Вы здесь:  / Ади-Лила / Шри Чайтанья Чаритамрита. Ади-Лила, Глава 1 «Духовные Учители» Стихи 61-96
Шри Чайтанья Чаритамрита. Ади-Лила, Глава 1. Стихи 61-96. Чтение и комментарии | Лекция Б.Ч. Бхарати Свами от 2 июля 2017 года

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

Последние несколько стихов первой главы были прочтены в лекции от 30 июля 2017 «Зачем мы поём мантры на санскрите?»


Цитаты из лекции

Инвестиции в веру


Према Бхакти и жизнь



ADI-LILA.  Chapter 1.  Spiritual Masters.  Verses 61-96

Lecture by Bhakti Chaitanya Bharati Maharaj, July 2, 2017


BHARATI MAHARAJ: Here’s Verse 61.

The soul totally surrendered in devotion to the Supreme Lord is non-different from the Lord who is always with the soul internally.

 ‘Like a chaste wife, a devoted soul does not know anyone except Me, and I do not know anyone except such a soul.’ {S-Bh: 9.4.68}

‘Oh saint man, your mere presence turns places you visit into places of pilgrimage. Since the Lord is always in your heart even holy places get blessed in your presence.’ {S-Bh: 1.13.10}

Here, we have quotations, mostly from the Bhagavatam. The last passage mentions Vidura. Krishnadas Kaviraj, according to his own writings, addressed his prayers first of all to the Lord, then to His manifestations, then to His devotees and energies/powers. We’re reading here about His devotees. Krishnadas quotes the Scriptures to confirm why he addresses his prayers not only to the Lord but also to His devotees. And this passage contains the words about Vidura, from the Bhagavatam: ‘Oh saint man, your mere presence turns places you visit into places of pilgrimage. Since the Lord is always in your heart even holy places get blessed in your presence. Hence, a devotee is more saint than a holy place of pilgrimage. Usually, an ordinary man gets blessings when visiting a place of pilgrimage but here a place of pilgrimage becomes blessed when a saint man comes in, i.e. a saint man makes the place of pilgrimage holy and such place brings blessings to ordinary people. That’s why Krishnadas dedicates his prayers, on par with the Lord, to His saint devotees. Verse 64:

Devotees of the Lord are of two categories. The first are His closest followers and the second are those seeking, with more or less zeal, His company.

Manifestations of the Lord are of three types. He takes the first when descending into the material world; the second is His means to rule three elemental states of matter; the third are entities He endowed with special powers. Among the first is the gigantic Fish as one of descending manifestations of the Lord.

The Lord has many manifestations but not all of them are of the same category. There are His descending manifestations, under His own words in the Gita {4.7}, yada yada hi dharmasya – ‘Whenever and wherever there is a decline of law and order… I descend Myself to resolve dharma’. These manifestations are His ten avatars. You can often see, in the Vaishnava iconography, the Fish, Tortoise, Vamana, King Rama, Krishna together with Balarama, Buddha, etc. The Lord takes the image of one of them to descend and resolve the law either by His power or conviction. The Lord might also use deceit, as in the case with Vamana the Shorty. He didn’t fight with Bali Maharaj neither tried to convict him by logics; He just deceived Bali who lost his power over the world. Bali was a demon and rejected his rule bone fide, like a con man who believes one never bets twice.

The Lord has avatars to rule three elemental states of matter: maintenance, destruction, and creation; respectively, these avatars are Vishnu, Shiva, and Brahma. Although Brahma of our universe is Djiva, this Djiva is authorized by the Supreme Lord to control the process of creation. There’re also entities endowed with special powers by Him such as, for example, Sri Vyasa. This sage was manifested by the Lord in order to introduce the Holy Scriptures to human beings. And so long and so forth. Such Vaishnavas as Swami Maharaj Bhaktivedanta talked about Jesus Christ as one of the Lords manifestations – shakti avesha avatar, the entity empowered with His special energy.

The rulers of three elements are Brahma the Creator, Shiva the Destroyer, and Vishnu the Almighty Sustainer. Among the entities empowered with the Lord’s authority are four young Kumaris, King Prithu, and Sage Vyasa.

