Krishna-Chaitanya, His Life and His Teachings (book)

Kṛṣṇa-Caitanya, The Hidden Treasure of India: His Life and His Teachings (originally in German Kṛṣṇa-Caitanya, Sein Leben und Seine Lehre) is the main work[1] of the Austrian scientist, poet, writer, indologist, historian of religion, preacher of bhakti and guru of Gaudiya Vaishnavism Walther Eidlitz (1892-1976), also known as Vamandas[2] (Sanskrit - Vāmandās, Devanagari - वामन्दास्).

Krishna-Caitanya, the Hidden Treasure of India, His Life and His Teachings, 2014.
Krsna-Caitanya, Sein Leben und Seine Lehre. University of Stockholm, 1968

The book consists of two parts, with the first part (264 pages)[3] being a kind of extensive introduction to the second one. The second part (287 pages) represents the biography of Krishna Chaitanya Mahaprabhu (1486-1534)[4] composed of several translations of various earlier biographies: Chaitanya-Bhagavata by Vrindavana Dasa Thakura (1557),[5] Kadacha by Murari Gupta (1540),[6] Chaitanya-Chandrodaya-Nataka by Kavi Karnapura (1576),[7] Chaitanya-Charitamrita by Krishnadasa Kaviraja (1614),[8] Chaitanya-Chandramritam by Prabodhananda Sarasvati (1599)[9] and other early sources. Translations are made respectively from Sanskrit and from medieval Bengali, predominantly West Bengali dialect.

The followers of Gaudiya Vaishnavism consider Krishna Chaitanya to be the descent of the original supreme God, who, according to their understanding of the scriptures of Hinduism, is the divine couple in love – Radha and Krishna themselves.[10] Therefore the first part of the book details the Hindu scriptures’ (Vedas, Upanishads, Puranas, Mahabharata, Bhagavad Gita, Bhagavatam and esoteric scriptures of Gaudiya Vaishnavism) viewpoint on the essence of God and his various energies, elucidates the simultaneous multiplicity of God’s worlds, the nature of his lila (divine play)[11] and his avataras (descents),[12] describes the appearance of Krishna on Earth and the subtleties of the lila of Radha and Krishna and explains the process of bhakti yoga[13] (selfless loving service to God), starting from the very initial stages and up to the most perfect one.

All of this is presented in the first part of the book so that later on, reading the biography of Krishna Chaitanya (the second part), the reader can independently identify the events described, without needing the additional detailed comments, and thus not being distracted from what is happening.

“Krishna-Caitanya” (560 pages)[14] was originally published in German by Stockholm University (1968) as a part of the scientific series "Stockholm Studies in Comparative Religion" and was used in several universities throughout Europe.[15] It is the first book on Chaitanya in German, the first complete exposition of Chaitanya's life and teachings in a European language, and so far (2022) remains the only university-commissioned translation of Chaitanya's biography. The book received positive reviews in the scientific community[16] and Mircea Eliade (1907-1986) offered Walther Eidlitz his assistance in publishing "Krishna-Caitanya" in English in America.[17]

In 1975 Walther Eidlitz was awarded an honorary doctorate from the University of Lund for his scientific work and, above all, for his book “Krishna-Caitanya”.[18]

In 2014 “Krishna-Caitanya” was published in English and Swedish. The translations were prepared by a group of Walther Eidlitz’ friends.[19] Nowadays, after the death of Walther Eidlitz, the copyright for the publication of the book "Krishna-Caitanya" belongs to Kid Samuelsson and Katrin Stamm.[20]

Uniqueness and method

Walther Eidlitz' book is not just the first Western translation of Krishna Chaitanya’s biography published under the auspices of the university, it is also a unique compilation of the most important biographies of Chaitanya, which harmoniously complement each other, showing the reader a complete picture of Chaitanya's life from the description of his companions originating even before the appearance of Chaitanya on Earth and up to his departure from this world.

Thus, published in English "Sri Chaitanya: His Life and Precepts" by Bhaktivinoda Thakur (1896),[21] "The Career and Teachings of the Supreme Lord Sree Krishna-Chaitanya" by Nishikanta Sanyal (1934),[22] “Sree Chaitanya” by Swami B.H. Bon (1940),[23] "Sri Krishna Chaitanya Mahaprabhu" by Bhakti Pradip Tirtha (1947),[24] "Teachings of Lord Caitanya" by A.C. Bhaktivedanta Swami (1968),[25] "Chaitanya: His life and doctrine" by A.K. Majumdar (1969),[26] “The Philosophy and Religion of Sri Caitanya” by O.B.L. Kapoor (1976),[27] “Sri Chaitanya`s Life And Teachings” by Steven J. Rosen (2017)[28] as well as published in French “Caitanya et sa théorie de l’amour divin (prema)” by Sukumar Cakravarti (1933),[29] “Chaitanya et la dévotion a Krishna” by Robert Sailley (1986)[30] are the statements of philosophy and a retelling of a biography, but not the translations.

In turn, the English translation of Chaitanya-Charitamrta by A.C. Bhaktivedanta Swami (1974)[31] as well as various translations of Chaitanya's biographies such as Chaitanya-Bhagavata, Chaitanya-mangala[32] etc., are only the translations of these particular biographies.

Why was it important to write namely a compilation from different sources? In fact the authors of early biographies were writing their works in different periods of time and were well aware of the biographies which had been already written by their predecessors. Therefore they did not include the detailed descriptions of the events which had already been displayed by the other authors[33]— just because their contemporaries were similarly aware of them by reading the previous biographies.

In case of the Western reader who was still new to the literature on Chaitanya (1962), it was necessary to create a kind of universal book, compiled from several biographies, taking the best passages from each of them. Because the Western reader was much less able to read all the major biographies of Chaitanya at once and put them together in the overall picture. In this regard, Walther Eidlitz' book is still unprecedented (2022).

In the introduction to the book, the author makes his methodology very clear:

„I have deliberately refrained from undertaking a critical evaluation of the authors’ theses or a comparative criticism of the texts. My attempt has been to vitalize the spirit of the sources and thus to create a foundation for an unbiased critical work about Krishna Chaitanya yet to be written. I had to confine myself to the works of the contemporary associates of Chaitanya and of the subsequent generation of disciples.<...> I wish to emphasize that the subject matter of the first part, as well as the small printed explanations within the text of the second part, do not reflect my personal opinions, but give the essence of what is expounded in the philosophical-theological parts of the Chaitanya-Charitamrita and in the manifold works often written on the request of Chaitanya by Sanatana Gosvami, Rupa Gosvami, Raghunatha Dasa, and Jiva Gosvami.“[34] (diacritics omitted)

Writing

The author himself believed that the book was started as soon as he arrived in India in 1938 and the whole work on it took 30 years.[35] During the World War II he was imprisoned behind barbed wire in an Indian internment camp for German, Austrian and Italian citizens,[36] where he met his bhakti-guru Sadananda (Ernst Georg Schulze, 1908-1977),[37] a disciple of Bhaktisiddhanta Sarasvati (1874-1937).[38]

In 1946 Sadananda writes to Vamandas (Walther Eidlitz):

“I think it is time for us to make a beautiful book about the Lord of love [Chaitanya] and visit the lila-bhumi [lila places] of the Lord. But know that the reality there is much worse than the ideas we perceive from books." (3.5.46) [39]

After being released from the camp Vamandas was forced to leave India. He settles in Sweden, starts preaching bhakti on the radio, gives lectures, organizes summer bhakti courses, writes and publishes his first books on bhakti.[40] Gradually a group of supporters and students forms around him. All this time Sadananda continues to help Vamandas by sending him materials for his books, translations from Hindu scriptures and explanations of philosophical and esoteric questions.

In 1961 Sadananda had to return to Europe for health reasons. After recovering from the operation he immediately begins to help Vamandas with the work on a book about Chaitanya. So, in 1962 he writes to one of his friends: “I dictated to Vamandas all the material needed for a book about Chaitanya. Now he has everything to finish the book before Christmas." (5.4.62)[41] Such an active correspondence, directly related to the work on the book, continues until its publication.

Though the first Vamandas’ book on bhakti "Love of God" (1955) [42] frustrated Sadananda tremendously, making him write several hundred (!) pages of corrections to it,[43] since it abounded in fundamental philosophical errors, "Krishna-Caitanya" was thoroughly rechecked by him and only stylistic moments gave rise to cause for complaint.[44] In general, the book really turned out the way it was once conceived.

