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122 <span class="d-print-none">ABOUT US</span> 123 <h2 class="d-print-none">ABOUT US</h2> 124 </div> 125 <ul class="nav nav-tabs" id="myTab" role="tablist"> 126 <li class="nav-item" role="presentation"> 127 <a class="nav-link active" id="about_us-tab" data-bs-toggle="tab" href="#about_us" role="tab" aria-controls="about_us" aria-selected="true">About us</a> 128 </li> 129 <li class="nav-item" role="presentation"> 130 <a class="nav-link" id="activities-tab" data-bs-toggle="tab" href="#activities" role="tab" aria-controls="activities" aria-selected="false">Activities</a> 131 </li> 132 <li class="nav-item" role="presentation"> 133 <a class="nav-link" id="contact-tab" data-bs-toggle="tab" href="#contact" role="tab" aria-controls="contact" aria-selected="false">Contact</a> 134 </li> 135 <li class="nav-item" role="presentation"> 136 <a class="nav-link" id="donate-tab" data-bs-toggle="tab" href="#donate" role="tab" aria-controls="donate" aria-selected="false">Contribution</a> 137 </li> 138 <li class="nav-item" role="presentation"> 139 <a class="nav-link" id="lineage-tab" data-bs-toggle="tab" href="#lineage" role="tab" aria-controls="lineage" aria-selected="false">Lineage</a> 140 </li> 141 </ul> 142 <div class="row"> 143 <!-- start about left section --> 144 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 145 <div class="tab-content" id="myTabContent"> 146 <div class="tab-pane fade pt-4 show active" id="about_us" role="tabpanel" aria-labelledby="about_us-tab"> 147 The aim of this website consists in providing the means for a systematic study of the translations of the Bhakti-Shastras and of other texts by Svami Sadananda Dasa ("Svami"). We, i.e., Kalakanthidasi (Katrin Stamm) and Kishordas (Kid Samuelsson), who are taking care of this website, are shiksha disciples of Svami Sadananda Dasa and are connected to the Gaudiya-Sarasvata sampradaya by initiation via a direct lady disciple of Svami by the name of Maitri dasi.<br /> 148<br /> 149Together with other disciples, we are administering the spiritual and personal literary estate of Svami and of his main disciple, Vamandas (Walther Eidlitz). This estate is the basis and source of the texts to be found on this website. Together with some other disciples we are translating the texts so that they become available in English, German and Swedish, step by step.<br /> 150<br /> 151The estate comprehends, for example, an intense exchange of letters, covering the years from 1948 to 1975, between Svami and his disciples in Europe, Vamandas in particular. However, for the most part, only the letters from Svami have survived. They give a rare and intimate insight into the personal relation between teacher and disciples, Svamiâs difficult living circumstances in India, his inner life and the way he was teaching. Moreover they contain many translations e.g., of the Bhagavatam, songs or prayers, which were sent to Vamandas for his spiritual nourishment and for the books on bhakti that he was writing under Svami's tutelage. We have abbreviated these letters, made them anonymous and added headings that indicate the subject the letter is about. So far these letters comprise most of the texts that can be found on this website.<br /> 152<br /> 153Also in the form of letters, 300 pages of narrowly written air mail paper with corrections by Svami of Vamandasâ book, "The Indian Love of God" ("Die indische Gottesliebe"), have come to us which are a real treasure that has, so far, yet not been published on this website. Their value lies in the training they provide to readjust one's mind again and again to the SERVING of Krishna as the means and the goal. To study them is in itself seva put into practice.<br /> 154<br />
155In addition there are many exercise books with notes and translations both from Svami and Vamandas from the time in the internment camp in India (1939-1945). They often contain dictations from Svami on his sickbed to Vamandas. The main part of the estate, however, consists of many different kinds of texts: Sadananda's partial translations of verses and chapters from the Bhagavatam, Bhagavad Gita, Jaiva Dharma, Bhaktirasamrita Sindhu, and the Brihadbhagavatamritam, as well as full texts of the Isopanishat, the Caitanya Bhagavatam and some bhakti dramas. Disciples' notes from lectures on various subjects are also included in this collection. As it takes a considerable time to type and translate these full texts, you will only find a few of them on the website so far. We beg our readers for patience as we are doing all this besides our regular employment.<br /> 156<br /> 157By now there are about twenty disciples of Svami of the first and second generation. We neither live in an ashram nor are we organised in any way. We try to follow our guruâs advice to orient ourselves to the serving of Krishna and outwardly pursue normal lives, thereby following Caitanya Mahaprabhuâs instructions to Raghunatha Dasa: <br /> 158<br /> 159"Donât practise monkey renunciation â in front of the world.<br /> 160Accept and use what is necessary â without attachment. <br /> 161In your heart: be steady.<br /> 162Outwardly: behave like the people. <br /> 163Before long Krishna will deliver you." (CC.II.16.238-239)<br /> 164<br /> 165 </div> 166 <div class="tab-pane fade pt-4" id="activities" role="tabpanel" aria-labelledby="activities-tab"> 167 Walther Eidlitz' main work, "Krishna-Caitanya, Sein Leben und Seine Lehreâ into English ("Krishna-Caitanya, the Hidden Treasure of India, His Life and His Teachings", 2014) and Swedish ("Krishna-Caitanya, Indiens dolda skatt, Hans liv och Hans lära", 2013) are now translated and printed and can be ordered under "Text Downloads/Books".<br /> 168<br /> 169There you can also order the booklet "Tender as a Flower, Hard as a Thunderbolt â Words of Truth and Love" (2015), which is a compilation of concise extracts from Svami's texts under different subjects, together with his compilation "Krishna's Damodara-lila".<br /> 170<br /> 171LECTURES on Svami Sadananda Dasa's life and teachings by Katrin Stamm can be booked by directly contacting her via the e-mail address provided on the website. <br /> 172<br /> 173 </div> 174 <div class="tab-pane fade pt-4" id="contact" role="tabpanel" aria-labelledby="contact-tab"> 175 If you have any questions, any positive or critical feedback, as well as any difficulty downloading a document, please feel free to contact us, Katrin Stamm or Kid Samuelsson.<br />
176We speak English and will answer your email as soon as possible.<br /> 177<br /> 178 E-mail: <a href="mailto:contact@sadananda.com?subject=Mail from Sadananda.com">Katrin Stamm</a> <a href="mailto:kid@sadananda.com?subject=Mail from Sadananda.com">Kid Samuelsson</a> </div> 179 <div class="tab-pane fade pt-4" id="donate" role="tabpanel" aria-labelledby="donate-tab"> 180 All workers in Svami's "bhakti workshop" are honorary workers and perform the seva of digitizing and translating the texts Svami has given to us in addition to their regular employment. That's why the number of texts on this site only slowly increases. Time is our only capital and we are happily giving it away to the service of our guru, the Vaishnavas and Krishna. <br /> 181<br /> 182However, we would also very much like to publish more texts in the form of real books, like we have done with the recently translated book "Krishna Caitanya. The Hidden Treasure of India. His Life and Precepts" ("Krishna Caitanya â Sein Leben und Seine Lehre") by Walther Eidlitz. <br /> 183<br /> 184Other projects are to republish the German edition of Eidlitz' book on Caitanya, the printing of the Isha-Upanishat, the Caitanya-Bhagavatam and part of the Brihadbhagavatamritam. If you would like to financially support these projects and our seva in general, please contact Katrin Stamm via the website.<br /> 185<br /> 186<br /> 187<!-- <form action="https://www.paypal.com/cgi-bin/webscr" method="post" target="_top"><br /> 188<input type="hidden" name="cmd" value="_s-xclick"><br /> 189<input type="hidden" name="hosted_button_id" value="QM2SKVC79LD6W"><br /> 190<input type="image" src="https://www.paypalobjects.com/en_US/SE/i/btn/btn_donateCC_LG.gif" border="0" name="submit" alt="PayPal - The safer, easier way to pay online!"><br /> 191<img alt="" border="0" src="https://www.paypalobjects.com/en_US/i/scr/pixel.gif" width="1" height="1"><br /> 192</form> </div --><br /> 193<br /> 194<br /> 195<!-- KID: to make something invisble </div --><br /> 196<br /> 197 </div> 198 <div class="tab-pane fade pt-4" id="lineage" role="tabpanel" aria-labelledby="lineage-tab"> 199 The school of Svami Sadananda Dasa belongs to the GAUDIYA VAISHNAVA SAMPRADAYA.<br /> 200<br /> 201Each sampradaya or lineage goes back to one eternal form of God or to one of His avatara-s (descents). This sampradaya goes back to the shaper of this universe, to BRAHMA.<br /> 202<br /> 203SAMPRADAYA means âto pass (da) on (pra) in the proper way (sam)â. This implies the faithful transmission of KNOWLEDGE (jnanam) from teacher to disciple about the mutual interrelations between atma, world and Bhagavan (sambandha jnanam), the method of service (abhideya) and the goal of the bhakti-path (prayojana). This transmission concurs with the conveyance of bhakti-shakti, the divine POWER to serve and to understand, from the teacher to the one who is to be taught (shishya). This transmission and empowerment takes place continually in the living relation between guru and disciple, but is ritually expressed in the act of initiation. Initiation into this lineage takes place by means of initiation into the Great Mantra, the Mahamantra, as well as into certain other mantras for the worship of Bhagavan, His shakti and the guru, specific to this lineage.<br /> 204<br /> 205The translation âtraditionâ for âsampradayaâ is insufficent, as it is not about (blindly) following a custom or simply bequeathing certain mantras and shastram-s to the next generation. What is passed on in the proper way is the living current of true bhakti from a bona fide guru to the qualified disciple.<br /> 206<br /> 207The sampradaya in question is a VAISHNAVA sampradaya. A Vaishnava worships VISHNU. God is called âVishnuâ because His nature is âvishnuâ, expressing the double meaning of the Sanskrit root âvishâ: as the Lord of all atma-s (Paramatma), He enters the limited universe and the âheartâ of every single being and thereby becomes apparently limited Himself. Yet He remains transcendent, i.e., unbounded by time or space at the same time. He only makes it impossible for others to perceive His unboundedness. Consequently, a Vaishnava is someone who, having been educated by the Shastram-s, is convinced that God, Bhagavan, is eternal, that His Form is neither restricted by the laws of time nor space and that His
207nature remains unchanged even when He makes Himself visible on the mundane plane and becomes avatara (i.e., not an âincarnationâ in the Christian sense). In a secondary meaning the denotation âVaishnavaâ relates to a worshipper of Vishnu as that aspect of God which is turned towards this world, acts as the immanent and transcendent cause of this universe, and accompanies each atma. This aspect is only a partial aspect of God in His plenitude, Bhagavan, who eternally plays with His entourage in His inner Kingdom, untouched by the evolution and dissolution of countless universes. <br /> 208<br /> 209The Shastram-s define âVaishnavaâ as follows: âWhoever, after having been initiated into the Vishnu-mantra as prescribed by the Shastram-s, worships the murti of Vishnu with shraddha, i.e., with the firm conviction that serving God is both the means and the goal, is called a Vaishnava.â However, as long as this worship is not performed together with sambandha jnanam, i.e., unaware of the fact that neither Bhagavan (Vishnu) nor the bhakta (the Vaishnava) are of mundane (laukika) nature, but of cit- or spiritual nature (cinmaya), this Vaishnava is called a âbeginnerâ or someone motivated by mundane faith (laukika shraddha). (cp. Bha IX.2.47) A further advanced Vaishnava of the middle stage equally worships the Vaishnava and Vishnu. The supreme Vaishnava, though, sees Bhagavan Shri Krishnacandra IN ALL THINGS and all things IN HIM. For this reason he neither discriminates between the Vaishnavas of the different levels nor between Vaishnava and non-Vaishnava. (cp. Bha XI.2.45)<br /> 210<br /> 211This Vaishnava Sampradaya is called GAUDIYA as it was revived by Shri Caitanya Mahaprabhu (1486-1533) from the region of GAUDA in Bengal. In this way it is set apart from the four great South-Indian Vaishnava samparadaya-s: the Madhva-, Ramanuja-, Vishnusvami- and Nimbarka-sampradaya. These schools differ in regards to a stronger or weaker expression of dualism (up to a qualified monism) concerning the relations between God, atma-s and world. Caitanya, however, proclaimed the principle of the SIMULTANEOUS inconceivable unity AND distinctness of these three. Svami explains in his essay âGaudiya Sampradaya Tattvaâ (1950):<br /> 212<br /> 213âMahaprabhu and His contemporaries had no intention whatsoever to create a new system in contrast to the prevailing difference between the monistic and dualistic systems, but wanted to show that one violates the Absolute, when one tries to squeeze it into the systems of monism or dualism, and despite the double statements of the Revelation only lets ONE prevail.â It had been Mahaprabuâs task to lead the people to Krishnabhakti: some to Radha-Krishna-bhakti, some to Rama and others to Narasinha. He added, though, that all these (other) forms were not svayam rupa (the very-self form of God) and that the svayam rupa was KRISHNA: âHe wanted to lead the genuine bhakti of every group of jiva-atma-s to the respective Forms of HIMSELF; AND lead those, who â according to their atmic nature (svarup) â belong to the bhakti to Vrajendra-Nandana [Krishna] in anugatya gopi-bhava [service under the gopis, in their spirit (bhava)], to this form of bhakti; and out of them again especially those who can appreciate it into the greater intensity of the separation (viraha) between Radha and Krishna and the service of Them in overcoming Their separation.â<br /> 214<br /> 215Already in the contemporary biography of Caitanya, the Caitanya Caritamritam, the Gaudiya Vaishnava Sampradaya is described in the simile of a tree with different main branches and various ramifications. (cp. CC Adi 10-12) The sub-branch of the Sadananda-school branches out of the bigger branch of Bhaktisiddhanta Sarasvati Prabhupada (1874-1937), the guru of Svami Sadananda Dasa and founder of the Gaudiya Math, who, together with his father and guru, Shrila Bhaktivinoda Thakura, initiated a rennaissance and tried to purge the bhakti-cult of sentimentality and pseudo-religion at the end of the 19th and beginning of the 20th century. Svami writes in âGaudiya Sampradaya Tattvaâ about his guru:<br /> 216<br /> 217âWhat Prabhupad [Bhaktisiddhanta Sarasvati Thakur] pointed at, but could not change, was the fact that the official Caitanya movement actually has nothing to do with Caitanya, and that a true follower of Caitanya is something else than a sentimental, vague and immoral person, and that a true follower of Mahaprabhu should be able to profess himself as such, without feeling ashamed of himself and without fear that he will be put into the same category as those who wrap the mantle of the scholar, the bhakta and the cult around their own social, intellectual, spiritual and moral inferiority, and who in the name of Mahaprabhu and His cult justify the behaviour of themselves and others while being involved in some more or less shady business.â<br /> 218<br /> 219In contrast to this there is the genuine spiritual community, the MATH, which Svami describes as an ideal in an article in the âHarmonistâ (1936) as follows: âThe Math is the spiritual association of those who serve or pray to be allowed to serve in surrendering mood under the Spiritual Absolute Agent and as such it is distinctly different from all sorts of so-called religious communities. Its structure is in the form of a pyramid the augmentation of which is established by new cells which have no other inclination than to be the lowest ingredients of the whole. The entelechia or the moving motive is the longing for being accepted as proper ingredients, [â¦]. A perfect system of service can be built up on the basis on intended, implicit or explicit love for the service of the Absolute without any expectation of return-service at present or at the eschatological future.â (The Harmonist, VOL. XXXII, MARCH 19, 1936, No. 14)<br /> 220<br /> 221As lowest cells in this pyramid of service we try to serve our guru, Svami Sadananda Dasa, as best as we can and set our hopes on the promise he made to Vamandas: âBut you must know, your sacrifices donât stay with me. Like sunlight passes through wide-open windows they pass through to HIM [Krishna] and HER [Radha].â<br /> 222<br /> 223 </div> 224 </div> 225 </div> 226 <!-- end about left section --> 227 228 <!-- start about right section (same right section for all) --> 229 <div class="col-lg-5 col-md-12 pt-2 text-center"> 230 <!-- div class="section-heading title-style5 left half" --> 231 <div class="left half"> 232 <img class="xd-block xw-100 ximg-fluid" src="assets/img/sadananda.jpg" alt="www.sadananda.com"> 233 </div> 234 <!-- end about right section --> 235 </div> 236 </div> 237 </div> 238 </section> 239 <!-- biography ================================== --> 240 <!-- Biography --> 241 <section id="biography"> 242 <div class="container"> 243 <div class="section-title">
244 <span class="d-print-none">BIOGRAPHY</span> 245 <h2 class="d-print-none">BIOGRAPHY</h2> 246 </div> 247 <ul class="nav nav-tabs" id="myTab" role="tablist"> 248 <li class="nav-item" role="presentation"> 249 <a class="nav-link active" id="intro_biography-tab" data-bs-toggle="tab" href="#intro_biography" role="tab" aria-controls="intro_biography" aria-selected="true">Biography</a> 250 </li> 251 <li class="nav-item" role="presentation"> 252 <a class="nav-link" id="sadananda_biography-tab" data-bs-toggle="tab" href="#sadananda_biography" role="tab" aria-controls="sadananda_biography" aria-selected="false">Svami Sadananda Dasa</a> 253 </li> 254 <li class="nav-item" role="presentation"> 255 <a class="nav-link" id="vamandas_biography-tab" data-bs-toggle="tab" href="#vamandas_biography" role="tab" aria-controls="vamandas_biography" aria-selected="false">Vamandas</a> 256 </li> 257 </ul> 258 259 <div class="tab-content" id="myTabContent"> 260 <div class="tab-pane xfade pt-4 show active" id="intro_biography" role="tabpanel" aria-labelledby="intro_biography-tab"> 261 <div class="row"> 262 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 263 <!-- h3>Biografi - Intro</h3 --> 264 <p>The relation of Svami Sadananda Dasa and Walther Eidlitz (Vamandas)<br /> 265<br /> 266During the Second World War the Austrian author and poet Walther Eidlitz became the disciple of Svami Sadananda Dasa while they both were interned in Indian internment camps. This encounter is documented in Walther Eidlitzâ autobiographical book âUnknown Indiaâ. For five years he received personal spiritual instructions and studied the bhakti texts and Sanskrit under the guidance of his guru in most hostile circumstances: âEvery time I came to Sadananda during those days, a most frightful noise met my ears as I entered the door. Bartering was going on from the bed of his neighbour, and, furthermore, card-players sat around the only table in the barrack, slamming down the dirty cards. Often enough they got into dispute with one another. Sadananda did not seem to be the least disturbed by all this. He called out cheerfully: âSo nice of you to come and call on me, Vamandas. Come and sit on my bed.â A bright dome of peace seemed to hover invisibly over the miserable camp bed. When he began his narration, my ears became deaf to all the noise.â (from: Unknown India)<br /> 267<br /> 268Yet the relation between Vamandas and Sadananda was not only just harmonious. Vamandas reports in his notebook: âHe is able to taunt and mock, to swear at you and hurt and wound you, so that you could believe he was the very devil, hunting you; but in reality all this is nothing but âaggressive graceâ. The hammer that hits against your forehead (your egotism) over and over again, until sparks fly, is an immensely strong love of God [bhakti] â¦â<br /> 269<br /> 270In his book âUnknown Indiaâ he further explains: âGradually I learned to realize that every word uttered by Sadananda was an expression of bhakti, knowing love of God, and that all his actions, whether friendly or scornful â he could be exceedingly harsh and stern â were based on an effort to waken the atma in the people he contacted, to make the atma realize its true nature, to be a servant of Krishna.â<br /> 271<br /> 272In his personal notes, however, Vamandas also shows the other, loving side of Svami: âLike an angel he is guiding and carrying me. When I thought of him yesterday ⦠(inner unrest) ⦠he immediately turned up, standing quietly by my window: âVamandas, are you still awake?ââ In one of his diaries he sums up: âFor one year I was living together with him in a tiny room in the camp and yet I didnât recognize him for what he was; i.e., sometimes I guessed it and instantly he hid himself again, as this belongs to the play. And it is grace, grace, grace when he shows his true nature.â<br /> 273<br /> 274Over the course of the internment period it became clear that both were destined to work together in order to realize the wish of Sadanandaâs guru, Bhaktisiddhanta Sarasvati, to translate and explain the bhakti shastram-s and make them known to the West.
