Вы здесь:  / Ади-Лила / Шри Чайтанья Чаритамрита. Ади-Лила, Глава 1 «Духовные Учители» Стихи 11-60
Шри Чайтанья Чаритамрита. Ади-Лила, Глава 1 «Духовные Учители» Стихи 11-60

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 1 «Духовные Учители» Стихи 11-60

https://www.youtube.com/watch?v=CE-DhDBs1Po

SRI CHAITANYA CHARITAMRITA

ADI-LILA.  Chapter 1.  Spiritual Masters.  Verses 11-60

Lecture by Bhakti Chaitanya Bharati Swami, June 18, 2017

 

BHARATI MAHARAJ: We’re starting with Verse 11.

I prostrate before the feet of Sri Nityananda Rama. His second form is Ksirodakashai Vishnu lying in the Milk Ocean, that very Vishnu who maintains all universes and who is the One Soul of all living entities. Sri Nityananda is Shesha, the universe serpent in personal.

Advaita Acharya is the manifestation of Maha-Vishnu who creates everything in the visible world with his sorcery — maya. I surrender to Advaita Acharya’s mercy.

Since He is not different from the Supreme Lord they call Him Advaita; His second name is Acharya for His message is devotion to the Lord. He is the Supreme Lord taking the image of His devotee.

I bow down in obeisance before Lord Krishna, who is not different from Himself in the devotee image, His manifestations in multiple images of His devotees, and His pure devotee and devotion power.

All glory to graceful Radha and Madana-mohan. Being weak and poor-minded person I still follow my star path towards the unconditional love and devotion They showed.

In one of the secret gardens of Vrindavan, among the trees of desire, a gemstone dome stands high sheltering the shining throne where Radha and Govinda, the divine couple, sit encircled by devoted lasses always eager to please Them.

By the Vamshivata bank, Gopinath, the Seducer of cowherd girls, makes His beloved dance trapping their souls with the sweetest tune of His flute. I bow down in obeisance before their feet and pray for their mercy.

All glory to Sri Chaitanya and Nityananda! Glory to Advaita Acharya! Glory to the devotees of Sri Gaura!

Madana-mohan, Govinda, and Gopinath, three deities of Vrindavan conquered the hearts of the devotees of the Lord from the Land of Gaudia. I prostrate before the feet of these three lords of my heart.

This story of mine is dedicated to my Master and all humble devotees of the Supreme Lord to glorify Him. This narration cannot be done without their graceful blessings.

Those who remember them can overcome any obstacle and fulfill any desire in life.

My opening prayer consists of three parts; it defines the topic of my story, blesses the readers, and pays respect to the Supreme.

In the first two verses I offer my respect to all forms of the Lord and His image which I personally worship.

Krishnadas Kaviraj worshipped Madana-mohan.

In the third verse, I give the definition of the Absolute Truth, the essence of all things, which is the topic of my narration.

 In the forth verse, I beg Lord Chaitanya to bestow His grace onto this world and every dweller of this world without exception.

In the same forth verse, I designate the formal reason for Sri Chaitanya to descend to this world; in the fifth and sixth verses, I give the true reasons.

In the first six verses, I reveal the nature of Chaitanya; in the next five verses, I narrate about the splendor of Lord Nityananda.

The next two verses describe the essence of Advaita Acharya and are followed by the verse on Panchatattva, the five-folded truth about the Lord, His plenary form, His manifestations, powers, and devotees.

Thus, the first fourteen verses are a glorifying prayer and brief definition of the Supreme Truth.

I bow down in respect before my readers whose faith is the Graceful Lord and proceed to interpret the first verses.

I am asking my Lord’s devotees to thoughtfully conceive my story about Krishna Chaitanya since His descent to this world was foreshown in old scriptures.

Lord Krishna personally descends to the visible world taking images of spiritual masters and devotees of the Lord as well as His various energies, manifestations, and forms. Such are six diversities of the Single Lord.