English translation

The English translation was made by a group of Sadananda's students and their friends, viz. Mario Windish (Mandali Bhadra Das) - a former translator of A.C. Bhaktivedanta Swami's texts[45] into German, Kid Samuelsson and Bengt Lundborg - the translators of "Krishna-Caitanya" into Swedish,[46] and Katrin Stamm - an Indologist at the University of Flensburg and the manager of the archive of Sadananda's work and the spiritual works by Walther Eidlitz . Here is what the translators themselves have to say about the new edition of "Krishna-Caitanya":

“It is a revised edition of Vamandas’ book, 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 translators’ note." [47]

Reviews

After the release of the first edition prof. Ernst Benz (1907-1978) from the University of Marburg (Germany) wrote to Walther Eidlitz about his book “Krishna-Caitanya”:

“I can only congratulate you sincerely that you have managed to combine the results of your rich studies in India and your insights into the sources – that are hardly or not at all available in Europe – 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 Chaitanya 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 Chaitanya into a form that is accessible to our German language and concepts of philosophy of religion.” [English translation] [48]

Prof. Jan Gonda (1905-1991), the famous Indologist from the University of Utrecht (Netherlands), named “Krishna-Caitanya” a “very valuable work”. Prof. Mircea Eliade (1907-1986) the historian of religion, writer and philosopher from the University of Chicago (USA), suggested to assist to publish the English translation of “Krishna-Caitanya”.[49] The Swedish academic, humanist and philosopher Alf Ahlberg (1892-1979) wrote in his review about “Krishna-Caitanya”:

“Of course, only professional linguists can have a well-founded opinion about the quality of translations, and these translations have received the highest praise from them, also the work itself has been described as one of the most remarkable works on the history of religions published in our country in the last twenty years. The layman reader has the definite impression that in these translations and in the other parts of the book the scientist and the poet have entered into a happy union… The author is not an unknown man. He has previously published a number of fascinating books, both about his personal experiences in India and about Hinduism in Swedish. Unfortunately, they are all sold out, although they are in high demand. But the work now mentioned is his magnum opus. It is the fruit of thirty years of research, nine of which were spent in India, where Eidlitz studied from native teachers, associated in close friendship with prominent representatives of the devotional tradition, to which Chaitanya belongs, and even during his long stay in our country was in constant contact with them.” [50] [English translation]

Not only Indologists but also other followers of Gaudiya Vaishnavism warmly welcomed the book of Vamandas. The famous guru and preacher of Gaudiya Vaishnavism in the West A.C. Bhaktivedanta Swami (1896-1977) spoke highly of Walther Eidlitz's book and called it authoritative:[51]

“You know that I have got already one German God-brother [Sadananda], and he has influenced another German scholar, Vamana dasa [Walther Eidlitz], who has written a very nice book on Lord Chaitanya, in German.”[52]

In his review of the English edition of Krishna-Chaitanya, a Gaudiya Vaishnavism researcher and student of A.C. Bhaktivedanta Swami Steven J. Rosen (born 1955) writes:

“I remember reading, years ago, how the original German edition was used as a text at universities throughout Europe, and I noticed 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… So, it should be clear that Prabhupada [Bhaktivedanta Svami] thought fondly of both teacher and student, Sadananda and Eidlitz, and had even specifically praised Eidlitz’s work on Sri Chaitanya. As a disciple of Srila Prabhupada, I can think of no better endorsement.”[53]

Influence

In addition to the fact that Walther Eidlitz' book is represented in many university libraries[54][15] and is still used by students and teachers, it is important to note the profound impact the book still has on those who are interested in Hinduism, Gaudiya Vaishnavism and bhakti in the West, without seeking participation in any formally organised religion,[55] since "Krishna-Caitanya" is a universal textbook on bhakti, the first part of which is theoretical and the second is practical. All the ideas and confirmations from the scriptures (shastras) needed for the practice of bhakti are collected here, in one place, and presented in the form of clear structure.

Moreover, despite the fact that Walther Eidlitz was quite popular and that he gave esoteric spiritual initiation into the mantras of Gaudiya Vaishnavism (so-called Vaishnava diksha)[56] to some of his friends, he never created any organization around him. The idea of transmitting sacred knowledge, the so-called bhagavata-marga, is based in his view, as well as in the view of his guru Sadananda, and in the view of the Sadananda’s guru Bhaktisiddhanta, etc., on spiritual knowledge itself and not on the sacrament of initiation (i.e. pancaratrika-marga).[57] That is why the only spiritual heritage of Walther Eidlitz is his books on bhakti and first of all "Krishna-Caitanya" - the crown of his life's efforts.

Due to the missionary work of many other preachers of Gaudiya Vaishnavism in the West, such as A.C. Bhaktivedanta Swami (1896-1977), Bhaktivedanta Narayana Maharaj (1921-2010) etc., the interest of the Western reader in the personality of Chaitanya, and the philosophy and practice of bhakti continues to grow: now this topic is of interest not only to scientists. Therefore, Walther Eidlitz' book continues to be relevant to this day (2022). The first part of the book gives the reader a kind of theoretical training, the so-called sambandha-jnana. While reading the second part, the reader can simultaneously carry out the fundamental practice of bhakti yoga, i.e. perceive the original source about the lila of God (the so-called shravana process[58]), as well as comprehend and ponder what has been read (the so-called smarana process[59]).

Content

The Introduction describes the history of the book. The following is a scheme of the correct pronunciation of Sanskrit, including stresses. The Preface provides an overview of the literature on Chaitanya and describes the main difficulties associated with the choice of the early sources.

I. The first part of the book consists of four sections, gradually preparing the reader for the perception of Chaitanya-lila. (There are given 680 verses from the Shastras.)

