Chapter 25
How All the Residents of Vārāṇasī Became Vaiṣṇavas
The following is a summary of Chapter Twenty-five. A Mahārāṣṭrian brāhmaṇa who was living in Benares was a great devotee of Śrī Caitanya Mahāprabhu. He was always very happy to hear of the glories of the Lord, and it was by his arrangement that all the sannyāsīs of Vārāṇasī became devotees of Lord Caitanya Mahāprabhu. He invited all the sannyāsīs to his house to meet Śrī Caitanya Mahāprabhu, and this incident has been described in the Seventh Chapter of Ādi-līlā. From that day, Śrī Caitanya Mahāprabhu became famous in the city of Vārāṇasī, and many important men in that city became His followers. By and by, one of the disciples of the great sannyāsī Prakāśānanda Sarasvatī became devoted to Śrī Caitanya Mahāprabhu, and this devotee explained Śrī Caitanya Mahāprabhu to Prakāśānanda Sarasvatī and supported His views with various arguments.
One day Śrī Caitanya Mahāprabhu went to take a bath at Pañca-nada, and afterwards all His devotees began chanting the Hare Kṛṣṇa mantra in front of the temple of Bindu Mādhava. At this time Prakāśānanda Sarasvatī and all his devotees approached the Lord. Prakāśānanda Sarasvatī immediately fell down at the lotus feet of Śrī Caitanya Mahāprabhu and very much regretted his past behavior toward the Lord. He asked Śrī Caitanya Mahāprabhu about devotional service in terms of the Vedānta-sūtra, and the Lord told him about devotional service that is approved by great personalities who know the Vedānta-sūtra. Śrī Caitanya Mahāprabhu then pointed out that Śrīmad-Bhāgavatam is the proper commentary on the Vedānta-sūtra. He then explained the catuḥ-ślokī (four ślokas) of Śrīmad-Bhāgavatam, the essence of that great scripture.
From that day on, all the sannyāsīs of Vārāṇasī became devotees of Śrī Caitanya Mahāprabhu. Before returning to His headquarters at Jagannātha Purī, the Lord advised Sanātana Gosvāmī to go to Vṛndāvana. The Lord then departed for Jagannātha Purī. Kavirāja Gosvāmī then describes something about Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī and Subuddhi Rāya. Śrī Caitanya Mahāprabhu returned to Jagannātha Purī through the great forest of Jhārikhaṇḍa in central India. At the end of this chapter, Kavirāja Gosvāmī sums up the incidents of Madhya-līlā and instructs every living being to read this sublime book of Śrī Caitanya Mahāprabhu’s pastimes.
TEXT 1
vaiṣṇavī-kṛtya sannyāsi-
mukhān kāśī-nivāsinaḥ
sanātanaṁ susaṁskṛtya
prabhur nīlādrim āgamat
SYNONYMS
vaiṣṇavī-kṛtya-making into Vaiṣṇavas; sannyāsi-mukhān-headed by the sannyāsīs; kāśī-nivāsinaḥ-the residents of Vārāṇasī; sanātanam-Sanātana Gosvāmī; su-saṁskṛtya-completely purifying; prabhuḥ-Lord Śrī Caitanya Mahāprabhu; nīlādrim-to Jagannātha Purī; āgamat-returned.
TRANSLATION
After converting into Vaiṣṇavas all the residents of Vārāṇasī, who were headed by the sannyāsīs, and after completely educating and instructing Sanātana Gosvāmī at Vārāṇasī, Śrī Caitanya Mahāprabhu returned to Jagannātha Purī.
TEXT 2
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
SYNONYMS
jaya jaya-all glories; śrī-caitanya-to Śrī Caitanya Mahāprabhu; jaya-all glories; nityānanda-to Nityānanda Prabhu; jaya-all glories; advaita-candra-to Advaita Prabhu; jaya-all glories; gaura-bhakta-vṛnda-to the devotees of Lord Śrī Caitanya Mahāprabhu.
TRANSLATION
All glories to Lord Caitanya! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya!
TEXT 3
ei mata mahāprabhu dui māsa paryanta
śikhāilā tāṅre bhakti-siddhāntera anta
SYNONYMS
ei mata-in this way; mahāprabhu-Śrī Caitanya Mahāprabhu; dui māsa paryanta-for two months; śikhāilā-instructed; tāṅre-him; bhakti-siddhāntera anta-all the conclusions of devotional service.
TRANSLATION
Lord Caitanya Mahāprabhu instructed Śrī Sanātana Gosvāmī in all the conclusions of devotional service for two consecutive months.
TEXT 4
‘paramānanda kīrtanīyā’-śekharera saṅgī
prabhure kīrtana śunāya, ati baḍa raṅgī
SYNONYMS
paramānanda kīrtanīyā-Paramānanda Kīrtanīyā; śekharera saṅgī-a friend of Candraśekhara’s; prabhure-unto Śrī Caitanya Mahāprabhu; kīrtana śunāya-sings and chants; ati baḍa raṅgī-very humorous.
TRANSLATION
For as long as Śrī Caitanya Mahāprabhu was in Vārāṇasī, Paramānanda Kīrtanīyā, who was a friend of Candraśekhara’s, chanted the Hare Kṛṣṇa mahā-mantra and other songs to Śrī Caitanya Mahāprabhu in a very humorous way.
TEXT 5
sannyāsīra gaṇa prabhure yadi upekṣila
bhakta-duḥkha khaṇḍāite tāre kṛpā kaila
SYNONYMS
sannyāsīra gaṇa-all the sannyāsīs; prabhure-Lord Śrī Caitanya Mahāprabhu; yadi-when; upekṣila-criticized; bhakta-duḥkha-the unhappiness of the devotees; khaṇḍāite-to drive away; tāre-to them; kṛpā kaila-showed His mercy.
TRANSLATION
When the Māyāvādī sannyāsīs at Vārāṇasī criticized Śrī Caitanya Mahāprabhu, the Lord’s devotees became very depressed. To satisfy them, Śrī Caitanya Mahāprabhu showed His mercy to the sannyāsīs.
TEXT 6
sannyāsīre kṛpā pūrve likhiyāchoṅ vistāriyā
uddeśe kahiye ihāṅ saṅkṣepa kariyā
SYNONYMS
sannyāsīre kṛpā-mercy upon the sannyāsīs; pūrve-before this; likhiyāchoṅ-I have described; vistāriyā-elaborately; uddeśe-in reference to that; kahiye-let me speak; ihāṅ-here; saṅkṣepa kariyā-in brief.
TRANSLATION
In the Seventh Chapter of Ādi-līlā I have already elaborately described Śrī Caitanya Mahāprabhu’s deliverance of the sannyāsīs at Vārāṇasī, but I shall briefly repeat it in this chapter.
TEXT 7
yāhāṅ tāhāṅ prabhura nindā kare sannyāsīra gaṇa
śuni’ duḥkhe mahārāṣṭrīya vipra karaye cintana
SYNONYMS
yāhāṅ tāhāṅ-anywhere and everywhere; prabhura nindā-criticism of Śrī Caitanya Mahāprabhu; kare-do; sannyāsīra gaṇa-the Māyāvādī sannyāsīs; śuni’-hearing; duḥkhe-in great unhappiness; mahārāṣṭrīya vipra-the brāhmaṇa of Mahārāṣṭra province; karaye cintana-was contemplating.
TRANSLATION
When the Māyāvādī sannyāsīs were criticizing Śrī Caitanya Mahāprabhu anywhere and everywhere in Vārāṇasī, the Mahārāṣṭrian brāhmaṇa, hearing this blasphemy, began to think about this unhappily.
TEXT 8
“prabhura svabhāva,-yebā dekhe sannidhāne
‘svarūpa’ anubhavi’ tāṅre ‘īśvara’ kari’ māne
SYNONYMS
prabhura sva-bhāva-the characteristics of Śrī Caitanya Mahāprabhu; yebā-anyone who; dekhe-sees; sannidhāne-nearby; sva-rūpa-His personality; anubhavi’-realizing; tāṅre-Him; īśvara kari’-as the Supreme Lord; māne-accepts.
TRANSLATION
The Mahārāṣṭrian brāhmaṇa thought, “Whoever closely sees the characteristics of Śrī Caitanya Mahāprabhu immediately realizes His personality and accepts Him as the Supreme Lord.
TEXT 9
kona prakāre pāroṅ yadi ekatra karite
ihā dekhi’ sannyāsi-gaṇa habe iṅhāra bhakte
SYNONYMS
kona prakāre-by some means; pāroṅ-I am able; yadi-if; ekatra karite-to assemble; ihā dekhi’-by seeing this (Śrī Caitanya Mahāprabhu’s personal characteristics); sannyāsi-gaṇa-the Māyāvādī sannyāsīs of Vārāṇasī; habe-will become; iṅhāra bhakte-His devotees.
TRANSLATION
“If by some means I can assemble all the sannyāsīs together, they will certainly become His devotees after seeing His personal characteristics.
PURPORT
If one saw the personal characteristics and activities of Śrī Caitanya Mahāprabhu, one would certainly be convinced that He was the Supreme Personality of Godhead. One can ascertain this by following in the footsteps of the śāstric injunctions. This sincere study and appreciation of Śrī Caitanya Mahāprabhu is also applicable to His authorized devotees, and it is clearly stated in the Caitanya-caritāmṛta (Antya 7.11):
kali-kālera dharma–kṛṣṇa-nāma-saṅkīrtana
kṛṣṇa-śakti vinā nāhe tāra pravartana
In this Age of Kali, real religious propaganda should induce people to chant the Hare Kṛṣṇa mahā-mantra. This is possible for someone who is especially empowered by Kṛṣṇa. No one can do this without being especially favored by Kṛṣṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in this regard in his Anubhāṣya, wherein he quotes a verse from Nārāyaṇa-saṁhitā:
dvāparīyair janair viṣṇuḥ
pañcarātrais tu kevalaiḥ
kalau tu nāma-mātreṇa
pūjyate bhagavān hariḥ
“In Dvāpara-yuga, devotees of Lord Viṣṇu and Kṛṣṇa rendered devotional service according to the principles of pāñcarātrika. In this Age of Kali, the Supreme Personality of Godhead is worshiped simply by the chanting of His holy names.” Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura then comments: “Without being empowered by the direct potency of Lord Kṛṣṇa to fulfill His desire and without being specifically favored by the Lord, no human being can become the spiritual master of the whole world. He certainly cannot succeed by mental concoction, which is not meant for devotees or religious people. Only an empowered personality can distribute the holy name of the Lord and enjoin all fallen souls to worship Kṛṣṇa. By distributing the holy name of the Lord, he cleanses the hearts of the most fallen people; therefore he extinguishes the blazing fire of the material world. Not only that, he broadcasts the shining brightness of Kṛṣṇa’s effulgence throughout the world. Such an ācārya, or spiritual master, should be considered nondifferent from Kṛṣṇa-that is, he should be considered the incarnation of Lord Kṛṣṇa’s potency. Such a personality is kṛṣṇāliṅgita-vigraha-that is, he is always embraced by the Supreme Personality of Godhead, Kṛṣṇa. Such a person is above the considerations of the varṇāśrama institution. He is the guru or spiritual master for the entire world, a devotee on the topmost platform, the mahā-bhāgavata stage, and a paramahaṁsa-ṭhākura, a spiritual form only fit to be addressed as paramahaṁsa or ṭhākura.”
Nonetheless, there are many people who are just like owls but never open their eyes to see the sunshine. These owlish personalities are inferior to the Māyāvādī sannyāsīs who cannot see the brilliance of Kṛṣṇa’s favor. They are prepared to criticize the person engaged in distributing the holy name all over the world and following in the footsteps of Śrī Caitanya Mahāprabhu, who wanted Kṛṣṇa consciousness preached in every town and city.
TEXT 10
vārāṇasī-vāsa āmāra haya sarva-kāle
sarva-kāla duḥkha pāba, ihā nā karile”
SYNONYMS
vārāṇasī-vāsa-residence at Vārāṇasī; āmāra-my; haya-there is; sarva-kāle-always; sarva-kāla-always; duḥkha pāba-I will suffer unhappiness; ihā-this; nā karile-if I do not execute.
TRANSLATION
“I shall have to reside at Vārāṇasī the rest of my life. If I do not try to carry out this plan, I shall certainly continue to suffer mental depression.”
TEXT 11
eta cinti’ nimantrila sannyāsīra gaṇe
tabe sei vipra āila mahāprabhura sthāne
SYNONYMS
eta cinti’-thinking this; nimantrila-he invited; sannyāsīra gaṇe-all the sannyāsīs; tabe-then; sei vipra-that brāhmaṇa; āila-approached; mahāprabhura sthāne-the lotus feet of Śrī Caitanya Mahāprabhu.
TRANSLATION
Thinking like this, the Mahārāṣṭrian brāhmaṇa extended an invitation to all the sannyāsīs of Vārāṇasī. After doing this, he finally approached Śrī Caitanya Mahāprabhu to extend Him an invitation.
TEXT 12
hena-kāle nindā śuni’ śekhara, tapana
duḥkha pāñā prabhu-pade kailā nivedana
SYNONYMS
hena-kāle-exactly at this time; nindā śuni’-by hearing the criticism (of Lord Caitanya by the Māyāvādī sannyāsīs); śekhara tapana-Candraśekhara and Tapana Miśra; duḥkha pāñā-feeling very unhappy; prabhu-pade-unto the lotus feet of Śrī Caitanya Mahāprabhu; kailā nivedana-submitted a request.
TRANSLATION
At this time, Candraśekhara and Tapana Miśra both heard blasphemous criticism against Śrī Caitanya Mahāprabhu and felt very unhappy. They came to Śrī Caitanya Mahāprabhu’s lotus feet to submit a request.
TEXT 13
bhakta-duḥkha dekhi’ prabhu manete cintila
sannyāsīra mana phirāite mana ha-ila
SYNONYMS
bhakta-duḥkha dekhi’-seeing the unhappiness of the devotees; prabhu-Śrī Caitanya Mahāprabhu; manete cintila-considered within His mind; sannyāsīra mana-the minds of the Māyāvādī sannyāsīs; phirāite-to turn; mana ha-ila-Śrī Caitanya Mahāprabhu decided.
TRANSLATION
They submitted their request, and Śrī Caitanya Mahāprabhu, seeing His devotees’ unhappiness, decided to turn the minds of the Māyāvādī sannyāsīs.
TEXT 14
hena-kāle vipra āsi’ karila nimantraṇa
aneka dainyādi kari’ dharila caraṇa
SYNONYMS
hena-kāle-at this time; vipra-the Mahārāṣṭrian brāhmaṇa; āsi’-coming; karila nimantraṇa-invited Śrī Caitanya Mahāprabhu; aneka-various; dainya-ādi-submissions; kari’-doing; dharila caraṇa-touched His lotus feet.
TRANSLATION
While Śrī Caitanya Mahāprabhu was seriously considering meeting with the Māyāvādī sannyāsīs, the Mahārāṣṭrian brāhmaṇa approached Him and extended an invitation. The brāhmaṇa submitted his invitation with great humility, and he touched the lotus feet of Śrī Caitanya Mahāprabhu.
TEXT 15
tabe mahāprabhu tāṅra nimantraṇa mānilā
āra dina madhyāhna kari’ tāṅra ghare gelā
SYNONYMS
tabe-after this; mahāprabhu-Śrī Caitanya Mahāprabhu; tāṅra-his; nimantraṇa-invitation; mānilā-accepted; āra dina-the next day; madhyāhna kari’-after finishing His madhyāhna activities (taking bath and murmuring mantras); tāṅra ghare gelā-He went to the house of the Mahārāṣṭrian brāhmaṇa.
TRANSLATION
Śrī Caitanya Mahāprabhu accepted his invitation, and the next day, after finishing His noontime activities, He went to the brāhmaṇa’s house.
TEXT 16
tāhāṅ yaiche kailā prabhu sannyāsīra nistāra
pañca-tattvākhyāne tāhā kariyāchi vistāra
SYNONYMS
tāhāṅ-there; yaiche-how; kailā-performed; prabhu-Śrī Caitanya Mahāprabhu; sannyāsīra-of the Māyāvādī sannyāsīs; nistāra-deliverance; pañca-tattva-ākhyāne-in describing the glories of the Pañca-tattva (Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara and Śrīvāsa); tāhā-that subject matter; kariyāchi vistāra-have described elaborately.
TRANSLATION
I have already described Śrī Caitanya Mahāprabhu’s deliverance of the Māyāvādī sannyāsīs in the Seventh Chapter when I described the glories of the Pañca-tattva-Śrī Caitanya Mahāprabhu, Śrī Nityānanda Prabhu, Advaita Prabhu, Gadādhara Prabhu and Śrīvāsa.
TEXT 17
grantha bāḍe, punarukti haya ta’ kathana
tāhāṅ ye nā likhiluṅ, tāhā kariye likhana
SYNONYMS
grantha-the size of the book; bāḍe-increases; punaḥ-ukti-repetition; haya-would be; ta’ kathana-of subject matters once described; tāhāṅ-there (in the Seventh Chapter); ye-whatever; nā likhiluṅ-I have not described; tāhā-that; kariye likhana-I am writing.
TRANSLATION
Since I have already described this incident very elaborately in the Seventh Chapter of Ādi-līlā, I do not wish to increase the size of this book by giving another description. However, I shall try to include in this chapter whatever was not described there.
TEXT 18
ye divasa prabhu sannyāsīre kṛpā kaila
se divasa haite grāme kolāhala haila
SYNONYMS
ye divasa-the day when; prabhu-Śrī Caitanya Mahāprabhu; sannyāsīre-to the Māyāvādī sannyāsīs; kṛpā kaila-showed His mercy; se divasa haite-beginning from that day; grāme-in the locality; kolāhala haila-there were many talks about this incident.
TRANSLATION
Beginning from the day on which Śrī Caitanya Mahāprabhu showed His mercy to the Māyāvādī sannyāsīs, there were vivid discussions about this conversion among the inhabitants of Vārāṇasī.
TEXT 19
lokera saṅghaṭṭa āise prabhure dekhite
nānā śāstre paṇḍita āise śāstra vicārite
SYNONYMS
lokera saṅghaṭṭa-crowds of men; āise-come; prabhure dekhite-to see Lord Śrī Caitanya Mahāprabhu; nānā śāstre paṇḍita-scholars learned in various scriptures; āise-used to come; śāstra vicārite-to talk on various scriptures.
TRANSLATION
Crowds of people came to see Śrī Caitanya Mahāprabhu from that day on, and scholars of various scriptures discussed different subject matters with the Lord.
TEXT 20
sarva-śāstra khaṇḍi’ prabhu ‘bhakti’ kare sāra
sayuktika vākye mana phirāya sabāra
SYNONYMS
sarva-śāstra khaṇḍi’-defeating all the false conclusions of different scriptures; prabhu-Śrī Caitanya Mahāprabhu; bhakti kare sāra-established the predominance of devotional service; sa-yuktika vākye-by talks full of pleasing logic and arguments; mana phirāya-turns the minds; sabāra-of everyone.
TRANSLATION
When people came to Śrī Caitanya Mahāprabhu to discuss the principles of various scriptures, the Lord defeated their false conclusions and established the predominance of devotional service to the Lord. With logic and argument He very politely changed their minds.
PURPORT
We have been spreading this saṅkīrtana movement in the Western countries, and in our recent tour of European cities like Rome, Geneva, Paris and Frankfurt, many learned Christian scholars, priests, philosophers and yogīs came to see us, and by the grace of Kṛṣṇa they agreed that this Kṛṣṇa consciousness movement, the bhakti cult, offers the topmost conclusion. Following in the footsteps of Śrī Caitanya Mahāprabhu, we are trying to convince everyone that the devotional service of the Lord is enjoined in every scripture. If a person is religious, he must accept the supreme authority of the Lord, become His devotee and try to love Him. This is the real principle of religion. It does not matter whether one is Christian, Mohammedan or whatever. He simply must accept the sublime position of the Supreme Personality of Godhead and render service unto Him. It is not a question of being Christian, Mohammedan or Hindu. One should be purely religious and freed from all these material designations. In this way one can learn the art of devotional service. This argument appeals to all intelligent men, and consequently this Kṛṣṇa consciousness movement is gaining ground throughout the world. Due to our solid logic and scientific presentation, Śrī Caitanya Mahāprabhu’s prediction that Kṛṣṇa consciousness will spread in every town and village throughout the world is gradually being realized.
TEXT 21
upadeśa lañā kare kṛṣṇa-saṅkīrtana
sarva-loka hāse, gāya, karaye nartana
SYNONYMS
upadeśa lañā-getting instructions from Śrī Caitanya Mahāprabhu; kare-join; kṛṣṇa-saṅkīrtana-the saṅkīrtana movement; sarva-loka hāse-everyone began to laugh in pleasure; gāya-chant; karaye nartana-and dance.
TRANSLATION
As soon as people received instructions from Śrī Caitanya Mahāprabhu, they began to chant the Hare Kṛṣṇa mahā-mantra. Thus everyone laughed, chanted and danced with the Lord.
TEXT 22
prabhure praṇata haila sannyāsīra gaṇa
ātma-madhye goṣṭhī kare chāḍi’ adhyayana
SYNONYMS
prabhure-unto Lord Śrī Caitanya Mahāprabhu; praṇata haila-offered obeisances; sannyāsīra gaṇa-all the Māyāvādī sannyāsīs; ātma-madhye-among themselves; goṣṭhī kare-discussed; chāḍi’ adhyayana-giving up so-called studies of Vedānta.
TRANSLATION
All the Māyāvādī sannyāsīs offered their obeisances unto Śrī Caitanya Mahāprabhu and then began to discuss His movement, giving up their studies of Vedānta and Māyāvāda philosophy.
TEXT 23
prakāśānandera śiṣya eka tāṅhāra samāna
sabhā-madhye kahe prabhura kariyā sammāna
SYNONYMS
prakāśānandera śiṣya eka-one of the disciples of Prakāśānanda Sarasvatī; tāṅhāra samāna-equal in learning with Prakāśānanda Sarasvatī; sabhā-madhye-in the assembly of the sannyāsīs; kahe-explains; prabhura kariyā sammāna-respecting Śrī Caitanya Mahāprabhu seriously.
TRANSLATION
One of the disciples of Prakāśānanda Sarasvatī, who was as learned as his guru, began to speak in that assembly, offering all respects to Śrī Caitanya Mahāprabhu.
TEXT 24
śrī-kṛṣṇa-caitanya haya ‘sākṣāt nārāyaṇa’
‘vyāsa-sūtrera’ artha karena ati-manorama
SYNONYMS
śrī-kṛṣṇa-caitanya-Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; haya-is; sākṣāt nārāyaṇa-directly the Supreme Personality of Godhead, Nārāyaṇa; vyāsa-sūtrera-the codes of Vyāsadeva (Vedānta-sūtra); artha karena-He explains; ati-manorama-very nicely.
TRANSLATION
He said, “Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, Nārāyaṇa Himself. When He explains the Vedānta-sūtra, He does so very nicely.
TEXT 25
upaniṣadera karena mukhyārtha vyākhyāna
śuniyā paṇḍita-lokera juḍāya mana-kāṇa
SYNONYMS
upaniṣadera-of the Vedic version known as the Upaniṣads; karena-He does; mukhya-artha-the original meaning; vyākhyāna-explanation; śuniyā-hearing; paṇḍita-lokera-of the learned scholars; juḍāya-satisfies; mana-kāṇa-the minds and ears.
TRANSLATION
“Śrī Caitanya Mahāprabhu explains the direct meaning of the Upaniṣads. When all learned scholars hear this, their minds and ears are satisfied.
TEXT 26
sūtra-upaniṣadera mukhyārtha chāḍiyā
ācārya ‘kalpanā’ kare āgraha kariyā
SYNONYMS
sūtra-upaniṣadera-of the Vedānta-sūtra and the Upaniṣads; mukhya-artha-the direct meaning; chāḍiyā-giving up; ācārya-Śaṅkarācārya; kalpanā-imagination; kare-does; āgraha kariyā-with great eagerness.
TRANSLATION
“Giving up the direct meaning of the Vedānta-sūtra and the Upaniṣads, Śaṅkarācārya imagines some other interpretation.
TEXT 27
ācārya-kalpita artha ye paṇḍita śune
mukhe ‘haya’ ‘haya’ kare, hṛdaya nā māne
SYNONYMS
ācārya-kalpita-imagined by Śaṅkarācārya; artha-meaning; ye paṇḍita śune-any learned person who hears; mukhe-only in the mouth; haya haya-yes it is, yes it is; kare-does; hṛdaya-his heart; nā māne-does not accept.
TRANSLATION
“All the interpretations of Śaṅkarācārya are imaginary. Such imaginary interpretations are verbally accepted by learned scholars, but they do not appeal to the heart.
TEXT 28
śrī-kṛṣṇa-caitanya-vākya dṛḍha satya māni
kali-kāle sannyāse ‘saṁsāra’ nāhi jini
SYNONYMS
śrī-kṛṣṇa-caitanya-vākya-the words of Śrī Caitanya Mahāprabhu; dṛḍha-very firm and convincing; satya māni-I admit as truth; kali-kāle-in this Age of Kali; sannyāse-simply by accepting the renounced order of life; saṁsāra nāhi jini-one cannot escape the material clutches.
TRANSLATION
“The words of Śrī Kṛṣṇa Caitanya Mahāprabhu are firm and convincing, and I accept them as true. In this Age of Kali, one cannot be delivered from material clutches simply by formally accepting the renounced order.
TEXT 29
harer nāma-ślokera yei karilā vyākhyāna
sei satya sukhadārtha parama pramāṇa
SYNONYMS
harer nāma-ślokera-of the verse beginning harer nāma harer nāma; yei-whatever; karilā-made; vyākhyāna-the explanation; sei-that; satya-true; sukha-da-artha-a meaning that is pleasing to accept; parama pramāṇa-the supreme evidence.
TRANSLATION
“Śrī Caitanya Mahāprabhu’s explanation of the verse beginning ‘harer nāma harer nāma’ is not only pleasing to the ear but is strong, factual evidence.
TEXT 30
bhakti vinā mukti nahe, bhāgavate kaya
kali-kāle nāmābhāse sukhe mukti haya
SYNONYMS
bhakti vinā-without devotional service; mukti nahe-there is no question of liberation; bhāgavate kaya-it is said in Śrīmad-Bhāgavatam; kali-kāle-in this Age of Kali; nāma-ābhāse-even by a slight appreciation of the Hare Kṛṣṇa mantra; sukhe-without difficulty; mukti haya-one can get liberation.
TRANSLATION
“In this Age of Kali, one cannot attain liberation without taking to the devotional service of the Lord. In this age, even if one does not chant the holy name of Kṛṣṇa perfectly, he still attains liberation very easily.
TEXT 31
śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām
SYNONYMS
śreyaḥ-sṛtim-the auspicious path of liberation; bhaktim-devotional service; udasya-giving up; te-of You; vibho-O my Lord; kliśyanti-accept increased difficulties; ye-all those persons who; kevala-only; bodha-labdhaye-for obtaining knowledge; teṣām-for them; asau-that; kleśalaḥ-trouble; eva-only; śiṣyate-remains; na-not; anyat-anything else; yathā-as much as; sthūla-bulky; tuṣa-husks of rice; avaghātinām-of those beating.
TRANSLATION
” ‘My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit soul and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His actions are like beating a husk that is already devoid of rice. One’s labor becomes fruitless.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.14.4).
TEXT 32
ye ‘nye ‘ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho ‘nādṛta-yuṣmad-aṅghrayaḥ
SYNONYMS
ye-all those who; anye-others (nondevotees); aravinda-akṣa-O lotus-eyed one; vimukta-māninaḥ-who consider themselves liberated; tvayi-unto You; asta-bhāvāt-without devotion; aviśuddha-buddhayaḥ-whose intelligence is not purified; āruhya-having ascended; kṛcchreṇa-by severe austerities and penances; param padam-to the supreme position; tataḥ-from there; patanti-fall; adhaḥ-down; anādṛta-without respecting; yuṣmat-Your; aṅghrayaḥ-lotus feet.
TRANSLATION
” ‘O lotus-eyed one, those who think they are liberated in this life but who are devoid of devotional service to You are of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.’
PURPORT
This is a verse from Śrīmad-Bhāgavatam (10.2.32).
TEXT 33
‘brahma’-śabde kahe ‘ṣaḍ-aiśvarya-pūrṇa bhagavān’
tāṅre ‘nirviśeṣa’ sthāpi, ‘pūrṇatā’ haya hāna
SYNONYMS
brahma-śabde-by the word brahma; kahe-is meant; ṣaṭ-aiśvarya-pūrṇa bhagavān-the Supreme Personality of Godhead, full in all six opulences; tāṅre-Him; nirviśeṣa sthāpi-if we make impersonal; pūrṇatā haya hāna-His completeness becomes damaged.
TRANSLATION
“The word Brahman means ‘the greatest.’ This means that the Supreme Personality of Godhead is full in all six opulences. However, if we take the one-sided impersonalist view, His fullness is diminished.
PURPORT
The Supreme Personality of Godhead is originally the Supreme Person. The Lord says in Bhagavad-gītā (9.4):
mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
“By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.”
The potency of Kṛṣṇa that is spread everywhere is impersonal. The sunlight is the impersonal expansion of the sun globe and the sun-god. If we simply take one side of the Supreme Personality of Godhead-His impersonal effulgence-that one side does not fully explain the Absolute Truth. Impersonal appreciation of the Absolute Truth is one-sided and incomplete. One should also accept the other side, the personal side-Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate. One should not be satisfied simply by understanding the Brahman feature of the Personality of Godhead. One must also know the Lord’s personal feature. That is complete understanding of the Absolute Truth.
TEXT 34
śruti-purāṇa kahe-kṛṣṇera cic-chakti-vilāsa
tāhā nāhi māni, paṇḍita kare upahāsa
SYNONYMS
śruti-purāṇa kahe-the Vedic literatures and the Purāṇas confirm; kṛṣṇera-of Lord Kṛṣṇa; cit-śakti-vilāsa-activities of spiritual potencies; tāhā nāhi māni-not accepting that; paṇḍita kare upahāsa-so-called scholars play jokes without perfect understanding.
TRANSLATION
“Vedic literatures, the Upaniṣads, the Brahma-sūtra and the Purāṇas all describe the activities of the spiritual potency of the Lord. If one cannot accept the personal activities of the Lord, he jokes foolishly and gives an impersonal description.