 The Supreme Lord expands Himself in two types of form: prakasha, similar to Himself doubles and vilasa, His changed forms. Thus, He multiplied Himself in doubles when married sixteen thousand maidens, who then became queens of Dvaraka, and went into the amorous dance with wives of shepherds in Vraja.

These are prakashas, i.e. His doubles that almost copy the Original; no one could distinguish them when He multiplied Himself to sixteen thousand. Each queen in her own palace believed she was the only one He visited. Krishna produces His clones, i.e. prakashas, and each of His wives and lovers thinks to be the only one He spends time with […] while actually He might be fishing with His friends somewhere else, and that might be not Him but one of His clones as well.

Having heard the news that Krishna married sixteen thousand captives of the defeated demon, Saint Sage Narada decided to come down to earth from the blue and see how the Yadu Prince is courting so many women and handles marital responsibilities in sixteen thousand palaces at the same time.

By the Yamuna bank, Krishna swirled young girls around…

This is from the Bhagavatam, Canto 10 {10.69.2}. Remember when Narada came into one palace and saw Krishna playing with children, then, in a different palace, he saw the Prince planning to fight the enemy army, and then, at some other palace, planning the defense from the enemies, hugging a woman elsewhere… and Narada got astonished.

By the Yamuna bank, Krishna swirled young girls around Him in an amorous dance, then He doubled in number and placed Himself between each two girls embracing every waist and shoulder so that each girl was thinking she was the only one He was dancing with, looking at, and loving. ШБ 10.33.3 

All those were His clones – prakashas. And there’s vilasa which is also a clone but with some specific features while prakasha is not different from the original. Like in spot-the-difference pics you cannot find any difference in prakashas, while vilasas slightly vary.

That night hour, thousands of heaven denizens and their wives hovered above the Vrindavan forest in sky boats to behold the stunning Love dance. To glorify the Lord of Love, they blew their horns, bit the drums, and showered lovers with fragrant flowers.

This comes from the Bhagavatam as well {10.33.3-4}.

Sometimes the Supreme Lord displays Himself simultaneously in multiple numbers of similar prakasha images in different places.

The Lord also multiplies in slightly different from Him doubles; these are called vilasa.

Vilasa-vigraha, this was added in the ISKCON; you cannot find the second word in the original. I’d like to specify something.  A person, more puzzled than outraged, wrote to me regarding the ISKCON, that they are devotees too, so we cannot focus on their shortcomings, that initially the ISKCON is a society of devotees, and we’d rather not consider some shortcomings as of its essential conception and the society in general. My point is that such shortcomings are deviation to sahadja and I cannot stop repeating that the ISKCON has turned into the sahadja outpost, the outpost of formal following and substitution of the essence by the form. In my opinion, this was ‘uploaded’ and programmed in the ISKCON conception from the very beginning and the shortcomings didn’t appear accidentally but resulted naturally; it should have happened so.

Yesterday, when translating Chapter 3 of Adi-Lila, I read in the comments by Swami Maharaj the following thing: when Krishna is enjoying His time in Vrindavan, in the very midst of it He leaves the crowd from time to time to stay alone and reflect on the fate of the material world, and this happens before He comes into the world. He says: My avatars come to do well for people, restore law, order, and religion but they cannot give the Love inherent for Vrindavan dwellers. Krishna is the only one who gives prema bhakti/Love. None of the avatars, Nrisimha, Vamana, Matsya, etc. can give prema bhakti. Krishna also says that only prema bhakti adds meaning to life. Without prema bhakti, Krishna says, life is senseless and it’s only Me who can give prema bhakti. Then He concludes: that is why I shall descend to the world to bring them prema bhakti. In this way He becomes Lord Chaitanya the Savior. And the most interesting thing in these written comments is that Krishna brings prema bhakti Himself because ‘one can achieve perfection of life only due to prema bhakti’.