  1. In the first section[60] the theoretical foundations for understanding the lila (play) of God are given. 1.1 Above all the essence of God Himself in accordance with Rig Veda, Yajur Veda, Upanishad, Gita, Bhagavatam, Puranas and Gaudiya Vaishnava writings, such as Shikshashtaka, Hari-bhakti-vilasa and Chaitanya Charitamrta is described. 1.2 Then according toVishnu Purana, the nature of His energy (shakti) is explained. 1.2.1 First of all this energy manifests itself as His personal internal energy, namely Vishnu-shakti, described in accordance with Shvetashvatara Upanishad, Vishnu Purana, Tattva- and Priti-sandarbhas of Jiva Goswami as a centripetal, attracting to the God’ s service energy. 1.2.2 Moreover it manifests itself as maya-shakti, a centrifugal force, that distracts from service to God as the center of all being. With all its aspects and three gunas, it is described in accordance with Gita and Bhagavatam. 1.2.3 In addition the energy of God manifests itself as countless jiva-atmas, i.e. tatastha-shakti. The position of these smallest sparks of consciousness and their relationship (achintya-bheda-abheda) with other aspects of the energy of God are described in accordance with Mundaka Upanishad, Chandogya Upanishad, Shvetashvatara Upanishad, Gita, Bhagavatam, Brihad-bhagavatamrta, Chaitanya-charitamrta. 1.3. Then according to Rig Veda, Atharva Veda, Katha Upanishad, Chandogya Upanishad, Brihadaranyaka Upanishad, Taittiriya Upanishad, Gita, Bhagavatam, Brahma Samhita, the eternal immaterial realm of God, consisting of His personal energy, Vishnu-shakti, is described. 1.3.1 This is followed by description of the highest and the most secret of the God's kingdoms (Vrndavana) according to Padma Purana. 1.3.2 Then, according to the point of view of Sanatana, Rupa and Jiva Gosvami, the simultaneous multitude of innumerable omnipresent eternal God's kingdoms (Vaikuntha), where God resides in His innumerable eternal forms, are explained. 1.4 After that it tells about the eternal lila (game) of God. 1.4.1 First the so-called external lila of God, the lila of emanation, maintenance and destruction of material universes, is explained in accordance with Rig Veda, Upanishads, Gita and Bhagavatam. 1.4.2 The role of Brahma, the architect of the universe, according to Gita, Puranas, Bhagavatam, Brihad-bhagavatamrita and Chaitanya-charitamrta, as well as the four foundational verses (so-called chatur-shloka) of the Bhagavatam are explained further. 1.4.3 Then the so-called inner lila of God, not connected to the emergence, maintenance and destruction of the material world, is explained in accordance with Brahma Sutras, Bhagavatam, Brahma Samhita and Chaitanya Chandrodayam. (115 verses from the Shastras are given.)
  2. The second section[61] describes the lila of God on Earth, when the events of God's eternal inner lila periodically gets visible in this world. 2.1 First according to Gita, Bhagavatam, Gita Govinda, Ramayana, Mahabharata and Nrsimha Purva Tapaniya Upanishad it is explained what the avataras of God are, when different forms of God get visible in this world. Purusha avataras, guna avataras, manvantara avataras, avesa avataras and lila avataras are explained. The lila of Rama and the lila of Narasimha are described, including the dialogue between Prahlada and Narasimha from Bhagavatam, which is extremely important from the point of view of bhakti. 2.2 Then in accordance with Gita, the birth of the unborn avatari, the source of all avataras, Krishna, is explained. 2.3 After that description of the appearance of Krishna on Earth is given. First in Mathura, according to Bhagavatam. 2.4 Then a detailed description of His appearance in Vraja (Gokula), in accordance with Bhagavatam and Gopala-champu by Jiva Gosvami is given. 2.5 Then as per Bhagavatam, Gopala-champu and Ananda-Vrndavana-champu of Kavi Karnapura, a detailed description of the so-called Damodara-lila of Krishna,[62] in six parts (actually being a translation of passages from the above mentioned sources) is given, which is also connected with Krishna's parents as the first lila . 2.6 Then the other eternal associates of Krishna in Vraja are described — the gopas, friends of Krishna, and the gopis, Krishna's girlfriends. According to Bhagavatam and Rupa Goswami's Bhakti-rasamrta-sindhu, the various pastimes of Krishna in Vrindavan are described: the killing of demons, and which kind of anarthas (obstacles to bhakti) they represent; Putana-lila, Kaliya-lila, Govardhana-lila etc., as well as Brahma-mohana-lila and prayers of Brahma. According to the Bhagavatam and Chaitanya-charitamrta, the nature of the relationship between the gopis and Krishna is explained. 2.7 Further, in accordance with the Bhagavatam, Gita-Govinda and Chaitanya-charitamrta, the highest position of Radha among all the gopis and the meaning of rasa-lila are explained. Here the relationship between Radha, other chief gopis and Krishna is explained in detail. 2.8 Further as per Bhagavatam, Brhad-bhagavatamrita, Ujjvala-nilamani by Rupa Gosvami and Krishna-sandarbha by Jiva Gosvami, the state of Radha in separation from Krishna is explained in detail. The meeting of the gopis with Krishna at Kurukshetra is described. Then the Krishna's return to Vraja and the return of Vraja-Krishna with His associates to Goloka are described, and the explanations by Jiva Gosvami are given. 2.9 After that Uddhava is discussed and the most important for bhakti topics of the so-called Uddhava-gita (Bhagavatam, 11), in particular the highest position of the gopis, are explained. 2.10 In conclusion, a definition and a brief explanation of the process of bhakti, i.e. loving service to God, is given, in accordance with the way it is presented in Bhagavatam. (395 verses from the Shastras are given.)
  3. The third section[63] describes the process of bhakti and all its stages in detail. 3.1 First in accordance with Gita, Bhagavatam and Bhakti-rasamrta-sindhu, bhakti is separated from more primitive processes such as karma yoga, jnana yoga, etc. 3.2 Then the stage of sadhana-bhakti is described in detail (vidhi-bhakti) according to the words of Krishna in Bhagavatam and the five main forms of sadhana-bhakti according to Bhakti-rasamrta-sindhu. As per Vaishnava Tantra, the self-surrender of a bhakta to God, i.e., sharanagati, is described. Further, shraddha, i.e. faith in the eternal seva of God, as the seed of bhakti is described . The gradual development of bhakti to God in His majestic aspect of Narayana (aishvarya) beginning with shraddha is described in accordance with Tripad-vibhuti-Mahanarayana Upanishad. The development of bhakti to Krishna (in madhurya) is described in accordance with Bhagavatam’s verses 1.2.17-21 (shraddha-nishtha-asakti-prema-rasa). It explains how many lifetimes the process of evolution of bhakti can take. 3.3 Further as per Bhagavata and Priti-sandarbha by Jiva Gosvami, the next stage of bhava-bhakti, i.e. priti, following asakti, is explained and the signs of this stage are also given. 3.4 Then according to Rupa Gosvami's Bhakti-rasamrta-sindhu and Jiva Gosvami's Bhakti-sandarbha, the stage of prema-bhakti, five main sthayi-bhavas and seven additional ones, as well as rasa as direct service to God during the meeting of prema-bhakta with Him are explained. 3.5 Further rasa is explained in more detail according to Bhagavatam. 3.5.1 First an explanation of worldly rasa as a sensory or aesthetic experience according to Agni Purana and Sahitya Darpana is given. Then according to Bhagavatam and Jiva Gosvami the difference between mundane rasa and the cit-rasa of prema-bhakti is explained. Then on the basis of Taittiriya Upanishad, Gita Govinda, Murari Gupta's Kadacha and Chaitanya Bhagavata it is proved that the term bhakti-rasa was not introduced by Rupa Gosvami, but was known to the sampradaya (esoteric tradition) long before the appearance of Chaitanya. 3.5.2 After that according to Rupa Gosvami the 33 sanchari-bhavas (cit-emotions) of prema-bhakti are explained and described. 3.5.3 Then a description of the eight sattvika-bhavas (external uncontrolled manifestations of emotions) is given. 3.5.4 Then 13 anubhavas are described, i.e. external manifestations of emotions, which are conscious to bhakta, and the issue of imitation of these manifestations is also discussed. 3.5.5 The term ragatmika-bhakti (bhakti of the eternal associates of God) is further explained and as per Padma Purana and Bhakti-rasamrta-sindhu the process of raganuga-bhakti is described as a kind of sadhana-bhakti driven by the desire to serve certain eternal companions of God. Then according to Krishnahnika-kaumudi by Kavi Karnapura, the practice of concentrating on the twenty-four-hour Ashta-kala-lila introduced by Chaitanya is explained and, in accordance with Jiva Goswami, the 5 levels of smarana are described, it is also explained how sphurana, i.e. revelation takes place. 3.6 The further development of prema after attaining the eternal body in the lila of God is described in detail, especially the prema of the gopis, which reaches the highest states of prema, namely: samartha-prema, sneha, mana, pranaya, raga, anuraga and mahabhava. According to Bhagavatam and Ujjvala-nilamani the highest levels of mahabhava are described, which can be achieved respectively by Krishna, the gopis, or only Radha. (145 verses from the Shastras are given.)
  4. In the fourth section,[64] which is actually an introduction to the second part of the book, it is told about Chaitanya Himself. 4.1 First a historical overview is given about the time in which the lila of Chaitanya is taking place. 4.2 Then the identity of Chaitanya is explained from the point of view of early biographical sources about Him: in the course of his lila Chaitanya manifests Himself as Radha and Krishna, then as Lakshmi and Narayana, then as Parvati and Shiva, etc. etc. Further, such manifestations of Chaitanya as gurus, bhaktas of God, God Himself, His avataras, His prakashas (eternal expansions of God, possessing more energy than avataras, such as Balarama) and His shakti (energy). It explains His nature of a secret avatara and which states of His eternal existence He manifested in various periods of His lila on Earth. 4.2.1 The most important associates of Chaitanya are described further. 4.2.2 Then Chaitanya is described according to the Chaitanya-chandramrta as a yuga avatara of the Kali Yuga. 4.3 In conclusion the lila of Chaitanya is explained in accordance with the Chaitanya-charitamrita as the new eternal lila of Radha-Krishna. (25 verses from the Shastras are given.)

II. The second part is a compilation of translations of various biographies of Chaitanya and consists of three sections. The translations are provided with brief notes. (2,760 verses from the Shastras are given.)