PURPORT
In the Vedic literatures, including the Purāṇas, there are full descriptions of the spiritual potency of Kṛṣṇa. All the pastimes of the Lord are eternal, blissful and full of knowledge, just as the form of Kṛṣṇa Himself is eternal, blissful and full of knowledge (sac-cid-ānanda-vigraha). Unintelligent people with a poor fund of knowledge compare their temporary bodies to the spiritual body of Kṛṣṇa, and by such foolishness they try to understand Kṛṣṇa as one of them. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam. Bhagavad-gītā (9.11) points out that foolish people think of Kṛṣṇa as one of them. Not understanding His spiritual potency, they simply decry the personal form of the Absolute Truth, foolishly thinking of themselves as jñānīs cognizant of the complete truth. They cannot understand that just as the material energy of the Lord has a variety of activities, the spiritual energy has variety also. They consider activities in devotional service the same as activities in material consciousness. Under such a wrong impression, they sometimes dare joke about the spiritual activities of the Lord and His devotional service.
TEXT 35
cid-ānanda kṛṣṇa-vigraha ‘māyika’ kari’ māni
ei baḍa ‘pāpa’,-satya caitanyera vāṇī
SYNONYMS
cit-ānanda kṛṣṇa-vigraha-the transcendental form of Kṛṣṇa, which is completely spiritual; māyika kari’ māni-accept as made of the external energy, māyā; ei baḍa pāpa-this is a great act of sin; satya-true; caitanyera vāṇī-the words of Śrī Caitanya Mahāprabhu.
TRANSLATION
“The Māyāvādīs do not recognize the personal form of the Lord as spiritual and full of bliss. This is a great sin. Śrī Caitanya Mahāprabhu’s statements are actually factual.
PURPORT
Śrī Caitanya Mahāprabhu’s movement especially aims at defeating the Māyāvāda conclusion about the Absolute Truth. Since the members of the Māyāvāda school cannot understand the spiritual form of the Lord, they incorrectly think the Lord’s form is also made of material energy. They think that He is covered by a material body just like other living beings. Due to this offensive understanding, they cannot recognize that Śrī Kṛṣṇa’s personal form is transcendental, not material. Their conclusion is a great offense at the lotus feet of the Lord. As explained by Śrī Caitanya Mahāprabhu, Śrī Kṛṣṇa has His eternal, blissful form that is full of knowledge, and all Vaiṣṇava ācāryas accept this. That is the proper understanding of the Absolute Truth.
TEXT 36
nātaḥ paraṁ parama yad bhavataḥ svarūpam
ānanda-mātram avikalpam aviddha-varcaḥ
paśyāmi viśva-sṛjam ekam aviśvam ātman
bhūtendriyātmakam adas ta upāśrito ‘smi
SYNONYMS
na-not; ataḥ-than this; param-more supreme; parama-O supreme one; yat-which; bhavataḥ-of Your Lordship; sva-rūpam-the personal form; ānanda-of transcendental bliss; mātram-only; avikalpam-where there is no creation; aviddha-without contamination; varcaḥ-having an effulgence; paśyāmi-I see; viśva-sṛjam ekam-who alone has created this universe; aviśvam-not belonging to the destructible material world; ātman-O Supreme Soul; bhūta-indriya-ātmakam-the original cause of the senses and the living beings; adaḥ-transcendental; te-unto You; upāśritaḥ asmi-I take full shelter.
TRANSLATION
” ‘O supreme one, the transcendental form I am now seeing is full of transcendental bliss. It is not contaminated by the external energy. It is full of effulgence. My Lord, there is no better understanding of You than this. You are the Supreme Soul and the creator of this material world, but You are not connected with this material world. You are completely different from created form and variety. I sincerely take shelter of that form of Yours which I am now seeing. This form is the original source of all living beings and their senses.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (3.9.3). This verse was spoken by Lord Brahmā, who perfectly realized the Supreme Personality of Godhead after meditating upon the Lord within the water of the Garbhodhaka Ocean. Brahmā realized that the form of the Lord is completely spiritual. This is certainly a better understanding of the Absolute Truth than impersonal understanding.
TEXT 37
dṛṣṭaṁ śrutaṁ bhūta-bhavad-bhaviṣyat
sthāsnuś cariṣṇur mahad alpakaṁ vā
vinācyutād vastu-tarāṁ na vācyaṁ
sa eva sarvaṁ paramātma-bhūtaḥ
SYNONYMS
dṛṣṭam-experienced by direct perception; śrutam-experienced by hearing; bhūta-past; bhavat-present; bhaviṣyat-which will be in the future; sthāsnuḥ-immovable; cariṣṇuḥ-movable; mahat-the greatest; alpakam-the smallest; vā-or; vinā-except; acyutāt-the infallible Personality of Godhead; vastu-tarām-anything else; na vācyam-not to be spoken; saḥ-that Supreme Personality of Godhead; eva-certainly; sarvam-everything; paramātma-bhūtaḥ-the origin of all causes.
TRANSLATION
” ‘Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, is the cause of all causes. He is past, present and future, and He is the movable and immovable. He is the greatest and the smallest, and He is visible and directly experienced. He is celebrated in Vedic literature. Everything is Kṛṣṇa, and without Him there is no existence. He is the root of all understanding, and He is that which is understood by all words.’
PURPORT
This verse from Śrīmad-Bhāgavatam (10.46.43) was spoken by Uddhava when he came to pacify all the inhabitants of Vṛndāvana during Kṛṣṇa’s absence.
TEXT 38
tad vā idaṁ bhuvana-maṅgala maṅgalāya
dhyāne sma no daraśitaṁ ta upāsakānām
tasmai namo bhagavate ‘nuvidhema tubhyaṁ
yo ‘nādṛto naraka-bhāgbhir asat-prasaṅgaiḥ
SYNONYMS
tat-that; vā-or; idam-this; bhuvana-maṅgala-O most auspicious of the entire world; maṅgalāya-for the benefit; dhyāne-in meditation; sma-certainly; naḥ-of us; daraśitam-manifested; te-by You; upāsakānām-of devotees engaged in devotional service; tasmai-unto Him; namaḥ-all obeisances; bhagavate-the Supreme Personality of Godhead; anuvidhema-we offer obeisances, following in the footsteps of the ācāryas; tubhyam-unto You; yaḥ-who is; anādṛtaḥ-not much appreciated; naraka-bhāgbhiḥ-by persons who are destined to go to a hellish condition of life; asat-prasaṅgaiḥ-who discuss the Supreme Personality of Godhead illogically.
TRANSLATION
” ‘O most auspicious one! For our benefit You are worshiped by us. You manifest Your transcendental form, which You show to us in our meditation. We offer our respectful obeisances unto You, the Supreme Person, and we worship You whom impersonalists do not accept due to their poor fund of knowledge. Thus they are liable to descend into a hellish condition.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (3.9.4).
TEXT 39
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
SYNONYMS
avajānanti-decry; mām-Me; mūḍhāḥ-rascals; mānuṣīm-just like a human being; tanum-a body; āśritam-accepted; param-supreme; bhāvam-position; ajānantaḥ-without knowing; mama-My; bhūta-maheśvaram-exalted position as the Supreme Person, creator of the material world.
TRANSLATION
” ‘Fools disrespect Me because I appear like a human being. They do not know My supreme position as the cause of all causes, the creator of the material energy.’
PURPORT
This is a quotation from Bhagavad-gītā (9.11).
TEXT 40
tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu
SYNONYMS
tān-all of them; aham-I; dviṣataḥ-those who are envious; krūrān-always willing to do harm; saṁsāreṣu-in this material world; nara-adhamān-the lowest of men; kṣipāmi-throw; ajasram-again and again; aśubhān-engaged in inauspicious acts; āsurīṣu-demoniac; eva-certainly; yoniṣu-in families.
TRANSLATION
” ‘Those who are envious of My form, who are cruel and mischievous and lowest among men, are perpetually cast by Me into hellish existence in various demoniac species of life.’
PURPORT
This is also a quotation from Bhagavad-gītā (16.19).
TEXT 41
sūtrera pariṇāma-vāda, tāhā nā māniyā
‘vivarta-vāda’ sthāpe, ‘vyāsa bhrānta’ baliyā
SYNONYMS
sūtrera-of the codes of the Vedānta-sūtra; pariṇāma-vāda-the transformation of energy; tāhā nā māniyā-not accepting this fact; vivarta-vāda-the theory of illusion; sthāpe-establishes; vyāsa bhrānta baliyā-accusing Vyāsadeva to be mistaken.
TRANSLATION
“Not accepting the transformation of energy, Śrīpād Śaṅkarācārya has tried to establish the theory of illusion under the plea that Vyāsadeva has made a mistake.
PURPORT
For a further explanation of this verse, one may refer to Chapter Seven (verses 121-126).
TEXT 42
ei ta’ kalpita artha mane nāhi bhāya
śāstra chāḍi’ kukalpanā pāṣaṇḍe bujhāya
SYNONYMS
ei ta’-this; kalpita-imaginary; artha-meaning; mane-to the mind; nāhi-does not; bhāya-appeal; śāstra-the authoritative scriptures; chāḍi’-giving up; ku-kalpanā-mischievous imagination; pāṣaṇḍe-to the atheistic class of men; bujhāya-teaches.
TRANSLATION
“Śrīpād Śaṅkarācārya has given his interpretation and imaginary meaning. It does not actually appeal to the mind of any sane man. He has done this to convince the atheists and bring them under his control.
PURPORT
Śrīpād Śaṅkarācārya’s propaganda opposed the atheistic philosophy of Buddha. Lord Buddha’s intention was to stop atheists from committing the sin of killing animals. Atheists cannot understand God; therefore Lord Buddha appeared and spread the philosophy of nonviolence to keep the atheists from killing animals. Unless one is free from the sin of animal killing, he cannot understand religion or God. Although Lord Buddha was an incarnation of Kṛṣṇa, he did not speak about God, for the people were unable to understand. He simply wanted to stop animal killing. Śrīpād Śaṅkarācārya wanted to establish the predominance of one’s spiritual identity; therefore he wanted to convert the atheists through an imaginary interpretation of Vedic literatures. These are the secrets of the ācāryas. Sometimes they conceal the real purpose of the Vedas and explain the Vedas in a different way. Sometimes they enunciate a different theory just to bring the atheists under their control. Thus it is said that Śaṅkara’s philosophy is for pāṣaṇḍas, atheists.
TEXT 43
paramārtha-vicāra gela, kari mātra ‘vāda’
kāhāṅ mukti pāba, kāhāṅ kṛṣṇera prasāda
SYNONYMS
parama-artha-vicāra-discussion on spiritual matters; gela-has gone; kari-we do; mātra vāda-only argument and word jugglery; kāhāṅ-where; mukti-liberation; pāba-we shall get; kāhāṅ-where; kṛṣṇera prasāda-the mercy of the Supreme Personality of Godhead, Kṛṣṇa.
TRANSLATION
“The atheists, headed by the Māyāvādī philosophers, do not care for liberation or Kṛṣṇa’s mercy. They simply continue to put forward false arguments and counter-theories to atheistic philosophy, not considering or engaging in spiritual matters.
TEXT 44
vyāsa-sūtrera artha ācārya kariyāche ācchādana
ei haya satya śrī-kṛṣṇa-caitanya-vacana
SYNONYMS
vyāsa-sūtrera-of the codes of the Vedānta known as Vyāsa-sūtra; artha-the meanings; ācārya-Śaṅkarācārya; kariyāche ācchādana-has purposely covered; ei-this; haya-is; satya-the truth; śrī-kṛṣṇa-caitanya-vacana-the words and explanation given by Lord Śrī Caitanya Mahāprabhu.
TRANSLATION
“The conclusion is that the import of the Vedānta-sūtra is covered by the imaginary explanation of Śaṅkarācārya. Whatever Śrī Kṛṣṇa Caitanya Mahāprabhu has said is perfectly true.
TEXT 45
caitanya-gosāñi yei kahe, sei mata sāra
āra yata mata, sei saba chārakhāra”
SYNONYMS
caitanya-gosāñi-Śrī Caitanya Mahāprabhu; yei kahe-whatever He has said; sei mata sāra-that explanation is actually the essence of Vedic knowledge; āra yata mata-any other opinion not in collaboration with Śrī Caitanya Mahāprabhu’s statement; sei-these; saba chārakhāra-all distortions.
TRANSLATION
“Whatever meaning Śrī Caitanya Mahāprabhu gives is perfect. Any other interpretation is only a distortion.”
TEXT 46
eta kahi’ sei kare kṛṣṇa-saṅkīrtana
śuni’ prakāśānanda kichu kahena vacana
SYNONYMS
eta kahi’-speaking so much; sei-the disciple of Prakāśānanda Sarasvatī; kare-performed; kṛṣṇa-saṅkīrtana-the chanting of the holy name of Kṛṣṇa; śuni’-hearing; prakāśānanda-the guru, Prakāśānanda Sarasvatī; kichu-something; kahena-says; vacana-words.
TRANSLATION
After saying this, the disciple of Prakāśānanda Sarasvatī began to chant the holy name of Kṛṣṇa. Hearing this, Prakāśānanda Sarasvatī made the following statement.
TEXT 47
ācāryera āgraha-‘advaita-vāda’ sthāpite
tāte sūtrārtha vyākhyā kare anya rīte
SYNONYMS
ācāryera-of Śaṅkarācārya; āgraha-the eagerness; advaita-vāda-monism; sthāpite-to establish; tāte-for that reason; sūtra-artha-the meaning of the Brahma-sūtra, or Vedānta philosophy; vyākhyā-explanation; kare-does; anya rīte-in a different way.
TRANSLATION
Prakāśānanda Sarasvatī said, “Śaṅkarācārya was very eager to establish the philosophy of monism. Therefore he explained Vedānta-sūtra, or Vedānta philosophy, in a different way to support monistic philosophy.
TEXT 48
‘bhagavattā’ mānile ‘advaita’ nā yāya sthāpana
ataeva saba śāstra karaye khaṇḍana
SYNONYMS
bhagavattā-the Personality of Godhead; mānile-if one accepts; advaita-monism or nondualism; nā-not; yāya-is possible; sthāpana-establishing; ataeva-therefore; saba-all; śāstra-revealed scriptures; karaye-does; khaṇḍana-refutation.
TRANSLATION
“If one accepts the Personality of Godhead, the philosophy that maintains that God and the living entity are one cannot be established. Therefore Śaṅkarācārya argued against and refuted all kinds of revealed scriptures.
TEXT 49
yei grantha-kartā cāhe sva-mata sthāpite
śāstrera sahaja artha nahe tāṅhā haite
SYNONYMS
yei-anyone who; grantha-kartā-author; cāhe-wants; sva-mata sthāpite-to establish his own opinion; śāstrera-of the revealed scriptures; sahaja-the direct; artha-meaning; nahe-is not; tāṅhā haite-from such an author.
TRANSLATION
“Anyone who wants to establish his own opinion or philosophy certainly cannot explain any scripture according to the principle of direct interpretation.
TEXT 50
‘mīmāṁsaka’ kahe,-‘īśvara haya karmera aṅga’
‘sāṅkhya’ kahe,-jagatera prakṛti kāraṇa-prasaṅga’
SYNONYMS
mīmāṁsaka-the Mīmāṁsaka philosophers; kahe-say; īśvara-the Supreme Lord; haya-is; karmera aṅga-subject to fruitive activities; sāṅkhya kahe-the atheistic Sāṅkhya philosophers say; jagatera-of the cosmic manifestation; prakṛti-nature; kāraṇa-the cause; prasaṅga-thesis.
TRANSLATION
“The Mīmāṁsaka philosophers conclude that if there is a God, He is subjected to our fruitive activities. Similarly, the Sāṅkhya philosophers who analyze the cosmic manifestation say that the cause of the cosmos is material nature.
TEXT 51
‘nyāya’ kahe,-‘paramāṇu haite viśva haya’
‘māyāvādī’ nirviśeṣa-brahme ‘hetu’ kaya
SYNONYMS
nyāya kahe-the philosophers following logic say; paramāṇu-the atom; haite-from; viśva haya-the cosmic manifestation has come; māyāvādī-the Māyāvādī philosophers, impersonalists; nirviśeṣa-brahme-in the impersonal Brahman effulgence; hetu-the cause; kaya-say.
TRANSLATION
“The followers of nyāya, the philosophy of logic, maintain that the atom is the cause of the cosmic manifestation, and the Māyāvādī philosophers maintain that the impersonal Brahman effulgence is the cause of the cosmic manifestation.
TEXT 52
‘pātañjala’ kahe,-‘īśvara haya svarūpa-jñāna’
veda-mate kahe tāṅre ‘svayaṁ-bhagavān’
SYNONYMS
pātañjala kahe-the Pātañjala philosophers say; īśvara haya-the Supreme Lord is; svarūpa-jñāna-self-realization; veda-mate-in the Vedic version; kahe-they say; tāṅre-to Him; svayam-bhagavān-the Supreme Personality of Godhead.
TRANSLATION
“The Pātañjala philosophers say that when one is self-realized, he understands the Lord. Similarly, according to the Vedas and Vedic principles, the original cause is the Supreme Personality of Godhead.
TEXT 53
chayera chaya mata vyāsa kailā āvartana
sei saba sūtra lañā ‘vedānta’-varṇana
SYNONYMS
chayera-of the six philosophers; chaya mata-six different theses; vyāsa-Vyāsadeva; kailā āvartana-analyzed fully; sei-that; saba-all; sūtra-the codes; lañā-taking; vedānta-varṇana-explaining the Vedānta philosophy.
TRANSLATION
“After studying the six philosophical theses, Vyāsadeva completely summarized them all in the codes of Vedānta philosophy.
TEXT 54
‘vedānta’-mate,-brahma ‘sākāra’ nirūpaṇa
‘nirguṇa’ vyatireke tiṅho haya ta’ ‘saguṇa’
SYNONYMS
vedānta-mate-according to Vedānta philosophy; brahma-the Absolute Truth; sa-ākāra nirūpaṇa-established as the Supreme Personality of Godhead, a person; nirguṇa-without material qualifications; vyatireke-by indirect explanations; tiṅho-the Supreme Personality of Godhead; haya-is; ta’-indeed; sa-guṇa-fully qualified with spiritual attributes.
TRANSLATION
“According to Vedānta philosophy, the Absolute Truth is a person. When the word nirguṇa [without qualities] is used, it is to be understood that the Lord has attributes that are totally spiritual.
TEXT 55
parama kāraṇa īśvara keha nāhi māne
sva-sva-mata sthāpe para-matera khaṇḍane
SYNONYMS
parama kāraṇa-the supreme cause, the cause of all causes; īśvara-the Supreme Lord; keha nāhi māne-none of the above-mentioned philosophers accept; sva-sva-mata-their own personal opinions; sthāpe-they establish; para-matera khaṇḍane-busy in refuting the opinions of others.
TRANSLATION
“Of the philosophers mentioned, none really cares for the Supreme Personality of Godhead, the cause of all causes. They are always busy refuting the philosophical theories of others and establishing their own.
TEXT 56
tāte chaya darśana haite ‘tattva’ nāhi jāni
‘mahājana’ yei kahe, sei ‘satya’ māni
SYNONYMS
tāte-therefore; chaya darśana haite-from the six philosophical principles; tat-tva nāhi jāni-we cannot understand the actual truth; mahājana-the great authorities; yei kahe-whatever they say; sei-that; satya māni-we can accept as truth.
TRANSLATION
“By studying the six philosophical theories, one cannot reach the Absolute Truth. It is therefore our duty to follow the path of the mahājanas, the authorities. Whatever they say should be accepted as the supreme truth.
PURPORT
In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura gives the following summary of the six philosophical processes. Prakāśānanda admitted that Śrīpād Śaṅkarācārya, being very eager to establish his philosophy of monism, took shelter of the Vedānta philosophy and tried to explain it in his own way. The fact is, however, that if one accepts the existence of God, he certainly cannot establish the theory of monism. For this reason Śaṅkarācārya refuted all kinds of Vedic literature that establishes the supremacy of the Personality of Godhead. In various ways, Śaṅkarācārya has tried to refute Vedic literature. Throughout the world, ninety-nine percent of the philosophers following in the footsteps of Śaṅkarācārya refuse to accept the Supreme Personality of Godhead. Instead they try to establish their own opinions. It is typical of mundane philosophers to want to establish their own opinions and refute those of others. Therefore: (1) The Mīmāṁsaka philosophers, following the principles of Jaimini, stress fruitive activity and say that if there is a God, He must be under the laws of fruitive activity. In other words, if one performs his duties very nicely in the material world, God is obliged to give one the desired result. According to these philosophers, there is no need to become a devotee of God. If one strictly follows moral principles, one will be recognized by the Lord, who will give the desired reward. Such philosophers do not accept the Vedic principle of bhakti-yoga. Instead, they give stress to following one’s prescribed duty. (2) Atheistic Sāṅkhya philosophers like Kapila analyze the material elements very scrutinizingly and thereby come to the conclusion that material nature is the cause of everything. They do not accept the Supreme Personality of Godhead as the cause of all causes. (3) Nyāya philosophers like Gautama and Kaṇāda have accepted a combination of atoms as the original cause of the creation. (4) Māyāvādī philosophers say that everything is an illusion. Headed by philosophers like Aṣṭāvakra, they stress the impersonal Brahman effulgence as the cause of everything. (5) Philosophers following the precepts of Patañjali practice rāja-yoga. They imagine a form of the Absolute Truth within many forms. That is their process of self-realization.
All five of these philosophies completely reject the predominance of the Supreme Personality of Godhead and strive to establish their own philosophical theories. However, Śrīla Vyāsadeva wrote the Vedānta-sūtra and, taking the essence of all Vedic literature, established the supremacy of the Supreme Personality of Godhead. All five of the philosophers mentioned above understand that impersonal Brahman is without material qualities, and they believe that when the Personality of Godhead appears, He is contaminated and covered by the material qualities. The technical term used is saguṇa. They say, “saguṇa Brahman” and “nirguṇa Brahman.” Nirguṇa Brahman means impersonal, and saguṇa Brahman means “accepting material contamination.” More or less, this kind of philosophical speculation is called Māyāvāda philosophy. The fact is, however, that the Absolute Truth has nothing to do with material qualities because He is transcendental. He is always complete with full spiritual qualities. The five philosophers mentioned above do not accept Lord Viṣṇu as the Supreme Personality of Godhead, but they are very busy refuting the philosophy of other schools. There are six kinds of philosophical processes in India. Because Vyāsadeva is the Vedic authority, he is known as Vedavyāsa. His philosophical explanation of the Vedānta-sūtra is accepted by the devotees. As Kṛṣṇa confirms in Bhagavad-gītā (15.15):
sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham
“I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known; indeed, I am the compiler of Vedānta, and I am the knower of the Vedas.”
The ultimate goal of studying all Vedic literature is the acceptance of Kṛṣṇa as the Supreme Personality of Godhead. This Kṛṣṇa consciousness movement is propagating the philosophical conclusion of Śrīla Vyāsadeva and following other great ācāryas like Rāmānujācārya, Madhvācārya, Viṣṇusvāmī, Nimbārka and Śrī Caitanya Mahāprabhu Himself.
TEXT 57
tarko ‘pratiṣṭhaḥ śrutayo vibhinnā
nāsāv ṛṣir yasya mataṁ na bhinnam
dharmasya tattvaṁ nihitaṁ guhāyāṁ
mahājano yena gataḥ sa panthāḥ
SYNONYMS
tarkaḥ-dry argument; apratiṣṭhaḥ-not fixed; śrutayaḥ-Vedas; vibhinnāḥ-possessing different departments; na-not; asau-that; ṛṣiḥ-great sage; yasya-whose; matam-opinion; na-not; bhinnam-separate; dharmasya-of religious principles; tattvam-truth; nihitam-placed; guhāyām-in the heart of a realized person; mahā-janaḥ-self-realized predecessors; yena-by which way; gataḥ-acted; saḥ-that; panthāḥ-the pure, unadulterated path.
TRANSLATION
” ‘Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate.’
PURPORT
This is a verse spoken by Yudhiṣṭhira Mahārāja in the Mahābhārata, Vana-parva (313.117).
TEXT 58
śrī-kṛṣṇa-caitanya-vāṇī-amṛtera dhāra
tiṅho ye kahaye vastu, sei ‘tattva’-sāra”
SYNONYMS
śrī-kṛṣṇa-caitanya-vāṇī-the message of Lord Śrī Caitanya Mahāprabhu; amṛtera dhāra-a continuous shower of nectar; tiṅho-the Lord; ye kahaye vastu-whatever He says to be the ultimate truth, the summum bonum; sei tattva sāra-that is the essence of all spiritual knowledge.
TRANSLATION
“The words of Śrī Caitanya Mahāprabhu are a shower of nectar. Whatever He concludes to be the ultimate truth is indeed the summum bonum of all spiritual knowledge.”
TEXT 59
e saba vṛttānta śuni’ mahārāṣṭrīya brāhmaṇa
prabhure kahite sukhe karilā gamana
SYNONYMS
e saba vṛttānta-all these descriptions; śuni’-hearing; mahārāṣṭrīya brāhmaṇa-the Mahārāṣṭrian brāhmaṇa; prabhure-Lord Śrī Caitanya Mahāprabhu; kahite-to inform; sukhe-very happily; karilā gamana-went.
TRANSLATION
After hearing all these statements, the Mahārāṣṭrian brāhmaṇa very jubilantly went to inform Lord Śrī Caitanya Mahāprabhu.
TEXT 60
hena-kāle mahāprabhu pañca-nade snāna kari’
dekhite caliyāchena ‘bindu-mādhava hari’
SYNONYMS
hena-kāle-at this time; mahāprabhu-Śrī Caitanya Mahāprabhu; pañca-nade snāna kari’-taking His bath in the Ganges, called the Pañca-nada; dekhite caliyāchena-was going to see; bindu-mādhava hari-the Deity known as Lord Bindu Mādhava.
TRANSLATION
When the Mahārāṣṭrian brāhmaṇa went to see Caitanya Mahāprabhu, the Lord was going to the temple of Bindu Mādhava after bathing in the waters of Pañca-nada.
TEXT 61
pathe sei vipra saba vṛttānta kahila
śuni’ mahāprabhu sukhe īṣat hāsila
SYNONYMS
pathe-on the way; sei vipra-that brāhmaṇa; saba vṛttānta kahila-explained the whole incident; śuni’-hearing; mahāprabhu-Śrī Caitanya Mahāprabhu; sukhe-in happiness; īṣat-mildly; hāsila-smiled.
TRANSLATION
While the Lord was on His way, the Mahārāṣṭrian brāhmaṇa informed Him about the incident that took place in the camp of Prakāśānanda Sarasvatī. Hearing this, Śrī Caitanya Mahāprabhu smiled happily.
TEXT 62
mādhava-saundarya dekhi’ āviṣṭa ha-ilā
aṅganete āsi’ preme nācite lāgilā
SYNONYMS
mādhava-saundarya dekhi’-after seeing the beauty of Lord Bindu Mādhava; āviṣṭa ha-ilā-became ecstatic in love; aṅganete āsi’-coming to the courtyard; preme-in great love; nācite lāgilā-began to dance.
TRANSLATION
Upon reaching the temple of Bindu Mādhava, Śrī Caitanya Mahāprabhu, seeing the beauty of Lord Bindu Mādhava, became overwhelmed in ecstatic love. He then began to dance in the courtyard of the temple.
TEXT 63
śekhara, paramānanda, tapana, sanātana
cāri-jana mili’ kare nāma-saṅkīrtana
SYNONYMS
śekhara-Candraśekhara; paramānanda-Paramānanda Purī; tapana-Tapana Miśra; sanātana-Sanātana Gosvāmī; cāri-jana mili’-all four of them; kare-perform; nāma-saṅkīrtana-chanting of the Hare Kṛṣṇa mantra.
TRANSLATION
There were four people accompanying Śrī Caitanya Mahāprabhu, and these were Candraśekhara, Paramānanda Purī, Tapana Miśra and Sanātana Gosvāmī. They were all chanting the Hare Kṛṣṇa mahā-mantra in the following way.
TEXT 64
“haraye namaḥ kṛṣṇa yādavāya namaḥ
gopāla govinda rāma śrī-madhusūdana”
SYNONYMS
haraye-unto the Supreme Personality of Godhead; namaḥ-obeisances; kṛṣṇa-Lord Kṛṣṇa; yādavāya-to the descendant of the Yadu family; namaḥ-obeisances; gopāla-Gopāla; govinda-Govinda; rāma-Rāma; śrī-madhusūdana-Śrī Madhusūdana.
TRANSLATION
They chanted, “Haraye namaḥ kṛṣṇa yādavāya namaḥ gopāla govinda rāma śrī-madhusūdana.”
PURPORT
This is another way of chanting the Hare Kṛṣṇa mahā-mantra. The meaning is: “I offer my respectful obeisances unto the Supreme Personality of Godhead, Kṛṣṇa. He is the descendant of the Yadu family. Let me offer my respectful obeisances unto Gopāla, Govinda, Rāma and Śrī Madhusūdana.”
TEXT 65
caudikete lakṣa loka bale ‘hari’ ‘hari’
uṭhila maṅgala-dhvani svarga-martya bhari’
SYNONYMS
cau-dikete-all around; lakṣa-hundreds of thousands; loka-people; bale-chant; hari hari-O Supreme Personality of Godhead, Hari; uṭhila-there arose; maṅgala-dhvani-an auspicious sound; svarga-martya bhari’-overwhelming all the universe.
TRANSLATION
In all directions, hundreds and thousands of people began to chant “Hari! Hari!” Thus there arose a tumultuous and auspicious sound filling the entire universe.
TEXT 66
nikaṭe hari-dhvani śuni’ parakāśānanda
dekhite kautuke āilā lañā śiṣya-vṛnda
SYNONYMS
nikaṭe-nearby; hari-dhvani śuni’-after hearing the chanting of the Hare Kṛṣṇa mahā-mantra; parakāśānanda-Prakāśānanda Sarasvatī; dekhite-to see; kautuke-in great eagerness; āilā-came; lañā-taking; śiṣya-vṛnda-all the disciples.
TRANSLATION
When Prakāśānanda Sarasvatī, who was staying nearby, heard this tumultuous chanting of the Hare Kṛṣṇa mahā-mantra, he and his disciples immediately came to see the Lord.
TEXT 67
dekhiyā prabhura nṛtya, prema, dehera mādhurī
śisya-gaṇa-saṅge sei bale ‘hari’ ‘hari’
SYNONYMS
dekhiyā-seeing; prabhura nṛtya-the dancing of Śrī Caitanya Mahāprabhu; prema-ecstatic love; dehera mādhurī-the transcendental beauty of His body; śiṣya-gaṇa-saṅge-with his disciples; sei-Prakāśānanda Sarasvatī; bale-chants; hari hari-Lord Hari’s name.