This is said in the ISKCON and is undermining of the Gaudi-Vaishnava basics, i.e. here prema bhakti becomes an auxiliary means to achieve perfection in life. Here, perfection of life is more important than prema bhakti while it’s vice versa: life has no value if you cannot use it in the thermonuclear arcanum called prema bhakti. If you don’t add life to this explosive mixture called prema bhakti then you don’t need this ‘spice’ at all. Prema bhakti prevails. Life is an important component, of course, but is no substitution for the Supreme Love. This is one example which shows the substitution of concepts in the ISKCON. Life as material being was not only put on the same level with prema bhakti but became even a higher goal while prema bhakti turned into means to achieve perfection in life.

Hence, for the ISKCON followers, perfection in life is more important than Love. This shows that deterioration towards sahadja was inlaid, so to say, into the very texture of the ISKCON. When you read comments that prema bhakti is the means to achieve perfection in life, here is a good man for you jumping in to tell you might go see it yourself or join, and/or a pujari shares his joy with you telling that the other day he was watching the gods and they smiled him back, and he burst into happy tears… If you’re pumped up with comments like that it is disgusting and may result only in a grin of a devotee. Okay, someone watched Radha and Krishna smiling to him from the altar — so what? A sadhaka acquires this sort of sahadja moods naturally when his life is based on the idea that he cannot achieve perfection without prema bhakti. This was my brief remark.

LISTENER: And why would Swami Maharaj comment so?

BHARATI MAHARAJ: I don’t know, don’t have the answer. One Goswami said that Swami Maharaj used to dictate and some things might have been missed in transcription. This is a conspiracy assumption but such things happened. For example, we know a case when Swami Maharaj dictated some comment on the Bhagavatam and mentioned pitri-loka, which probably comes from Canto 5. Pitri means…

LISTENER: Ancestors.

BHARATI MAHARAJ: Right, but not our ancestors, the ancestors of human races and clans. This is not your or my grandpa who passed away and went to the ancestors’ planet. We’re talking of the founders of races, e.g. Manu who descends taking a human image to marry a human woman and found a new race. So, Swami Maharaj dictated to, assumingly, a green Vaishnava who thought that pitri-loka was a tree planet Pi Tri Loka (tri sounds like a tree). This is a historical fact. Some things unknown to transcribers were interpreted according to their knowledge level that’s why such hilarious events happened. Still, I cannot answer why such a blasphemous comment occurred in the Chaitanya Charitamrita. Just took it as a fact.

LISTENER: Is it in the verse?

BHARATI MAHARAJ: No, it comes as a comment. You can open the book, look at the comments, and read that without prema bhakti you cannot achieve perfection in life. I dare not reflect on why he put it so and who exactly wrote that comment. What I’m saying is that the concept which appeared in the Holy Scriptures, i.e. translation of the Chaitanya Charitamrita, laid the basis for deterioration to sahadja and deviation from Vaishnavism, the Gaudi-Vaishnava conception which reached us due to Saraswati Thakur, Sridhar Maharaj and Govinda Maharaj.

By His inconceivable power the Supreme Lord manifests Himself in a multitude of distinct images such as Baladeva, Narayana, and His four initial forms – Vasudeva, Sankarshana, and Aniruddha.

Energies of the Supreme Lord are of three kinds: the Goddess of Luck in His Abode, the queens in His Kingdom Capital, shepherds’ wives and cowherd girls in Vraja, His fun abode. The latter are the closest lot, serving not the Supreme Lord’s image but Him in personal, Krishna, the Prince of Vraja.

Krishna, the Lord in personal, is always surrounded by His devotees and united with them. He does not display Himself in full but in the circle of His devoted servants.

I bow down in obeisance to the feet of all devotees of the Lord. The soul is not able to get close to the Supreme Lord and get His kind blessings but by their mercy.

In the first verse I beg my Lord for His grace in general, while in the second verse I beg His Chaitanya form particularly. I bow down before the lotus feet of Sri Krishna Chaitanya and Nityananda who emerged like the Sun and the Moon over the land of Gauda to dissipate the darkness in all human hearts and give Their grace beyond the limits of this world.