I worship six forms of the Single Truth and pray Them to give blessings for my work.

I bow down in obeisance before spiritual masters, all devotees of the Lord, His manifestations, His forms, His powers, and Him personally, before Krishna Chaitanya.

First of all, I bow down before the feet of my Master who gave me the prayer initiation and my instructing masters Sri Rupa, Sri Sanatana, Sri Bhatta Raghunatha, Sri Jiva Goswami, Sri Gopala Bhatta, and Sri Raghunatha das. These six are my spiritual educators and I offer thousands of prostrations before their lotus feet.

The number of devotees serving Lord Chaitanya is countless and the foremost of them is Srivasa Thakur. I offer thousands of bows to his lotus feet.

Advaita Acharya is a partial manifestation of the Lord. I fall down before His lotus feet thousands of times.

Sri Nityananda Rama is the absolute form of the Lord. I got my prayer initiation from Him and I fall down in awe before His lotus feet.

I bow down in obeisance before personal powers of the Supreme Lord represented in Gadadhara.

Gadadhara is Srimati Radharani and She is the foremost power, maya or yoga-maya of Krishna. It is said that Sri Chaitanya is Radha and Krishna in one but Radha didn’t enter Sri Chaitanya completely. When Krishna and Radharani united into one something of Srimati Radharani stayed untouched. Submission and Her perfect humility were kept. Within the untied body of Sri Chaitanya and Radha, Her eagerness to protect and secure Him from everything that could cause pain stayed; there is more protection than humility in that. Submission was kept apart although a bit of it followed Lord Chaitanya descending to this world. That very bit of Srimati Radharani was Gadadhara. So,

I bow down in obeisance before personal powers of the Supreme Lord represented in Gadadhara. Sri Krishna Chaitanya is the Lord Himself. I prostrate before His lotus feet with countless bows.

Having offered my obeisance to the Supreme Lord and His circle I shall try to describe their six-folded unity.

We’ve read, in one of the previous verses, that the Lord shows Himself in six diverse forms that are Himself, His powers/energies, His forms, manifestations, His devotees, and spiritual masters.

I know that my Master Sri Nityananda is the devotee of Sri Chaitanya and I also know that He is the plenary manifestation of the Supreme Lord.

The Holy Scriptures tell us that a spiritual master is non-different from Krishna. Spiritual master is the embodiment of the Lord’s grace.

 Here comes a quote from the Bhagavatam.

‘You should obey your educator as much as Me not showing any disrespect in any way. You should not get envious or consider him an ordinary man for he represents all deities of the Universe.’ {S-Bh: 11.17.27}

You should see Krishna Himself in your spiritual master. Lord Krishna is present simultaneously inside you as a single principle of being and outside as a spiritual master, the greatest devotee of the Lord.

The Scriptures tell: ‘Oh my Supreme Lord! The Universe lifetime and all poetic eloquence are not sufficient to show gratitude for generosity You bestow onto the wicked souls when descending upon them as a spiritual master and an internal guide directing the path to You’.  {S-Bh: 11.29.6}

’I prompt internally for those devotees that totally surrender to Me how they can find Me and offer their love to Me’ {BG: 10.10}

The Supreme Lord personally instructed Brahma, the future creator of the Universe, with the following words: ‘You cannot know Me against My will. I reveal Myself only to those who I find worthy, to My perfect devotees. As a sign of My grace to you, I expose My primordial image , My abode, properties, ways, and My close circle. What you can see is the primordial Truth and nothing is higher than this Truth. Everything that existed prior to you is Me. Everything you can see now is Me. Everything that will be afterwards is also Me. Nothing existed, exists, and will exist but Me. The very substance you will create the diversity with is Me.

What is apart from Me is a lie, mind-generated illusion. The current world is nothing but a shade and gleam of the light coming from Me. Everything created by Me is reflection of My power as much as darkness is the spawn of light.’

