Prabhupada was very upset that his disciples could not enter the temple in Jagannatha Puri and said that he would not go into the Temple as a protest. In other words, Prabhupada protested against the sectarian Pandas of Puri.
Why didn't Lord Caitanya, Rupa Gosvami, Sanatana Gosvami and Srila Haridasa Thakura (these three could not enter the Temple) protest against it?
They say:
"In his purport to Caitanya Caritamrita, Madhya lila 1, 63, Swami A.C Bhaktivedanta says:
“Sri Rupa, Sri Sanatana and Sri Haridasa were prohibited from entering the Jagannatha Mandir and Lord Caitanya did not approve of such dogmatic prohibitions. To avoid unnecessary turmoil, however, these great personalities would not enter the Jagannatha temple.”
The Caitanya Caritamrita text says, however:
haridasa thakura ara rupa-sanatana
jagannatha-mandire na yana tina jana
“Haridasa Thakura and Rupa and Sanatana, these three men, did not go to the Jagannatha Mandir.”
From this it is clear that they voluntary, out of sheer humility, did not enter the Jagannatha Mandir, not grudgingly, due to prohibition or to avoid turmoil. There is no mentioning anywhere in this Bengali text that they wanted to avoid turmoil, that they were prohibited to enter or that they protested or resisted such prohibitions.
If that were so, then why did Sanatana Gosvami prefer to have his foot-soles scorched over having to touch Lord Jagannatha’s pujaris? If Sri Caitanya Mahaprabhu wanted to overthrow the caste system He could have done so easily.
Prataparudra Maharaja was at His feet:
prabhura nikate ache joto bhakta-gana; mora lagi’ ta-sabare koriho nivedana sei sab doyalu more hoiya sadaya; mora lagi’ prabhu-pade karibe vinaya ta-sobara prasade mile sri-prabhura paya; prabhu-kripa vina mora rajya nahi bhaya yadi more kripa na koribe gaurahari; rajya chadi’ yogi hoi’ hoibo bhikhari
In a letter King Prataparudra requested Sarvabhauma Bhattacarya, “Please appeal to all the devotees associated with Sri Caitanya Mahaprabhu and submit this petition to them on my behalf. If all the devotees associated with the Lord are favorably disposed toward me, they can submit my petition at the lotus feet of the Lord. By the mercy of all the devotees, one can attain the shelter of the lotus feet of the Lord. Without His mercy, my kingdom does not appeal to me. If Gaurahari, Lord Sri Caitanya Mahaprabhu, will not show mercy to me, I shall give up my kingdom, become a mendicant and beg from door to door.”
With such influence Mahaprabhu could have easily told the king to lift the ban on non-Hindus entering the Jagannath Mandir so that Rupa Gosvami, Sanatana Gosvami and Haridas Thakur could enter, but there is no evidence from any sastra that He never did that."
So according them, Sri Caitanya strictly followed Maryada.
How to handle it ?
TO THE RACIST INDIAN FELLOWS (FROM BHARATA VARSA) !!!
The racist indian fellows claim:
"Sripada Sridhara Svami comments on this verse of Srimad Bhagavatam (7.11.13):
sudram tu na mantravat samskara yuktam jagada na copanayanavantam ato nasau dvijah….ato vivaha vyatirikta samskaranavasyakatvat upanayanasya tu sarvatha nishedhat na tasya dvijatvam
“The sudra is not to be invested with mantras nor with the sacred thread, hence he is not a dvija...Other than marriage there is no samskara for the sudra, therefore the sacred thread ceremony is forbidden for him in all respects and he cannot be a dvija.”
Those who preach mere meritocracy often quote this verse from Srimad Bhagavatam (7.11.35):
yasya yallakshanam proktam pumso varnabhivyanjakam
yad anyatrapi drisyeta tat tenaiva vinirdiset
“If what has been declared as a feature of the grade of society of a man is perceived even in another (person belonging to another caste), the latter should be particularly called by that very denomination (caste).”
Sridhara Svami comments on this verse:
samadibhir eva brahmanadi vyavaharo mukhyah na jati matrad ityaha yasyeti. yad yadi anyatra varnantare’pi tad varnantaram tenaiva lakshana nimittenaiva varnena vinirdiset na tu jati nimittenetyarthah
“One is not just a brahmana by birth – the main symptom is good behaviour like self-control. If such virtue is found elsewhere, in another caste, this determines the person’s varna, not just birth.”
However, Sridhara Svami does not say here that non-brahmanas can receive the sacred thread. If he did, then he would contradict his commentary of verse 13."
End of quote.
What Sridhara Swami is saying in verse 13 is that a Sudra can not receive the sacred thread ...... ....... because he is a Sudra. This is obvious. How can someone who has not Brahmana qualifications or who has not been born as Brahmana receive a sacred thread ? Of course he can not.
But in verse 15 Sridhara Swami clearly explains:
"One is not just a brahmana by birth – the MAIN symptom is good behaviour like self-control."
And so, if a Sudra has qualifications may receive the sacred thread. There is no contradiction. Sridhara Swami explains in verse 13 that a Sudra can not receive the sacred thread but then explains in verse 15 if that the same Sudra presents qualifications should be considered a Brahmana and obviously get Yajnopavita. It is a natural consequence. Very simple. Only those who are ENVIOUS of the high position of a Vaishnava in relation to all other is that fail to realize this.
Racist Indian fellows also state:
“A votary of the Supreme Lord may be born a sudra, or nishada, nay, even a dog-eater, but anyone who views such a votary according to pedigree or caste, most certainly percipitates his fall to the infernal regions.” (Hari Bhakti Vilasa 10,119 )
“Those who consider the deity of Vishnu to be a mere stone, one’s superiors to be mere human beings and the Vaishnava to belong to a certain caste…..are surely hellish persons.” (cited in Srila Rupa Gosvami’s ‘Padyavali’, 114)
To that the response is: These verses are glorifications of the Vaishnavas, that caution us not to treat lower born Vaishnavas with disdain or contempt and urge us to keep them in honour."