TRANSLATION
When Prakāśānanda Sarasvatī saw the Lord, he and his disciples also joined the chanting with Śrī Caitanya Mahāprabhu. Prakāśānanda Sarasvatī was charmed by the Lord’s dancing and ecstatic love and by the transcendental beauty of His body.
TEXT 68
kampa, svara-bhaṅga, sveda, vaivarṇya, stambha
aśru-dhārāya bhije loka, pulaka-kadamba
SYNONYMS
kampa-trembling; svara-bhaṅga-faltering voice; sveda-perspiration; vaivarṇya-fading of bodily color; stambha-becoming stunned; aśru-dhārāya-with showers of tears from the eyes; bhije-wet; loka-all the people; pulaka-kadamba-eruptions on the body like kadamba flowers.
TRANSLATION
Ecstatic spiritual transformations began to take place in the Lord’s body. His body trembled, and His voice faltered. He perspired, turned pale and wept a constant flow of tears, which wet all the people standing there. The eruptions on the Lord’s body appeared like kadamba flowers.
TEXT 69
harṣa, dainya, cāpalyādi ‘sañcārī’ vikāra
dekhi’ kāśī-vāsī lokera haila camatkāra
SYNONYMS
harṣa-jubilation; dainya-humility; cāpalya-ādi-talking in ecstasy and so on; sañcārī vikāra-the transient transformations; dekhi’-seeing; kāśī-vāsī-the inhabitants of Benares; lokera-of all the people; haila camatkāra-there was astonishment.
TRANSLATION
All the people were astonished to see the Lord’s jubilation and humility and to hear Him talk in ecstasy. Indeed, all the residents of Benares [Kāśī] saw the bodily transformations and were astonished.
TEXT 70
loka-saṅghaṭṭa dekhi’ prabhura ‘bāhya’ yabe haila
sannyāsīra gaṇa dekhi’ nṛtya saṁvarila
SYNONYMS
loka-saṅghaṭṭa dekhi’-by seeing the great crowd of people; prabhura-of Lord Caitanya; bāhya-external consciousness; yabe haila-when there was; sannyāsīra gaṇa-the groups of Māyāvādī sannyāsīs, headed by Prakāśānanda Sarasvatī; dekhi’-seeing; nṛtya saṁvarila-suspended His dancing.
TRANSLATION
When Śrī Caitanya Mahāprabhu regained His external consciousness, He saw that many Māyāvādī sannyāsīs and other people were gathered there. He therefore suspended His dancing for the time being.
TEXT 71
prakāśānandera prabhu vandilā caraṇa
prakāśānanda āsi’ tāṅra dharila caraṇa
SYNONYMS
prakāśānandera-of Prakāśānanda Sarasvatī; prabhu-Śrī Caitanya Mahāprabhu; vandilā-prayed; caraṇa-at the feet; prakāśānanda-Prakāśānanda Sarasvatī; āsi’-coming; tāṅra-His; dharila caraṇa-immediately caught the lotus feet.
TRANSLATION
After stopping the kīrtana, Śrī Caitanya Mahāprabhu, who is a great example of humility, offered prayers unto the feet of Prakāśānanda Sarasvatī. At this, Prakāśānanda Sarasvatī immediately came forward and clasped the Lord’s lotus feet.
TEXT 72
prabhu kahe,-‘tumi jagad-guru pūjyatama
āmi tomāra nā ha-i ‘śiṣyera śiṣya’ sama
SYNONYMS
prabhu kahe-Śrī Caitanya Mahāprabhu continued to speak; tumi-you; jagat-guru-the spiritual master of the whole world; pūjya-tama-the most worshipable; āmi-I; tomāra-your; nā ha-i-am not; śiṣyera śiṣya sama-equal to the disciple of the disciple.
TRANSLATION
When Prakāśānanda Sarasvatī caught hold of the Lord’s lotus feet, the Lord said, “My dear sir, you are the spiritual master of the whole world; therefore you are most worshipable. As far as I am concerned, I am not even on the level of the disciple of your disciple.”
PURPORT
Māyāvādī sannyāsīs generally call themselves jagad-guru, the spiritual master of the whole world. Many consider themselves worshipable by everyone, although they do not even go outside India or their own district. Out of His great magnanimity and humility, Śrī Caitanya Mahāprabhu presented Himself as a subordinate disciple of Prakāśānanda Sarasvatī.
TEXT 73
śreṣṭha hañā kene kara hīnera vandana
āmāra sarva-nāśa haya, tumi brahma-sama
SYNONYMS
śreṣṭha hañā-being a more honorable person; kene-why; kara-you do; hīnera-of an inferior person; vandana-worship; āmāra sarva-nāśa haya-I become minimized in My strength; tumi brahma-sama-you are equal with the impersonal Brahman.
TRANSLATION
Śrī Caitanya Mahāprabhu continued, “You are a great, spiritually advanced personality, and therefore you cannot worship a person like Me. I am far inferior. If you do so, My spiritual power will be diminished, for you are as good as the impersonal Brahman.
TEXT 74
yadyapi tomāre saba brahma-sama bhāse
loka-śikṣā lāgi’ aiche karite nā āise’
SYNONYMS
yadyapi-although; tomāre-for you; saba-everyone; brahma-sama-equal to the impersonal Brahman; bhāse-appears; loka-śikṣā lāgi’-for the enlightenment of people in general; aiche-in such a way; karite nā āise-you should not present yourself.
TRANSLATION
“My dear sir, for you everyone is on the level of impersonal Brahman, but for the enlightenment of people in general you should not behave in that way.”
TEXT 75
teṅho kahe, ‘tomāra pūrve nindā-aparādha ye karila
tomāra caraṇa-sparśe, saba kṣaya gela
SYNONYMS
teṅho kahe-he replied; tomāra-of You; pūrve-formerly; nindā-aparādha-offenses and blasphemy; ye karila-whatever I have done; tomāra caraṇa-sparśe-by touching Your lotus feet; saba kṣaya gela-the effects of all those offenses have been destroyed.
TRANSLATION
Prakāśānanda Sarasvatī replied, “Formerly I have committed many offenses against You by blaspheming You, but now the effects of my offenses are counteracted by my touching Your lotus feet.
TEXT 76
jīvan-muktā api punar
yānti saṁsāra-vāsanām
yady acintya-mahā-śaktau
bhagavaty aparādhinaḥ
SYNONYMS
jīvat-muktāḥ-persons liberated during this life; api-also; punaḥ-again; yānti-go; saṁsāra-vāsanām-to desire material enjoyment; yadi-if; acintya-mahā-śaktau-to the possessor of inconceivable spiritual potency; bhagavati-the Supreme Personality of Godhead; aparādhinaḥ-offenders.
TRANSLATION
” ‘If a person considered liberated in this life commits offenses against the reservoir of inconceivable potencies, the Supreme Personality of Godhead, he will again fall down and desire the material atmosphere for material enjoyment.’
TEXT 77
sa vai bhagavataḥ śrīmat-
pāda-sparśa-hatāśubhaḥ
bheje sarpa-vapur hitvā
rūpaṁ vidyādharārcitam
SYNONYMS
saḥ-he (the serpent); vai-indeed; bhagavataḥ-of the Supreme Personality of Godhead, Kṛṣṇa; śrīmat-pāda-sparśa-by the touch of the lotus feet; hata-aśubhaḥ-relieved from all reactions of sinful life; bheje-achieved; sarpa-vapuḥ-the body of a snake; hitvā-giving up; rūpam-beauty; vidyādhara-arcitam-suitable for a person of Vidyādhara-loka.
TRANSLATION
” ‘Being touched by the lotus feet of Śrī Kṛṣṇa, that serpent was immediately freed from the reactions of his sinful life. Thus the serpent gave up his body and assumed the body of a beautiful Vidyādhara demigod.’ “
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.34.9). The inhabitants of Vṛndāvana, under the leadership of Nanda Mahārāja, once wanted to go to the bank of the Sarasvatī on a pilgrimage. Nanda Mahārāja was fasting, and he lay down near the forest. At that time a serpent, who was formerly cursed by Āṅgirasa Ṛṣi, appeared. This serpent had formerly been named Sudarśana, and he had belonged to the Gandharvaloka planet. However, because he joked with the ṛṣi, he was condemned to take on the body of a big snake. When this serpent attacked Nanda Mahārāja, Nanda Mahārāja began to call, “Kṛṣṇa! Help!” Kṛṣṇa immediately appeared and began to kick the serpent with His lotus feet. Due to being touched by the Lord’s lotus feet, the serpent was immediately freed from the reactions of his sinful life. Being freed, he again assumed his original form of Sudarśana, the Gandharva.
TEXT 78
prabhu kahe,-‘viṣṇu’ ‘viṣṇu’, āmi kṣudra jīva hīna
jīve ‘viṣṇu’ māni-ei aparādha-cihna
SYNONYMS
prabhu kahe-Lord Śrī Caitanya Mahāprabhu said; viṣṇu viṣṇu-the holy name of Viṣṇu; āmi-I; kṣudra-infinitesimal; jīva-a living entity; hīna-bereft of all good qualities; jīve-such a low-grade living entity; viṣṇu māni-accepting as Lord Viṣṇu or the Personality of Godhead; ei aparādha-cihna-this is a great offense.
TRANSLATION
When Prakāśānanda Sarasvatī supported himself by quoting the verse from Śrīmad-Bhāgavatam, Śrī Caitanya Mahāprabhu immediately protested by uttering the holy name of Lord Viṣṇu. The Lord then presented Himself as a most fallen living entity, and He said, “If someone accepts a fallen conditioned soul as Viṣṇu, Bhagavān, or an incarnation, he commits a great offense.”
PURPORT
Although Śrī Caitanya Mahāprabhu was Viṣṇu, the Supreme Personality of Godhead, He nonetheless, to teach us a lesson, denied belonging to the Viṣṇu category. Unfortunately, there are many so-called Viṣṇu incarnations in this Age of Kali. People do not know that posing oneself as an incarnation is most offensive. People should not accept an ordinary man as an incarnation of God, for this also is a very great offense.
TEXT 79
jīve ‘viṣṇu’ buddhi dūre-yei brahma-rudra-sama
nārāyaṇe māne tāre ‘pāṣaṇḍīte’ gaṇana
SYNONYMS
jīve-an ordinary living being; viṣṇu-as Lord Viṣṇu; buddhi-acceptance; dūre-let alone; yei-anyone who; brahma-rudra-sama-equal to personalities like Lord Brahmā and Lord Śiva; nārāyaṇe-Lord Nārāyaṇa, Viṣṇu; māne-accepts; tāre-such a person; pāṣaṇḍīte gaṇana-is grouped among the pāṣaṇḍīs, atheistic offenders.
TRANSLATION
Śrī Caitanya Mahāprabhu continued, “To say nothing of ordinary living entities, even Lord Brahmā and Lord Śiva cannot be considered on the level of Viṣṇu or Nārāyaṇa. If one considers them as such, he is immediately considered an offender and atheist.
TEXT 80
yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam”
SYNONYMS
yaḥ-any person who; tu-however; nārāyaṇam-the Supreme Personality of Godhead, the master of such demigods as Brahmā and Śiva; devam-the Lord; brahma-Lord Brahmā; rudra-Lord Śiva; ādi-and others; daivataiḥ-with such demigods; samatvena-on an equal level; eva-certainly; vīkṣeta-observes; saḥ-such a person; pāṣaṇḍī-pāṣaṇḍī; bhavet-must be; dhruvam-certainly.
TRANSLATION
” ‘A person who considers demigods like Brahmā and Śiva to be on an equal level with Nārāyaṇa is to be considered an offender, a pāṣaṇḍī.’ “
TEXT 81
prakāśānanda kahe,-“tumi sākṣāt bhagavān
tabu yadi kara tāṅra ‘dāsa’-abhimāna
SYNONYMS
prakāśānanda kahe-Prakāśānanda Sarasvatī replied; tumi-You; sākṣāt-directly; bhagavān-the Supreme Personality of Godhead, Kṛṣṇa; tabu-yet; yadi-if; kara-You pose; tāṅra dāsa-abhimāna-considering Yourself His servant.
TRANSLATION
Prakāśānanda replied, “You are the Supreme Personality of Godhead, Kṛṣṇa Himself. Nonetheless, You are considering Yourself His eternal servant.
TEXT 82
tabu pūjya hao, tumi baḍa āmā haite
sarva-nāśa haya mora tomāra nindāte
SYNONYMS
tabu-still; pūjya hao-You are worshipable; tumi baḍa-You are much greater; āmā haite-than me; sarva-nāśa haya-everything becomes lost; mora-my; tomāra nindāte-by blaspheming You.
TRANSLATION
“My dear Lord, You are the Supreme Lord, and although You consider Yourself the Lord’s servant, You are nonetheless worshipable. You are much greater than I am; therefore all my spiritual achievements have been lost because I have blasphemed You.
TEXT 83
muktānām api siddhānāṁ
nārāyaṇa-parāyaṇaḥ
sudurlabhaḥ praśāntātmā
koṭiṣv api mahā-mune
SYNONYMS
muktānām-of persons liberated or freed from the bondage of ignorance; api-even; siddhānām-of persons who have achieved perfection; nārāyaṇa-of the Supreme Personality of Godhead; parāyaṇaḥ-the devotee; su-durlabhaḥ-very rare; praśānta-ātmā-completely satisfied, desireless; koṭiṣu-among many millions; api-certainly; mahā-mune-O great sage.
TRANSLATION
” ‘O great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of Nārāyaṇa. Only such a devotee is actually completely satisfied and peaceful.’
PURPORT
This verse is quoted from Śrīmad-Bhāgavatam (6.14.5).
TEXT 84
āyuḥ śriyaṁ yaśo dharmaṁ
lokān āśiṣa eva ca
hanti śreyāṁsi sarvāṇi
puṁso mahad-atikramaḥ
SYNONYMS
āyuḥ-duration of life; śriyam-opulence; yaśaḥ-reputation; dharmam-religion; lokān-possessions; āśiṣaḥ-benedictions; eva-certainly; ca-and; hanti-destroys; śreyāṁsi-good fortune; sarvāṇi-all; puṁsaḥ-of a person; mahat-of great souls; atikramaḥ-violation.
TRANSLATION
” ‘When a person mistreats great souls, his life span, opulence, reputation, religion, possessions and good fortune are all destroyed.’
PURPORT
This is a statement made by Śukadeva Gosvāmī, who was relating Śrīmad-Bhāgavatam (10.4.46) to Mahārāja Parīkṣit.
TEXT 85
naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo-‘bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat
SYNONYMS
na-not; eṣām-of those who are attached to household life; matiḥ-the interest; tāvat-that long; urukrama-aṅghrim-the lotus feet of the Supreme Personality of Godhead, who is credited with uncommon activities; spṛśati-touches; anartha-of unwanted things; apagamaḥ-vanquishing; yat-of which; arthaḥ-results; mahīyasām-of the great personalities, devotees; pāda-rajaḥ-of the dust of the lotus feet; abhiṣekam-sprinkling on the head; niṣkiñcanānām-who are completely detached from material possessions; na vṛṇīta-does not do; yāvat-as long as.
TRANSLATION
” ‘Unless human society accepts the dust of the lotus feet of great mahātmās-devotees who have nothing to do with material possessions-mankind cannot turn its attention to the lotus feet of Kṛṣṇa. Those lotus feet vanquish all the unwanted miserable conditions of material life.’
PURPORT
This verse appears in Śrīmad-Bhāgavatam (7.5.32).
TEXT 86
ebe tomāra pādābje upajibe bhakti
tathi lāgi’ kari tomāra caraṇe praṇati”
SYNONYMS
ebe-now; tomāra-Your; pāda-abje-to the lotus feet; upajibe-will grow; bhakti-devotional service; tathi lāgi’-for that reason; kari-I do; tomāra caraṇe praṇati-humble obeisances at Your lotus feet.
TRANSLATION
“Henceforward I shall certainly develop devotional service unto Your lotus feet. For this reason I have come to You and have fallen down at Your lotus feet.”
TEXT 87
eta bali’ prabhure lañā tathāya vasila
prabhure prakāśānanda puchite lāgila
SYNONYMS
eta bali’-saying this; prabhure-Śrī Caitanya Mahāprabhu; lañā-taking; tathāya vasila-sat down there; prabhure-unto Śrī Caitanya Mahāprabhu; prakāśānanda-Prakāśānanda Sarasvatī; puchite lāgila-began to inquire.
TRANSLATION
After saying this, Prakāśānanda Sarasvatī sat down with Śrī Caitanya Mahāprabhu and began to question the Lord as follows.
TEXT 88
māyāvāde karilā yata doṣera ākhyāna
sabe ei jāni’ ācāryera kalpita vyākhyāna
SYNONYMS
māyāvāde-in the philosophy of Māyāvāda, impersonalism; karilā-You have done; yata-all; doṣera ākhyāna-description of the faults; sabe-all; ei-these; jāni’-knowing; ācāryera-of Śaṅkarācārya; kalpita vyākhyāna-imaginary explanations.
TRANSLATION
Prakāśānanda Sarasvatī said, “We can understand the faults You have pointed out in the Māyāvāda philosophy. All the explanations given by Śaṅkarācārya are imaginary.
TEXT 89
sūtrera karilā tumi mukhyārtha-vivaraṇa
tāhā śuni’ sabāra haila camatkāra mana
SYNONYMS
sūtrera-of the Brahma-sūtra; karilā-have done; tumi-You; mukhya-artha-vivaraṇa-description of the direct meaning; tāhā śuni’-hearing that; sabāra-of everyone; haila-became; camatkāra-astonished; mana-the mind.
TRANSLATION
“My dear Lord, whatever direct meaning You have given when explaining the Brahma-sūtra is certainly very wonderful to all of us.
TEXT 90
tumi ta’ īśvara, tomāra āche sarva-śakti
saṅkṣepa-rūpe kaha tumi śunite haya mati
SYNONYMS
tumi ta’-indeed You are; īśvara-the Supreme Lord; tomāra-of You; āche-there are; sarva-śakti-all potencies; saṅkṣepa-rūpe-briefly; kaha-please explain; tumi-You; śunite haya mati-I wish to hear.
TRANSLATION
“You are the Supreme Personality of Godhead, and therefore You have inconceivable energies. I wish to hear from You briefly about the Brahma-sūtra.”
PURPORT
Prakāśānanda Sarasvatī said that he had already understood Śrī Caitanya Mahāprabhu’s explanation of the direct import of Brahma-sūtra. Nonetheless, he was requesting the Lord to briefly give the purpose and purport of the Brahma-sūtra, the Vedānta-sūtra.
TEXT 91
prabhu kahe,-“āmi jīva’, ati tuccha-jñāna!
vyāsa-sūtrera gambhīra artha, vyāsa-bhagavān
SYNONYMS
prabhu kahe-Lord Śrī Caitanya Mahāprabhu replied; āmi jīva-I am an insignificant living being; ati tuccha-jñāna-My knowledge is very meager; vyāsa-sūtrera-of the Vedānta-sūtra, written by Vyāsadeva; gambhīra artha-very grave meaning; vyāsa-Vyāsadeva; bhagavān-the Supreme Personality of Godhead.
TRANSLATION
Śrī Caitanya Mahāprabhu replied, “I am an ordinary living being, and therefore my knowledge is very insignificant. However, the meaning of the Brahma-sūtra is very grave because its author, Vyāsadeva, is the Supreme Personality of Godhead Himself.
PURPORT
An ordinary living being cannot actually understand the purpose of the Vedānta-sūtra. One can understand the purpose if he hears it from the authority, Vyāsadeva himself. For this reason, Vyāsadeva gave a commentary on the Brahma-sūtra in the form of Śrīmad-Bhāgavatam. He had been instructed to do this by his spiritual master, Nārada. Of course, Śaṅkarācārya distorted the purpose of the Brahma-sūtra because he had a motive to serve. He wanted to establish Vedic knowledge in place of the atheistic knowledge spread by Lord Buddha. All these necessities are there according to time and circumstances. Neither Lord Buddha nor Śaṅkarācārya is to be blamed. The time required such an explanation for the understanding of various types of atheists. The conclusion is that one cannot understand the purpose of the Vedānta-sūtra without going through Śrīmad-Bhāgavatam and rendering devotional service. Caitanya Mahāprabhu therefore further explains the matter in the following verses.
TEXT 92
tāṅra sūtrera artha kona jīva nāhi jāne
ataeva āpane sūtrārtha kariyāche vyākhyāne
SYNONYMS
tāṅra sūtrera artha-the meaning of Vyāsadeva’s Vedānta-sūtra; kona-any; jīva-living being; nāhi jāne-does not know; ataeva-therefore; āpane-personally; sūtra-artha-the meanings of the sūtras; kariyāche vyākhyāne-has described.
TRANSLATION
“The purpose of the Vedānta-sūtra is very difficult for an ordinary person to understand, but Vyāsadeva, out of his causeless mercy, has personally explained the meaning.
TEXT 93
yei sūtra-kartā, se yadi karaye vyākhyāna
tabe sūtrera mūla artha lokera haya jñāna
SYNONYMS
yei sūtra-kartā-the person who has made the Vedānta-sūtra; se-that person; yadi-if; karaye vyākhyāna-explains the meaning; tabe-then; sūtrera-of the codes of Vedānta-sūtra; mūla-the original; artha-meaning; lokera-of the people in general; haya jñāna-comes within knowledge.
TRANSLATION
“If the Vedānta-sūtra is explained by Vyāsadeva himself, who has written it, its original meaning can be understood by the people in general.
TEXT 94
praṇavera yei artha, gāyatrīte sei haya
sei artha catuḥ-ślokīte vivariyā kaya
SYNONYMS
praṇavera-of the sound vibration, oṁkāra; yei-whatever; artha-meaning; gāyatrīte-in the Gāyatrī mantra; sei-that; haya-there is; sei artha-that same meaning; catuḥ-ślokīte-in Śrīmad-Bhāgavatam summarized in four ślokas; vivariyā-describing elaborately; kaya-has said.
TRANSLATION
“The meaning of the sound vibration oṁkāra is present in the Gāyatrī mantra. The same is elaborately explained in the four ślokas of Śrīmad Bhāgavatam known as catuḥ-ślokī.
TEXT 95
brahmāre īśvara catuḥ-ślokī ye kahilā
brahmā nārade sei upadeśa kailā
SYNONYMS
brahmāre-to Lord Brahmā; īśvara-the Supreme Personality of Godhead; catuḥ-ślokī-the four famous verses known as catuḥ-ślokī; ye kahilā-whatever was explained; brahmā-Lord Brahmā; nārade-to Nārada Muni; sei-that; upadeśa kailā-instructed.
TRANSLATION
“Whatever was spoken by the Supreme Personality of Godhead to Lord Brahmā in the four verses of Śrīmad-Bhāgavatam, was also explained to Nārada by Lord Brahmā.
TEXT 96
nārada sei artha vyāsere kahilā
śuni’ veda-vyāsa mane vicāra karilā
SYNONYMS
nārada-the great sage Nārada; sei artha-the same purpose; vyāsere kahilā-explained to Vyāsadeva; śuni’-hearing; veda-vyāsa-Vyāsadeva; mane-within the mind; vicāra karilā-considered very carefully.
TRANSLATION
“Whatever Lord Brahmā told Nārada Muni was again explained by Nārada Muni to Vyāsadeva. Vyāsadeva later considered these instructions in his mind.
TEXT 97
“ei artha-āmāra sūtrera vyākhyānurūpa
‘bhāgavata’ kariba sūtrera bhāṣya-svarūpa”
SYNONYMS
ei artha-this explanation; āmāra-my; sūtrera-of Brahma-sūtra; vyākhyā-anurūpa-a suitable explanation; bhāgavata-Śrīmad-Bhāgavata Purāṇa; kariba-I shall make; sūtrera-of the Brahma-sūtra; bhāṣya-svarūpa-as the original commentary.
TRANSLATION
“Śrīla Vyāsadeva considered that whatever he had received from Nārada Muni as an explanation of oṁkāra he would elaborately explain in his book Śrīmad-Bhāgavatam as a commentary on Brahma-sūtra.
PURPORT
The sound vibration oṁkāra is the root of Vedic knowledge. This oṁkāra is known as mahā-vākya, or the supreme sound. Whatever meaning is in the supreme sound oṁkāra is further understood in the Gāyatrī mantra. Again, this same meaning is explained in Śrīmad-Bhāgavatam in the four ślokas known as catuḥ-ślokī, which begin with the words ahaṁ evāsam evāgre. The Lord says, “Only I existed before the creation.” From this verse, four ślokas have been composed, and these are known as the catuḥ-ślokī. In this way the Supreme Personality of Godhead informed Lord Brahmā about the purpose of the catuḥ-ślokī. Again, Lord Brahmā explained this to Nārada Muni, and Nārada Muni explained it to Śrīla Vyāsadeva. This is the paramparā system, the disciplic succession. The import of Vedic knowledge, the original word praṇava, has been explained in Śrīmad-Bhāgavatam. The conclusion is that the Brahma-sūtra is explained in Śrīmad-Bhāgavatam.
TEXT 98
cāri-veda-upaniṣade yata kichu haya
tāra artha lañā vyāsa karilā sañcaya
SYNONYMS
cāri-veda-the four divisions of the Vedas (Sāma, Yajur, Ṛg and Atharva); upaniṣade-and in 108 Upaniṣads; yata-whatever; kichu haya-is there; tāra artha-the meanings of those Vedic literatures; lañā-taking together; vyāsa-Vyāsadeva; karilā sañcaya-collected.
TRANSLATION
“Vyāsadeva collected whatever Vedic conclusions were in the four Vedas and 108 Upaniṣads and placed them in the codes of the Vedānta-sūtra.
TEXT 99
yei sūtre yei ṛk-viṣaya-vacana
bhāgavate sei ṛk śloke nibandhana
SYNONYMS
yei sūtre-in the codes of Vedānta-sūtra; yei-whatever; ṛk-Vedic mantra; viṣaya-vacana-subject matter to be explained; bhāgavate-in Śrīmad-Bhāgavatam; sei ṛk-that same Vedic mantra; śloke-in eighteen thousand verses; nibandhana-compiling.
TRANSLATION
“In Vedānta-sūtra, the purpose of all Vedic knowledge is explained, and in Śrīmad-Bhāgavatam the same purpose has been explained in eighteen thousand verses.
TEXT 100
ataeva brahma-sūtrera bhāṣya-śrī-bhāgavata
bhāgavata-śloka, upaniṣat kahe ‘eka’ mata
SYNONYMS
ataeva-therefore; brahma-sūtrera bhāṣya-the commentary on the Brahma-sūtra codes; śrī-bhāgavata-Śrīmad-Bhāgavatam; bhāgavata-śloka-the verses in Śrīmad-Bhāgavatam; upaniṣat-the explanations in the Upaniṣads; kahe-state; eka mata-the same version.
TRANSLATION
“That which is explained in the verses of Śrīmad-Bhāgavatam and in the Upaniṣads serves the same purpose.
TEXT 101
ātmāvāsyam idaṁ viśvaṁ
yat kiñcij jagatyāṁ jagat
tena tyaktena bhuñjīthā
mā gṛdhaḥ kasyasvid dhanam
SYNONYMS
ātma-āvāsyam-the expansion of the energy of the Supreme Soul, the Personality of Godhead; idam-this; viśvam-universe; yat-whatever; kiñcit-something; jagatyām-within the universe; jagat-all that is animate or inanimate; tena-by Him; tyaktena-by things allotted to every person; bhuñjīthā-you should accept for your maintenance; mā-never; gṛdhaḥ-encroach; kasyasvit-someone else’s; dhanam-property.
TRANSLATION
” ‘Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things for himself that are set aside as his quota, and one should not accept other things, knowing well to whom they belong.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (8.1.10). Communists and socialists are trying to propagate the philosophy that everything belongs to the mass of people or to the state. Such an idea is not perfect. When this idea is expanded, we can see that everything belongs to God. That will be the perfection of the communistic idea. The purpose of Śrīmad-Bhāgavatam is here very nicely explained. Every one of us must be satisfied with those things the Supreme Personality of Godhead has allotted us. We should not encroach upon the possessions of others. This simple idea can be expanded in our daily lives. Everyone should have a piece of land given by the government, and everyone should possess a few cows. Both of these should be utilized for one’s daily bread. Above that, if something is manufactured in a factory, it should be considered the property of the Supreme Personality of Godhead because the ingredients belong to the Supreme Lord. Actually, there is no need to manufacture such things artificially, but if it is done, one should consider that the goods produced belong to the Supreme Lord. Spiritual communism recognizes the supreme proprietorship of the Supreme Lord. As explained in Bhagavad-gītā (5.29):
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
“The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.”
It is further explained in Śrīmad-Bhāgavatam that no one should claim anything as his property. Whatever property one claims to be his actually belongs to Kṛṣṇa.
One should be satisfied with whatever has been allotted by the Supreme Lord and should not encroach upon the property of others. This will lead to peace in the whole world.
TEXT 102
bhāgavatera sambandha, abhidheya, prayojana
catuḥ-ślokīte prakaṭa tāra kariyāche lakṣaṇa
SYNONYMS
bhāgavatera-of Śrīmad-Bhāgavatam; sambandha-a personal relationship with God; abhidheya-activities in that relationship; prayojana-the ultimate goal of life; catuḥ-ślokīte-in the four famous verses of Śrīmad-Bhāgavatam; prakaṭa-manifesting; tāra-of them; kariyāche-has done; lakṣaṇa-the symptoms.
TRANSLATION
“The essence of Śrīmad-Bhāgavatam-our relationship with the Supreme Lord, our activities in that connection and the goal of life-is manifest in the four verses of Śrīmad-Bhāgavatam known as the catuḥ-ślokī. Everything is explained in those verses.
TEXT 103
“āmi-‘sambandha’-tattva, āmāra jñāna-vijñāna
āmā pāite sādhana-bhakti ‘abhidheya’-nāma
SYNONYMS
āmi-I; sambandha-tattva-the center of all relationships; āmāra-of Me; jñāna-knowledge; vijñāna-practical application of that knowledge; āmā pāite-to obtain Me; sādhana-bhakti-the practice of devotional service; abhidheya-nāma-is called activities in that relationship.
TRANSLATION
“Lord Kṛṣṇa says, ‘I am the center of all relationships. Knowledge of Me and the practical application of that knowledge is actual knowledge. Approaching Me for devotional service is called abhidheya.