  1. The first one[65] describes His lila of childhood and youth. 1.1 His companions are described, who came to Earth before Him (Chaitanya-Bhagavata). 1.2 His birth (Chaitanya-Bhagavata, Kadacha by Murari Gupta). 1.3 His childhood (Chaitanya-Bhagavata), including the lila with the food offering to Krishna, which Chaitanya ate. 1.4 The lila of adolescence (Chaitanya-Bhagavata, Kadacha by Murari Gupta). 1.5. His youthful pastime as a young scholar (Chaitanya-Bhagavata). 1.6 The lila of victory over the invincible pandit (Chaitanya-Bhagavata). 1.7 His lila of the family head after marriage (Chaitanya-Bhagavata), including meeting with Tapana Misra, whom He initiated into chanting of maha-mantra. 1.8 His Vaishnava initiation in Gaya (Chaitanya-Bhagavata). (325 verses from the shastras are given.)
  2. The second section[66] describes the year of kirtana in Navadvipa. 2.1 The lila of parting with disciples (Chaitanya-Bhagavata). 2.2 The lilas with Advaita and Srivasa (Chaitanya-Bhagavata, Chaitanya-chandrodayam). 2.3 The lila of Haridasa (Chaitanya-Bhagavata). 2.4 The lila with Nityananda (Chaitanya-Bhagavata, Chaitanya-candrodayam). 2.5 The lila with Jagai and Madhai (Chaitanya-Bhagavata). 2.6 The lila of dance performance, when Chaitanya alternately manifests all the shaktis of God (Chaitanya-Bhagavata). 2.7 The lila of Advaita’s punishment for preaching the philosophy of advaita (Chaitanya-Bhagavata). 2.8 The following describes how Chaitanya appeared to his various bhaktas in His various forms of God (Chaitanya-Bhagavata, Chaitanya-chandrodayam), including the lila of punishing Mukunda for associating with mayavadis, the lila of punishing Chaitanya's mother for insulting Advaita and the lila with a Muslim tailor. 2.9 The lila of Pundarika Vidyanidhi and Gadadhara (Chaitanya-Bhagavata) is described next. 2.10 The lila of punishment of the Muslim judge (kazi) (Chaitanya-Bhagavata), including Chaitanya's instructions on maha-mantra japa and kirtana of the names of God. 2.11 Chaitanya takes sannyasa (Chaitanya-Bhagavata, Chaitanya-chandrodayam), including the story of the death of Shrivasa's son and a description of the whole tragedy of bhaktas. (605 verses from the shastras are given.)
  3. The third section[67] describes the last years of Chaitanya's lila on Earth. 3.1 After taking sannyasa, Chaitanya visits Shantipura, where he meets with all His bhaktas (Chaitanya Bhagavata, Chaitanya-chandrodayam). 3.2 Then he goes to Puri (Chaitanya Bhagavata, Chaitanya-chandrodayam). 3.3 Upon arrival in Puri He bestows His mercy on Sarvabhauma (Chaitanya-Bhagavata, Chaitanya-candrodayam, Chaitanya-charitamrta). 3.4 Then He goes south and meets Ramananda Raya on the way (Chaitanya-chandrodayam, Chaitanya-charitamrta). 3.5 Description of Chaitanya's pilgrimage to South India (Chaitanya-charitamrta), including His meetings with the followers of Karma-mimamsa, Shankara, Samkhya, Yoga, Smartas, Shaivites, Shri-sampradaya Vaishnavas, a Brahmin who was reading Gita in ananda, Paramananda Puri, tantrikas, tattva-vadis, Ranga Puri, Vaishnavas of the Rudra-sampradaya and the discovery of the Brahma-samhita and Krishna-karnamrita. 3.6 Chaitanya bestows mercy on king Pratapa Rudra (Chaitanya-charitamrta, Chaitanya-Bhagavata, Chaitanya-candrodayam), including the arrival of Svarupa Damodara and Govinda. 3.7 Description of Puri visit by bhaktas from Navadvipa (Chaitanya-Bhagavata, Chaitanya-caritamrita), including descriptions of Chaitanya-kirtana by Advaita, Chaitanya's farewell to the bhaktas and the liberation of all jivas in the universe at the request of Vasudeva Datta. 3.8 Chaitanya's second journey to Bengal (Chaitanya-charitamrta, Chaitanya-Bhagavata, Kadacha by Murari Gupta), including His meeting with Devananda Pandit, Hussain Shah's relationship with Chaitanya, the story of Advaita's son Acyutananda, His meeting with His mother, and also with Raghunatha Dasa, with Rupa and Sanatana. 3.9 Chaitanya goes through the forest to Vrndavana (Chaitanya-charitamrita). 3.10 Chaitanya in Vrindavana (Kadacha by Murari Gupta, Chaitanya-charitamrita). 3.11 Rupa's teaching in Prayaga (Chaitanya-charitamrita). 3.12 Teaching Sanatana in Benares (Chaitanya-charitamrita). 3.13 Chaitanya bestows mercy on the mayavadi sannyasis in Benares (Chaitanya-Bhagavata, Chaitanya-charitamrta). 3.13 Purification of the Gundicha temple in Puri (Chaitanya-Bhagavata, Chaitanya-charitamrta), including the explanation of liberation of all jivas in the universe, given to Chaitanya by Haridasa. 3.14 Jagannatha's Chart Festival (Chaitanya-charitamrita, Chaitanya-chandrodayam). 3.15 Personal instructions to Raghunatha, Rupa and Sanatana (Chaitanya-charitamrta, Vilapa-kusumanjali by Raghunatha Dasa Goswami), including the story of Jiva Goswami. 3.16 Shikshastaka, eight verses of Chaitanya's instructions (Chaitanya-charitamrta) with notes. 3.17 Chaitanya in divine madness in gambhira (Chaitanya-caritamrita). 3.18 Instructions to Nityananda (Chaitanya-Bhagavata, Chaitanya-charitamrta), including Chaitanya's conversation about His mother with Svarupa Damodara. 3.19 Chaitanya disappears from this world (Chaitanya-charitamrta, Kadacha by Murari Gupta, Chaitanya-mangala by Jayananda, Chaitanya-mangala by Lochana Dasa, Shunya-samhita by Acyutananda, Advaita-prakasha by Ishana-nagara, Ishvara Dasa's Chaitanya-mangala, Kavi Karnapura's Chaitanya-charita-mahakavyam, Chaitanya-chandrodayam), including Advaita's message to Chaitanya. (1.830 verses from the Shastras are given.)

In the Supplement 5.1 the Chronology (Delhi Sultanate, Orissa, Bengal, Portuguese India, Krishna Chaitanya) is given; 5.2 The classification of the Vedas (samhitas, brahmanas, aranyakas, upanishads, itihasas, sattvika-, rajasika- and tamasika-puranas, upa-puranas, upa-veda, vedangas, uttara-mimamsa, ekayana, smriti) is stated; 5.3 The hierarchy of avataras of God is explained in detail, according to the degree of their divine shake manifestation (lila-, manvantara-, yuga-, purusha-, guna- and avesha-avatars); 5.4 The information regarding the Language, dialect and poetic meter of Bengali primary sources is given. 5.5 The following is a detailed Bibliography with an analysis of the authenticity of the sources used (texts attributed to Chaitanya; texts by senior friends of Chaitanya; texts by Chaitanya's disciples and their disciples, as well as later texts, including those in the Oriyan language; 36 works in total) and the used scientific literature, including literature on the history of Bengali literature and literature on the history of the Chaitanya tradition (30 works in total).

Bibliography

Books by Walther Eidlitz on Bhakti and Hinduism

In English:

Walther Eidlitz, Unknown India: A pilgrimage into a forgotten world. — 1st ed. — London: Rider, 1952. — 192 p.

Walther Eidlitz, Journey to Unknown India. — Mandala Publishing, 1998. — 194 p. ISBN 1-886069-22-0

Walther Eidlitz, Journey to Unknown India. — Mandala Publishing, 2004. — 208 p. ISBN 1-886069-22-0

Walther Eidlitz, Krishna-Caitanya, The Hidden Treasure of India: His Life and His Teachings. — h:ström – Produktion&Tryck, 2014. — 585 p. ISBN 9789 1981 318 19

Walther Eidlitz, The Meaning of Life in the Indian World of Thought — 119 p. © Kid Samuelsson, 2008

In German:

Walther Eidlitz, Bhakta: Eine indische Odyssee. — Hamburg: Claassen, 1951. — 266 p.

Walther Eidlitz, Die indische Gottes-Liebe. — Olten: Walter Verlag, 1955. — 340 p.

Walther Eidlitz, Die unverhüllte Bhakti. — Stockholm: Almqvist & Wiksell, 1957. — 79 p.

Walther Eidlitz, Der Glaube und die heiligen Schriften der Inder. — Olten: Walter Verlag, 1957. — 307 p.

Walther Eidlitz, Kṛṣṇa-Caitanya: Sein Leben und Seine Lehre. — Stockholm: Almqvist & Wiksell, 1968. — 561 p. — (Stockholm studies in comparative religion).

Walther Eidlitz, Der Sinn des Lebens: der indische Weg zur liebenden Hingabe. — Olten: Walter Verlag, 1974. — 191 p. — ISBN 3-530-18900-6

In Swedish:

Walther Eidlitz, Den glömda världen: en bok om det okända Indien / övers. av Karin Granstedt. — Stockholm: Norstedt & söner, 1948. — 229 p.