End of quote.
These statements are not only indicative to not treat lower born Vaisnava with disdain, but to consider a Sudra and even a Mllecha as a Brahmana if they present qualifications.
Regarding Sri Caitanya following Maryada, social etiquette of Varnasrama. Sometimes He has followed (as in the case of Haridas Thakur not enter the Jagannatha Temple) and sometimes has not followed. The main consideration was to follow Vaisnava Maryada, Vaisnava etiquette.
"After hearing this, Sārvabhauma Bhaṭṭācārya asked Śrī Caitanya Mahāprabhu, “Why did Īśvara Purī keep a servant who comes from a śūdra family?”
Purport:
"Both Kāśīśvara and Govinda were personal servants of Īśvara Purī. After Īśvara Purī’s demise, Kāśīśvara went to visit all the holy places of India. Following the orders of his spiritual master, Govinda immediately went to Śrī Caitanya Mahāprabhu for shelter. Govinda came from a śūdra family, but because he was initiated by Īśvara Purī, he was certainly a brāhmaṇa.
Sārvabhauma Bhaṭṭācārya here asked Śrī Caitanya Mahāprabhu why Īśvara Purī accepted a disciple from a śūdra family. According to the smṛti-śāstra, which gives directions for the management of the varṇāśrama institution, a brāhmaṇa cannot accept a disciple from the lower castes. In other words, a kṣatriya, vaiśya or śūdra cannot be accepted as a servant.
If a spiritual master accepts such a person, he is contaminated. Sārvabhauma Bhaṭṭācārya therefore asked why Īśvara Purī accepted a servant or disciple born of a śūdra family.
In answer to this question, Śrī Caitanya Mahāprabhu replied that His spiritual master, Īśvara Purī, was so empowered that he was as good as the Supreme Personality of Godhead. As such, Īśvara Purī was the spiritual master of the whole world. He was not a servant of any mundane rule or regulation.
An empowered spiritual master like Īśvara Purī can bestow his mercy upon anyone, irrespective of caste or creed. The conclusion is that an empowered spiritual master is authorized by Kṛṣṇa and his own guru and should therefore be considered as good as the Supreme Personality of Godhead Himself.
That is the verdict of Viśvanātha Cakravartī: sākṣād-dharitvena. An authorized spiritual master is as good as Hari, the Supreme Personality of Godhead. As Hari is free to act as He likes, the empowered spiritual master is also free. As Hari is not subject to mundane rules and regulations, the spiritual master empowered by Him is also not subject.
According to the Caitanya-caritāmṛta (Antya-līlā 7.11), kṛṣṇa-śakti vinā nahe tāra pravartana. An authorized spiritual master empowered by Kṛṣṇa can spread the glories of the holy name of the Lord, for he has power of attorney from the Supreme Personality of Godhead. In the mundane world, anyone possessing his master’s power of attorney can act on behalf of his master.
Similarly, a spiritual master empowered by Kṛṣṇa through his own bona fide spiritual master should be considered as good as the Supreme Personality of Godhead Himself. That is the meaning of sākṣād-dharitvena. Śrī Caitanya Mahāprabhu therefore describes the activities of the Supreme Personality of Godhead and the bona fide spiritual master as follows." (CC Madhya 10. 136)
"Śrī Caitanya Mahāprabhu said, “Both the Supreme Personality of Godhead and My spiritual master, Īśvara Purī, are completely independent. Therefore neither the mercy of the Supreme Personality of Godhead nor that of Īśvara Purī is subject to any Vedic rules and regulations." (CC Madhya 10.137)
“The mercy of the Supreme Personality of Godhead is not restricted to the jurisdiction of caste and creed. Vidura was a śūdra, yet Kṛṣṇa accepted lunch at his home." (CC Madhya 10.138)
“Lord Kṛṣṇa’s mercy is dependent only on affection. Being obliged only by affection, Lord Kṛṣṇa acts very independently."
Purport:
"Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, is merciful, but His mercy does not depend on mundane rules and regulations. He is dependent only on affection and nothing else. Service to Lord Kṛṣṇa can be rendered in two ways. One can serve the Lord in affection or in veneration. When service is rendered in affection, it is the Lord’s special mercy.
When service is rendered in veneration, it is doubtful whether Kṛṣṇa’s mercy is actually involved. If Kṛṣṇa’s mercy is there, it is not dependent on any prescribed caste or creed. Śrī Caitanya Mahāprabhu wanted to inform Sārvabhauma Bhaṭṭācārya that Lord Kṛṣṇa is the spiritual master of everyone, and He does not care for mundane caste or creed.
Therefore Śrī Caitanya Mahāprabhu cited the example of Lord Kṛṣṇa’s accepting food at the house of Vidura, who was a śūdra by birth. By the same token, Īśvara Purī, an empowered spiritual master, could show mercy to anyone. As such, he accepted Govinda, although the boy was born in a śūdra family.
When Govinda was initiated, he became a brāhmaṇa and was accepted as Īśvara Purī’s personal servant. In the Hari-bhakti-vilāsa, Śrī Sanātana Gosvāmī states that one who is initiated by a bona fide spiritual master immediately becomes a brāhmaṇa. A pseudo spiritual master cannot transform a person into a brāhmaṇa, but an authorized spiritual master can do so. This is the verdict of śāstra, Śrī Caitanya Mahāprabhu and all the Gosvāmīs." (CC Madhya 10.139)
These Racist Indian fellows (from Bharata Varsa) are a joke !!!
We can also say that there is no way to differentiate between Brahmanas who follow Brahminical codes and those who do not follow (Dvija Bandhu).
So ... better stop this ban !!!
