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CHAPTER SIX

The Liberation of Sārvabhauma Bhaṭṭācārya

A summary of the sixth chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. When Śrī Caitanya Mahāprabhu entered the temple of Jagannātha, He immediately fainted. Sārvabhauma Bhaṭṭācārya then took Him to his home. Meanwhile, Gopīnātha Ācārya, the brother-in-law of Sārvabhauma Bhaṭṭācārya, met Mukunda Datta and talked to him about Caitanya Mahāprabhu’s acceptance of sannyāsa and His journey to Jagannātha Purī. After hearing about Śrī Caitanya Mahāprabhu’s fainting and His being carried to the house of Sārvabhauma Bhaṭṭācārya, people crowded there to see the Lord. Śrīla Nityānanda Prabhu and other devotees then visited the Jagannātha temple, and when they came back to the house of Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu returned to external consciousness. Sārvabhauma Bhaṭṭācārya received everyone and distributed mahā-prasādam with great care. The Bhaṭṭācārya then became acquainted with Śrī Caitanya Mahāprabhu and arranged accommodations at his aunt’s house. His brother-in-law, Gopīnātha Ācārya, established that Lord Caitanya Mahāprabhu was Kṛṣṇa Himself, but Sārvabhauma and his many disciples could not accept this. However, Gopīnātha Ācārya convinced Sārvabhauma that no one can understand the Supreme Personality of Godhead without being favored by Him. He proved by śāstric quotation, quotations from the revealed scriptures, that Śrī Caitanya Mahāprabhu was Kṛṣṇa Himself in person. Still, Sārvabhauma did not take these statements very seriously. Hearing all these arguments, Caitanya Mahāprabhu told His devotees that Sārvabhauma was His spiritual master and that whatever he said out of affection was for everyone’s benefit.

When Sārvabhauma met Śrī Caitanya Mahāprabhu, he asked Him to hear Vedānta philosophy from him. Śrī Caitanya Mahāprabhu accepted this proposal, and for seven days He continally heard Sārvabhauma Bhaṭṭācārya explain the Vedānta-sūtra. However, the Lord remained very silent. Because of His silence, the Bhaṭṭācārya asked Him whether He was understanding the Vedānta philosophy, and the Lord replied, “Sir, I can understand Vedānta philosophy very clearly, but I cannot understand your explanations.” There was then a discussion between the Bhaṭṭācārya and Śrī Caitanya Mahāprabhu concerning the authority of the Vedic scriptures, specifically the Upaniṣads and Vedānta-sūtra. The Bhaṭṭācārya was an impersonalist, but Śrī Caitanya Mahāprabhu proved that the Absolute Truth is the Supreme Personality of Godhead. He proved that the conceptions of the Māyāvādī philosophers concerning the impersonal Absolute Truth are incorrect.

The Absolute Truth is neither impersonal nor without power. The greatest mistake made by the Māyāvādī philosophers is in conceiving the Absolute Truth to be impersonal and without energy. In all the Vedas, the unlimited energies of the Absolute Truth have been accepted. It is also accepted that the Absolute Truth has His transcendental, blissful, eternal form. According to the Vedas, the Lord and the living entity are equal in quality but different quantitatively. The real philosophy of the Absolute Truth states that the Lord and His creation are inconceivably and simultaneously one and different. The conclusion is that the Māyāvādī philosophers are actually atheists. There was much discussion on this issue between Sārvabhauma and Caitanya Mahāprabhu, but despite all his endeavors, the Bhaṭṭācārya was defeated in the end.

At the request of Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu then explained the ātmārāma verse of Śrīmad-Bhāgavatam in eighteen different ways. When the Bhaṭṭācārya came to his senses, Śrī Caitanya Mahāprabhu disclosed His real identity. The Bhaṭṭācārya then recited one hundred verses in praise of Lord Caitanya Mahāprabhu and offered his obeisances. After this, Gopīnātha Ācārya and all the others, having seen the wonderful potencies of Lord Caitanya Mahāprabhu, became very joyful.