Here, Krishna is instructing Brahma, under his request, before the act of creation. It’s from the Bhagavatam. In one of the verses, Krishna tells Brahma not to fall into delusion: Everything that has nothing to do with Me is illusion/maya. Indeed, Krishna has nothing to do with this world. He has His intermediaries, His forms that create, sustain, and destroy this world. Lord Krishna is not involved in anything except His games and, in the far corner of His mind, He invents Vishnu lying in the endless causal waters. He makes up even three Vishnus and lets them see their dreams. He is like a writer who invents and describes writers that, in their turn, make their own narrations, but this writer has nothing to do with the work of writers he brought to life. Similarly, Lord Govinda makes up Vishnu who bears, from his navel, the universal lotus with the Creator sitting on top and filling the stem of this lotus with all kinds of varieties that we call the Universe. Here is the text once again:

‘What is apart from Me is a lie, mind-generated illusion. The current world is nothing but a shade and gleam of the light coming from Me. Everything created by Me is reflection of My power as much as darkness is the spawn of light.

As the space exists apart from objects filling the space I exist apart from the material world which is in Me and pervaded by Me.’

Such a paradox, everything exists and it exists where the Lord is. All is pervaded by existence of the Supreme Lord. What remains apart from Him doesn’t exist and He who is everywhere exists apart from all. He is above all. Everything exists but Lord Krishna is not everything, He is above everything. There is everything and Lord Krishna, Reality the Beautiful is beyond everything and all.

 ‘Every living creature must seek the Truth in any circumstances, always and everywhere, directly and indirectly, and accept nothing but the Truth.’ {S-Bh: 2.9.31-36}

Poet Bilvamangala writes in the Krishna-Karnamrita: ‘All glories to Chintamani and my master Somagiri. Glories to my instructors and the Supreme Lord whose crown is decorated with a peacock feather. Under the shade of His lotus feet that resemble the trees of desire the Goddess of Luck Jayasri relishes the honey mellow of unconditional love’.

Since the Supreme Lord is inconceivable for us internally, He reveals Himself in the form of a holy personality, an enlightened devotee of the Lord. Such a master is Krishna Himself, Lord the Almighty. ‘Therefore, a reasonable human being should avoid bad company and seek friends among the righteous whose words can cut your striving for the world of vanity.’ {S-Bh: 11.26.26}

‘Listening to the words of the Lord’s devotees the soul acquires true freedom to find, in a time, the Beautiful One and surrender to Him for good, because the true nature of consciousness is to serve the Beauty selflessly. {S-Bh: 3.25.25}

LISTENER: What is ‘true freedom’? Does it stand for freedom from desires?

BHARATI MAHARAJ: Freedom from desires is conditional. Freedom per se is an unconditional thing but when we mean ‘freedom from desires’ we put it within certain limits. As soon as we define something we restrict it but such restriction allows achieving some certain level of freedom and, further on, gaining unconditional freedom. True freedom is in obeying which means you act as you wish without being responsible for. And freedom from desires is only a partial definition for freedom because desires restrict your freedom. When we get rid of the desire to possess we gain freedom but, as I always note, we also get burdened with loneliness. And when you acquire your Lord, the possessor of your heart, then you can follow your whims and desires, however, not desires to possess but desires to serve. We serve the Freest One. ‘Not limited by anything’ is one of the Lord’s definitions which means He is free to express Himself. To become a devotee of the Freest One is the highest level of freedom for each of us. We don’t lose connection while gaining freedom, whereas freedom from any contacts is loneliness.

LISTENER: Maharaj, what about those in the intermediate state? When you want to find the lord of your heart and He is not there? What is to be done practically? Is it better to stay lonely and look forward to the Lord internally or to seek connections with devotees externally?

BHARATI MAHARAJ: Our masters advise that karma is better than gyana. It’s better to act selfishly and add some selflessness into your activities, then there is a chance to meet a devotee. If we refuse to act at all, both selfishly and unselfishly, i.e. take the path of gyana, we lose any chance to meet whoever the one is.