I know, I know what they're going to say ... even fallen seminal Brahmanas can enter the Temple ... No, they can not !!! Or they could not. But of course, this is going to end their business.
What is lacking for these seminal Brahmanas Dvija Bandhu of Kali Yuga ... is the humility of Sri Krsna Caitanya Mahaprabhu (who was Brahmana) and embraced the very "bad-smelling" Muslims, Candalas and Yavanas who were devotees. This was His way of protesting against it.
Which Panda of Puri would do such a thing?
“Sri Rupa, Sri Sanatana and Sri Haridasa were prohibited from entering the Jagannatha Mandir and Lord Caitanya did not approve of such dogmatic prohibitions. To avoid unnecessary turmoil, however, these great personalities would not enter the Jagannatha temple.” CC M 1.63
"Those who were thought unfit to enter the Jagannātha temple were daily visited by Caitanya Mahāprabhu, and this indicates that Caitanya Mahāprabhu did not approve of the prohibitions." CC M 1.63
CC Antya 3.215 — Upon meeting Advaita Ācārya, Haridāsa Ṭhākura offered Him respect and obeisances. Advaita Ācārya embraced him and showed respect to him in return.
CC Antya 3.216 — On the bank of the Ganges, in a solitary place, Advaita Ācārya made a cavelike home for Haridāsa Ṭhākura and spoke to him about the real meaning of Śrīmad-Bhāgavatam and the Bhagavad-gītā in terms of devotional service.
CC Antya 3.217 — Haridāsa Ṭhākura accepted food daily at the house of Advaita Ācārya. Meeting together, the two of them would taste the nectar of discourses on the subject matter of Kṛṣṇa.
CC Antya 3.218 — Haridāsa Ṭhākura said, “My dear Advaita Ācārya, let me submit something before Your Honor. Every day You give me alms of food to eat. What is the necessity of this?
CC Antya 3.219 — “Sir, You are living within a society of great, great brāhmaṇas and aristocrats, but without fear or shame You adore a lower-class man like me.
CC Antya 3.220 — “My dear Sir, Your behavior is uncommon. Indeed, sometimes I am afraid to speak to You. But please favor me by protecting me from the behavior of society.”
CC Antya 3.221 — Advaita Ācārya replied, “My dear Haridāsa, do not be afraid. I shall behave strictly according to the principles of the revealed scriptures.
CC Antya 3.222 — “Feeding you is equal to feeding ten million brāhmaṇas,” Advaita Ācārya said. “Therefore, accept this śrāddha-pātra.” Thus Advaita Ācārya made him eat.
While Haridāsa Ṭhākura was staying under the care of Advaita Ācārya, he was afraid of the behavior of the society in Śāntipura, Navadvīpa, which was full of exceedingly aristocratic brāhmaṇas, kṣatriyas and vaiśyas. Haridāsa Ṭhākura was born in a Muslim family and was later recognized as a great Vaiṣṇava, but nevertheless the brāhmaṇas were very critical of him.
Thus Haridāsa Ṭhākura was afraid that Advaita Ācārya would be put into some difficulty because of His familiarity with Haridāsa Ṭhākura. Śrī Advaita Ācārya treated Haridāsa Ṭhākura as a most elevated Vaiṣṇava, but others, like Rāmacandra Khān, were envious of Haridāsa Ṭhākura.
Of course, we have to follow in the footsteps of Advaita Ācārya, not caring for people like Rāmacandra Khān. At present, many Vaiṣṇavas are coming to our Kṛṣṇa consciousness movement from among the Europeans and Americans, and although men like Rāmacandra Khān are always envious of such Vaiṣṇavas, one should follow in the footsteps of Śrī Advaita Ācārya by treating all of them as Vaiṣṇavas.
Although they are not as exalted as Haridāsa Ṭhākura, such Americans and Europeans, having accepted the principles of Vaiṣṇava philosophy and behavior, should never be excluded from Vaiṣṇava society.
Śrīla Advaita Ācārya was not afraid of the strict brahminical culture and customs of society. As stated in the śāstric injunctions, which are the true medium of evidence or proof, anyone can go back to Godhead, even if born of a low family. Kṛṣṇa says in the Bhagavad-gītā (9.32):
māṁ hi pārtha vyapāśritya ye ’pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās te ’pi yānti parāṁ gatim
“O son of Pṛthā, those who take shelter in Me, though they be of lower birth — women, vaiśyas [merchants] and śūdras [workers] — can attain the supreme destination.”
Though having taken a low birth in human society, one who accepts Kṛṣṇa as the Supreme Personality of Godhead is quite competent to go back home, back to Godhead; and one who is a bona fide candidate for going back to Godhead should not be considered a lowborn person, or caṇḍāla. That is also a śāstric injunction.
As stated in Śrīmad-Bhāgavatam (2.4.18):
kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ
ye ’nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ
Not only the yavanas and khasādayaḥ but even those born in still lower families can be purified (śudhyanti) by the grace of a devotee of Lord Kṛṣṇa, for Kṛṣṇa empowers such devotees to perform this purification. Advaita Ācārya had confidence in the śāstric evidence and did not care about social customs.
The Kṛṣṇa consciousness movement, therefore, is a cultural movement that does not care about local social conventions. Following in the footsteps of Śrī Caitanya Mahāprabhu and Advaita Ācārya, we can accept a devotee from any part of the world and recognize him as a brāhmaṇa as soon as he is qualified due to following the principles of Vaiṣṇava behavior.
Śrāddha is prasādam offered to the forefathers at a certain date of the year or month. The śrāddha-pātra, or plate offered to the forefathers, is then offered to the best of the brāhmaṇas in society. Instead of offering the śrāddha-pātra to any other brāhmaṇa, Advaita Ācārya offered it to Haridāsa Ṭhākura, considering him greater than any of the foremost brāhmaṇas.