One morning after this incident, Śrī Caitanya Mahāprabhu received some prasādam from Jagannātha and offered it to Sārvabhauma Bhaṭṭācārya. Without caring for formality, the Bhaṭṭācārya immediately partook of the mahā-prasādam. On another day, when the Bhaṭṭācārya asked Śrī Caitanya Mahāprabhu the best way to worship and meditate, the Lord advised him to chant the Hare Kṛṣṇa mahā-mantra. On another day, the Bhaṭṭācārya wanted to change the reading of the tat te ’nukampām verse because he did not like the word mukti-pada. He wanted to substitute the word bhakti-pada. Śrī Caitanya Mahāprabhu advised Sārvabhauma not to change the reading of Śrīmad-Bhāgavatam, because mukti-pada indicated the lotus feet of the Supreme Personality of Godhead, Lord Kṛṣṇa. Having become a pure devotee, the Bhaṭṭācārya said, “Because the meaning is hazy, I still prefer bhakti-pada.” At this, Śrī Caitanya Mahāprabhu and the other inhabitants of Jagannātha Purī became very pleased. Sārvabhauma Bhaṭṭācārya thus became a pure Vaiṣṇava, and the other learned scholars there followed him.

Text

naumi taṁ gauracandraṁ yaḥ
kutarka-karkaśāśayam
sārvabhaumaṁ sarva-bhūmā
bhakti-bhūmānam ācarat

Synonyms

naumi — I offer my respectful obeisances; tam — unto Him; gauracandram — who is known as Lord Gauracandra; yaḥ — who; ku-tarka — by bad arguments; karkaśa-āśayam — whose heart was hard; sārvabhaumam — Sārvabhauma Bhaṭṭācārya; sarva-bhūmā — the Lord of everything; bhakti-bhūmānam — into a great personality of devotion; ācarat — converted.

Translation

I offer my respectful obeisances unto Lord Gauracandra, the Supreme Personality of Godhead, who converted the hardhearted Sārvabhauma Bhaṭṭācārya, the reservoir of all bad logic, into a great devotee.

Text

jaya jaya gauracandra jaya nityānanda
jayādvaitacandra jaya gaura-bhakta-vṛnda

Synonyms

jaya jaya gauracandra — all glories to Lord Gaurahari; jaya nityānanda — all glories to Nityānanda Prabhu; jaya advaita-candra — all glories to Advaita Ācārya; jaya gaura-bhakta-vṛnda — all glories to the devotees of Lord Śrī Caitanya Mahāprabhu.

Translation

All glories to Lord Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Lord Caitanya!

Text

āveśe calilā prabhu jagannātha-mandire
jagannātha dekhi’ preme ha-ilā asthire

Synonyms

āveśe — in ecstasy; calilā — went; prabhu — Lord Śrī Caitanya Mahāprabhu; jagannātha-mandire — to the temple of Jagannātha; jagannātha dekhi’ — seeing the Jagannātha Deity; preme — in ecstasy; ha-ilā — became; asthire — restless.

Translation

In ecstasy, Śrī Caitanya Mahāprabhu went from Āṭhāranālā to the temple of Jagannātha. After seeing Lord Jagannātha, He became very restless due to love of Godhead.

Text

jagannātha āliṅgite calilā dhāñā
mandire paḍilā preme āviṣṭa hañā

Synonyms

jagannātha — Lord Jagannātha; āliṅgite — to embrace; calilā — went; dhāñā — very swiftly; mandire — in the temple; paḍilā — fell down; preme — in ecstasy; āviṣṭa — overwhelmed; hañā — becoming.

Translation

Lord Śrī Caitanya Mahāprabhu went swiftly to embrace Lord Jagannātha, but when He entered the temple, He was so overwhelmed with love of Godhead that He fainted to the floor.