Shining with thousand Suns, Krishna and Baladeva who enjoyed fun in the gardens of Vraja, descended to the eastern Land of Gauda taking the images of Chaitanya and Nityananda to enlighten all parts of the world.

With this descend Chaitanya and Nityananda flooded the world with the waves of unearthly joy. Like the Sun and the Moon appear in the sky to dispel darkness and illuminate the earth, two brothers dissipate the darkness in human minds and enlighten the path to the Absolute Truth.

What I call the darkness of ignorance is self-deception which results, first of all, from the desire to be respectable (dharma), the desire for well-being (artha), sensual pleasures (kama), and liberation (moksha).

Here, Krishnadas stabs us without mercy saying that dharma is the main cause of self-deception, illusion. Dharma gives way to maya. Indeed, Krishnadas is a radical personality. He proves why Sri Chaitanya stands higher than Krishna but still I cannot understand this proof. Further on, working on translation, I might come back to review it… and we’ll discuss it further on as well. So again,

What I call the darkness of ignorance is self-deception which results, first of all, from the desire to be respectable (dharma), the desire for well-being (artha), sensual pleasures (kama), and liberation (moksha).

Here a big quote from the Bhagavatam comes.

 ‘This holy story declares unacceptable any duty for the sake of salvation, any labor for the sake of benefit, and any study for the sake of gaining knowledge. In this narration, the only Truth is declared to be the Absolute Beauty that is the Lord for the saints pure in heart and mind. There is nothing but Beauty; all the rest are deceit and illusion. Beauty is blessing above good and evil. Beauty is the only treatment against fear and suffering. This Song of Beauty was composed by Sage Vyasa, in his spiritually mature age, under inspiration of his Master’s word. The Song of Beauty comes from the heart of the Beautiful Being, sings about the Beautiful Being, and shows the way to the Beautiful Being.

He who humbly listens to this Song of Beauty has already passed all the ways and achieved all heights in the visible world, completed all duties, and studied all teachings. He who listens to this Song with faith is free from any duty in this world, for there is nothing to desire when the heart is conquered by the Beauty.’

Those who seek merging with the Almighty and absorbing in His Being act in the most abominable way thus depriving them of joyful serving to Him.

The pra- prefix in this verse of the Srimad-Bhagavatam indicates a complete rejection of the idea to get free.

This is regarding the quote we’ve read: dharma prajjhita-kaitavo ‘tra paramo nirmatsaranam satam / vedyam vastavam atra vastu shivadam tapa-trayonmulanam / srimad-bhagavate maha-muni krite kim va parair isvarah / sadyo hrdya avarudhaite ‘tri krtibhih shusrushubhis tat-kshanam

Any action, good or evil, is nothing but vanity rambling in the darkness of ignorance if it does not contribute to devotional service to the Lord.

By the grace of Chaitanya and Nityananda the darkness of ignorance is dispelled and the light of the Truth is revealed to the heart.

The Truth is Krishna. Pure Love devotion to Him is gained by chanting His Name all together which gives the soul the highest bliss.

Kaviraj writes: tatva vastu Krishna / Krishna bhakti premarupa nama sankirtana / saba anada svarupa. ‘The Truth is Krishna’: tatva vastu Krishna. ‘Pure Love devotion to Him is gained by chanting His Name all together’: Krishna bhakti premarupa nama sankirtana; ‘gives the soul the highest bliss’: saba anada svarupa.

Dispelling darkness, the Sun and the Moon let us see the shapes of objects at first and later on, the objects as they are — jugs, dishes, and other utensils.

Two brothers Chaitanya and Nityananda cast out darkness from the depth of our hearts and direct us to Godly Bhagavata(s), two manifestations in this world – the Holy Scripture and the Holy Person.