This act by Śrī Advaita Ācārya proves that Haridāsa Ṭhākura was always situated in a transcendental position and was therefore always greater than even the most exalted brāhmaṇa, for he was situated above the mode of goodness of the material world. Referring to the Bhakti-sandarbha, text 177, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following statements from the Garuḍa Purāṇa in this connection:
brāhmaṇānāṁ sahasrebhyaḥ satra-yājī viśiṣyate
satra-yāji-sahasrebhyaḥ sarva-vedānta-pāragaḥ
sarva-vedānta-vit-koṭyā viṣṇu-bhakto viśiṣyate
vaiṣṇavānāṁ sahasrebhya ekānty eko viśiṣyate
“A brāhmaṇa qualified to offer sacrifices is better than an ordinary brāhmaṇa, and better than such a brāhmaṇa is one who has studied all the Vedic scriptures. Among many such brāhmaṇas, one who is a devotee of Lord Viṣṇu is the best, and among many such Vaiṣṇavas, one who fully engages in the service of the Lord is the best.”
bhaktir aṣṭa-vidhā hy eṣā yasmin mlecche ’pi vartate
sa viprendro muni-śreṣṭhaḥ sa jñānī sa ca paṇḍitaḥ
tasmai deyaṁ tato grāhyaṁ sa ca pūjyo yathā hariḥ
“There are many different kinds of devotees, but even a Vaiṣṇava coming from a family of mlecchas or yavanas is understood to be a learned scholar, complete in knowledge, if he knows the Vaiṣṇava philosophy. He should therefore be given charity, for such a Vaiṣṇava is as worshipable as the Supreme Personality of Godhead.”
na me ’bhaktaś catur-vedī mad-bhaktaḥ śva-pacaḥ priyaḥ
tasmai deyaṁ tato grāhyaṁ sa ca pūjyo yathā hy aham
Lord Kṛṣṇa says, “Even if a nondevotee comes from a brāhmaṇa family and is expert in studying the Vedas, he is not very dear to Me, whereas even if a sincere devotee comes from a low family of meat-eaters, he is very dear to Me. Such a sincere pure devotee should be given charity, for he is as worshipable as I.”
I know, I know ... we can not compare Haridas Thakura with these neo Gaudiya Vaisnavas. We are talking about sincere western Vaisnavas.
CC Antya 16.8 — Kālidāsa was an uncle of Raghunātha dāsa Gosvāmī. Throughout his entire life, even in his old age, he tried to eat the remnants of food left by Vaiṣṇavas.
CC Antya 16.9 — Kālidāsa ate the remnants of food of as many Vaiṣṇavas as there were in Bengal.
CC Antya 16.10 — He would go to all the Vaiṣṇavas born in brāhmaṇa families, be they neophyte or advanced devotees, and present them with gifts of first-class eatables.
CC Antya 16.11 — He would beg remnants of food from such Vaiṣṇavas, and if he did not receive any, he would hide.
CC Antya 16.12 — After the Vaiṣṇavas finished eating, they would throw away their leaf dishes, and Kālidāsa would come out of hiding, take the leaves and lick up the remnants.
CC Antya 16.13 — He would also take gifts to the homes of Vaiṣṇavas born in śūdra families. Then he would hide and in this manner eat the remnants of food they threw away.
CC Antya 16.14 — There was a great Vaiṣṇava named Jhaḍu Ṭhākura, who belonged to the bhūṅimāli caste. Kālidāsa went to his home, taking mangoes with him.
CC Antya 16.15 — Kālidāsa presented the mangoes to Jhaḍu Ṭhākura and offered him respectful obeisances. Then he also offered respectful obeisances to the Ṭhākura’s wife.
CC Antya 16.16 — When Kālidāsa went to Jhaḍu Ṭhākura, he saw that saintly person sitting with his wife. As soon as Jhaḍu Ṭhākura saw Kālidāsa, he likewise offered his respectful obeisances unto him.
CC Antya 16.17 — After a discussion with Kālidāsa that lasted for some time, Jhaḍu Ṭhākura spoke the following sweet words.
CC Antya 16.18 — “I belong to a low caste, and you are a very respectable guest. How shall I serve you?
CC Antya 16.19 — “If you will permit me, I shall send some food to a brāhmaṇa’s house, and there you may take prasādam. If you do so, I shall then live very comfortably.”
CC Antya 16.20 — Kālidāsa replied, “My dear sir, please bestow your mercy upon me. I have come to see you, although I am very fallen and sinful.
CC Antya 16.21 — “Simply by seeing you, I have become purified. I am very much obligated to you, for my life is now successful.
CC Antya 16.22 — “My dear sir, I have one desire. Please be merciful to me by kindly placing your feet upon my head so that the dust on your feet may touch it.”
CC Antya 16.23 — Jhaḍu Ṭhākura replied, “It does not befit you to ask this of me. I belong to a very low-caste family, whereas you are a respectable rich gentleman.”
CC Antya 16.24 — Kālidāsa then recited some verses, which Jhaḍu Ṭhākura was very happy to hear.
CC Antya 16.25 — “ ‘Even though one is a very learned scholar in Sanskrit literature, if he is not engaged in pure devotional service, he is not accepted as My devotee. But if someone born in a family of dog-eaters is a pure devotee with no motives for enjoyment through fruitive activity or mental speculation, he is very dear to Me. All respect should be given to him, and whatever he offers should be accepted, for such devotees are indeed as worshipable as I am.’
CC Antya 16.26 — “ ‘A person may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if in spite of being qualified he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord.
Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a śva-paca or caṇḍāla is a devotee, he delivers not only himself but his whole family, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, what to speak of his family.’
CC Antya 16.27 — “ ‘My dear Lord, anyone who always keeps Your holy name on his tongue is greater than an initiated brāhmaṇa. Although he may be born in a family of dog-eaters and therefore, by material calculations, be the lowest of men, he is glorious nevertheless. That is the wonderful power of chanting the holy name of the Lord. One who chants the holy name is understood to have performed all kinds of austerities.