274Vamandas reports the words of his guru in âUnknown Indiaâ as follows: âThe path, Vamandas, on which you have set out is a long one. But do not tire! How often my guru lamented the fact that he had never met anyone who was prepared to devote all his strength to translating and expounding the Bhagavatam. I have begun, and have spent many years doing this. But my strength is not equal to the task. Will you help me?â And Vamandas notes down the task he was assigned by Sadananda when, after his release, he was about to leave for Sweden: âTake the spiritual treasure you have found here in India into the West.â<br /> 275<br /> 276But it turned out that Vamandas was not yet ready for this task. Already in 1952 Sadananda complains: âMy dear Vamandasji, [â¦] I believe it would be the best if I burned all my notes for the third time. It is all in vain. You, too, are âbetrayingâ the secret and are pouring the Holy Communion wine into the glasses of the taverns â alas!â The disappointment, however, was only so strong, because Sadanandaâs hopes had been so high. He writes: âYou must not take my severe criticism of your mistakes badly â it is only because I love you so incredibly, Vamandas, for your absorption in the Bhakti cult, that I shall make so bold as to do that, to be so hard with you â you, who have sacrificed so much for me. But rest assured, your sacrifices donât cling to me, like sunbeams pass through wide open windows, they go on to Him and Her.â<br /> 277<br /> 278In another letter he calls him his âtrue childâ for whose sake he kept translating on his sickbed summoning up his last reserves of energy. It turned out that the root of all of Vamandasâ difficulties was his clinging to his poet identity. Svami explained to him: âI donât know where you stand today. Your misfortune was that you could neither take up what Jnana and Advaita vada of Shankara really teach, at Shriâs place, nor could you bring yourself to a genuine and free âyesâ with shraddha in what the Bhagavatam and Caitanyadeva teach. You kept on trying to read your own thoughts into the Bhagavatam and revolted whenever Caitanya taught something that seemed to be in o
278pposition to what you had read in the Bhagavatam in a distorted translation. I have no idea to what degree this has changed in the long meantime. I often feel that if neither you two [Vamandas and his wife Hella] can come to India nor I to Sweden then neither your readers, listeners nor you yourself will ever reach the goal of bhakti.â<br /> 279<br /> 280Sadananda almost broke with Vamandas after he had read Vamandasâ book âDie indische Gottesliebeâ (The Indian Love of God). 1956 Sadananda writes: âI write these notes to your book today on April 19th, 1956, Ramachandraâs appearance day. I donât know how you will react to my letters and if, from my notes, you will experience and understand that in your book you have written the opposite of what I have explained and given to you since 1942 â because the authoritative Revelation of Godâs Word says so. And I donât know if Krishna and Mahaprabhu will give you the power to start all over again and if They will give you the courage, after thorough reflection and regret, to write a book about the love of God so that it will be an act of service instead of aparadha; to be of help for seekers, instead of everywhere and in every way be misleading â and if in a new book you will have the courage to write the opposite of what you have written in almost every line in the present book.â <br /> 281<br /> 282Sadananda explained to him that the reason for this disaster had probably been that Vamandas, from the very beginning, had turned to the public while he was still wrestling with himself. It was not so easy to overcome the Maya in ones own heart. At the expense of quality he had rushed into âpreachingâ and publishing. He continues: âThe curse on the whole previous work is this: Without having worked through and assimilated things clearly and distinctly in their entirety, books have been made up out of all sorts of material â hastily; you have some foundation stones, half a wall and a few roofing tiles â but it doesnât matter whether the academic bigwigs and the men of letters here and there are praising and supporting us or not â it is all about those who are still alive, that they will receive clear knowledge through listening; and about doing samkirtan, i.e., transmitting in a truly genuine and perfect way what we have heard, and sharing it with friends; and from us it must grow and must find fertile ground and more friends who will help [â¦].â <br /> 283<br /> 284To a common friend Sadananda explains: âWalther rather thinks in concepts of âpublicityâ and âinfluenceâ his books and lectures could have â this is a true burden indeed, but a poet of his sort seems to be bound to always think of the effect he has or could have.â For this reason Sadananda felt forced to lower his expectations and to reconsider his cooperation with Vamandas in Europe. After his initial visit to Vamandas and his wife Hella in Sweden 1962 he summed up his experiences as follows: âIt was heart-breaking and the deepest disappointment of my whole life that Vamandas hadnât bothered to work seriously with the Bhakti-Rasamrita-Sindhu, the Caitanya Caritamritam and the Caitanya Bhagavatam and hadnât worked through the original sources together with the translation aids I had provided for him. I felt like someone who had come to teach Shakespeare and who was forced to teach the A.B.C instead. [â¦] Iâm facing the ruins of my dream city and try to get over my deep grief and be able to see what possibilities still remain for Prabhupadaâs seva.â â âAfter the calamity with the âGottesliebeâ this was the most severe blow in my life, that you had neglected to work things through. You are not lacking â as you say â âknowledge about the lilaâ, but you are lacking the inner principles and basic structures, you are lacking the terminology and the whole system of concepts â and this is what Bhakti-Rasamrita-Sindhu and Ujjvala-Nilamani teach. If grace and love and even prema were so cheap as you made the people believe there, the whole Bhagavatam hadnât been necessary.â<br /> 285<br /> 286Accordingly he concluded that he wouldnât provide Vamandas with raw translations any more but only with completed translations. He goes on to explain to their common friend: âI intended to entirely remain in the background and let Vamandas write the books â i.e. to let Vamandas shape my roughly translated texts beautifully. But my observations during the last months in Forshults GÃ¥rd have shown me that this is not working. [â¦] In the future I am going to make all translations in such a way, that nothing remains to be changed. This will take longer, but since Vamandas is not able to do it, I better do it myself right away.â In 1962 he writes to Vamandas: âYour works differ from mine. We can help each other. I want to publish texts, very close to the original, texts which force the reader to cooperate and work very hard.â<br /> 287<br /> 288Their common goal consisted in, as Sadananda put it, to firstly collect those âwho have the nobility to be allowed to walk the most magnificent path in this dark age (due to serving God in previous lives) [â¦] â and, secondly, to write down in word and text for the future, that there are such magnificent, great Divine things, so different from what man expects and presumes so that people like Sadananda might at least be able to re
288ceive the deepest truth in correct words.â And already in 1955 he warned Vamandas in a letter that âyou cannot render the people in the West a worse disservice than making things palatable to their mentality. The Truth is as ârevolting to the Indian general religiosity and mentalityâ [as to the Western mentality]. You are my true child, Vamandas. [â¦] Please, Vamandas, start the spiritual revolution!â<br /> 289<br /> 290And despite all criticism and disappointment he writes to Vamandas on his birthday in 1975: âDear Vamandas, my heartfelt congratulations to your birthday. May Shri Krishnaâs grace be upon you and give you strength to continue to serve Him for many more years and to spread His message among the people [â¦] Tell everybody â whatever they do for you, they do for me as well â.â<br /> 291<br /> 292 </p> 293 </div> 294 <div class="col-lg-5 col-md-12 pt-2 text-center"> 295 <img class="xd-block xw-100" src="assets/img/sadananda.jpg" alt="www.sadananda.com"> 296 </div> 297 </div> 298 </div> 299 300 <div class="tab-pane xfade pt-4" id="sadananda_biography" role="tabpanel" aria-labelledby="sadananda_biography-tab"> 301 <div class="row"> 302 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 303 <!-- h3>Sadananda - biografi</h3 --> 304 <p>Sadananda became visible in the world (avirbhava) in Germany in 1908. In the early 1930s he became a disciple of Shrila Bhaktisiddhanta Sarasvati, who before some of his native disciples once said: "You, Sadananda, and I, we have always been together."<br /> 305<br /> 306In 1933 Sadananda first met Svami Hridaya Bon Maharaja, when the latter gave a lecture at the Lessing Hochschule in Berlin.<br /> 307<br /> 308In 1934 Sadananda went to London, where Indian monks of the Gaudiya-Vaishnava-Mission had established a centre, and where he soon, in the name of Bhaktisiddhanta Sarasvati, became initiated in the mantras by Svami Bon and God's name by Svami Bhakti Pradip Tirtha Maharaja.<br /> 309<br /> 310In 1935 he travelled with Svami Bon to India, where his guru gave him his spiritual name "Sadananda Dasa".<br /> 311 <br /> 312After his guru's tirobhava (to be invisible in the world) in 1937, Sadananda worked independently of organizations, devoting himself to the seva of the Shastrams (serving God's Word-form).<br /> 313<br /> 314In 1954 he received sannyasa from a disciple of Shrila Bhaktisiddhanta Sarasvati, by name Barasvami (Svami Satyabastabya Brajabasi), who used to explain the Bhagavatam on the bank of the river Ganges in Benares.<br /> 315<br /> 316In 1961 he returned to Europe, where he stayed till his tirobhava in 1977, and where he among other things worked on German translations from Sanskrit and Bengali. By this, in the background, he assisted his disciple Vamandas with his publications, lectures and courses. Sadananda himself only gave instructions to a small circle of Swedish, German and Swiss friends in the fundamental theological principles of bhaktiyoga. <br /> 317<br /> 318<br /> 319An interview about Svami in an internet magazine called Gaudiya Touchstone is available via the following link:<br /> 320 <br /> 321<a href="http://issuu.com/gaudiyatouchstone/docs/edition_1">Gaudiya Touchstone Magazine</a><br /> 322 <br /> 323 </p> 324 </div> 325 <div class="col-lg-5 col-md-12 pt-2 text-center"> 326 <img class="xd-block xw-100" src="assets/img/sadananda.jpg" alt="www.sadananda.com"> 327 </div> 328 </div> 329 </div> 330 331 <div class="tab-pane xfade pt-4" id="vamandas_biography" role="tabpanel" aria-labelledby="vamandas_biography-tab"> 332 <div class="row"> 333 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 334 <!-- h3>Vamandas - biografi</h3 --> 335 <p>
335The Austrian Walther Eidlitz (Vamandas, 1892-1976) was a successful writer even as a youth. Some time before the outbreak of the Second World War, he felt an irresistible yearning for going to India to study its ancient religion, and went there in 1938, shortly before the 2nd World War broke out. As his family was Jewish, Vamandas' wife and son were forced to flee from the Nazis, who had occupied Austria in 1938, and, eventually, find refuge in Sweden. Meanwhile Vamandas, as a foreigner in India, was interned in an Indian camp, where he met his guru, Svami Sadananda Dasa, who in that place began his uninterrupted teaching of Vamandas.<br /> 336<br /> 337After his release from the internment camp Bhakti Hridaya Bon Maharaja wished to initiate him into the Gaudiya-vaishnava tradition and he received his spiritual name Vimala Krishna Vidyabinode Das. (From his first guru, Shri, in the Himalayas, he had already got his name "Vamandas", and his friend called him so even after his initiation into Gaudiya vaishnavism.) A few days after his initiation in Bombay Vamandas returned to Europe and Sweden and worked there continuously to spread the knowledge of the shastrams, the revelation of God's Word-form, through lectures, courses and books. All this time, Sadananda assisted him with untiring devotion by providing him with material and correcting his misconceptions.<br /> 338<br /> 339Some books (especially the German "Die Indische Gottesliebe", <a href="txt/en/text_downloads/en/rle.pdf">Korrektur</a>, in Swedish "Krishnas Leende") unfortunately contain many errors, because Sadananda didn't have the possibility to check his translations at that time. The later books, however, and above all his work, "Krishna Caitanya, Sein Leben und Seine Lehre" (Stockholm University 1968), give a brilliant survey of the essence of shastric revelation.<br /> 340<br /> 341In spite of the mistakes Vamandas had made in the beginning, Svami wrote in one of his last letters to him: "Tell your friends, that everything they do for you, they do for me as well."<br /> 342<br /> 343We cannot be grateful enough to Vamandas. In addition to all the books he wrote, he also brought Svami to us, here in the West.<br /> 344<br /> 345By his lifetime achievement Vamandas broke new ground, presenting in a european language a knowledge, which at that time was practically unknown in the West. The purpose of these pages is to present gradually material from Vamandas works.<br /> 346<br /> 347 <br /> 348Walther Eidlitz' works in English:<br /> 349"Unknown India" (Rider & Company, New York 1952)<br /> 350 <br /> 351 </p> 352 </div> 353 <div class="col-lg-5 col-md-12 pt-2 text-center"> 354 <img class="xd-block xw-100" src="assets/img/vamandas.jpg" alt="www.sadananda.com"> 355 </div> 356 </div> 357 </div> 358 </div> 359 </div> 360 </section> 361 <!-- studie-guide =============================== --> 362 <!-- Study Guide --> 363 <section id="study-guide"> 364 <div class="container"> 365 <div class="section-title"> 366 <span class="d-print-none">STUDY GUIDE</span> 367 <h2 class="d-print-none">STUDY GUIDE</h2> 368 </div> 369 <ul class="nav nav-tabs" id="myTab" role="tablist"> 370 <li class="nav-item" role="presentation"> 371 <a class="nav-link active" id="sadananda_study_guide-tab" data-bs-toggle="tab" href="#sadananda_study_guide" role="tab" aria-controls="sadananda_study_guide" aria-selected="false">Svami Sadananda Dasa</a> 372 </li> 373 <li class="nav-item" role="presentation"> 374 <a class="nav-link" id="vamandas_study_guide-tab" data-bs-toggle="tab" href="#vamandas_study_guide" role="tab" aria-controls="vamandas_study_guide" aria-selected="false">Vamandas</a> 375 </li> 376 </ul> 377 378 <div class="tab-content" id="myTabContent"> 379 <div class="tab-pane fade pt-4 show active" id="sadananda_study_guide" role="tabpanel" aria-labelledby="sadananda_study_guide-tab"> 380 <div class="row"> 381 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 382 <!-- h3>Sadananda - studie-guide</h3 --> 383 <p>1. INTRODUCTION<br /> 384<br /> 385In his letters Svami Sadananda Dasa has often emphazised that a systematic study of the bhakti-Shastram-s is necessary: âNow, it is like this that every beginner has to think himself into the exact terminology and has to make a fresh start. [â¦] One has to do step after step. [â¦]â. His experiences in India and Europe had taught him to be very cautious when talking to people about things or letting them read texts when they were in fact not qualified to do so: âOtherwise it will all end in split-personality, mysticism and edificatory vagueness.â Only he who thought and behaved himself in a clear and matter-of-fact way could proceed on the bhakti path. Bhakti didnât start with being guided, but with one's own initiative, one's own desire to serve, but not in a way oneself would like to, but in the way bhakti prescribed
385it:<br /> 386<br /> 387âTo subordinate oneself to the authority of the revelation means to erase what oneself believes and replace it with what the revelation declares.â âClear and sharp is the light of the revelation. The man who really listens to it, is not left with any uncertainties or mystical hints, one could interpret according to ones maya-intuitions.â âBhakti does not simply mean to âloveâ God, but to serve Him, i.e., till the stage of rati to think, do and realise exactly that which one dislikes, which is 100% against ones self-conceit and complacent self-centeredness.â<br /> 388<br /> 389This quite rough study guide cannot replace the personal instructions of a guru who alone can assess at what time which kind of text for which disciple is truly appropriate. It is a mere substitute within the context of a website that offers texts for spiritual nourishment to the public. It shall provide an opportunity to the mature reader to chose, self-responsibly, a text for reading that he considers fitting to his stage of development. We have stuck to the traditional division of the instructions into sambandha (clarifying of concepts and interrelations), abhideya/sadhana (instructions about the method) and prayojana/sadhya (instructions about the goal).<br /> 390<br /> 391In the same manner Caitanya Mahaprabhu instructed Sanatana Gosvami (CC II.20.124-126):<br /> 392<br /> 393âThe Vedas and the Shastram-s speak of the object (sambandha), the method (abhideya) and the goal (prayojana). Krishna is the object for which one has to search.â <br /> 394<br /> 395[Sambandha: The principle through which something is kept together in the proper way. Krishna is the sambandha between Bhagavan and world, atma and world, Bhagavan and atma. The performance of the duties enjoined by bhaktiyoga presupposes clear and distinct knowledge of these relations (sambandha-jnanam).]<br /> 396<br /> 397âBhakti is the method for attaining Him. Prema is the goal. For prema is the highest good and (the highest) goal; it is the greatest wealth. Through prema one attains the good fortune to be allowed to serve Krishna directly in the rasa of His divine charming beauty.â <br /> 398<br /> 399[It is prema, Krishnaâs Own potency, which accomplishes this direct service and it is also prema, Krishnaâs Own potency of joy, that makes known Krishnaâs innermost nature.]<br /> 400<br /> 401This quotation doesnât imply that bhakti were a means to an end, i.e., to finally experience the joy of prema or love. Path and goal are identitical in Bhaktiyoga. This distinguishes it from all other paths. In a letter Svami explains as follows:<br /> 402<br /> 403âIf you thought that as a result of or a reward for service the experience of bliss would follow, you forget that the BHAKTA, and even more the GOPI, are fully identical with their service, and as you know, the GOPI fully consists of service. PREMA or the Love of God is nothing but service â and it is not anything in addition to it. It is service that is based on the servantâs specific personal relation to God, a relation that corresponds with the respective shape, form, dress, behaviour and character.â<br /> 404<br /> 405<br /> 4062. SAMBANDHA JNANAM<br /> 407<br /> 408Sambandha jnanam is the clear insight into the interrelation between a) God and world, b) God and atma, c) atma and atma, d) world and world and e) atma and world. The texts we have sorted into this section therefore mainly deal with definitions of the nature of the atma, maya, Bhagavan and their interrelations. In addition we will give a glossary of the most important Sanskrit terms, collected from Svamiâs texts, which is continually expanded but only exists in German so far.<br /> 409<br /> 410A common misunderstanding concerning bhaktiyoga lies in considering it an anti-intellectualist path, a âpath of the heartâ or of âlove and devotionâ, understood as a sort of feeling that renders all thinking unnecessary. In his explanations to Bhaktirasamrita Sindhu 1.1.1 Svami explains why this understanding is deficient:<br /> 411<br /> 412âSambandha jnanam is not a systematic interpretation of the content of the revelation and of one's faith, but it is revelation in itself, i.e. an expression of samvit-shakti (sam-vit = to understand/know clearly and correctly) within svarupa-shakti [Godâs Own Power]. It is samvit-shakti in its first form, as shraddha [faith in the serving of God], that enables the listener to acquire sambandha jnanam and it is samvit-shakti that speaks to him through Shastram and guru in the from of sambandha jnanam. Anushilanam [serving] is a svarupa-shakti-vritti [a function of svarupa-shakti] and necessarily includes a clear and distinct understanding of the nature of Bhagavan, of bhakti and of the bhakta. For this reason all the acarya-s, starting with Mahaprabhu to the present day, have warned against putt
412ing aside sambandha jnanam as something intellectual and considering bhakti as an expression of the intuitive-emotional faculty. Bhakti, from the very start to the highest stage (in the form of prema, etc.) is neither intellectual nor intuitive-emotional, but the working of Bhagavanâs svarupa-shakti that âfor His sakeâ includes aprakrita-[supermundane-]knowledge and aprakrita-seva and, as part of seva, experiences.â<br /> 413<br /> 414The definitions of the concepts provide the ABC, the prerequisite for the understanding of the bhakti-texts, and prevent one from reading one's own concepts of soul, God and world into the shastram-s. Nonetheless they are just hints. They often use comparisons and speak in similes that only offer an approximation to what is denoted by them as Svami explains in regard to the concept of the individual, incorporated self, the jiva:<br /> 415<br /> 416âIn fact there is no place for similes here. No matter how one puts it â fiery spark, particle of the sunbeam, the lustre of a gem â all these comparisons donât satisfy in EVERY respect. If, however, one lets go of all the MUNDANE coloring that sticks to these images, soon it will be revealed to the heart what is meant by âjivaâ.â<br /> 417<br /> 418<br /> 419<br /> 4203. ABHIDEYA<br /> 421<br /> 422The texts of this section deal with the method or discipline of bhakti, particularly the nature and the praise of Godâs Names, as they provide the most important upaya or instrument (and objective). The focus of this section is defining of what bhakti, or serving, means. Svami often pointed to the fact that the translation of âbhaktiâ with âloveâ is insufficent:<br /> 423<br /> 424âWe have translated bhakti with love. It must be kept in mind that bhakti primarily means SERVICE. This is not any interpretation given by any particular Indian school of thought but the definition of the Kashika-vritti of Paniniâs Sanskrit Grammar (Sutra 4.3.95-98). It is said there: bhajyate sevyate iti bhaktih. To love somebody one must know that person. To serve God one must know what He considers His service.â<br /> 425<br /> 426<br /> 427<br /> 4284. PRAYOJANA<br /> 429<br /> 430The texts regarding the goal or prema-rasa-seva are lila-texts, prayers or songs, praising the goal. They should be read when one is firmly rooted in sambandha-jnanam and abhideya as well. The service of God on the stage of prema presupposes the following characteristics:<br /> 431 <br /> 432â1. Completeness of knowledge of God.<br /> 4332. Feeling of God being the dearest object of Love.<br /> 4343. Surrender of everything to God.<br /> 4354. Complete renunciation of desire for personal happiness.<br /> 4365. Sense of maintaining life only for Godâs sake and His pleasure.<br /> 437<br /> 438[â¦] One who has genuine indifference towards sense enjoyment, whose heart has completely lost the craving for lust, whose senses are anxious to flow inwards and taste the nectar of Divine rasa [prema-rasa-seva], which belongs to the spirit [cit] â he is that fortunate soul who is qualified to tread the path of the gopis and to cultivate their sentiment [bhava].â<br /> 439<br /> 440<br /> 441<br /> 4425. CONCLUSION<br /> 443<br /> 444Not every text can be clearly sorted into one of these three categories as they havenât been written with the intention to match these. Moreover, they are â strictly speaking â not real âstagesâ, as the path and the goal are idential in bhaktiyoga. In practice, for example, the sequence appears even reversed: First one meets a bhakta who gives a hint of the goal that incites one to ask further and deeper questions and, eventually actually embarking on the journey â to finally meet the archetype of the shadow image the bhakta had pointed towards in the beginning. In order to really reach the archetype, the Highest Purusha, and not a Maya-Krishna, it is however, necessary to start with sambandha jnanam to subsequently transform it into vijnanam (realisation), in order to become ready to receive the spontaneous self-revelation of the object of service and perform the transition from indirect to direct prema-rasa-seva:<br /> 445<br /> 446âTo a person, who does not know the sweet fruit on the tree, a shadow on the slanted, rough wall can become a hint to search after the real fruit. And to the person who WANTS TO SERVE the real Word, the shadow-word can approximately point to where the true Word is to be looked for, namely where svarupa-shakti speaks through the mouth of a true bhakta, a true servant of God.â<br /> 447<br /> 448The acts of listening, understanding and serving are all not done by man in bhaktiyoga. They are expressions of Godâs Own Shakti, svarupa-shakti. Lacking the connection to this svarupa-shakti one reads, sees and hears only the shadow-word:<br /> 449<br /> 450âIt is the svarupa-shakti itself, which is the listening one in the atma of the man who is ready to hear, sitting in front of the guru, just as it is the svarupa-shakti that speaks in the guruâs atma. It is true that if anybody witnessed this conversation by accident he could hear the words coming from the mouth of the guru being perceived by the ear of the disciple, and he could also notice how the disciple repeats or even writes down these words. However, as long as the svarupa-shakti does not work in the atma of the listener and he just writes down the words he hears with his physical ear, these words will have nothing to do with the Words that are full expressions of svarupa-shakti. In relation to the Word of svarupa-shakti, which is identical with the thing itself, it is like the shadow of a sweet fruit on the living, thriving tree, a shadow which furthermore is distorted as it falls on a slanting, uneven wall.<br /> 451<br /> 452Just as a hearty bite into the shadow-fruit on the rough wall causes the person who wants to taste the fruit nothing but trouble as he bites directly into the rock, occupation with the mere shadow of the Word of svarupa-shakti without an empowered teacher only leads astray.â<br /> 453<br /> 454Apart from the letters, the texts and translations by Svami are characterised by his remaining close to the original text, which is supplemented with extensive clarifications of the concepts, and with the commentaries of the acarya-s and cross-references to other parts of the Shastram-s. Therefore it is impossible to read these texts quickly. However, this prevents one to âbite into the rockâ. From the point of view of Bhakti, the work invested into the proper understanding of the texts is essential for SERVING these texts. Svami explains as follows:<br /> 455<br /> 456âThe often cryptic language and usage of one and the same expression for completely juxtaposed things is meant to force the listener and disciple to not only listen intently with âuninterrupted and unrelentingâ attention, but to FOLLOW THE TRAIN OF THOUGHT, too. By this means the shastram becomes an object of understanding, loving SERVICE instead of enjoyment by heart and mind.â<br /> 457<br />
458Svami regarded it as his task to âpublish texts, very close to the original, that force the reader to work really hard.â To Vamandas, Svami offered a valuable critique and a blessing as well, which we also try to keep in mind when studying the Shastram-s:<br /> 459<br /> 460âYou are lacking the patience of listening, of taking things in silently, the interest in assimilating it internally, the willingness to serve through UNDERSTANDING. You donât sense that one line, understood correctly, enlightening your mind, can be the key to eternity.â<br /> 461<br /> 462 </p> 463 </div> 464 <div class="col-lg-5 col-md-12 pt-2 text-center"> 465 <img class="xd-block xw-100" src="assets/img/sadananda.jpg" alt="www.sadananda.com"> 466 </div> 467 </div> 468 </div> 469 470 <div class="tab-pane fade pt-4" id="vamandas_study_guide" role="tabpanel" aria-labelledby="vamandas_study_guide-tab"> 471 <div class="row"> 472 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 473 <!-- h3>Vamandas - studie-guide</h3 --> 474 <p>Vamandasâ books can be sorted as follows:<br /> 475<br /> 476 1. SAMBANDHA JNANAM<br /> 477<br /> 478âDer Glaube und die Heiligen Schriften der Inderâ (âThe Belief and the Sacred Texts of the Hindusâ; not translated into English; offers an introduction into Hinduism)<br /> 479âThe Meaning of Life in Indian Thoughtâ (1st & 2nd chap.: Psychology)<br /> 480âKrishna Caitanya. The Hidden Treasure of Indiaâ (1st part, 1st and 2nd chap.: Theological basics)<br /> 481 <br /> 482<br /> 4832. ABHIDEYA<br /> 484<br /> 485âThe Meaning of Lifeâ (3rd cap.: The Paths of Yoga)<br /> 486âKrishna Caitanya. The Hidden Treasure of Indiaâ (1st part, 3rd chap.: The Unfolding of Bhakti)<br /> 487 <br /> 488<br /> 4893. PRAYOJANA<br /> 490<br /> 491âKrishna Caitanya. The Hidden Treasure of Indiaâ (2nd part: Biography of Caitanya)<br /> 492<br /> 493<br /> 494âUnknown Indiaâ is an autobiographical work and offers a lively account of Vamandasâ meeting with Svami in the internment camp in India during the Second World War. <br /> 495The book âDie indische Gottesliebeâ (âThe Indian Love of Godâ; not translated into English) is â due to around 300 pages of corrections by his guru which Vamandas couldnât include into a second revised edition as it was not printed â unfit to be used in the study of the science of bhaktiyoga.<br /> 496<br /> 497 </p> 498 </div> 499 <div class="col-lg-5 col-md-12 pt-2 text-center"> 500 <img class="xd-block xw-100" src="assets/img/vamandas.jpg" alt="www.sadananda.com"> 501 </div> 502 </div> 503 </div> 504 </div> 505 </div> 506 </section> 507 <!-- text-downloads ============================= --> 508 <!-- Text downloads / Books --> 509 <div class="wrapper"> 510 <input type="radio" name="slider" checked id="book_01-p"> 511 <input type="radio" name="slider" id="book_01-s"> 512 <input type="radio" name="slider" id="book_01-r"> 513 <input type="radio" name="slider" id="book_01-o"> 514 <input type="radio" name="slider" id="book_01-d"> 515 <input type="radio" name="slider" id="book_01-i"> 516 517 <input type="radio" name="slider" id="book_02-p"> 518 <input type="radio" name="slider" id="book_02-s"> 519 <input type="radio" name="slider" id="book_02-r"> 520 <input type="radio" name="slider" id="book_02-o"> 521 <input type="radio" name="slider" id="book_02-d"> 522 <input type="radio" name="slider" id="book_02-i"> 523 524 <input type="radio" name="slider" id="book_03-p"> 525 <input type="radio" name="slider" id="book_03-s"> 526 <input type="radio" name="slider" id="book_03-r"> 527 <input type="radio" name="slider" id="book_03-o"> 528 <input type="radio" name="slider" id="book_03-d"> 529 <input type="radio" name="slider" id="book_03-i"> 530 531 <input type="radio" name="slider" id="book_04-p"> 532 <input type="radio" name="slider" id="book_04-s"> 533 <input type="radio" name="slider" id="book_04-r"> 534 <input type="radio" name="slider" id="book_04-o"> 535 <input type="radio" name="slider" id="book_04-d"> 536 <input type="radio" name="slider" id="book_04-i"> 537 538 <input type="radio" name="slider" id="book_05-p"> 539 <input type="radio" name="slider" id="book_05-s"> 540 <input type="radio" name="slider" id="book_05-r"> 541 <input type="radio" name="slider" id="book_05-o"> 542 <input type="radio" name="slider" id="book_05-d"> 543 <input type="radio" name="slider" id="book_05-i"> 544 545 <input type="radio" name="slider" id="book_06-p"> 546 <input type="radio" name="slider" id="book_06-s"> 547 <input type="radio" name="slider" id="book_06-r"> 548 <input type="radio" name="slider" id="book_06-o"> 549 <input type="radio" name="slider" id="book_06-d"> 550 <input type="radio" name="slider" id="book_06-i"> 551 552 <input type="radio" name="slider" id="book_07-p"> 553 <input type="radio" name="slider" id="book_07-s"> 554 <input type="radio" name="slider" id="book_07-r"> 555 <input type="radio" name="slider" id="book_07-o"> 556 <input type="radio" name="slider" id="book_07-d"> 557 <input type="radio" name="slider" id="book_07-i"> 558 559 <input type="radio" name="slider" id="book_08-p"> 560 <input type="radio" name="slider" id="book_08-s"> 561 <input type="radio" name="slider" id="book_08-r"> 562 <input type="radio" name="slider" id="book_08-o"> 563 <input type="radio" name="slider" id="book_08-d"> 564 <input type="radio" name="slider" id="book_08-i"> 565 566 <input type="radio" name="slider" id="book_09-p"> 567 <input type="radio" name="slider" id="book_09-s"> 568 <input type="radio" name="slider" id="book_09-r"> 569 <input type="radio" name="slider" id="book_09-o"> 570 <input type="radio" name="slider" id="book_09-d"> 571 <input type="radio" name="slider" id="book_09-i"> 572 573 <input type="radio" name="slider" id="book_10-p"> 574 <input type="radio" name="slider" id="book_10-s"> 575 <input type="radio" name="slider" id="book_10-r"> 576 <input type="radio" name="slider" id="book_10-o"> 577 <input type="radio" name="slider" id="book_10-d"> 578 <input type="radio" name="slider" id="book_10-i"> 579 580 <section id="text-downloads"> 581 <div class="container"> 582 <div class="section-title">