PURPORT
Spiritual knowledge means fully understanding the Absolute Truth in three features-impersonal Brahman, localized Paramātmā and the all-powerful Supreme Personality of Godhead. Ultimately when one takes shelter at the lotus feet of the Supreme Personality of Godhead and engages in the Lord’s service, the resultant knowledge is called vijñāna, special knowledge, or the practical application of spiritual knowledge. One should be engaged in the Lord’s devotional service to achieve the aim of life, called prayojana. The practice of devotional service to attain that goal of life is called abhidheya.
TEXT 104
sādhanera phala-‘prema’ mūla-prayojana
sei preme pāya jīva āmāra ‘sevana’
SYNONYMS
sādhanera phala-the result of devotional service; prema-love of Godhead; mūla-prayojana-the chief goal; sei preme-by that love of Godhead; pāya-gets; jīva-the living entity; āmāra-My; sevana-service.
TRANSLATION
” ‘By rendering devotional service, one gradually rises to the platform of love of Godhead. That is the chief goal of life. On the platform of love of Godhead, one is eternally engaged in the service of the Lord.
TEXT 105
jñānaṁ parama-guhyaṁ me
yad vijñāna-samanvitam
sa-rahasyaṁ tad-aṅgaṁ ca
gṛhāṇa gaditaṁ mayā
SYNONYMS
jñānam-knowledge; parama-extremely; guhyam-confidential; me-of Me; yat-which; vijñāna-realization; samanvitam-fully endowed with; sa-rahasyam-with mystery; tat-of that; aṅgam-supplementary parts; ca-and; gṛhāṇa-just try to take up; gaditam-explained; mayā-by Me.
TRANSLATION
” ‘Please hear attentively what I shall speak to you, for transcendental knowledge about Me is not only scientific but full of mysteries.
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.9.31).
TEXT 106
ei ‘tina’ tattva āmi kahinu tomāre
‘jīva’ tumi ei tina nāribe jānibāre
SYNONYMS
ei tina tattva-all three of these features of the Absolute Truth; āmi-I; kahinu-shall speak; tomāre-unto you; jīva-a living being; tumi-you; ei tina-these three; nāribe-will not be able; jānibāre-to understand.
TRANSLATION
” ‘O Brahmā, I shall explain all these truths to you. You are a living being, and without My explanation you will not be able to understand your relationship with Me, devotional activity and life’s ultimate goal.
TEXT 107
yaiche āmāra ‘svarūpa’, yaiche āmāra ‘sthiti’
yaiche āmāra guṇa, karma, ṣaḍ-aiśvarya-śakti
SYNONYMS
yaiche-as far as; āmāra-My; svarūpa-original form; yaiche-as far as; āmāra-My; sthiti-situation; yaiche-as far as; āmāra-My; guṇa-attributes; karma-activities; ṣaṭ-aiśvarya-śakti-six kinds of opulence.
TRANSLATION
” ‘I shall explain to you My actual form and situation, My attributes, activities and six opulences.’
TEXT 108
āmāra kṛpāya ei saba sphuruka tomāre”
eta bali’ tina tattva kahilā tāṅhāre
SYNONYMS
āmāra-My; kṛpāya-by mercy; ei saba-all these; sphuruka tomāre-let them be awakened in you; eta bali’-saying this; tina tattva-the three truths; kahilā tāṅhāre-explained to him.
TRANSLATION
“Lord Kṛṣṇa assured Lord Brahmā, ‘By My mercy all these things will be awakened in you.’ Saying this, the Lord began to explain the three truths [tattvas] to Lord Brahmā.
TEXT 109
yāvān ahaṁ yathā-bhāvo
yad-rūpa-guṇa-karmakaḥ
tathaiva tattva-vijñānam
astu te mad-anugrahāt
SYNONYMS
yāvān-as I am in My eternal form; aham-I; yathā-in whichever manner; bhāvaḥ-transcendental existence; yat-whatever; rūpa-various forms and colors; guṇa-qualities; karmakaḥ-activities; tathā eva-exactly so; tattva-vijñānam-factual realization; astu-let there be; te-your; mat-My; anugrahāt-by causeless mercy.
TRANSLATION
” ‘By My causeless mercy, be enlightened in truth about My personality, manifestations, qualities and pastimes.
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.9.32). For an explanation see Ādi-līlā, Chapter One, texts 51-52.
TEXT 110
sṛṣṭira pūrve ṣaḍ-aiśvarya-pūrṇa āmi ta’ ha-iye
‘prapañca’, ‘prakṛti’, ‘puruṣa’ āmātei laye
SYNONYMS
sṛṣṭira pūrve-before the creation of this cosmic manifestation; ṣaṭ-aiśvarya-pūrṇa-full of six opulences; āmi-I; ta’ ha-iye-indeed existed; prapañca-the total material energy; prakṛti-material nature; puruṣa-the living entities; āmātei laye-were all existing in Me.
TRANSLATION
” ‘Before the creation of the cosmic manifestation,’ the Lord said, ‘I existed, and the total material energy, material nature and the living entities all existed in Me.
TEXT 111
sṛṣṭi kari’ tāra madhye āmi praveśiye
prapañca ye dekha saba, seha āmi ha-iye
SYNONYMS
sṛṣṭi kari’-after creating; tāra madhye-within the creation; āmi praveśiye-I enter as Lord Viṣṇu; prapañca-the cosmic manifestation; ye-whatever; dekha-you see; saba-all; seha-that; āmi ha-iye-I am.
TRANSLATION
” ‘After creating the cosmic manifestation, I entered into it. Whatever you see in the cosmic manifestation is but an expansion of My energy.
TEXT 112
pralaye avaśiṣṭa āmi ‘pūrṇa’ ha-iye
prākṛta prapañca pāya āmātei laye
SYNONYMS
pralaye-at the time of annihilation; avaśiṣṭa-what remains; āmi-I; pūrṇa-full; ha-iye-am; prākṛta prapañca-the material cosmic manifestation; pāya-obtains; āmātei-in Me; laye-dissolution.
TRANSLATION
” ‘When the whole universe dissolves, I remain full in Myself, and everything that is manifested is again preserved in Me.
TEXT 113
aham evāsam evāgre
nānyad yat sad-asat-param
paścād ahaṁ yad etac ca
yo ‘vaśiṣyeta so ‘smy aham
SYNONYMS
aham-I, the Personality of Godhead; eva-certainly; āsam-existed; eva-only; agre-before the creation; na-never; anyat-anything else; yat-which; sat-the effect; asat-the cause; param-the supreme; paścāt-after; aham-I, the Personality of Godhead; yat-which; etat-this creation; ca-also; yaḥ-who; avaśiṣyeta-remains; saḥ-that; asmi-am; aham-I, the Personality of Godhead.
TRANSLATION
” ‘Prior to the cosmic manifestation, only I exist, and no phenomena exist, either gross, subtle or primordial. After creation, only I exist in everything, and after annihilation, only I remain eternally.
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.9.33). It is the first verse of the catuḥ-ślokī. For an explanation see Ādi-līlā, Chapter One, text 53.
TEXT 114
“aham eva”-śloke ‘aham’-tina-bāra
pūrṇaiśvarya śrī-vigraha-sthitira nirdhāra
SYNONYMS
aham eva-I only; śloke-in this verse; aham-the word aham; tina-bāra-three times; pūrṇa-aiśvarya-full of all opulences; śrī-vigraha-of the transcendental form of the Lord; sthitira-of the existence; nirdhāra-confirmation.
TRANSLATION
” ‘In the verse beginning “aham eva,” the word “aham” is expressed three times. In the beginning there are the words “aham eva.” In the second line there are the words “paścād aham.” At the end are the words “so’ smy aham.” This “aham” indicates the Supreme Person. By the repetition of “aham,” the transcendental personality who is complete with six opulences is confirmed.
TEXT 115
ye ‘vigraha’ nāhi māne, ‘nirākāra’ māne
tāre tiraskaribāre karilā nirdhāraṇe
SYNONYMS
ye-one who; vigraha-that Personality of Godhead; nāhi māne-does not accept; nirākāra māne-considers impersonal; tāre-him; tiraskaribāre-just to chastise; karilā-has done; nirdhāraṇe-ascertainment.
TRANSLATION
” ‘Impersonalists do not accept the personal feature of the Supreme Personality of Godhead. The Personality of Godhead is stressed in this verse in order to impress upon them the necessity of accepting Him. Therefore the word “aham” is mentioned three times. To stress something important, one repeats it three times.
TEXT 116
ei saba śabde haya-‘jñāna’-‘vijñāna’-viveka
māyā-kārya, māyā haite āmi-vyatireka
SYNONYMS
ei saba-all these; śabde-in the words; haya-there is; jñāna-of real spiritual knowledge; vijñāna-of the practical application of the knowledge; viveka-consideration; māyā-kārya-the activities of the external energy; māyā haite-from the activities of the material energy; āmi-I; vyatireka-distinct.
TRANSLATION
” ‘Actual spiritual knowledge and its practical application are considered in all these sound vibrations. Although the external energy comes from Me, I am different from it.
TEXT 117
yaiche sūryera sthāne bhāsaye ‘ābhāsa’
sūrya vinā svatantra tāra nā haya prakāśa
SYNONYMS
yaiche-just as; sūryera-of the sun; sthāne-in place; bhāsaye-appears; ābhāsa-the illumination; sūrya vinā-without the sun; svatantra-independently; tāra-of that; nā haya-is not; prakāśa-manifestation.
TRANSLATION
” ‘Sometimes a reflection of the sun is experienced in place of the sun, but its illumination is never possible independent of the sun.
TEXT 118
māyātīta haile haya āmāra ‘anubhava’
ei ‘sambandha’-tattva kahiluṅ, śuna āra saba
SYNONYMS
māyā-atīta haile-when one becomes transcendentally situated above this external energy; haya-there is; āmāra anubhava-perception of Me; ei sambandha-tattva kahiluṅ-this has been explained as the principle of a relationship with Me; śuna-please hear; āra saba-all the rest.
TRANSLATION
” ‘When one is transcendentally situated, he can perceive Me. This perception is the basis of one’s relationship with the Supreme Lord. Now let Me further explain this subject matter.
PURPORT
Real spiritual knowledge has to be received from revealed scriptures. After this knowledge is attained, one can begin to perceive his actual spiritual life. Any knowledge achieved by speculation is imperfect. One must receive knowledge from the paramparā system and from the guru, otherwise one will be bewildered, and will ultimately become an impersonalist. When one very scrutinizingly deliberates, he can realize the personal feature of the Absolute Truth. The Supreme Personality of Godhead is always transcendental to this material creation. Nārāyaṇaḥ paro ‘vyaktāt: Nārāyaṇa, the Supreme Personality of Godhead, is always transcendental. He is not a creation of this material world. Without realizing spiritual knowledge, one cannot understand that the transcendental form of the Lord is always beyond the creative energy. The example of the sun and sunshine is given. The sunshine is not the sun, but still the sunshine is not separate from the sun. The philosophy of acintya-bhedābheda-tattva (simultaneously one and different) cannot be understood by one who is fully under the influence of the external energy. Consequently a person under the influence of the material energy cannot understand the nature and form of the Personality of the Absolute Truth.
TEXT 119
ṛte ‘rthaṁ yat pratīyeta
na pratīyeta cātmani
tad vidyād ātmano māyāṁ
yathābhāso yathā tamaḥ
SYNONYMS
ṛte-without; artham-value; yat-that which; pratīyeta-appears to be; na-not; pratīyeta-appears to be; ca-certainly; ātmani-in relation to Me; tat-that; vidyāt-you must know; ātmanaḥ-My; māyām-illusory energy; yathā-just as; ābhāsaḥ-the reflection; yathā-just as; tamaḥ-the darkness.
TRANSLATION
” ‘What appears to be truth without Me, is certainly My illusory energy, for nothing can exist without Me. It is like a reflection of a real light in the shadows, for in the light there are neither shadows nor reflections.
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.9.34). It is the second verse of the catuḥ-ślokī. For an explanation of this verse, see Ādi-līlā, Chapter One, text 54.
TEXT 120
‘abhidheya’ sādhana-bhaktira śunaha vicāra
sarva-jana-deśa-kāla-daśāte vyāpti yāra
SYNONYMS
abhidheya-the means to obtain an end; sādhana-bhaktira-of the process of executing devotional service; śunaha vicāra-please hear the procedure; sarva-all; jana-people; deśa-countries; kāla-times; daśāte-and in circumstances; vyāpti yāra-which is all-pervasive.
TRANSLATION
” ‘Now please hear from Me about the process of devotional service, which is applicable in any country, for any person, at all times and in all circumstances.
PURPORT
The cult of bhāgavata-dharma can be spread in all circumstances, among all people and in all countries. Many envious people accuse this Kṛṣṇa consciousness movement of spoiling the rigidity of so-called Hinduism. That is not actually the fact. Śrī Caitanya Mahāprabhu confirms that devotional service to the Lord-the cult of bhāgavata-dharma, which is now being spread as the Hare Kṛṣṇa movement-can be spread in every country, for every person, in any condition of life, and in all circumstances. Bhāgavata-dharma does not restrict pure devotees to the Hindu community. A pure devotee is above a brāhmaṇa; therefore it is not incompatible to offer the sacred thread to devotees in Europe, America, Australia, Japan, Canada, and so on. Sometimes these pure devotees, who have been accepted by Śrī Caitanya Mahāprabhu, are not allowed to enter certain temples in India. Some high-caste brāhmaṇas and gosvāmīs refuse to take prasāda in the temples of the International Society for Krishna Consciousness. Actually this is against the instruction of Śrī Caitanya Mahāprabhu. Devotees can come from any country, and they can belong to any creed or race. On the strength of this verse, those who are actually devotees and followers of Śrī Caitanya Mahāprabhu must accept devotees from all parts of the world as pure Vaiṣṇavas. They should be accepted not artificially but factually. One should see how they are advanced in Kṛṣṇa consciousness and how they are conducting Deity worship, saṅkīrtana and Ratha-yātrā. Considering all these points, an envious person should refrain from malicious atrocities.
TEXT 121
‘dharmādi’ viṣaye yaiche e ‘cāri, vicāra
sādhana-bhakti-ei cāri vicārera pāra
SYNONYMS
dharma-ādi-of religious activities and so on; viṣaye-in the subject matter; yaiche-just as; e cāri vicāra-there is a consideration of four principles, namely the person, country, time and atmosphere; sādhana-bhakti-of devotional service; ei-these; cāri-four; vicārera-to the considerations; pāra-transcendental.
TRANSLATION
” ‘As far as religious principles are concerned, there is a consideration of the person, the country, the time and the circumstance. In devotional service, however, there are no such considerations. Devotional service is transcendental to all considerations.
PURPORT
When we are on the material platform, there are different types of religions-Hinduism, Christianity, Mohammedanism, Buddhism, and so on. These are instituted for a particular time, a particular country or a particular person. Consequently there are differences. Christian principles are different from Hindu principles, and Hindu principles are different from Mohammedan and Buddhist principles. These may be considered on the material platform, but when we come to the platform of transcendental devotional service, there are no such considerations. The transcendental service of the Lord (sādhana-bhakti) is above these principles. The world is anxious for religious unity, and that common platform can be achieved in transcendental devotional service. This is the verdict of Śrī Caitanya Mahāprabhu. When one becomes a Vaiṣṇava, he becomes transcendental to all these limited considerations. This is also confirmed in Bhagavad-gītā (14.26):
māṁ ca yo ‘vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
“One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.”
The devotional activities of the Kṛṣṇa consciousness movement are completely transcendental to material considerations. As far as different faiths are concerned, religions may be of different types, but on the spiritual platform, everyone has an equal right to execute devotional service. That is the platform of oneness and the basis for a classless society. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura confirms that one has to learn from a bona fide spiritual master about religious principles, economic development, sense gratification and ultimately liberation. These are the four divisions of regulated life, but they are subjected to the material platform. On the spiritual platform, the four principles are jñāna, vijñāna, tad-aṅga and tad-rahasya. Rules, regulations and restrictions are on the material platform, but on the spiritual platform one has to be equipped with transcendental knowledge, which is above the principles of religious rituals. Mundane religious activity is known as smārta-viddhi, but transcendental devotional service is called Gosvāmī-viddhi. Unfortunately many so-called gosvāmīs are on the platform of smārta-viddhi, yet they try to pass as Gosvāmī-viddhi, and thus the people are cheated. Gosvāmī-viddhi is strictly explained in Sanātana Gosvāmī’s Hari-bhakti-vilāsa, wherein it is stated:
yathā kāñcanatāṁ yāti
kāṁsyaṁ rasa-vidhānataḥ
tathā dīṣkā-vidhānena
dvijatvaṁ jāyate nṛṇām
The conclusion is that devotional service is open for everyone, regardless of caste, creed, time and country. This Kṛṣṇa consciousness movement is functioning according to this principle.
TEXT 122
sarva-deśa-kāla-daśāya janera kartavya
guru-pāśe sei bhakti praṣṭavya, śrotavya
SYNONYMS
sarva-all; deśa-countries; kāla-times; daśāya-and in circumstances; janera-of every man; kartavya-the duty; guru-pāśe-in the care of a spiritual master; sei-that; bhakti-devotional service; praṣṭavya-to be inquired; śrotavya-and to be heard.
TRANSLATION
” ‘It is therefore the duty of every man-in every country, in every circumstance and at all times-to approach the bona fide spiritual master, question him about devotional service and listen to him explain the process.
TEXT 123
etāvad eva jijñāsyaṁ
tattva-jijñāsunātmanaḥ
anvaya-vyatirekābhyāṁ
yat syāt sarvatra sarvadā
SYNONYMS
etāvat-up to this; eva-certainly; jijñāsyam-to be inquired about; tattva-of the Absolute Truth; jijñāsunā-by the student; ātmanaḥ-of the self; anvaya-directly; vyatirekābhyām-and indirectly; yat-whatever; syāt-it may be; sarvatra-everywhere; sarvadā-always.
TRANSLATION
” ‘A person interested in transcendental knowledge must therefore always directly and indirectly inquire about it to know about the all-pervading truth.
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.9.36). It is the fourth verse of the catuḥ-ślokī. For an explanation see Ādi-līlā, Chapter One, text 56.
TEXT 124
āmāte ye ‘prīti’, sei ‘prema’-‘prayojana’
kārya-dvāre kahi tāra ‘svarūpa’-lakṣaṇa
SYNONYMS
āmāte-unto Me; ye-whatever; prīti-affection; sei-that; prema-love of Godhead; prayojana-the ultimate goal of life; kārya-dvāre-by practical example; kahi-let Me inform; tāra-its; svarūpa-lakṣaṇa-natural characteristics.
TRANSLATION
” ‘Supreme affection for Me is called love of Godhead, and that is the ultimate goal of life. Let Me explain by practical example the natural characteristics of such love.
TEXT 125
pañca-bhūta yaiche bhūtera bhitare-bāhire
bhakta-gaṇe sphuri āmi bāhire-antare
SYNONYMS
pañca-bhūta-the five material elements; yaiche-just as; bhūtera-of the living entities; bhitare-inside; bāhire-and outside; bhakta-gaṇe-unto the devotees; sphuri-becoming manifest; āmi-I; bāhire-antare-externally and internally.
TRANSLATION
” ‘The five material elements are existing inside and outside of every living entity. Similarly, I, the Supreme Personality of Godhead, am manifest within the heart of the devotee as well as outside his body.
PURPORT
The pure devotee knows that he is a servant of Kṛṣṇa eternally. He knows that everything can be used in the service of the Lord.
TEXT 126
yathā mahānti bhūtāni
bhūteṣūccāvaceṣv anu
praviṣṭāny apraviṣṭāni
tathā teṣu na teṣv aham
SYNONYMS
yathā-as; mahānti-the universal; bhūtāni-elements; bhūteṣu-in the living entities; ucca-avaceṣu-both gigantic and minute; anu-after; praviṣṭāni-situated internally; apraviṣṭāni-situated externally; tathā-so; teṣu-in them; na-not; teṣu-in them; aham-I.
TRANSLATION
” ‘As the material elements enter the bodies of all living beings and yet remain outside them all, I exist within all material creations and yet am not within them.
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.9.35). It is also the third verse of the catuḥ-ślokī. For an explanation see Ādi-līlā, Chapter One, text 55.
TEXT 127
bhakta āmā preme bāndhiyāche hṛdaya-bhitare
yāhāṅ netra paḍe tāhāṅ dekhaye āmāre
SYNONYMS
bhakta-a devotee; āmā-Me; preme-by love; bāndhiyāche-has bound; hṛdaya-bhitare-within his heart; yāhāṅ-wherever; netra-the eyes; paḍe-fall; tāhāṅ-there; dekhaye-he sees; āmāre-Me.
TRANSLATION
” ‘A highly elevated devotee can bind Me, the Supreme Personality of Godhead, in his heart by love. Wherever he looks, he sees Me and nothing else.
TEXT 128
visṛjati hṛdayaṁ na yasya sākṣād
dharir avaśābhihito ‘py aghaugha-nāśaḥ
praṇaya-rasanayā dhṛtāṅghri-padmaḥ
sa bhavati bhāgavata-pradhāna uktaḥ
SYNONYMS
visṛjati-gives up; hṛdayam-the heart; na-not; yasya-whose; sākṣāt-directly; hariḥ-the Supreme Personality of Godhead; avaśa-abhihitaḥ-who is automatically glorified; api-although; aghaugha-nāśaḥ-who annihilates all kinds of inauspicious offenses for a devotee; praṇaya-rasanayā-with the rope of love; dhṛta-aṅghri-padmaḥ-whose lotus feet are bound; saḥ-such a devotee; bhavati-is; bhāgavata-pradhānaḥ-the most elevated devotee; uktaḥ-is said.
TRANSLATION
” ‘Hari, the Supreme Personality of Godhead, who destroys everything inauspicious for His devotees, does not leave the hearts of His devotees even if they remember Him and chant about Him inattentively. This is because the rope of love always binds the Lord within the devotees’ hearts. Such devotees should be accepted as most elevated.
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (11.2.55).
TEXT 129
sarva-bhūteṣu yaḥ paśyed
bhagavad-bhāvam ātmanaḥ
bhūtāni bhagavaty ātmany
eṣa bhāgavatottamaḥ
SYNONYMS
sarva-bhūteṣu-in all objects (in matter, spirit, or combinations of matter and spirit); yaḥ-anyone who; paśyet-sees; bhagavat-bhāvam-the capacity to be engaged in the service of the Lord; ātmanaḥ-of the Supreme Spirit Soul, or the transcendence beyond the material conception of life; bhūtāni-all beings; bhagavati-in the Supreme Personality of Godhead; ātmani-the basic principle of all existence; eṣaḥ-this; bhāgavata-uttamaḥ-a person advanced in devotional service.
TRANSLATION
” ‘A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (11.2.45).
TEXT 130
gāyanta uccair amum eva saṁhatāḥ
vicikyur unmattakavad vanād vanam
papracchur ākāśavad antaraṁ bahir
bhūteṣu santaṁ puruṣaṁ vanaspatīn
SYNONYMS
gāyantaḥ-continuously singing; uccaiḥ-very loudly; amum-that one (Lord Śrī Kṛṣṇa); eva-certainly; saṁhatāḥ-being assembled together; vicikyuḥ-searched; unmattaka-vat-like those who have become mad; vanāt-from one forest; vanam-to another forest; papracchuḥ-asked about; ākāśa-vat-like the sky; antaram-within; bahiḥ-outside; bhūteṣu-in all living entities; santam-existing; puruṣam-the Supreme Person; vanaspatīn-all the trees and plants.
TRANSLATION
” ‘All the gopīs assembled to chant the transcendental qualities of Kṛṣṇa very loudly, and they began to wander from one forest to another like madwomen. They began to inquire about the Lord, who is situated in all living entities internally and externally. Indeed, they even asked all the plants and vegetables about Him, the Supreme Person.’ “
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.30.4). The gopīs almost went mad due to Kṛṣṇa’s suddenly leaving the rāsa dance. Because the gopīs were fully absorbed in thoughts of Kṛṣṇa, they were imitating His different postures and pastimes. They became very saddened because of His absence, and this incident is explained by Śukadeva Gosvāmī to Mahārāja Parīkṣit.
TEXT 131
ataeva bhāgavate ei ‘tina’ kaya
sambandha-abhidheya-prayojana-maya
SYNONYMS
ataeva-therefore; bhāgavate-in Śrīmad-Bhāgavatam; ei tina-these three principles; kaya-are explained; sambandha-abhidheya-prayojana-maya-first one’s relationship, then activities in devotional service, and then achieving the highest goal of life, love of Godhead.
TRANSLATION
Śrī Caitanya Mahāprabhu continued, “One’s relationship with the Lord, activities and devotional service, and the attainment of the highest goal of life, love of Godhead, are the subject matters of Śrīmad-Bhāgavatam.
TEXT 132
vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
SYNONYMS
vadanti-they say; tat-that; tattva-vidaḥ-those who know the Absolute Truth; tattvam-the ultimate goal; yat-which; jñānam advayam-identical knowledge; brahma iti-as the impersonal Brahman; paramātmā iti-as the Supersoul; bhagavān iti-as the Supreme Personality of Godhead; śabdyate-it is described.
TRANSLATION
” ‘The Absolute Truth is known by the self-realized souls as a unified identity known by different names-impersonal Brahman, localized Paramātmā, and Bhagavān, the Supreme Personality of Godhead.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.2.11).
TEXT 133
bhagavān eka āsedam
agra ātmātmanāṁ vibhuḥ
ātmecchānugatāv ātmā
anānāmaty-upalakṣaṇaḥ
SYNONYMS
bhagavān-the Supreme Personality of Godhead; ekaḥ-only; āsa-was; idam-this universe; agre-before (before the creation of this cosmic manifestation); ātmā-the living force; ātmanām-of all the living entities; vibhuḥ-the Supreme Lord; ātma-of the Supreme; icchā-the will; anugatau-according to; ātmā-the Supersoul; anānāmati-upalakṣaṇaḥ-who is not realized by persons having many angles of vision.
TRANSLATION
” ‘Before the cosmic manifestation was created, the creative propensity was merged in His person. At that time all potencies and manifestations were preserved in the personality of the Supreme Lord. The Lord is the cause of all causes, and He is the all-pervading, self-sufficient person. Before the creation, He existed with His spiritual potency in the spiritual world, wherein various Vaikuṇṭha planets are manifest.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (3.5.23).
TEXT 134
ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ
mṛḍayanti yuge yuge
SYNONYMS
ete-these; ca-and; aṁśa-plenary portions; kalāḥ-parts of plenary portions; puṁsaḥ-of the puruṣa-avatāras; kṛṣṇaḥ-Lord Kṛṣṇa; tu-but; bhagavān-the Supreme Personality of Godhead; svayam-Himself; indra-ari-the enemies of Lord Indra; vyākulam-full of; lokam-the world; mṛḍayanti-make happy; yuge yuge-at the right time in each age.
TRANSLATION
” ‘All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa-avatāras. But Kṛṣṇa is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.3.28). For an explanation, see Ādi-līlā, Chapter Two, text 67.
TEXT 135
eita’ ‘sambandha’, śuna ‘abhidheya’ bhakti
bhāgavate prati-śloke vyāpe yāra sthiti
SYNONYMS
eita’-this; sambandha-relationship; śuna-please hear; abhidheya-the function; bhakti-known as devotional service; bhāgavate-in Śrīmad-Bhāgavatam; prati-śloke-in each and every verse; vyāpe-pervades; yāra-of which; sthiti-the situation.
TRANSLATION
“This is one’s eternal relationship with the Supreme Personality of Godhead. Now please hear about the execution of devotional service. This principle pervades practically all the verses of Śrīmad-Bhāgavatam.
TEXT 136
bhaktyāham ekayā grāhyaḥ
śraddhayātmā priyaḥ satām
bhaktiḥ punāti man-niṣṭhā
śva-pākān api sambhavāt
SYNONYMS
bhaktyā-by devotional service; aham-I, the Supreme Personality of Godhead; ekayā-unflinching; grāhyaḥ-obtainable; śraddhayā-by faith; ātmā-the most dear; priyaḥ-to be served; satām-by the devotees; bhaktiḥ-the devotional service; punāti-purifies; mat-niṣṭhā-fixed only on Me; śva-pākān-the lowest grade of human beings, who are accustomed to eating dogs; api-certainly; sambhavāt-from all faults due to birth and so on.
TRANSLATION
” ‘Being very dear to the devotees and sādhus, I am attained through unflinching faith and devotional service. This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters. That is to say, everyone can be elevated to the spiritual platform by the process of bhakti-yoga.’
PURPORT
This verse is from Śrīmad-Bhāgavatam (11.14.21).
TEXT 137
na sādhayati māṁ yogo
na sāṅkhyaṁ dharma uddhava
na svādhyāyas tapas tyāgo
yathā bhaktir mamorjitā
SYNONYMS
na-never; sādhayati-causes to remain satisfied; mām-Me; yogaḥ-the process of control; na-nor; sāṅkhyam-the process of gaining philosophical knowledge about the Absolute Truth; dharmaḥ-such an occupation; uddhava-My dear Uddhava; na-nor; svādhyāyaḥ-study of the Vedas; tapaḥ-austerities; tyāgaḥ-renunciation, acceptance of sannyāsa, or charity; yathā-as much as; bhaktiḥ-devotional service; mama-unto Me; ūrjitā-developed.
TRANSLATION
” ‘The Supreme Personality of Godhead, Kṛṣṇa, said: “My dear Uddhava, neither through aṣṭāṅga-yoga [the mystic yoga system to control the senses], nor through impersonalism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through practice of austerities, nor through charity, nor through acceptance of sannyāsa, can one satisfy Me as much as one can by developing unalloyed devotional service unto Me.’ “
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (11.14.20). For an explanation see Ādi-līlā, Chapter Seventeen, text 76.
TEXT 138
bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo ‘smṛtiḥ
tan-māyayāto budha ābhajet taṁ
bhaktyaikayeśaṁ guru-devatātmā
SYNONYMS
bhayam-fear; dvitīya-abhiniveśataḥ-from the misconception of being a product of material energy; syāt-arises; īśāt-from the Supreme Personality of Godhead, Kṛṣṇa; apetasya-of one who has withdrawn (the conditioned soul); viparyayaḥ-reversal of position; asmṛtiḥ-no conception of his relationship with the Supreme Lord; tat-māyayā-because of the illusory energy of the Supreme Lord; ataḥ-therefore; budhaḥ-one who is wise; ābhajet-must worship; tam-Him; bhaktyā-by devotional service; ekayā-undiverted to karma and jñāna; īśam-the Supreme Personality of Godhead; guru-as the spiritual master; devatā-worshipable Lord; ātmā-Supersoul.