He has studied all the Vedas, he has performed all the great sacrifices mentioned in the Vedas, and he has already taken his bath in all the holy places of pilgrimage. It is he who is factually the Āryan.’ ”
CC Antya 16.28 — Hearing these quotations from the revealed scripture Śrīmad-Bhāgavatam, Jhaḍu Ṭhākura replied, “Yes, this is true, for it is the version of śāstra. It is true, however, for one who is genuinely advanced in devotion to Kṛṣṇa.
CC Antya 16.29 — “Such a position may befit others, but I do not possess such spiritual power. I belong to a lower class and have not even a pinch of devotion to Kṛṣṇa.”
CC Antya 16.30 — Kālidāsa again offered his obeisances to Jhaḍu Ṭhākura and asked his permission to go. The saint Jhaḍu Ṭhākura followed him as he left.
CC Antya 16.31 — After bidding farewell to Kālidāsa, Jhaḍu Ṭhākura returned to his home, leaving the marks of his feet plainly visible in many places.
CC Antya 16.32 — Kālidāsa smeared the dust from those footprints all over his body. Then he hid in a place near Jhaḍu Ṭhākura’s home.
CC Antya 16.33 — Upon returning home, Jhaḍu Ṭhākura saw the mangoes Kālidāsa had presented. Within his mind he offered them to Kṛṣṇacandra.
CC Antya 16.34 — Jhaḍu Ṭhākura’s wife then took the mangoes from their covering of banana tree leaves and bark and offered them to Jhaḍu Ṭhākura, who began to suck and eat them.
CC Antya 16.35 — When he finished eating, he left the seeds on the banana leaf, and his wife, after feeding her husband, later began to eat.
CC Antya 16.36 — After she finished eating, she filled the banana leaves and bark with the seeds, picked up the refuse and then threw it into the ditch where all the refuse was thrown.
CC Antya 16.37 — Kālidāsa licked the banana bark and the mango seeds and skins, and while licking them he was overwhelmed with jubilation in ecstatic love.
CC Antya 16.38 — In this way Kālidāsa ate the remnants of food left by all the Vaiṣṇavas residing in Bengal.
CC Antya 16.39 — When Kālidāsa visited Jagannātha Purī, Nīlācala, Śrī Caitanya Mahāprabhu bestowed great mercy upon him.
Kalidasa (born in a Brahmanas family) took food remnants from street sweepers (Jhadu Thakura) and ...... women (wife of Jhadu Thakura) hahahahaha
With this the "Vaisnavas" friends of Trump will have a collapse hahahahaha
This reminds me of Sripada Aindra Dasa who convinced a Bhakta who belonged to a family of Brahmanas and refused to clean the bathrooms ... that the best thing for him (the Bhakta) was to clean the bathrooms.
That is, I can not eat at a devotee's house ... because he cleans the bathroom. But I can eat at the house of a "Brahmana" who does not clean his bathroom, but has a servant "Sudra" for this service .................
Now, do me the favor. No !!! No !!! No !!!
These rules of "excessive" cleansing were created by the Brahminical class to stay on top. This does not work with the Vaisnavas.
How are you not going to eat something prepared by Srila Haridasa Thakura?
Sri Caitanya only followed this because otherwise he would be rejected and could not preach. Just as he only accepted Sannyasa Mayavada, because by a social custom, only the Sannyasis were taken into account. But Sri Caitanya did not accept all these social formalities of eating only in the house of Brahmanas, or only Sannyasis is that can should be heard, as authentic.
See, I'm going to open my heart. I was introduced to Vaisnavism through Iskcon. But I do not follow anything or anyone.
I have many issues that I agree with and do not agree with Iskcon, matters I agree with and do not agree with Gaudiya Matha, matters I agree with and do not agree with the Parivaras, matters that I agree and do not agree with Smartas, matters that I agree and do not agree with the Sri Vaisnavas and Madhvas etc and so on.
Let me see who I follow .............. I follow Kalidasa !!!
"Not only female bodied Vaishnavis, but male bodied Vaishnavas have a restriction regarding bodily fluids leaving the body. In the Manu Samhita it says a brahmin should not enter the temple for a period of at least thirty days after having sex. Let me look for the quote. Are the brahmans of India following this restriction? Or don't you care?"
Jagannatha Puri Temple - NO ENTRY !!!
The Jagannatha Temple was always controlled by Smartas, by Mayavadis. Both are non-devotees.
Smartas and Mayavadis also worship Deity, but it is an empty worship. It is simply used as an instrument to be discarded later.
But why did Lord Caitanya not change this in Puri? Why did Lord Caitanya not manifest His full power in Puri as He did in South India and converted them all into Vaisnavas?
He did not change this just to avoid being highly criticized by the Smartas.
This point has already been clarified. Lord Caitanya just did not change this (to take Prasadam only in the house of Brahmanas) because this would not be accepted by the Smartas.
Lord Caitanya is the Supreme Person. God. But He can not force everyone to join the right path. SOMETIMES He shows His strength (Krpa) and converts all. BUT other times (in the majority), this decision must start from the Jivas.
So, by no means did Lord Caitanya agree with this. Proof is that He took Prasadam in the house of a Sanodiya Brahmana. Something unthinkable for a Sannyasi. This is the final proof that Lord Caitanya was against the Smartas and their excessive rules.
If the Temple of Jagannatha had ever been directed by Vaisnavas, such prohibition would never exist. As it does not exist in any Vaisnava Temple in India.
Of the approximately 600,000 temples of India, only a few do not allow "non-Hindus" to enter. All these few are controlled by Smartas and Mayavadis !!!