583 <span class="d-print-none">TEXT DOWNLOADS / BOOKS</span> 584 <h2 class="d-print-none">TEXT DOWNLOADS / BOOKS</h2> 585 </div> 586 <ul class="nav nav-tabs" id="myTab" role="tablist"> 587 <li class="nav-item" role="presentation"> 588 <a class="nav-link active" id="intro_text_downloads-tab" data-bs-toggle="tab" href="#intro_text_downloads" role="tab" aria-controls="intro_text_downloads" aria-selected="true">Text downloads / Books</a> 589 </li> 590 <li class="nav-item" role="presentation"> 591 <a class="nav-link" id="sadananda_text_downloads-tab" data-bs-toggle="tab" href="#sadananda_text_downloads" role="tab" aria-controls="sadananda_text_downloads" aria-selected="false">Svami Sadananda Dasa</a> 592 </li> 593 <li class="nav-item" role="presentation"> 594 <a class="nav-link" id="books_text_downloads-tab" data-bs-toggle="tab" href="#books_text_downloads" role="tab" aria-controls="books_text_downloads" aria-selected="false">Books</a> 595 </li> 596 <li class="nav-item" role="presentation"> 597 <a class="nav-link" id="other_texts_text_downloads-tab" data-bs-toggle="tab" href="#other_texts_text_downloads" role="tab" aria-controls="other_text_text_downloads" aria-selected="false">Other texts</a> 598 </li> 599 </ul> 600 601 <div class="tab-content" id="myTabContent"> 602 <div class="tab-pane fade pt-4 show active" id="intro_text_downloads" role="tabpanel" aria-labelledby="intro_text_downloads-tab"> 603 <div class="row"> 604 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 605 <!-- h3>Text downloads / books - Home</h3 --> 606 <p>We estimate that a mere 10% of the complete literary estate of Sadananda â of which the translations of the Shastrams alone contain over 4000 pages â have been typed so far, and of these only about 30% have been translated into English or Swedish.<br /> 607<br /> 608The texts presented here can be sorted into the following groups: Letters to Bhaktisiddhanta Sarasvati, Svami Bon, Vamandas or friends in Europe (or from them), including Svamiâs corrections of Vamandasâ book âDie indische Gottesliebeâ (1933-1977); diaries of Svami and Vamandas from the time during the internment in India (1939-1945) and diaries from Svami during his travels with Bhaktisiddhanta (1934-1936); articles for the magazine of the Gaudiya mission in Bengal âThe Harmonistâ (1935-1936) by Svami; and finally handwritten or typewritten translations of the Shastram-s (ca. 1935-1976). The letters often contain songs, prayers and passages from the Shastram-s which we present in separate documents. Letters have been abbreviated and made anonymous, and their subject is indicated by the title.<br /> 609<br /> 610The following letter gives an idea under what circumstances e.g., Murari Guptaâs âKadacaâ was translated (129 p., not yet online). The letter was written by Gauranga Ghoshe, a poor Vaishnava, whose family had sort of adopted Svami in Calcutta. He writes to Vamandas:<br /> 611<br /> 612âYou know with great, great difficulties all of us here tried our best to snatch him from the hands of Yama. You cannot imagine how his condition was since September: severe pain, his head getting cold all of a sudden during day or night. Doctors, injections, protein, medicines from Canada, careful diet at tremendous cost somehow made him get to read. <br /> 613<br /> 614All on a sudden he decided to start on Murariâs notes. He went to a house of a man not far away from here only to sit there all the nights till dawn and write and think and write, and finishing Murariâs notes he was quite finished himself, as in that house there was nobody to look after him, to give him diets and medicines at hourly intervals as advised. <br /> 615<br /> 616When your manuscript came, he worked like mad night and day and did not listen to anybody. The day after it was dispatched he collapsed and with great difficulties he was brought back to my house. We nurse him by turns, but you know
616we can give only our time and strength and love for him. To keep him alive means more than Rs 100 a month â only for medicines and doctors, without his food, diet etc. He tried to save to take a typewriter by instalments so that one copy of his notes be with him and you can read better what he writes, but he had to give it up and pay the doctorâs bill from it.â (1953)<br /> 617<br /> 618In the same year the Raya Ramananda passage of the Caitanya Caritamritam (45 p.) was translated. Svami to Vamandas:<br /> 619<br /> 620âThere you two sit in a distant country and long for hearing about lila and seva. Thatâs why Iâve pulled myself up and since yesterday, sitting in front of a noisy hotel radio, I am working through and writing down the Rai Ramananda together with surveys and explanation for you. It might not be possible to hold up the decay of the body much longer.â<br /> 621<br /> 622The Caitanya Bhagavatam (487 p., not online yet) was translated under similar conditions (1955):<br /> 623<br /> 624âSomething really TERRIBLE has happened! I had planned to report some few important things from Caitanya Devaâs lila (for the strengthening of you all) and had already gathered some notes during the 3 weeks when I received no letters from you. But then I opened the Caitanya Bhagavatam by Brindaban Das that was written between 1545-50 and that I had been studying thoroughly some 19 years ago. That set me into such a terrible ecstasy that I took Barbaraâs beautiful air mail paper and have been translating 18 hours a day for 20 days now â in fact EVERYTHING that is necessary â apart from a few geographic details and the ususal pranama verses at the end and the beginning of each chapter. In minuscule ant-writing (with explanations) I have already translated 65 pages (4 800 shlokas out of 12 300).<br /> 625<br /> 626It is an EXTREMELY EXCITING work, one forgets eating and drinking and sleeping. I donât know whether the body will make it till the end, but I do hope to be able to send the manuscript to you by air mail, recorded delivery, by the end of the month. ANYTHING YOUâVE READ ABOUT CAITANYA DEVA, SOURCES AND BOOKS âABOUTâ, IS REDUCED TO A DIM GLOW in front of the the shining moon of this work. BELIEVE ME, WITHOUT THIS TEXT YOU CAN HAVE NO IDEA ABOUT WHAT LILA IS, ESPECIALLY NOT WITH HIS OWN [BHAKTAS]. IT IS NO EXAGGERATION.â<br /> 627<br /> 628The seva of Godâs Own Word Form was always in the centre of Svamiâs life. To Vamandas he explained what it means to translate in a serving attitude:<br /> 629<br /> 630âWithout knowing yourself completely lonely and alone on a seabound island with nothing but the CC. and the Bhagavatam, struggling seriously for the meaning of every single word in order to find the path and not go astray, one can NEVER understand what Krishna and Caitanya want. Only these very important commentaries [by the acarya-s to these works] can prevent that one translates ones own vasana-s and samskara-s into the text and distorts it [â¦].<br /> 631<br /> 632You are lacking the patience of listening attentively, of taking in silently, the interest in assim
632ilating it within, the readiness to serve with UNDERSTANDING. You donât realise that ONE line, well-understood, really enlightening your mind, can be the key to eternity. [â¦] The revelations of the Vedas etc. are not an OBJECT of intellectual exploitation, an object of KNOWLEDGE and WANTING TO KNOW, but of SERVING and LISTENING.<br /> 633<br /> 634The Revelationâs light of realisation is clear and sharp. Whoever listens to it with firm resolve will not remain in uncertainty about anything; he will not be left with any kind of mystical hints he could interpret according to the mode in which he experiences them in his âmaya-intuitionâ.â<br /> 635<br /> 636The scientific apparatus of Svami fitted according to his own words into âfive big steel suitcasas and six smaller onesâ:<br /> 637<br /> 638âI feel so cold in this warm country. How much do I long for my Vamandas. You I could ask to hand me over one of the heavy volumes of the Bhagavatam which I can hardly lift out of the suitcases any more and I could speak to you about the many wonderful secret beauties that are hidden behind these tenacious knotty Sanskrit constructions. [â¦] I have instructed Gauranga [Ghoshe] to tell you, in case Sadananda leaves this world. There are five big and six smaller steel suitcases with numbers, ready to be sent to you.â (1955)<br /> 639<br /> 640After Svamiâs tirobhava in 1977 his whole library was eventually donated to the library of the University of Basel by Phyllis Imhof in 1987. He had rented a room in her house in Basel which she had kept as it was for another 10 years. In 2010 Benedikt Vögeli, the official responsible for this collection, informed us that Svamiâs library contained ca. 250 volumes or eight shelf metres, half of them in Indian languages. Handwritten texts however, were never given to the UB Basel. In the year 2001, a scientific assistant dealt with the collection. Subsequently the head of the UB decided, after consulting experts at the University of Basel, to hand over the section in Indian languages (ca. 140 titles) to the department of Indology at the University of Zürich. The rest was catalogued by the UB Basel and included into their stock insofar as they were not already part of it. The duplicates were given to the Indogermanistic library of the University of Basel (under Prof. Dr. Rudolf Wachter).<br /> 641<br /> 642Of the more or less 140 titles of the âcollection Schulzeâ now 27 titles in English and German language are to be found in the catalogue of the IDS Library Association Basel Bern. The titles in Indian languages, however, obviously didnât go to the Department of Indology of the University of Zürich, but back to Mrs. Imhof. She bequethed them in 1989 to Mr. Georg Wagner, who had been studying under Svami in Basel in the early Seventies and who also knew Sanskrit. As that part of the estate, that belonged to Svami, contains round about 140 titles and mostly in Indian languages, they are most probably exactly those books that were originally meant to go to Zürich.<br /> 643<br /> 644After Georg Wagnerâs demise in 2013 his son and heir, Pasqual Wagner, contacted us via Prof. Dr. Frank Neubert of the Department of Religious Studies at the University of Bern. He generously donated these books to the Sadananda-archive where they will be stored and further worked with. The estate not only comprises books that also contain handwritten comments and translations by Svami but other manuscripts of Svami as well, that had been inherited by his father after the demise of Phyllis Imoff in 1989.<br /> 645<br /> 646We hereby express our gratitude to all who were involved in saving these texts which are very valuable for our work/seva, especially Pasqual Wagner, Prof. Dr. Frank Neubert and Ursula Bründler Stadler, who had kindly stored the books/texts for about two years.<br /> 647<br /> 648 </p> 649 </div> 650 <div class="col-lg-5 col-md-12 pt-2 text-center"> 651 <img class="xd-block xw-100" src="assets/img/sadananda.jpg" alt="02 atelje"> 652 </div> 653 </div> 654 </div> 655 656 <div class="tab-pane fade pt-2" id="sadananda_text_downloads" role="tabpanel" aria-labelledby="sadananda_text_downloads-tab"> 657 <div class="row"> 658 <ul class="nav nav-pills" id="myTab" role="tablist"> 659 <li class="nav-item ps-3 pe-5" role="presentation"> 660 <a class="nav-link active" id="sambandha_text_downloads-tab" data-bs-toggle="tab" href="#sambandha_text_downloads" role="tab" aria-controls="sambandha_text_downloads" aria-selected="true">Sambandha</a> 661 </li> 662 <li class="nav-item pe-5" role="presentation"> 663 <a class="nav-link" id="abhideya_text_downloads-tab" data-bs-toggle="tab" href="#abhideya_text_downloads" role="tab" aria-controls="abhideya_text_downloads" aria-selected="false">Abhideya</a> 664 </li> 665 <li class="nav-item" role="presentation"> 666 <a class="nav-link" id="prayojana_text_downloads-tab" data-bs-toggle="tab" href="#prayojana_text_downloads" role="tab" aria-controls="prayojana_text_downloads" aria-selected="false">Prayojana</a> 667 </li> 668 </ul> 669 670 <div class="tab-content" id="myTabContent"> 671 <div class="tab-pane fade show active" id="sambandha_text_downloads" role="tabpanel" aria-labelledby="sambandha_text_downloads-tab"> 672 <div class="row"> 673 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-1 pe-4"> 674 <!-- h3>Sambandha - Home</h3 --> 675 <br /> 676Sambandha jnanam is the clear insight into the interrelation between a) God and world, b) God and atma, c) atma and atma, d) world and world and e) atma and world. The texts we have sorted into this section therefore mainly deal with definitions of the nature of the atma, maya, Bhagavan and their interrelations.<br /> 677<br /> 678 </div> 679 <div class="col-lg-5 col-md-12 pt-2 ps-5"> 680 <a class='pdf-link' href="txt/en/text_downloads/en/ "> </a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/atma-en.pdf"> Atma 681</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/ahamkara-en.pdf"> Ahamkara 682</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/atmically-disordered-en.pdf"> Atmically Disordered 683</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/avatara_lila-en.pdf"> Avatara-lila; The Continuity of the Avatara-lila 684</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/bas-en.pdf"> The Basics 685</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/bhagavan-en.pdf"> Bhagavan and His Avataras 686</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/bhaktisiddhanta's_words_of_advice-en.pdf">
686 Bhaktisiddhanta's Words of Advice to Sadananda 687</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/bh-en.pdf"> Bharat Bhumi (Mother India's Soil) 688</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/the_bhakta_in_kaliyuga-en.pdf"> The Bhakta in Kaliyuga 689</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/buddha-en.pdf"> The Buddha's Conception of Nirvana 690</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/bu1-en.pdf"> Buddhism Part 1 691</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/bu2-en.pdf"> Buddhism Part 2 692</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/the_eternal_call-en.pdf"> The Eternal Call 693</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/caitanya_ashtakam-en.pdf"> Caitanya-Ashtakam 694</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/caitanya_bhagavata-en.pdf"> Caitanya-Bhagavata 695</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/caitanya_bhakti-en.pdf"> The School of Caitanya-bhakti 696</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/covers-en.pdf"> The gross and subtle Covers 697</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/couple-en.pdf"> The Only Ideal Couple 698</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/crosssection-en.pdf"> Cross-section of the Levels of Consciousness 699</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/cur_vitae-en.pdf"> Curriculum Vitae 700</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/dai-en.pdf"> Dainyam 701</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/deception-en.pdf"> There is no Deception Where God is Present 702</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/definitions-en.pdf"> Definitions of Terms 703</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/sequence-en.pdf"> The Sequence of the Development of Bhakti 704</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/des-en.pdf"> Desire to see Him 705</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/the_world_as_the_field_of_dharma-en.pdf"> The World as the Field of Dharma 706</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/dhamas-en.pdf"> Dhamas or Realms 707</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/beginning-en.pdf"> The Beginning of all Discipline 708</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/divine_ignorance-en.pdf"> Divine and Mundane Ignorance 709</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/ego-en.pdf"> Ego-concepts 710</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/egocentric-en.pdf"> From the Egocentric to the Theocentric 711</a><br />
711 <a class='pdf-link' href="txt/en/text_downloads/en/europe-en.pdf"> Back in Europe 712</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/trap-en.pdf"> Trap of Emotion 713</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/environment-en.pdf"> Change of Environment 714</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/escapism-en.pdf"> Without Escapism 715</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/fullness-en.pdf"> The Fullness Taken From the Fullness 716</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/gaudiya_sampradaya_tattva-en.pdf"> Gaudiya-Sampradaya-Tattva 717</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/gem-en.pdf"> The Gem 718</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/goloka_and_gokula-en.pdf"> Goloka and Gokula 719</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/gosvamis-en.pdf"> The Works of the Gosvamis are only Meant for the Bhaktas 720</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/cg-en.pdf"> Causeless Grace 721</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/tg-en.pdf"> The True Guru 722</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/karma_dharma_determination_of_will-en.pdf"> Karma-Dharma-Determination of Will 723</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/krishna-darshana-en.pdf"> Krishna-darshana 724</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/knot-en.pdf"> The Knot of the Heart 725</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/thing_word_idea_identical-en.pdf"> Thing Word and Idea are Identical in the Realm of True Existence 726</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/if-en.pdf"> Inner Freedom 727</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/i-en.pdf"> Intellect and Instinct 728</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/intensive_listening-en.pdf"> Intensive Listening 729</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/in_the_world-en.pdf"> In the World; in Spite of the World; through the World; beyond the World 730</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/who-en.pdf"> Who am I; 731</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/jiva-en.pdf"> Jiva-tattva 732</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/joy-en.pdf"> Joy 733</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/his_joy-en.pdf"> The Craving for His Joy 734</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/kama-en.pdf"> Kama 735</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/kd-en.pdf"> Who is Krishnadasa? 736</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/knowthyself-en.pdf"> Know Thyself! 737</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/krishna_karnamritam-en.pdf"> Krishna-Karnamritam 1.104 738</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/k-en.pdf"> Kunigunde 739</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/love-en.pdf"> What is Love? 740</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/magic-en.pdf"> Magic and Mysticism 741</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/mahanam-en.pdf"> Mahamantra and Nama 742</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/melting_of_the_heart-en.pdf"> Melting of the heart 743</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/you_are_not_mahaprabhu-en.pdf"> You are not Mahaprabhu 744</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/manjariseva-en.pdf"> The Nature of Manjari-Seva 745</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/math-en.pdf"> The Math 746</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/the_message-en.pdf"> The Message 747</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/metaphysics-1-en.pdf"> God's Own Metaphysics; part one 748</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/metaphysics-2-en.pdf"> God's Own Metaphysics; part two 749</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/misunderstanding-en.pdf"> Man as Such is a Misunderstanding 750</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/modes-en.pdf"> God's three Modes of Being 751</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/nathan_the_wise-en.pdf"> The Ring of Nathan the Wise 752</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/no-en.pdf"> The Novice 753</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/org-en.pdf"> A Safe Organization - a Mother 754</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/parishadas-en.pdf"> The Eternal Co-players in God's Realm 755</a><br />
755 <a class='pdf-link' href="txt/en/text_downloads/en/pashandi_papi-en.pdf"> Pashandi and Papi 756</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/path-en.pdf"> Paths of Yoga 757</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/paths-en.pdf"> Different Paths 758</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/pers-en.pdf"> Personality Cult 759</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/the_queens-en.pdf"> The Queens in Dvaraka 760</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/perverted_reflection-en.pdf"> A Perverted Reflection of Reality 761</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/id-en.pdf"> In the Realm of True Existence 762</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/meta-en.pdf"> The Absolutely Revolutionary Metaphysics 763</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/subject-en.pdf"> He as the Subject and Object 764</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/rev-en.pdf"> The Fullest Revelation 765</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/sim-en.pdf"> The Simultaneous Presence of God The World and The Soul 766</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/sji-en.pdf"> Sambandha-Jnana Intellectualism? 767</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/letter_to_a_scientist-en.pdf"> Letter to a Scientist 768</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/see-en.pdf"> To See Everything From His Point of View 769</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/sdr-en.pdf"> Self-deception or Reality 770</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/denial-en.pdf"> Self-denial 771</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/seva_and_dasyam-en.pdf"> Seva and Dasyam 772</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/sincere-en.pdf"> Sincere Intention 773</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/shraddha-en.pdf"> What is Shraddha? 774</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/smarana-en.pdf"> What is Smarana? 775</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/inner-en.pdf"> Inner Sincerity 776</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/sgp-en.pdf"> Shri Guru Pranama 777</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/spv-en.pdf"> Shrila Prabhupada's Vani 778</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/sadavani-en.pdf"> Shrila Sadananda's Vani 779</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/spw-en.pdf"> Spriritual View 780</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/sj-en.pdf"> Straitjacket 781</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/stench-en.pdf"> The Offensive Stench of Selfishness 782</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/tender-en.pdf"> Tender as a Flower - Hard as a Thunderbolt - 250 pages book 783</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/ties-en.pdf"> Emotional Ties to a Person 784</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/vaishnavism_in_society-en.pdf"> Vaishnavism in Society 785</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/who-is-mahaprabhu-en.pdf"> Who is Mahaprabhu? 786</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/vasudeva_datta-en.pdf"> Who was Vasudeva Datta? 787</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/who_is_a_vaishnava-en.pdf"> Who is a Vaishnava? 788</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/viraha-tattvam-en.pdf"> Viraha-tattvam - The principle of separation 789</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/vrajavasis-en.pdf"> Vrajavasis 790</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/the_word_of_the_revelation-en.pdf"> The Word of the Revelation 791</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/my_wanderings_in_india-en.pdf"> My Wanderings in India 792</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/when-en.pdf"> When This Day Will Come? 793</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/to_whomsoever_it_may_concern-en.pdf"> To Whomsoever it May Concern 794</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/my_secret_wish-en.pdf"> My Secret Wish 795</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/yogamaya_mahamaya-en.pdf"> Yogamaya and Mahamaya</a><br /> 796 </div> 797 </div> 798 </div> 799 800 <div class="tab-pane fade" id="abhideya_text_downloads" role="tabpanel" aria-labelledby="abhideya_text_downloads-tab"> 801 <div class="row"> 802 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-1 pe-4"> 803 <!-- h3>Abhideya - Home</h3 --> 804 <br /> 805The texts of this section deal with the method or discipline of bhakti, particularly the nature and the praise of Godâs Names, as they provide the most important upaya or instrument (and objective). The focus of this section lies on the definition of what bhakti or serving is.<br /> 806<br /> 807 </div> 808 <div class="col-lg-5 col-md-12 pt-2 ps-5"> 809 <a class='pdf-link' href="txt/en/text_downloads/en/ "> </a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/lobha-en.pdf"> Lobha â the Greed to Serve 810</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/shara-en.pdf"> Sharanagati 811</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/what-en.pdf"> What is Bhakti? 812</a><br /> 813 </div> 814 </div> 815 </div> 816 817 <div class="tab-pane fade" id="prayojana_text_downloads" role="tabpanel" aria-labelledby="prayojana_text_downloads-tab"> 818 <div class="row"> 819 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-1 pe-4"> 820 <!-- h3>Prayojana - Home</h3 --> 821 <br /> 822The texts regarding the goal or prema-rasa-seva are lila-texts, prayers or songs, praising the goal. They should be read when one is firmly rooted in sambandha-jnanam and abhideya as well.<br /> 823<br /> 824 </div> 825 <div class="col-lg-5 col-md-12 pt-2 ps-5"> 826 <a class='pdf-link' href="txt/en/text_downloads/en/ "> </a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/anugatyam_u-en.pdf"> Anugatyam in Gopibhava 827</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/damodara_lila-en.pdf"> Krishna's Damodara-lila 828</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/damodara-lila-map-en.pdf"> Krishna's Damodara-lila Map 829</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/freedom_and_law-en.pdf"> Freedom and Law â Sadananda as a Child 830</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/goloka_and_gokula-en.pdf"> Goloka and Gokula 831</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/gopi-seva-en.pdf"> The Nature of Gopi-seva 832</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/gopi-prema-en.pdf"> Gopi-Prema 833</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/gopi_question-en.pdf"> Gopis' Question 834</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/gopis_shackles-en.pdf"> The Shackles of the Gopis 835</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/rasa-en.pdf"> What is Rasa? 836</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/rasa-realisation-of-the-service-en.pdf"> Rasa or Realisation of the Service 837</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/vrajamandalam-en.pdf"> The Sites of Vraja 838</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/vrajamandalam_map-en.pdf"> Map of Vraja 839</a><br /> 840 </div> 841 </div> 842 </div> 843 </div> 844 </div><!-- END ROW --> 845 </div> 846 <!-- ######################### --><!-- ######################### --> 847 848 <div class="tab-pane fade pt-2" id="books_text_downloads" role="tabpanel" aria-labelledby="books_text_downloads-tab"> 849 <div class="row"> 850 <!-- ul class="nav nav-pills" id="myTab" role="tablist"> 851 <li class="nav-item ps-3 pe-5" role="presentation"> 852 <a class="nav-link active" id="intro_books-tab" data-bs-toggle="tab" href="#intro_books" role="tab" aria-controls="intro_books" aria-selected="true">Intro</a> 853 </li> 854 <li class="nav-item ps-3 pe-5" role="presentation"> 855 <a class="nav-link" id="books-tab" data-bs-toggle="tab" href="#books" role="tab" aria-controls="books" aria-selected="false">Books</a> 856 </li> 857 <li class="nav-item" role="presentation"> 858 <a class="nav-link" id="vamandas-tab" data-bs-toggle="tab" href="#vamandas_video" role="tab" aria-controls="vamandas" aria-selected="false">Video</a> 859 </li> 860 </ul --> 861 862 863 864 <div class="tab-content" id="myTabContent"> 865 866 <!-- ##### - Text downloads / Books intro - ##### --> 867 <!--div class="tab-pane fade" id="intro_books" role="tabpanel" aria-labelledby="intro_books-tab"> 868 <div class="row"> 869 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 870 <h3>Text downloads / books - Intro</h3 --> 871 <!-- ?= nl2br(file_get_contents('txt/'.LANG.'/text_downloads/text_downloads_vamandas.txt') );? 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One day there stood a newcomer outside the kitchen barrack, where a hungry crowd had gathered and the birds of prey circled overhead in eager swarms. He was tall and slender, and his head was shaved. He wore the Indian monk gown, although he was a European. His name was Sadananda. I spoke to him, and he answered in a matter-of-fact way with monosyllables. Our first real conversation took place at night on the football field. There he told me about an antique Greek vase he had once seen. The decoration on it was a wheel with sixteen spokes, and around the wheel were pictures from the ancient Greek mysteries and the inscription: âI have jumped off the wheel of Ixion.â<br /> 923According to the conception of the ancient Greeks, Ixion was a man loaded with misdeeds, who was bound after death for all eternity to a wheel that turned incessantly â I remembered that much. But I had not grasped the fact that the Greek mysteries refer to our world as the place of misery, where every living being is bound without knowing it to a turning wheel, the wheel of repeated existences on earth. <br /> 924I happened to think of a wheel in an old abandoned mill, which I used to stare at for hours at a time in my childhood. Its spokes were covered with grey moss. It turned round in a dark crevice whose walls were black with age, and cast up the water of the stream in cascades, which i