TRANSLATION
” ‘When the living entity is attracted by the material energy, which is separate from Kṛṣṇa, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Kṛṣṇa, he becomes Kṛṣṇa’s competitor. This is called viparyayo ‘smṛtiḥ. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. He thus worships the Lord by the process of unalloyed devotional service.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (11.2.37).
TEXT 139
ebe śuna, prema, yei-mūla ‘prayojana’
pulakāśru-nṛtya-gīta-yāhāra lakṣaṇa
SYNONYMS
ebe śuna-now hear; prema-love of Godhead; yei-which; mūla prayojana-the chief objective; pulaka-aśru-nṛtya-gīta-trembling of the body, tears in the eyes, dancing and chanting; yāhāra lakṣaṇa-the symptoms of which.
TRANSLATION
“Now hear from Me what actual love of Godhead is. It is the prime object of life and is symptomized by bodily trembling, tears in the eyes, chanting and dancing.
TEXT 140
smarantaḥ smārayaś ca
mitho ‘ghaugha-haraṁ harim
bhaktyā sañjātayā bhaktyā
bibhraty utpulakāṁ tanum
SYNONYMS
smarantaḥ-remembering; smārayaḥ ca-and reminding; mithaḥ-one another; aghaugha-haram-who takes away everything inauspicious from the devotee; harim-the Supreme Personality of Godhead; bhaktyā-by devotion; sañjātayā-awakened; bhaktyā-by devotion; bibhrati-possess; utpulakām-agitated by ecstasy; tanum-body.
TRANSLATION
” ‘Pure devotees develop a spiritual body and symptoms of ecstatic love simply by remembering and reminding others of the Supreme Personality of Godhead, Hari, who takes away everything inauspicious from the devotee. This position is attained by rendering devotional service according to the regulative principles and then rising to the platform of spontaneous love.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (11.3.31).
TEXT 141
evaṁ-vrataḥ sva-priya-nāma-kīrtyā
jātānurāgo druta-citta uccaiḥ
hastay atho roditi rauti gāyaty
unmādavan nṛtyati loka-bāhyaḥ
SYNONYMS
evam-vrataḥ-when one thus engages in a vow to chant and dance; sva-own; priya-very dear; nāma-holy name; kīrtyā-by chanting; jāta-in this way develops; anurāgaḥ-attachment; druta-cittaḥ-very eagerly; uccaiḥ-loudly; hasati-laughs; atho-also; roditi-cries; rauti-becomes agitated; gāyati-chants; unmāda-vat-like a madman; nṛtyati-dances; loka-bāhyaḥ-without caring for outsiders.
TRANSLATION
” ‘When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants like a madman, not caring for outsiders.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (11.2.40).
TEXT 142
ataeva bhāgavata-sūtrera ‘artha’-rūpa
nija-kṛta sūtrera nija-‘bhāṣya’-svarūpa
SYNONYMS
ataeva-therefore; bhāgavata-Śrīmad-Bhāgavatam; sūtrera-of the Brahma-sūtra; artha-of the meaning; rūpa-the form; nija-kṛta-made by himself; sūtrera-of the Vedānta-sūtra; nija-bhāṣya-of his own commentary; svarūpa-the original form.
TRANSLATION
“Śrīmad-Bhāgavatam gives the actual meaning of the Vedānta-sūtra. The author of the Vedānta-sūtra is Vyāsadeva, and he himself has explained those codes in the form of Śrīmad-Bhāgavatam.
TEXTS 143-144
artho ‘yaṁ brahma-sūtrāṇāṁ
bhāratārtha-vinirṇayaḥ
gāyatrī-bhāṣya-rūpo ‘sau
vedārtha-paribṛṁhitaḥ
purāṇānāṁ sāma-rūpaḥ
sākṣād-bhagavatoditaḥ
dvādaśa-skandha-yukto ‘yaṁ
śata-viccheda-saṁyutaḥ
grantho ‘ṣṭādaśa-sāhasraḥ
śrīmad-bhāgavatābhidhaḥ
SYNONYMS
artaḥ ayam-this is the meaning; brahma-sūtrāṇām-of the codes of Vedānta-sūtra; bhārata-artha-vinirṇayaḥ-the ascertainment of the Mahābhārata; gāyatrī-bhāṣya-rūpaḥ-the purport of Brahma-gāyatrī, the mother of the Vedic literatures; asau-that; veda-artha-paribṛṁhitaḥ-expanded by the meanings of all the Vedas; purāṇānām-of the Purāṇas; sāma-rūpaḥ-the best (like the Sāma among the Vedas); sākṣāt-directly; bhagavatā uditaḥ-spoken by Vyāsadeva, an incarnation of the Supreme Personality of Godhead; dvādaśa-skanda-yuktaḥ-having twelve cantos; ayam-this; śata-viccheda-saṁyutaḥ-having 355 chapters; granthaḥ-this great literature; aṣṭādaśa-sāhasraḥ-having 18,000 verses; śrīmad-bhāgavata-abhidhaḥ-named Śrīmad-Bhāgavatam.
TRANSLATION
” ‘The meaning of the Vedānta-sūtra is present in Śrīmad-Bhāgavatam. The full purport of the Mahābhārata is also there. The commentary of the Brahma-gāyatrī is also there and fully expanded with all Vedic knowledge. Śrīmad Bhāgavatam is the supreme Purāṇa, and it was compiled by the Supreme Personality of Godhead in His incarnation as Vyāsadeva. There are twelve cantos, 335 chapters and eighteen thousand verses.’
PURPORT
This is a quotation from the Garuda Purāṇa.
TEXT 145
sarva-vedetihāsānāṁ
sāraṁ sāraṁ samuddhṛtam
SYNONYMS
sarva-veda-of all Vedic literature; itihāsānām-of historical literature; sāram sāram-the essence of the essence; samuddhṛtam-is collected (in Śrīmad-Bhāgavatam).
TRANSLATION
” ‘The essence of all Vedic literature and all histories has been collected in this Śrīmad-Bhāgavatam.’
PURPORT
Śrīmad-Bhāgavatam was collected by the incarnation of God, Vyāsadeva, and it was later taught to his son, Śukadeva Gosvāmī. This is a quotation from Śrīmad-Bhāgavatam (1.3.42).
TEXT 146
sarva-vedānta-sāraṁ hi
śrīmad-bhāgavatam iṣyate
tad-rasāmṛta-tṛptasya
nānyatra syād ratiḥ kvacit
SYNONYMS
sarva-vedānta-sāram-the best part of all the Vedānta; hi-certainly; śrīmad-bhāgavatam-the great literature about Bhagavān; iṣyate-is accepted; tat-rasa-amṛta-by the transcendental mellow derived from that great literature; tṛp-tasya-of one who is satisfied; na-never; anyatra-anywhere else; syāt-is; ratiḥ-attraction; kvacit-at any time.
TRANSLATION
” ‘Śrīmad-Bhāgavatam is accepted as the essence of all Vedic literature and Vedānta philosophy. Whoever tastes the transcendental mellow of Śrīmad Bhāgavatam is never attracted to any other literature.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (12.13.15).
TEXT 147
gāyatrīra arthe ei grantha-ārambhana
“satyaṁ paraṁ”-sambandha, “dhīmahi”-sādhana-prayojana
SYNONYMS
gāyatrīra arthe-with the meaning of Brahma-gāyatrī; ei-this; grantha-of the great literature; ārambhana-the beginning; satyam param-the supreme Absolute Truth; sambandha-shows a relationship; dhīmahi-we meditate (the end of the Gāyatrī mantra); sādhana-prayojana-the execution of service and the achievement of the ultimate goal.
TRANSLATION
“In the beginning of Śrīmad-Bhāgavatam there is an explanation of the Brahma-gāyatrī mantra. ‘The Absolute Truth [satyaṁ param]’ indicates the relationship, and ‘we meditate [dhīmahi] on Him’ indicates the execution of devotional service and the ultimate goal of life.
TEXT 148
janmādy asya yato ‘nvayād itarataś cārtheṣv abhijñaḥ svarāṭ
tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo ‘mṛṣā
dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi
SYNONYMS
janma-ādi-creation, maintenance and dissolution; asya-of this (the universe); yataḥ-from whom; anvayāt-directly from the spiritual connection; itarataḥ-indirectly from the lack of material contact; ca-also; artheṣu-in all affairs; abhijñaḥ-perfectly cognizant; sva-rāṭ-independent; tene-imparted; brahma-the Absolute Truth; hṛdā-through the heart; yaḥ-who; ādi-kavaye-unto Lord Brahmā; muhyanti-are bewildered; yat-in whom; sūrayaḥ-great personalities like Lord Brahmā and other demigods or great brāhmaṇas; tejaḥ-vāri-mṛdām-of fire, water and earth; yathā-as; vinimayaḥ-the exchange; yatra-in whom; tri-sargaḥ-the material creation of three modes; amṛṣā-factual; dhāmnā-with the abode; svena-His own personal; sadā-always; nirasta-kuhakam-devoid of all illusion; satyam-the truth; param-absolute; dhīmahi-let us meditate upon.
TRANSLATION
” ‘I offer my obeisances unto Lord Śrī Kṛṣṇa, son of Vasudeva, who is the supreme all-pervading Personality of Godhead. I meditate upon Him, the transcendent reality, who is the primeval cause of all causes, from whom all manifested universes arise, in whom they dwell and by whom they are destroyed. I meditate upon that eternally effulgent Lord who is directly and indirectly conscious of all manifestations and yet is beyond them. It is He only who first imparted Vedic knowledge unto the heart of Brahmā, the first created being. Through Him this world, like a mirage, appears real even to great sages and demigods. Because of Him, the material universes, created by the three modes of nature, appear to be factual, although they are unreal. I meditate therefore upon Him, the Absolute Truth, who is eternally existent in His transcendental abode, and who is forever free of illusion.
PURPORT
This is the opening invocation of Śrīmad-Bhāgavatam (1.1.1).
TEXT 149
dharmaḥ projjhita-kaitavo ‘tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam
śrīmad-bhāgavate mahāmuni-kṛte kiṁ vā parair īśvaraḥ
sadyo hṛdy avarudhyate ‘tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt
SYNONYMS
dharmaḥ-religiosity; projjhita-completely rejected; kaitavaḥ-in which there is fruitive intention; atra-herein; paramaḥ-the highest; nirmatsarāṇām-of the one hundred percent pure in heart; satām-devotees; vedyam-to be understood; vāstavam-factual; atra-herein; vastu-substance; śiva-dam-giving well-being; tāpa-traya-of the threefold miseries; unmūlanam-causing uprooting; śrīmat-beautiful; bhāgavate-in the Bhāgavata Purāṇa; mahā-muni-by the great sage (Vyāsadeva); kṛte-compiled; kim-what; vā-indeed; paraiḥ-with others; īśvaraḥ-the Supreme Lord; sadyaḥ-at once; hṛdi-within the heart; avarudhyate-becomes confined; atra-herein; kṛtibhiḥ-by pious men; śuśrūṣubhiḥ-desiring to hear; tat-kṣaṇāt-without delay.
TRANSLATION
” ‘Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Śrī Vyāsadeva, is sufficient in itself for God realization. As soon as one attentively and submissively hears the message of Bhāgavatam, he becomes attached to the Supreme Lord.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.1.2). See also Ādi-līlā, Chapter One, text 91.
TEXT 150
‘kṛṣṇa-bhakti-rasa-svarūpa’ śrī-bhāgavata
tāte veda-śāstra haite parama mahattva
SYNONYMS
kṛṣṇa-bhakti-of devotional service to Kṛṣṇa; rasa-of the transcendental mellow; svarūpa-the very form; śrī-bhāgavata-Śrīmad-Bhāgavatam; tāte-therefore; veda-śāstra-the Vedic literature; haite-than; parama mahattva-has greater utility and value.
TRANSLATION
“Śrīmad-Bhāgavatam gives direct information of the mellow derived from service to Kṛṣṇa. Therefore Śrīmad-Bhāgavatam is above all other Vedic literatures.
TEXT 151
nigama-kalpa-taror galitaṁ phalaṁ
śuka-mukhād amṛta-drava-saṁyutam
pibata bhāgavataṁ rasam ālayaṁ
muhur aho rasikā bhuvi bhāvukāḥ
SYNONYMS
nigama-kalpa-taroḥ-of the Vedic literature which is like a desire tree; galitam-completely ripened; phalam-fruit (which has come down without being distorted); śuka-mukhāt-from the mouth of Śukadeva Gosvāmī; amṛta-which is like nectar; drava-saṁyutam-mixed with juice; pibata-just drink; bhāgavatam-Śrīmad-Bhāgavatam; rasam ālayam-the reservoir of all mellows; muhuḥ-constantly; aho-O; rasikāḥ-intelligent and humorous devotees; bhuvi-in this world; bhāvukāḥ-thoughtful.
TRANSLATION
” ‘Śrīmad-Bhāgavatam is the essence of all Vedic literatures, and it is considered the ripened fruit of the wish-fulfilling tree of Vedic knowledge. It has been sweetened by emanating from the mouth of Śukadeva Gosvāmī. You who are thoughtful and who relish mellows should always try to taste this ripened fruit. O thoughtful devotees, as long as you are not absorbed in transcendental bliss, you should continue tasting this Śrīmad-Bhāgavatam, and when you are fully absorbed in bliss, you should go on tasting its mellows forever.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.1.3).
TEXT 152
vayaṁ tu na vitṛpyāma
uttamaḥśloka-vikrame
yac chṛṇvatāṁ rasa-jñānāṁ
svādu svādu pade pade
SYNONYMS
vayam tu-we of course; na-never; vitṛpyāmaḥ-are satisfied; uttamaḥ-śloka-vikrame-in the activities and pastimes of the Supreme Personality of Godhead; yat-which; śṛṇvatām-of those hearing; rasa-jñānām-who know the taste of mellows; svādu svādu-more palatable; pade pade-in every step.
TRANSLATION
” ‘We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who enjoy association with Him relish hearing His pastimes at every moment.’ “
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.1.19).
TEXT 153
ataeva bhāgavata karaha vicāra
ihā haite pābe sūtra-śrutira artha-sāra
SYNONYMS
ataeva-therefore; bhāgavata-Śrīmad-Bhāgavatam; karaha vicāra-try to understand scrutinizingly; ihā haite-from this; pābe-you will get; sūtra-śrutira-of the Vedic philosophy, the Brahma-sūtra; artha-sāra-the actual meaning.
TRANSLATION
Śrī Caitanya Mahāprabhu advised Prakāśānanda Sarasvatī, “Study Śrīmad Bhāgavatam very scrutinizingly. Then you will understand the actual meaning of Brahma-sūtra”
TEXT 154
nirantara kara kṛṣṇa-nāma-saṅkīrtana
helāya mukti pābe, pābe prema-dhana
SYNONYMS
nirantara kara-constantly perform; kṛṣṇa-nāma-saṅkīrtana-the chanting of the holy name of Kṛṣṇa; helāya-very easily; mukti pābe-you will get liberation; pābe prema-dhana-you will achieve the highest goal, ecstatic love of Kṛṣṇa.
TRANSLATION
Śrī Caitanya Mahāprabhu continued, “Always discuss Śrīmad-Bhāgavatam and constantly chant the holy name of Lord Kṛṣṇa. In this way you will be able to attain liberation very easily, and you will be elevated to the enjoyment of love of Godhead.
PURPORT
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that without studying Śrīmad-Bhāgavatam, one cannot understand the purport of Brahma-sūtra (Vedānta-sūtra) or the Upaniṣads. If one tries to understand Vedānta philosophy and the Upaniṣads without studying Śrīmad-Bhāgavatam, he will be bewildered and, construing a different meaning will gradually become an atheist or an impersonalist.
TEXT 155
brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
SYNONYMS
brahma-bhūtaḥ-freed from material conceptions of life but attached to an impersonal situation; prasanna-ātmā-fully joyful; na śocati-he does not lament; na kāṅkṣati-he does not hanker; samaḥ-equally disposed; sarveṣu-all; bhūteṣu-to the living entities; mat-bhaktim-My devotional service; labhate-achieves; parām-transcendental.
TRANSLATION
” ‘One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.’
TEXT 156
“muktā api līlayā vigrahaṁ
kṛtvā bhagavantaṁ bhajante”
SYNONYMS
muktāḥ-liberated; api-although; līlayā-by pastimes; vigraham-the form of the Lord; kṛtvā-having installed; bhagavantam-the Supreme Personality of Godhead; bhajante-worship.
TRANSLATION
” ‘Even a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of Kṛṣṇa. He thus installs a Deity and renders the Lord service.’
PURPORT
This is a quotation from Śaṅkarācārya’s commentary on the Nṛsiṁha-tāpanī.
TEXT 157
pariniṣṭhito ‘pi nairguṇye
uttamaḥśloka-līlayā
gṛhīta-cetā rājarṣe
ākhyānaṁ yad adhītavān
SYNONYMS
pariniṣṭhitaḥ-situated; api-although; nairguṇye-in the transcendental position, freed from the material modes of nature; uttamaḥ-śloka-līlayā-by the pastimes of the Supreme Personality of Godhead, Uttamaḥśloka; gṛhīta-cetā-the mind became fully taken over; rājarṣe-O great King; ākhyānam-the narration; yat-which; adhītavān-studied.
TRANSLATION
” ‘Śukadeva Gosvāmī addressed Parīkṣit Mahārāja, “My dear King, although I was fully situated in the transcendental position, I was nonetheless attracted to the pastimes of Lord Kṛṣṇa. Therefore I studied Śrīmad-Bhāgavatam from my father.’ “
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.1.9).
TEXT 158
tasyāravinda-nayanasya padāravinda-
kiñjalka-miśra-tulasī-makaranda-vāyuḥ
antargataḥ svavivareṇa cakāra teṣāṁ
saṅkṣobham akṣara-juṣām api citta-tanvoḥ
SYNONYMS
tasya-of Him; aravinda-nayanasya-of the Supreme Personality of Godhead, whose eyes are like the petals of a lotus flower; pada-aravinda-of the lotus feet; kiñjalka-with saffron; miśra-mixed; tulasī-of tulasī leaves; makaranda-with the aroma; vāyuḥ-the air; antargataḥ-entered; sva-vivareṇa-through the nostrils; cakāra-created; teṣām-of them; saṅkṣobham-strong agitation; akṣara-juṣām-of the impersonally self-realized (Kumāras); api-also; citta-tanvoḥ-of the mind and the body.
TRANSLATION
” ‘When the breeze carrying the aroma of tulasī leaves and saffron from the lotus feet of the lotus-eyed Personality of Godhead entered through the nostrils into the hearts of those sages [the Kumāras], they experienced a change in both body and mind, even though they were attached to impersonal Brahman understanding.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (3.15.43).
TEXT 159
ātmārāmāś ca munayo
nirgranthā apy urukrame
kurvanty ahaitukīṁ bhaktim
ittham-bhūta-guṇo hariḥ
SYNONYMS
ātma-ārāmāḥ-persons who take pleasure in being transcendentally situated in the service of the Lord; ca-also; munayaḥ-great saintly persons who have completely rejected material aspirations, fruitive activities, and so forth; nirgranthāḥ-without interest in any material desire; api-certainly; urukrame-unto the Supreme Personality of Godhead, Kṛṣṇa, whose activities are wonderful; kurvanti-do; ahaitukīm-causeless, or without material desires; bhaktim-devotional service; ittham-bhūta-so wonderful as to attract the attention of the self-satisfied; guṇaḥ-who has transcendental qualities; hariḥ-the Supreme Personality of Godhead.
TRANSLATION
” ‘Those who are self-satisfied and unattracted by external material desires are also attracted to the loving service of Śrī Kṛṣṇa, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is called Kṛṣṇa because He has such transcendentally attractive features.’ “
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.7.10).
TEXT 160
hena-kāle sei mahārāṣṭrīya brāhmaṇa
sabhāte kahila sei śloka-vivaraṇa
SYNONYMS
hena-kāle-at this time; sei-that; mahārāṣṭrīya brāhmaṇa-the brāhmaṇa of Mahārāṣṭra province; sabhāte-in the meeting; kahila-declared; sei-that; śloka-vivaraṇa-the description of the ātmārāma-śloka explained by Śrī Caitanya Mahāprabhu.
TRANSLATION
At this time the brāhmaṇa from the province of Mahārāṣṭra mentioned Lord Caitanya’s explanation of the ātmārāma verse.
TEXT 161
ei ślokera artha prabhu ‘ekaṣaṣṭi’ prakāra
kariyāchena, yāhā śuni’ loke camatkāra
SYNONYMS
ei ślokera artha-the meanings of this verse; prabhu-Śrī Caitanya Mahāprabhu; eka-ṣaṣṭi prakāra-sixty-one varieties; kariyāchena-has done; yāhā śuni’-hearing which; loke camatkāra-everyone is astonished.
TRANSLATION
The Mahārāṣṭrian brāhmaṇa stated that Śrī Caitanya Mahāprabhu had already explained that verse in sixty-one ways. Everyone was astonished to hear this.
TEXT 162
tabe saba loka śunite āgraha karila
‘ekaṣaṣṭi’ artha prabhu vivari’ kahila
SYNONYMS
tabe-then; saba loka-all the people gathered there; śunite-to hear; āgraha karila-expressed their eagerness; eka-ṣaṣṭi artha-sixty-one different meanings of the verse; prabhu-Śrī Caitanya Mahāprabhu; vivari’-elaborately; kahila-explained.
TRANSLATION
When all the people gathered there expressed the desire to hear again the sixty-one different meanings of the ātmārāma-śloka, Śrī Caitanya Mahāprabhu again explained them.
TEXT 163
śuniyā lokera baḍa camatkāra haila
caitanya-gosāñi-‘śrī-kṛṣṇa’, nirdhārila
SYNONYMS
śuniyā-hearing; lokera-of all the people; baḍa-very great; camatkāra-wonder; haila-there was; caitanya-gosāñi-Śrī Caitanya Mahāprabhu; śrī-kṛṣṇa-personally Lord Kṛṣṇa; nirdhārila-they concluded.
TRANSLATION
When everyone heard Śrī Caitanya Mahāprabhu’s explanation of the ātmārāma-śloka, everyone was astonished and struck with wonder. They concluded that Śrī Caitanya Mahāprabhu was none other than Lord Kṛṣṇa Himself.
TEXT 164
eta kahi’ uṭhiyā calilā gaurahari
namaskāra kare loka hari-dhvani kari
SYNONYMS
eta kahi’-after speaking that; uṭhiyā-standing; calilā-began to walk; gaurahari-Śrī Gaurasundara, Śrī Caitanya Mahāprabhu; namaskāra kare loka-all the people offered their obeisances; hari-dhvani kari-loudly chanting the Hare Kṛṣṇa mahā-mantra.
TRANSLATION
After giving those explanations again, Śrī Caitanya Mahāprabhu arose and took His leave. All the people there offered their obeisances unto Him and chanted the mahā-mantra.
TEXT 165
saba kāśī-vāsī kare nāma-saṅkīrtana
preme hāse, kāṅde, gāya, karaye nartana
SYNONYMS
saba kāśī-vāsī-all the inhabitants of Kāśī (Vārāṇasī); kare-performed; nāma-saṅkīrtana-chanting of the Hare Kṛṣṇa mantra; preme-in ecstatic love of Godhead; hāse-they laughed; kāṅde-they cried; gāya-chanted; karaye nartana-and danced.
TRANSLATION
All the inhabitants of Kāśī [Vārāṇasī] began chanting the Hare Kṛṣṇa mahā-mantra in ecstatic love. Sometimes they laughed, sometimes they cried, sometimes they chanted, and sometimes they danced.
TEXT 166
sannyāsī paṇḍita kare bhāgavata vicāra
vārāṇasī-pura prabhu karilā nistāra
SYNONYMS
sannyāsī-the Māyāvādī sannyāsīs; paṇḍita-the learned scholars; kare-do; bhāgavata vicāra-discussion on Śrīmad-Bhāgavatam; vārāṇasī-pura-the city known as Vārāṇasī; prabhu-Lord Śrī Caitanya Mahāprabhu; karilā nistāra-delivered.
TRANSLATION
After this, all the Māyāvādī sannyāsīs and learned scholars at Vārāṇasī began discussing Śrīmad-Bhāgavatam. In this way Śrī Caitanya Mahāprabhu delivered them.
TEXT 167
nija-loka lañā prabhu āilā vāsāghara
vārāṇasī haila dvitīya nadīyā-nagara
SYNONYMS
nija-loka lañā-with His personal associates; prabhu-Śrī Caitanya Mahāprabhu; āilā vāsa-aghara-came to His residential place; vārāṇasī-the city of Vārāṇasī; haila-became; dvitīya-second; nadīyā-nagara-Navadvīpa (Nadia).
TRANSLATION
Śrī Caitanya Mahāprabhu then returned to His residence with His personal associates. Thus He turned the whole city of Vārāṇasī into another Navadvīpa [Nadīyā-nagara].
PURPORT
Both Navadvīpa and Vārāṇasī were celebrated for their highly educational activities. At the present time these cities are still inhabited by great, learned scholars, but Vārāṇasī is especially a center for Māyāvādī sannyāsīs who are learned scholars. However, unlike Navadvīpa, there are hardly any devotees in Vārāṇasī. Consequently a discussion of Śrīmad-Bhāgavatam was very rare in Vārāṇasī. In Navadvīpa, such a discussion was quite ordinary. After Śrī Caitanya Mahāprabhu visited Vārāṇasī and turned Prakāśānanda Sarasvatī and his disciples into Vaiṣṇavas, Vārāṇasī became like Navadvīpa because so many devotees began discussing Śrīmad-Bhāgavatam. Even at the present moment one can hear many discussions on Śrīmad-Bhāgavatam taking place on the banks of the Ganges. Many scholars and sannyāsīs gather there to hear Śrīmad-Bhāgavatam and perform saṅkīrtana.
TEXT 168
nija-gaṇa lañā prabhu kahe hāsya kari’
kāśīte āmi āilāṅa vecite bhāvakāli
SYNONYMS
nija-gaṇa lañā-with His personal associates; prabhu kahe-Śrī Caitanya Mahāprabhu said; hāsya kari’-laughingly; kāśīte-in Kāśī; āmi āilāṅa-I came; vecite-to sell; bhāvakāli-emotional ecstatic love.
TRANSLATION
Among His own associates, Śrī Caitanya Mahāprabhu laughingly said, “I came here to sell My emotional ecstatic love.
TEXT 169
kāśīte grāhaka nāhi, vastu nā vikāya
punarapi deśe vahi’ laoyā nāhi yāya
SYNONYMS
kāśīte-in Kāśī (Benares); grāhaka nāhi-there was no customer; vastu nā vikāya-it was not selling; punarapi-again; deśe-to My own country; vahi’-carrying (it); laoyā-to take; nāhi yāya-was not possible.
TRANSLATION
“Although I came to Vārāṇasī to sell My goods, there were no customers, and it appeared necessary for Me to carry them back to My own country.
TEXT 170
āmi bojhā vahimu, tomā-sabāra duḥkha haila
tomā-sabāra icchāya vinā-mūlye bilāila
SYNONYMS
āmi-I; bojhā-burden; vahimu-shall carry; tomā-sabāra duḥkha haila-all of you became very unhappy; tomā-sabāra icchāya-only by your will; vinā-mūlye bilāila-I distributed without a price.
TRANSLATION
“All of you were feeling unhappy that no one was purchasing My goods and that I would have to carry them away. Therefore, by your will only, I have distributed them without charging.”
PURPORT
When we began distributing the message of Śrī Caitanya Mahāprabhu in the Western countries, a similar thing happened. In the beginning we were very disappointed for at least one year because no one came forth to help this movement, but by the grace of Śrī Caitanya Mahāprabhu, some young boys joined this movement in 1966. Of course we distributed Śrī Caitanya Mahāprabhu’s message of the Hare Kṛṣṇa mahā-mantra without bargaining or selling. As a result, this movement has spread all over the world, with the assistance of European and American boys and girls. We therefore pray for all the blessings of Śrī Caitanya Mahāprabhu upon all the devotees in the Western world who are spreading this movement.
TEXT 171
sabe kahe,-loka tārite tomāra avatāra
‘pūrva’ ‘dakṣiṇa’ ‘paścima’ karilā nistāra
SYNONYMS
sabe kahe-everyone says; loka tārite-to deliver the fallen souls; tomāra avatāra-Your incarnation; pūrva-east; dakṣiṇa-south; paścima-west; karilā nistāra-You have delivered.
TRANSLATION
All the Lord’s devotees then said, “You have incarnated to deliver fallen souls. You have delivered them in the east and in the south, and now you are delivering them in the west.
TEXT 172
‘eka’ vārāṇasī chila tomāte vimukha
tāhā nistāriyā kailā āmā-sabāra sukha
SYNONYMS
eka-one; vārāṇasī-the city of Vārāṇasī; chila-remained; tomāte vimukha-against Your missionary activities; tāhā-that; nistāriyā-delivering; kailā-have done; āmā-sabāra-of all of us; sukha-awakening of happiness.
TRANSLATION
“Only Vārāṇasī was left because the people there were against Your missionary activities. Now You have delivered them, and we are all very happy.”
TEXT 173
vārāṇasī-grāme yadi kolāhala haila
śuni’ grāmī deśī loka āsite lāgila
SYNONYMS
vārāṇasī-grāme-in the city of Vārāṇasī; yadi-when; kolāhala haila-there was broadcasting of this news; śuni’-hearing; grāmī-from the villages; deśī-from the towns; loka āsite lāgila-people began to pour in.
TRANSLATION
After the news of these events was broadcast, everyone from the surrounding neighborhoods began to pour in to see Śrī Caitanya Mahāprabhu.
TEXT 174
lakṣa koṭi loka āise, nāhika gaṇana
saṅkīrṇa-sthāne prabhura nā pāya daraśana
SYNONYMS
lakṣa koṭi-hundreds and thousands; loka-people; āise-come; nāhika gaṇana-there was no counting; saṅkīrṇa-sthāne-in a small place; prabhura-of Śrī Caitanya Mahāprabhu; nā pāya daraśana-could not get an audience.
TRANSLATION
Hundreds and thousands of people came to see Śrī Caitanya Mahāprabhu. There was no counting the number. Because the Lord’s residence was very small, not everyone could see Him.
TEXT 175
prabhu yabe snāne yāna viśveśvara-daraśane
dui-dike loka kare prabhu-vilokane
SYNONYMS
prabhu-Śrī Caitanya Mahāprabhu; yabe-when; snāne yāna-goes to bathe; viśveśvara-daraśane-or to see the Deity of Lord Viśveśvara; dui-dike-on two sides; loka-all the people; kare-do; prabhu-vilokane-seeing of Śrī Caitanya Mahāprabhu.