Walther Eidlitz, Krishnas leende: En bok om indisk gudshängivenhet / övers. från det tyska ms. av Elin Lagerkvist; Günther Eidlitz. — Stockholm: Natur & Kultur, 1955. — 216 p.

Walther Eidlitz, Indisk mystik. — Stockholm: Bonnier, 1952. — 56 p. (Studentföreningen Verdandis småskrifter; Nr. 526).

Walther Eidlitz, Indisk mystik / övers. från förf. tyska ms. och från sanskrittexterna av Ann-Mari Henschen, 2. uppl.. —Stockholm: Bonnier, 1956. — 56 p.

Walther Eidlitz, Livets mening och mål i indisk tankevärld / övers. av Sigvard Sjögren, Stockholm: Aldus/Bonnier, 1972. — 181 p. (Aldusserien) ISBN 91-0-037942-5

Walther Eidlitz, Den glömda världen: om hinduism och meditation / övers.: Karin Granstedt och Sigvard Sjögren. — Stockholm: Askild & Kärnekull, 1972. — 207 p. ISBN 91-7008-224-3

Walther Eidlitz, Guds lek: om indisk gudsuppenbarelse / Svensk övers.: Sigvard Sjögren. Red.: Günther Eidlitz. — Stockholm: Natur & Kultur, 1976. — 254 p. (Acta Universitatis Stockholmiensis).  ISBN 91-27-00306-X

Walther Eidlitz, Krishnas flöjt: dikter ur den indiska orduppenbarelsen / i urval och övers. från Sanskrit av Walther Eidlitz. — Stockholm: Tiden, 1976, 71 p. ISBN 91-550-2093-3

Walther Eidlitz, Krishna-Caitanya, Indiens dolda skatt, Hans liv och Hans lära. — h:ström – Produktion&Tryck, 2013. — 587 p.

In Russian:

Вальтер Айдлиц, Путешествие в неизвестную Индию, М., Философская книга, 2001, 232 c. ISBN 5-8205-0043-1

Krishna Chaitanya by Walter Eidlitz in libraries

In Germany: in Berlin, Bremen, Erfurt, Göttingen, Halle, Hamburg, Kiel and Münster.[68]

Berlin: Berlin-Brandenburgische Akademie der Wissenschaften Akademiebibliothek;

Staatliche Museen zu Berlin - Preußischer Kulturbesitz;

Staatsbibliothek zu Berlin - Preußischer Kulturbesitz Haus Potsdamer Straße;

Bremen: Staats- und Universitätsbibliothek Bremen.

Erfurt: Universitäts- und Forschungsbibliothek Erfurt/Gotha Universitätsbibliothek Erfurt.

Göttingen: Niedersächsische Staats- und Universitätsbibliothek / Universität.

Halle: Universitäts- und Landesbibliothek Sachsen-Anhalt.

Hamburg: Museumsbibliotheken Hamburg und Denkmalschutzamt.

Kiel, Universitätsbibliothek Kiel.

Münster, Diözesanbibliothek Münster.

In Sweden: in Stockholm, Umeå, Uppsala, Dalarna, Göteborg und Lund.

Umeå universitetsbibliotek

Sveriges depåbibliotek

Högskolan Dalarna, Biblioteket i Falun

Uppsala universitetsbibliotek, Carolinabiblioteket

Uppsala universitetsbibliotek, Karin Boye-biblioteket

Uppsala universitetsbibliotek, Institutioner

Nordiska museets bibliotek

Stockholms universitetsbibliotek

Kungliga biblioteket

Stockholms stadsarkiv, Biblioteket

Sigtunastiftelsens bibliotek

Göteborgs universitetsbibliotek, Humanistiska biblioteket

Lunds universitets bibliotek, Universitetsbiblioteket

Sources

Cited books written by Walther Eidlitz and Svami Sadananda Dasa:

Eidlitz, Walther (1951). Bhakta. Eine indische Odysee. Hamburg: Claassen. (German)

Eidlitz, Walther (1955). Die indische Gottesliebe. Olten: Walter. (German)

Eidlitz, Walther (1968). Krsna-Caitanya, Sein Leben und Seine Lehre. Stockholm: Almqwist&Wiksell. (German)

Eidlitz, Walther (2014). Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings. Umeå: h:ström – Produktion&Tryck.

Sadananda Dasa, Svami (2015). Tender as a Flower, Hard as a Thunderbolt. Umeå: h:ström – Produktion&Tryck.

Mentioned books about Krishna Chaitanya:

Gupta, Murari (1945). Krishna-Chaitanya-Charitamritam. Jayapura: Mrinalakanti Ghosha. (Sanskrit)

Kavikarnapura (1932). Chaitanya-Chandrodaya. Calcutta: The Baptist Mission Press. (Sanskrit)

Thakura, Vrindavana Dasa (1928). Chaitanya-Bhagavata. Calcutta: Gaudiya Matha. (Bengali)

Thakura, Lochana Dasa (1948). Chaitanya Mangala. Calcutta: Mrinalakanti Ghosha. (Bengali)

Kaviraja, Krishnadasa (1952). Chaitanya-Charitamrita. Calcutta: Radha Govinda Natha. (Bengali)

Sarasvati, Prabodhananda (1948). Chaitanya-Chandramritam. Vrindavana: Haridasa Shastri. (Sanskrit)

Bhaktivinoda, Kedaranath (1896). Gouranga-smaranamangala, or Chaitanya Mahaprabhu, His life and precepts. Calcutta: K. Dutt. (English and Sanskrit)

Sanyal, Nisikanta (1933). Krishna Chaitanya. Madras: Swami Bhakti Hridaya Bon.

Cakravarti, Sukumar (1933 ). Caitanya et sa théorie de l’amour divin (prema). Paris: Presses Universitaires de France. (French)

Bon, Tridandi Swami B.H. (1940). Sree Chaitanya. Calcutta: Kalika Press.

Tirtha, Bhakti Pradip (1947). Chaitanya Mahaprabhu. Calcutta: Gaudiya Mission.

Bhaktivedanta Swami, A.C. (1968). Teachings of Lord Chaitanya, New York: ISKCON.

Majumdar, A.K. ( 1969). Chaitanya: His life and doctrine. Bombey: Bharatiya Vidya Bhavan.

Bhaktivedanta Svami, A.C. (1974). Chaitanya Charitamrita. Hong Kong: BBT.

Kapoor, O.B.L. (1976). The Philosophy and Religion of Sri Caitanya. New Delhi: Oude Bihari Lal.

Sailley, Robert (1986 ). Chaitanya et la dévotion a Krishna. Paris: Dervy-Livres. (French)

Rosen, Steven J. (2017). Sri Chaitanya’s Life and Teachings. Lanham: Lexington Books.

Used sources about Walther Eidlitz:

Kishordas&Kalakanthidasi, Interview (07.05.2014). Swami Sadananda. E-magazine: Gaudiya Touchstone.

Stamm, Katrin (2014). Genesis of the book. E-document: researchgate.net

Samuellson, Kid; Stamm, Katrin (2012). Biography of Svami Sadananda Dasa. Webpage: sadananda.com

Samuellson, Kid; Stamm, Katrin (2012). Biography. The relation of Svami Sadananda Dasa and Walther Eidlitz (Vamandas). Webpage: sadananda.com

Köster, Wilhelm (1953). Om att dö. Credo, №4. Uppsala: Almqvist & Wiksell. (Swedish)

Ahlberg, Alf (30.10.1968). Krishna Caitanya – ”Indiens dolda skatt”. Svenska Dagbladet. (Swedish)

Bhaktivedanta Swami, A.C. (1968). Lecture to Indian Audience, Montreal, 28.07.1968. Lectures by Date: vanisource.org

Bhaktivedanta Swami, A.C. (1968). Letter to Sivananda written from San Francisco, 14.09.1968. Letters by Date: vanisource.org

Rosen, Steven J. (01.07.2014 ). Krishna-Chaitanya, India’s Hidden Treasure, His Life and Teachings by Walther Eidlitz, Book Review. Webpage: iskconnews.org

Rosen, Steven J. (May/June 2020). „Aggressive Grace“: The spiritual journey of Walther Eidlitz. E-magazine: Back to Godhead Magazine.

