This place is also known as Simuliya. It is situated east of the Bhagirathi and north of the Jalangi, and it is at the northern border of Navadvipa. When Gauranga appeared before her, she took the dust from His feet and placed it on the part in her hair simanta. As a result, this place became known as Simantadvipa. In chapter fourteen is a descriptive passage of Navadvipa-dhama that has by now been often quoted in this series: "Vrajanatha: What is the size of Navadvipa-dhama?
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Description Preface The readers of this book may naturally be eager to know something about the celebrated author. The author does not require any introduction, but I feel it necessary to say a few words about him.
Kedamath, who was subsequently known for his pre-eminence in the Vaishnava World as Thakur Bhakti Vinode, was born in in a well-known landed aristrocratic family who were the owners of Govindpur, the present site of Fort William of Calcutta. Kedarnath in his fourteenth year was admitted in a Hindu Charitable Institution in Calcutta where he studied for four years during which period he began to write and compose articles and poems in English. He studied the works of Addison and Edward Young under Rev.
Kedarnath entered the Hindu School as a student of the first class in when the university of Calcutta was just established.
The late Mr. Satyendranath Tagore, the first Indian I. He soon published his two other volumes. He came in close contact with Rev. George Thompson who taught him how to become an effective orator. Thompson told him that he used to deliver lectures to the corn fields on his way from his house to the Parliament. At that time Kedarnath used to lecture in the literary meetings.
At the next meeting of the said society he read his dramatic rendering of Vital Pancha Vingsati which was followed by a heated discussion. Kedarnath studied the works of Brahma movement after having come in contact with his friend Dwijendra Nath, Satyendra Nath and others of the Tagore family who were the leaders and guides of the said Movement.
He had very frequent discussions with Rev. Duff at whose direction he studied the Bible and other Christian books. Now he occupied himself in studying the religious books. He deeply read the works of Mr.
He read the Koran. He deeply read the works of Theodore Parker, Newman and others. He frankly admits in his biography that he preferred Christianity to Brahmoism on account of clear admission regarding the transcendence of God-head and spiritual function.
He was always in favour of one God, never liked the Brahma system of worship. But he never ceased his discussion with Dwijendra Nath. He remarked in his biography that if I had any friend of my heart among mankind, it was Dwijendra Nath. This was the time of Sepoy Mutiny. He went to Chutimangalpur in the district of Bhadruk in Orissa where his grandmother and grandfather were living. They inherited some landed property there from Raja Rajballav.
Pandit Iswar Chandra Vidyasagar was his great pattern. His next work was his Bijangram written and published in blank verse in the history of Bengali language and literature. It is not correct to say that Michael Madhusudan Dutta was the inventor of the blank verse in Bengali. First he started his life as a school teacher and soon he entered into the executive services and became the Deputy Magistrate and Deputy Collector at Chapra in , at the age of He wrote his Valedi-Registry in Urdu.
In March , he was appointed Deputy Magistrate at Dinajpur. Here in Dinajpur he came in contact with Vaishnavism, which was prevalent there under the patronage of Raya Saheb Kamala Lochana, the great Zamindar of Dinajpur, who was the descendant of Ramananda Vasu, an ardent follower of Sri Chaitanya.
He made the acquaintance with many Vaishnavas. Here he secured the printed Chaitanya Charitamrita, and the Bengali translation of the Bhagavata; also copy of Bhaktamala. Now Kedarnath became an out-and-out Vaishnava. He deeply studied the literature of Brahmoism, Christianity and Islam. He made a comparative study of Vaishnavism with reference to other religious, but he found the perfect consummation of his own taught in Vaishnavism.
He was next transferred to Champran for a few months, and later posted at Puri. Now his devotion to Sri Chaitanya grew very intense. He came to Puri with his family, taking with him his two very favourate books, Sri Chaitanya Charita and the Bhagavata.
He was happy for having been posted at Puri where his God, Sri Chaitanya had spent so many years. His stay at Puri gave a great impetus to his religious feeling for Vaishnavism. He appointed one Gopinatha Pandita with whom he studied the whole of the Bhagavata with its commentary by Sridhara Swami.
Two other Pandits named Hariharadasa and Markandeya Mahapatra who studied the Nyaya and Vedanta in Navadvipa and Benares began to study the Bhagavata along with him Kedarnath learnt Sanskrit grammar and literature under the great Isvara Chandra Vidyasagara, Dwijendra Nath Tagore and others during his school days in Calcutta.
He continued his study of Sanskrit all through. Now he mastered the philosophy of Gaudiya Vaishnavism. The latter is philosophical, on Gaudiya Vaishnava philosophy. Besides these many other works were composed during this time.
Now he started a class for teaching the Bhagavata. He formed a society styled the Bhagavata Samsad, in the Jagannatha Vallabha Garden, for the study and culture of the Bhagavata All the principle Vaishnava leaders were impressed with his learning and religious fervor. He was in charge of Jagannatha temple on behalf of the Government. He started another society called Vidvat Sabha for promoting the study of Bhakti literature. Kedarnath had high regard for him.
Everyday Kedarnath used to hold a conference at the Jagannatha temple and discussed various doctrinal aspects of Vaishnavism. He stayed at Puri for five years. From Puri he was posted at different places in Bengal and he visited principal places of pilgrimages of the Vaishnavas. He was stationed in the Narail in the District of Jessore in He became very popular in the subdivision as a great Vaishnava Magistrate.