TRANSLATION
When Śrī Caitanya Mahāprabhu went to take His bath in the Ganges and to see the temple of Viśveśvara, people would line up on both sides to see the Lord.
TEXT 176
bāhu tuli’ prabhu kahe-bala ‘kṛṣṇa’ ‘hari’
daṇḍavat kare loke hari-dhvani kari’
SYNONYMS
bāhu tuli’-raising His two arms; prabhu kahe-Śrī Caitanya Mahāprabhu says; bala-please say; kṛṣṇa hari-Kṛṣṇa, Hari; daṇḍa vat kare-offer their respects; loke-the people; hari-dhvani kari’-loudly chanting the name of Hari.
TRANSLATION
When Śrī Caitanya Mahāprabhu passed by the people, He would raise His arms and say, “Please chant Kṛṣṇa! Please chant Hari!” All the people received Him by chanting Hare Kṛṣṇa, and they offered their respects to Him by this chanting.
TEXT 177
ei-mata dina pañca loka nistāriyā
āra dina calilā prabhu udvigna hañā
SYNONYMS
ei-mata-in this way; dina pañca-five days; loka-the people; nistāriyā-delivering; āra dina-on the next day; calilā-departed; prabhu-Śrī Caitanya Mahāprabhu; udvigna hañā-being very eager.
TRANSLATION
In this way, for five days, Śrī Caitanya Mahāprabhu delivered the people of Vārāṇasī. Finally, on the next day, He became very eager to leave.
TEXT 178
rātre uṭhi’ prabhu yadi karilā gamana
pāche lāg la-ilā tabe bhakta pañca jana
SYNONYMS
rātre uṭhi’-rising at night; prabhu-Śrī Caitanya Mahāprabhu; yadi-when; karilā gamana-departed; pāche-behind Him; lāg la-ilā-began to follow; tabe-then; bhakta pañca jana-five devotees.
TRANSLATION
After rising very early on the sixth day, Śrī Caitanya Mahāprabhu started to leave, and five devotees began to follow Him.
TEXT 179
tapana miśra, raghunātha, mahārāṣṭrīya brāhmaṇa
candraśekhara, kīrtanīyā-paramānanda,-pañca jana
SYNONYMS
tapana miśra-Tapana Miśra; raghunātha-Raghunātha; mahārāṣṭrīya brāhmaṇa-the Mahārāṣṭrian brāhmaṇa; candraśekhara-Candraśekhara; kīrtanīyā-paramānanda-Paramānanda, who used to perform kīrtana; pañca jana-these five persons.
TRANSLATION
These five devotees were Tapana Miśra, Raghunātha, the Mahārāṣṭrian brāhmaṇa, Candraśekhara and Paramānanda Kīrtanīyā.
TEXT 180
sabe cāhe prabhu-saṅge nīlācala yāite
sabāre vidāya dilā prabhu yatna-sahite
SYNONYMS
sabe cāhe-every one of them wanted; prabhu-saṅge-with Śrī Caitanya Mahāprabhu; nīlācala yāite-to go to Jagannātha Purī; sabāre-to all of them; vidāya dilā-bade farewell; prabhu-Śrī Caitanya Mahāprabhu; yatna-sahite-with great attention.
TRANSLATION
These five wanted to accompany Śrī Caitanya Mahāprabhu to Jagannātha Purī, but the Lord attentively bade them farewell.
TEXT 181
“yāṅra icchā, pāche āisa āmāre dekhite
ebe āmi ekā yāmu jhārikhaṇḍa-pathe”
SYNONYMS
yāṅra-of one who; icchā-there is a desire; pāche-later; āisa-you may come; āmāre dekhite-to see Me; ebe-but at this time; āmi-I; ekā-alone; yāmu-shall go; jhārikhaṇḍa-pathe-through the forest known as Jhārikhaṇḍa.
TRANSLATION
Śrī Caitanya Mahāprabhu said, “If you want to see Me, you may come later, but for the time being I shall go alone through the Jhārikhaṇḍa forest.”
TEXT 182
sanātane kahilā,-tumi yāha’ vṛndāvana
tomāra dui bhāi tathā kariyāche gamana
SYNONYMS
sanātane kahilā-he advised Sanātana Gosvāmī; tumi-you; yāha’ vṛndāvana-go to Vṛndāvana; tomāra-your; dui bhāi-two brothers; tathā-there; kariyāche gamana-have already gone.
TRANSLATION
Śrī Caitanya Mahāprabhu advised Sanātana Gosvāmī to proceed toward Vṛndāvana, and He informed him that his two brothers had already gone there.
TEXT 183
kāṅthā-karaṅgiyā mora kāṅgāla bhakta-gaṇa
vṛndāvane āile tāṅdera kariha pālana
SYNONYMS
kāṅthā-torn quilt; karaṅgiyā-a small waterpot; mora-My; kāṅgāla-poor; bhakta-gaṇa-devotees; vṛndāvane āile-when they come to Vṛndāvana; tāṅdera-of all of them; kariha pālana-take care.
TRANSLATION
Śrī Caitanya Mahāprabhu told Sanātana Gosvāmī, “All My devotees who go to Vṛndāvana are generally very poor. They each have nothing with them but a torn quilt and a small waterpot. Therefore, Sanātana, you should give them shelter and maintain them.”
PURPORT
Following in the footsteps of Śrī Caitanya Mahāprabhu, we have constructed temples both in Vṛndāvana and Māyāpur, Navadvīpa, just to give shelter to the foreign devotees coming from Europe and America. Since the Hare Kṛṣṇa movement started, many Europeans and Americans have been visiting Vṛndāvana, but they have not been properly received by any āśrama or temple there. It is the purpose of the International Society for Krishna Consciousness to give them shelter and train them in devotional service. There are also many tourists eager to come to India to understand India’s spiritual life, and the devotees in our temples both in Vṛndāvana and in Navadvīpa should make arrangements to accommodate them as far as possible.
TEXT 184
eta bali’ calilā prabhu sabā āliṅgiyā
sabei paḍilā tathā mūrcchita hañā
SYNONYMS
eta bali’-saying this; calilā-began to proceed; prabhu-Śrī Caitanya Mahāprabhu; sabā-all of them; āliṅgiyā-embracing; sabei-all of them; paḍilā-fell down; tathā-there; mūrcchita hañā-fainting.
TRANSLATION
After saying this, Śrī Caitanya Mahāprabhu embraced them all and began to proceed on His way, and they all fainted and fell down.
TEXT 185
kata-kṣaṇe uṭhi’ sabe duḥkhe ghare āilā
sanātana-gosāñi vṛndāvanere calilā
SYNONYMS
kata-kṣaṇe-after some time; uṭhi’-rising; sabe-all of them; duḥkhe-in great unhappiness; ghare āilā-returned to their homes; sanātana-gosāñi-Sanātana Gosvāmī; vṛndāvanere calilā-proceeded toward Vṛndāvana.
TRANSLATION
After some time, all the devotees got up and returned to their homes very much grief-stricken. Sanātana Gosvāmī proceeded toward Vṛndāvana alone.
TEXT 186
ethā rūpa-gosāñi yabe mathurā āilā
dhruva-ghāṭe tāṅre subuddhi-rāya mililā
SYNONYMS
ethā-there; rūpa-gosāñi-Rūpa Gosāñi; yabe-when; mathurā āilā-came to Mathurā; dhruva-ghāṭe-at the bank of the Yamunā known as Dhruva-ghāṭa; tāṅre-him; subuddhi-rāya-a devotee of Lord Caitanya named Subuddhi Rāya; mililā-met.
TRANSLATION
When Rūpa Gosvāmī reached Mathurā, he met Subuddhi Rāya on the banks of the Yamunā at a place called Dhruva-ghāṭa.
TEXT 187
pūrve yabe subuddhi-rāya chilā gauḍe ‘adhikāri’
husena-khāṅ ‘saiyada’ kare tāhāra cākarī
SYNONYMS
pūrve-formerly; yabe-when; subuddhi-rāya-Subuddhi Rāya; chilā-resided; gauḍe-in Bengal; adhikārī-a very respectable man; husena-khāṅ-Nawab Hussain Khān; saiyada-named Saiyada; kare-performed; tāhāra cākarī-service of Subuddhi Rāya.
TRANSLATION
Formerly Subuddhi Rāya had been a big landholder in Gauḍa-deśa [Bengal]. Saiyada Hussain Khān was then a servant of Subuddhi Rāya.
TEXT 188
dīghi khodāite tāre ‘munsīpha’ kailā
chidra pāñā rāya tāre cābuka mārilā
SYNONYMS
dīghi khodāite-to dig a big lake; tāre-Hussain Khān; munsīpha kailā-appointed as the supervisor; chidra pāñā-finding some fault; rāya-Subuddhi Rāya; tāre-him; cābuka mārilā-whipped.
TRANSLATION
Subuddhi Rāya put Hussain Khān in charge of digging a big lake, but, once, finding fault with him, he struck him with a whip.
TEXT 189
pāche yabe husena-khāṅ gauḍe ‘rājā’ ha-ila
subuddhi-rāyere tiṅho bahu bāḍāila
SYNONYMS
pāche-later; yabe-when; husena-khāṅ-Hussain Khān; gauḍe-in Bengal; rājā ha-ila-was appointed Nawab, or governor, by the central Mohammedan government; subuddhi-rāyere-unto Subuddhi Rāya; tiṅho-he; bahu bāḍāila-increased the opulences.
TRANSLATION
Later Hussain Khān somehow or other was appointed Nawab by the central Mohammedan government. As a matter of obligation, he increased the opulences of Subuddhi Rāya.
TEXT 190
tāra strī tāra aṅge dekhe māraṇera cihne
subuddhi-rāyere mārite kahe rājā-sthāne
SYNONYMS
tāra strī-his wife; tāra aṅge-on his body; dekhe-sees; māraṇera cihne-the mark of the whip; subuddhi-rāyere-Subuddhi Rāya; mārite-to kill; kahe-says; rājā-sthāne-in the presence of the King.
TRANSLATION
Later, when the wife of Nawab Saiyada Hussain Khān saw the whip marks on his body, she requested him to kill Subuddhi Rāya.
TEXT 191
rājā kahe,-āmāra poṣṭā rāya haya ‘pitā’
tāhāre mārimu āmi,-bhāla nahe kathā
SYNONYMS
rājā kahe-the King said; āmāra-my; poṣṭā-maintainer; rāya-Subuddhi Rāya; haya-is; pitā-just like my father; tāhāre mārimu-shall kill him; āmi-I; bhāla nahe kathā-this is not a good proposal.
TRANSLATION
Hussain Khān replied, “Subuddhi Rāya has maintained me very carefully. He was just like a father to me,” he said. “Now you are asking me to kill him. This is not a very good proposal.”
TEXT 192
strī kahe,-jāti laha’, yadi prāṇe nā māribe
rājā kahe,-jāti nile iṅho nāhi jībe
SYNONYMS
strī kahe-the wife replied; jāti laha’-then take his caste; yadi-if; prāṇe nā māribe-you will not kill him; rājā kahe-the King replied; jāti nile-if I take his caste; iṅho nāhi jībe-he will not live (he will commit suicide).
TRANSLATION
As a last alternative, the wife suggested that the Nawab take away Subuddhi Rāya’s caste and turn him into a Mohammedan, but Hussain Khān replied that if he did this, Subuddhi Rāya would not live.
TEXT 193
strī marite cāhe, rājā saṅkaṭe paḍila
karoṅyāra pāni tāra mukhe deoyāila
SYNONYMS
strī-the wife; marite cāhe-wants to kill Subuddhi Rāya; rājā-the King; saṅkaṭe paḍila-became very perplexed; karoṅyāra pāni-water from a pitcher especially used by Mohammedans; tāra mukhe-on his head; deoyāila-forced to be sprinkled.
TRANSLATION
This became a perplexing problem for him because his wife kept requesting him to kill Subuddhi Rāya. Finally the Nawab sprinkled a little water on Subuddhi Rāya’s head from a pitcher that had been used by a Mohammedan.
PURPORT
More than five hundred years ago in India, the Hindus were so rigid and strict that if a Mohammedan would sprinkle a little water from his pitcher upon a Hindu, the Hindu would be immediately ostracized. Recently, in 1947, during the partition days, there was a big riot between Hindus and Muslims, especially in Bengal. The Hindus were forcibly made to eat cow’s flesh, and consequently they began crying, thinking that they had become Mohammedans. Actually the Mohammedans in India did not come from the country of the Mohammedans, but Hindus instituted the custom that somehow or other if one contacted a Mohammedan, he became a Mohammedan. Rūpa and Sanātana Gosvāmī were born in a high brāhmaṇa family, but because they accepted employment under a Mohammedan government, they were considered Mohammedans. Subuddhi Rāya was sprinkled with water from the pitcher of a Mohammedan, and consequently he was condemned to have become a Mohammedan. Later, Aurangzeb, the Mohammedan emperor, introduced a tax especially meant for Hindus. Being oppressed in the Hindu community, many low-caste Hindus preferred to become Mohammedans. In this way the Mohammedan population increased. Later the British government made it a policy to divide the Hindus and the Muslims, and thus they maintained ill feelings between them. The result was that India was divided into Pakistan and Hindustan.
From early histories it appears that the entire earth was under one culture, Vedic culture, but gradually, due to religious and cultural divisions, the rule fragmented into many subdivisions. Now the earth is divided into many countries, religions and political parties. Despite these political and religious divisions, we advocate that everyone should unite again under one culture-Kṛṣṇa consciousness. People should accept one God, Kṛṣṇa; one scripture, Bhagavad-gītā; and one activity, devotional service to the Lord. Thus people may live happily upon this earth and combine to produce sufficient food. In such a society, there would be no question of scarcity, famine, or cultural or religious degradation. So-called caste systems and national divisions are artificial. According to our Vaiṣṇava philosophy, these are all external bodily designations. The Kṛṣṇa consciousness movement is not based upon bodily designations. It is a transcendental movement on the platform of spiritual understanding. If the people of the world understood that the basic principle of life is spiritual identification, they would understand that the business of the spirit soul is to serve the Supreme Spirit, Kṛṣṇa. As Lord Kṛṣṇa says in Bhagavad-gītā (15.7), mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ: “The living entities in this conditioned world are My eternal, fragmental parts.” All living entities in different life forms are sons of Kṛṣṇa. Therefore they are all meant to serve Kṛṣṇa, the original supreme father. If this philosophy is accepted, the failure of the United Nations to unite all nations will be sufficiently compensated all over the world by a great Kṛṣṇa consciousness movement. Recently we had talks with Christian leaders in Australia, including the Bishop of Australia, and everyone there was pleased with our philosophy of oneness in religious consciousness.
TEXT 194
tabe subuddhi-rāya sei ‘chadma’ pāñā
vārāṇasī āilā, saba viṣaya chādiyā
SYNONYMS
tabe-upon this; subuddhi-rāya-Subuddhi Rāya; sei-that; chadma-plea; pāñā-getting an opportunity; vārāṇasī āilā-came to Vārāṇasī; saba-all; viṣaya chādiyā-giving up the implications of material activities.
TRANSLATION
Taking the Nawab’s sprinkling water upon him as an opportunity, Subuddhi Rāya left his family and business affairs and went to Vārāṇasī.
PURPORT
It appears that Subuddhi Rāya was a big landholder and a responsible, respectable gentleman. He could not, however, avoid the social misconception that one becomes a Mohammedan when water is sprinkled on one’s face from a Mohammedan’s pitcher. Actually he was planning to give up his material life and leave his family. Hindu culture recommends four divisions-brahmacarya, gṛhastha, vānaprastha and sannyāsa. Subuddhi Rāya was thinking of taking sannyāsa, and by the grace of Kṛṣṇa, he received this opportunity. He therefore left his family and went to Vārāṇasī. The system of varṇāśrama-dharma is very scientific. If one is directed by the varṇāśrama institution, he will naturally think of retiring from family life at the end of his life. Therefore sannyāsa is compulsory at the age of fifty.
TEXT 195
prāyaścitta puchilā tiṅho paṇḍitera gaṇe
tāṅrā kahe,-tapta-ghṛta khāñā chāḍa’ prāṇe
SYNONYMS
prāyaścitta-atonement; puchilā-inquired; tiṅho-he; paṇḍitera gaṇe-among the learned scholars or brāhmaṇa-paṇḍitas in Vārāṇasī; tāṅrā kahe-they advised; tapta-ghṛta-hot clarified butter; khāñā-drinking; chāḍa’-give up; prāṇe-your life.
TRANSLATION
When Subuddhi Rāya consulted the learned brāhmaṇas at Vārāṇasī, asking them how his conversion to Mohammedanism could be counteracted, they advised him to drink hot ghee and give up his life.
TEXT 196
keha kahe,-ei nahe, ‘alpa’ doṣa haya
śuniyā rahilā rāya kariyā saṁśaya
SYNONYMS
keha kahe-some of the learned brāhmaṇas said; ei-this; nahe-not; alpa-insignificant; doṣa-fault; haya-is; śuniyā-hearing; rahilā-remained; rāya-Subuddhi Rāya; kariyā-making; saṁśaya-doubt.
TRANSLATION
When Subuddhi Rāya consulted some other brāhmaṇas, they told him that he had not committed a grievous fault and that consequently he should not drink hot ghee and give up his life. As a result, Subuddhi Rāya was doubtful about what to do.
PURPORT
This is another instance of Hindu custom. One brāhmaṇa would give advice condoning a particular fault, and another would give advice to the contrary. Typically, lawyers and physicians differ, giving one kind of instruction and then another. Due to the brāhmaṇas’ different opinions, Subuddhi Rāya became further perplexed. He did not know what to do or what not to do.
TEXT 197
tabe yadi mahāprabhu vārāṇasī āilā
tāṅre mili’ rāya āpana-vṛttānta kahilā
SYNONYMS
tabe-at this moment; yadi-when; mahāprabhu-Śrī Caitanya Mahāprabhu; vārāṇasī āilā-came to Vārāṇasī; tāṅre mili’-meeting Him; rāya-Subuddhi Rāya; āpana-vṛttānta kahilā-explained his personal situation.
TRANSLATION
In his state of perplexity, Subuddhi Rāya met Śrī Caitanya Mahāprabhu when the Lord was at Vārāṇasī. Subuddhi Rāya explained his position and asked Śrī Caitanya Mahāprabhu what he should do.
TEXT 198
prabhu kahe,-ihāṅ haite yāha’ vṛndāvana
nirantara kara kṛṣṇa-nāma-saṅkīrtana
SYNONYMS
prabhu kahe-the Lord advised; ihāṅ haite-from this place; yāha’ vṛndāvana-go to Vṛndāvana; nirantara-incessantly; kara-perform; kṛṣṇa-nāma-saṅkīrtana-chanting of the holy name of Kṛṣṇa.
TRANSLATION
The Lord advised him, “Go to Vṛndāvana and chant the Hare Kṛṣṇa mantra constantly.”
PURPORT
This is a solution to all sinful activities. In this Age of Kali everyone is perplexed by so many inconveniences-social, political and religious-and naturally no one is happy. Due to the contamination of this age, everyone has a very short life. There are many fools and rascals who advise people to adopt this way of life or that way of life, but real liberation from life’s perplexities means preparation for the next life. Tathā dehāntara-prāptir dhīras tatra na muhyati. One should be situated in his spiritual identity and return home, back to Godhead. The simplest method for this is recommended herein by Śrī Caitanya Mahāprabhu. We should constantly chant the holy names of the Lord, the Hare Kṛṣṇa mahā-mantra. Following in the footsteps of Śrī Caitanya Mahāprabhu, this Kṛṣṇa consciousness movement is recommending this process all over the world. We are saying, “Chant the Hare Kṛṣṇa mahā-mantra, be freed from all the complexities of life and realize Kṛṣṇa, the Supreme Personality of Godhead. Engage in His devotional service and perfect your life so that you can return home, back to Godhead.”
TEXT 199
eka ‘nāmābhāse’ tomāra pāpa-doṣa yābe
āra ‘nāma’ la-ite kṛṣṇa-caraṇa pāibe
SYNONYMS
eka-one; nāma-ābhāse-by a reflection of the pure chanting of the Hare Kṛṣṇa mahā-mantra; tomāra-your; pāpa-doṣa yābe-all the sinful reactions will go away; āra-then again; nāma la-ite-after chanting purely the name of the Lord; kṛṣṇa-caraṇa pāibe-you will get shelter at the lotus feet of Kṛṣṇa.
TRANSLATION
Śrī Caitanya Mahāprabhu further advised Subuddhi Rāya: “Begin chanting the Hare Kṛṣṇa mantra, and when your chanting is almost pure, all your sinful reactions will go away. After you chant perfectly, you will get shelter at the lotus feet of Kṛṣṇa.
PURPORT
The ten kinds of offenses should be considered. In the beginning, when one is initiated into the chanting of the Hare Kṛṣṇa mahā-mantra, there are naturally many offenses. However, the devotee should be very careful to avoid these offenses and chant purely. This does not mean that the Hare Kṛṣṇa mahā-mantra is sometimes pure and sometimes impure. Rather, the chanter is impure due to material contamination. He has to purify himself so that the holy names will be perfectly effective. Chanting the holy name of the Lord inoffensively will help one get immediate shelter at Kṛṣṇa’s lotus feet. This means that by chanting purely, one will immediately be situated on the transcendental platform. We should note, however, that according to Śrī Caitanya Mahāprabhu’s instructions, one should not wait to purify himself before chanting the Hare Kṛṣṇa mantra. Whatever our condition may be, we should begin chanting immediately. By the power of the Hare Kṛṣṇa mantra, we will gradually be relieved from all material contamination and will get shelter at the lotus feet of Kṛṣṇa, the ultimate goal of life.
TEXT 200
āra kṛṣṇa-nāma laite kṛṣṇa-sthāne sthiti-
mahā-pātakera haya ei prāyaścitti
SYNONYMS
āra-further; kṛṣṇa-nāma-the Hare Kṛṣṇa mahā-mantra; laite-continuously chanting; kṛṣṇa-sthāne sthiti-being situated in company with Lord Kṛṣṇa; mahā-pātakera-of all kinds of sinful activity; haya-is; ei-this; prāyaścitti-atonement.
TRANSLATION
“When you are situated at the lotus feet of Kṛṣṇa, no sinful reaction can touch you. This is the best solution to all sinful activity.”
TEXT 201
pāñā ājñā rāya vṛndāvanere calilā
prayāga, ayodhyā diyā naimiṣāraṇye āilā
SYNONYMS
pāñā ājñā-getting this order; rāya-Subuddhi Rāya; vṛndāvanere calilā-went toward Vṛndāvana; pra yāga-Allahabad; ayodhyā-Ayodhyā (the kingdom of Lord Rāmacandra); diyā-through; naimiṣāraṇye āilā-came to Naimiṣāraṇya, (a place near Lucknow).
TRANSLATION
Thus receiving the order from Śrī Caitanya Mahāprabhu to go to Vṛndāvana, Subuddhi Rāya left Vārāṇasī and went through Prayāga, Ayodhyā and Naimiṣāraṇya toward Vṛndāvana.
TEXT 202
kataka divasa rāya naimiṣāraṇye rahilā
prabhu vṛndāvana haite prayāga yāilā
SYNONYMS
kataka divasa-a few days; rāya-Subuddhi Rāya; naimiṣāraṇye rahilā-stayed at Naimiṣāraṇya; prabhu-Śrī Caitanya Mahāprabhu; vṛndāvana haite-from Vṛndāvana; prayāga-to Allahabad; yāilā-went.
TRANSLATION
Subuddhi Rāya stayed for some time at Naimiṣāraṇya. During that time, Śrī Caitanya Mahāprabhu went to Prayāga after visiting Vṛndāvana.
TEXT 203
mathurā āsiyā rāya prabhu-vārtā pāila
prabhura lāga nā pāñā mane baḍa duḥkha haila
SYNONYMS
mathurā āsiyā-when he came to Mathurā; rāya-Subuddhi Rāya; prabhu-vārtā pāila-got information of the Lord’s itinerary; prabhura-of Lord Caitanya Mahāprabhu; lāga-contact; nā pāñā-not getting; mane-in the mind; baḍa-very great; duḥkha-unhappiness; haila-there was.
TRANSLATION
After reaching Mathurā, Subuddhi Rāya received information of the Lord’s itinerary. He became very unhappy because he was not able to contact the Lord.
TEXT 204
śuṣka-kāṣṭha āni’ rāya vece mathurāte
pāṅca chaya paisā haya eka eka bojhāte
SYNONYMS
śuṣka-kāṣṭha āni’-collecting dry wood from the forest; rāya-Subuddhi Rāya; vece-sells; mathurāte-at Mathurā; pāṅca chaya-five or six; paisā-paise; haya-are; eka eka bojhāte-in exchange for each load of dry wood.
TRANSLATION
Subuddhi Rāya would collect dry wood in the forest and take it to the city of Mathurā to sell. For each load he would receive five or six paise.
TEXT 205
āpane rahe eka paisāra cānā cābāiyā
āra paisā bāṇiyā-sthāne rākhena dhariyā
SYNONYMS
āpane-personally; rahe-lives; eka paisāra-of one paisa’s worth; cānā-fried chick-peas; cābāiyā-chewing; āra-the balance; paisā-four or five paise; bāṇiyā-sthāne-in the custody of a merchant; rākhena-keeps; dhariyā-depositing.
TRANSLATION
Earning his livelihood by selling dry wood, Subuddhi Rāya would live on only one paise’s worth of fried chick-peas, and he would deposit whatever other paises he had with some merchant.
PURPORT
In those days there was no banking system like the one now found in Western countries. If one had excess money, he would deposit it with some merchant, usually a grocer. That was the banking system. Subuddhi Rāya would deposit his extra money with a mercantile man and spend it when necessary. When one is in the renounced order, saving money is not recommended. However, if one saves money for the service of the Lord or a Vaiṣṇava, that is accepted. These are the dealings of Subuddhi Rāya, who is one of the confidential devotees of Śrī Caitanya Mahāprabhu. Śrīla Rūpa Gosvāmī also followed this principle by spending fifty percent of his money in order to serve Kṛṣṇa through brāhmaṇas and Vaiṣṇavas. He gave twenty-five percent of his money to relatives, and twenty-five percent he deposited in the custody of a merchant. These are the approved methods recommended in Caitanya-caritāmṛta. Whether in the renounced order or in the gṛhastha order, a Vaiṣṇava should follow these principles set forth by the previous ācāryas.
TEXT 206
duḥkhī vaiṣṇava dekhi’ tāṅre karāna bhojana
gauḍīyā āile dadhi, bhāta, taila-mardana
SYNONYMS
duḥkhī vaiṣṇava-a poverty-stricken Vaiṣṇava; dekhi’-seeing; tāṅre-to him; karāna bhojana-gives food for eating; gauḍīyā āile-when a Bengali Vaiṣṇava came to Mathurā; dadhi-yogurt; bhāta-cooked rice; taila-mardana-massaging mustard oil on the body.
TRANSLATION
Subuddhi Rāya used to spend his savings to supply yogurt to Bengali Vaiṣṇavas who came to Mathurā. He also gave them cooked rice and oil massages. When he saw a poverty-stricken Vaiṣṇava, he would use his money to feed him.
PURPORT
There is a special reference for the maintenance of Bengali Vaiṣṇavas. A Gauḍīya Vaiṣṇava is a Bengali Vaiṣṇava. Most of the devotees of Lord Caitanya at that time were Gauḍīyas and Oriyās, inhabitants of Bengal and Orissa. There are still many hundreds and thousands of disciples in Bengal and Orissa. Bengalis are habituated to eating cooked rice as their staple food. When they went to Mathurā in the North, they found that the people generally ate chapatis or roṭi made of wheat. The Bengalis could not digest this food because they were used to cooked rice. Therefore as soon as Subuddhi Rāya saw a Bengali Vaiṣṇava arriving in Mathurā, he would try to supply him with cooked rice. Bengalis are also accustomed to taking a massage with mustard oil. In any case, Subuddhi Rāya wanted to serve the Vaiṣṇavas according to their needs. Therefore he would supply yogurt to ease the digestion of food eaten in Mathurā, particularly the wheat-made chapatis and roṭi.
TEXT 207
rūpa-gosāñi, āile tāṅre bahu prīti kailā
āpana-saṅge lañā ‘dvādaśa vana’ dekhāilā
SYNONYMS
rūpa-gosāñi-Rūpa Gosāñi; āile-when he came to Mathurā; tāṅre-unto him; bahu-much; prīti-love; kailā-showed; āpana-saṅge lañā-taking Rūpa Gosvāmī personally with him; dvādaśa vana-the twelve forests of Vṛndāvana; dekhāilā-showed.
TRANSLATION
When Rūpa Gosvāmī arrived at Mathurā, Subuddhi Rāya, out of love and affection for him, wanted to serve him in so many ways. He personally took Rūpa Gosvāmī to see all the twelve forests of Vṛndāvana.
PURPORT
Śrīla Rūpa Gosvāmī had been a minister in the government of Hussain Shah, and Subuddhi Rāya was also known to Hussain Shah, because as a boy, he had been Subuddhi Rāya’s servant. It appears that Subuddhi Rāya was elderly, yet while he was living in Mathurā he showed Rūpa Gosvāmī the twelve forests of Vṛndāvana.
TEXT 208
māsa-mātra rūpa-gosāñi rahilā vṛndāvane
śīghra cali’ āilā sanātanānusandhāne
SYNONYMS
māsa-mātra-only one month; rūpa-gosāñi-Rūpa Gosāñi; rahilā-remained; vṛndāvane-at Vṛndāvana; śīghra-very soon; cali’ āilā-returned; sanātana-anu-sandhāne-to search for Sanātana Gosvāmī.
TRANSLATION
Rūpa Gosvāmī remained in Mathurā and Vṛndāvana for one month in the association of Subuddhi Rāya. After that, he left Vṛndāvana to search for his elder brother, Sanātana Gosvāmī.
TEXT 209
gaṅgā-tīra-pathe prabhu prayāgere āilā
tāhā śuni’ dui-bhāi se pathe calilā
SYNONYMS
gaṅgā-tīra-pathe-on the road on the bank of the Ganges; prabhu-Śrī Caitanya Mahāprabhu; prayāgere āilā-came to Prayāga; tāhā śuni’-hearing this news; dui-bhāi-the two brothers named Rūpa and Anupama; se pathe calilā-traveled on that path.
