How, when and why Caitanya Mahaprabhu appeared


How, when and why Caitanya Mahaprabhu appeared
Venue: Russia
Dated: 12 Sept 2018
Occasion: Sadhu Sanga Festival “Gaudiya Vaishnavism” -Day one

Hare Krishna

You are welcome. Thank you for coming. We are happy to see you. I wish I could see your souls by the symptoms of the soul we could see your souls, your spirit. With the kind of spirit that you have come. That’s the spirit, that’s you, that’s your real self. So I am happy in the company of so many souls . The sadhu sanga festival is for the souls and our seminar here is also for the souls. We want only your souls, your spirit. And for the benefit of the souls we have this sadhu sanga festival and also the seminar. As the souls now we are trying to become Gaudiya vaishnavas we are not only trying to become Vaishnavas but Gaudiya vaishnavas. Yes? Not sure, “yes” Haribol.

There are different vaishnavas. Lots of them are avaishnavas, they are nothing. But there are vaishnavas also, different traditions sampradaya. Amongst them the gaudiya vaishnavas are very very special. And that is what we are trying to be. So I thought it would be good to know our Gaudiya vaishnavism, Gaudiya tradition. The history and the development, lifestyle and the literature, Gaudiya vaishnava literature . We have our own deities and our own mantras. We have our own dhama, abode of the Lord. So Gaudiya vaishnavas have their own world. We are trying to enter that world, revive our spirit and become fit to fit into that world. So something like that came in mind. So I thought of presenting this seminar called Gaudiya Vaishnavism. To know our roots, etc.

Today we will mostly talk about how, when and why Sri Krishna Caitanya Mahaprabhu appeared. Brief descriptions and development in that regard. And then to achieve His goal of why He makes His appearance, how He creates the scene or setting. And how did Gaudiya vaishnava parampara got established. And Caitanya Mahaprabhu made Himself part of it. He became a member of Gaudiya vaishnava parampara and He practised. God became Gaudiya Vaishnava. God became devotee, bhakta avatar. He is a bhakti, He is a devotee. And that way setting an example for all of us, the aspiring Gaudiya vaishnavas, Haribol.

paritranaya sadhunam vinasaya ca duskrtam
dharma-samsthapanarthaya sambhavami yuge yuge (BG 4.8)

You know that mantra right? Lord said I appear, I am here. I make appearance in every age yuge yuge, in every yuga. Okay He appears, Krishna says I appear but that who appears is not Krishna Himself but His expansions, His avatar, His plenary portion appears in each age. So there are different kinds of avatar. There is Yuga Avatar, Lila avatar, Guna avatar, Shaktyavesa avatar. One of them is Yuga avatar.
So every age avatar. Satya yuga, treta yuga, dwapara yuga, kali yuga there is avatar. And there is another kind of avatar which is in the same category as Yuga avatar and that is Manvantara avatar. In one day of Brahma there are 14 Manus . And during period of each Manu there is one incarnation of Lord called as Manvantara avatar. During one day of Brahma, which is called as Kalpa. As mentioned there are 14 Manu’s and during the period of 7th Manu that is Vaivasvat Manu . Right now there is rule of Vaivasvat Manu. And there are 72 cycles of yugas in one Manu’s period. Out of that 72, when there is the 28th cycle of Dvapara yuga , at the end of Dvapara yuga, Lord Sri Krishna appears, Haribol. And that Lord is Svayam Bhagvan.

krishnastu bhagavan svayam

Svayam Bhagavan appears once in one day of Brahma during Vaivasvata Manu’s dvapara yuga, 28th dvapara yuga. The Lord appeared in Vrindavan which is known as Madhurya Dhama. There is Aishwarya dhama of Narayana and other avataras and Vrindavan is known as Madhurya dhama where Lord Krishna becomes very Madhur.

“madhuradhipater akhilam madhuram”

Everything about Krishna is very sweet very nectarian. Especially He is known for 4 kinds of madhuryas, sweetnesses of nectars. That makes Him very special Lord or that makes Him Krishna. You know what those are?

The four madhuryas :
1. Rupa madhurya : the beauty of Krishna
2. Venu madhurya: He plays on His divine flute, thus attracting all souls
3. LIla madhurya : His pastimes sweet pastimes
4. Prem madhurya : His loving dealings with His devotes.