Chaitanya and Nityananda, Krishnadas writes, appeared like the Sun and the Moon to dispel the darkness and ignorance in human hearts and showed them the way to freedom. And then Krishnadas describes what he means by the ‘darkness’. What kind of darkness did Chaitanya and Nityananda dispel? Krishnadas says that the darkness is the desire to be pious, desire to get wealthy, to get material enjoyment, and to get freedom; and two brothers came to destroy these desires, including piety. However, Krishna Himself says: yada yada hi dharmasya – from age to age I come to reestablish dharma, restore the concept of duty. Dharma means duty, law, and following commandments. In the ISKCON they translate dharma as ‘religion’ which is wrong. Religion, from Latin religio, literally means ‘re-union’ and if we translate it from Latin into Sanskrit it’s yoga, e.g. union, connection. Religion is reestablishing a connection. Krishna says He brings dharma, e.g. law and order. What Kaviraj says is that Chaitanya and Nityananda came to destroy the law; quite a different thing.

Krishnadas Kaviraj is a theologian and, so to say, a rebellious theologian, a protestant. He says that in this manifestation the Lord came, shining like the Sun, to destroy the law and obedience to the law. Dharma is a law. He came to destroy dharma He once had brought Himself. Then, Krishnadas says why Chaitanya is higher than other avatars, even Krishna. I can understand it as follows: the Lord came to destroy what He had given, e.g. ignorance, and ignorance is dharma. Following dharma is ignorance because no soul wants any duty, the soul is intrinsically free, and this kind of freedom is not moksha but bhakti. Dharma restrains bhakti although, as I note every time, it is an obligatory condition; you have to learn letters and notes before start writing, once you’ve done with the letters you are free to write whatever and wherever you wish. You might wish to write out your thoughts about your neighbors on their fence but you cannot do that if you don’t know spelling. First of all, you should learn the rules of spelling and then, if you’re still attached to them, thinking of them while writing, they will restrain you from expressing yourself in the way you wish, and – ultimately — to find your real home. That’s why Kaviraj says that only a demon or the Lord in personal can oppose dharma; not His avatar, not Krishna, but He who is higher than Krishna; not that Krishna who is telling Arjuna that He comes to reestablish dharma.

LISTENER: Krishna in Dvaraka?

BHARATI MAHARAJ: Krishna partha-saradkhi, e.g. Krishna friend of Arjuna, son of Pritha. He says He comes to reestablish dharma and someone is saying now that such a dharma is harmful. In the end of the Gita, Krishna suggests that Arjuna should stop all kinds of dharma and follow Him. Arjuna should reject dharma restraining him to surrender to Krishna in Vrindavan. If you’re okay with your dharma you can continue following the rules but as soon as your soul strives towards Vraja or Vrindavan, and you’re full of concerns that you cannot behave in this or that way because it’s against the rules, then you should reject all that: sarva-dharman parityajya – stop all your dharma(s) and mam ekam saranam vraja – follow me in Vraja. In Sanskrit, vraja is not just an inhabited location but a movable/mobile thing; you know, like a gypsy camp; vradja might stand for a movable camp.

In fact, when the people of Nanda left Gokula they camped. Vraja is a camp, indeed. They camped in different places because they had to graze cows. That’s why Krishna says literally ‘follow My camp’ — sharanam vrajam is not to Gokula, Goloka or Mathura; it exactly means ‘where I am’ or ‘follow My camp’.  And here comes, some time later, the golden figure, dancing, singing, dissipating the dharma concept, and suggests that people should leave everything and just dance and sing.

What is the mission of Mahaprabhu? What is His religion? It’s that you should leave everything, just sing and dance. There was a rabbi, Lubavich by the name, who lived back in the 18th century in the Russian Empire; his idea was that a Jew is someone who drinks vodka, sings, and dances; that’s the Jewish religion, he used to say.         Strange as it may seem, he had plenty of followers among Jewish people living in the European part of Russia. Chaitanya tells us almost the same: enjoy singing and dancing. And Krishnadas Kaviraj comes to conclusion that Chaitanya is higher than Krishna. Krishna brings dharma and Chaitanya rejects it. Krishna is God; He lifted the Earth in His avatar of Varaha, He rescued the Vedas in His avatar of the Fish, e.g. saved dharma; He demolished demons and saved dharma at Kurukshetra, etc. And here comes someone who cancels dharma and that someone is higher than God. That’s why the author says the Lord is higher than God. This is the logics of the theologian named Krishnadas Kaviraj.