924mmediately fell and dispersed again: gain and loss, honour and ignominy, victory and defeat, joy and sorrow, health and illness, meeting and parting, withering, death and rebirth. The force of personal desire was the water of the stream, which endlessly drives the wheel in the world of change. All the wisdom of India strives to free mankind from this wheel of Ixion. Shri, too, considered this delivery to be the highest goal.<br /> 925âDelivery from the fire of suffering in the world of change is not the highest goal,â said my companion. âThat delivery is only the first step on the infinite path that leads into Godâs forgotten world, the path on which the guru who loves God leads his disciple.â<br /> 926âWhat kind of a path is that? What is the goal?â I asked expectantly.<br /> 927âThe path is love, the goal is love, ever greater, ever more heartfelt love of God. Just as it is the nature of fire to burn, so it is the nature of the human soul to love God. Just as a spark is evidence of a fire, because it is burning, the soul is evidence of a God, because it loves. The spark is the single soul, the great fire of love is God. The spark is little and insignificant as compared with the fire from which it emanates. But its infinite insignificance only concerns its outward form. The soul is hidden, and knows nothing of its real nature, but when it awakes and begins to love again and is filled with an inexpressible longing to return to God, then it partakes of His nature, His fullness, pureness, freedom and eternity. Then he is stripped of all selfishness, and strives for nothing but giving joy to God. Then, in devoted service, he can become a part of the divine inner life.â<br /> 928âIs not the highest goal knowing the truth? My guru taught me so.â<br /> 929âWisdom is not attained by wanting to know, but by devoted service alone. Only wanting to know is still selfishness and a desire to satisfy egoism.â<br /> 930âIs not Shanti, divine peace, the highest?â I asked. âThink of the Buddhistic sculptures. Think of the inexpressible peace in the calm smile of the meditating Buddhaâs countenance. Are not all the religions of the world united in their prayer for the blessing of peace? âMay the Lord bless thee and preserve thee; may He turn His countenance to thee and give thee peace.â â<br /> 931âYes, religions are united in praying for peace, since they are still in a preparatory state and are like lessons for obstinate children. They think the only important thing is the washing away of the filth of the earth, and of the worldâs struggle. Observe the various religious devotees,â continued Sadananda distressedly, âall of them want something of God. As if God were a shopkeeper. One demands power. Another prays for riches. A third wants a beautiful young woman. A fourth prays for a son. A fifth, health and a long life. A sixth prays for victory for his side and miserable defeat for the opponent. The Christian asks to enter heaven and enjoy eternal blessedness there. The Hindu wishes to be freed from samsara, the burning wheel of the world of change, and then safely sink into rapture for eternity. The Buddhist wishes to enter nirvana. All want the same thing, an assurance of peace, security, freedom from suffering. The case is the same with the followers of Shankaracharya. They want to become a part of Brahman, sink into the formless divine light, where all dissension vanishes. Or they even desire to become like God. You, too, Walther Eidlitz, are among these. Did you not sing as you wandered in Himalaya: âAham Brahmasmi ... I am Brahmanâ? Moreover, you have thoroughly misunderstood this sentence from the Upanishads. It means: In my innermost soul I am of the nature of Brahman, just as the spark is of the same nature as fire.â<br /> 932Sadananda stopped speaking. In silence we walked up and down the length of the barbed-wire fence. Round about the camp the jackals were shrieking, withdrawing gradually deeper into the forest.<br /> 933âShri never insisted that peace was the highest aim. He said rather: âFor the time being, I shall grant you only peaceâ,â I resumed after a while. âAn
933d I did not even succeed in attaining peace.â<br /> 934Sadananda laid his hand gently on my shoulder. âDo not grieve, Vamandas, because you are crushed and believe you have lost everything. Krishna is sometimes called Anathabandhu, the Friend of the lordless, the lord over those who no longer own anything but their destitution and their longing for Him. Believe me, Krishna rejoices more over one who, in spite of a thousand obstructions, longs to love and serve Him, in the crowds and the dirt of the barracks within this barbed wire, than over one who meditates in the shelter and quiet of a clean, calm forest, or a room behind padded doors. You belong to Krishna. And your meditation, your success and failure, and even your illnesses are His. But whoever dares completely to subject himself to God on His terms instead of his own? Many have tried to follow the example of a divine saviour, and say like him: âThy will be done, not mine.â But when matters become serious, when the will of God overcomes one, then fear creeps in and one whispers in secret: âNo, I meant not thus â so far, but no farther.â No one wants to believe that God can at times make His appearance in the form of a catastrophe, a complete breakdown. But believe me, if one can prevail upon oneself in the hands of God, then he need never worry. God takes over the responsibility for him, for all his actions. Then it is of no consequence whether he happens to be in an abyss in the world of change, or in the kingdom of heaven, for he is always in Godâs kingdom of love, playing a part in the drama of God and His eternal followers, of which the world knows nothing.<br /> 935Peace, Nirvana, longed for by so many, is only an intermediary state on the path to Godâs real kingdom. To be sure, many remain forever in this wonderful ante-room. But he who dares to penetrate farther, with a desire to devote himself to God yet more, does not lose peace thereby. True peace is not only the becoming free from stress. The freedom from passion, so highly valued by the Indian yogi, is very much overestimated. True peace means preserving the certainty that in the depth of oneâs being one is ever inseparably united with God, in all situations and through all suffering.â<br /> 936Once more we walked silently for a while, âSvamiji,â I asked quietly, âwhat has your guru told you about his understanding of why we live? Why do we have these earthly bodies?â<br /> 937Sadananda became ardent. âMy guru said: âWe have been given this sluggish body in order to let the fire of every breath we take consume it in our devotion to God.â But I do not expect you to understand this as yet, Vamandas. You do not even know yet who God, who Krishna, is ...â<br /> 938âOh, how I wish I could behold God,â I said.<br /> 939âIt is not a question of your beholding God,â my companion corrected me severely. âIt is much more a question of God seeing you, that He may be drawn to you by the beauty and purity in your longing for affectionate devotion. When a person wants to see God, this wish is often a desire for self-advancement. Just as humans degrade all earthly phenomena in their selfishness, by transforming them to objects, relating them to themselves, and enjoying them so do some of them try to enjoy God.â<br /> 940âHow can I free myself from such egoism?â I asked.<br /> 941âOne should not ask such questions, either,â answered Sadananda harshly. âEven this question arises out of egoism. Pray to Krishna, the Unknown, the Hidden, to give you the strength sometime in the future honestly to beg to serve Him truly, and learn to love Him ... It is late. We must sleep. Good night, Vamandas.â<br /> 942</p> 943 </div> 944 945 946 <!-- ### - S U M M A R Y - ### --> 947 <div class="content content-1-s"> 948 <div> 949 <label for="book_01-p">Preview</label> | 950 Summary | 951 <label for="book_01-r">Reviews</label> | 952 <label for="book_01-o">Order book</label> | 953 <label for="book_01-d">Download (pdf)</label> 954 </div> 955 <p class="pt-4"><h3>Unknown India, Rider 1952</h3><br /> 956This is not a textbook about India. It is the story of a pilgrimage, of the author's initiation into the spiritual life of India. An Austrian refugee between the wars, he went to India to sit at the feet of Shri Maharaj, who became his guru. With this old Brahman he went on a pilgrimage and drank in the Hindu way of religious questing which finally led to his initiation.<br /> 957War came and he was thrown into an Indian concentration camp. There, after much suffering and inner struggle, he was helped by Sadananda, a monk, to find the way to Love, as Shri had taught him the way to Truth. His six years behind barbed wire â in the company of men of every race and creed, with their hates and fears and discords â are most vividly described. Those years, he came to realize, were the most critical and revealing of his life, a kind of crucible for his soul.<br /> 958His mission now is to follow the words used by his guru Sadananda when he was made a servant of Krishna, "Take the spiritual treasure you have found here in India into the west", and this book is a response to that missionary summons. Its value lies in the fact that it is essentially a human document, not only of the social and religious life and mythological lore of India, but of Hindusim and Buddhism as these religious systems were experienced by the author at the feet of his teachers.<br /> 959A book of this kind, therefore, ought to appeal to that growing public in the West who want to know more about Indian religious life, its teachings, disciplines, exercises and meditations.<br /> 960There are plenty of textbooks available for this purpose, but here is something not so easily accessible â a more reliable, because authentic, guide, written by a man who relates his actual autobiographical experiences.<br /> 961Before the war Walther Eidlitz received the Literature Prize of the city of Vienna, and other literary awards.<br /> 962</p> 963 </div> 964 965 966 <!-- ### - R E V I E W S - ### --> 967 <div class="content content-1-r"> 968 <div> 969 <label for="book_01-p">Preview</label> | 970 <label for="book_01-s">Summary</label> | 971 Reviews | 972 <label for="book_01-o">Order book</label> | 973 <label for="book_01-d">Download (pdf)</label> 974 </div> 975 <p class="pt-4"><h3>Unknown India, Rider 1952</h3><br /> 976"Eidlitz's book is one of those extremely rare descriptions which bring the reader into really living contact with the people, life, and customs of India, and above all with its still living sacred traditions. Except perhaps for his own teacher, there is no one more fitted to give to the West an authentic account of the Bhakti of Krishna Chaitanya, until now so incompletely known in the western hemisphere."<br /> 977ERNST ARBMAN, Professor of Religious History, University of Stockhom, writing in "Religion och Kultur".<br /> 978<br /> 979"This is a book we need and it is going to live. Unknown India shows values which remain untouched by atom bomb explosions, and he who understands its message will lay aside his terror of the complete annihilation which at times seems unavoidable to us."<br />
980JAN FRIDEGà RD, the famous Swedish author.<br /> 981<br /> 982"Is there any great poet or thinker who has given a more concrete and intutive picture of man's present life as Walther Eidlitz has in his narrative of experiences behind the barbed wire of a concentration camp in India?"<br /> 983SVEN LIDMAN, the prominent Swedish poet.<br /> 984<br /> 985"In this book there are so many holy hymns, myths, legends and profound teachings of the country, that no one who has any interest in India can afford to pass it by."<br /> 986DR. WILLY HAAS, Die Welt.<br /> 987<br /> 988--------------------------<br /> 989<br /> 990CORRECTIONS by Svami Sadananda Dasa<br /> 991<br /> 992Letter from Sadananda 30.6.52: <br /> 993â[â¦] I have read the book, for the first time. There are a lot of good things in there, but also some really terrible things, o noble one! Then one will probably get onto me terribly! I will give you the corresponding page numbers in my next letter. [â¦]"<br /> 994<br /> 995Letter 2.7.52:<br /> 996âDear Vamandasji, today to your book (cf. the English edition): Donât be angry, I should have read the text when you were here, thus, to a high degree, it is my fault that a lot of it was not changed. There are things in there that are fundamentally false and wrong. Watch out with the Bhakti book!!"<br /> 997<br /> 998Page 57 below and 58 above: <br /> 999This is the worst passage in the whole book. This hurts everyone deeply in his soul. Yamunaâs water is the most holy water, more holy than the water of Ganga. She is sakhi in Brindaban and queen in Dvaraka (Kalindi). One may let drops of her touch oneâs head, in reverence, and drink a little carefully, but to bathe oneâs feet in her, because they are tired, and take seva from her!!! What would you say, if you read in a book that someone goes to Italy, and, as he has got a cold, he blows his nose in the veronica, and as a result he is cured from his chronic cold. I will have to suffer a lot because of this terrible passage.<br /> 1000<br /> 1001Page 63, 3rd line:<br /> 1002âKrishna fell into meditationâ? No, merely a thought, and then all the Brahmas were there.<br /> 1003<br /> 1004Page 81, 12th line: <br /> 1005That Ganesha embraces Krishnaâs feet, and furthermore constantly, is new to me. Where have you got that from? Not even Shri Radha can do that. Ganesha is just a deva in the outer periphery. This is not to be found in any Shastram.<br /> 1006<br /> 1007Page 82, 19th line:<br /> 1008âGod revealed Himself as Krishnaâ. No, it must be: âLord Krishna, God Himself, revealed Himself.â Krishna is God and God is Krishna, and one must not give the impression that âan unknown Godâ now appears as Krishna. This mistake occurs at several places in your book. <br /> 1009<br /> 1010Page 80, 4th paragraph: <br /> 1011Not âas the avatar Krishnaâ, but âas the avatari Krishnaâ.<br /> 1012<br /> 1013Page 113, line 2: <br /> 1014Not âto become a part of Brahmanâ, that is completely un-Shankara, but âto realize that the atma is identical with Brahmaâ.<br /> 1015<br /> 1016Page 117, 4th paragraph: <br /> 1017The guru does not die, he âleaves the worldâ. And it shall be âin the presence of some of his disciplesâ, not âa large audienceâ.<br /> 1018<br /> 1019Page 131, 3rd paragraph: <br /> 1020âradh means reverent loveâ? No, âworship lovingly, love and serve in worshipâ. <br /> 1021<br /> 1022Page 133, 1st paragraph: <br /> 1023Misunderstood â In their origin all words express Him and His realm etc. Because we only have the shadow, we donât understand this. The word âKrishnaâ in the dictionary is also of mundane nature. But every true word that is expressed by the atma as an expression of cit-shakti, which originates in Him and not in the atma himself, express the true nature of the word, and among these words expressed by the atma is the word âKrishnaâ identical with the Nami [the possessor of the name], and consequently not of this world. <br /> 1024<br /> 1025Page 140, 4th paragraph:<br /> 1026What you say about Parikshit is a failure. It was not at all âParikshitâs mistake that he thought he had conquered Kali â and that Kali entered into his heart.â Parikshit, like all the nitya-parishadas, never have to suffer under the influence of Maya. It is Krishnaâs wish that makes it all happen like this, and it is Krishna Who gives the impeccable Parikshit the impulse to act as he does, and the little boy the impulse to curse him etc., because Krishna has chosen him to inaugurate the revelation of the Bhagavatam. Every attempt to see the persons in the Bhagavatam by human analogy is false. <br /> 1027<br /> 1028Page 144, paragraph 7:<br /> 1029Here is a mistake you make often. It is not that one âbecomes one with Brahmaâ, but shall not remain at this stage; and continue. âBrahmabhutaâ means completely permeated by HIM, i.e. His shakti etc. , like iron put into the fire becomes âagnibhutaâ, but not âone with itâ. Bhakti leads beyond mukti. Where mukti is attained during the course of acquisition of Brahma-jnana, is it not possible to come further â one becomes immersed in it. Only Krishna Himself can help someone and save him who has lost himself in there. Cf. Bha. X.29.16. Only Krishna can rescue Nanda etc. from the Brahma-hrada, the immersion in nirvishesha, or âonenessâ. Also cf. Bha. X.89: Only Krishna can rescue the sons of the Brahmin from the death of nirikara-mukti etc. â Brahmaâs sons (Sanaka etc.) is an example in the Bhagavatam of the fact that atma-rama Brahmajnanis by way of exception can be attracted and led to the personal God, but it is by no means a method. Those who hate God, the asuras, attain this âto become oneâ, just as a sadhaka who yearns for this. In the Bha. II.7.35, for example, you can see how mean this is. They go to ânilayamâ = nitaram layam = moksham. This is âadarshana-malamâ (neither an object nor a subject of
1029knowledge, because where all is one, there is no darshanam) âadarshana-darshana-avishayam punar-darshana-rahitam = parama-abhava-rupam; and it is âmalamâ, âdirtâ, paramaheyam = the most negative of all the negative! So strong is the depreciation!<br /> 1030Mukti in the sense of merely becoming freed from samsara is only a side effect of Bhagavat darshanam. Cf. Bha. I.8.25; misfortune gives the Yadavas His darshana. <br /> 1031Yat = yatsu apatni = in these calamities; Bhagavat-darshana means apunar-bhava-darshana, i.e. samsara = bhava is not seen anymore. <br /> 1032And the second meaning of the word âdarshanaâ: Bhagavat-darshana actually means darshana (show in order to make clear) in order to show (darshayati) what punarbhava in the sense of advaita-moksha is, i.e. moksham darshayati = tucchataya (how low it is) vijnapayati (makes clear!); i.e. Kunti says â misfortune is grace, because then He comes to them, to whom He is everything. And this is the reason why they pray for more misfortune as His grace. Thus, not first strive for Brahma, âto become one muktiâ, and proceed from there, but right from the start come to Him through bhakti, and not only not care for this mukti, but avoid it as dirt, malam. That it is worthless and that there is higher [goals], and that no one shall strive for that first is depicted by Brahmaâs sons who became attracted by the fragrance of Tulasi from His lotus feet.<br /> 1033<br /> 1034Page 167, end of the 2nd paragraph: <br /> 1035âHis hands boundâ. Nonsense. Dama = cord, and udara = stomach. Thus âaround His hipsâ. <br /> 1036<br /> 1037Page 168, 4th paragraph: <br /> 1038âCaitanya to Cape Comorinâ, better âKanya Kumariâ? No, not all the way. He turned off already at Malabar (Udipi). <br /> 1039<br /> 1040Page 169, 2nd paragraph:<br /> 1041The âBengalis are waiting for Himâ? Where have you got this from? No, the few esoteric bhaktas who live in the inner Brindaban (sometimes also in the physical) take part in Krishnaâs lila and sometimes wait for Krishna during the course of the lila. This is something else. Caitanyaâs return is never expected. <br /> 1042<br /> 1043Page 169, the end:<br /> 1044âI am comingâ is an obscure expression. There is no expectation of another appearance (avatara) of Krishna in this yuga. This is romantic nonsense. There will be, were and are a few individual great bhaktas who continue to carry the light by preaching the message of the Bhagavatam and sing His lilas, because He enters the heart through the ear. When Caitanya came, 4 568 years of kaliyuga had passed, i.e. 432 000 minus 4 568 remained. Thus there are ca. 427 000 years left of kaliyuga, before the next satyayuga. And even more than 7 x 306 720 000 years till the partial pralaya of the 3 worlds, bhuh, bhuvar, svar, and still ca. [half of] 311 039 000 000 000 years till the pralaya of our brahmanda or universe.<br /> 1045You must always be careful that it becomes clear to the reader that it is not the arrival of God as avatara or avatari that can help us. Whenever He comes He has His Own lila with His Own co-players to increase the joy of His and His bhaktas. He makes these lilas manifest, plays them so that they become visible and praised. No non-bhakta can take part in it or become a bhakta by taking part in it or seing it = darshana. Some co-players play the part of a non-bhakta etc., in order to make clear what true sadhana and true goal is, and what Krishna is and what He is not. â What the world gets of it? Shall one not long for His arrival, that He comes and delivers us? â This is completely against the Bhagavatam. And we can never do what He or His Own did. He has left the accounts etc. of His lilas with us. This is the Sun of this kaliyuga. He has His lilas. â What are we to do with them? The answer is given often, for instance in Bha. X.33.37: âya shrutva tat paro shravanâ. Having heard these lilas, then one can become âtatparaâ, i.e. dedicate oneself to Him. And this is goal and path, irrespective of living in a kaliyuga or satyayuga.<br /> 1046<br /> 1047Why is the word âshepherdâ always used in the book? This is so stupid. The West does not like cows. Go is also âinâ Go-vardhana.<br /> 1048</p> 1049 </div> 1050 1051 1052 <!-- ### - O R D E R - ### --> 1053 <div class="content content-1-o"> 1054 <div> 1055 <label for="book_01-p">Preview</label> | 1056 <label for="book_01-s">Summary</label> | 1057 <label for="book_01-r">Reviews</label> | 1058 Order book | 1059 <label for="book_01-d">Download (pdf)</label> 1060 </div> 1061 <p class="pt-4"><!-- h3>Unknown India, Rider 1952</h3 --></p> 1062 </div> 1063 1064 1065 <!-- ### - D O W N L O A D - ### --> 1066 <div class="content content-1-d"> 1067 <div> 1068 <label for="book_01-p">Preview</label> | 1069 <label for="book_01-s">Summary</label> | 1070 <label for="book_01-r">Reviews</label> | 1071 <label for="book_01-o">Order book</label> | 1072 Download (pdf) </div> 1073 <p class="pt-4"><!-- h3>Unknown India, Rider 1952</h3 --></p> 1074 </div> 1075 <!-- ######### - END BOOK 1 - ######### --> 1076 <!-- ################################## --> 1077 1078 1079 1080 <!-- B O O K - 2 - ############## --> 1081 <!-- ### - P R E V I E W - ### --> 1082 <div class="content content-2-p"> 1083 <div> 1084 Preview | 1085 <label for="book_02-s">Summary</label> | 1086 <label for="book_02-r">Reviews</label> | 1087 <label for="book_02-o">Order book</label> | 1088 <label for="book_02-d">Download (pdf)</label> 1089 </div> 1090 <p class="pt-4"><h3>The Meaning of Life</h3><br /> 1091Death and Reality<br /> 1092<br /> 1093When you study the Indian Holy Scriptures, you discover in astonishment that the turning point which induces somebody to approach a guru, to subsequently become his disciple and be assigned a path to salvation, is often a catastrophe. The starting-point is often the worst state conceivable: a complete breakdown of oneâs whole life, externally as well as internally. Sometimes even death is a prerequisite for proceeding towards the ultimate goals of human life, indeed, occasionally Death himself may appear as a guru.<br /> 1094 According to the Bhagavatam, one of the central revealed scriptures of Hinduism, human life resembles the last steps of a man sentenced to death on his way to the execution ground. At different stations along the route he is offered amusements of various kinds: delicious food and beverages, music and dance, sexual pleasures. However, nothing of all this affords him happiness, because all the time his heart quivers with dread and anguish. Why â he knows that death is inescapable. <br /> 1095 At another place in the same work a similar picture is used to illustrate the course of life, the journey from birth to death, namely the picture of a herd of cattle that is ruthlessly driven towards the slaughter-house by a butcher. The butcher is Time, urging on all living creatures. (The Sanskrit word for time, kala, is deduced by the ancient Indian grammarians from the root kal: to push (on).)<br /> 1096 The frame story in the Bhagavatam, which comprises twelve books of altogether eighteen thousand stanzas, is also shrouded by the shadows of death: A king named Parikshit â the name means âthe one who was proven worthyâ â who has been cursed, sits in meditational posture by the shore of the river Ganges, awaiting his end. He knows that after seven days he will be struck down by a poisonous snake, and then he will inevitably die. In a wide circle around him, filled with reverence, the great rishi-s of ancient India are seated. Then it just so happens that the youth Shuka comes along. âHe came for no reasonâ, the text says. Whatever those who are eternally free, who wander about here on earth, do, they do it âwithout any purposeâ. They roam around like innocent children and hand out what they carry within themselves: Pure Knowledge and Love of God. The king falls at the feet of Shuka and asks him: âWhat should man do in the face of his imminent death?â Shuka smiles and says: âYou have asked a good question.â And then he starts to recount the content of the great Bhagavatam.<br /> 1097 What Parikshit now hears, makes him later on exclaim: âAlthough I have been fasting for seven days and seven nights and have not consumed a drop of water, I feel neither hunger, nor thirst. Why, I drink the nectar from your mouth. ... In the shape of a mortal spell God, Krishna, has come to me.â<br /> 1098 In the Katha-Upanishat the lord of the law of cause and effect, the one who subdues all, Yama, Death himself, appears as a guru. The boy Naciketas, due to his courage and self-sacrificing devotion, has reached the threshold of Death. There he sits huddled up for three days, waiting before the closed gate: Death is busy. Having thus neglected the obligations of hospital
1098ity, Yama then grants Naciketas the fulfilment of three wishes. <br /> 1099 Naciketasâ last and most important request reads: âWhen a man dies, two opinions prevail. Some say he exists, others say he doesnât. Who is right? To this I desire an answer!â (Katha-Upanishat 1. 20) Death replies evasively: âEven the gods once were in doubt about this, and it is not surprising: these matters are hidden. Choose another favour, oh Naciketas, and donât beset me!â (Katha-Upanishat 1. 21) <br /> 1100 Yama offers the boy all kinds of mundane joys and pleasures instead. All such things, usually coveted by men, now are within reach for him: health, longevity, beautiful women, well-behaved children and grandchildren, unimaginable riches and power to rule the world. <br /> 1101 Naciketas declines: âKeep your dancing and singing! Who knows whether these pleasures even last till the break of dawn... Why, life is short.â Once more he demands to get instructions about what is beyond the realm of nature, beyond human ethics and the bounds of time: âEnlighten me about the knowledge that supersedes right and wrong, that is untouched by cause and effect and beyond past and future!â (Katha-Upanishat 2. 14) <br /> 1102 Also in the Bhagavadgita death in the form of an imminent huge massacre provides the stage for spiritual instruction. Two enormous belligerent armies stand in battle array on the battlefield. On both sides most of the warriors feel that they are not going to survive this fight. Before the opening of the eighteen daysâ war of annihilation Arjuna, one of the greatest war heroes of that time, has let his chariot be placed in the space between the two armies. Previously, he had been convinced that he fought on the side of the good ones. Heavy-hearted he now perceives that close relatives of his are also in the opposing camp, â yes, he can see even his own beloved tutors there. He no longer knows what is right and wrong. Whatever action he takes, whether he fights or does not fight, he violates sacred law. In great despair he asks his friend and charioteer Krishna for advice and enlightenment. â Only when the disciple has asked the appropriate questions, the guru can begin to instruct him. Else he remains mute. â While all around them ill omens of the approaching apocalypse are noted, Krishna enlightens His disciple Arjuna about what is imperishable: <br /> 1103<br /> 1104 Know about This, by which all is permeated:<br /> 1105 it is not wounded by the sword,<br /> 1106 it is not moistened by water,<br /> 1107 it is not burned by fire,<br /> 1108 it is not parched by the wind ...<br /> 1109 It is unfathomable, imperishable, eternal.<br /> 1110 Bhagavadgita 2. 17; 22â23; 24<br /> 1111 <br /> 1112These elements enumerated here contain â according to ancient Indian philosophy â all that is subjected to the laws of time and space. A guru of today could quite easily add: no hydrogen bomb is capable of blasting to pieces this Eternal, in which every living creature takes part in its innermost being and which pervades everything.<br /> 1113 Krishna says:<br /> 1114 <br /> 1115 There never was a time, when Me and you <br /> 1116 and all these noblemen were not existing,<br />