Text

daive sārvabhauma tāṅhāke kare daraśana
paḍichā mārite teṅho kaila nivāraṇa

Synonyms

daive — by chance; sārvabhauma — Sārvabhauma Bhaṭṭācārya; tāṅhāke — Him; kare — does; daraśana — seeing; paḍichā — the watchman in the temple; mārite — to beat; teṅho — he; kaila — did; nivāraṇa — forbidding.

Translation

When Śrī Caitanya Mahāprabhu fell down, Sārvabhauma Bhaṭṭācārya happened to see Him. When the watchman threatened to beat the Lord, Sārvabhauma Bhaṭṭācārya immediately forbade him.

Text

prabhura saundarya āra premera vikāra
dekhi’ sārvabhauma hailā vismita apāra

Synonyms

prabhura — of Lord Śrī Caitanya Mahāprabhu; saundarya — the beauty; āra — and; premera vikāra — ecstatic transformations; dekhi’ — seeing; sārvabhauma — Sārvabhauma Bhaṭṭācārya; hailā — became; vismita — surprised; apāra — very.

Translation

Sārvabhauma Bhaṭṭācārya was very surprised to see the personal beauty of Lord Caitanya Mahāprabhu, as well as the transcendental transformations wrought on His body due to love of Godhead.

Text

bahu-kṣaṇe caitanya nahe, bhogera kāla haila
sārvabhauma mane tabe upāya cintila

Synonyms

bahu-kṣaṇe — for a long time; caitanya — consciousness; nahe — there was not; bhogera — of offering food; kāla — the time; haila — it became; sārvabhauma — Sārvabhauma Bhaṭṭācārya; mane — in the mind; tabe — at that time; upāya — remedy; cintila — thought.

Translation

Śrī Caitanya Mahāprabhu remained unconscious for a long time. Meanwhile, the time for offering prasādam to Lord Jagannātha came, and the Bhaṭṭācārya tried to think of a remedy.

Text

śiṣya paḍichā-dvārā prabhu nila vahāñā
ghare āni’ pavitra sthāne rākhila śoyāñā

Synonyms

śiṣya — disciples; paḍichā — and watchman; dvārā — by means of; prabhu — Lord Śrī Caitanya Mahāprabhu; nila — brought; vahāñā — carrying; ghare — at home; āni’ — bringing; pavitra — purified; sthāne — in a place; rākhila — kept; śoyāñā — lying down.

Translation

While Lord Caitanya Mahāprabhu was unconscious, Sārvabhauma Bhaṭṭācārya, with the help of the watchman and some disciples, carried Him to his home and laid Him down in a very sanctified room.

Purport

At that time, Sārvabhauma Bhaṭṭācārya lived on the southern side of the Jagannātha Temple. His home was practically on the beach and was known as Mārkaṇḍeya-sarastaṭa. At present it is used as the monastery of Gaṅgāmātā.

Text

śvāsa-praśvāsa nāhi udara-spandana
dekhiyā cintita haila bhaṭṭācāryera mana

Synonyms

śvāsa-praśvāsa — breathing; nāhi — there was not; udara — of the abdomen; spandana — movement; dekhiyā — seeing; cintita — full of anxiety; haila — became; bhaṭṭācāryera — of Sārvabhauma Bhaṭṭācārya; mana — the mind.

Translation

Examining the body of Śrī Caitanya Mahāprabhu, Sārvabhauma saw that His abdomen was not moving and that He was not breathing. Seeing His condition, the Bhaṭṭācārya became very anxious.

Text

sūkṣma tulā āni’ nāsā-agrete dharila
īṣat calaye tulā dekhi’ dhairya haila

Synonyms

sūkṣma — fine; tulā — cotton; āni’ — bringing; nāsā — of the nostril; agrete — in front; dharila — held; īṣat — slightly; calaye — moves; tulā — the cotton; dekhi’ — seeing; dhairya — patience; haila — there was.

Translation

The Bhaṭṭācārya then took a fine cotton swab and put it before the Lord’s nostrils. When he saw the cotton move very slightly, he became hopeful.