These are:
Guruvayur Temple - Kerala
Jagannatha Temple, Puri - Odisha
Kashi Visvanatha Temple - Uttar Pradesh
Lingaraja Temple - Odisha
Padmanabhasvami Temple - Kerala
Kapalisvarar Temple - Tamil Nadu
Kamaksi Amman Temple - Tamil Nadu
Pasupatinatha Temple - Nepal
And this holds true because Adi Sankara has a strong influence in India.
That is why Srila Prabhupada wanted only in India to have 500 Sannyasis !!! Only in India !!! To counteract the Mayavadi influence !!!
I think that on Iskcon, not even for the whole world there are 500 Sannyasis.
Following a part of a class of Sripada Mahanidhi Madanagopala Dasa Babaji Maharaja and Apasampradayer Svarupa The Smarta Doctrine by Srila Bhaktivinoda Thakura.
It's not so much. Please read because it's worth it.
Lord Caitanya Takes Prasadam from Sanodiya Brahmana
"MS: Yesterday we left off the story – Mahaprabhu is glorifying the brahmana and telling him how happy He was to accept food in his house and the brahmana was feeling overwhelmed. Because he was a merely a vipra advanced in various Vedic knowledges and sciences but Madhavendra Puri had recognized Vaisnava acara within his life. Because he exhibited the qualities and behavior of Vaisnava, he was accepted by Madhavendra Puri and given diksa, Vaisnava diksa.
So he is no longer a Vedic vipra or a Vedic brahmana. He is still vaidic brahmana but not merely a vaidic brahmana or a vipra, learned in material sciences, Jyotirveda, Ayurveda, Dhanurveda, etc. but now he was a Vaisnava, a very high class Vaisnava with the mood of Vrndavana, Braja bhava received from Madhavendra Puri.
So he felt great humility that the Lord, first of all this high class Bengali brahmana, Misra, Jagannatha Misra’s son coming from a very illustrious family of Nilambara Cakravarti Thakura and Jagannatha Misra, He was willing to accept food from his hand, he was overwhelmed. He felt so humble and this is what he told to Lord Caitanya at that time in Mathura in his house 500 years ago
TEXT 182
tomare ‘bhiksa’ diba——bada bhagya se amara
tumi——isvara, nahi tomara vidhi-vyavahara
SP: “It is a great fortune for me to offer You food. You are the Supreme Lord, and being in the transcendental position, You are not restricted in any way.
MS: “It is a great fortune for me to offer You food. You are the Supreme Lord, and being in the transcendental position, You are not restricted in any way.” Isvara, vidhi-vyavahara…there is no vidhi, vidhi-vyavahara… the Lord is transcendental, the King is above the law, they have this phrase. The King makes the law but he is above the law, he can follow it, he can break it, he can do what he like, it’s his kingdom and his law.
No one can say – “Hey wait a minute, the King is not following the law.” “Acha! Off you go! Bye bye…” No more protest movement. Like one protests and offers a protesting element, your head is cut off. The King can do no wrong, the King is above the law. So the supreme King of Kings is God.
So He is transcendental. There are so many laws and restrictions for a sannyasi – you can’t eat with this lower class brahmana but He is ignoring the social laws called the law of smartas, because this brahmana, this vipra, was a smarta. And smartas follow the smrti, smrti means so many yamas and niyamas, so many rules and regulations guiding their behavior, their actions, their puja, their goal.
And now Lord Caitanya comes along and says, to hell with smrti, I am not following any rules. I am following the rule of love, and as we said – In love there is no rules.
So the rule of love is, “I see love in your heart, special kind of love, there is Braja prema. That’s the prema I am searching for. That’s the prema I am relishing and that prema makes Me go above the law, makes Me go beyond the law, above the law, in My actions and dealings with you. Yes, certainly I will accept food from your house. Why? First of all you are initiated from Madhavendra Puri and second of all, he also,” as the brahmana told, we heard, “Madhavendra Puri also came to your house, and also took food from your hand.
So if it is good enough for Madhavendra Puri who is My parama guru, Madhavendra Puri is a guru of Isvara Puri, Isvara Puri is the guru of Lord Caitanya, if your food from your hand is good enough for My parama guru, then it is good enough for Me.”
So He is judging the person not on the basis of social standard and social position, but he is judging that person from the content of his heart. The heart content, the matter of his heart. What is his heart made off? And what is the purity, the realization of faith, and the Krsna content of his heart, that’s what he was being judged by. Not by externals, not by social externals or the rules and regulations of smrti, love is beyond smrti. Mercy above justice, love above power.
The brahmana goes on..
TEXT 183
‘murkha’-loka karibeka tomara nindana
sahite na parimu sei ‘duste’ra vacana
SP: “Foolish people will blaspheme You, but I shall not tolerate the words of
such mischievous people.”
MS: “O Mahaprabhu, foolish people who blaspheme You,” In other words, the murkhas, the other smartas, they are supposed to be smart but they are murkha. The smartas who follow smrti are very proud vipras, polished brahmanas, cultured, educated, refined, proud brahmanas.
He is saying these smartas are actually stupid, no so smart, these smartas are murkha – ‘mūrkha’-loka karibeka tomāra nindana
So he is saying these foolish people, these other vipras that I met You with when in the Kesavaji mandira in Mathura, when I first met You and danced with You and fell at Your feet and You raised up and embraced Me. These other vipras, they were with me, they observed the thing, of course they also danced, they were special.
But there were foolish people, who blasphemed You, They made offenses to You. It says, ‘mūrkha’-loka karibeka tomāra nindana.
We say sadhu ninda, nindana, Vaisnava ninda, it means offense. “But I shall not tolerate the words of such mischievous people” sahite nā pārimu. I shall not be able to tolerate.
duste’ra vacana – the words, the vacana of dusta. Dustamana, even sounds like a bad thing. Dustamana – bad mind, dirty mind… Dustamana, dustajana, dusta vacana, sounds heavy, doesn’t it?