So Lord Krishna performed His pastimes, sweet pastimes in Vrindavan and all these sweetness of Krishna are because of Radha Rani also .Jaya Radhe. Krishna is incomplete without Radha. And Radha and Krishna is together is complete unit or personality. So while Krishna was performing His pastimes along with Srimati Radhika. It must be at the end of His pastimes the Lord must be revealing His pastimes, contemplating on His pastimes which He had been performing. And Lord’s realisation was that when Me and Radharani deal with each other, it seems that Radharani gets the better deal. She enjoys more. She is more happy than I am, why is that? Then He becomes eager to understand Radharani. In fact He becomes greedy to know Radharani.

Rukmini has also said in Dwaraka, “My dear Lord there is something You do not know.” What do you mean I don’t know? I am the Lord. Bhagavatam says I am abhijnah svarat – the knower of everything and you say I don’t know something. Yes yes there are somethings which only Radharani knows. I also know but Radharani knows more. And Krishna keeps thinking and He wants to know. He wants to know something that Rukmini said you don’t know.

So with that as the pastimes of Vrindavan closed Lord made up His mind. Next time I make My appearance, I will become Radha. I will take the mood of Radharani. I will play the role of Radharani and that way I will find out Radharani. So then Krishna had appeared in the last 125 years of dvapara yuga or Krishna’s pastime years.

“shyam tyaktva svapadam gatah tad dinat kalir ayatah“

The scriptures say the day when Krishna returned to His own abode was the first day of the age of kali. Then at the very beginning of the age of Kali.

“kaleh prathama-sandhyayam” (Brahma Puran)

Lord appeared again. May be just a gap of 4 and 5 or four and a half thousand years, Krishna appeared again. Haribol.
And this Krishna is also Svayam Bhagavan Krishna. And this time during Vrindavan pastimes there was Him Krishna and there was Radharani, Radha Krishna-two. But when He appeared 500 years ago they were not two they were one. Now that is Gauranga… Gauranga… Gauranga. Now why is He called Gauranga? Gaura- anga whose anga is Gaura. Whose bodily complexion is golden is Gauranga.

“ekatmanav api bhuvi pura deha bhedam gatau tau”

Caitanya Caritamrita describes in the very beginning. Radha and Krishna are ekatmana, they are one. But to perform their pastimes they become two. “deha bhedam gatau tau” they become two.

caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam

So they are one they had become two. But then again those two become one “tad-dvayam caikyam aptam ” that is Caitanya Mahaprabhu.
“anta krishna bahir gauraha” Chaitanya Bhagavat says. Krishna is hiding inside and outside is Radharani. He is hiding within Radha or behind Radha . And now He has become a devotee. Radha is a devotee. And He worships Krishna or experiences Krishna through the eyes of Radharani through the consciousness of Radharani.

Because Lord has accepted,

radha-bhava-dyuti-suvalitam naumi krsna-svarupam (CC Madya 8.282)
Navami is what it is 9th day also. Navami means I offer my obeisances.

naumi krishna svarupam

I offer my obeisance’s unto that form of the Lord. You like to offer also your obeisance?Haribol. But what kind of svarup is this? Svarupa which has Radha bhava- Radha’s emotions, Radha’s devotion, Radha’s consciousness, Radha like thoughts, that is one. Radha bhava is one. Radha dyuti – someone here has a name called Radha dyuti? Anywhere in Russia? It’s a nice name. Many devotees have. In Mayapur there are several devotees called Radha dyuti. What is dyuti? Dyuti means complexion. Radha bhava Radha dyuti. You understand Bhava right, there is no need of translation. Radha bhava Radha dyuti. Dyuti means complexion, colour. The kind of colour-Gauranga-Gaurangi. Radharani is Gaurangi and Chaitanya Mahaprabhu is Gauranga. So this Gauranga Gauranga. So He is Radha and Krishna combined. And He wants to practice Krishna consciousness. He is playing the role of a devotee.

“panca-tattvatmakam krishnam bhakta-rupa-svarupakam”

Panca tattva, pancattavatmakam Krishna. Panca-Krishna has become five and tattva- truths. Five truths panca-tattvatmakam krishnam.
First one is bhakta rupa that is Chaitanya Mahaprabhu. Rupa is form. He has taken the form of a bhakta. So now Chaitanya Mahaprabhu is svayam Bhagavan. Are there two svayam Bhagavans? Krishna is one svayam Bhagavan and Chaitanya Mahaprabhu another svayam Bhagavan. Are there two? One plus one two. How do we understand? How many svayam Bhagavans are there? There could be only one svayam Bhagavan.