LISTENER: And what exactly is the proof? Is it that only the one who is higher can cancel what was previously done?

BHARATI MAHARAJ: Right. Only He who is higher than God can cancel God’s commandments. This is the logics of Krishnadas Kaviraj and we have to take it in order not to be outcast from the society. In case we do not agree to this outrageous protestant logic, we might lose chances of getting together; that’s why we should surrender at least externally and disguise our dislikes. [LOL]

Here, the author must be glorifying Krishna in Vraja, e.g. camping Krishna, because Krishna in Gokula is not yet svayam-bhagavan; svayam-bhagavan doesn’t have a permanent residence/abode. The shepherds wander in forests without any permanent address. So, in the shepherd camps, Krishna is svayam-bhagavan. Should He have a permanent shelter that would be His prakasha in a certain form. In Gokula, He is still a baby under the parental shelter and cannot yet get close, both mentally and physically, with shepherds’ wives; at this stage, the dominating rasa is vatsalya, the parental mellow, like with Nanda and Yashoda, elder shepherds and their wives. Then, the crisis happens; the shepherds can see the threat for their people, they get together to discuss that something has been going wrong since that baby Krishna appeared, under mysterious circumstances, in the house of their chief. You must remember the mysteries of His birth and, further on, mysterious events that took place in the village. So, the shepherds are talking of their worries and Krishna who is only five at that time interrupts the elders at their meeting to give them a piece of advice; He tells they should leave the village and the eldest shepherd agrees, and because he is the eldest, the whole lot agree.

That’s how Krishna becomes the leader. A five-year-old-boy speaks at the meeting and tells the people they should leave into the land of nine forests. It is said, they wandered in Vraja through nine vast forests. As to Vrindavan, this is also not quite a name; in Sanskrit, vrinda is a deep bush; it’s not a forest with vrinda trees but a deep bush. There’s an English word ‘heather’ and an expression ‘land of the heathen’ – people that reject the Supreme Lord, the pagans. This might be a metaphor for Krishna taking His people into the deep bush, or the land of the heathen. Taking his people from Gokula where dharma rules thus He renounces dharma. When shepherds, following the Vedas, offer sacrifice to Indra, Krishna speaks out wondering why they worship that kind of gods; you’d better worship the grass or the hill, He says, actually proclaiming the heathen religion. Having left Gokula, denying His form as the Almighty, Gokularaj, Krishna-Vishnu, He actually declared He is higher than the Lord. He denies the Lord when saying: join Me in my camping/vraja and keep in mind there’s no God worship in this camp.

There’s a story about cowherd girls when they believed He belonged to them and He suddenly disappeared. Every time when we believe He is a possession in the pocket and here He is to bless our faith — He is not with us any longer. So, He disappeared the moment when each girl was thinking He is hers because she is the best and whatever. He disappears and they go insane trying to find Him again, seeking Him everywhere. And He says hiding from His devotees is a waste of time; He might hide under the trees but in the long run returns to join the devotees. They look at their Beloved and cannot see Him: where is our Krishna? These are the words of the heathen that abandon the Lord in favor of the sweet company of a pretty boy. Do we have an ‘anti-god’ here who denies the Lord saying: if you follow Me, keep in mind there’s no dharma nor worship in My camp, we’ll have fun all the way, and that’s all. Krishnadas says that Chaitanya declares exactly the same. He talks of dharma. And what kind of dharma is it? It’s singing and dancing. The same thing Krishna says to His people: we’ll leave Gokula for fun, to dance and sing. Krishnadas sets one level for Krishna in Vraja/Krishna leading the camp and for Chaitanya. This is quite the same thing, he says, and then proves that Chaitanya is not the Lord, He is higher than the Lord; He is turyam.

Any objections? Anyone who cannot reserve judgments?

PARROT: Bye-bye.

BHARATI MAHARAJ: Okay, bye-bye. To be continued. See you later.

Translator Elizabeth D.

Другие материалы раздела


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


Шри Чайтанья Чаритамрита. Ади-Лила, Глава 5. Величие Нитьянанды‑Баларамы. Стихи 40-60