TRANSLATION
When Rūpa Gosvāmī heard that Śrī Caitanya Mahāprabhu had gone to Prayāga on the road along the banks of the Ganges, both Rūpa and his brother Anupama went that way to meet the Lord.
TEXT 210
ethā sanātana gosāñi prayāge āsiyā
mathurā āilā sarāna rāja-patha diyā
SYNONYMS
ethā-here (at the other end); sanātana gosāñi-Sanātana Gosāñi; prayāge āsiyā-coming to Prayāga; mathurā āilā-he reached Vṛndāvana; sarāna-directly; rāja-patha diyā-on the government road or public road.
TRANSLATION
After reaching Prayāga, Sanātana Gosvāmī, following the order of Śrī Caitanya Mahāprabhu, went to Vṛndāvana along the public road.
PURPORT
This is especially significant because when Sanātana Gosvāmī went from Bengal to Benares, due to the political situation he did not go along the public road. After meeting Śrī Caitanya Mahāprabhu at Benares, however, he was ordered to proceed to Vṛndāvana along the public road leading to Mathurā. In other words, he was advised not to fear for his political situation.
TEXT 211
mathurāte subuddhi-rāya tāhāre mililā
rūpa-anupama-kathā sakali kahilā
SYNONYMS
mathurāte-at Mathurā; subuddhi-rāya-Subuddhi Rāya; tāhāre mililā-met him; rūpa-anupama-kathā-news about his younger brothers, Rūpa Gosvāmī and Anupama; sakali-everything; kahilā-described.
TRANSLATION
When Sanātana Gosvāmī met Subuddhi Rāya at Mathurā, Subuddhi Rāya explained everything about his younger brothers Rūpa Gosvāmī and Anupama.
TEXT 212
gaṅgā-pathe dui-bhāi rāja-pathe sanātana
ataeva tāṅhā sane nā haila milana
SYNONYMS
gaṅgā-pathe-on the road on the bank of the Ganges; dui-bhāi-the two brothers Rūpa and Anupama; rāja-pathe-on the public road; sanātana-Sanātana Gosvāmī; ataeva-because of this; tāṅhā sane-with him; nā haila milana-there was not a meeting.
TRANSLATION
Since Sanātana Gosvāmī went along the public road to Vṛndāvana and Rūpa Gosvāmī and Anupama went on the road along the Ganges banks, it was not possible for them to meet.
TEXT 213
subuddhi-rāya bahu sneha kare sanātane
vyavahāra-sneha sanātana nāhi māne
SYNONYMS
subuddhi-rāya-Subuddhi Rāya; bahu-much; sneha-affection; kare-does; sanātane-unto Sanātana Gosvāmī; vyavahāra-sneha-love and affection because of a previous relationship; sanātana-Sanātana Gosvāmī; nāhi māne-was hesitant to accept.
TRANSLATION
Subuddhi Rāya and Sanātana Gosvāmī knew one another before accepting the renounced order. Therefore Subuddhi Rāya showed much affection to Sanātana Gosvāmī, but Sanātana Gosvāmī hesitated to accept his sentiments and affections.
TEXT 214
mahā-virakta sanātana bhramena vane vane
prati-vṛkṣe, prati-kuñje rahe rātri-dine
SYNONYMS
mahā-virakta-highly elevated in the renounced order of life; sanātana-Sanātana Gosvāmī; bhramena-wanders; vane vane-from forest to forest; prati-vṛkṣe-under every tree; prati-kuñje-in every bush; rahe rātri-dine-remains day and night.
TRANSLATION
Being very advanced in the renounced order, Sanātana Gosvāmī used to wander from forest to forest, never taking shelter of any habitation built of stone. He used to live under trees or beneath bushes both day and night.
TEXT 215
mathurā-māhātmya-śāstra saṅgraha kariyā
lupta-tīrtha prakaṭa kailā vanete bhramiyā
SYNONYMS
mathurā-māhātmya-giving a description of the greatness of Mathurā; śāstra-books; saṅgraha kariyā-collecting; lupta-tīrtha-lost holy places; prakaṭa-discovering; kailā-he did; vanete bhramiyā-traveling within the forest.
TRANSLATION
Śrīla Sanātana Gosvāmī collected some books about archaeological excavations in Mathurā, and, wandering in the forest, he sought to renovate all those holy places.
TEXT 216
ei-mata sanātana vṛndāvanete rahilā
rūpa-gosāñi dui-bhāi kāśīte āilā
SYNONYMS
ei-mata-in this way; sanātana-Sanātana Gosvāmī; vṛndāvanete rahilā-remained in Vṛndāvana; rūpa-gosāñi-Rūpa Gosāñi; dui-bhāi-the two brothers; kāśīte āilā-came to Vārāṇasī (Kāśī).
TRANSLATION
Sanātana Gosvāmī remained in Vṛndāvana, and Rūpa Gosvāmī and Anupama returned to Vārāṇasī.
TEXT 217
mahārāṣṭrīya dvija, śekhara, miśra-tapana
tina-jana saha rūpa karilā milana
SYNONYMS
mahārāṣṭrīya dvija-the brāhmaṇa of Mahārāṣṭra province; śekhara-Candraśekhara; miśra-tapana-Tapana Miśra; tina-jana-these three persons; saha-with; rūpa-Rūpa Gosvāmī; karilā milana-met.
TRANSLATION
When Rūpa Gosvāmī arrived at Vārāṇasī, he met the Mahārāṣṭrian brāhmaṇa, Candraśekhara and Tapana Miśra.
TEXT 218
śekharera ghare vāsā, miśra-ghare bhikṣā
miśra-mukhe śune sanātane prabhura ‘śikṣā’
SYNONYMS
śekharera ghare vāsa-residence in the house of Candraśekhara; miśra-ghare bhikṣā-prasāda at the house of Tapana Miśra; miśra-mukhe-from the mouth of Tapana Miśra; śune-hears; sanātane-unto Sanātana; prabhura śikṣā-instructions of Śrī Caitanya Mahāprabhu.
TRANSLATION
While Rūpa Gosvāmī was staying at Vārāṇasī, he resided at the house of Candraśekhara and took prasāda at the house of Tapana Miśra. In this way he heard of Śrī Caitanya Mahāprabhu’s instructions to Sanātana Gosvāmī in Vārāṇasī.
TEXT 219
kāśīte prabhura caritra śuni’ tinera mukhe
sannyāsīre kṛpā śuni’ pāilā baḍa sukhe
SYNONYMS
kāśīte-at Vārāṇasī (Kāśī); prabhura-of Śrī Caitanya Mahāprabhu; caritra-the activity; śuni’-hearing; tinera mukhe-from the mouths of the three persons; sannyāsīre kṛpā-the mercy shown to the Māyāvādī sannyāsīs; śuni’-hearing about; pāilā-he got; baḍa sukhe-very great pleasure.
TRANSLATION
While staying at Vārāṇasī, Rūpa Gosvāmī heard of all Śrī Caitanya Mahāprabhu’s activities. When he heard of His deliverance of the Māyāvādī sannyāsīs, he became very happy.
TEXT 220
mahāprabhura upara lokera praṇati dekhiyā
sukhī hailā loka-mukhe kīrtana śuniyā
SYNONYMS
mahāprabhura-Śrī Caitanya Mahāprabhu; upara-upon; lokera-of the people in general; praṇati dekhiyā-seeing the surrender; sukhī hailā-became very happy; loka-mukhe-from the general public; kīrtana śuniyā-hearing the description.
TRANSLATION
When Rūpa Gosvāmī saw that all the people of Vārāṇasī respected Śrī Caitanya Mahāprabhu, he became very happy. He even heard stories from the general populace.
TEXT 221
dina daśa rahi’ rūpa gauḍe yātrā kaila
sanātana-rūpera ei caritra kahila
SYNONYMS
dina daśa-about ten days; rahi’-remaining; rūpa-Rūpa Gosvāmī; gauḍe yātrā kaila-went back to Bengal; sanātana-rūpera-of Śrī Sanātana Gosvāmī and Rūpa Gosvāmī; ei-thus; caritra-character; kahila-I have described.
TRANSLATION
After staying in Vārāṇasī for about ten days, Rūpa Gosvāmī returned to Bengal. In this way I have described the activities of Rūpa and Sanātana.
TEXT 222
ethā mahāprabhu yadi nīlādri calilā
nirjana vana-pathe yāite mahā sukha pāilā
SYNONYMS
ethā-on the other side; mahāprabhu-Śrī Caitanya Mahāprabhu; yadi-when; nīlādri calilā-went back to Jagannātha Purī; nirjana vana-pathe-on a solitary forest path; yāite-traveling; mahā sukha pāilā-got very great pleasure.
TRANSLATION
When Śrī Caitanya Mahāprabhu returned to Jagannātha Purī, He passed through the solitary forest, and He received great pleasure in doing so.
TEXT 223
sukhe cali’ āise prabhu balabhadra-saṅge
pūrvavat mṛgādi-saṅge kailā nānā-raṅge
SYNONYMS
sukhe-in a very pleasing atmosphere; cali’ āise-comes back; prabhu-Śrī Caitanya Mahāprabhu; balabhadra-saṅge-with the servant of Balabhadra Bhaṭṭācārya; pūrva-vat-as previously; mṛga-ādi-saṅge-with the forest animals; kailā-performed; nānā-raṅge-various pleasing activities.
TRANSLATION
Śrī Caitanya Mahāprabhu happily returned to Jagannātha Purī in the company of His servant, Balabhadra Bhaṭṭācārya. As previously, the Lord performed many pleasing pastimes with the forest animals.
TEXT 224
āṭhāranālāte āsi’ bhaṭṭācārya brāhmaṇe
pāṭhāñā bolāilā nija-bhakta-gaṇe
SYNONYMS
āṭhāranālāte-to a place near Jagannātha Purī named Āṭhāranālā; āsi’-coming; bhaṭṭācārya brāhmaṇe-the brāhmaṇa known as Balabhadra Bhaṭṭācārya; pāṭhāñā-sending; bolāilā-called for; nija-bhakta-gaṇe-His own personal associates.
TRANSLATION
When Śrī Caitanya Mahāprabhu arrived at a place known as Āṭhāranālā near Jagannātha Purī, He sent Balabhadra Bhaṭṭācārya to call for His devotees.
TEXT 225
śuniyā bhaktera gaṇa yena punarapi jīlā
dehe prāṇa āile, yena indriya uṭhilā
SYNONYMS
śuniyā-hearing; bhaktera gaṇa-the hordes of devotees at Jagannātha Purī; yena-as if; punarapi-again; jīlā-became alive; dehe-in the body; prāṇa āile-consciousness returned; yena-as if; indriya-senses; uṭhilā-became agitated.
TRANSLATION
Hearing news of the Lord’s arrival from Balabhadra Bhaṭṭācārya, hordes of devotees became so happy that they seemed to be getting their lives back. It was as though their consciousness had returned to their bodies. Their senses also became agitated.
TEXT 226
ānande vihvala bhakta-gaṇa dhāñā āilā
narendre āsiyā sabe prabhure mililā
SYNONYMS
ānande-in great pleasure; vihvala-overwhelmed; bhakta-gaṇa-all the devotees; dhāñā āilā-very hastily came; narendre āsiyā-coming to the shore of Narendra Lake; sabe-all of them; prabhure-Śrī Caitanya Mahāprabhu; mililā-met.
TRANSLATION
Being overwhelmed with great pleasure, all the devotees hastily went to see the Lord. They met Him on the banks of Narendra-sarovara, the celebrated lake.
TEXT 227
purī-bhāratīra prabhu vandilena caraṇa
doṅhe mahāprabhure kailā prema-āliṅgana
SYNONYMS
purī-Paramānanda Purī; bhāratīra-and of Brahmānanda Bhāratī; prabhu-Lord Śrī Caitanya Mahāprabhu; vandilena caraṇa-worshiped the feet; doṅhe-both the elderly sannyāsīs; mahāprabhure-Śrī Caitanya Mahāprabhu; kailā-did; prema-āliṅgana-embracing in love.
TRANSLATION
When Paramānanda Purī and Brahmānanda Bhāratī met Śrī Caitanya Mahāprabhu, the Lord offered them His respectful obeisances due to their being Godbrothers of His spiritual master. They both then embraced Śrī Caitanya Mahāprabhu in love and affection.
TEXT 228
dāmodara-svarūpa, paṇḍita-gadādhara
jagadānanda, kāśīśvara, govinda, vakreśvara
SYNONYMS
dāmodara-svarūpa-Svarūpa Dāmodara; paṇḍita-gadādhara-Gadādhara, the learned scholar; jagadānanda-Jagadānanda; kāśīśvara-Kāśīśvara; govinda-Govinda; vakreśvara-Vakreśvara.
TRANSLATION
Devotees like Svarūpa Dāmodara, Gadādhara Paṇḍita, Jagadānanda, Kāśīśvara, Govinda and Vakreśvara all came to meet the Lord.
TEXT 229
kāśī-miśra, pradyumna-miśra, paṇḍita-dāmodara
haridāsa-ṭhākura, āra paṇḍita-śaṅkara
SYNONYMS
kāśī-miśra-Kāśī Miśra; pradyumna-miśra-Pradyumna Miśra; paṇḍita-dāmodara-Dāmodara Paṇḍita; haridāsa-ṭhākura-Haridāsa Ṭhākura; āra-and; paṇḍita-śaṅkara-Śaṅkara Paṇḍita.
TRANSLATION
Kāśī Miśra, Pradyumna Miśra, Dāmodara Paṇḍita, Haridāsa Ṭhākura and Śaṅkara Paṇḍita also came there to meet the Lord.
TEXT 230
āra saba bhakta prabhura caraṇe paḍilā
sabā āliṅgiyā prabhu premāviṣṭa hailā
SYNONYMS
āra saba bhakta-all the other devotees; prabhura-of Lord Śrī Caitanya Mahāprabhu; caraṇe paḍilā-fell down at the lotus feet; sabā āliṅgiyā-embracing all of them; prabhu-Śrī Caitanya Mahāprabhu; prema-āviṣṭa-overwhelmed in ecstatic love and emotion; hailā-became.
TRANSLATION
All the other devotees also came and fell down at the Lord’s lotus feet. In return, Śrī Caitanya Mahāprabhu embraced them all with great ecstatic love.
TEXT 231
ānanda-samudre bhāse saba bhakta-gaṇe
sabā lañā cale prabhu jagannātha-daraśane
SYNONYMS
ānanda-samudre-in the ocean of transcendental bliss; bhāse-float; saba bhakta-gaṇe-all the devotees; sabā lañā-taking all of them; cale-goes; prabhu-Śrī Caitanya Mahāprabhu; jagannātha-daraśane-to see the Jagannātha Deity in the temple.
TRANSLATION
Thus they all merged in the ocean of transcendental bliss. Then the Lord and all His devotees proceeded toward the temple of Jagannātha to see the Deity.
TEXT 232
jagannātha dekhi’ prabhu premāviṣṭa hailā
bhakta-saṅge bahu-kṣaṇa nṛtya-gīta kailā
SYNONYMS
jagannātha dekhi’-seeing Lord Jagannātha; prabhu-Śrī Caitanya Mahāprabhu; prema-āviṣṭa hailā-became overwhelmed with love and affection; bhakta-saṅge-in the society of the devotees; bahu-kṣaṇa-for a long time; nṛtya-gīta kailā-chanted and danced.
TRANSLATION
As soon as Śrī Caitanya Mahāprabhu saw Lord Jagannātha in the temple, He was immediately overwhelmed with love and affection. He chanted and danced with His devotees for a long time.
TEXT 233
jagannātha-sevaka āni’ mālā-prasāda dilā
tulasī paḍichā āsi’ caraṇa vandilā
SYNONYMS
jagannātha-sevaka-the priests who were servitors of Lord Jagannātha; āni’-bringing; mālā-prasāda dilā-distributed flower garlands and prasāda; tulasī paḍichā-the temple servant known as Tulasī; āsi’-coming; caraṇa vandilā-worshiped the lotus feet of the Lord.
TRANSLATION
The priests immediately brought them flower garlands and prasāda. The temple’s watchman, who was named Tulasī, also came and offered his obeisances to Śrī Caitanya Mahāprabhu.
TEXT 234
‘mahāprabhu āilā’-grāme kolāhala haila
sārvabhauma, rāmānanda, vāṇīnātha milila
SYNONYMS
mahāprabhu āilā-Śrī Caitanya Mahāprabhu has arrived; grāme-in the town; kolāhala haila-there was spreading of the news; sārvabhauma-Sārvabhauma; rāmānanda-Rāmānanda; vāṇīnātha-Vāṇīnātha; milila-came and met Him.
TRANSLATION
When the news spread that Śrī Caitanya Mahāprabhu had arrived at Jagannātha Purī, devotees like Sārvabhauma Bhaṭṭācārya, Rāmānanda Rāya and Vāṇīnātha Rāya all came to meet Him.
TEXT 235
sabā saṅge lañā prabhu miśra-vāsā āilā
sārvabhauma, paṇḍita-gosāñi nimantraṇa kailā
SYNONYMS
sabā saṅge lañā-taking all of them; prabhu-Śrī Caitanya Mahāprabhu; miśra-vāsā āilā-came to Kāśī Miśra’s house; sārvabhauma-Sārvabhauma Bhaṭṭācārya; paṇḍita-gosāñi-Gadādhara Paṇḍita; nimantraṇa kailā-invited the Lord to take prasāda.
TRANSLATION
The Lord and all His devotees then went to the residence of Kāśī Miśra. Sārvabhauma Bhaṭṭācārya and Paṇḍita Gosāñi also invited the Lord to dine at their homes.
TEXT 236
prabhu kahe,-“mahā-prasāda āna’ ei sthāne
sabā-saṅge ihāṅ āji karimu bhojane”
SYNONYMS
prabhu kahe-Śrī Caitanya Mahāprabhu said; mahā-prasāda āna’-bring mahā-prasāda; ei sthāne-to this place; sabā-saṅge-with all; ihāṅ-here; āji-today; karimu bhojane-I shall dine.
TRANSLATION
Accepting their invitation, the Lord asked them to bring all the prasāda there so that He could eat it with His devotees.
TEXT 237
tabe duṅhe jagannātha-prasāda ānila
sabā-saṅge mahāprabhu bhojana karila
SYNONYMS
tabe-then; duṅhe-both Sārvabhauma and Paṇḍita Gosāñi; jagannātha-prasāda ānila-brought the mahā-prasāda of Jagannātha; sabā-saṅge-with all of them; mahāprabhu-Śrī Caitanya Mahāprabhu; bhojana karila-dined.
TRANSLATION
Upon receiving Śrī Caitanya Mahāprabhu’s order, both Sārvabhauma Bhaṭṭācārya and Paṇḍita Gosāñi brought sufficient prasāda from the temple of Jagannātha. The Lord then dined with everyone at His own place.
TEXT 238
ei ta’ kahiluṅ,-prabhu dekhi’ vṛndāvana
punaḥ karilena yaiche nīlādri gamana
SYNONYMS
ei ta’ kahiluṅ-thus I have described; prabhu-Śrī Caitanya Mahāprabhu; dekhi’ vṛndāvana-after visiting Vṛndāvana; punaḥ-again; karilena-did; yaiche-as; nīlādri gamana-coming back to Jagannātha Purī.
TRANSLATION
Thus I have described how Śrī Caitanya Mahāprabhu returned to Jagannātha Purī from Vṛndāvana.
TEXT 239
ihā yei śraddhā kari’ karaye śravaṇa
acirāt pāya sei caitanya-caraṇa
SYNONYMS
ihā-this; yei-anyone who; śraddhā kari’-with faith and love; karaye śravaṇa-hears; acirāt-very soon; pāya-gets; sei-he; caitanya-caraṇa-the lotus feet of Śrī Caitanya Mahāprabhu.
TRANSLATION
Whoever hears Śrī Caitanya Mahāprabhu’s pastimes with faith and love very soon attains shelter at the Lord’s lotus feet.
TEXT 240
madhya-līlāra kariluṅ ei dig-daraśana
chaya vatsara kailā yaiche gamanāgamana
SYNONYMS
madhya-līlāra-of this division, known as Madhya-līlā; kariluṅ-I have done; ei dik-daraśana-this summary inspection; chaya vatsara-continuously for six years; kailā-performed; yaiche-just as; gamana-āgamana-going and coming back.
TRANSLATION
I have thus given a summary of the Madhya-līlā, which is a special description of Śrī Caitanya Mahāprabhu’s travels to and from Jagannātha Purī. Indeed, the Lord traveled to and fro continuously for six years.
TEXT 241
śeṣa aṣṭādaśa vatsara nīlācale vāsa
bhakta-gaṇa-saṅge kare kīrtana-vilāsa
SYNONYMS
śeṣa aṣṭādaśa vatsara-the remaining eighteen years; nīlācale vāsa-residence at Jagannātha Purī; bhakta-gaṇa-saṅge-with devotees; kare-performs; kīrtana-vilāsa-the pastimes of chanting the Hare Kṛṣṇa mantra.
TRANSLATION
After taking sannyāsa at the age of twenty-four, Śrī Caitanya Mahāprabhu lived another twenty-four years. For six of these years, He traveled extensively throughout India, sometimes going to Jagannātha Purī and sometimes leaving. After traveling for six years, the Lord fixed His residence at Jagannātha Purī and stayed there for the eighteen remaining years of His life. During these eighteen years He mainly chanted Hare Kṛṣṇa with His devotees.
TEXT 242
madhya-līlāra krama ebe kari anuvāda
anuvāda kaile haya kathāra āsvāda
SYNONYMS
madhya-līlāra krama-a chronological list of the pastimes described in the Madhya-līlā of Caitanya-caritāmṛta; ebe-now; kari-I may do; anuvāda-assessment; anuvāda kaile-by assessing in that way; haya-there is; kathāra āsvāda-tasting of all the topics.
TRANSLATION
I shall now chronologically reassess the chapters of Madhya-līlā so that one can relish the transcendental features of these topics.
TEXT 243
prathama paricchede-śeṣa-līlāra sūtra-gaṇa
tathi-madhye kona bhāgera vistāra varṇana
SYNONYMS
prathama paricchede-in the First Chapter; śeṣa-līlāra sūtra-gaṇa-the codes of the Antya-līlā, Śrī Caitanya Mahāprabhu’s pastimes at the end; tathi-madhye-within that; kona bhāgera-of some portion of the book; vistāra varṇana-a vivid description.
TRANSLATION
In the First Chapter I have given a synopsis of the last pastimes [Antya-līlā]. Within this chapter is a vivid description of some of the pastimes of the Lord that took place toward the end of His life.
TEXT 244
dvitīya paricchede-prabhura pralāpa-varṇana
tathi-madhye nānā-bhāvera dig-daraśana
SYNONYMS
dvitīya paricchede-in the Second Chapter; prabhura-of Śrī Caitanya Mahāprabhu; pralāpa-varṇana-a description of His behaving like a crazy man; tathi-madhye-within that; nānā-bhāvera-of different emotional ecstasies; dik-daraśana-indication.
TRANSLATION
In the Second Chapter I have described Śrī Caitanya Mahāprabhu’s talking like a crazy man. Within this chapter it is indicated how Śrī Caitanya Mahāprabhu manifested His different emotional moods.
TEXT 245
tṛtīya paricchede-prabhura kahiluṅ sannyāsa
ācāryera ghare yaiche karilā vilāsa
SYNONYMS
tṛtīya paricchede-in the Third Chapter; prabhura-of Śrī Caitanya Mahāprabhu; kahiluṅ-I have described; sannyāsa-acceptance of the renounced order of life; ācāryera ghare-at the house of Advaita Ācārya; yaiche-how; karilā vilāsa-enjoyed His pastimes.
TRANSLATION
In the Third Chapter I have described the Lord’s acceptance of the renounced order and how He enjoyed His pastimes in the house of Advaita Ācārya.
TEXT 246
caturthe-mādhava purīra caritra-āsvādana
gopāla sthāpana, kṣīra-curira varṇana
SYNONYMS
caturthe-in the Fourth Chapter; mādhava purīra-of Mādhavendra Purī; caritra-āsvādana-relishing the characteristics; gopāla sthāpana-the installation of Gopāla; kṣīra-curira varṇana-a description of Gopīnātha’s stealing condensed milk at Remuṇā.
TRANSLATION
In the Fourth Chapter I have described Mādhavendra Purī’s installation of the Gopāla Deity as well as Gopīnātha’s stealing a pot of condensed milk at Remuṇā.
TEXT 247
pañcame-sākṣi-gopāla-caritra-varṇana
nityānanda kahe, prabhu karena āsvādana
SYNONYMS
pañcame-in the Fifth Chapter; sākṣi-gopāla-Sākṣi-gopāla; caritra-varṇana-a description of the characteristics; nityānanda kahe-Lord Nityānanda described this; prabhu-Lord Caitanya Mahāprabhu; karena āsvādana-tasted it.
TRANSLATION
In the Fifth Chapter I have narrated the story of Sākṣi-gopāla. Lord Nityānanda Prabhu narrated this while Śrī Caitanya Mahāprabhu listened.
TEXT 248
ṣaṣṭhe-sārvabhaumera karilā uddhāra
saptame-tīrtha-yātrā, vāsudeva nistāra
SYNONYMS
ṣaṣṭhe-in the Sixth Chapter; sārvabhaumera-Sārvabhauma Bhaṭṭācārya; karilā uddhāra-the Lord delivered; saptame-in the Seventh Chapter; tīrtha-yātrā-going to different holy places; vāsudeva nistāra-delivering Vāsudeva.
TRANSLATION
In the Sixth Chapter I have told how Sārvabhauma Bhaṭṭācārya was delivered, and in the Seventh Chapter I have described the Lord’s tour of different holy places and His deliverance of Vāsudeva.
TEXT 249
aṣṭame-rāmānanda-saṁvāda vistāra
āpane śunilā ‘sarva-siddhāntera sāra’
SYNONYMS
aṣṭame-in the Eighth Chapter; rāmānanda-saṁvāda vistāra-an elaborate discussion with Śrī Rāmānanda Rāya; āpane-personally; śunilā-listened; sarva-all; siddhāntera-of conclusions; sāra-the essence.
TRANSLATION
In the Eighth Chapter I have recorded the Lord’s elaborate discussion with Rāmānanda Rāya. The Lord personally listened as Rāmānanda gave the conclusive essence of all Vedic literatures.
TEXT 250
navame-kahiluṅ dakṣiṇa-tīrtha-bhramaṇa
daśame-kahiluṅ sarva-vaiṣṇava-milana
SYNONYMS
navame-in the Ninth Chapter; kahiluṅ-I have described; dakṣiṇa-tīrtha-bhramaṇa-going on pilgrimage in South India; daśame-in the Tenth Chapter; kahiluṅ-I have described; sarva-vaiṣṇava-milana-meeting of all kinds of devotees.
TRANSLATION
In the Ninth Chapter I have described the Lord’s tour of South India and the different places of pilgrimage. In the Tenth Chapter I have described the meeting of all the devotees of the Lord.
TEXT 251
ekādaśe-śrī-mandire ‘beḍā-saṅkīrtana’
dvādaśe-guṇḍicā-mandira-mārjana-kṣālana
SYNONYMS
ekādaśe-in the Eleventh Chapter; śrī-mandire-in the Jagannātha temple; beḍā-saṅkīrtana-chanting of the Hare Kṛṣṇa mantra all around; dvādaśe-in the Twelfth Chapter; guṇḍicā-mandira-of the temple known as Guṇḍicā; mārjana-kṣālana-cleansing and washing.
TRANSLATION
In the Eleventh Chapter I have described the great chanting of the Hare Kṛṣṇa mahā-mantra that surrounded the Lord. In the Twelfth Chapter I have given a narration of the cleansing and washing of the Guṇḍicā temple.
TEXT 252
trayodaśe-ratha-āge prabhura nartana
caturdaśe-‘herā-pañcamī’-yātrā-daraśana
SYNONYMS
trayodaśe-in the Thirteenth Chapter; ratha-āge-in front of the Jagannātha Ratha; prabhura nartana-Lord Caitanya Mahāprabhu’s dancing; caturdaśe-in the Fourteenth Chapter; herā-pañcamī-Herā-pañcamī, which takes place on the fifth day of Ratha-yātrā; yātrā-festival; daraśana-visiting.
TRANSLATION
In the Thirteenth Chapter I have described Śrī Caitanya Mahāprabhu’s dancing before the chariot of Jagannātha. In the Fourteenth Chapter, there is an account of the Herā-pañcamī function.
TEXT 253
tāra madhye vraja-devīra bhāvera śravaṇa
svarūpa kahilā, prabhu kailā āsvādana
SYNONYMS
tāra madhye-in that; vraja-devīra-of the gopīs; bhāvera-of ecstatic emotion; śravaṇa-hearing; svarūpa kahilā-Svarūpa Dāmodara Gosvāmī described; prabhu-Śrī Caitanya Mahāprabhu; kailā āsvādana-personally tasted.
TRANSLATION
Also in the Fourteenth Chapter the emotional ecstasy of the gopīs was described by Svarūpa Dāmodara and tasted by Śrī Caitanya Mahāprabhu.
TEXT 254
pañcadaśe-bhaktera guṇa śrī-mukhe kahila
sārvabhauma-ghare bhikṣā, amogha tārila
SYNONYMS
pañcadaśe-in the Fifteenth Chapter; bhaktera-of the devotees; guṇa-qualities; śrī-mukhe kahila-Caitanya Mahāprabhu personally described; sārvabhauma-ghare-at the house of Sārvabhauma; bhikṣā-accepting lunch; amogha tārila-He delivered Amogha.
TRANSLATION
In the Fifteenth Chapter Śrī Caitanya Mahāprabhu highly praised the qualities of His devotees and accepted lunch at the house of Sārvabhauma Bhaṭṭācārya. At that time, He delivered Amogha.
TEXT 255
ṣoḍaśe-vṛndāvana-yātrā gauḍa-deśa-pathe
punaḥ nīlācale āilā, nāṭaśālā haite
SYNONYMS
ṣoḍaśe-in the Sixteenth Chapter; vṛndāvana-yātrā-departure for visiting Vṛndāvana; gauḍa-deśa-pathe-on the way through the province of Bengal; punaḥ-again; nīlācale āilā-came back to Jagannātha Purī; nāṭaśālā haite-from Kānāi Nāṭaśālā.
TRANSLATION
In the Sixteenth Chapter Śrī Caitanya Mahāprabhu departed for Vṛndāvana and journeyed through Bengal. He later returned to Jagannātha Purī from Kānāi Nāṭaśālā.