Used sources on Indological issues:

Sardella, Ferdinando (2013). Modern Hindu Personalism. The History, Life and Thought of Bhaktisiddhanta Sarasvati. Oxford: University Press.

Jacobsen, Knut A.; Sardella, Ferdinando (2020). Handbook of Hinduism in Europa, Leiden: Brill.

Narasingha, Swami B.G. etc. (1999). Illuminations on the Essential Meaning of Sri Gayatri. Bangalore: Gosai Publishers.

Swami, Bhakti Vikasa (2009). Sri Bhaktisiddhanta Vaibhava. Surat: Bhakti Vikas Trust.

Sadananda Dasa, Svami (2013). Einführung in die Grundlagen des Bhaktiyoga. E-document: sadananda.com (German)

References
  1. “Krishna-Caitanya” is not only the most significant, but also the largest work of Walther Eidlitz (561 pages in the first edition). Walther Eidlitz. Krsna-Caitanya, Sein Leben und Seine Lehre. Published by the University of Stockholm, Almqwist&Wiksell, Stockholm, 1968
  2. The spelling of the name is given in accordance with how Walther Eidlitz himself writes it (as well as his gurus and close friends in the letters etc.): Vamandas instead of Vaman Das or Vamana Dasa. Please compare: Walther Eidlitz, Bhakta. Eine indische Odysee, Claassen Verlag, Hamburg, 1951. For example: p. 15 , 81, 137 usw. (accessed 10 January 2022) “After his [Vamandas’] release from the internment camp and before he left India for travelling to Sweden, Svami Sadananda and Bhakti Hridaya Bon Maharaja came to Bombay to see him. Svami Bon wished to initiate him into the Gaudiya-Vaishnava tradition, also Vamandas received his spiritual name Vimala Krishna Vidyabinode Das from him. From his first Guru, Shri, he had already got his name Vamandas, and for some reasons Sadananda continued to call him so even after his initiation.” Swami Sadananda, Interview with Kishordas & Kalakanthidasi. Gaudiya Touchstone, E-magazine (English), Premier issue, 7 May 2014, p.56 (accessed 15 January 2022)
  3. In the English edition.
  4. „The one Brahma of Upanishads is indeed the lustre of His body, the Paramatma, the inner Guide is the glory of His partial aspect. In all His fullness He is Bhagavan-Svayam, endowed with the six Divine potencies. In the entire universe there is no principle higher than Krishna-Caitanya. (Сaitanya-caritamrita, I,1,3)“ Walther Eidlitz, Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings (English), printed by h:ström – Produktion&Tryck, Umeå, 2014, ISBN 9789198131819, p. 262 (diacritics omitted)
  5. Vrindavana Dasa Thakura, Chaitanya-Bhagavata (Bengali), published by Gaudiya Matha, Calcutta, 1928 (accessed 9 January 2022)
  6. Murari Gupta, Krishna-Caitanya-Caritamritam (Sanskrit), ed. Mrinalakanti Ghosha, Jayapura, 1945. Hindi version (accessed 9 January 2022)
  7. Kavikarnapura, Caitanya-Candrodaya (Sanskrit), printed by J.Thomas at The Baptist Mission Press, Calcutta, 1932 (accessed 9 January 2022)
  8. Krishnadasa Kaviraja, Caitanya-Caritamrita (Bengali), ed. Radha Govinda Natha, Calcutta, 1952. Vol. 2 (Madhya) (accessed 9 January 2022)
  9. Prabodhananda Sarasvati, Caitanya-Candramritam (Sanskrit), ed. Haridasa Shastri, Vrindavana, UP, 1948 (accessed 9 January 2022)
  10. "In the divine couple Radha-Krishna, in the two who are two and yet one simultaneously, the Caitanya-bhaktas see the innermost divine original form, the focus of all being. In other countless kingdoms of God they experience revelations of this one divine couple, as it were in the reflections of their essence. In the realm of infinite divine majesty it becomes the couple Lakshmi-Narayana. In the eternal realm of Ayodhya it becomes the divine couple Rama and Sita. In the realm of Shiva it becomes the couple Shiva and Parvati. " (English translation) Walther Eidlitz, Die indische Gottesliebe (German), Walter-Verlag, Olten und Freiburg im Breisgau, 1955, p.260. (diacritics omitted) “Radha and Krishna are on account of the pranaya-form of hladini-shakti (Their ineffable intimate love) one nature; on the soil (of Vraja) Their bodies once separated. But in Chaitanya has this duality once again become a unity. I worship (in Him) Krishna’s essential nature, joined with the shining beauty of Radha’s love. (Сaitanya-caritamrita, I,1,5)“'' Walther Eidlitz, Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings (English), printed at h:ström – Produktion&Tryck, 2014, ISBN 9789198131819, p. 263 (diacritics omitted).
  11. “The hidden events in the infinity of the cit [spiritual] realm – in the Scriptures called God’s inner lila – is the eternal reality beyond all laws of nature and laws of thought prevailing in the sphere of maya [matter]. This eternal reality is beyond all that is measurable, rational and inert, but can reveal itself out of its own initiative, anytime and everywhere. <...> This play is without motive and causeless. It is “without why”; cf. a similar expression, “sunder warumbe”, used by the Christian mystic Meister Eckhart. Therefore it has been compared to the jubilant ring dance of very young and innocent children. And yet it is absolutely transcendental, at every moment full of supreme Divine wisdom. “Each word is a song, each step is a dance…”, so it is said. It is a play full of soaring lightness, cheerfulness and jests, and yet sometimes also full of abysmal tragedy. It is a play full of sorrow, and yet – underneath all suffering – always supreme joy. The drama of God’s lila takes place simultaneously on many stages, each of them being an infinity. It is a drama that consists of countless acts, it has no beginning and no end, but its tension increases continuously, because God Himself, the Infinite, is unable to ever exhaust the depth of His Own infinity.“ Walther Eidlitz, Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings (English), printed at h:ström – Produktion&Tryck, 2014, ISBN 9789198131819, Lila, pp.72-73 (diacritics omitted) “In the disciplic successions of India the attempt has been made, again and again, to convey the nature of Divinity’s inner life, the inexpressible mystery of the lila, allegorically in words. In Ramanuja’s bhakti-school it is said, “Like a prince, playing ball.” The school of Shankaracarya says, “Without effort and gently like breathing.” The view of the Caitanya-school is, “Solely out of overflowing joy.” Actually it is incorrect to speak of a play of God. His nature is lila, He Himself is the unending play.» Ibid, p.74 (diacritics omitted)
  12. „If the Divine play did not shine forth on Earth from time to time, no one would have an idea of the secret of the inner lila [God’s play], which is identical with God Himself. It becomes manifest at the time of the descent of the eternal forms of the avataras. According to the Indian Word revelation, God ”descends” from the infinite realm of freedom into the world of time and space, the realm of the great Maya [matter], whereby His substantial nature does not change in any way whatsoever. In other words, God never becomes flesh and blood; there is no such thing as an incarnation of God. He is in no way subjected to the laws of the world of Maya, even when He descends into this world, and He does not require a fleshly covering of flesh. This is the statement of the Shastrams regarding the avataras. Under the influence of non-Vedic ways of thinking, Indian and Western philosophers of the past and of today have given other statements in order to justify their own respective systems. It is a matter of dispute to what extent Christian or Buddhistic interests have influenced this way of thinking.”Walther Eidlitz, Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings (English), printed at h:ström – Produktion&Tryck, 2014, ISBN 9789198131819, The Avataras, p.75 (diacritics omitted)