Then there are svayam prakash and many other vibhina amasas, svamsa like that. Amsas plenary portions are there, parts and parcels. But svayam Bhagavani s only one in number. How many svayam Bhagavans are there? One. So that is Krishna? Then what about Caitanya Mahaprabhu? Does that make two svayam Bhagavan? Same svayam Bhagavan Krishna appeared again. Only difference is change of name. One svayam Bhagavan is known as Krishna other svayam Bhagavan is known as Krishna Caitanya.
namo maha-vadanyaya krishna-prema-pradaya te

krishnaya krishna-chaitanya- namne gaura-tvishe namah

So in this prayer that you just recited the name of Krishna is mentioned here. Four things are mentioned here. The name, form, qualities and pastimes are mentioned in this pranam mantra.

namo mahavadanyaya

Lord is very very magnanimous. Most magnanimous Lord is Caitanya Mahaprabhu, mahavadanyaya. What is that? Is that a name, form, quality pastime? That’s the quality. Quality is covered.

krishna-prema-pradaya te

Krishna prema prada- the giver of Krishna prema. He gives Krishna prema. What is that? Lila. It’s the pastime. The pastime of Sri Krishna Caitanya Mahaprabhu is to distribute Krishna prema.

krishnaya krishna-chaitanya

krishnaya meaning I offer my obeisance’s to Krishna . krishnaya namah. But which Krishna I offer my obeisance’s unto?

“krishnaya krishna caitanya namine”

Whose name is Krishna Caitanya unto that Krishna I offer my obeisance’s. So His name is Krishna Caitanya. Say Krishna Caitanya.

Caitanya means spirit, the consciousness, the life that we feel we feel that. So He is known as Krishna Caitanya, full of life, ecstatic life- Krishna Caitanya. So that is His name.

gaura-tvishe namah

Tvisha means complexion. And His complexion is golden. So what is that one? That’s the form. In this one little pranam mantra Rupa Goswami has mentioned all the four features of Caitanya.

namo maha-vadanyaya krishna-prema-pradaya te
krishnaya krishna-chaitanya- namne gaura-tvishe namah
Now probably you understand more what this pranam mantra means. So svayam Bhagavan Krishna has appeared as Krishna Caitanya. Appeared as a bhakta rupa and now He wants to perform bhakti like Radha. Radha bhakti, Radha Bhava. Krishna wants to become Radha conscious. Of course Radharani is Krishna conscious. Yes you understand. Radha is Krishna conscious and Krishna is Radha conscious.

So Krishna wants to become Radha conscious. Radha’s consciousness. Radha’s emotion. Radha like devotion. So in order to practice that the whole scene has been set. And the Gaudiya Vaishnavism has been put into place. Beginning with Madhavendra Puri. He is the first Gaudiya Vaishanava acharya. Have you heard of Madhavendra Puri? Jai Madhavendra Puri. It’s a big name. So Madhavendra Puri was initiated by Lakshmipati Tirtha.

Lakshmipati Tirth was one of the acarya in the disciplic succession of Madhvacharya. Brahma Madhva then many acharyas and then Lakshmipati Tirtha. And Madhavendra Puri was initiated by Lakshmipati Tirtha. And although he was initiated in the line of Madhva, he had some different dimension to his life and consciousness and practices. Yeah we could say that the two kinds of practioners of God consciousness Krishna consciousness. This is the described also in Bhakti Rasamrita Sindhu by Rupa Goswami.

One is called Vaidhi sadhana bhakti and the other one is Raganuga sadhana bhakti. So Madhavendra Puri he became Raganuga sadhana bhakti practitioner. Those who practice vaidhi sadhana rules and regulations. Vaidhi comes from vidhi – rules and regulations. Such practitioners go to Vaikuntha loka. The Raganuga practitioners are different. Raga anuga- ragamarga, Gaudiya vaishnava path is also known as Raga marga. Marga means path the way and raga is, there are different ragas. Different kinds of attachments to the Lord. Specially in Vrindavan, there is vatsalya, sakhya , madhurya. These are different bhava or raga, devotees attached to those different mellows. In Vrindavan there is no practically no dasya, very little smell of dasya. Krishna has mostly His friends – sakhya bhava. Krishna has His parents- vatsalya bhava and Krishna has His Gopis that is madhurya bhava or rasa.