LISTENER: What do you mean saying ‘to meet’? Technically, when you know of a human society…

BHARATI MAHARAJ: No, we are talking of a metaphysical entity; not a human being in given conditions but a soul. If a soul is incarnated, gets a body, and acts within its body, i.e. selfishly, there is a chance to gradually get rid of greed and substitute it with selflessness. In this case, the more our actions are selfless more chances we get to meet the Lord’s devotee in our lifetime. If we completely stop doing something and absorb in holy contemplation we surely secure ourselves from maya, we are beyond the influence of illusion, and, at the same time, we lose the chance to meet a devotee of the Lord.

Imagine, we are watching a show of a magician who takes out rabbits from a hat and we cannot see anything except these rabbits but anyway we have a chance to see this magician. If we sharpen our vision we’ll see white gloves and can guess that rabbits are not coming from the hat by themselves; there’re some manipulations, we can catch hues of black, and soon we’ll be able to see someone managing this magical lie backstage. Regarding gyana, the path of enlightenment, it’s similar to switching on the brightest stage lights all of a sudden that we could be blinded by the light. We no longer see any rabbits or the magician with his wand and hat. We can see nothing at all and can find ourselves in the midst of eternal light. That is all.  That’s why our masters advise that karma is better than gyana. Exploitation is better than renouncement. Bhaktivinod Thakur told about two obstacles on the devotion path, two demons, bhukti and mukti.

Bhaktivinod Thakur says that bhukti is of less danger because when we take the path of bhukti we can meet a Vaishnava and his grace. When we’re alone in the state of holy enlightenment we cannot meet a Vaishnava. From the history of Vaishnavism, from stories of devotees, we know about scoundrels that asked Mahaprabhu and Krishna for mercy. Krishna gave freedom to ‘karma doers’ but the number of the enlightened He secured is very small. We know the names of Sahvabhuma Bhattacharya, mayavadi, Keshava Pandit, and two or three cases of such; as to the karmi, inexperienced self-serving doers, Mahaprabhu saved hundreds and thousands of them. It’s better to be a rascal than a renounced person in a cave or forest because the Lord might save a rascal by punishing him and giving refuge before his lotus feet whereas chances He might reach a renounced sage are too little.

LISTENER: Maharaj, when we read stories about the Orthodox saints and their sufferings, is it their mind glitches or the way they used to communicate with God?

BHARATI MAHARAJ: I don’t know. They take a different path, the path to the Holy Spirit. They have the Trinity, as we do, and their own hierarchy. Our Trinity is Brahman, atma, and Bhagavan. They have the creator, the son, and the Holy Spirit which is something indefinite, with no personal qualities, though taking the highest position. The Holy Spirit is what we call Brahman. The highest goal of Christianity is to reach the Holy Spirit kingdom and to be saved there, which is, in our terms, to be absorbed in Brahman. The renounced people meditate on Jesus Christ, incarnation of the Holy Spirit, i.e. the Holy Spirit becomes Father the Creator followed by his son the Savior who acquires both the qualities of a human being and properties of his Father. The son is the Teacher and, similar to our tradition, combines the divine and material qualities; he walks on land, speaks the human language, and is considered the Supreme because of his Father who is the Supreme. For Christians, the Creator is he who created the world. That might be Vishnu or Brahma — I dare not interpret this – and the highest level for Christians is Brahman, i.e. the unmanifested. When meditating they enter this Brahman. But they don’t have Lila. Essentially, the highest purpose for a Christian is to get free, get united with the Holy Spirit, i.e. Christianity is mayavada as much as Buddhism. The Buddhists worship the teacher, bodhisattva, chant mantras, and eventually they become one with the Teacher and absorb there. The Teacher is the greatest emptiness and you become the greatest emptiness; for them, the Teacher is the means to achieve the unmanifested Brahman.