1117 and there will never be a time,<br /> 1118 when we shall cease to be ...<br /> 1119<br /> 1120 Just as childhood, youth and old age <br /> 1121 befall the embodied one <br /> 1122 so also the getting of another body (befalls him).<br /> 1123 The wise man is not confused thereby.<br /> 1124 Bhagavadgita 2. 12â13<br /> 1125 <br /> 1126 Just as a man discards his worn out clothes,<br /> 1127 and puts on other, new ones,<br /> 1128 so the embodied one <br /> 1129 discards his withered bodies <br /> 1130 and enters into fresh and new ones.<br /> 1131 Bhagavadgita 2. 22 <br /> 1132<br /> 1133Here, the knowledge of transmigration opens entirely new horizons. The belief, quite established in the West, that man is confined to live one life only, is seriously disputed. However, this broadening of the view is in no way the ultimate truth. According to Hinduism the great issues concerning right and wrong, guilt and penance can not be settled by introducing the concept of repeated existences. <br /> 1134 The idea of reincarnation only broadens the scene in space and time. It makes it easier for us to accept the idea of living beings on remote planets and in times long gone by. Yet this broadening of the mind, introducing cosmic dimensions and a completely new concept of time perspective, does not make any change in principle. Another screen has to be removed to reveal a new stage. In the light of the Indian divine revelation the universe of measurable and calculable things, to which the Hindus also count all mental reality, appears solely as a perverted shadow image of the omnipresent and eternal fullness of the highest Reality. This implies, among other things, that in Hinduism the boundary between here and there, between this life and the hereafter, between holy and profane, good and evil, life and death, real and unreal, is drawn in a completely different way than we are used to according to our precepts and experience.<br /> 1135 In the Katha-Upanishat (II. 1. 10) Yama â Death as a guru â instructs the boy Naciketas:<br /> 1136 <br /> 1137 What is here, is there,<br /> 1138 and what is there, is here.<br /> 1139 From death to death passes he,<br /> 1140 who sees a difference between those two.<br /> 1141<br /> 1142Similarly, in the Chandogya-Upanishat (VII. 25. 1) it is said:<br /> 1143<br /> 1144 Fullness is in the East, <br /> 1145 Fullness is in the West,<br /> 1146 Fullness is in the North,<br /> 1147 Fullness is in the South â¦<br /> 1148<br /> 1149The Brihad-Aranyaka-Upanishat explains:<br /> 1150<br /> 1151âHe, who in this world is unaware of the imperishable Eternal and offers oblations into the sacrificial fire to propitiate one of the gods â even if he sweats and strains for thousands of years, all his labour is in vain as the results of his sacrifice are perishable. He, who without knowledge of this imperishable Eternal passes away, is like a miserable slave, who was bought (by the gods), a truly poor man. He, however, who has realized this imperishable Eternal and departs from this world, he is a knowing one (he knows Reality), a (true) brahmin.â (III. 8. 10)<br /> 1152 True knowledge concerning this sole, omnipresent, indestructible and eternal foundation of the world and of every living entity (and consequently not only of man), this true Reality â without which all that we on earth perceive as real, would not last even for a moment â constitutes the essence of all Indian divine revelation.<br /> 1153 All that has a beginning and an end is not (the ultimate) Reality, Bhagavadgita states. Only that which has neither beginning nor end is eternal and truly existing:<br /> 1154 <br /> 1155 It is unborn, eternal, unchangeable.<br /> 1156 It is not destroyed,<br /> 1157 when the body perishes.<br /> 1158 Bhagavadgita 2. 20<br /> 1159<br /> 1160This all-embracing Reality, which is not subordinate to the laws of Nature nor to the laws of birth, growth, decline and death, constitutes â viewed in the light of the Vedic knowledge â the normality; whereas what we call reality, i.e. all that we, aided by our senses and comprehension, daily perceive in this corruptible world, is an abnormal, only relative reality. This view â which is so unfamiliar to the Western approach that it demands a real revolution in the very way of thinking and an adoption of another set of values than the ingrained ones â must be kept in mind, if one wishes to understand the view on man in the Indian world of thought. <br /> 1161 Even to Buddha, the perfectly enlightened one, who grew up within the Hindu tradition, and who, not unjustifiably, is considered to have founded an atheistic religion, even to him the existence of this unborn, eternal Reality appears as something self
1161-evident. <br /> 1162 Once he addressed the following words to his disciples:<br /> 1163<br /> 1164 There is something that is unborn, uncreated, not-made, not composite. <br /> 1165 And if this that is unborn, uncreated, not-made, not composite did not exist, <br /> 1166 then how could one escape from that <br /> 1167 which is born, created, made and composite?<br /> 1168 (Udana VIII. 1)<br /> 1169<br /> 1170 This imperishable something, which Buddha speaks about, is the same imperishable Eternal, which in Hinduism is termed the formless Brahma. And the state of nirvana in Buddhism equals the state of brahma-nirvana in Hinduism (see Bhagavadgita 2. 75 and 5. 24â25). <br /> 1171 Now the question arises: What is this veil or deceiving power that, according to the Hindu divine revelation, provides us the means to experience this cosmos and makes us believe it to be real â from the most remote stars and solar systems down to the tiniest elements of the ancient Indian atomic theory, including also the most crude and most refined mental processes within all living beings â but which conceals our true nature and the underlying fundamental and primary Reality to us?<br /> 1172 </p> 1173 </div> 1174 1175 1176 <!-- ### - S U M M A R Y - ### --> 1177 <div class="content content-2-s"> 1178 <div> 1179 <label for="book_02-p">Preview</label> | 1180 Summary | 1181 <label for="book_02-r">Reviews</label> | 1182 <label for="book_02-o">Order book</label> | 1183 <label for="book_02-d">Download (pdf)</label> 1184 </div> 1185 <p class="pt-4"><h3>The Meaning of Life</h3></p> 1186 </div> 1187 1188 1189 <!-- ### - R E V I E W S - ### --> 1190 <div class="content content-2-r"> 1191 <div> 1192 <label for="book_02-p">Preview</label> | 1193 <label for="book_02-s">Summary</label> | 1194 Reviews | 1195 <label for="book_02-o">Order book</label> | 1196 <label for="book_02-d">Download (pdf)</label> 1197 </div> 1198 <p class="pt-4"><h3>The Meaning of Life</h3></p> 1199 </div> 1200 1201 1202 <!-- ### - O R D E R - ### --> 1203 <div class="content content-2-o"> 1204 <div> 1205 <label for="book_02-p">Preview</label> | 1206 <label for="book_02-s">Summary</label> | 1207 <label for="book_02-r">Reviews</label> | 1208 Order book | 1209 <label for="book_02-d">Download (pdf)</label> 1210 </div> 1211 <p class="pt-4"><!-- h3>The Meaning of Life</h3 --></p> 1212 </div> 1213 1214 1215 <!-- ### - D O W N L O A D - ### --> 1216 <div class="content content-2-d"> 1217 <div> 1218 <label for="book_02-p">Preview</label> | 1219 <label for="book_02-s">Summary</label> | 1220 <label for="book_02-r">Reviews</label> | 1221 <label for="book_02-o">Order book</label> | 1222 Download (pdf) </div> 1223 <p class="pt-4"><h3>The Meaning of Life</h3><br /> 1224<a href="http://sadananda.com/txt/en/books/pdfbook/ds-en.pdf"><button type="button" class="btn btn-outline-secondary btn-sm">Download</button></a><br /> 1225</p> 1226 </div> 1227 <!-- ######### - END BOOK 2 - ######### --> 1228 <!-- ################################## --> 1229 1230 1231 1232 <!-- B O O K - 3 - ############## --> 1233 <!-- ### - P R E V I E W - ### --> 1234 <div class="content content-3-p"> 1235 <div> 1236 Preview | 1237 <label for="book_03-s">Summary</label> | 1238 <label for="book_03-r">Reviews</label> | 1239 <label for="book_03-o">Order book</label> | 1240 <label for="book_03-d">Download (pdf)</label> 1241 </div> 1242 <p class="pt-4"><h3>Krishna-Caitanya, the Hidden Treasure of India, His Life and His Teachings, 2014</h3><br /> 1243This book is a translation of W. Eidlitz' main work, Krishna-Caitanya, Sein Leben und Seine Lehre, Stockholm University, 1968.<br /> 1244<br /> 1245In order to get a preview one can download a part of the book.<br /> 1246<br /> 1247About the English edition:<br /> 1248This English edition is a REVISED edition which includes later corrections by the author and some additional explanations and translations from the original sources, provided by his guru, Svami Sadananda Dasa. When we came across passages we thought needed clarification we made annotations in square brackets or added a translatorsâ note.<br /> 1249 <br /> 1250<br /> 1251<br /> 1252GENESIS OF THE BOOK<br /> 1253 <br /> 1254(© Katrin Stamm 2014)<br /> 1255 <br /> 12561946: The idea<br /> 1257<br /> 1258Sadananda was released from the internment camp in Dehra Dun after the Second World War a little earlier than Vamandas, because of the intervention of Bon Maharaja due to Sadanandaâs very bad health. Shortly after Sadanandaâs release the idea to create a book on Caitanya together with Vamandas was born. Sadananda wrote to Vamandas who was still interned on May 3rd, 1946: <br /> 1259<br /> 1260âI trust the time will come when we shall be able to complete A VERY BEAUTIFUL BOOK ON THE LORD OF LOVE together and to have a darshan of the Lila-bhumi of the Lord. But you can be sure, that all is more beautiful in books and ideas than in reality.â <br /> 1261<br /> 1262In fact it was Sadanandaâs untiring advice and assistance over the following 20 years that made this book possible as Vamandas himself points out in the end of the foreword to his book.<br /> 1263<br /> 1264<br /> 1265Gathering facts and studying the sources<br /> 1266<br /> 1267As Vamandas explains in the foreword of the Caitanyabook the basis for this work was already laid during the internment, when he studied the shastram-s under the guidance of Sadananda. As Sadananda foresaw in his letter 1946 they met again in India 1950-51 when Sadananda showed him around the lila-bhumi and they visited the lila-sthala-s in Navadvipa, Puri, Benares and Vrindavan.<br /> 1268<br /> 1269<br /> 1270Writing the book<br /> 1271<br /> 1272The actual writing of the book seems to have started in the beginning of the Sixties. In April 1962 Sadananda writes: âNow I have dictated to Vamandas all he needs for his book on Caitanya. He now has the necessary material to finish the book until Christmas.â This was a little too optimistic, though, as it turned out to take 6 more years. In 1963 Sadananda writes to a friend in Swede
1272n that Vamandas and his wife Hella are visiting him each afternoon (in his flat in Basel where he lived since 1961, after he had returned to Europe after 30 years in India) for one or two hours daily in order to write down the details of Caitanyaâs life and thereby finally finish the book for the University of Stockholm who obviously had already agreed to publish it. The deadline then was Christmas 1963, but again it took longer. <br /> 1273<br /> 1274The general idea was that Sadananda provided the raw translations and Vamandas, who knew much less Sanskrit and Bengali, was supposed to render these translations into beautiful German. Already in November 1963 Sadananda realised, though, that Vamandas had difficulties in accomplishing this task and decided from then on to give only complete translations to him that needed no polishing, but could be included into the book directly. <br /> 1275<br /> 1276In the following the manuscript was sent back and forth between Sweden (where Vamandas lived) and Switzerland (where Sadananda stayed). In 1965 the whole manuscript was eventually rewritten. A special difficulty was to find the right equivalents for technical terms like e.g. bhakti, prema or bhava. And Sadananda insisted in his letters that it was essential that the text was written in such a way that it was seva and had the blessings of Bhaktisiddhanta Prabhupada. <br /> 1277<br /> 1278When the final page proof arrived in December 1967 Sadananda only managed to correct the the first part, because he was very ill then, suffering from chronical amoebic dysentery that had reduced his weight to 57 kg. He was not happy with the language and style of the second part, but was to weak to help to rewrite it.<br /> 1279<br /> 1280<br /> 1281Finding a publisher<br /> 1282<br /> 1283Ernst ARBMAN (1891-1959) of the University of Stockholm, who was a professor of History of Religion (1937-1958) and who focu
1283ssed in his research on the essence of ecstasy and religious trance from the psychological point of view, helped to publish the book in Sweden via the University of Stockholm. <br /> 1284<br /> 1285Finding an additional publisher in Germany or Switzerland proved impossible. Kohlhammer, a German scientific publisher and Rascher in Zürich were not interested. The reason, probably, was that the book did not fit into any category: it was neither impersonal-scientific enough to fit into the categoy âindologyâ or âcomparative religionâ, nor mystical enough to be a mere document of personal faith. The Swedish anthropologist à ke HULTKRANTZ (University of Stockholm, Institute of Comparative Religion) was interested in the book in general and Vamandas even sent the manuscript to him (1963), but somehow a proper cooperation didnât work out. Eventually the book was printed by the publishers Almqvist & Wiksell (Stockholm/Uppsala) in September 1967 and published in 1968 as part of the âStockholm studies in comparative religionâ, a scientific series of the Universities of Stockholm and Uppsala.<br /> 1286<br /> 1287<br /> 1288Good reviews<br /> 1289<br /> 1290There are no original reviews available any more. All we have are letters where Sadananda writes that he is happy for the good reviews Vamandas had received and one typed A4 page where Vamandas collected all reviews and reactions to all of his books. Only the review of Prof. BENZ is given in full length there. To ELIADE and GONDA he only refers indirectly. <br /> 1291<br /> 1292The well-known theologian and ecclesiastical historian Prof. Dr. Ernst BENZ (1907-1978) from the university of Marburg reviewed the work in a letter to Walther Eidlitz as follows: <br /> 1293<br /> 1294âI can only congratulate you sincerely that you have managed to compose the results of your rich studies in India and you insights into the sources â that are hardly or not at all available in Europe â into such a well fashioned overview. Moreover I consider it a very significant achievement that for the first time, as far as my modest knowledge of the matter is concerned, a realistic account of the historical personality of Caitanya is presented. Especially in the Indian history of ideas most often the great personalities are completely covered by myths. No less rewarding is your successful translation of the teachings of Caitanya into a form that is accessible to our German language and concepts of philosophy of religion.â<br /> 1295<br /> 1296According to his notes on this A4 page, Prof. Jan GONDA (1905-1991), the celebrated Orientalist and Indologist who taught at the University of Utrecht, considered it a âvery valuable workâ and Prof. Mircea ELIADE (1907-1986) the famous historian of religion, fiction writer, philosopher and professor at the University of Chicago, spontaneously offered his help to publish an American edition.<br /> 1297<br /> 1298Kurt LEIDECKER of the University of Mary Washington in Virgina, United States, cabled Vamandas in June 1975 that he would publish an English translation in September/October that year. (Leidecker was born in Germany in 1902, emigrated to the United States to attend Oberlin College at the age of eighteen and continued with graduate studies at the University of Chicago, where he studied philosophy and Sanskrit, writing his Ph.D. dissertation on the Bhagavadgita, in which he related the Gitaâs philosophical concepts to ideas of the 19th century German philosopher Hegel). While checking out whether any publisher worldwide still held any copyrights on Vamandasâ books, I also checked whether Leidecker had ever started or finished the announced English translation. Obviously he did not. This is the response from the University of Mary Washington I received: <br /> 1299<br /> 1300âI have looked through the records we have listing Kurt Leideckerâs writings, and do not find any translation of Krsna-Caitanya: Sein Leben und Seine Lehre. We do have the inscribed copy of the book that was given to Prof. Leidecker by Walther Eidlitz, along with 3 pages of handwritten Errata (which may be in Eidlitzâs handwriting).â (David Ambuel)<br /> 1301<br /> 1302JAN GONDA definitely appreciated Vamandas books, because in his work âA History of Indian Literature: Epics and
1302Sanskrit religious literature. Medieval religious literature in Sanskritâ (1977) he quotes Vamandasâ books 11 times. Also other important indologists as KLLOSTERMAIER and HARDY refer to Vamandasâ books, the book on Caitanya in particular, in their papers from 1974 (The BhaktirasÄmá¹tasindhubindu of ViÅvanÄtha Cakravartin K. Klostermaier â Journal of the American Oriental Society, 1974 â JSTOR; MÄdhavendra PurÄ«: a link between Bengal Vaisnavism and South Indian bhakti', F. Hardy - Journal of the Royal Asiatic Society, 1974 - Cambridge Univ Press.)<br /> 1303<br /> 1304<br /> 1305Final recognition of his work<br /> 1306<br /> 1307In 1975 Vamandas received an honorary doctor of the University of Lund for his several works on Indian Religion and Philosophy. <br /> 1308<br /> 1309<br /> 1310Where to find the book today<br /> 1311<br /> 1312Nowadays the book is still stored in some important German university libraries: in Berlin, Bremen, Erfurt, Göttingen, Halle, Hamburg and in Kiel. In Sweden 13 libraries keep this book, among which are the university libraries of UmeÃ¥, Uppsala, Stockholm, Göteborg and Lund. UmeÃ¥ and Lund also host our recent Swedish edition âKá¹á¹£á¹a-Caitanya: Indiens dolda skatt: hans liv och hans lära/ Walther Eidlitzâ transl. by Kid Samuelsson and Bengt Lundborg (2013). The University of Stockholm offers access to the electronic version of the German edition, too. <br /> 1313<br /> 1314<br /> 1315The translators, the translations and new editions<br /> 1316 <br /> 1317The first translation was done into Swedish by Kid Samuelsson and Bengt Lundborg (2004). The translation into English was started in 2010 and was done in an even bigger team. After the English translation had been finished, the Swedish translation was completely revised in 2013 in order to include the improvements of the English translation.<br /> 1318<br /> 1319The English raw translation was done by Mario Windisch (Mandali Bhadra dasa) who is German by birth, but later acquired Canadian citizenship and spent many years in Canada. He is the (almost) native speaker in the team. Already in 1972 he was made Head of the translating department in German language for all ISKCON literatures and chief editor of BTG (the âBack to Godheadâ magazine of ISKCON) by Bhaktivedanta Svami because of his literary skills, competence in Vaishnava theology and knowledge of both the German and English language. However, he left ISKCON soon after that for personal reasons. In those times the temple presidents were very strict regarding what was allowed to be read and what not. E.g. the temple president in Hamburg, Germany, where Mandali Bhadra das stayed in the early Seventies, forbade to read the book on Caitanya by Vamandas which Mandali had been reading secretly with another Godbrother (Vasudeva dasa). So they both left ISKCON, became shiksha disciples of Sadananda and continued to read Vamandas books. My first contact with bhakti, Caitanya and the Mahamantra was by reading this book together with Vasudeva dasa with whom I lived in a relationship for some years in the early 90ties. In this way this book has been central to the spirtual lives of everybody in the seva-team.<br /> 1320<br /> 1321Kid Samuelsson and Bengt Lundborg, who had already translated the work into Swedish, contributed the vast experience they had gained by doing this, regarding both technical and formal aspects and the content. I, Katrin Stamm, as an Indologist added my knowledge of Sanskrit to the team and checked all the quotations from the sources. I also gave counsel when it came to the intricacies of English. <br /> 1322<br /> 1323The translation was also a great opportunity to improve the book. I (Katrin Stamm) had been given the book that had been owned by Walther Eidlitz by Kid Samuelsson which contained later handwritten personal corrections and notes by Vamandas himself. Moreover we included three handwritten pages of Errata by Vamandas and 2 pages of corrections by Sadananda from 1972. While writing the translation we found many more mistakes: not only spelling mistakes but also missing lines in verses, wrong verse numbers etc. Altogether round about 200 errors. As we all are trained in âSadanandaâs schoolâ and especially by his corrections to Vamandasâ book âDie indische Gottesliebeâ (1955) (The Indian Love of God), that span over 300 pages and weigh more than the whole original book, we felt the necessity to add footnotes when old mistakes from the âGottesliebeâ-book reappeared. We then added, whenever possible, Sadanandaâs own words as corrections.
1323<br /> 1324</p> 1325 </div> 1326 1327 1328 <!-- ### - S U M M A R Y - ### --> 1329 <div class="content content-3-s"> 1330 <div> 1331 <label for="book_03-p">Preview</label> | 1332 Summary | 1333 <label for="book_03-r">Reviews</label> | 1334 <label for="book_03-o">Order book</label> | 1335 <label for="book_03-d">Download (pdf)</label> 1336 </div> 1337 <p class="pt-4"><h3>Krishna-Caitanya, the Hidden Treasure of India, His Life and His Teachings, 2014</h3><br /> 1338This book is a translation of W. Eidlitz' main work, Krishna-Caitanya, Sein Leben und Seine Lehre, Stockholm University, 1968. <br /> 1339<br /> 1340Translation of the original introduction of the German edition by Almqvist & Wiksell/Gebers<br /> 1341Förlag, Stockholm (1968):<br /> 1342<br /> 1343First complete presentation of the life and teachings of Krishna Caitanya (1486-1533) who is worshipped as God on Earth by millions of Hindus. According to the Hindu bhakti texts the One God not only dwells in the all-permeating realm of Absolute Being, but also descends to Earth and other worlds in order to reveal His spontaneous Divine Play that knows no beginning or end and the suspense of which is intensifying through all eternity on all these stages.<br /> 1344The first part of this work, âThe Indian Concept of the Revelation of Godâ, displays in manifold scenes â some of great artistic beauty â the play of the One God as Rama, Narasinha and Krishna (âthe birth of the Unbornâ, his plays as child, as boy and his amourous pastimes). In between, a concise account of the psychology of Divine Love as ars amandi is given. The eternal continuous outpouring stream of this Love that floods back to its source as serving knowing love (bhakti) is described and the Eroticism of the Absolute is clearly set apart from mundane eroticism. Chapters about the significance of Krishna Caitanya within the Indian Revelation of God follow.<br /> 1345The second part of this work presents extensive excerpts of the early sources of this new Play of God on Earth as Krishna Caitanya that were, for the most part, for the first time translated from Sanskrit and Medieval Bengali into a European language. These texts belong, apart from their philosophical and theological significance, to the most important sources on the history and culture of medieval India. For a future dialogue of the world religions in the spirit of Paul Tillich and of the last [the second] Vatican Counsil [Nostra Aetate, 1965] the knowledge of these texts is indispensable.<br /> 1346In the appendix chronological tables are provided as well as an account of the divisions of the Veda according to the tradition itself, a chapter on the language of the Bengali sources, a bibliography and a verification of sources. It is the intention of this work to let the spirit of the sources become alive. This work is the result of thirty years of study of which nine years were spent in India itself and it offers new insights into Indian philosophy and religion.<br /> 1347<br /> 1348About the English edition:<br /> 1349This English edition is a REVISED edition which includes later corrections by the author and some additional explanations and translations from the original sources, provided by his guru, Svami Sadananda Dasa. When we came across passages we thought needed clarification we made annotations in square brackets or added a translatorsâ note.<br /> 1350 <br /> 1351About the translators:<br /> 1352The translation of this work was done in a team, because it was difficult to unite all competences for accomplishing this task in one person. The raw translation was done by Mario Windisch (Mandali Bhadra Dasa) who is German by birth, but later acquired Canadian citizenship and spent many years in Canada. He is the (almost) native speaker in our team. Already in 1972 he was made Head of the translating department in German language for all ISKCON literatures and chief editor of BTG (the âBack to Godheadâ magazine) by Bhaktivedanta Svami because of his literary skills, competence in Vaishnava theology and knowledge of both the German and English language. However, he left the ISKCON soon after that for personal reasons. Kid Samuelsson and Bengt Lundborg had already translated the work into Swedish and contributed the vast experience they had gained by this regarding both technical aspects and the content. Katrin Stamm as an Indologist added her knowledge of Sanskrit and checked all the quotations from the sources. She also gave counsel when it came to the intricacies of English grammar. All together we hope to have achieved a result that c
1352omes as close as possible to the German original. As Vaishnavas and disciples in the diksha-line of Walther Eidlitzâ shiksha guru, Svami Sadananda Dasa, we also hope to have pleased both our Godbrother Vamandas (Walther Eidlitz) and our common shiksha guru, Sadananda.<br /> 1353</p> 1354 </div> 1355 1356 1357 <!-- ### - R E V I E W S - ### --> 1358 <div class="content content-3-r"> 1359 <div> 1360 <label for="book_03-p">Preview</label> | 1361 <label for="book_03-s">Summary</label> | 1362 Reviews | 1363 <label for="book_03-o">Order book</label> | 1364 <label for="book_03-d">Download (pdf)</label> 1365 </div> 1366 <p class="pt-4"><h3>Krishna-Caitanya, the Hidden Treasure of India, His Life and His Teachings, 2014</h3><br /> 1367This book is a translation of W. Eidlitz' main work, Krishna-Caitanya, Sein Leben und Seine Lehre, Stockholm University, 1968.<br /> 1368<br /> 1369The well-known theologian and ecclesiastical historian Prof. Dr. Ernst Benz (1907-1978) from the university of Marburg reviewed the work in a letter to Walther Eidlitz as follows: âI can only congratulate you sincerely that you have managed to compose the results of your rich studies in India and your insights into the sources â that are hardly or not at all available in Europe â into such a well fashioned overview. Moreover I consider it a very significant achievement that for the first time, as far as my modest knowledge of the matter is concerned, a realistic account of the historical personality of Caitanya is presented. Especially in the Indian history of ideas most often the great personalities are completely covered by myths. No less rewarding is your successful translation of the teachings of Caitanya into a form that is accessible to our German language and concepts of philosophy of religion.â<br /> 1370According to personal notes of Walther Eidlitz, Prof. Jan Gonda (1905-1991), the celebrated Orientalist and Indologist who taught at the University of Utrecht, considered it a âvery valuable workâ and Prof. Mircea Eliade (1907-1986) the famous historian of religion, fiction writer, philosopher and professor at the University of Chicago, spontaneously offered his help to publish an American edition. However, this edition was never done and an English translation of this important work could only be realised today.<br /> 1371<br /> 1372About the English edition:<br /> 1373This English edition is a REVISED edition which includes later corrections by the author and some additional explanations and translations from the original sources, provided by his guru, Svami Sadananda Dasa. When we came across passages we thought needed clarification we made annotations in square brackets or added a translatorsâ note.<br /> 1374 <br /> 1375About the translators:<br /> 1376The translation of this work was done in a team, because it was difficult to unite all competences for accomplishing this task in one person. The raw translation was done by Mario Windisch (Mandali Bhadra Dasa) who is German by birth, but later acquired Canadian citizenship and spent many years in Canada. He is the (almost) native speaker in our team. Already in 1972 he was made Head of the translating department in German language for all ISKCON literatures and chief editor of BTG (the âBack to Godheadâ magazine) by Bhaktivedanta Svami because of his literary skills, competence in Vaishnava theology and knowledge of both the German and English language. However, he left the ISKCON soon after that for personal reasons. Kid Samuelsson and Bengt Lundborg had already translated the work into Swedish and contributed the vast experience they had gained by this regarding both technical aspects and the content. Katrin Stamm as an Indologist added her knowledge of Sanskrit and checked all the quotations from the sources. She also gave counsel when it came to the intricacies of English grammar. All together we hope to have achieved a result that c
1376omes as close as possible to the German original. As Vaishnavas and disciples in the diksha-line of Walther Eidlitzâ shiksha guru, Svami Sadananda Dasa, we also hope to have pleased both our Godbrother Vamandas (Walther Eidlitz) and our common shiksha guru, Sadananda.<br /> 1377<br /> 1378<br /> 1379BOOK REVIEW BY STEVEN J. ROSEN (Satyaraja Dasa)* <br /> 1380 <br /> 1381(cp. http://iskconnews.org/book-review-krishna-chaitanya-indias-hidden-treasure-his-life-and-teachings-by-walther-eidlitz-2,4483/)<br /> 1382<br /> 1383Walther Eidlitz, Krishna-Caitanya, Indiaâs Hidden Treasure, His Life and Teachings (h:ström, Sweden: Produktion & Tryck, UmeÃ¥, 2014), 585 pages. Copies available at www.sadananda.com<br /> 1384[This is a revised edition of the German text, Krishna-Caitanya, Sein Leben und Seine Lehre (Stockholm University, 1968), translated into English by Mario Windisch, Bengt Lundborg, Kid Samuelsson and Katrin Stamm]<br /> 1385<br /> 1386In the early 1970s, as a young devotee, I had heard about two books that piqued my interest, both by an Austrian author named Walther Eidlitz (1892â1976). The first was an autobiographical account, Bhakta, eine indische Odyssee (Hamburg: Claassen, 1951), originally written in German but initially released as a Swedish edition (1948). The book was eventually translated into English as Unknown India: A Pilgrimage into a Forgotten World (London: Rider, 1952) and republished as Journey to Unknown India (San Rafael, California: Mandala Publishing, 1998).<br /> 1387 <br /> 1388The story relates Eidlitzâs transcendental odyssey as a seeker who finds himself in India during World War II. As a result, he lands in an internment camp where he was forced to live under severe restrictions and intolerable conditions. By Krishnaâs divine will, however, there was a beacon of light in the midst of untold darkness: a German-born Vaishnava sadhu named Sadananda Swami (1908â1977), one of the few Western disciples of Srila Bhaktisiddhanta Sarasvati Thakura, happened to be in that same camp.<br /> 1389 <br /> 1390The book tells of their many experiences and exchanges together, with Sadananda Swami sharing the essential teachings of Gaudiya Vaishnavism with an attentive Walther Eidlitz. It even discloses some of the prehistory, taking us back to the time before Eidlitz initially met Sadananda, when the former had received the name Vamandas while studying under an impersonalist guru in the Himalayas.<br /> 1391 <br /> 1392Srila Sarasvati Thakura had already left the planet before the Second World War, and so Vamandasji took proper initiation from Bon Maharaja (a leading disciple of Bhaktisiddhanta at the time) in as late as 1946, receiving the name Shri Vimala-Krishna Vidyabinode Dasa. Still, presumably because they had become used to his earlier name, they often continued to call him Vamandas, despite his Vaishnava initiation.<br /> 1393 <br /> 1394In due course, he boarded a ship that took him from Bombay to London, and from there he eventually relocated to Sweden, where his wife, Hella, and their son, Günther, were waiting. He continued to study under Sadananda Swami through letters, which culminated in his writing on Vaishnava themes. As an addendum, he returned to India in the 1950s, at which time he relished more association with Sadananda. Together, they basked in the nectarean environs of various Vaishnava shrines, including Vrindavan and Navadvip, and deepened their friendship.<br /> 1395 <br /> 1396Some time later, Eidlitz wrote the second book that struck my fancy: Krsna-Caitanya: Sein Leben und seine Lehre (Stockholm: Almqvist & Wiksell, 1968). This one, however, had never been translated into English, and so, much to my dismay, I was unable to enter into its alluring world of divine ambrosia â until now. Kishordas (Kid Samuelsson) and Kalakanthidasi (Katrin Stamm), who work with other disciples of Sadananda Swami to maintain the literary estate of both the Swami and his foremost disciple, Vamandas (Walther Eidlitz), have given the world a special tome, one that will not soon be forgotten.<br /> 1397 <br /> 1398I remember reading, years ago, how the original German edition was used as a text at universities throughout Europe, and I