“parakiya bhave jahan prajete prachar”

And Vrindavan there is a practice of parakiya bhava . In Sringar rasa or madhurya rasa has two categories two kinds of Madhurya rasa. Parakiya bhava in Vrindavan and svakiya bhava is practiced in Dwaraka. So Gaudiya vaishnavas are practitioners of Raganuga bhakti. They pick up a devotee in one of the higher rasas or ragas and they just follow.
Ga means to go. Anu means to follow. They follow the footsteps of ideal devotee in Krishna’s pastimes. That becomes his hero or his model. So that is called Raganuga sadhana bhakti. In general we all Gaudiya Vaishnavas are called Rupanuga sadhana bhaktas. We are Rupanuga. Our leader our hero is Rupa Goswami. But then who is Rupa Goswami? Rupa Goswami is Rupa Manjari. So like that. The Raganuga bhaktas they select a devotee in one of the higher rasas and following their footsteps.

Madhavendra Puri the first acharya of Gaudiya line, he was practicing Raganuga Bhakti. The other vaishnavas they mostly restrict to dasya rasa, servant. There’s lot of awe and reverence. The God is great and I am just a nobody. I am just a servant. And then they offer their obeisance’s. But Raganuga is another experience.

“tumi ami sam”

Who do you think you are? Sometimes friends of Krishna say who do you think you are? Who are you? You and we are equal. We are friends. They talk like this. So this sakhya is also called Visrambya sakhya. Arjun and Krishna are sakhas, they are friends.

“bhakto ‘si me sakha ceti”

Krishna says. You are my friend. But that friendship is in the level of aishwarya friendship between Krishna and Arjuna. When Arjuna realises the greatness of Krishna when Krishna showed His Universal form then Arjuna was he was begging I am sorry I am sorry I didn’t realise you are that great. I thought we were equal but now I could see your greatness. Please forgive me. So that friendship is called aishwarya sakhya rasa.

In Vrindavan its Visrambha. The friends of Krishna they never beg forgiveness. I am sorry Krishna. Please please forgive me. I will never do this again. So there is difference. The relationship is raga, mellows between Krishna and His Vrindavan devotees are in higher level. So practicing that is raganuga sadhana bhakti. So Madhavendra Puri is our first acharya. He initiated even some of the members of Pancatattva. Advaita acharya was a disciple of Madhavendra Puri. Nityananda is disciple of Madhavendra Puri. Ishvara Puri is a disciple of Madhavendra Puri. Sriranga Puri is another disciple of Madhavendra Puri. Just 4 – 5 days ago we were in Pandharpur. Place called Pandharpur in Maharashtra. Pandharpur is holy place which Caitanya Mahaprabhu visited. There Caitanya Mahaprabhu found out that this Sriranga Puri who was a disciple of Madhavendra Puri was in Pandharpur. Chaitanya Mahaprabhu immediately found out and where is Sriranga Puri? Where is he? Where is he? He went there. When he saw Sriranga Puri who was godbrother of his spiritual master. Ishvara Puri is a disciple of Madhavendra puri and Sriranga Puri is also disciple. So in Pandharpur, Caitanya Mahaprabhu met the god brother of his spiritual master. And then they embraced each other. When Sriranga Puri when he saw Caitanya Mahaprabhu coming in offering obeisance’s with all this emotions and feelings. Immediately he was suspecting this person must have some Gaudiya connection. He could tell, he must be some Gaudiya Vaishnava. He could detect. Anyway that was true.

And they both sat and they had Sadhu sanga festival for 7 days. How many were attending that sadhu sanga festival? Two persons. For 7 days but how many were attending? Only 2 persons. They had Hari katha. They were relishing Hari Katha, 7 days 7 nights. They were absorbed in Hari katha. Gaur Premanande Hari bol.

We were just there, we took bath in the same river almost same place where Caitanya Mahaprabhu took His bath. That time Caitanya Mahaprabhu was chanting and dancing taking darsana of Vithal Panduranga. And in fact my village is not far from Pandharpur. You may not believe to hear this but Caitanya Mahaprabhu visited my village. “Hari bol”. Not after I was born. But 500 years ago when He was in the south India tour. One day He walked through the village where we have ISKCON, it’s my village. And some months ago we installed the footprints of Caitanya Mahaprabhu in my village to remind everyone that Caitanya Mahaprabhu was here.