Many Kirtana singers used to come to him entertain him with their songs. Here he published his Krishna Samhita in and Kalyan Kalpataru, a collection of his own Pada poems, in Krishna Samhita was highly praised throughout the country. He adopted all Vaishnava practices in its strictest form. Now he resolved to interest the educated people in Gaudiya Vaishnavism. It was the first Vaishnava newspaper. After stay for three years at Narail for a period of three years he made a pilgrimage to Allahabad, Ayodhya, Benares, Vrindabana and so on.
He subsequently became the religious guide of Kedamatha and helped him in his missionary activities. Now he decided to take up the preaching of the Gaudiya doctrine in earnest. He founded a printing press known as Vaishnava Depository. Philosophical books of the Vaishnavas were in Sanskrit. He undertook to place before the educated public the system of Gaudiya Vaishnava philosophy in a simple and popular form.
He possessed a style that was easy, invigorating, cheerful lucid and uniform, and enriched with fresh store-house of Sanskrit and adopted to Bengali in a natural way. The Bengali language in his hands has thus been improved as a very powerful vehicle for the conveyance of the sublimest and most highly philosophical truths of religion, with an ease and precision that makes his works highly interesting and at the same time perfectly intelligible to the most ordinary reader.
It is one of the most important books, which established his name as an authority on the Gaudiya Philosophy. Many educated men both Brahmanas and Kayasthas became his disciples. When he was commanded by his God in a dram to render his service to Navadvipa, the Birth place of Sri Chaitanya, which had fallen into oblivion. Kedarnath was transferred to Krishnagar as a Sub-Divisional Magistrate. He came to Krishnagar with joyous hope to seek the place where his beloved God, Sri Chaitanya, had been born.
While at Krishnagar, one night, thinking deeply on the site of Birth place of Chaitanya Mahaprabhu on the roof of his residence in Navadvipa he is said to have seen in a vision a luminous building towards the north east.
He was filled with wonder. The next morning he asked for the particulars of the place from which the vision had appeared to him. He went to the place with such topographical accounts old maps and other data, as he could gather for his investigations. On enquiry he learnt from the local people that it was the Birth place of Sri Chaitanya. They pointed out an extensive mound covered with Tulasi plants as the actual site of the house of Sri Chaitanya.
They added that they used to point out from generation to generation. It was a blissful moment when he realized that he had at last succeeded in his attempt which had cost him so much anxiety.
Thankura Bhakti Vinode then composed his famous Navadvipa Dhama Mahatmya in praise of every place within the circle of Navadvipa.
It was published in the same year. Now Sri Mayapur has became a town of temples attracting thousands and thousands of pilgrims from different parts of India and abroad. Thakur Bhakti Vinode by his personality, writings and preaching captured the imagination of the educated people of Bengal. He interested the educated section of the society in Vaishnava religion.
Thakur Bhakti Vinode was a voluminous writer. He never failed in meeting the demand of educated public for its literature.
It is inseparable part and parcel of God. As we cannot think of the sun without the rays nor the rays without the sun, so we cannot think of God without jiva souls or the jiva soul without God.
The difference between the two is that one is Brihat viz. The cloud may intercept and obstruct, the rays when coming to earth but the cloud cannot cover the sun.
Jaiva-dharma - Deel 1
Welcome to JaivaDharma. This compelling narrative, based on spiritually developed personalities and others in cultured Bengali life a few hundred years ago earlyth Century A. Woven into the story are penetrating philosophical questions that are commonly pondered and eternally relevant. Asta-kaliya-lila is described for those that are advanced, but how does one become qualified to understand it? One must systematically study Jaiva Dharma from beginning to end, starting with the first part where there is a description of the material world, and proceeding through a study of Dasa-mula and all the tattvas.
The Holy Places of Jaiva Dharma: Radha-kunda
He also went to Radha Kunda where he relished the association of Sri Jiva and others. Surrounded by numerous great Vaisnavas, Virachandra enjoyed the beauty of the Radhakunda. Seeing the Tamala tree under which Prabhu Gaurachandra had sat during his visit to Sri Radhakunda, Virachandra became ecstatic. After visiting Shyamakunda and Radhakunda he went on to Girigovardhana, where he sang and danced madly absorbed in the ecstacy of sankirtana. Eager to serve him, the people of Vraja offered many items of food for his pleasure. He and his followers stayed there for five or six days. Thereafter Sri Jiva, Sri Bhugarba and others bid farewell to him.
Through the medium of questions and answers he makes a comparative analysis of all religious beliefs, and thus leads the reader, step by step, to the ultimate goal of life. The original Jaiva-dharma, written in Bengali, is a priceless ornament for all Bengali-speaking Vaisnavas. In the modern Vaisnava community, he reinitiated a powerful flow of the sacred Ganges of the unalloyed bhakti that Svayam Bhagavan Sri Caitanya Mahaprabhu revealed. Thakura Bhaktivinoda wrote well over a hundred books about bhakti in several languages, and Jaiva-dharma has ushered in a new era in the world of philosophy and religion. This Hindi edition was produced under the direction of my most highly revered holy master, sri gurupada-padma om visnupada Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja. He is an acarya in the line of disciplic succession coming from Sri Caitanya Mahaprabhu and is the Founder-Acarya of the Sri Gaudiya Vedanta Samiti and its branches, which are spread throughout India.
The Holy Places of Jaiva Dharma: Simantadvipa