LISTENER: What about the ashtanga-yogis?

BHARATI MAHARAJ: This is Paramatma. Their highest goal is Paramatma. Yoga goes higher than Brahman. There are the gyani and the yogi, and the latter stand one step higher. The yogis that get the Lord’s grace can see the moving Paramatma, i.e. catch some Lila. Generally, the goal of yoga is to see the single essence of being, which is called Paramatma, and to freeze when the yogi’s look meets the look of Paramatma. The yogi get the highest pleasure that’s why he freezes and they stay there forever looking at each other. But some can get more… Krishna, in the Bhagavatam, when He is instructing Uddhava, says that a yogi can see the causal essence of being and He reveals to some of them that the causal essence of being is but His form. He says: they could pass through it and see Me, i.e. Lila. They understand there’s something more beyond Paramatma and you cannot reach Paramatma but they desire to come closer, and then yoga turns into bhakti. Mostly, the yogi stand still in Paramatma similarly to the gyani standing still in Brahman.

Last time we talked about the Lord and His three forms. There’s one more dimension which is turyam in Sanskrit, i.e. something beyond His three forms/dimensions. In the Bhagavad Gita, Krishna does not give this notion, He speaks of the three — infinity, certainty, and uncertainty. Infinity is the form of Brahman which is everything. The line between fullness and omnipresence is too subtle; the words are almost synonyms. This is Paramatma. Omnipresence means He is present everywhere as One but is not defined. Using the language of math, infinity is something endless and uncertainty is a mathematical unit identical to the neighboring unit. If we take 1+1+1+1+… and continue non- stop we get what in total is called infinity, and this is Brahman. Every single unit is uncertainty because it doesn’t differ from its neighbors, and this is Paramatma or atma.

In the Scriptures, Gita and Chaitanya Charitamrita, Krishnadas doesn’t make difference between Paramatma and atma, i.e. atma in its core, is the same thing as Paramatma though having gained certain faculties. As soon as this unit gains faculties it becomes, in our understanding, a unit of consciousness. There’s a unit as a notion/concept and there’re units, as I’ve mentioned, written as 1+1+1+1+…, in which row every unit is written in its own mode. If we take these units we can discover that none of them are written in the same way. They are like snowаflakes countless in number and different; you cannot find two identical snowflakes; and there is a notion, a snowflake as a concept. So, the atma concept is the Lord and the written part are us. That’s why it is said that we are only a little ray of Sri Vishnu, we are sparks of the Lord, and are of the same nature as He is. There’s infinity which is Brahman, there’s uncertainty – ‘unit one’, and there’s certainty. And here comes the greatest paradox which no other religions and theological teachings can agree on. The Vaishnava, or the Vedas and Srimad-Bhagavatam, the quintessence of their secret doctrine, claim that the certain/definite God is higher than uncertainty and infinity. That’s inconceivable for us. How come, uncertainly emerges from certainty?

Bhagavan is a certain God — Vishnu, Matsya-avatar, Nrisimha, or various purusha-avatars like Shiva. This is all Bhagavan and certainty. What does certainty mean? It means limitation within certain frame. Nrisimha is the theme/topic and there’s a rheme/focus, i.e. what is being stated about the topic, and we state that Nrisimha is a lion-man; and a non-lion-man is something else which means that this statement objects something else. Therefore, the lion-man is God contrary to the badger-man which is no god. We say that the Lord is within limits and the paradox is that from this limited entity, i.e. a defined one, from this certain entity infinity comes. This cannot be conceived by non-devotees. Nothing but devotion/bhakti can accept the conception of the limited with definitions, the Lord who is higher than infinity and uncertainty. If we don’t have bhakti, if Sri Guru didn’t give us the seed of bhakti we can never accept this statement, the Truth that certainty is higher than infinity. Nevertheless, there’re ‘desperados’ who are sure the Lord is an unidentified highest entity. And there’re those who accept such philosophy by inertia. And the Lord comes in Kali-yuga in the form of Acharya Shankara and selects the convinced ill-suited ‘desperados’ – brahmavada – into a sect. As to the innocent souls that consider the indefinite Lord higher, they seem to remain in vacuum and are selected, in the long run, by Mahaprabhu. Such souls, due to some inconceivable injection of bhakti, are able to accept that the Lord has legs and hands… In the Bhagavad Gita, Krishna is telling Arjuna that He has two hands and legs in His primordial image while Shiva, Brahma, Vishnu, and thousands of other images He showed to Arjuna  are coming from Him as Krishnasyamasundra. But people of the demonic state of mind just don’t accept it that’s why ‘a spoiler’ like Sri Shankara comes to take them out of the way.