TEXT 256
saptadaśe-vanapathe mathurā-gamana
aṣṭādaśe-vṛndāvana-vihāra-varṇana
SYNONYMS
saptadaśe-in the Seventeenth Chapter; vana-pathe-through the forest path; mathurā-gamana-Lord Caitanya Mahāprabhu’s going to Mathurā; aṣṭādaśe-in the Eighteenth Chapter; vṛndāvana-vihāra-varṇana-description of His touring the forest of Vṛndāvana.
TRANSLATION
In the Seventeenth Chapter I have described the Lord’s journey through the great forest of Jhārikhaṇḍa and His arrival at Mathurā. In the Eighteenth Chapter there is a description of His tour of the forest of Vṛndāvana.
TEXT 257
ūnaviṁśe-mathurā haite prayāga-gamana
tāra madhye śrī-rūpere śakti-sañcāraṇa
SYNONYMS
ūnaviṁśe-in the Nineteenth Chapter; mathurā haite-from Mathurā; prayāga-gamana-going to Prayāga; tāra madhye-within that; śrī-rūpere-Śrī Rūpa Gosvāmī; śakti-sañcāraṇa-empowering to spread devotional service.
TRANSLATION
In the Nineteenth Chapter, the Lord returned to Prayāga from Mathurā and empowered Śrī Rūpa Gosvāmī to spread devotional service.
TEXT 258
viṁśati paricchede-sanātanera milana
tāra madhye bhagavānera svarūpa-varṇana
SYNONYMS
viṁśati paricchede-in the Twentieth Chapter; sanātanera milana-meeting with Sanātana Gosvāmī; tāra madhye-within that; bhagavānera-of the Supreme Personality of Godhead; svarūpa-varṇana-description of personal features.
TRANSLATION
In the Twentieth Chapter the Lord’s meeting with Sanātana is described. The Lord described the personal features of the Supreme Personality of Godhead in depth.
TEXT 259
ekaviṁśe-kṛṣṇaiśvarya-mādhurya varṇana
dvāviṁśe-dvividha sādhana-bhaktira vivaraṇa
SYNONYMS
eka-viṁśe-in the Twenty-first Chapter; kṛṣṇa-aiśvarya-of the opulence of Kṛṣṇa; mādhurya-of the pleasing beauty; varṇana-description; dvā-viṁśe-in the Twenty-second Chapter; dvi-vidha-twofold; sādhana-bhaktira-of the discharge of devotional service; vivaraṇa-description.
TRANSLATION
In the Twenty-first Chapter there is a description of Kṛṣṇa’s beauty and opulence, and in the Twenty-second Chapter there is a description of the twofold discharge of devotional service.
TEXT 260
trayoviṁśe-prema-bhakti-rasera kathana
caturviṁśe-‘ātmārāmāḥ’-ślokārtha varṇana
SYNONYMS
trayaḥ-viṁśe-in the Twenty-third Chapter; prema-bhakti-of ecstatic love of Godhead; rasera-of the mellow; kathana-narration; catuḥ-viṁśe-in the Twenty-fourth Chapter; ātmārāmāḥ-known as ātmārāma; śloka-artha-the meaning of the verse; varṇana-description.
TRANSLATION
In the Twenty-third Chapter there is a description of the mellows of transcendental loving service, and in the Twenty-fourth Chapter the Lord analyzes the ātmārāma verse.
TEXT 261
pañcaviṁśe-kāśī-vāsīre vaiṣṇava-karaṇa
kāśī haite punaḥ nīlācale āgamana
SYNONYMS
pañca-viṁśe-in the Twenty-fifth Chapter; kāśī-vāsīre-the residents of Vārāṇasī (Kāśī); vaiṣṇava-karaṇa-making Vaiṣṇavas; kāśī haite-from Kāśī; punaḥ-again; nīlācale āgamana-coming back to Jagannātha Purī (Nīlācala).
TRANSLATION
In the Twenty-fifth Chapter there is a description of how the residents of Vārāṇasī were converted to Vaiṣṇavism. The Lord also returned to Nīlācala [Jagannātha Purī] from Vārāṇasī.
TEXT 262
pañcaviṁśati paricchede ei kailuṅ anuvāda
yāhāra śravaṇe haya granthārtha-āsvāda
SYNONYMS
pañca-viṁśati paricchede-in the Twenty-fifth Chapter; ei-this; kailuṅ anuvāda-I have made repetition; yāhāra śravaṇe-hearing which; haya-there is; grantha-artha-āsvāda-understanding of the whole contents of the book.
TRANSLATION
I have thus summarized these pastimes in the Twenty-fifth Chapter. Hearing this, one can understand the whole purport of this scripture.
TEXT 263
saṅkṣepe kahiluṅ ei madhya-līlāra sāra
koṭi-granthe varṇana nā yāya ihāra vistāra
SYNONYMS
saṅkṣepe-in brief; kahiluṅ-I have described; ei-this; madhya-līlāra sāra-essence of Madhya-līlā; koṭi-granthe-in millions of books; varṇana-description; nā yāya-is not possible; ihāra vistāra-elaborately.
TRANSLATION
I have now summarized the entire subject matter of the Madhya-līlā. These pastimes cannot be described elaborately even in millions of books.
TEXT 264
jīva nistārite prabhu bhramilā deśe-deśe
āpane āsvādi’ bhakti karilā prakāśe
SYNONYMS
jīva nistārite-to deliver all the fallen souls; prabhu-Śrī Caitanya Mahāprabhu; bhramilā-traveled; deśe-deśe-in various countries; āpane-personally; āsvādi’-tasting; bhakti-devotional service; karilā-did; prakāśe-broadcasting.
TRANSLATION
To deliver all fallen souls, the Lord traveled from country to country. He personally tasted the transcendental pleasure of devotional service, and He simultaneously spread the cult of devotion everywhere.
PURPORT
Śrī Caitanya Mahāprabhu personally traveled to different regions of India to spread the bhakti cult throughout the country. He also personally relished transcendental activities. By His personal behavior He has given an example for devotees to follow. That is, one should broadcast the cult of devotional service. He specifically instructed His devotees to enjoin all Indians to broadcast this message throughout the world because at that time the Lord could not personally travel to other parts of the world. In this regard, He has left two instructions:
bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari’ kara para-upakāra
“All Indians should seriously take up the cult of Śrī Caitanya Mahāprabhu and should perfect their lives by adopting the process of devotional service. After perfecting their lives, they should broadcast this message all over the world for the welfare of all human beings [para-upakāra].” (Cc. Ādi 9.41) A Vaiṣṇava is especially interested in para-upakāra, doing good to others. Prahlāda Mahārāja was also interested in this. He did not want to be delivered alone; rather, he wanted to deliver all fallen souls, who are bereft of knowledge of bhakti and who misuse their intelligence for the temporary benefit of the material body. Śrī Caitanya Mahāprabhu also wanted His mission spread all over the world.
pṛthivīte āche yata nagarādi grāma
sarvatra pracāra haibe mora nāma
“In every town and village, the chanting of My name will be heard.”
Following in His footsteps, we are trying to broadcast His message throughout the world. By His mercy, people are taking this movement very seriously. Indeed, our books are extensively distributed in the Western countries, especially in America and Europe. Even the ecclesiastical orders in these countries are appreciating the value of this Kṛṣṇa consciousness movement and are ready to unite for the highest benefit of human society. The followers of Śrī Caitanya Mahāprabhu may therefore take this movement seriously and broadcast it throughout the world, from village to village and from town to town, just as Śrī Caitanya Mahāprabhu Himself did.
TEXT 265
kṛṣṇa-tattva, bhakti-tattva, prema-tattva sāra
bhāva-tattva, rasa-tattva, līlā-tattva āra
SYNONYMS
kṛṣṇa-tattva-the truth of Kṛṣṇa; bhakti-tattva-the truth of devotional service; prema-tattva-the truth of ecstatic love of Godhead; sāra-the essence; bhāva-tattva-the emotional truth; rasa-tattva-the truth of transcendental mellow; līlā-tattva-the truth of pastimes of the Lord; āra-also.
TRANSLATION
Kṛṣṇa consciousness means understanding the truth of Kṛṣṇa, the truth of devotional service, the truth of love of Godhead, the truth of emotional ecstasy, the truth of transcendental mellow and the truth of the pastimes of the Lord.
TEXT 266
śrī-bhāgavata-tattva-rasa karilā pracāre
kṛṣṇa-tulya bhāgavata, jānāilā saṁsāre
SYNONYMS
śrī-bhāgavata-tattva-rasa-the truth and transcendental taste of Śrīmad-Bhāgavatam; karilā pracāre-Caitanya Mahāprabhu preached elaborately; kṛṣṇa-tulya-identical with Kṛṣṇa; bhāgavata-Śrīmad-Bhāgavatam; jānāilā saṁsāre-has preached within this world.
TRANSLATION
Śrī Caitanya Mahāprabhu has personally preached the transcendental truths and mellows of Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam and the Supreme Personality of Godhead are identical, for Śrīmad-Bhāgavatam is the sound incarnation of Śrī Kṛṣṇa.
TEXT 267
bhakta lāgi’ vistārilā āpana-vadane
kāhāṅ bhakta-mukhe kahāi śunilā āpane
SYNONYMS
bhakta lāgi’-especially for the purpose of His devotees; vistārilā-expansively described; āpana-vadane-personally, with His own mouth; kāhāṅ-sometimes; bhakta-mukhe-through the mouth of His devotees; kahāi-making describe; śunilā āpane-listened Himself.
TRANSLATION
Śrī Caitanya Mahāprabhu broadcast the purpose of Śrīmad-Bhāgavatam. He sometimes spoke for the benefit of His devotees and sometimes empowered one of His devotees to speak while He listened.
PURPORT
Śrī Caitanya Mahāprabhu, as an ideal teacher, or ācārya, explained Śrīmad-Bhāgavatam very elaborately Himself. He sometimes also empowered His devotees to speak while He listened. This is the way an ācārya should train His disciples. Not only should he describe the bhāgavata cult personally, but he should also train his disciples to speak on this sublime subject.
TEXT 268
śrī-caitanya-sama āra kṛpālu vadānya
bhakta-vatsala nā dekhi trijagate anya
SYNONYMS
śrī-caitanya-sama-equal to Śrī Caitanya Mahāprabhu; āra-anyone else; kṛpālu-merciful; vadānya-magnanimous; bhakta-vatsala-very kind to the devotees; nā dekhi-I do not see; tri-jagate-in these three worlds; anya-anyone else.
TRANSLATION
All sane men within these three worlds certainly accept the conclusion that no one is more merciful and magnanimous than Śrī Caitanya Mahāprabhu and that no one is as kind to His devotees.
TEXT 269
śraddhā kari’ ei līlā śuna, bhakta-gaṇa
ihāra prasāde pāibā caitanya-caraṇa
SYNONYMS
śraddhā kari’-having faith and love; ei līlā-these pastimes of Śrī Caitanya Mahāprabhu; śuna-hear; bhakta-gaṇa-O devotees; ihāra prasāde-by the grace of this transcendental hearing; pāibā-you will get; caitanya-caraṇa-the lotus feet of Śrī Caitanya Mahāprabhu.
TRANSLATION
All devotees should hear about Śrī Caitanya Mahāprabhu’s pastimes with faith and love. By the grace of the Lord, one can thus attain shelter at His lotus feet.
TEXT 270
ihāra prasāde pāibā kṛṣṇa-tattva-sāra
sarva-śāstra-siddhāntera ihāṅ pāibā pāra
SYNONYMS
ihāra prasāde-by hearing these teachings of Śrī Caitanya Mahāprabhu; pāibā-you will get; kṛṣṇa-tattva-sāra-the essence of the truth of Kṛṣṇa; sarva-śāstra-of all revealed scriptures; siddhāntera-of conclusions; ihāṅ-here; pāibā-you will get; pāra-the ultimate limit.
TRANSLATION
By understanding the pastimes of Śrī Caitanya Mahāprabhu, one can understand the truth about Kṛṣṇa. By understanding Kṛṣṇa, one can understand the limit of all knowledge described in various revealed scriptures.
PURPORT
As stated in Bhagavad-gītā (7.3):
manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.”
It is very difficult to understand Kṛṣṇa, but if one tries to understand Śrīmad-Bhāgavatam through Caitanya Mahāprabhu’s bhakti cult, one will undoubtedly understand Kṛṣṇa very easily. If somehow or other one understands Kṛṣṇa, his life will be successful. Again, as stated in Bhagavad-gītā (4.9):
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ‘rjuna
“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”
TEXT 271
kṛṣṇa-līlā amṛta-sāra, tāra śata śata dhāra,
daśa-dike vahe yāhā haite
se caitanya-līlā haya, sarovara akṣaya,
mano-haṁsa carāha’ tāhāte
SYNONYMS
kṛṣṇa-līlā amṛta-sāra-the pastimes of Lord Kṛṣṇa are the essence of all eternal bliss; tāra śata śata dhāra-the flow of that eternal bliss is running in hundreds of branches; daśa-dike-in all the ten directions; vahe-flows; yāhā haite-from which; se-those; caitanya-līlā-pastimes of Śrī Caitanya Mahāprabhu; haya-are; sarovara akṣaya-a transcendental eternal lake; manaḥ-haṁsa-my mind, which is like a swan; carāha’-please wander; tāhāte-in that lake.
TRANSLATION
The pastimes of Lord Kṛṣṇa are the essence of all nectar. They flow in hundreds of rivulets and in all directions. The pastimes of Śrī Caitanya Mahāprabhu are an eternal reservoir, and one is advised to let his mind swim like a swan on this transcendental lake.
PURPORT
The essence of spiritual knowledge is found in the pastimes of Śrī Caitanya Mahāprabhu, which are identical with the pastimes of Lord Kṛṣṇa. This is the essence of knowledge. If knowledge does not include the understanding of Śrī Caitanya Mahāprabhu and Kṛṣṇa, it is simply superfluous. By Śrī Caitanya Mahāprabhu’s grace, the nectar of Lord Śrī Kṛṣṇa’s pastimes is flowing in different directions in hundreds and thousands of rivers. One should not think that the pastimes of Śrī Caitanya Mahāprabhu are different from Kṛṣṇa’s pastimes. It is said: śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya. Lord Caitanya Mahāprabhu is a combination of Rādhā-Kṛṣṇa, and without understanding His pastimes, one cannot understand Rādhā and Kṛṣṇa. Śrīla Narottama dāsa Ṭhākura therefore sings: rūpa-raghunātha-pade haibe ākuti kabe hāma bujhaba se yugala pirīti. “When shall I become very eager to study the books left by the six Gosvāmīs? Then I shall be able to understand the conjugal pastimes of Rādhā and Kṛṣṇa.” Caitanya Mahāprabhu directly empowered Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī. Following in their footsteps, the other six Gosvāmīs understood Śrī Caitanya Mahāprabhu and His mission. One should understand Śrī Kṛṣṇa Caitanya and Lord Śrī Kṛṣṇa from the Gosvāmīs in the paramparā system. This Kṛṣṇa consciousness movement is following as strictly as possible in the footsteps of the Gosvāmīs. Narottama dāsa Ṭhākura says, ei chaya gosāñi yāra, mui tāra dāsa: “I am the servant of the six Gosvāmīs.” The philosophy of Kṛṣṇa consciousness is to become the servant of the servant of the servant of the Lord. Whoever wants to understand the difficult subject matter of kṛṣṇa-kathā should accept the disciplic succession. If one is somehow or other able to understand Kṛṣṇa, his life will be successful. Tyaktvā dehaṁ punar janma naiti mām eti so ‘rjuna. A perfect devotee is able to understand Kṛṣṇa through the disciplic succession, and his entrance into the kingdom of God is thereby certainly opened. When one understands Kṛṣṇa, there is no difficulty in transferring oneself to the spiritual kingdom.
TEXT 272
bhakta-gaṇa, śuna mora dainya-vacana
tomā-sabāra pada-dhūli, aṅge vibhūṣaṇa kari’,
kichu muñi karoṅ nivedana
SYNONYMS
bhakta-gaṇa-O devotees; śuna-please hear; mora-my; dainya-vacana-humble submission; tomā-sabāra-of all of you; pada-dhūli-the dust of the feet; aṅge-on my body; vibhūṣaṇa kari’-taking as ornaments; kichu-something; muñi-I; karoṅ nivedana-wish to submit.
TRANSLATION
With all humility, I submit myself to the lotus feet of all of you devotees, taking the dust from your feet as my bodily ornaments. Now, my dear devotees, please hear one thing more from me.
TEXT 273
kṛṣṇa-bhakti-siddhānta-gaṇa, yāte praphulla padma-vana,
tāra madhu kari’ āsvādana
prema-rasa-kumuda-vane, praphullita rātri-dine,
tāte carāo mano-bhṛṅga-gaṇa
SYNONYMS
kṛṣṇa-bhakti-siddhānta-gaṇa-the conclusive understanding of devotional service to Kṛṣṇa; yāte-by which; praphulla-enlivened; padma-vana-the forest of lotus flowers; tāra madhu-the honey collected from those lotus flowers; kari’ āsvādana-relishing; prema-rasa-of transcendental love of Kṛṣṇa; kumuda-vane-in the forest of kumuda flowers (a type of lotus); praphullita-being jubilant; rātri-dine-day and night; tāte-in that forest of lotus flowers; carāo-make wander; manaḥ-bhṛṅga-gaṇa-the bumblebees of your minds.
TRANSLATION
Devotional service to Kṛṣṇa is exactly like a pleasing, jubilant forest of lotus flowers wherein there is ample honey. I request everyone to taste this honey. If all the mental speculators bring the bees of their minds into this forest of lotus flowers and jubilantly enjoy ecstatic love of Kṛṣṇa day and night, their mental speculation will be completely transcendentally satisfied.
TEXT 274
nānā-bhāvera bhakta-jana, haṁsa-cakravāka-gaṇa,
yāte sabe’ karena vihāra
kṛṣṇa-keli sumṛṇāla, yāhā pāi sarva-kāla,
bhakta-haṁsa karaye āhāra
SYNONYMS
nānā-bhāvera bhakta-jana-devotees relishing relationships with Kṛṣṇa in different ecstasies; haṁsa-cakravāka-gaṇa-compared to swans and cakravāka birds; yāte-in that place; sabe’-all; karena vihāra-enjoy life; kṛṣṇa-keli-the pastimes of Kṛṣṇa; su-mṛṇāla-sweet buds; yāhā pāi-which one can get; sarva-kāla-eternally; bhakta-haṁsa-the devotees, who are just like swans; karaye-do; āhāra-eating.
TRANSLATION
The devotees who have a relationship with Kṛṣṇa are like the swans and cakravāka birds that play in the forest of lotus flowers. The buds of those lotus flowers are the pastimes of Kṛṣṇa, and they are edibles for the swanlike devotees. Lord Śrī Kṛṣṇa is always engaged in His transcendental pastimes; therefore the devotees, following in the footsteps of Śrī Caitanya Mahāprabhu, can always eat those lotus buds, for they are the pastimes of the Lord.
TEXT 275
sei sarovare giyā, haṁsa-cakravāka hañā,
sadā tāhāṅ karaha vilāsa
khaṇḍibe sakala duḥkha, pāibā parama sukha,
anāyāse habe premollāsa
SYNONYMS
sei sarovare giyā-going to that lake where the clusters of lotus flowers exist; haṁsa-cakravāka hañā-becoming swans or cakravāka birds; sadā-always; tāhāṅ-there; karaha vilāsa-enjoy life; khaṇḍibe-will be diminished; sakala duḥkha-all material anxieties and miseries; pāibā-you will get; parama sukha-the highest happiness; anāyāse-very easily; habe-there will be; prema-ullāsa-jubilation in love of God.
TRANSLATION
All the devotees of Śrī Caitanya Mahāprabhu should go to that lake and, remaining always under the shelter of the lotus feet of Śrī Caitanya Mahāprabhu, become swans and cakravāka birds in those celestial waters. They should go on rendering service to Lord Śrī Kṛṣṇa and enjoy life perpetually. In this way all miseries will be diminished, the devotees will attain great happiness, and there will be jubilant love of God.
TEXT 276
ei amṛta anukṣaṇa, sādhu mahānta-megha-gaṇa,
viśvodyāne kare variṣaṇa
tāte phale amṛta-phala, bhakta khāya nirantara,
tāra śeṣe jīye jaga-jana
SYNONYMS
ei amṛta-this nectar; anukṣaṇa-continuously; sādhu mahānta-megha-gaṇa-pure devotees and saintly persons, who are compared to clouds; viśva-udyāne-in the garden of the universe; kare variṣaṇa-rain down these nectarean pastimes of Śrī Caitanya Mahāprabhu and Lord Śrī Kṛṣṇa; tāte-because of that; phale-grows; amṛta-phala-the fruit of nectar; bhakta khāya nirantara-and the devotees eat such fruit continuously; tāra śeṣe-after their eating; jīye jaga-jana-the living entities all over the world live peacefully.
TRANSLATION
The devotees who have taken shelter of the lotus feet of Śrī Caitanya Mahāprabhu take the responsibility for distributing nectarean devotional service all over the world. They are like clouds pouring water on the ground that nourishes the fruit of love of Godhead in this world. The devotees eat that fruit to their hearts’ content, and whatever remnants they leave are eaten by the general populace. Thus they live happily.
TEXT 277
caitanya-līlā-amṛta-pūra, kṛṣṇa-līlā-sukarpūra,
duhe mili’ haya sumādhurya
sādhu-guru-prasāde, tāhā yei āsvāde,
sei jāne mādhurya-prācurya
SYNONYMS
caitanya-līlā amṛta-pūra-the pastimes of Lord Śrī Caitanya Mahāprabhu are full of nectar; kṛṣṇa-līlā su-karpūra-the pastimes of Lord Kṛṣṇa are exactly like camphor; duhe mili’-the two meeting; haya-become; su-mādhurya-very, very palatable; sādhu-guru-prasāde-by the mercy of saintly persons and devotees in the transcendental position; tāhā-that; yei-anyone who; āsvāde-relishes this palatable nectar; sei jāne-he can understand; mādhurya-prācurya-the extensive quantity of sweetness in devotional service.
TRANSLATION
The pastimes of Śrī Caitanya Mahāprabhu are full of nectar, and the pastimes of Lord Kṛṣṇa are like camphor. When one mixes these, they taste very sweet. By the mercy of the pure devotees, whoever tastes them can understand the depths of that sweetness.
TEXT 278
ye līlā-amṛta vine, khāya yadi anna-pāne,
tabe bhaktera durbala jīvana
yāra eka-bindu-pāne, utphullita tanu-mane,
hāse, gāya, karaye nartana
SYNONYMS
ye-he who; līlā-of the pastimes of Lord Kṛṣṇa and Caitanya Mahāprabhu; amṛta vine-without nectar; khāya yadi anna-pāne-if one eats only ordinary food grains; tabe-then; bhaktera-of the devotees; durbala jīvana-life becomes weakened; yāra-of which; eka-bindu-pāne-if one drinks one drop; utphullita tanu-mane-the body and mind become jubilant; hāse-laughs; gāya-chants; karaye nartana-dances.
TRANSLATION
Men become strong and stout by eating sufficient grains, but the devotee who simply eats ordinary grains but does not taste the transcendental pastimes of Lord Caitanya Mahāprabhu and Kṛṣṇa gradually becomes weak and falls down from the transcendental position. However, if one drinks but a drop of the nectar of Kṛṣṇa’s pastimes, his body and mind begin to bloom, and he begins to laugh, sing and dance.
PURPORT
All the devotees connected with this Kṛṣṇa consciousness movement must read all the books that have been translated (Caitanya-caritāmṛta, Śrīmad-Bhāgavatam, Bhagavad-gītā and others); otherwise, after some time, they will simply eat, sleep and fall down from their position. Thus they will miss the opportunity to attain an eternal, blissful life of transcendental pleasure.
TEXT 279
e amṛta kara pāna, yāra sama nāhi āna,
citte kari’ sudṛḍha viśvāsa
nā paḍa’ kutarka-garte, amedhya karkaśa āvarte,
yāte paḍile haya sarva-nāśa
SYNONYMS
e amṛta kara pāna-all of you must drink this nectar; yāra sama nāhi āna-there is no comparison to this nectar; citte-within the mind; kari’ sudṛḍha viśvāsa-having firm faith in this conclusion; nā paḍa’ kutarka garte-do not fall down into the pit of false arguments; amedhya karkaśa āvarte-in the untouchable, harsh whirlpool; yāte-in which; paḍile-if one falls down; haya sarva-nāśa-the purpose of life will be spoiled.
TRANSLATION
The readers should relish this wonderful nectar because nothing compares to it. Keeping their faith firmly fixed within their minds, they should be careful not to fall into the pit of false arguments or the whirlpools of unfortunate situations. If one falls into such positions, he is finished.
TEXT 280
śrī-caitanya, nityānanda, advaitādi bhakta-vṛnda,
āra yata śrotā bhakta-gaṇa
tomā-sabāra śrī-caraṇa, kari śire vibhūṣaṇa,
yāhā haite abhīṣṭa-pūraṇa
SYNONYMS
śrī-caitanya nityānanda-Śrī Caitanya Mahāprabhu and Lord Nityānanda; advaita-ādi bhakta-vṛnda-as well as the devotees like Advaita Ācārya; āra-and; yata śrotā bhakta-gaṇa-all the devotees who listen; tomā-sabāra śrī-caraṇa-the lotus feet of all of you; kari śire vibhūṣaṇa-I keep on my head as a helmet; yāhā haite-from which; abhīṣṭa-pūraṇa-all my purposes will be served.
TRANSLATION
In conclusion, I submit to Śrī Caitanya Mahāprabhu, Nityānanda Prabhu, Advaita Prabhu, and all the other devotees and readers that I accept your lotus feet as the helmet on my head. In this way, all my purposes will be served.
TEXT 281
śrī-rūpa-sanātana-raghunātha-jīva-caraṇa,
śire dhari,-yāra karoṅ āśa
kṛṣṇa, līlāmṛtānvita, caitanya-caritāmṛta,
kahe kichu dīna kṛṣṇadāsa
SYNONYMS
śrī-rūpa-sanātana-of Śrīla Rūpa Gosvāmī and of Sanātana Gosvāmī; raghunātha-jīva-of Raghunātha dāsa Gosvāmī, Raghunātha Bhaṭṭa Gosvāmī and Śrīla Jīva Gosvāmī; caraṇa-the lotus feet; śire dhari-taking on my head; yāra-of which; karoṅ āśa-I always desire; kṛṣṇa-līlā-amṛta-anvita-mixed with the nectar of kṛṣṇa-līlā; caitanya-caritāmṛta-the pastimes of Lord Śrī Caitanya Mahāprabhu; kahe-is trying to speak; kichu-something; dīna-most humble; kṛṣṇadāsa-Kṛṣṇadāsa Kavirāja Gosvāmī.
TRANSLATION
Taking the feet of Śrīla Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Raghunātha Bhaṭṭa Gosvāmī and Jīva Gosvāmī on my head, I always desire their mercy. Thus I, Kṛṣṇadāsa, humbly try to describe the nectar of the pastimes of Śrī Caitanya Mahāprabhu, which are mixed with the pastimes of Lord Kṛṣṇa.
TEXT 282
śrīman-madana-gopāla-
govindadeva-tuṣṭaye
caitanyārpitam astv etac
caitanya-caritāmṛtam
SYNONYMS
śrīman-madana-gopāla-of the Deity named Śrīman Madana-gopāla; govinda-deva-of the Deity named Govindadeva; tuṣṭaye-for the satisfaction; caitanya-arpitam-offered unto Śrī Caitanya Mahāprabhu; astu-let it be; etat-this; caitanya-caritāmṛtam-the book known as Caitanya-caritāmṛta.
TRANSLATION
For the satisfaction of Śrī Madana-gopāla and Govindadeva, we pray that this book, Caitanya-caritāmṛta, may be offered to Śrī Kṛṣṇa Caitanya Mahāprabhu.
TEXT 283
tad idam ati-rahasyaṁ gaura-līlāmṛtaṁ yat
khala-samudaya-kolair nādṛtaṁ tair alabhyam
kṣatir iyam iha kā me svāditaṁ yat samantāt
sahṛdaya-sumanobhir modam eṣāṁ tanoti
SYNONYMS
tat-that (Caitanya-caritāmṛta); idam-this; ati-rahasyam-full of spiritual mysteries; gaura-līlā-amṛtam-the nectar of the pastimes of Śrī Caitanya Mahāprabhu; yat-which; khala-samudaya-envious rascals; kolaiḥ-by pigs; na-never; ādṛtam-praised; taiḥ-by them; alabhyam-not obtainable; kṣatiḥ iyam iha kā-what is the loss in this connection; me-of me; svāditam-tasted; yat-which; samantāt-completely; sahṛdaya-sumanobhiḥ-by those who are friendly and whose minds are very clean; modam-enjoyment; eṣām-of them; tanoti-expands.
TRANSLATION
The Caitanya-caritāmṛta pastimes of Lord Śrī Caitanya Mahāprabhu constitute a very secret literature. It is the life and soul of all devotees. Those who are not fit to relish this literature, who are envious like hogs and pigs, will certainly not adore it. However, this will not harm my attempt. These pastimes of Lord Śrī Caitanya Mahāprabhu will certainly please all saintly people who have clear hearts. They will certainly enjoy it. We wish that this will enhance their enjoyment more and more.
Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Madhya-līlā, Twenty-fifth Chapter, describing how the inhabitants of Vārāṇasī were converted to Vaiṣṇavism.
Note:
The author of Śrī Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī, has condemned all his enemies by comparing them to envious hogs and pigs. This Kṛṣṇa consciousness movement, which is spreading throughout the world, is being appreciated by sincere people, although they have never previously heard of Śrī Caitanya Mahāprabhu and Kṛṣṇa’s pastimes. Now even the higher, priestly circles are appreciating this movement. They have concluded that this movement is very nice and that they have something to learn from it. Nonetheless, in India there are some people who say that they belong to this cult but who are actually very envious of the ācārya. They have tried to suppress our activities in many ways, but as far as we are concerned, we follow in the footsteps of Kṛṣṇadāsa Kavirāja Gosvāmī and take them as envious pigs and hogs. We simply wish to present the pastimes of Lord Kṛṣṇa and Śrī Caitanya Mahāprabhu to the best of our ability so that those who are really honest can cleanse their hearts. We hope that they enjoy this literature and bestow their blessings upon us. It appears that even such a great personality as Kṛṣṇadāsa Kavirāja Gosvāmī met with some envious obstacles; what, then, to speak of us, who are only insignificant creatures in this universe. We are simply trying to execute the orders of our spiritual master to the best of our ability.
END OF THE MADHYA-LĪLĀ