  13. “According to the bhakti-Shastrams [scriptures], however, bhakti is Bhagavan’s [God’s] Own power of pure knowledge and joy, which is completely independent of Maya [His outer material energy]. It works within the bhakta as serving, cognizant love, gives full knowledge of Bhagavan, the world, the atma [non-material, eternal, yet unknown I] as a little spark of Divine power, and the nature of bhakti as the joy of service. It makes known that the formless Brahma [God-Light] is only the aura surrounding Bhagavan’s eternal cit [non-material] form. Bhakti-shakti [energy] gives the power to serve [God] with body, mind, word, and atma, i.e. to think correctly and in accordance with true facts, to comprehend what has been heard, to express accurately what is said about bhakti in the Shastrams. This knowledge of Bhagavan, world, atma, bhakta, and bhakti – which is given through bhakti – is an expression of love for Bhagavan for His sake, not for the sake of one’s own self. Bhakti-shakti makes the mind and heart aglow, dynamic, free from Maya’s gunas [material qualities].” Walther Eidlitz, Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings (English), printed at h:ström – Produktion&Tryck, 2014, ISBN 9789198131819, p. 201-202 (diacritics omitted) "God is always present everywhere.God’s form is complete fullness and bliss. With the help of his own energy residing always and everywhere, he recognizes and experiences himself. As soon as he or one of his eternal associates chooses the devotee of God [bhakta], this energy takes hold of his heart, his eternal self.This energy is Love of God [bhakti]. It is the power to fulfill God's commands, to recognize him, to experience him and to give oneself – wherever one is – in ever increasing rapture for God's joy, from eternity to eternity. „Priti-Sandarbha“ of Jiva Gosvami (ca 1513-1597)” (English translation) Walther Eidlitz, Die indische Gottesliebe (German), Walter-Verlag, Olten und Freiburg im Breisgau, 1955, the epigraph (diacritics omitted)
  14. In the German edition.
  15. Germany: Berlin - Freie Universität Berlin, Berlin-Brandenburgische Akademie der Wissenschaften Akademiebibliothek, Staatliche Museen zu Berlin-Preußischer Kulturbesitz. Universitätsbibliothek BremenUniversitätsbibliothek GöttingenUniversitätsbibliothek Hamburg Sweden:Umeå universitetsbibliotek Sveriges depåbibliotek Högskolan Dalarna Biblioteket i Falun, Carolinabiblioteket, Karin Boye-biblioteket, Uppsala universitetsbibliotek, Institutioner Nordiska museets bibliotek, Stockholms universitetsbibliotek, Kungliga biblioteket, Stockholms stadsarkiv, Sigtunastiftelsens bibliotek, Göteborgs universitetsbibliotek, Humanistiska biblioteket, Lunds universitets bibliotek
  16. For example Ernst Benz(1907-1978) Friso Melzer(1907-1998) Alf Ahlberg(1892-1979), Krishna Caitanya – ”Indiens dolda skatt” (Swedish), Svenska Dagbladet 30 october 1968 Steven J. Rosen (born 1955), Krishna-Chaitanya, India’s Hidden Treasure, His Life and Teachings by Walther Eidlitz, Book Review, 1 July 2014(accessed 28 January 2022).
  17. Stamm, Katrin, Genesis of the book (2014) researchgate.net, p.3 (accessed 10 January 2022)
  18. “Honorary doctorate. Faculty of Humanities. Walther Eidlitz, Vaxholm author – Through his indepth studies of Hindu religion and philosophy over 50 years both in India and in Europe Eidlitz has gained an international reputation in the field of indology with focus on bhakti-faith. His indological studies resulted in a series of scientific works.” (English translation) An extract from the University of Lund archives. (accessed 13 January 2022)
  19. Mario Windisch (Mandali Bhadra Dasa), Kid Samuelsson, Bengt Lundborg and Katrin Stamm.
  20. For all questions related to copyright please contact Katrin Stamm (accessed 13 January 2022)
  21. Bhaktivinoda, Kedaranath (1896). Gouranga-smaranamangala, or Chaitanya Mahaprabhu, His life and precepts (PDF). (accessed 09.01.2022). Calcutta: K. Dutt.
  22. Sanyal, Nisikanta (1933). The Career and Teachings of the Supreme Lord Sree Krishna-Chaitanya, Vol. I. (accessed 09.01.22). Madras: Swami Bhakti Hridaya Bon.
  23. B.H. Bon, Tridandi Swami (1940). Sree Chaitanya. (accessed 03.02.22). Calcutta: Kalika Press.
  24. Bhakti Pradip, Tirtha (1947). Chaitanya Mahaprabhu. (accessed 09.01.22). Calcutta: Gaudiya Mission.
  25. A.C. Bhaktivedanta, Swami. Teachings of Lord Chaitanya (PDF). (accessed 09.01.22). New York: ISKCON.
  26. Majumdar, A.K. (1969). Chaitanya: His life and doctrine. (accessed 09.01.22). Bombey: Bharatiya Vidya Bhavan.
  27. Kapoor, O.B.L. (1976). The Philosophy and Religion of Sri Caitanya (PDF). (accessed 09.01.22). New Delhi: Oude Bihari Lal.
  28. Rosen, Steven J. (2017). Sri Chaitanya’s Life and Teachings. Lanham: Lexington Books.
  29. Cakravarti, Sukumar (1933). Caitanya et sa théorie de l’amour divin (prema). Paris: Presses Universitaires de France.
  30. Sailley, Robert (1986). Chaitanya et la dévotion a Krishna. Paris: Dervy-Livres.
  31. A.C. Bhaktivedanta, Svami (1974). Chaitanya Charitamrita, Vol.1 (Adi) (PDF). (accessed 09.01.22). Hong Kong: BBT.
  32. Lochana Dasa, Thakura (1948). Chaitanya Mangala (PDF) (in Bengali). (accessed 09.01.22). Calcutta: Mrinalakanti Ghosha.
  33. “Vrindavana Dasa wrote his work [Caitanya-Bhagavata] when Nityananda was still on Earth and even before Nityananda’s marriage. The work comprises three parts, 12 418 verses, of them 108 Sanskrit verses are from old Shastrams and 8 his own verses in Sanskrit. The work is unfinished, which fact is indicated by Krishnadasa Kaviraja (C.C. I,8). He calls him the Veda-Vyasa of the Caitanya lila and says that he merely intends to complete what Vrindavana Dasa did not describe or what he mentioned only briefly.” Walther Eidlitz, Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings (English), printed at h:ström – Produktion&Tryck, 2014, ISBN 9789198131819, p. 573 Supplement. Bibliography and Verification of Sources. C.VII. Vrindavana Dasa Thakur, Caitanya-Bhagavata (diacritics omitted)
  34. Eidlitz, Walther (2014). Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings. h:ström – Produktion&Tryck. p. 18. ISBN 9789198131819.
  35. Eidlitz, Walther (2014). Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings. h:ström – Produktion&Tryck. p. 25. ISBN 9789198131819.
  36. The description of the internment camp can be read here: Walther Eidlitz, Bhakta. Eine indische Odysee (German), Claassen Verlag, Hamburg, 1951. E-book, p.60 (Shiva tanzt) (accessed 10 January 2022)
  37. The description of their meeting can be read here: Walther Eidlitz, Bhakta. Eine indische Odysee (German), Claassen Verlag, Hamburg, 1951. E-book, p.78 (Der Freund Sadananda)(accessed 10 January 2022)
  38. „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." Kid Samuelsson, Katrin Stamm, Biography of Svami Sadananda Dasa, www.sadananda.com, 2012 (accessed 10 January 2022) „The really interesting feature of all this, however, was the content of the teachings that Bhaktisiddhanta propagated, which were based on the theory and practice of a personalist, theistic form of bhakti. It stood in stark contrast to the nondualism that had become so prevalent among most of his contemporaries, and was out of step with the progressive, highly politicized, and philanthropically oriented tendencies of his times. These teachings were deeply theistic, presenting the highest truth or “Supreme Godhead” as personal rather than impersonal, with form rather than formless. In this regard he championed Vaishnavism’s iconic practices as well as the ultimate reality of the form, abode, and activities of a Supreme Being. He did so, however, not on the basis of popular sentimentalism and eroticism, but on the basis of a complex philosophical understanding that posed a direct challenge to the nondualistic views of Vivekananda and others.” Ferdinando Sardella, Modern Hindu Personalism. The History, Life and Thought of Bhaktisiddhanta Sarasvati, Oxford University Press, 2013. Introduction, p.10-11(accessed 12 January 2022) „In 1934 Sadananda became the first initiated European disciple of Srila Bhaktisiddhanta Sarasvati. Within one year, Srila Bhaktisiddhanta invited him to India, and the eager student arrived there in September 1935. The two soon became quite close, eventually traveling to holy places of India together.“ Steven J. Rosen (Satyaraja Dasa), „Aggressive Grace“: The spiritual journey of Walther Eidlitz, Back to Godhead Magazine, May/June 2020 (accessed 12 January 2022)
  39. From Sadananda’s letter to Walther Eidlitz, 3 May 1946 (Katrin Stamm, Genesis of the book, researchgate.net 2014, p.1)(accessed 10 January 2022)