1398noticed that it was quoted in numerous books by eminent scholars from around the world. Indeed, it was one of the first and only books on Sri Chaitanya in a European language at the time, making Mahaprabhu and His teachings available to the Western world in both academic language and through the lens of a believing Vaishnava. It was significant, too, that is was published by an affiliate of Stockholm University.<br /> 1399 <br /> 1400How the original German edition came to be: Shortly after Sadanandaâs release from the internment camp in the mid-1940s, he and Eidlitz thought deeply about writing a thorough book on the life and teachings of Sri Chaitanya. According to Samuelsson and Stamm, it was Sadanandaâs âuntiring advice and assistance over the following twenty years that made this book possible, as Vamandas himself points out in the end of the foreword to his book.â<br /> 1401 <br /> 1402In fact, the book is a product of teamwork, just as attributable to Sadananda as it is to Eidlitz. Samuelsson and Stamm quote a letter, written in April 1962, in which Sadananda writes: âNow I have dictated to Vamandas all he needs for his book on Chaitanya.â The general idea was that Sadananda was to provide the raw translations of the traditional material, including segments of the Srimad Bhagavatam and the standard biographies of Sri Chaitanya, and Vamandas, who was not as knowledgeable regarding Sanskrit and Bengali, would render these translations into eloquent German prose.<br /> 1403 <br /> 1404It should be noted, too, that the English translation is a revised edition. Stamm writes, âThe translation was also a great opportunity to improve the book. I had been given [the text] which contained later handwritten personal corrections and notes by Vamandas himself. Moreover we included three handwritten pages of Errata by Vamandas and two pages of corrections by Sadananda from 1972. While writing the translation we found many more mistakes: not only spelling mistakes but also missing lines in verses, wrong verse numbers etc. Altogether . . . about 200 errors. . . . We then added, whenever possible, Sadanandaâs own words as corrections.â<br /> 1405 <br /> 1406Thus, in the end, the English translation not only closely follows the original, but it adds notes, corrections, and afterthoughts by both Sadananda and Eidlitz, making it a gem in the world of contemporary Gaudiya Vaishnava literature. Naturally, as someone who was already fascinated by a German edition that I couldnât even really read, I was absolutely thrilled when the translation arrived at my door.<br /> 1407 <br /> 1408The book is set up to help an intelligent newcomer enter into an accurate understanding of Sri Chaitanya â but it also includes information that will be of interest to the seasoned devotee. The first half of the volume is a thorough introduction and overview of Gaudiya Vaishnava theology, establishing doctrine and practice in a logical and coherent manner. It elucidates key teachings of the tradition, focusing on the nuances of Sanskrit and Bengali terminology, and highlights pastimes of Krishna that are indispensable for understanding the philosophy of the Vaishnavas.<br /> 1409 <br /> 1410In addition, while offering the traditional accounts of Krishna and His lila, the text also draws on infrequently quoted Puranas and Goswami literature, particularly that of Sri Rupa and Sri Jiva, allowing the reader insights into obscure esoterica and inner meaning.<br /> 1411 <br /> 1412We are then ready for Sri Chaitanya Mahaprabhu. After a brief overview of foundational elements in the Lordâs life and times, we are given translations of pivotal episodes in His pastimes. Most of the early pastimes are taken from Chaitanya Bhagavata, with clarifying augmentation from other literature in Mahaprabhuâs biographical tradition. The latter pastimes are largely gleaned from the Chaitanya-charitamrita, again augmented by supplemental texts.<br /> 1413 <br /> 1414The book is unique in that it does not merely retell the life of Chaitanya Mahaprabhu, but rather allows original sources to speak for themselves: Murari Guptaâs Kadacha; Kavi Karnapuraâs Chaitanya Chandrodaya Natakam and Chaitanya Charita Mahakavya; Prabodhananda Sarasvatiâs Chaitanya-Chandramrita; Vrindavandasa Thakurâs Chaitanya Bhagavata; Jayananda Mishraâs Chaitanya Mangala; Krishnadasa Kaviraja Goswamiâs Chaitanya Charitamrita, and so on â all are brought to bear to illuminate Sri Chaitanyaâs life and teachings. It is also historically significant that these translated sections are pretty much all we have of Sadananda Swamiâs own literary output, since he never published in his lifetime.<br /> 1415 <br /> 1416A particular delight in this part of the book is the attention given to Sri Chaitanyaâs intimate associates. We are introduced to them with exacting detail, which has the effect of deepening our understanding of their significance and, indeed, the significance of Sri Chaitanya Himself.<br /> 1417 <br /> 1418The last section of the book offers valuable data for all students of Gaudiya Vaishnavism, including a chronology of events occurring in India at the time of Sri Chaitanya, as well as that of Sri Chaitanyaâs manifested pastimes. In addition, back-of-the-book material includes an in-depth classification of the Vedas in relation to other sacred books of the Vaishnava tradition; a through outline of avatara theory, showing Krishna as the source of all Incarnations and how all others expand from Him; sources in Bengali and details of existing pertinent books focusing on the Chaitanya tradition. It also offers details on various selected Sanskrit and Bengali works from the Lordâs inner circle of disciples and followers, both from His time period and for a generation or two thereafter. Overall, the book is a well-written, major contribution to the study of Gaudiya Vaishnavism.<br /> 1419 <br /> 1420That being said, all reviews should offer constructive criticism, and while I was hard-pressed to find any significant problems with this book, I did notice something minor: I initially found the use of an âmâ at the end of certain Sanskrit words, like sastram, Mahabharatam, and Puranam, a bit unusual and disturbing. By way of explanation, I thought, there are a couple of possibilities: The âmâ would properly occur in the nominative and accusative singulars, since sastra, for example, is a neutral a-ending noun. So if it is the subject of the sentence, or the object, the author/translator might be using the Sanskrit word instead of an anglicized ver
1420sion. But that didnât seem to be the case here.<br /> 1421 <br /> 1422Another possibility: Sometimes, South Indian Brahmins use idiosyncratic methods in such cases, and the translators might have had a Sanskrit teacher who employed that kind of usage. But I didnât think that was the case, either. Besides, from what I could see, Eidlitz himself didnât adopt this approach in his German original â he used the more common, sastra, Mahabharata, and Purana â which made it even more perplexing why the alternate version should be used here in the translated text.<br /> 1423 <br /> 1424I eventually found out in correspondence with the translators that they were following the rules Sadananda himself had given them: All Sanskrit words were to be rendered in nominative singular, even if they appear in another case or number in German. Although I had missed it, they actually mentioned that they were going to do this on page 13. Still, readers familiar with Sanskrit texts may find this strange use of âmâ somewhat disconcerting. I must say, though, that aside from this trivial point, I found the book well worth waiting for.<br /> 1425 <br /> 1426ISKCON devotees should be particularly interested in this work. Let it be known: His Divine Grace A. C. Bhaktivedanta Swami Prabhupada referred to Sadananda Swami, Eidlitzâs guru, as his âan intimate friend,â and the work itself â this specific book on Sri Chaitanya Mahaprabhu â as âauthorized.â These are not words that Prabhupada used lightly.<br /> 1427 <br /> 1428I recently spoke to Brahmananda Dasa, an early disciple of Srila Prabhupada, who had corresponded with him when Eidlitzâs book was initially released. He remembered Prabhupada receiving the book through the post and his reaction, too: âYes,â Brahmananda wrote to me, âit was very interesting. Prabhupada approved the book after Eidlitz sent him a copy, even though he could not read the foreign language. He said it was âniceâ and âauthorized,â and he wrote to me to send the three-volume set of Delhi Bhagavatams to Eidlitz in return. This was in 1968.â<br /> 1429 <br /> 1430Prabhupadaâs âauthorizationâ of the book was also confirmed during one of his lectures in Montreal, on July 28, 1968: âHe [Eidlitz] has written a very nice authorized book on Lord Caitanya in German language, and it is very big book, paperback, five hundred pages. It is approved by the Sweden University, and he has sent me.â (See http://www.harekrishnablog.com/prabhupada-vani/62-lectures/292-distributing-lord-chaitanyas-mission [Accessed June 2014])<br /> 1431 <br /> 1432Regarding Prabhupadaâs appreciation of Sadananda Swami, we may refer to the following letters: To Mandali Bhadra Dasa (Mario Windisch), he wrote on February 25, 1968: â. . . I am very sorry to learn that my dear brother Sadananda is seriously ill and the doctors have advised complete rest for him. He is my intimate friend and God-brother, so although I wanted to open correspondence with him, I voluntarily restrain myself from doing so, taking into consideration his present health. I pray to Krishna that he may recover very soon, so that we may not only open correspondence, but maybe I can see him personally. . . . In Bombay sometimes we lived together and he used to treat my little sons very kindly. His heart is so soft, as soft as a good motherâs, and I always remember him and shall continue to do so. When you meet him next, kindly offer my respectful obeisances. . . â<br /> 1433 <br /> 1434Further, writing to his disciple Hamsaduta Dasa on August 16, 1970, Prabhupada says, â. . . Regarding my Godbrother, Sadananda Swami, I have heard many things about him as you have also informed me, but I think as he is old man we should not give him the trouble of teaching you Bengali or Sanskrit. . . . Please offer my obeisances to Sadananda Swami. He is my old friend and Godbrother, and so you should offer him all due respects whenever he comes, but do not try to engage him in some work in his old age.â<br /> 1435<br /> 1436So, it should be clear that Prabhupada thought fondly of both teacher and student, Sadananda and Eidlitz, and had even specifically praised Eidlitzâs work on Sri Chaitanya. As a disciple of Srila Prabhupada, I can think of no better endorsement.<br /> 1437__<br /> 1438<br /> 1439*Steven J. Rosen (Satyaraja Dasa) is a biographer, scholar and author in the fields of philosophy, religion, spirituality and music. He is the founding editor of the Journal of Vaishnava Studies and associate editor of Back to Godhead magazine. His thirty-one books have been published in numerous languages. Some popular titles include Essential Hinduism (Rowman & Littlefield, 2008); the Yoga of Kirtan: Conversations on the Sacred Art of Chanting (FOLK Books, 2008); Krishnaâs Other Song: A New Look at the Uddhava Gita (Praeger-Greenwood, 2010).<br /> 1440</p> 1441 </div> 1442 1443 1444 <!-- ### - O R D E R - ### --> 1445 <div class="content content-3-o"> 1446 <div> 1447 <label for="book_03-p">Preview</label> | 1448 <label for="book_03-s">Summary</label> | 1449 <label for="book_03-r">Reviews</label> | 1450 Order book | 1451 <label for="book_03-d">Download (pdf)</label> 1452 </div> 1453 <p class="pt-4"><h3>Krishna-Caitanya, the Hidden Treasure of India, His Life and His Teachings, 2014</h3><a href="shop.php"><button type="button" class="btn btn-outline-secondary btn-sm">Order in our WebShop</button></a><br /> 1454<br /> 1455This book is a translation of Walther Eidlitz' main work, Krishna-Caitanya, Sein Leben und Seine Lehre, Stockholm University, 1968.<br /> 1456<br /> 1457In order to get a preview one can download a part of the book.<br /> 1458</p> 1459 </div> 1460 1461 1462 <!-- ### - D O W N L O A D - ### --> 1463 <div class="content content-3-d"> 1464 <div> 1465 <label for="book_03-p">Preview</label> | 1466 <label for="book_03-s">Summary</label> | 1467 <label for="book_03-r">Reviews</label> | 1468 <label for="book_03-o">Order book</label> | 1469 Download (pdf) </div> 1470 <p class="pt-4"><h3>Krishna-Caitanya, the Hidden Treasure of India, His Life and His Teachings, 2014</h3><br /> 1471This text is only a part of the complete text which can be ordered as a printed book.<br /> 1472In order to get a preview one can download a part of the book.<br /> 1473<a href="http://sadananda.com/txt/en/books/pdfbook/kc-en.pdf"><button type="button" class="btn btn-outline-secondary btn-sm">Download</button></a><br /> 1474</p> 1475 </div> 1476 <!-- ######### - END BOOK 3 - ######### --> 1477 <!-- ################################## --> 1478 1479 1480 1481 <!-- B O O K - 4 - ############## --> 1482 <!-- ### - P R E V I E W - ### --> 1483 <div class="content content-4-p"> 1484 <div> 1485 Preview | 1486 <label for="book_04-s">Summary</label> | 1487 <label for="book_04-r">Reviews</label> | 1488 <label for="book_04-o">Order book</label> | 1489 <label for="book_04-d">Download (pdf)</label> 1490 </div> 1491 <p class="pt-4"><h3>Krishna's Damodara-Lila, Svami Sadananda Dasa, 2021</h3><br /> 1492Rendering based on passages from the Shrimad-Bhagavatam, Gopala-Campuh and Ananda-Vrindavana-Campuh.<br /> 1493</p> 1494 </div> 1495 1496 1497 <!-- ### - S U M M A R Y - ### --> 1498 <div class="content content-4-s"> 1499 <div> 1500 <label for="book_04-p">Preview</label> | 1501 Summary | 1502 <label for="book_04-r">Reviews</label> | 1503 <label for="book_04-o">Order book</label> | 1504 <label for="book_04-d">Download (pdf)</label> 1505 </div> 1506 <p class="pt-4"><h3>Krishna's Damodara-Lila, Svami Sadananda Dasa, 2021</h3><br /> 1507Rendering based on passages from the Shrimad-Bhagavatam, Gopala-Campuh and Ananda-Vrindavana-Campuh.<br /> 1508</p> 1509 </div> 1510 1511 1512 <!-- ### - R E V I E W S - ### --> 1513 <div class="content content-4-r"> 1514 <div> 1515 <label for="book_04-p">Preview</label> | 1516 <label for="book_04-s">Summary</label> | 1517 Reviews | 1518 <label for="book_04-o">Order book</label> | 1519 <label for="book_04-d">Download (pdf)</label> 1520 </div> 1521 <p class="pt-4"><h3>Krishna's Damodara-Lila, Svami Sadananda Dasa, 2021</h3><br /> 1522Rendering based on passages from the Shrimad-Bhagavatam, Gopala-Campuh and Ananda-Vrindavana-Campuh.<br /> 1523</p> 1524 </div> 1525 1526 1527 <!-- ### - O R D E R - ### --> 1528 <div class="content content-4-o"> 1529 <div> 1530 <label for="book_04-p">Preview</label> | 1531 <label for="book_04-s">Summary</label> | 1532 <label for="book_04-r">Reviews</label> | 1533 Order book | 1534 <label for="book_04-d">Download (pdf)</label> 1535 </div> 1536 <p class="pt-4"><h3>Krishna's Damodara-Lila, Svami Sadananda Dasa, 2021</h3><a href="shop.php"><button type="button" class="btn btn-outline-secondary btn-sm">Order in our WebShop</button></a><br /> 1537<br /> 1538Rendering based on passages from the Shrimad-Bhagavatam, Gopala-Campuh and Ananda-Vrindavana-Campuh.<br /> 1539</p> 1540 </div> 1541 1542 1543 <!-- ### - D O W N L O A D - ### --> 1544 <div class="content content-4-d"> 1545 <div> 1546 <label for="book_04-p">Preview</label> | 1547 <label for="book_04-s">Summary</label> | 1548 <label for="book_04-r">Reviews</label> | 1549 <label for="book_04-o">Order book</label> | 1550 Download (pdf) </div> 1551 <p class="pt-4"><h3>Krishna's Damodara-Lila, Svami Sadananda Dasa, 2021</h3><br /> 1552<a href="http://sadananda.com/txt/en/books/pdfbook/dl-en.pdf"><button type="button" class="btn btn-outline-secondary btn-sm">Download</button></a></p> 1553 </div> 1554 <!-- ######### - END BOOK 4 - ######### --> 1555 <!-- ################################## --> 1556 <!-- ################################## --> 1557 1558 1559 1560 <!-- B O O K - 5 - ############## --> 1561 <!-- ### - P R E V I E W - ### --> 1562 <div class="content content-5-p"> 1563 <div> 1564 Preview | 1565 <label for="book_05-s">Summary</label> | 1566 <label for="book_05-r">Reviews</label> | 1567 <label for="book_05-o">Order book</label> | 1568 <label for="book_05-d">Download (pdf)</label> 1569 </div> 1570 <p class="pt-4"><h3>Tender As a Flower, Hard as a Thunderbolt â Words of Truth and Love, Svami Sadananda Dasa, 2015</h3><br /> 1571This book is a compilation of extracts from different texts of Svami Sadananda Dasa. Some of the texts are from originals in
1571English, but the great majority are written in German. <br /> 1572The title of the book is a quotation from Caitanya-Caritamrita 2.7.71 and describes the character of the true guru, the one who is truly existing, the prema-bhakta. <br /> 1573Svami Sadananda Dasa (Ernst Georg Schulze) appeared in the world in Germany in 1908. <br /> 1574In the early 1930s he became a disciple of Shrila Bhaktisiddhanta Sarasvati who before some of his native disciples once said, âYou, Sadananda, and I, we have always been together.â<br /> 1575</p> 1576 </div> 1577 1578 1579 <!-- ### - S U M M A R Y - ### --> 1580 <div class="content content-5-s"> 1581 <div> 1582 <label for="book_05-p">Preview</label> | 1583 Summary | 1584 <label for="book_05-r">Reviews</label> | 1585 <label for="book_05-o">Order book</label> | 1586 <label for="book_05-d">Download (pdf)</label> 1587 </div> 1588 <p class="pt-4"><h3>Tender As a Flower, Hard as a Thunderbolt â Words of Truth and Love, Svami Sadananda Dasa, 2015</h3><br /> 1589This book is a compilation of extracts from different texts of Svami Sadananda Dasa. Some of the texts are from originals in English, but the great majority are written in German. <br /> 1590The title of the book is a quotation from Caitanya-Caritamrita 2.7.71 and describes the character of the true guru, the one who is truly existing, the prema-bhakta. <br /> 1591Svami Sadananda Dasa (Ernst Georg Schulze) appeared in the world in Germany in 1908. <br /> 1592In the early 1930s he became a disciple of Shrila Bhaktisiddhanta Sarasvati who before some of his native disciples once said, âYou, Sadananda, and I, we have always been together.â<br /> 1593</p> 1594 </div> 1595 1596 1597 <!-- ### - R E V I E W S - ### --> 1598 <div class="content content-5-r"> 1599 <div> 1600 <label for="book_05-p">Preview</label> | 1601 <label for="book_05-s">Summary</label> | 1602 Reviews | 1603 <label for="book_05-o">Order book</label> | 1604 <label for="book_05-d">Download (pdf)</label> 1605 </div> 1606 <p class="pt-4"><h3>Tender As a Flower, Hard as a Thunderbolt â Words of Truth and Love, Svami Sadananda Dasa, 2015</h3><br /> 1607This book is a compilation of extracts from different texts of Svami Sadananda Dasa. Some of the texts are from originals in English, but the great majority are written in German. <br /> 1608The title of the book is a quotation from Caitanya-Caritamrita 2.7.71 and describes the character of the true guru, the one who is truly existing, the prema-bhakta. <br /> 1609Svami Sadananda Dasa (Ernst Georg Schulze) appeared in the world in Germany in 1908. <br /> 1610In the early 1930s he became a disciple of Shrila Bhaktisiddhanta Sarasvati who before some of his native disciples once said, âYou, Sadananda, and I, we have always been together.â<br /> 1611</p> 1612 </div> 1613 1614 1615 <!-- ### - O R D E R - ### --> 1616 <div class="content content-5-o"> 1617 <div> 1618 <label for="book_05-p">Preview</label> | 1619 <label for="book_05-s">Summary</label> | 1620 <label for="book_05-r">Reviews</label> | 1621 Order book | 1622 <label for="book_05-d">Download (pdf)</label> 1623 </div> 1624 <p class="pt-4"><h3>Tender As a Flower, Hard as a Thunderbolt â Words of Truth and Love, Svami Sadananda Dasa, 2015</h3><a href="shop.php"><button type="button" class="btn btn-outline-secondary btn-sm">Order in our WebShop</button></a><br /> 1625</p> 1626 </div> 1627 1628 1629 <!-- ### - D O W N L O A D - ### --> 1630 <div class="content content-5-d"> 1631 <div> 1632 <label for="book_05-p">Preview</label> | 1633 <label for="book_05-s">Summary</label> | 1634 <label for="book_05-r">Reviews</label> | 1635 <label for="book_05-o">Order book</label> | 1636 Download (pdf) </div> 1637 <p class="pt-4"><h3>Tender As a Flower, Hard as a Thunderbolt â Words of Truth and Love, Svami Sadananda Dasa, 2015</h3><br /> 1638<a href="http://sadananda.com/txt/en/books/pdfbook/tender-en.pdf"><button type="button" class="btn btn-outline-secondary btn-sm">Download</button></a></p> 1639 </div> 1640 <!-- ######### - END BOOK 5 - ######### --> 1641 <!-- ################################## --> 1642 <!-- ################################## --> 1643 1644 1645 1646 <!-- B O O K - 6 - ############## --> 1647 <!-- ### - P R E V I E W - ### --> 1648 <div class="content content-6-p"> 1649 <div> 1650 Preview | 1651 <label for="book_06-s">Summary</label> | 1652 <label for="book_06-r">Reviews</label> | 1653 <label for="book_06-o">Order book</label> | 1654 <label for="book_06-d">Download (pdf)</label> 1655 </div> 1656 <p class="pt-4"><h3>6 - T I T L E</h3><br /> 1657Replace "number - T I T L E" above and write the text here.</p> 1658 </div> 1659 1660 1661 <!-- ### - S U M M A R Y - ### --> 1662 <div class="content content-6-s"> 1663 <div> 1664 <label for="book_06-p">Preview</label> | 1665 Summary | 1666 <label for="book_06-r">Reviews</label> | 1667 <label for="book_06-o">Order book</label> | 1668 <label for="book_06-d">Download (pdf)</label> 1669 </div> 1670 <p class="pt-4"><h3>6 - T I T L E</h3><br /> 1671Replace "number - T I T L E" above and write the text here.</p> 1672 </div> 1673 1674 1675 <!-- ### - R E V I E W S - ### --> 1676 <div class="content content-6-r"> 1677 <div> 1678 <label for="book_06-p">Preview</label> | 1679 <label for="book_06-s">Summary</label> | 1680 Reviews | 1681 <label for="book_06-o">Order book</label> | 1682 <label for="book_06-d">Download (pdf)</label> 1683 </div> 1684 <p class="pt-4"><h3>6 - T I T L E</h3><br /> 1685Replace "number - T I T L E" above and write the text here.</p> 1686 </div> 1687 1688 1689 <!-- ### - O R D E R - ### --> 1690 <div class="content content-6-o"> 1691 <div> 1692 <label for="book_06-p">Preview</label> | 1693 <label for="book_06-s">Summary</label> | 1694 <label for="book_06-r">Reviews</label> | 1695 Order book | 1696 <label for="book_06-d">Download (pdf)</label> 1697 </div> 1698 <p class="pt-4"><h3>6 - T I T L E</h3><a href="https://sadananda.com/index.php?action=webshop"><button type="button" class="btn btn-outline-secondary btn-sm">Order book</button></a><br /> 1699Replace "number - T I T L E" above and write the text here.</p> 1700 </div> 1701 1702 1703 <!-- ### - D O W N L O A D - ### --> 1704 <div class="content content-6-d"> 1705 <div> 1706 <label for="book_06-p">Preview</label> | 1707 <label for="book_06-s">Summary</label> | 1708 <label for="book_06-r">Reviews</label> | 1709 <label for="book_06-o">Order book</label> | 1710 Download (pdf) </div> 1711 <p class="pt-4"><h3>6 - T I T L E</h3><br /> 1712Replace "number - T I T L E" above and write the text here.</p> 1713 </div> 1714 <!-- ######### - END BOOK 6 - ######### --> 1715 <!-- ################################## --> 1716 <!-- ################################## --> 1717 1718 1719 1720 <!-- B O O K - 7 - ############## --> 1721 <!-- ### - P R E V I E W - ### --> 1722 <div class="content content-7-p"> 1723 <div> 1724 Preview | 1725 <label for="book_07-s">Summary</label> | 1726 <label for="book_07-r">Reviews</label> | 1727 <label for="book_07-o">Order book</label> | 1728 <label for="book_07-d">Download (pdf)</label> 1729 </div> 1730 <p class="pt-4"><h3>7 - T I T L E</h3><br /> 1731Replace "number - T I T L E" above and write the text here.</p> 1732 </div> 1733 1734 1735 <!-- ### - S U M M A R Y - ### --> 1736 <div class="content content-7-s"> 1737 <div> 1738 <label for="book_07-p">Preview</label> | 1739 Summary | 1740 <label for="book_07-r">Reviews</label> | 1741 <label for="book_07-o">Order book</label> | 1742 <label for="book_07-d">Download (pdf)</label> 1743 </div> 1744 <p class="pt-4"><h3>7 - T I T L E</h3><br /> 1745Replace "number - T I T L E" above and write the text here.</p> 1746 </div> 1747 1748 1749 <!-- ### - R E V I E W S - ### --> 1750 <div class="content content-7-r"> 1751 <div> 1752 <label for="book_07-p">Preview</label> | 1753 <label for="book_07-s">Summary</label> | 1754 Reviews | 1755 <label for="book_07-o">Order book</label> | 1756 <label for="book_07-d">Download (pdf)</label> 1757 </div> 1758 <p class="pt-4"><h3>7 - T I T L E</h3><br /> 1759Replace "number - T I T L E" above and write the text here.</p> 1760 </div> 1761 1762 1763 <!-- ### - O R D E R - ### --> 1764 <div class="content content-7-o"> 1765 <div> 1766 <label for="book_07-p">Preview</label> | 1767 <label for="book_07-s">Summary</label> | 1768 <label for="book_07-r">Reviews</label> | 1769 Order book | 1770 <label for="book_07-d">Download (pdf)</label> 1771 </div> 1772 <p class="pt-4"><h3>7 - T I T L E</h3><a href="https://sadananda.com/index.php?action=webshop"><button type="button" class="btn btn-outline-secondary btn-sm">Order book</button></a><br /> 1773Replace "number - T I T L E" above and write the text here.</p> 1774 </div> 1775 1776 1777 <!-- ### - D O W N L O A D - ### --> 1778 <div class="content content-7-d"> 1779 <div> 1780 <label for="book_07-p">Preview</label> | 1781 <label for="book_07-s">Summary</label> | 1782 <label for="book_07-r">Reviews</label> | 1783 <label for="book_07-o">Order book</label> | 1784 Download (pdf) </div> 1785 <p class="pt-4"><h3>7 - T I T L E</h3><br /> 1786Replace "number - T I T L E" above and write the text here.</p> 1787 </div> 1788 <!-- ######### - END BOOK 7 - ######### --> 1789 <!-- ################################## --> 1790 <!-- #############################
