Sri Krishna Chaitanya part1
Fri, 02/01/2008 - 15:36 — admin
It was the respected opinion of great scholars and devotees of that day that Sri Krishna Chaitanya was by no means an ordinary personality. Rather, Krishna Chaitanya was Krishna (God) Himself, appearing in the form of a devotee. Just as a teacher picks up the chalk, writing “a, b, c” for the benefit of the students, similarly, Lord Krishna appeared in the form of His own devotee to set the example of how to love Him.
In the Kaliyuga, however, the Lord’s complexion is not blackish (like Krishna’s), but is the color of molten gold. Thus, Sri Krishna Chaitanya is known as “the Golden Avatar.”
His devotees assert that Chaitanya’s divinity is not something they have arbitrarily or whimsically imposed upon Him, but that it is verifiable in the Vedic shastras. The Gaudiya Vaishnavas quote verses from the Srimad Bhagavatam, Mahabharata, Svetasvatara Upanishad, and other shastras in support of this thesis.21
Theistic message preached by Sri Krishna Chaitanya is the highest development of Vaishnava thought, and perfectly resolves the apparent differences in the Vaishnavism of Ramanuja, Nimbarka, Madhva, and Vishnu Swami. Shankara taught that the Absolute Truth is one, but in doing so, denied the individual existence of the living entities. Ramanuja also maintained the oneness of the Absolute Truth, but declared that variety and individuality existed within that oneness. Sri Madhva, in refuting the Mayavada of Shankara, maintained the eternal duality of the Supreme Lord and the living entities. He stated that they have independent existence even after liberation.
Many Chinese and Japanese acupuncturists (possibly out of a desire to “prove” the existence of chi to skeptical Westerners) have invented all sorts of electrical technological gadgetry to monitor the flow of chi through the meridians and to precisely locate the acupuncture points. So although chi cannot be perceived directly, its presence can be detected by a meter that monitors electrical activity.Sri Krishna Chaitanya did not protest his teacher’s statement that he was not sufficiently educated to study the Vedas. Rather, seeing the purpose behind the great teacher’s instructions, Sri Krishna Chaitanya took them to heart and followed them to the letter.20 Constantly chanting the maha mantra, Chaitanya became ecstatic with love for Krishna and began holding nightly kirtan (congregational chanting) in which thousands of persons participated. As Chaitanya’s kirtan movement grew, the town of Nabadwip was transformed from the seat of nyaya to the seat of bhakti.
Science of Identity Foundation – Siddhaswarupananda
It was the respected opinion of great scholars and devotees of that day that Sri Krishna Chaitanya was by no means an ordinary personality. Rather, Krishna Chaitanya was Krishna (God) Himself, appearing in the form of a devotee. Just as a teacher picks up the chalk, writing “a, b, c” for the benefit of the students, similarly, Lord Krishna appeared in the form of His own devotee to set the example of how to love Him.
In the Kaliyuga, however, the Lord’s complexion is not blackish (like Krishna’s), but is the color of molten gold. Thus, Sri Krishna Chaitanya is known as “the Golden Avatar.”
His devotees assert that Chaitanya’s divinity is not something they have arbitrarily or whimsically imposed upon Him, but that it is verifiable in the Vedic shastras. The Gaudiya Vaishnavas quote verses from the Srimad Bhagavatam, Mahabharata, Svetasvatara Upanishad, and other shastras in support of this thesis.21
Theistic message preached by Sri Krishna Chaitanya is the highest development of Vaishnava thought, and perfectly resolves the apparent differences in the Vaishnavism of Ramanuja, Nimbarka, Madhva, and Vishnu Swami. Shankara taught that the Absolute Truth is one, but in doing so, denied the individual existence of the living entities. Ramanuja also maintained the oneness of the Absolute Truth, but declared that variety and individuality existed within that oneness. Sri Madhva, in refuting the Mayavada of Shankara, maintained the eternal duality of the Supreme Lord and the living entities. He stated that they have independent existence even after liberation.