So Madhavendra Puri initiated many of our senior Lords. Pancatattva members and other devotees including Ishvara Puri. Then Caitanya Mahaprabhu becomes disciple of Ishvara Puri in the line coming down from Madhavendra Puri.
So now what did Caitanya Mahaprabhu do? As there are 4 sampradayas. You know which they are? Brahma Sampradaya, Sri Sampradaya, kumar Sampradaya and Rudra Sampradaya. These are the four Sampradayas. And these are authorised Sampradaya. These are paramparas or authorised schools of thought in order to perceive the truth, knowledge, realisation you have to be connected to one of these authorised paramparas.
“sampradaya-vihina ye mantras te viphala matah”
Padma purana has declared. If you try to obtain knowledge outside this 4 paramparas that would be useless, fruitless. You will never know the truth if you try to obtain knowledge outside these 4 disciplic successions. Our Gaudiya is gradually like a fifth sampradaya is coming into existence, unofficially. And naturally from Brahma sampradaya we branched out. I mean from Madhva we branched out.
Brahma Madhva sampradaya continues from Laxmipati tirtha – Madhavendra puri -Ishvara Puri- Chaitanya Mahaprabhu. And we already understood that Madhavendra Puri’s practices and teachings were already different, some dimension was added Raganuga bhakti. Then Caitanya Mahaprabhu what He does is He takes two essential or best qualities from each of those 4 sampradayas. And adds those qualities into Gaudiya line, Gaudiya sampradya. Bhakti Vinod Thakura in Navadvipa Dham Mahatmya guide book which Bhakti Vinoda Thakura has compiled, he mentions this, in a dialogue between Caitanya Mahaprabhu and Nimbarka acarya.
In fact all the four acharyas had encounters with Caitanya Mahaprabhu. This is even before Caitanya Mahaprabhu’s advent, these things are going on. In that Chaitanya Mahaprabhu Nimbarka acharya dialogue, Chaitanya Mahaprabhu says that I have taken 2 best essential qualities from each of those sampradayas. And he also mentions which 2 from Madhva, which 2 from Nimbarka, which 2 from Vishnu swami, which 2 from the fourth one.
Mayavada khandan, Madhva acharya he was really battling with Mayavadi, impersonalism. So that spirit of Madhvacarya, Caitanya Mahaprabhu has accepted. Deity worship also from Madhva. Ramanuja was known for Vaishnava seva, serving Vaishnavas. Like that from each of them he took 2 qualities making a Gaudiya sampradaya or Gaudiya Vaishavism more complete and perfect. But still our Gaudiya parampara was not taken seriously, when there was a question of worshipping the deities of Radha Govinda deities, Rupa Goswami’s Govinda.
“Govinda” (audience)
Do not say this in Jaipur, they say Govinda in Tirupati. Govinda Govinda. Sri Radha Govinda, we pray like that. When Vishvanath Chakravarty thakura was in Vrindavan and he was the protector of Gaudiya line, Gaudiya Paramapara rakshakacarya, protector. So the deities of Govindadev in Jaipur were being worshipped by Ramanandis, the sect of Ramanuja. The Gaudiya Vaishnavas also of course they wanted to serve their deities. There is Rupa Goswami’s deity, its Gaudita Vaishnava deity. But they were saying oh if you claim your Gaudiya Vaishnava parampara sampradaya where is your commentary on Vedanta. In order for accepting sampradaya as authentic there has to be commentary on Vedanta. Or they also call Prasthana -traya. All the scriptures are divided into 3 parts – Shruti prasthana, Smriti prasthana and then Nyaya prasthana. All the scriptures are put into these 3 categories. So each sampradaya each parampara, they have their understanding, their commentary. What do they understand? How do they understand shruti mantras? How do they understand smriti? Sastras .