1790##### --> 1791 1792 1793 1794 <!-- B O O K - 8 - ############## --> 1795 <!-- ### - P R E V I E W - ### --> 1796 <div class="content content-8-p"> 1797 <div> 1798 Preview | 1799 <label for="book_08-s">Summary</label> | 1800 <label for="book_08-r">Reviews</label> | 1801 <label for="book_08-o">Order book</label> | 1802 <label for="book_08-d">Download (pdf)</label> 1803 </div> 1804 <p class="pt-4"><h3>8 - T I T L E</h3><br /> 1805Replace "number - T I T L E" above and write the text here.</p> 1806 </div> 1807 1808 1809 <!-- ### - S U M M A R Y - ### --> 1810 <div class="content content-8-s"> 1811 <div> 1812 <label for="book_08-p">Preview</label> | 1813 Summary | 1814 <label for="book_08-r">Reviews</label> | 1815 <label for="book_08-o">Order book</label> | 1816 <label for="book_08-d">Download (pdf)</label> 1817 </div> 1818 <p class="pt-4"><h3>8 - T I T L E</h3><br /> 1819Replace "number - T I T L E" above and write the text here.</p> 1820 </div> 1821 1822 1823 <!-- ### - R E V I E W S - 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D O W N L O A D - ### --> 1852 <div class="content content-8-d"> 1853 <div> 1854 <label for="book_08-p">Preview</label> | 1855 <label for="book_08-s">Summary</label> | 1856 <label for="book_08-r">Reviews</label> | 1857 <label for="book_08-o">Order book</label> | 1858 Download (pdf) </div> 1859 <p class="pt-4"><h3>8 - T I T L E</h3><br /> 1860Replace "number - T I T L E" above and write the text here.</p> 1861 </div> 1862 <!-- ######### - END BOOK 8 - ######### --> 1863 <!-- ################################## --> 1864 <!-- ################################## --> 1865 1866 1867 1868 <!-- B O O K - 9 - ############## --> 1869 <!-- ### - P R E V I E W - ### --> 1870 <div class="content content-9-p"> 1871 <div> 1872 Preview | 1873 <label for="book_09-s">Summary</label> | 1874 <label for="book_09-r">Reviews</label> | 1875 <label for="book_09-o">Order book</label> | 1876 <label for="book_09-d">Download (pdf)</label> 1877 </div> 1878 <p class="pt-4"><h3>9 - T I T L E</h3><br /> 1879Replace "number - T I T L E" above and write the text here.</p> 1880 </div> 1881 1882 1883 <!-- ### - S U M M A R Y - ### --> 1884 <div class="content content-9-s"> 1885 <div> 1886 <label for="book_09-p">Preview</label> | 1887 Summary | 1888 <label for="book_09-r">Reviews</label> | 1889 <label for="book_09-o">Order book</label> | 1890 <label for="book_09-d">Download (pdf)</label> 1891 </div> 1892 <p class="pt-4"><h3>9 - T I T L E</h3><br /> 1893Replace "number - T I T L E" above and write the text here.</p> 1894 </div> 1895 1896 1897 <!-- ### - R E V I E W S - ### --> 1898 <div class="content content-9-r"> 1899 <div> 1900 <label for="book_09-p">Preview</label> | 1901 <label for="book_09-s">Summary</label> | 1902 Reviews | 1903 <label for="book_09-o">Order book</label> | 1904 <label for="book_09-d">Download (pdf)</label> 1905 </div> 1906 <p class="pt-4"><h3>9 - T I T L E</h3><br /> 1907Replace "number - T I T L E" above and write the text here.</p> 1908 </div> 1909 1910 1911 <!-- ### - O R D E R - ### --> 1912 <div class="content content-9-o"> 1913 <div> 1914 <label for="book_09-p">Preview</label> | 1915 <label for="book_09-s">Summary</label> | 1916 <label for="book_09-r">Reviews</label> | 1917 Order book | 1918 <label for="book_09-d">Download (pdf)</label> 1919 </div> 1920 <p class="pt-4"><h3>9 - T I T L E</h3><a href="https://sadananda.com/index.php?action=webshop"><button type="button" class="btn btn-outline-secondary btn-sm">Order book</button></a><br /> 1921Replace "number - T I T L E" above and write the text here.</p> 1922 </div> 1923 1924 1925 <!-- ### - D O W N L O A D - ### --> 1926 <div class="content content-9-d"> 1927 <div> 1928 <label for="book_09-p">Preview</label> | 1929 <label for="book_09-s">Summary</label> | 1930 <label for="book_09-r">Reviews</label> | 1931 <label for="book_09-o">Order book</label> | 1932 Download (pdf) </div> 1933 <p class="pt-4"><h3>9 - T I T L E</h3><br /> 1934Replace "number - T I T L E" above and write the text here.</p> 1935 </div> 1936 <!-- ######### - END BOOK 9 - ######### --> 1937 <!-- ################################## --> 1938 <!-- ################################## --> 1939 1940 1941 1942 <!-- B O O K - 10 - ############## --> 1943 <!-- ### - P R E V I E W - ### --> 1944 <div class="content content-10-p"> 1945 <div> 1946 Preview | 1947 <label for="book_10-s">Summary</label> | 1948 <label for="book_10-r">Reviews</label> | 1949 <label for="book_10-o">Order book</label> | 1950 <label for="book_10-d">Download (pdf)</label> 1951 </div> 1952 <p class="pt-4"><h3>10 - T I T L E</h3><br /> 1953Replace "number - T I T L E" above and write the text here.</p> 1954 </div> 1955 1956 1957 <!-- ### - S U M M A R Y - ### --> 1958 <div class="content content-10-s"> 1959 <div> 1960 <label for="book_10-p">Preview</label> | 1961 Summary | 1962 <label for="book_10-r">Reviews</label> | 1963 <label for="book_10-o">Order book</label> | 1964 <label for="book_10-d">Download (pdf)</label> 1965 </div> 1966 <p class="pt-4"><h3>10 - T I T L E</h3><br /> 1967Replace "number - T I T L E" above and write the text here.</p> 1968 </div> 1969 1970 1971 <!-- ### - R E V I E W S - ### --> 1972 <div class="content content-10-r"> 1973 <div> 1974 <label for="book_10-p">Preview</label> | 1975 <label for="book_10-s">Summary</label> | 1976 Reviews | 1977 <label for="book_10-o">Order book</label> | 1978 <label for="book_10-d">Download (pdf)</label> 1979 </div> 1980 <p class="pt-4"><h3>10 - T I T L E</h3><br /> 1981Replace "number - T I T L E" above and write the text here.</p> 1982 </div> 1983 1984 1985 <!-- ### - O R D E R - ### --> 1986 <div class="content content-10-o"> 1987 <div> 1988 <label for="book_10-p">Preview</label> | 1989 <label for="book_10-s">Summary</label> | 1990 <label for="book_10-r">Reviews</label> | 1991 Order book | 1992 <label for="book_10-d">Download (pdf)</label> 1993 </div> 1994 <p class="pt-4"><h3>10 - T I T L E</h3><a href="https://sadananda.com/index.php?action=webshop"><button type="button" class="btn btn-outline-secondary btn-sm">Order book</button></a><br /> 1995Replace "number - T I T L E" above and write the text here.</p> 1996 </div> 1997 1998 1999 <!-- ### - D O W N L O A D - ### --> 2000 <div class="content content-10-d"> 2001 <div> 2002 <label for="book_10-p">Preview</label> | 2003 <label for="book_10-s">Summary</label> | 2004 <label for="book_10-r">Reviews</label> | 2005 <label for="book_10-o">Order book</label> | 2006 Download (pdf) </div> 2007 <p class="pt-4"><h3>10 - T I T L E</h3><br /> 2008Replace "number - T I T L E" above and write the text here.</p> 2009 </div> 2010 <!-- ######### - END BOOK 10 - ######### --> 2011 <!-- ################################## --> 2012 2013 </div> 2014 <div class="col-lg-5 col-md-12 pt-2 text-center"> 2015 <div class="content content-1-i"><img class="text-center" src="txt/en/books/01/01_lg.jpg" alt="Sadananda.com - Books" /></div> 2016 <div class="content content-2-i"><img class="text-center" src="txt/en/books/02/02_lg.jpg" alt="Sadananda.com - Books" /></div> 2017 <div class="content content-3-i"><img class="text-center" src="txt/en/books/03/03_lg.jpg" alt="Sadananda.com - Books" /></div> 2018 <div class="content content-4-i"><img class="text-center" src="txt/en/books/04/04_lg.jpg" alt="Sadananda.com - Books" /></div> 2019 <div class="content content-5-i"><img class="text-center" src="txt/en/books/05/05_lg.jpg" alt="Sadananda.com - Books" /></div> 2020 <div class="content content-6-i"><img class="text-center" src="txt/en/books/06/06_lg.jpg" alt="
2020Sadananda.com - Books" /></div> 2021 <div class="content content-7-i"><img class="text-center" src="txt/en/books/07/07_lg.jpg" alt="Sadananda.com - Books" /></div> 2022 <div class="content content-8-i"><img class="text-center" src="txt/en/books/08/08_lg.jpg" alt="Sadananda.com - Books" /></div> 2023 <div class="content content-9-i"><img class="text-center" src="txt/en/books/09/09_lg.jpg" alt="Sadananda.com - Books" /></div> 2024 <div class="content content-10-i"><img class="text-center" src="txt/en/books/10/10_lg.jpg" alt="Sadananda.com - Books" /></div> 2025 </div> 2026 </div> 2027 </div><!-- ######### - END - ALL BOOKS IN ALL LANGUAGE - ######### --> 2028 2029 </div><!-- END Text downloads / Books intro --> 2030 2031 </div><!-- END ROW --> 2032 </div> 2033 <!-- ######################### --> 2034 2035 <!-- ##### - Other texts / Menu - ##### --> 2036 <div class="tab-pane fade pt-2" id="other_texts_text_downloads" role="tabpanel" aria-labelledby="other_texts_text_downloads"> 2037 <div class="row"> 2038 <ul class="nav nav-pills" id="myTab" role="tablist"> 2039 <li class="nav-item ps-3 pe-5" role="presentation"> 2040 <a class="nav-link active" id="other_texts_one-tab" data-bs-toggle="tab" href="#other_texts_one" role="tab" aria-controls="other_texts_one" aria-selected="false">Sambandha</a> 2041 </li> 2042 <li class="nav-item pe-5" role="presentation"> 2043 <a class="nav-link" id="other_texts_two-tab" data-bs-toggle="tab" href="#other_texts_two" role="tab" aria-controls="other_texts_two" aria-selected="false">Abhideya</a> 2044 </li> 2045 <li class="nav-item" role="presentation"> 2046 <a class="nav-link" id="other_texts_three-tab" data-bs-toggle="tab" href="#other_texts_three" role="tab" aria-controls="other_texts_three" aria-selected="false">Prayojana</a> 2047 </li> 2048 </ul> 2049 2050 <div class="tab-content" id="myTabContent"> 2051 2052 <div class="tab-pane fade show active" id="other_texts_one" role="tabpanel" aria-labelledby="other_texts_one-tab"> 2053 <div class="row"> 2054 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-1 pe-4"> 2055 <!-- h3>Sambandha</h3 --> 2056 <br /> 2057Sambandha jnanam is the clear insight into the interrelation between a) God and world, b) God and atma, c) atma and atma, d) world and world and e) atma and world. The texts we have sorted into this section therefore mainly deal with definitions of the nature of the atma, maya, Bhagavan and their interrelations.<br /> 2058<br /> 2059 </div> 2060 <div class="col-lg-5 col-md-12 pt-2 ps-5"> 2061 <a class='pdf-link' href="txt/en/text_downloads/other_text/en/ "> </a><br /> <a class='pdf-link' href="txt/en/text_downloads/other_text/en/touchstone-en.pdf"> Article on Svami Sadananda Dasa: "Hard as a Thunderbolt - Soft as a Flower" - Kishordas 2014 2062</a><br /> <a class='pdf-link' href="txt/en/text_downloads/other_text/en/be-careful-with-bhakti-en.pdf"> âBe Careful With Bhaktiâ Or Why the Guru Withdraws: The Unconventional Life and Teachings of Svami Sadananda Dasa - Katrin Stamm 2023. 2063</a><br /> <a class='pdf-link' href="txt/en/text_downloads/other_text/en/bhaktivinoda-en.pdf"> Bhaktivinod Thakura - The Harmonist. 2064</a><br /> <a class='pdf-link' href="txt/en/text_downloads/other_text/en/gaur-kishor-das-en.pdf"> Gaura Kishora das - The Harmonist. 2065</a><br /> <a class='pdf-link' href="txt/en/text_downloads/other_text/en/putana-en.pdf"> Putana - The Harmonist. 2066</a><br /> <a class='pdf-link' href="txt/en/text_downloads/other_text/en/radhika-en.pdf"> Shree Radhika - The Harmonist.</a><br /> 2067 </div> 2068 </div> 2069 </div> 2070 2071 <div class="tab-pane fade" id="other_texts_two" role="tabpanel" aria-labelledby="other_texts_two-tab"> 2072 <div class="row"> 2073 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-1 pe-4"> 2074 <!-- h3>Abhideya</h3 --> 2075 <br /> 2076The texts of this section deal with the method or discipline of bhakti, particularly the nature and the praise of Godâs Names, as they provide the most important upaya or instrument (and objective). The focus of this section lies on the definition of what bhakti or serving is.<br /> 2077<br /> 2078 </div> 2079 <div class="col-lg-5 col-md-12 pt-2 ps-5"> 2080 <a class='pdf-link' href="txt/en/text_downloads/other_text/en/ "> </a><br /> <a class='pdf-link' href="txt/en/text_downloads/other_text/en/ 2081"> </a><br /> 2082 </div> 2083 </div> 2084 </div> 2085 2086 <div class="tab-pane fade" id="other_texts_three" role="tabpanel" aria-labelledby="other_texts_three-tab"> 2087 <div class="row"> 2088 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-1 pe-4"> 2089 <!-- h3>Prayojana</h3 --> 2090 <br /> 2091The texts regarding the goal or prema-rasa-seva are lila-texts, prayers or songs, praising the goal. They should be read when one is firmly rooted in sambandha-jnanam and abhideya as well.<br /> 2092<br /> 2093 </div> 2094 <div class="col-lg-5 col-md-12 pt-2 ps-5"> 2095 <a class='pdf-link' href="txt/en/text_downloads/other_text/en/ "> </a><br /> <a class='pdf-link' href="txt/en/text_downloads/other_text/en/ 2096"> </a><br /> 2097 </div> 2098 </div> 2099 </div> 2100 </div> 2101 </div><!-- END ROW --> 2102 </div> 2103 <!-- ######################### --><!-- ######################### --><!-- END Text downloads / Books intro --> 2104 2105 </div><!-- END ROW --> 2106 </div> 2107 <!-- ######################### --> 2108 </div> 2109 </div> 2110 </section> 2111 </div> <!-- END wrapper --> 2112 <!-- multimedia ================================= --> 2113 <!-- Multimedia --> 2114 <section id="multimedia"> 2115 <div class="container"> 2116 <div class="section-title">
2117 <span class="d-print-none">MULTIMEDIA</span> 2118 <h2 class="d-print-none">MULTIMEDIA</h2> 2119 </div> 2120 <ul class="nav nav-tabs" id="myTab" role="tablist"> 2121 <li class="nav-item" role="presentation"> 2122 <a class="nav-link active" id="intro_multimedia-tab" data-bs-toggle="tab" href="#intro_multimedia" role="tab" aria-controls="intro_multimedia" aria-selected="true">Multimedia</a> 2123 </li> 2124 <li class="nav-item" role="presentation"> 2125 <a class="nav-link" id="sadananda_multimedia-tab" data-bs-toggle="tab" href="#sadananda_multimedia" role="tab" aria-controls="sadananda_multimedia" aria-selected="false">Svami Sadananda Dasa</a> 2126 </li> 2127 <li class="nav-item" role="presentation"> 2128 <a class="nav-link" id="vamandas_multimedia-tab" data-bs-toggle="tab" href="#vamandas_multimedia" role="tab" aria-controls="vamandas_multimedia" aria-selected="false">Vamandas</a> 2129 </li> 2130 </ul> 2131 2132 <!-- ##### - Multimedia Intro - ##### --> 2133 <div class="tab-content" id="myTabContent"> 2134 <div class="tab-pane fade pt-4 show active" id="intro_multimedia" role="tabpanel" aria-labelledby="intro_multimedia-tab"> 2135 <div class="row"> 2136 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 2137 <!-- h3>multimedia - Home</h3 --> 2138 <p>This page contains a selection of photos, audio recordings and a video clip from a family outing where Svami Sadananda Dasa can be seen. We have added an audio recording where you can hear him explaining the Brihadbhagavatamritam. The transcript of this can also be downloaded.<br /> 2139<br /> 2140The audio files of Svami that have been uploaded so far are also to be found as text files under Text Downloads/Books. More audio files are going to follow. There are also audio recordings of Vamandas' lectures in Swedish and personal instructions he gave in German that are going to be uploaded soon.<br /> 2141<br /> 2142 </p> 2143 </div> 2144 <div class="col-lg-5 col-md-12 pt-2 text-center"> 2145 <img class="xd-block xw-100" src="assets/img/sadananda.jpg" alt="Svami Sadananda Dasa"> 2146 </div> 2147 </div> 2148 </div> 2149
2150 <!-- ##### - Multimedia Sadananda Tabs - ##### --> 2151 <div class="tab-pane fade pt-2" id="sadananda_multimedia" role="tabpanel" aria-labelledby="sadananda_multimedia-tab"> 2152 <div class="row"> 2153 <ul class="nav nav-pills" id="myTab" role="tablist"> 2154 <li class="nav-item ps-3 pe-5" role="presentation"> 2155 <a class="nav-link active" id="sadananda_image-tab" data-bs-toggle="tab" href="#sadananda_image" role="tab" aria-controls="sadananda_image" aria-selected="true">Image</a> 2156 </li> 2157 <li class="nav-item pe-5" role="presentation"> 2158 <a class="nav-link" id="sadananda_audio-tab" data-bs-toggle="tab" href="#sadananda_audio" role="tab" aria-controls="sadananda_audio" aria-selected="false">Audio</a> 2159 </li> 2160 <li class="nav-item" role="presentation"> 2161 <a class="nav-link" id="sadananda_video-tab" data-bs-toggle="tab" href="#sadananda_video" role="tab" aria-controls="sadananda_video" aria-selected="false">Video</a> 2162 </li> 2163 </ul> 2164 2165 <!-- ##### - Sadananda Images - ##### --> 2166 <div class="tab-content" id="myTabContent"> 2167 <div class="tab-pane fade show active" id="sadananda_image" role="tabpanel" aria-labelledby="sadananda_image-tab"> 2168 <div class="row"> 2169 <div class="col-lg-12 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4 text-center"> 2170 <div class="swiper"> 2171 <div class="swiper-wrapper"> 2172 2173 <div class="swiper-slide"> 2174 <img class="img-fluid xw-100 xmb-0 xpop xd-block" src="assets/sadananda_img/Svam
2174i-Sadananda-in-Basel-1962.jpg" alt="www.sadananda.com" /> 2175 <div><p class="small pb-4">Svami Sadananda in Basel 1962</p></div> 2176 </div> 2177 <div class="swiper-slide"> 2178 <img class="img-fluid xw-100 xmb-0 xpop xd-block" src="assets/sadananda_img/Svami-Sadananda-Dasa-in-India.jpg" alt="www.sadananda.com" /> 2179 <div><p class="small pb-4">Svami Sadananda Dasa in India</p></div> 2180 </div> 2181 <div class="swiper-slide"> 2182 <img class="img-fluid xw-100 xmb-0 xpop xd-block" src="assets/sadananda_img/Shri-Shri-Radha-Krishna_Krishna-Caitanya.jpg" alt="www.sadananda.com" /> 2183 <div><p class="small pb-4">Shri Shri Radha Krishna, Krishna Caitanya</p></div> 2184 </div> 2185 <div class="swiper-slide"> 2186 <img class="img-fluid xw-100 xmb-0 xpop xd-block" src="assets/sadananda_img/Shrila-Bhaktisiddhanta-Saraswati.jpg" alt="www.sadananda.com" /> 2187 <div><p class="small pb-4">Shrila Bhaktisiddhanta Saraswati</p></div> 2188 </div> 2189 <div class="swiper-slide"> 2190 <img class="img-fluid xw-100 xmb-0 xpop xd-block" src="assets/sadananda_img/Sadananda-in-Europe.jpg" alt="www.sadananda.com" /> 2191 <div><p class="small pb-4">Sadananda in Europe</p></div> 2192 </div> </div> 2193 <!-- div class="swiper-button-next"></div> 2194 <div class="swiper-button-prev"></div --> 2195 <div class="swiper-pagination"></div> 2196 </div> 2197 </div> 2198 </div> 2199 </div> 2200 2201 <!-- ##### - Sadananda Audio - ##### --> 2202 <div class="tab-pane fade pt-4" id="sadananda_audio" role="tabpanel" aria-labelledby="sadananda_audio-tab"> 2203 <div class="row text-center"> 2204 <div class="col-lg-12 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 2205 2206 <div id="audio-box" class="float-start pb-3 ps-2 pe-2"> 2207 <audio class="multimedia-bg" controls preload="none"> 2208 <source src="assets/sadananda_audio/shrila-prabhupadas-vani.mp3" type="audio/mpeg"/> 2209 Update your browser which is too old for the audio file. 2210 </audio> 2211 <div><p class="small pb-4">Shrila Prabhupadas Vani</p></div> 2212 </div> 2213 <div id="audio-box" class="float-start pb-3 ps-2 pe-2"> 2214 <audio class="multimedia-bg" controls preload="none"> 2215 <source src="assets/sadananda_audio/shri-guru-pranama.mp3" type="audio/mpeg"/> 2216 Update your browser which is too old for the audio file. 2217 </audio> 2218 <div><p class="small pb-4">Shri Guru Pranama</p></div> 2219 </div> 2220 <div id="audio-box" class="float-start pb-3 ps-2 pe-2"> 2221 <audio class="multimedia-bg" controls preload="none"> 2222 <source src="assets/sadananda_audio/shikshashtakam.mp3" type="audio/mpeg"/> 2223 Update your browser which is too old for the audio file. 2224 </audio> 2225 <div><p class="small pb-4">Shikshashtakam</p></div> 2226 </div> </div> 2227 <div class="col-lg-12 col-md-12 text-start sm-margin-30px-bottom ps-4 pe-4"> 2228 The texts to the audio files: <a class='pdf-link' href="txt/en/text_downloads/en/ "> </a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/spv-en.pdf"> Shrila Prabhupadas Vani 2229</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/sgp-en.pdf"> Shri Guru Pranama 2230</a><br /> <a class='pdf-link' href="txt/en/text_downloads/en/sh-en.pdf"> Shikshashtakam 2231</a><br /> 2232 </div> 2233 </div> 2234 </div> 2235 2236 <!-- ##### - Sadananda Video - ##### --> 2237 <div class="tab-pane active fade pt-4" id="sadananda_video" role="tabpanel" aria-labelledby="sadananda_video-tab"> 2238 <div class="row"> 2239 <div class="col-lg-12 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 2240 <div class="col-12 col-md-8 offset-md-2 col-lg-8 offset-lg-2"> 2241 <div class="ratio ratio-16x9 text-center mt-4 mb-4"> 2242 <video preload="none" class="multimedia-bg" controls poster="assets/sadananda_video/sadananda-poster.jpg"> 2243 <source src="assets/sadananda_video/sadananda.mkv" type="video/x-matroska" /> 2244 <source src="assets/sadananda_video/sadananda.ogv" type="video/ogg" /> 2245 <source src="assets/sadananda_video/sadananda.mp4" type="video/mp4" /> 2246 Your browser does not support the video tag. 2247 </video>â 2248 </div> 2249 <p class="text-center">Shrila Sadananda´s Vani (<a href="txt/en/text_downloads/en/sadavani-en.pdf">text</a>) 2250 </p> 2251 </div> 2252 </div> 2253 </div> 2254 </div> 2255 </div> 2256 </div><!-- END ROW --> 2257 </div> 2258 <!-- #####- End Sadananda - ##### --> 2259 2260 <!-- ##### - Multimedia Vamandas Tabs - ##### --> 2261 <div class="tab-pane fade pt-2" id="vamandas_multimedia" role="tabpanel" aria-labelledby="vamandas_multimedia-tab"> 2262 <div class="row"> 2263 <ul class="nav nav-pills" id="myTab" role="tablist"> 2264 <li class="nav-item ps-3 pe-5" role="presentation"> 2265 <a class="nav-link active" id="vamandas_image-tab" data-bs-toggle="tab" href="#vamandas_image" role="tab" aria-controls="vamandas_image" aria-selected="true">Image</a> 2266 </li> 2267 <li class="nav-item pe-5" role="presentation"> 2268 <a class="nav-link" id="vamandas_audio-tab" data-bs-toggle="tab" href="#vamandas_audio" role="tab" aria-controls="vamandas_image" aria-selected="false">Audio</a> 2269 </li> 2270 <!-- li class="nav-item" role="presentation"> 2271 <a class="nav-link" id="vamandas-tab" data-bs-toggle="tab" href="#vamandas_video" role="tab" aria-controls="vamandas" aria-selected="false">Video</a> 2272 </li --> 2273 </ul> 2274 2275 <!-- ##### - Vamandas Images - ##### --> 2276 <div class="tab-content" id="myTabContent"> 2277 <div class="tab-pane fade show active" id="vamandas_image" role="tabpanel" aria-labelledby="vamandas_image-tab"> 2278 <div class="row"> 2279 <div class="col-lg-12 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4 text-center"> 2280 <div class="swiper"> 2281 <div class="swiper-wrapper"> 2282 2283 <div class="swiper-slide"> 2284 <img class="img-fluid xw-100 xmb-0 xpop xd-block" src="assets/vamandas_img/Vamandas.jpg" alt="www.sadananda.com" /> 2285 <div><p class="small pb-4">Vamandas</p></div> 2286 </div> 2287 <div class="swiper-slide"> 2288 <img class="img-fluid xw-100 xmb-0 xpop xd-block" src="assets/vamandas_img/Vamandas-and-his-wife-Hella.jpg" alt="www.sadananda.com" /> 2289 <div><p class="small pb-4">Vamandas and his wife Hella</p></div> 2290 </div> 2291 <div class="swiper-slide"> 2292 <img class="img-fluid xw-100 xmb-0 xpop xd-block" src="assets/vamandas_img/Vamandas-writing.jpg" alt="www.sadananda.com" /> 2293 <div><p class="small pb-4">Vamandas writing</p></div> 2294 </div> 2295 <div class="swiper-slide"> 2296 <img class="img-fluid xw-100 xmb-0 xpop xd-block" src="assets/vamandas_img/Sadananda-and-Vamandas-in-Mayapur.jpg" alt="www.sadananda.com" /> 2297 <div><p class="small pb-4">Sadananda and Vamandas in Mayapur</p></div> 2298 </div> 2299 <div class="swiper-slide"> 2300 <img class="img-fluid xw-100 xmb-0 xpop xd-block" src="assets/vamandas_img/Vamandas_a-sunny day.jpg" alt="www.sadananda.com" /> 2301 <div><p class="small pb-4">Vamandas, a sunny day</p></div> 2302 </div> </div> 2303 <!-- div class="swiper-button-next"></div> 2304 <div class="swiper-button-prev"></div --> 2305 <div class="swiper-pagination"></div> 2306 </div> 2307 </div> 2308 </div> 2309 </div> 2310 2311 <!-- ##### - Vamandas Audio - ##### --> 2312 <div class="tab-pane fade pt-4" id="vamandas_audio" role="tabpanel" aria-labelledby="vamandas_audio-tab"> 2313 <div class="row text-center"> 2314 <div class="col-lg-12 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 2315 2316 <div id="audio-box" class="float-start pb-3 ps-2 pe-2"> 2317 <audio class="multimedia-bg" controls preload="none"> 2318 <source src="assets/vamandas_audio/walther-eidlitz-der-guru-02.mp3" type="audio/mpeg"/> 2319 Update your browser which is too old for the audio file. 2320 </audio> 2321 <div><p class="small pb-4">
2321Der Guru 02</p></div> 2322 </div> 2323 <div id="audio-box" class="float-start pb-3 ps-2 pe-2"> 2324 <audio class="multimedia-bg" controls preload="none"> 2325 <source src="assets/vamandas_audio/walther-eidlitz-der-guru-01.mp3" type="audio/mpeg"/> 2326 Update your browser which is too old for the audio file. 2327 </audio> 2328 <div><p class="small pb-4">Der Guru 01</p></div> 2329 </div> </div> 2330 </div> 2331 </div> 2332 </div> 2333 2334 </div><!-- END ROW --> 2335 </div> 2336 <!-- ######################### --> 2337 </div> 2338 </div> 2339 </section> 2340 <!-- news ======================================= --> 2341 <!-- News --> 2342 <section id="news"> 2343 <div class="container"> 2344 <div class="section-title"> 2345 <span class="d-print-none">NEWS</span> 2346 <h2 class="d-print-none">NEWS</h2> 2347 </div> 2348 <div class="row"> 2349 <!-- start news left section --> 2350 <div class="col-lg-7 col-md-12 sm-margin-30px-bottom ps-4 pt-2 pe-4"> 2351 <!-- h3>News</h3 --> 2352 <!-- Write below this line --><br /> 235308.06.26<br /> 2354The Nature of Gopi-seva<br /> 2355Sadananda<br /> 2356<a href="https://www.sadananda.com/txt/en/text_downloads/en/gopiseva-en.pdf">The Nature of Gopi-seva</a><br /> 2357<br /> 235821.02.25<br /> 2359Intensive Listening<br /> 2360Sadananda<br /> 2361<a href="https://www.sadananda.com/txt/en/text_downloads/en/intensive_listening-en.pdf">Intensive Listening</a><br /> 2362<br /> 236326.12.24<br /> 2364The Beginning of all Discipline<br /> 2365Sadananda<br /> 2366<a href="https://www.sadananda.com/txt/en/text_downloads/en/beginning-en.pdf">The Beginning of all Discipline</a><br /> 2367<br /> 236815.09.24<br /> 2369Kama<br /> 2370Sadananda<br /> 2371<a href="https://www.sadananda.com/txt/en/text_downloads/en/kama-en.pdf">Kama</a><br /> 2372<br /> 237301.07.24<br /> 2374What is Shraddha?<br /> 2375Sadananda<br /> 2376<a href="https://www.sadananda.com/txt/en/text_downloads/en/what_is_shraddha-en.pdf">What is Shraddha?</a><br /> 2377<br /> 237822.06.24<br /> 2379Freedom and Law â Sadananda as a Child<br /> 2380Sadananda<br /> 2381<a href="https://www.sadananda.com/txt/en/text_downloads/en/freedom_and_law-en.pdf">Freedom and Law â Sadananda as a Child</a><br /> 2382<br /> 238326.02.24<br /> 2384The Sequence of the Development of Bhakti<br /> 2385Sadananda<br /> 2386<a href="https://www.sadananda.com/txt/en/text_downloads/en/sequence-en.pdf">The Sequence of the Development of Bhakti</a><br /> 2387<br /> 238814.01.24<br /> 2389Who is Mahaprabhu?<br /> 2390Sadananda<br /> 2391<a href="https://www.sadananda.com/txt/en/text_downloads/en/who-is-mahaprabhu-en.pdf">Who is Mahaprabhu?</a><br /> 2392<br /> 239306.11.23<br /> 2394Rasa or Realisation of the Service<br /> 2395Sadananda<br /> 2396<a href="https://www.sadananda.com/txt/en/text_downloads/en/rasa-realisation-of-the-service-en.pdf">Rasa or Realisation of the Service</a><br /> 2397<br /> 239806.11.23<br /> 2399Be Careful with Bhakti!<br /> 2400Kalakanthidasi<br /> 2401<a href="https://www.sadananda.com/txt/en/text_downloads/other_text/en/be-careful-with-bhakti-en.pdf">Be Careful with Bhakti</a><br /> 2402<br /> 240318.03.23<br /> 2404Man as Such is a Misunderstanding<br /> 2405Sadananda<br /> 2406<a href="https://www.sadananda.com/txt/en/text_downloads/en/misunderstanding-en.pdf">Man as Such is a Misunderstanding</a><br /> 2407<br /> 240831.01.23<br /> 2409Divine and Mundane Ignorance<br /> 2410Sadananda<br /> 2411<a href="https://www.sadananda.com/txt/en/text_downloads/en/divine_ignorance-en.pdf">Divine and Mundane Ignorance</a><br /> 2412<br /> 241303.01.23<br /> 2414Definitions of Terms<br /> 2415Sadananda<br /> 2416<a href="https://www.sadananda.com/txt/en/text_downloads/en/definitions-en.pdf">Definitions of Terms</a><br /> 2417<br /> 241813.12.22<br /> 2419Looking Back<br /> 2420My Encounters with Sadananda and Vamandas<br /> 2421Kishordas<br /> 2422<a href="https://www.sadananda.com/txt/en/text_downloads/other_text/en/looking-back-e
2422n.pdf">Looking Back</a><br /> 2423<br /> 242408.12.22<br /> 2425What is Shraddha?<br /> 2426Sadananda to Vamandas, 1956.<br /> 2427<a href="https://www.sadananda.com/txt/en/text_downloads/en/what_is_shraddha-en.pdf">What is Shraddha?</a><br /> 2428<br /> 242928.08.22<br /> 2430Goloka and Gokula;<br /> 2431The unmanifest and manifest realm; <br /> 2432Comments on the third chapter of Shrimad-Bhagavata-Mahatmyam; <br /> 2433Svami Sadananda Dasa<br /> 2434<a href="https://www.sadananda.com/txt/en/text_downloads/en/goloka_and_gokula-en.pdf">Goloka and Gokula</a><br /> 2435<br /> 243628.08.22<br /> 2437Gaudiya-Vaishnava-Sampradaya; <br /> 2438The Nature of the Succession in Gaudiya Vaishnavism;<br /> 2439Svami Sadananda Dasa to Vamandas; notebook, Mayapur 1950 <br /> 2440<a href="https://www.sadananda.com/txt/en/text_downloads/en/gaudiya_sampradaya_tattva-en.pdf">Gaudiya Sampradaya Tattva</a><br /> 2441<br /> 2442 </div> 2443 <!-- end news left section --> 2444 <!-- start news right section --> 2445 <div class="col-lg-5 col-md-12 pt-2 text-center"> 2446 <!-- div class="section-heading title-style5 left half" --> 2447 <div class="left half"> 2448 <img class="xd-block xw-100" src="assets/img/sadananda.jpg" alt="www.sadananda.com"> 2449 </div> 2450 <!-- end news right section --> 2451 </div> 2452 </div> 2453 </div> 2454 </section> 2455 <!-- footer ===================================== --> 2456 <!-- a class="btn btn-social mx-1" data-target="#modalLogin" id="btn-copyright" href="#modalLogin" data-bs-toggle="modal" aria-label="Copyrights"><i class="fa-solid fa-copyright fa-xl"></i></a --> 2457 2458 <!-- Icon - Copyright --> 2459 <a class="btn btn-social mx-1" data-target="#modalCopyright" id="btn-copyright" href="#modalCopyright" data-bs-toggle="modal" aria-label="Copyrights"><i class="fa-solid fa-copyright fa-xl"></i></a> 2460 2461 <!-- Icon - Bhakti --> 2462 <!-- a class="btn btn-social mx-1" data-target="#modalBhakti" id="btn-bhakti" href="#modalBhakti" data-bs-toggle="modal" aria-label="Bhakti ABC"><i class="fa-solid fa-book fa-xl"></i></a --> 2463 2464 <!-- Icon - Back to top button --> 2465 <button type="button" class="btn btn-floating btn-lg" id="btn-back-to-top"> 2466 <i class="fas fa-arrow-up"></i> 2467 </button> 2468 2469 <!-- Footer--> 2470 <footer class="footer py-4 border-secondary border-top "> 2471 <div class="container"> 2472 <div class="row align-items-center"> 2473 <div class="col-lg-4 text-lg-start"> 2474 © 2016-2026 Katrin Stamm. 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If you continue to use the website, you agree to the use of cookies. <br /> 2616<br /> 2617<br /> 2618<div class="heading">Cookie Statement</div>Functions and use of cookies:<br />
2619Cookies are small files that are placed on your desktop, notebook or mobile device by a website you visit. From this we can, for example, recognize whether there has already been a connection between your device and our websites, or which language or other settings you prefer. Cookies may also contain personal data.<br /> 2620<br /> 2621By using our website, you agree to the use of cookies.<br /> 2622<br /> 2623You can also visit our website without consenting to the use of cookies. This means that you can refuse such use and delete cookies at any time by making the appropriate settings on your device. This is done as follows:<br /> 2624<br /> 2625Most browsers are pre-set to automatically accept cookies. You can change this setting by activating the setting *do not accept cookies* in your browser. You can delete existing cookies at any time. You can find out how this works in detail in the instructions of your browser or device manufacturer. 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Data protection is of a particularly high priority for the Sadananda-Archiv. The use of the Internet pages of the Sadananda-Archiv is possible without any indication of personal data; however, if a data subject wants to use special enterprise services via our website, processing of personal data could become necessary. If the processing of personal data is necessary and there is no statutory basis for such processing, we generally obtain consent from the data subject.<br /> 2656<br /> 2657The processing of personal data, such as the name, address, e-mail address, or telephone number of a data subject shall always be in line with the General Data Protection Regulation (GDPR), and in accordance with the country-specific data protection regulations applicable to the Sadananda-Archiv. By means of this data protection declaration, our enterprise would like to inform the general public of the nature, scope, and purpose of the personal data we collect, use and process. Furthermore, data subjects are informed, by means of this data protection declaration, of the rights to which they are entitled.<br /> 2658<br /> 2659As the controller, the Sadananda-Archiv has implemented numerous technical and organizational measures to ensure the most complete protection of personal data processed through this website. However, Internet-based data transmissions may in principle have security gaps, so absolute protection may not be guaranteed. For this reason, every data subject is free to transfer personal data to us via alternative means, e.g. by telephone. <br /> 2660<br /> 2661 <h4>1. Definitions</h4>The data protection declaration of the Sadananda-Archiv is based on the terms used by the European legislator for the adoption of the General Data Protection Regulation (GDPR). Our data protection declaration should be legible and understandable for the general public, as well as our customers and business partners. To ensure this, we would like to first explain the terminology used.<br /> 2662<br /> 2663 In this data protection declaration, we use, inter alia, the following terms:<br /> 2664<ul style="list-style: none"><br /> 2665<li><h4>a) Personal data</h4>Personal data means any information relating to an identified or identifiable natural person ("data subject"). An identifiable natural person is one who can be identified, directly or indirectly, in particular by reference to an identifier such as a name, an identification number, location data, an online identifier or to one or more factors specific to the physical, physiological, genetic, mental, economic, cultural or social identity of that natural person.<br /> 2666</li><br /> 2667<li><h4>b) Data subject</h4>Data subject is any identified or identifiable natural person, whose personal data is processed by the controller responsible for the processing.</li><br /> 2668<br /> 2669<li><h4>c) Processing</h4>Processing is any operation or set of operations which is performed on personal data or on sets of personal data, whether or not by automated means, such as collection, recording, organisation, structuring, storage, adaptation or alteration, retrieval, consultation, use, disclosure by transmission, dissemination or otherwise making available, alignment or combination, restriction, erasure or destruction.</li><br /> 2670<br /> 2671<li><h4>d) Restriction of processing</h4>Restriction of processing is the marking of stored personal data with the aim of limiting their processing in the future.</li><br /> 2672<br /> 2673<li><h4>e) Profiling</h4>Profiling means any form of automated processing of personal data consisting of the use of personal data to evaluate certain personal aspects relating to a natural person, in particular to analyse or predict aspects concerning that natural person's performance at work, economic situation, health, personal preferences, interests, reliability, behaviour, location or movements.</li><br /> 2674<br /> 2675<li><h4>f) Pseudonymisation</h4>Pseudonymisation is the processing of personal data in such a manner that the personal data can no longer be attributed to a specific data subject without the use of additional information, provided that such additional information is kept separately and is subject to technical and organisational measures to ensure that the personal data are not attributed to an identified or identifiable natural person.</li><br /> 2676<br /> 2677<li><h4>g) Controller or controller responsible for the processing</h4>Controller or controller responsible for the processing is the natural or legal person, public authority, agency or other body which, alone or jointly with others, determines the purposes and means of the processing of personal data; where the purposes and means of such processing are determined by Union or Member State law, the controller or the specific criteria for its nomination may be provided for by