“But My Lord, You are the Supreme Lord, You are Mahaprabhu, You are God, I am recognizing it. And how can I, as Your surrendered devotee, how can I tolerate it. So please…” because it is all about eating, taking food from his hand. The Lord is willing; the Lord wants to, He is willing, He is there in his house.
And the Lord is giving so many arguments from His side. “Yes its ok, it’s sanctioned, I want to do it. I am following the parampara, I am following the mahajana acaryas, I am following the line, the prema parampara, the parampara of premi bhaktas. I am not following the smartas, I am not following vidhi nisedha, lokadharma, lokavicara, I am following prema parampara.”
A premi bhakta, Madhavendra Puri, Iswara Puri, My guru, My parama guru. “In My own heart, I want to take food from your hand. That’s why I have come to your house, I accepted your nivedana, your invitation. Now you are denying Me!”
“O My Lord it’s not like this, just that because You are My Lord, and the last thing that I ever would want to see happen is that someone would say something bad about You, because I would be the cause of that bad statement, that dusta vacana would be caused by me. Because from my hand I gave You food. You are saying You don’t care, to hell with everybody, what do I care, I care about you, I care about your love, let the whole world go to hell, let them say whatever they say, I am here for you, you live for Me, and I live for you.”
This is the love of the Lord, the all encompassing view and heart of the Lord. The Lord’s devotee has his viewpoint also. And he has his heart also, and he is thinking, “But My Lord, You are everything to Me. If someone simply says one bad word about Your name or character or behavior then I will kill myself. I can’t bear to live. I will not tolerate the words of these mischievous people.”
Srila Bhaktisiddhanta Sarasvati Thakura says, although that Sanodiya brahmana did not belong to a superior community, he fearlessly chastised the caste brahmanas, caste brahmanas means smartas, vaidic brahmanas, the vipras, smartas.
He fearlessly chastised the caste brahmanas, because these are the foolish people as I mentioned. the murkhas, he is calling these panditas and smartas murkha. These foolish people, these foolish brahmanas, murkha, they will blasphemy You, they will do sadhu ninda and dusta vacana. First they will make offense in their mind, then they will speak badly. First ninda, ninda begins in the mind, offensive mentality, then dusta vacana, bad speech, blasphemous speech.
So this lower caste brahmana was fearlessly chastising them. How could you do that, because he was situated on the platform of suddha bhakti – pure devotional service therefore he was fearless. Krsna is my friend
kaunteya pratijanihi na me bhaktah pranasyati
I will not perish, nothing can happen to me.
There are people who are opposed to Sri Caitanya Mahaprabhu’s accepting a Vaisnava belonging to a lower caste. Therefore they are described as murkha, foolish and dusta, mischievous. A pure devotee has the power to challenge such a high caste people and his brave statements are not considered proud and puffed up. On the contrary, he is considered to be straight forward, such a person does not like to flatter high class brahmanas who belong to the non-Vaisnava community.
So now this conversation is going on in the house of this Sanodiya brahmana. Lord Caitanya is there, Sanodiya brahmana is there, may be his wife is there and some children. Then the servant of Lord Caitanya is there – Balabhadra Bhattacarya, one brahmana from Navadvipa traveling with the Lord.
May be few other brajavasis are there. Very confidential, intimate conversation is going on. The Lord, Caitanya Mahaprabhu, He is pleading on behalf of His beloved devotee. He is basically saying, “Oh My devotee I have accepted you fully in My heart. Oh My devotee I don’t care anything about your varna, your asrama, I love you, you are My devotee, you are dedicated to Me, Atma nivedanam, that’s all that matters. Nothing else matters in this world. Name, fame, gain, family, friends, society, anything, nothing else matters at all, because you have accepted Me as everything in your life, and I have accepted you as everything in My life.”
nāham vipro na ca nara-patir nāpi vaiśyo na śūdro
nāham varnī na ca grha-patir no vanastho yatir vā
kintu prodyan-nikhila-paramānanda-pūrnāmrtābdher
gopī-bhartuh pada-kamalayor dāsa-dāsānudāsah
“You are My dasa, that’s everything to Me. And I am your Prabhu and I am everything to you. What more matters? Nothing else matters. This brahmana may say that, that brahmana may say this, who cares! Give me food from your hands. Please.”
“Oh no My Lord, I cant do that.. Please because I know what they will say, these foolish vipras say, these murkhas, they will do ninda, they will do offense, I can’t tolerate it.”
TEXT 187
tabe sei vipra prabhuke bhiksa karaila
madhu-purira loka saba prabhuke dekhite aila
SP: After this discussion, the brahmana served lunch to Sri Caitanya Mahaprabhu. Then all the people residing in Mathura came to see the Lord.
MS: After this discussion, the brahmana served lunch to Sri Caitanya Mahaprabhu. Haribol!
So it has a happy ending, will He eat or not eat? To eat or not to eat, that is the question.
So this is the good ending that Yes! Lord Caitanya did get fed after much philosophical wrangling. In quoting various sastras the brahmana was convinced, “Yes! You are right I should feed You.. to hell with the vipras of Mathura.” Then all the people residing in Mathura came to see the Lord. Madhupuri, that was the old name, madhu-purīra loka saba prabhuke dekhite āila.
TEXT 188
laksa-sankhya loka aise, nahika ganana
bahira hana prabhu dila darasana
SP: People came by the hundreds of thousands, and no one could count them. Therefore Sri Caitanya Mahaprabhu came out of the house to give audience to the people.
MS: Lakhs and lakhs of people came, thousands, hundreds, no one could count them. Therefore Caitanya Mahaprabhu came out of the house to give audience to the people. Hari Bol! Nitai Gaura Hari Bol! Massive darsana, it’s a mela.
Because lakhs of people could not fit into Sanodiya brahmana’s living room. How can you fit lakhs of people in your living room? So Lord Caitanya came outside – Ok relax everybody its ok Hari Bol..came out to give darsana. Just imagine what a scene that would be! Lakhs and lakhs of people…Lord Caitanya is eating out in the house of the Sanodiya brahmana, haa! Everyone’s running, lets see!