Hence, we have these three: certainty, i.e. the Lord, uncertainty or something in the middle – Paramatma, and infinity which is Brahman. And there is turyam which is not been given any definition. Is it clear? In the Scriptures, the Bhagavatam, Uddhava Gita, in Cantos 2, 3, and 11, Krishnadas gives it the name of turyam, just the fourth. It is the fourth and the only thing we know is that it is higher than all three, higher than Brahman, Bhagavan, and Paramatma. That’s all. It is higher than the trinity of certainty, uncertainty, and infinity. And this turyam is Sri Krishna Radha Govinda, with no definitions. I suggest my definition but suspect it’s not perfect. This turyam is the boy in an Indian village 160 km to the south from New Delhi. I’m afraid my definition has a flaw since it’s not quite full. He Who is higher than Brahman, Bhagavan, and Paramatma is a village boy in India. You have to apply for visa to get there from Russia, then you fly for several hours, then drive in a taxi for an hour and a half; that’s how you reach the place where the turyam dwells.

LISTENER: What about the girl?

BHARATI MAHARAJ: To specify, turyam is He and She together, and She is not a girl but a married lady. She even has a baby with her husband but this is not Her. Actually, we can read in the Bhagavatam, Canto 10, that a year passed since Krishna met the cowherd girls by the river bank, and they got married afterwards and gave birth to babies. First of all, we cannot doubt it; this is true and is told to underline their flawless devotion. For a married woman with a baby nothing is more valuable than a caring husband; if her husband leaves her, she is a single mother and nobody will marry her again. Such woman has to stick to her husband especially when a child was born, and she fears to be left alone. So, in this social position, these women dare to betray their men not for a maharaja, a local king or like, but for a shepherd, a boy who would probably not take care of them and give shelter, i.e. they risk everything and the risks are justified because they really lose everything but don’t mind at all. These things are told because, firstly, it is the truth and, secondly, to underline exceptional devotion. Krishna is about fourteen or even twelve by the time and married women leave their families to meet Him. Do you remember the description how they dropped the babies in cribs and ran away without even making up… It is said they put on their cholis from legs… The gopi were madly anxious to see Him and didn’t care about their clothing at all.

LISTENER: And again, Maharaj, what do you mean by saying ‘to meet a devotee’?

BHARATI MAHARAJ: Sadhu-sangha.

LISTENER: Physically?

BHARATI MAHARAJ: Physically is only a special case of the concept of meeting a devotee. You can meet a Vaishnava physically, i.e. find a book, hear teachings, read the Scriptures with revelations. You can meet Bhagavata physically, on audio and video devices. There’re two Bhagavata, a book with His teachings and Himself, i.e. His embodiment, and mind that the teaching of Bhagavata is more important and valuable than personal communication.

LISTENER: And then, to continue living according to His teachings?

BHARATI MAHARAJ: Yes, of course, that’s the perfect way, though at first we introduce His teaching, His attitudes into our life. At first, it’s a partial introduction and then this part of His worldview gradually substitutes our own perception. We pray Him: Oh my Lord Vaishnava, give me the eyes You have because my desire is to see the world with Your eyes and not my own. This means to live in harmony with Him, i.e. to see the world exactly as He does.