  40. “A few days later, in July 1946, 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.” Swami Sadananda, Interview with Kishordas & Kalakanthidasi. Gaudiya Touchstone, E-magazine (English), Premier issue, 7 May 2014, p.56 (accessed 15 January 2022) “He [Sadananda] wanted to stay in the background and let Vamandas meet the public. Vamandas wrote books, gave lectures in Sweden, Germany and Switzerland and had summer courses in Sweden. Sadananda himself mainly focussed on his translations and dictating them to his disciples and friends.” Ibid p.70 (accessed 15 January 2022) „In a quiet and neat radio conversation at the end of autumn, where some priests and lay people expressed their opinion about the problem of immortality, everything exploded when the Austrian author Walther Eidlitz suddenly stressed the need to meet death, which he called "the most important and greatest experience on earth", in clear consciousness.” [English translation], Wilhelm Köster SJ, Credo, Katolsk Tidskrift, №4, Almqvist & Wiksell, Uppsala, 1953 (Swedish), Om att dö, p.146 (accessed 15 January 2022)
  41. From Sadananda’s letter, 5 April 1962 (Katrin Stamm, Genesis of the book, researchgate.net, 2014, p.1 )(accessed 10 January 2022)
  42. Eidlitz, Walther (1955). Die indische Gottesliebe (in German). Breisgau: Walter-Verlag.
  43. Eidlitz, Walther (1968). "Vorwort". Krsna-Caitanya, Sein Leben und Seine Lehre (in German). Stockholm: Almqwist&Wiksell. p. 11.
  44. The description of the internment camp can be read here: Walter Eidlitz, Bhakta. Eine indische Odysee (German), Claassen Verlag, Hamburg, 1951. E-book, p.60 (Shiva tanzt)(accessed 10 January 2022)
  45. For example, A.C. Bhaktivedanta Swami, Sri Isopanisad, ISKCON Press 1969 (accessed 01.03.2022)
  46. Eidlitz, Walther (2013). Krishna-Caitanya, Indiens dolda skatt, Hans liv och Hans lära (in Swedish). h:ström – Produktion&Tryck. p. 587.
  47. Eidlitz, Walther (2014). Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings. h:ström – Produktion&Tryck. p. 3. ISBN 9789198131819.
  48. „Ich kann sie nur aufrichtig dazu beglückwünschen, dass Sie das Ergebnis Ihrer reichen Studien in Indien und Ihre Einsicht in das in Europa kaum oder gar nicht zur Verfügung stehende Quellenmaterial zu einer so wohl gelungenen Zusammenschau zusammenfassen konnten. Auch halte ich es für besonders bedeutungsvoll, dass aus meiner bescheidenen Kenntnis der Materie, zum ersten Mal ein wirkliches Bild der historischen Persönlichkeit Caitanyas in Erscheinung tritt. Häufig ist es ja gerade in der indischen Geistesgeschichte so, dass die großen Persönlichkeiten völlig vom Mythos überdeckt sind. Nicht minder dankenswert ist die Leistung Ihrer Übersetzung der Lehre Caitanyas in eine unserer deutschen religionsphilosophischen Begriffssprache zugänglichen Form.“ Katrin Stamm, Genesis of the book, researchgate.net 2014, p.3 (accessed 10 January 2022)
  49. Stamm, Katrin (2014). Genesis of the book. researchgate.net (accessed 10 January 2022). p. 3.{{cite book}}: CS1 maint: location (link)
  50. Alf Ahlberg, Krishna Caitanya – ”Indiens dolda skatt” (Swedish), Svenska Dagbladet 30 October 1968
  51. �„He [Walther 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.“ A.C. BhaktivedantaSvami, Lecture to Indian Audience, Montreal, 28 July 1968, vanisource.org (accessed 28 January 2022)
  52. A.C. Bhaktivedanta Svami, Letter to Sivananda written from San Francisco, 14 September 1968 vanisource.org (accessed 28 January 2022)
  53. Rosen, Steven J., Krishna-Chaitanya, India’s Hidden Treasure, His Life and Teachings by Walther Eidlitz, (2014) Book Review, iskconnews.org (accessed 28 January 2022)
  54. First of all, these are universities in Germany and Sweden.
  55. “After the demise of both Eidlitz and Sadananda, their disciples and followers from Sweden and Germany have continued their work, with a focus on studies and translations. The group meets annually in southern Sweden, where an extensive archive of their preceptors' books, letters, and notes was maintained until it was moved to Flensburg, Germany in 2018 (Samuelsson 2017; Stamm 2018).” Knut A.Jacobsen, Ferdinando Sardella, Handbook of Hinduism in Europa (English), Brill, Leiden, Boston, 2020, p.1467
  56. About vaishnava-diksha see: Illuminations on the Essential Meaning of Sri Gayatri, Gosai Publishers, Bangalore, India, 1999. Introduction, xxvi-xxvii
  57. Bhakti Vikasa Swami, Sri Bhaktisiddhanta Vaibhava, published by Bhakti Vikas Trust, Surat, India, 2009. E-book, pp. 1073-1074: Bhagavata-parampara
  58. „Shravanam, i.e. listening. It is to be understood as follows - the shabda-s or words expressing Bhagavan's name, form, guna-s [attributes] and lila-s touch the ear. <...> The Bhagavan's shravanam, of course, includes the shravanam of the parikara-s, i.e. the eternal companion of Bhagavan.“ (English translation) Svami Sadananda Dasa, Einführung in die Grundlagen des Bhaktiyoga (German), e-document, p.26 (diacritics omitted)(accessed 17 January 2022) “One must have the truly genuine love for God, the will to serve, and then only, and to the degree one has this love, one becomes capable of understanding the secret meaning of the lila; consequently, the exact opposite of a mere romantic wallowing in emotions, where one tries to exploit God and His lila for the sake of one’s own joy. <...> It is more than a coincidence that the word ‘sushrushu’ means the following two things: ‘To be willing to listen and to serve’. To listen does not mean to listen to, but to obey-serve; both inseparably united.“ Svami Sadananda Dasa, Tender as a Flower, Hard as a Thunderbolt, h:ström – Produktion&Tryck, Umeå, 2015, ISBN 978-91-981318-3-3, from the Corrections, p.93-94 „…[God’s] samvit-shakti [cognizant energy], through which Krishna [God] knows and experiences Himself, streams as knowledge and power of seva [God’s service] through the bhakta [devotee] and back to Krishna. The contact with this shakti glows as fire through the bhakta’s manas [mind], cittam [consciousness] and buddhi [intelligence], and it is this shakti that knows and comprehends the lila for the sake of seva.“ Ibid, from the Notes, p. 63
  59. „...Shastrams never give the conclusions, like dogmatic textbooks in the West. They give material for the most intensive following of their trains of thought, the most intensive co-experience. The inner conclusions remain unexpressed, is intimated, not thrown into one’s face.“ Svami Sadananda Dasa, Tender as a Flower, Hard as a Thunderbolt, h:ström – Produktion&Tryck, 2015, ISBN 978-91-981318-3-3, from the Letter 1955, p. 166 “Raganuga-bhakti is actually a special kind of smarana, i.e. deeper and deeper contemplation (anusandhana) of something, in this case the lila. Often this is done in connection with recitation and contemplation of the meaning of God’s names. The five levels of intensity of smarana are: 1) Smarana: A little of anusandhana. 2) Dharana: Withdrawal of the citta from all other things and carrying the actual object in the manah [mind]. 3) Dhyana: Strongly focused thinking, in particulars, in details, of the form etc. of an object. 4) Dhruva-Anusmriti: Like a continuous, unrestrainable flow. (Cf. Bha III,29,11: “Like the Ganga, flowing towards the sea.”) 5) Samadhi: Solely the object of dhyana is shining forth (sphurana). (Cf. Bha XII,10,11: “Like a flash of lightning lively moves.”)” Walther Eidlitz, Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings (English), printed at h:ström – Produktion&Tryck, 2014, ISBN 9789198131819, Raganuga-bhakti, pp.229-230 (diacritics omitted)
  60. Eidlitz, Walther (2014). Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings. h:ström – Produktion&Tryck. p. 25. ISBN 9789198131819.
  61. Ibid, p.75
  62. Svami Sadananda Dasa (2021). Krishna's Damodara-lila.
  63. Walther, Eidlitz (2014). Krsna-Caitanya, The Hidden Treasure of India: His Life and His Teachings. h:ström – Produktion&Tryck. p. 201. ISBN 9789198131819.
  64. Ibid, p.239
  65. Ibid, p.271
  66. Ibid, p.309
  67. Ibid, p.395
  68. GVK Gemeinsamer Verbundkatalog, "Kṛṣṇa-Caitanya: sein Leben und seine Lehre" search results: (accessed 20.02.2022)
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