod i deoratng ith oer.In thi a there are 08 Gopi ho are the ontan opano of SriRadha ad Krhna. That ene dered in Chaitanya Charitamrita.

In Idia it tll a fahion of rereation to it on a igig throne, ad,

if t ovg, t i very refrehn. In eah ad every hoe they have a hanging throne, ad hen a an oe hoe fro the oe, f it i pratial, it ioved for oe tie ad he beoe refrehed. So, iilarly, the ae yteprevail, epeially in the onth of Sravam, July, hen there i the fntioncalled ]ulun During ]ulun, in all the houe-not only of Vrindaban ut aover Inda-the people hang throne. In every houe and vllage the placerihna and Radha and deorate the th oer and ove the throne andoer daning ad Kirtan If you lke you an introdue that yte here.

]ulun goe on for oe ot, the teple are deorated and thouand ofviitor oe a petator. Geeraly people go to Vrndaban at that tie.rihna and Radha are eated o the trone urrounded by H frend.

"I oer y repet to Raha a Krha Krhna Da ay. Th Radhaad Krha dety ho u how to serve Radha ad Krishna Madanoha iiply to etalih that "I a Your eterna ervant. No, Govda, erei atua aeptae of erve. Therefore it i the ftioal dei

The ext dety Gopath. The author oer beg here to the adienein the Nae of Gopath, te Mater or Proprietor of the Gop Who attratedall the Gopi by the o of H ute, beaue He ated to ae th the.n the Tenth Canto of Srimad Bhagwtam thi i derbed oe of the Gop


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Rupa Goswami n Hi Ynger Brother Aupam (Ballava) Meet

Lord Cay Praa ahabad)


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CHPTER ONE

Teachings to Rupa Gowami

Srila Rupa Goswam, the younge bothe of Sntan Goswami, wnt tPayag, t modern Allahabad, with hs younger rothe Ballaba, and weney heard tat Lord Sri Chaitanya Mahaprau was staying there, bot ofem became vry mch plasd. They went to s Lord Caitanya and saw

at te or was going to visit t tmpl of Binduaaa Wile teord was going, chanting and dancing, thousands of popl wre followingHim and som of tem wr crying, som wer lauing, som wr dancing,nd some sining Som of tem wre falln on t ground, oring oi-nces to the Lord And all of them wre roarin wit te oly Na ofKrishna, rishna. rayag is situated on the conunce of te Rirs Gangsnd Yamun nd t is said ha n spite of ts bing at th junction of twovs t emained without being orooded until te apparance of Lodhanya, wen the city was overoodd y th tide of lov of Krisna

The wo boters, Rupa Goswami and Ballaba, saw te great crowd andhe onderful cene, staying aloof n an uncrowdd place The Lod was

2I


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2 Teachings ofLord Chaitanya

ag, H tw h, g wh h w, Hari Bol Haro Al h ppl mbl th w t, k wh wr th ' v, v ut t db th tul ut. h

w qu wh Dit Bhm, th m bto th Bhm hu t pt pm Wh hta w tt th hu i Bm, tw bh, Rup Gwm Bll, v th Frm a tt pla th l w th gru to b, w hg m Skt v m SptuTh

Documents

Teachings of Lord Chaitanya-1968 First Edition-SCAN