LISTENER: Is it possible to define such state of mind?

BHARATI MAHARAJ: We might lose it if it was partial but if we surrender totally, i.e. substitute our attitudes by His worldview, we can never lose it. My belief is that if we have already passed, say, a certain ‘distance’ and our ‘shares’ count more than 51% we cannot lose them. I believe that but the Scriptures don’t contain any proof for that. Krishna says that a moment comes when there’s no way back but He doesn’t give any percentage. In physics, they call it ‘to cross the horizon of events’. Every  one has his/her selfish portion and a Vaishnava/devotee portion. I don’t know what  the percentage is for achieving the level when there’s no way back. Let’s consider it 51% when we get the controlling stake.

When the Vaishnava portion acquires the controlling stake plus on one more share then it controls/directs you and you proceed getting more and more shares until vaishnavata, i.e. the Vaishnava part of your personality becomes 100% owner of yourself, your personal entity. Before the moment the controlling stake is owed by your human part, belongs to the self-interested possessor, events might vary. Until the Vaishnava part doesn’t control your ‘self’ totally you can lose more or less of its portion and then acquire it back. Krishna says: he who stepped into My eternal abode will never return into the perishable world. And where is this edge you cross to step in, when you not just grab it and hold in exhaustion? In one of the yoga exercises we have a locked pose which doesn’t come easy, and you might fail at first but in time, after practicing it properly you can do it at any time of day and night, you can do the lock perfectly, and since then you will never fail with this lock. And that will do for today.

Translator Elizabeth D.

Другие материалы раздела

2017-06-04

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 1 «Духовные Учители» Стихи 1-10

2017-06-18

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 1 «Духовные Учители» Стихи 11-60

2017-07-02

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 1 «Духовные Учители» Стихи 61-96

2017-08-06

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 2 «Шри Чайтанья — Всевышний в изначальном облике» Стихи 1-11

2017-08-22

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 2 «Шри Чайтанья — Всевышний в изначальном облике» Стихи 15-25

2017-08-23

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 2 «Шри Чайтанья — Всевышний в изначальном облике» Стихи 26-46

2017-08-24

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 2 «Шри Чайтанья — Всевышний в изначальном облике» Стихи 47-53

2017-09-03

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 2 «Шри Чайтанья — Всевышний в изначальном облике» Стихи 55-67

2017-11-06

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 2 «Шри Чайтанья — Всевышний в изначальном облике» Стихи 68-110

2018-02-04

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 2 «Шри Чайтанья — Всевышний в изначальном облике» Стихи 110 и далее, Глава 3 «Формальные причины явления Шри Чайтаньи» Стихи 1-50

2018-02-11

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 3 «Формальные причины явления Шри Чайтаньи» Стихи 50-73

2018-02-19

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 3 «Формальные причины явления Шри Чайтаньи» Стихи 74-89

2018-02-23

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 4. Сущностная причина сошествия Шри Чайтаньи. Стихи 1-58

2018-03-01

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 4. Сущностная причина сошествия Шри Чайтаньи. Стихи 59-83

2018-03-04

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 4. Сущностная причина сошествия Шри Чайтаньи. Стихи 83-94

2018-03-18

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 4. Сущностная причина сошествия Шри Чайтаньи. Стихи 95-150

2018-03-25

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 4. Сущностная причина сошествия Шри Чайтаньи. Стихи 150-200

2018-04-01

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 4. Сущностная причина сошествия Шри Чайтаньи. Стихи 201-229

2018-04-08

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 4. Сущностная причина сошествия Шри Чайтаньи. Стихи 229 и далее

2018-04-15

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 5. Величие Нитьянанды‑Баларамы. Стихи 1-20

2018-04-22

Шри Чайтанья Чаритамрита. Ади-Лила, Глава 5. Величие Нитьянанды‑Баларамы. Стихи 21-40