Text

vasi’ bhaṭṭācārya mane karena vicāra
ei kṛṣṇa-mahāpremera sāttvika vikāra

Synonyms

vasi’ — sitting down; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; mane — in his mind; karena — does; vicāra — consideration; ei — this; kṛṣṇa-mahā-premera — of ecstatic love for Kṛṣṇa; sāttvika — transcendental; vikāra — transformation.

Translation

Sitting beside Śrī Caitanya Mahāprabhu, he thought, “This is a transcendental ecstatic transformation brought about by love of Kṛṣṇa.”

Text

‘sūddīpta sāttvika’ ei nāma ye ‘pralaya’
nitya-siddha bhakte se ‘sūddīpta bhāva’ haya

Synonyms

su-uddīpta sāttvikasūddīpta-sāttvika; ei — this; nāma — named; ye — which; pralaya — devastation; nitya-siddha — eternally perfected; bhakte — in the devotee; se — that; su-uddīpta bhāva — ecstasy known as sūddīpta; haya — becomes manifest.

Translation

Upon seeing the sign of sūddīpta-sāttvika, Sārvabhauma Bhaṭṭācārya could immediately understand the transcendental ecstatic transformation in the body of Lord Caitanya Mahāprabhu. Such a sign takes place only in the bodies of eternally liberated devotees.

Purport

The word sūddīpta-sāttvika is explained as follows by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: “The Bhakti-rasāmṛta-sindhu mentions eight kinds of transcendental transformations in the bodies of advanced devotees. These are sometimes checked by the devotee, and there are two stages of such checking, technically known as dhūmāyitā and jvalitā. The dhūmāyitā (smoking) stage is exhibited when only one or two transformations are slightly present and it is possible to conceal them. When more than two or three transcendental transformations are manifest and it is still possible to conceal them, although with great difficulty, that stage is called jvalitā (lighted). When four or five symptoms are exhibited, the dīpta (blazing) stage has been reached. When five, six or all eight symptoms are simultaneously manifest, that position is called uddīpta (inflamed). And when all eight symptoms are multiplied a thousand times and are all visible at once, the devotee is in the sūddīpta (intensely inflamed) stage. Nitya-siddha-bhakta indicates the eternally liberated associates of the Lord. Such devotees enjoy the company of the Lord in four relationships — as servant, friend, parent or conjugal lover.”

Text

‘adhirūḍha bhāva’ yāṅra, tāṅra e vikāra
manuṣyera dehe dekhi, — baḍa camatkāra

Synonyms

adhirūḍha bhāva — an ecstasy technically known as adhirūḍha; yāṅra — of whom; tāṅra — of Him; e — this; vikāra — transformation; manuṣyera — of a human being; dehe — in the body; dekhi — I see; baḍa camatkāra — very wonderful.

Translation

Sārvabhauma Bhaṭṭācārya considered, “The uncommon ecstatic symptoms of adhirūḍha-bhāva are appearing in the body of Śrī Caitanya Mahāprabhu. This is very wonderful! How are they possible in the body of a human being?”

Purport

Adhirūḍha-bhāva, or adhirūḍha-mahābhāva, is explained in the Ujjvala-nīlamaṇi of Śrīla Rūpa Gosvāmī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes Rūpa Gosvāmī as follows: “The loving propensity of the āśraya (devotee) toward the viṣaya (Lord) becomes so ecstatic that even after enjoying the company of the beloved, the devotee feels that his enjoyment is insufficient. At such a time, the lover sees the beloved in different ways. Such a development of ecstasy is called anurāga. When anurāga reaches its highest limit and becomes perceivable in the body, it is called bhāva. When the bodily symptoms are not very distinct, however, the emotional state is still called anurāga, not bhāva. When bhāva ecstasy is intensified, it is called mahā-bhāva. The symptoms of mahā-bhāva are visible only in the bodies of eternal associates like the gopīs.