LORD CAITANYA IS EATING OUT IN THE HOUSE OF THE SANODIYA BRAHMANA, HAA! EVERYONE'S RUNNING, LETS SEE !
TEXT 189
bahu tuli’ bale prabhu ‘hari-bola’-dhvani
preme matta nace loka kari’ hari-dhvani
SP: When the people assembled, Sri Caitanya Mahaprabhu raised His arms and said very loudly, “Haribol!” The people responded to the Lord and became ecstatic. As if mad, they began to dance and to vibrate the transcendental sound “Hari!”
MS: When the people assembled, Mahaprabhu raised His arms and said very loudly, “Haribol!” “Haribol!”
Bolo, “Haribol!”, jor se! “Haribol!”
The people responded to the Lord and became ecstatic. So become ecstatic… As if mad, they began to dance and to vibrate the transcendental sound “Hari!” (audience says “Hari Hari”)
You ate too much chappana bhoga? All of you had a big feast for Giriraja and now “Hari Hari…”
Acha?
And that is the end of the story – Sri Caitanya Mahaprabhu accepts Prasadam from a house of a Sanodiya Brahmin.
Sri Caitanya Mahaprabhu ki jai!"
Apasampradayer Svarupa by Srila Bhaktivinoda Thakura:
"The Smarta Doctrine
Two kinds of smrti sastra:
1) spiritual, or satvata smrtis;
2) material, moral or fruitivework oriented smrtis.
Satvata smrtis include: Sri Bharadvaja Samhita (included in Narada Pancaratra), Brhat Samhita, Visnu Samuccaya, Vaikhanas Samhita, the Agamapramanya compiled by Sage Albandaru, the Sadacar Smrti compiled by Sage Purna Prajna, the Krsnamrta Maharnava, the SmrtyarthaSagara by Cchadari Nrsimhacarya, the Prameyamala by Vira Raghava, the Prayoga Candrika, the Vaisnava dharmasuradrumamanjari by Samkarsana Saranadeva, the Smrti Ratnakara by Vitthalacarya, the Sri Haribhaktivilasa by Srila Gopala Bhatta Gosvami Prabhu, the Sri Satkriyasaradipika and the Samskaracandrikapaddhati by Sri Dhyana Candra.
"The ordinary nontheorist community and the sinful living entities cannot understand the wide difference existing between apparent similarities and sincere dedication ((between a "smarta" and a Vaisnava)). They are thus becoming smartas with external vaisnava designations; thatis, although externally maintaining all the rituals and activities of a Vaisnava, they internally cherish allegiance to the smarta ideal of materialistic work. The lay nontheorist society cannot diagnose this deceptive disease infecting the remotest corners of the heart; it is the true doctor, conversant in the scriptures and in the science of Krsna, who is aware of these complications and can persuade the frank and surrendered soul of these diseases and endeavor for their cure.
They look for sincere dedication and not for external details of Vaisnavism or for drama. Where dedication serves materialism the sense organs, and seeks peace, prasadam and contentment, there are only material or moral regulations the smarta doctrine in the guise of a socalled vaisnava doctrine is evident. Only the mercy ofa pure devotee can deliver one from this dire calamity."
Celebrating occasions like Ekadasi:
Vaisnavas or spiritualists celebrate such occasions as enhancers of devotion or out of the pleasure of serving Krsna and without any desire. Smartas, on the other hand, celebrate them for physical or mental welfare or as activities fulfilling their moral, economic or sexual desires. So, notwithstanding apparent similarities, the motives of Vaisnavas vs. those of smartas are poles apart. Taking bath in and worshiping the Ganges.
Vaisnavas view the Ganges as nectar from Visnu's feet, are reminded of Visnu by her contact and take bath in her in a spirit of service, knowing her to be a transcendental object of service. So "even Ganga herself desires to bathe Haridasa". But the smartas want to utilize Ganges water for cleansing themselves of sins, filth and unholy thoughts. The Ganges, whose water even Lord Siva takes gladly on his head as it washes the feet of his Lord, the smartas want to use as maidservant or a sincleansing machine.
Installing and worshiping Deity forms of the Lord:
The Vaisnavas do not differentiate between Krsna Himself and His Deityform. They accept sankirtana as the prime means of worship and by that means perform the abhisekha and other rituals, according to Sriman Mahaprabhu's instructions. The smartas consider the Deity as different from the Lord, as something transient and imaginary for temporary assistance of the aspirant, to be rejected or immersed later on. They imagine to instil life and consciousness into the idol and employ it in gratifying their desires. Sometimes they even use Deity worship for enhancing some trade.
Establishing monasteries:
The Vaisnavas establish monasteries to provide saintly association and propagate the sankirtana movement. They believe that just as lighting a fire to cook food rids us of darkness and cold as well without separate endeavor, similarly sankirtana will relieve us of all social problems. Smartas, on the other hand, pompously open monasteries for the sake of selfadvertisement or for some temporal social or moral welfare. Thus free hospitals, artifical celibacy schools, gymnasiums, etc, are often part of their monasteries. Or they may open abbeys for hoarding property, deceiving other people or such other material activities.
Deity worship:
Vaisnavas know that the non-Vaisnava or nonprincipled man is not qualified for Deity worship even if born in the best of families. Only when he attains "bhuta suddhi" or the realization that the constitutional position of the living entity is a servant of Krsna from a bona fide spiritual master can he perform purified worship. To the smartas the only qualification necessary for Deity worship are birth in a high family, external clenaliness and ability to chant sanskrit verses. The post of Deity worship expands like a priest's profession. Mentally they do not consider the Deity as God and do not try to arrange for the Deity's comfort."
"There is some evidence that this came into force following a series of invasions by foreigners into the temple and surrounding area."