2677Union or Member State law.</li><br /> 2678<br /> 2679<li><h4>h) Processor</h4>Processor is a natural or legal person, public authority, agency or other body which processes personal data on behalf of the controller.</li><br /> 2680<br /> 2681<li><h4>i) Recipient</h4>Recipient is a natural or legal person, public authority, agency or another body, to which the personal data are disclosed, whether a third party or not. However, public authorities which may receive personal data in the framework of a particular inquiry in accordance with Union or Member State law shall not be regarded as recipients; the processing of those data by those public authorities shall be in compliance with the applicable data protection rules according to the purposes of the processing.</li><br /> 2682<br /> 2683<li><h4>j) Third party</h4>Third party is a natural or legal person, public authority, agency or body other than the data subject, controller, processor and persons who, under the direct authority of the controller or processor, are authorised to process personal data.</li><br /> 2684<br /> 2685<li><h4>k) Consent</h4>Consent of the data subject is any freely given, specific, informed and unambiguous indication of the data subject's wishes by which he or she, by a statement or by a clear affirmative action, signifies agreement to the processing of personal data relating to him or her.</li></ul><br /> 2686<br /> 2687<h4>2. Name and Address of the controller</h4>Controller for the purposes of the General Data Protection Regulation (GDPR), other data protection laws applicable in Member states of the European Union and other provisions related to data protection is:<br /> 2688Katrin Stamm<br /> 2689Sadananda-Archiv<br /> 2690NorderstraÃe 20<br /> 269124939 Flensburg<br /> 2692Deutschland<br /> 2693Phone: +49 461 5003488<br /> 2694Email: [email protected]<br /> 2695Website: www.sadananda.com<br /> 2696<br /> 2697 <br /> 2698<h4>3. Collection of general data and information</h4>The website of the Sadananda-Archiv collects a series of general data and information when a data subject or automated system calls up the website. This general data and information are stored in the server log files. Collected may be (1) the browser types and versions used, (2) the operating system used by the accessing system, (3) the website from which an accessing system reaches our website (so-called referrers), (4) the sub-websites, (5) the date and time of access to the Internet site, (6) an Internet protocol address (IP address), (7) the Internet service provider of the accessing system, and (8) any other similar data and information that may be used in the event of attacks on our information technology systems.<br /> 2699<br /> 2700 When using these general data and information, the Sadananda-Archiv does not draw any conclusions about the data subject. Rather, this information is needed to (1) deliver the content of our website correctly, (2) optimize the content of our website as well as its advertisement, (3) ensure the long-term viability of our information technology systems and website technology, and (4) provide law enforcement authorities with the information necessary for criminal prosecution in case of a cyber-attack. Therefore, the Sadananda-Archiv analyzes anonymously collected data and information statistically, with the aim of increasing the data protection and data security of our enterprise, and to ensure an optimal level of protection for the personal data we process. The anonymous data of the server log files are stored separately from all personal data provided by a data subject.<br /> 2701<br /> 2702 <br /> 2703<h4>4. Routine erasure and blocking of personal data</h4>The data controller shall process and store the personal data of the data subject only for the period necessary to achieve the purpose of storage, or as far as this is granted by the European legislator or other legislators in laws or regulations to which the controller is subject to.<br /> 2704<br /> 2705 If the storage purpose is not applicable, or if a storage period prescribed by the European legislator or another competent legislator expires, the personal data are routinely blocked or erased in accordance with legal requirements.<br /> 2706<br /> 2707 <h4>5. Rights of the data subject</h4><ul style="list-style: none;"><br /> 2708<li><h4>a) Right of confirmation</h4>Each data subject shall have the right granted by the European legislator to obtain from the controller the confirmation as to whether or not personal data concerning him or her are being processed. If a data subject wishes to avail himself of this right of confirmation, he or she may, at any time, contact our Data Protection Officer or another employee of the controller.</li><br /> 2709<br /> 2710<li><h4>b) Right of access</h4>Each data subject shall have the right granted by the European legislator to obtain from the controller free information about his or her personal data stored at any time and a copy of this information. Furthermore, the European directives and regulations grant the data subject access to the following information:<br /> 2711<br /> 2712 <ul style="list-style: none;"><br /> 2713<li>the purposes of the processing;</li><br /> 2714<li>the categories of personal data concerned;</li><br /> 2715<li>the recipients or categories of recipients to whom the personal data have been or will be disclosed, in particular recipients in third countries or international organisations;</li><br /> 2716<li>where possible, the envisaged period for which the personal data will be stored, or, if not possible, the criteria used to determine that period;</li><br /> 2717<li>the existence of the right to request from the controller rectification or erasure of personal data, or restriction of processing of personal data concerning the data subject, or to object to such processing;</li><br /> 2718<li>the existence of the right to lodge a complaint with a supervisory authority;</li><br /> 2719<li>where the personal data are not collected from the data subject, any available information as to their source;</li><br /> 2720<li>the existence of automated decision-making, including profiling, referred to in Article 22(1) and (4) of the GDPR and, at least in those cases, meaningful information about the logic involved, as well as the significance and envisaged consequences of such processing for the data subject.</li></ul><br /> 2721<br /> 2722<br /> 2723Furthermore, the data subject shall have a right to obtain information as to whether personal data are transferred to a third country or to an international organisation. Where this is the case, the data subject shall have the right to be informed of the appropriate safeguards relating to the transfer.<br /> 2724<br /> 2725 If a data subject wishes to avail himself of this right of access, he or she may at any time contact our Data Protection Officer or another employee of the controller.</li><br /> 2726<br /> 2727<li><h4>
2727c) Right to rectification </h4>Each data subject shall have the right granted by the European legislator to obtain from the controller without undue delay the rectification of inaccurate personal data concerning him or her. Taking into account the purposes of the processing, the data subject shall have the right to have incomplete personal data completed, including by means of providing a supplementary statement.<br /> 2728<br /> 2729If a data subject wishes to exercise this right to rectification, he or she may, at any time, contact our Data Protection Officer or another employee of the controller.</li><br /> 2730<br /> 2731<li><h4>d) Right to erasure (Right to be forgotten)</h4>Each data subject shall have the right granted by the European legislator to obtain from the controller the erasure of personal data concerning him or her without undue delay, and the controller shall have the obligation to erase personal data without undue delay where one of the following grounds applies, as long as the processing is not necessary: <br /> 2732<ul style="list-style: none;"><br /> 2733<li>The personal data are no longer necessary in relation to the purposes for which they were collected or otherwise processed.</li><br /> 2734<li>The data subject withdraws consent to which the processing is based according to point (a) of Article 6(1) of the GDPR, or point (a) of Article 9(2) of the GDPR, and where there is no other legal ground for the processing.</li><br /> 2735<li>The data subject objects to the processing pursuant to Article 21(1) of the GDPR and there are no overriding legitimate grounds for the processing, or the data subject objects to the processing pursuant to Article 21(2) of the GDPR. </li><br /> 2736<li>The personal data have been unlawfully processed.</li><br /> 2737<li>The personal data must be erased for compliance with a legal obligation in Union or Member State law to which the controller is subject.</li><br /> 2738<li>The personal data have been collected in relation to the offer of information society services referred to in Article 8(1) of the GDPR.</li></ul><br /> 2739<br /> 2740If one of the aforementioned reasons applies, and a data subject wishes to request the erasure of personal data stored by the Sadananda-Archiv, he or she may at any time contact our Data Protection Officer or another employee of the controller. The Data Protection Officer of the Sadananda-Archiv or another employee shall promptly ensure that the erasure request is complied with immediately.<br /> 2741<br /> 2742Where the controller has made personal data public and is obliged pursuant to Article 17(1) to erase the personal data, the controller, taking account of available technology and the cost of implementation, shall take reasonable steps, including technical measures, to inform other controllers processing the personal data that the data subject has requested erasure by such controllers of any links to, or copy or replication of, those personal data, as far as processing is not required. The Data Protection Officer of the Sadananda-Archiv or another employee will arrange the necessary measures in individual cases.</li><br /> 2743<br /> 2744<li><h4>e) Right of restriction of processing</h4>Each data subject shall have the right granted by the European legislator to obtain from the controller restriction of processing where one of the following applies:<br /> 2745<ul style="list-style: none;"><br /> 2746<li>The accuracy of the personal data is contested by the data subject, for a period enabling the controller to verify the accuracy of the personal data. </li><br /> 2747<li>The processing is unlawful and the data subject opposes the erasure of the personal data and requests instead the restriction of their use instead.</li><br /> 2748<li>The controller no longer needs the personal data for the purposes of the processing, but they are required by the data subject for the establishment, exercise or defence of legal claims.</li><br /> 2749<li>The data subject has objected to processing pursuant to Article 21(1) of the GDPR pending the verification whether the legitimate grounds of the controller override those of the data subject.</li></ul><br /> 2750<br /> 2751If one of the aforementioned conditions is met, and a data subject wishes to request the restriction of the processing of personal data stored by the Sadananda-Archiv, he or she may at any time contact our Data Protection Officer or another employee of the controller. The Data Protection Officer of the Sadananda-Archiv or another employee will arrange the restriction of the processing. </li><br /> 2752<br /> 2753<li><h4>f) Right to data portability</h4>Each data subject shall have the right granted by the European legislator, to receive the personal data concerning him or her, which was provided to a controller, in a structured, commonly used and machine-readable format. He or she shall have the right to transmit those data to another controller without hindrance from the controller to which the personal data have been provided, as long as the processing is based on consent pursuant to point (a) of Article 6(1) of the GDPR or point (a) of Article 9(2) of the GDPR, or on a contract pursuant to point (b) of Article 6(1) of the GDPR, and the processing is carried out by automated means, as long as the processing is not necessary for the performance of a task carried out in the public interest or in the exercise of official authority vested in the controller.<br /> 2754<br /> 2755Furthermore, in exercising his or her right to data portability pursuant to Article 20(1) of the GDPR, the data subject shall have the right to have personal data transmitted directly from one controller to another, where technically feasible and when doing so does not adversely affect the rights and freedoms of others.<br /> 2756<br /> 2757In order to assert the right to data portability, the data subject may at any time contact the Data Protection Officer designated by the Sadananda-Archiv or another employee.</li><br /> 2758<li><br /> 2759<h4>g) Right to object</h4>Each data subject shall have the right granted by the European legislator to object, on grounds relating to his or her particular situation, at any time, to processing of personal data concerning him or her, which is based on point (e) or (f) of Article 6(1) of the GDPR. This also applies to profiling based on these provisions.<br /> 2760<br /> 2761The Sadananda-Archiv shall no longer process the personal data in the event of the objection, unless we can demonstrate compelling legitimate grounds for the processing which override the interests, rights and freedoms of the data subject, or for the establishment, exercise or defence of legal claims.<br /> 2762<br /> 2763If the Sadananda-Archiv processes personal data for direct marketing purposes, the data subject shall have the right to object at any time to processing of personal data concerning him or her for such marketing. This applies to profiling to the extent that it is related to such direct marketing. If the data subject objects to the Sadananda-Archiv to the processing for direct marketing purposes, the Sadananda-Archiv will no longer process the personal data for these purposes.<br /> 2764<br /> 2765In addition, the data subject has the right, on grounds relating to his or her particular situation, to object to processing of personal data concerning him or her by the Sadananda-Archiv for scientific or historical research purposes, or for statistical purposes pursuant to Article 89(1) of the GDPR, unless the processing is necessary for the performance of a task carried out for reasons of public interest.<br /> 2766<br /> 2767In order to exercise the right to object, the data subject may directly contact the Data Protection Officer of the Sadananda-Archiv or another employee. In addition, the data subject is free in the context of the use of information society services, and notwithstanding Directive 2002/58/EC, to use his or her right to object by automated means using technical specifications.</li><br /> 2768<br /> 2769<li><h4>
2769h) Automated individual decision-making, including profiling</h4>Each data subject shall have the right granted by the European legislator not to be subject to a decision based solely on automated processing, including profiling, which produces legal effects concerning him or her, or similarly significantly affects him or her, as long as the decision (1) is not is necessary for entering into, or the performance of, a contract between the data subject and a data controller, or (2) is not authorised by Union or Member State law to which the controller is subject and which also lays down suitable measures to safeguard the data subject's rights and freedoms and legitimate interests, or (3) is not based on the data subject's explicit consent.<br /> 2770<br /> 2771If the decision (1) is necessary for entering into, or the performance of, a contract between the data subject and a data controller, or (2) it is based on the data subject's explicit consent, the Sadananda-Archiv shall implement suitable measures to safeguard the data subject's rights and freedoms and legitimate interests, at least the right to obtain human intervention on the part of the controller, to express his or her point of view and contest the decision.<br /> 2772<br /> 2773If the data subject wishes to exercise the rights concerning automated individual decision-making, he or she may at any time directly contact our Data Protection Officer of the Sadananda-Archiv or another employee of the controller.</li><br /> 2774<br /> 2775<li><h4>i) Right to withdraw data protection consent </h4>Each data subject shall have the right granted by the European legislator to withdraw his or her consent to processing of his or her personal data at any time. <br /> 2776<br /> 2777If the data subject wishes to exercise the right to withdraw the consent, he or she may at any time directly contact our Data Protection Officer of the Sadananda-Archiv or another employee of the controller.</li></ul><br /> 2778<br /> 2779<h4>6. Legal basis for the processing </h4>Art. 6(1) lit. a GDPR serves as the legal basis for processing operations for which we obtain consent for a specific processing purpose. If the processing of personal data is necessary for the performance of a contract to which the data subject is party, as is the case, for example, when processing operations are necessary for the supply of goods or to provide any other service, the processing is based on Article 6(1) lit. b GDPR. The same applies to such processing operations which are necessary for carrying out pre-contractual measures, for example in the case of inquiries concerning our products or services. Are we subject to a legal obligation by which processing of personal data is required, such as for the fulfillment of tax obligations, the processing is based on Art. 6(1) lit. c GDPR.<br /> 2780<br /> 2781In rare cases, the processing of personal data may be necessary to protect the vital interests of the data subject or of another natural person. This would be the case, for example, if a visitor were injured by us and his name, age, health insurance data or other vital information would have to be passed on to a doctor, hospital or other third party. Then the processing would be based on Art. 6(1) lit. d GDPR.<br /> 2782<br /> 2783Finally, processing operations could be based on Article 6(1) lit. f GDPR. This legal basis is used for processing operations which are not covered by any of the abovementioned legal grounds, if processing is necessary for the purposes of the legitimate interests pursued by us or by a third party, except where such interests are overridden by the interests or fundamental rights and freedoms of the data subject which require protection of personal data. Such processing operations are particularly permissible because they have been specifically mentioned by the European legislator. He considered that a legitimate interest could be assumed if the data subject is a client of the controller (Recital 47 Sentence 2 GDPR).<br /> 2784<br /> 2785<br /> 2786<h4>7. The legitimate interests pursued by the controller or by a third party</h4>Where the processing of personal data is based on Article 6(1) lit. f GDPR our legitimate interest is to carry out our business in favor of the well-being of all our employees. <br /> 2787<br /> 2788<h4>8. Period for which the personal data will be stored</h4>
2788The criteria used to determine the period of storage of personal data is the respective statutory retention period. After expiration of that period, the corresponding data is routinely deleted, as long as it is no longer necessary for the fulfillment of the contract or the initiation of a contract.<br /> 2789<br /> 2790<h4>9. Provision of personal data as statutory or contractual requirement; Requirement necessary to enter into a contract; Obligation of the data subject to provide the personal data; possible consequences of failure to provide such data </h4>We clarify that the provision of personal data is partly required by law (e.g. tax regulations) or can also result from contractual provisions (e.g. information on the contractual partner).<br /> 2791<br /> 2792Sometimes it may be necessary to conclude a contract that the data subject provides us with personal data, which must subsequently be processed by us. The data subject is, for example, obliged to provide us with personal data when we sign a contract with him or her. The non-provision of the personal data would have the consequence that the contract with the data subject could not be concluded.<br /> 2793<br /> 2794Before personal data is provided by the data subject, the data subject must contact our Data Protection Officer. Our Data Protection Officer clarifies to the data subject whether the provision of the personal data is required by law or contract or is necessary for the conclusion of the contract, whether there is an obligation to provide the personal data and the consequences of non-provision of the personal data.<br /> 2795<br /> 2796<h4>10. Existence of automated decision-making</h4>As responsible persons, we do not use automatic decision-making or profiling.<br /> 2797<br /> 2798This Privacy Policy has been generated by the Privacy Policy Generator of the <a href="https://dg-datenschutz.de/services/external-data-protection-officer/?lang=en">External Data Protection Officers</a> that was developed in cooperation with RC GmbH, which sells <a href="http://remarketing.company/">used notebooks</a> and the <a href="https://www.wbs-law.de/eng/practice-areas/media-law/">Media Law Lawyers</a> from WBS-LAW.<br /> 2799<br /> 2800 </p> 2801 </div> 2802 <div class="modal-footer bg-black-opacity-light"> 2803 <div class="col-lg-12 text-lg-end"> 2804 <a class="xlink-dark text-decoration-none me-3" data-bs-toggle="modal" href="#modalCookies">Cookies</a> 2805 <a class="link-dark text-decoration-none me-3" data-bs-toggle="modal" href="#!">Privacy Policy</a> 2806 <!-- a class="xlink-dark text-decoration-none" data-bs-toggle="modal" href="#modalTermsOfUs">Terms of Use</a --> 2807 <!-- button type="button" class="btn btn-secondary" data-bs-dismiss="modal">Close</button --> 2808 </div> 2809 </div> 2810 </div> 2811 </div> 2812 </div> 2813 <!-- modalTermsOfUse ============================== --> 2814 <!-- ?php include('inc/modal-terms-of-use.inc.php'); ? --> 2815 2816 <!-- modalLogin ============================== --> 2817 <!-- Modal Login --> 2818 <div class="modal fade modal-top modalTopFixed" id="modalLogin" tabindex="-1" role="dialog" aria-labelledby="modalLoginLabel" aria-hidden="true"> 2819 <div class="modal-dialog modal-dialog-scrollable" role="document"> 2820 <div class="modal-content"> 2821 <div> 2822 <img src="assets/img/banner-top-modal.png"> 2823 </div> 2824 <div class="modal-header"> 2825 <h5 class="modal-title text-uppercase" id="modalLoginLabel">sign in to bhakti abc</h5> 2826 <button type="button" class="btn-close" data-bs-dismiss="modal" aria-label="Close"></button> 2827 </div> 2828 <div class="modal-body ps-5 pe-5"> 2829 <p><main class="form-signin w-100 m-auto"> 2830 <form action="login.php" method="post"> 2831 2832 <div class="form-floating mb-3"> 2833 <input type="text" name="userID" class="form-control" id="floatingInput" placeholder="[email protected]"> 2834 <label for="floatingInput">Email address</label> 2835 </div> 2836 <div class="form-floating"> 2837 <input type="password" name="userPass" class="form-control" id="floatingPassword" placeholder="Password"> 2838 <label for="floatingPassword">Password</label> 2839 </div> 2840 2841 <div class="checkbox mb-3"> 2842 <label> 2843 <input type="checkbox" value="remember-me"> Remember me 2844 </label> 2845 </div> 2846 <button class="w-100 btn btn-lg btn-primary" type="submit">Sign in</button> 2847 <p class="mt-5 mb-3 text-muted"> © 2016-2026</p> 2848 </form> 2849</main> 2850 </p> 2851 </div> 2852 <div class="modal-footer bg-black-opacity-light"> 2853 <div class="col-lg-12 text-lg-end"> 2854 <!-- a class="link-dark text-decoration-none me-3" data-bs-toggle="modal" href="#!">Cookies</a> 2855 <a class="xlink-dark text-decoration-none me-3" data-bs-toggle="modal" href="#modalPrivacyPolicy">Privacy Policy</a> 2856 <a class="xlink-dark text-decoration-none" data-bs-toggle="modal" href="#modalTermsOfUs">Terms of Use</a> 2857 <button type="button" class="btn btn-secondary" data-bs-dismiss="modal">Close</button --> 2858 </div> 2859 </div> 2860 </div> 2861 </div> 2862 </div> 2863 2864 2865 2866
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2981<script> // Only one video/audio is playing at a time - without jquery | https://stackoverflow.com/questions/68265999/stop-a-video-when-another-one-is-clicked 2982 var videoPlaying = null; 2983 const onPlay = function() { 2984 if (videoPlaying && videoPlaying != this) { 2985 videoPlaying.pause() 2986 } videoPlaying = this 2987 } // init event handler 2988 const videos = document.getElementsByClassName("multimedia-bg") 2989 for (let i = 0; i < videos.length; i++) { 2990 videos[i].addEventListener("play", onPlay) 2991 } 2992 </script>
2992 2993 2994
2994<script> // https://benfrain.com/automatically-play-and-pause-video-as-it-enters-and-leaves-the-viewport-screen/ 2995 function playPauseVideo() { 2996 let videos = document.querySelectorAll("video"); 2997 videos.forEach((video) => { 2998 // We can only control playback without insteraction if video is mute 2999 video.muted = true; 3000 // Play is a promise so we need to check we have it 3001 let playPromise = video.play(); 3002 if (playPromise !== undefined) { 3003 playPromise.then((_) => { 3004 let observer = new IntersectionObserver( 3005 (entries) => { 3006 entries.forEach((entry) => { 3007 if ( 3008 entry.intersectionRatio !== 1 && 3009 !video.paused 3010 ) { 3011 video.pause(); 3012 } else if (video.paused) { 3013 video.play(); 3014 } 3015 }); 3016 }, 3017 { threshold: 0.2 } 3018 ); 3019 observer.observe(video); 3020 }); 3021 } 3022 }); 3023 } 3024 // And you would kick this off where appropriate with: 3025 playPauseVideo(); 3026 </script>
3026 3027 3028 <!-- * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *--> 3029 <!-- * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *--> 3030 <!-- * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *--> 3031 <!-- * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *--> 3032 <!-- * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *--> 3033 <!-- * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *--> 3034 <!-- * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *--> 3035 <!-- * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *--> 3036
3036<script> 3037 document.addEventListener("visibilitychange", event => { 3038 if (document.visibilityState === "visible") { 3039 document.getElementById('portal-audio').play(); 3040 console.log("tab is active") 3041 } else { 3042 const audio = document.getElementById('portal-audio'); 3043 audio && audio.pause(); 3044 console.log("tab is inactive") 3045 } 3046 }) 3047 </script>
3047 3048 3049 3050 <!-- script type="text/javascript"> 3051 $(document).ready(function () { 3052 var key = 'hadModal', 3053 hadModal = localStorage.getItem(key); 3054 3055 if (!hadModal) { 3056 $('#modalNytt').modal('show'); 3057 } 3058 $(".btn").click(function () { 3059 localStorage.setItem(key, true); 3060 $("#modalNytt").modal('hide'); 3061 3062 }); 3063 3064 $(".modal").click(function () { 3065 localStorage.setItem(key, true); 3066 $("#modalNytt").modal('hide'); 3067 }); 3068 </script>
3068 3069 3070
3070<script type="text/javascript"> 3071 $(window).on('load',function(){ 3072 $('#modalNytt').modal('show'); 3073 }); 3074</script --> 3075 3076 3077 3078 3079
3079<script> 3080 document.querySelectorAll('button[data-bs-toggle="tab"]').forEach((t,i)=>{ 3081 t.addEventListener('show.bs.tab', function (e) { 3082 let targetClass = t.dataset.bsTarget 3083 var pane = document.querySelector('#ueberTabB '+targetClass) 3084 var sibling = document.querySelector('#ueberTabB .tab-pane.active') 3085 // hide 2nd pane sibling 3086 sibling.classList.remove('show') 3087 sibling.classList.remove('active') 3088 // show 2nd pane 3089 pane.classList.add('show') 3090 pane.classList.add('active') 3091 }) 3092 }) 3093 </script>
3093 3094 3095
3095<script type="text/javascript"> 3096 $(function() { 3097 $('a[data-toggle="tab"]').on('shown.bs.tab', function(e) { 3098 $('.tab-pane:not(.active)').each(function(idx,el){ 3099 var vid = $(this).find('video'); 3100 if(!vid.paused) 3101 { 3102 vid.get(0).pause(); 3103 } 3104 }); 3105 }); 3106 }); 3107 </script>
3107 3108
3108<script> 3109$(document).ready(function(){ 3110 $('a[data-toggle="tab"]').on('show.bs.tab', function(e) { 3111 localStorage.setItem('activeTab', $(e.target).attr('href')); 3112 }); 3113 var activeTab = localStorage.getItem('activeTab'); 3114 if(activeTab){ 3115 $('#myTab a[href="' + activeTab + '"]').tab('show'); 3116 } 3117}); 3118</script>
3118 3119 3120
3120<script> // open modal from outside 3121 $(document).ready(function() { 3122 if(window.location.href.indexOf('#modalBhakti') != -1) { 3123 $('#modalBhakti').modal('show'); 3124 } 3125 }); 3126 </script>
3126 3127 3128
3128<script> // open modal from outside 3129 $(document).ready(function() { 3130 if(window.location.href.indexOf('#modalLogin') != -1) { 3131 $('#modalLogin').modal('show'); 3132 } 3133 }); 3134 </script>
3134 3135 3136 3137</body> 3138</html>
Line numbers count LF bytes from the start of the resource, as the search results do. Vendor segments are library code the classifier recognised; they are stored but not indexed. Bytes are shown as Latin1 characters, one per byte.