So they have to make their presentation. So all these other 4 sampradaya acharyas had their commentaries. Madhvacarya had his commentary on Vedanta, Dvaita siddhanta. Ramanuja acharyas -vishishtha advaita. These are technical names for each of those kind of commentaries. But where is yours? You have no commentary. So we don’t accept you as bona fide authorised. So that time Vishvanatha Chakravarty Thakura, who was very elderly at that time not able to travel. So they have to go to Jaipur travel there and make a presentation of our school of thought / our parampara / our comment / our understanding. Then Vishvanatha Chakravarty Thakura had deputed Baladev Vidyabhushan. He had travelled to Jaipur. And he had debates with the sastrartha with the Ramanuja and Gaudiya. So there Baladev Vidyabhushan, he wrote a commentary on Vedanta. When the commentary was revealed unto Baladev Vidyabhushan. He was kind of taking down the dictation. Govinda was speaking and Baladev Vidyabhushan was writing and there was a commentary ready. And Baladev Vidyabhushan named that commentary as Govinda Bhasya. This Bhashya is not my Bhashya. This is not my commentary. This is whose commentary? This is Govinda’s commentary. Here it is Govinda Bhashya. So that was presented to the assembly of scholars and other sampradayas especially to the Ramanuja Sampradaya. They were amazed. They were stunned to see. And that way Gaudiya Vaishnava parampara’s got stamp of approval.
Gaudiya Vaishnava sampradaya ki Jaya.
Baladeva Vidyabhushana came to be known as Vedanta acharya. Gaudiya Vaishnava Siddhanta or Vedanta acarya Baladev Vidya bhushana. Vidya, the knowledge was his ornament, his alankar, his decorations. The knowledge the realisation the commentary was his. So then finally everything was set to go and our Gaudiya Vaishnava siddhanta or philosophy is kind of summed up by Caitanya Mahaprabhu in one verse.
“sri-caitanya mahaprabhor matam idam tatradaro na parah”
So this is opinion of Caitanya Mahaprabhu. At the end of the verse it’s said
Caitanya Mahaprabhor matam idam
idam means this is matam- is opinion of Caitanya Mahaprabhu. So what is his opinion?
aradhyo bhagavan vrajesa-tanayas tad-dhama vrndavanam
ramya kacid-upasana vrajavadhu-vargena ya kalpita
srimad-bhagavatam pramanam-amalam prema pumartho mahan

sri caitanya mahaprabhur-matam-idam tatradaro nah parah

Basically Caitanya Mahaprabhu’s opinion is mentioned in this verse is which is Gaudiya Vaishnava’s mat or opinion. Just some major items are mentioned. Aradhyo bhagavan-we worship Bhagavan what is His name? aradhyo bhagavan brajesha tanaya. Brajesh-who is Brajesh? Nanda Maharaj. Braja means Vrindavan and esh means master. The master of Vrindavan is Nanda Maharaj. Krishna is just his son. Father is the king. So brajesha tanaya. We worship brajesha tanaya, son of Nanda Maharaj-Nandanandan. He is our worshippable. Gaudiya’s worship Brajesha tanaya, Nandanandana. And the worshippable dhama for us is Vrindavana dhama ki Jaya.
Of course we practice our sadhana in Mayapur dham. Through Mayapur, goal is Vrindavan. Through Mayapur go to Vrindavan. Okay you want to worship Lord Sri Krishna Brajesha tanaya but how He should be worshipped? Caitanya Mahaprabhu gives His opinion again.
ramya kacid-upasana vrajavadhu-vargena ya kalpita
The example is that of Vraja vadhu varga means Gopis. The mood of gopi’s is the right mood or mode of worshipping Krishna. The way Gopi’s Radha worships Krishna that is exemplary. That kind of mood. Ok then when it comes to scripture. Which scriptures do Gaudiya Vaishnavas study and relish? Srimad Bhagavatam. Why Srimad Bhagavatam? Pramanam – its authoritative. Praman. Srimad Bhagavatam is most authoritative and amala -spotless puran.
And then what is the prayojan? What is the destination? There is sambandha, abhidheya, prayojana. What is the goal? What is destination? What is the gati? Destination? prema pumartho mahan. And this is called pancham Purusha . The 4 purusharthas are dharma, artha, kama, moksha these are four and fifth is prema pumartho mahan. Caitanya Mahaprabhu is sometimes called Prema Purushottam. Prema Purushottam. Prema Purushottam.

So to achieve love of Godhead, that is the goal. So this is sri caitanya mahaprabhur-matam-idam. Okay time is up. And we will continue other different aspects as we said Gaudiya’s have their own world. We have our acharyas , Gaudiya vaishnava acharyas . Gaudiya vaishnava literature is there. We have our own philosophy. We have our own culture. We have our lifestyle. We have our own dhamas. We have even our own mantras. We have our own deities distinct from everyone else. And this is the topmost and this is the best. So we will talk in the following days from different angles we will to approach and understand the Gaudiya vaishnavism.

Thank you.

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