Text

eta cinti’ bhaṭṭācārya āchena vasiyā
nityānandādi siṁha-dvāre milila āsiyā

Synonyms

eta cinti’ — thinking like this; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; āchena — was; vasiyā — sitting; nityānanda-ādi — all the devotees, headed by Nityānanda Prabhu; siṁha-dvāre — at the entrance door of the Jagannātha temple; milila — met; āsiyā — coming.

Translation

While the Bhaṭṭācārya was thinking in this way at his home, all the devotees of Caitanya Mahāprabhu, headed by Nityānanda Prabhu, approached the Siṁha-dvāra [the entrance door of the temple].

Text

tāṅhā śune loke kahe anyonye bāt
eka sannyāsī āsi’ dekhi’ jagannātha

Synonyms

tāṅhā — at that place; śune — they hear; loke — the people in general; kahe — talk; anyonye — among themselves; bāt — topics; eka — one; sannyāsī — mendicant; āsi’ — coming there; dekhi’ — seeing; jagannātha — the Deity of Lord Jagannātha.

Translation

There the devotees heard the people talking about a mendicant who had come to Jagannātha Purī and seen the Deity of Jagannātha.

Text

mūrcchita haila, cetana nā haya śarīre
sārvabhauma lañā gelā āpanāra ghare

Synonyms

mūrcchita — unconscious; haila — became; cetana — consciousness; — not; haya — there is; śarīre — in His body; sārvabhauma — Sārvabhauma Bhaṭṭācārya; lañā — taking Him; gelā — went; āpanāra — his own; ghare — to the home.

Translation

The people said that the sannyāsī had fallen unconscious upon seeing the Deity of Lord Jagannātha. Because His consciousness did not return, Sārvabhauma Bhaṭṭācārya had taken Him to his home.

Text

śuni’ sabe jānilā ei mahāprabhura kārya
hena-kāle āilā tāhāṅ gopīnāthācārya

Synonyms

śuni’ — hearing this; sabe — all the devotees; jānilā — could understand; ei — this; mahāprabhura — of Lord Caitanya Mahāprabhu; kārya — the activities; hena-kāle — at that time; āilā — came; tāhāṅ — there; gopīnātha-ācārya — Gopīnātha Ācārya.

Translation

Hearing this, the devotees could understand that they were speaking of Lord Caitanya Mahāprabhu. Just then, Śrī Gopīnātha Ācārya arrived.

Text

nadīyā-nivāsī, viśāradera jāmātā
mahāprabhura bhakta teṅho prabhu-tattva-jñātā

Synonyms

nadīyā-nivāsī — an inhabitant of Nadia; viśāradera — of Viśārada; jāmātā — the son-in-law; mahāprabhura bhakta — a devotee of Lord Caitanya Mahāprabhu; teṅho — he; prabhu-tattva-jñātā — a knower of the true identity of Śrī Caitanya Mahāprabhu.

Translation

Gopīnātha Ācārya was a resident of Nadia, the son-in-law of Viśārada and a devotee of Caitanya Mahāprabhu. He knew the true identity of His Lordship.

Purport

Maheśvara Viśārada was a classmate of Nīlāmbara Cakravartī’s. He lived in the Nadia, district in a village called Vidyānagara, and had two sons named Madhusūdana Vācaspati and Vāsudeva Sārvabhauma. His son-in-law was Gopīnātha Ācārya.

Text

mukunda-sahita pūrve āche paricaya
mukunda dekhiyā tāṅra ha-ila vismaya

Synonyms

mukunda-sahita — with Mukunda Datta; pūrve — previously; āche — there was; paricaya — acquaintance; mukunda — Mukunda Datta; dekhiyā — seeing; tāṅra — of him (Gopīnātha Ācārya); ha-ila — there was; vismaya — astonishment.

Translation

Gopīnātha Ācārya had previously been acquainted with Mukunda Datta, and when the Ācārya saw him at Jagannātha Purī, he was very much astonished.

Text

mukunda tāṅhāre dekhi’ kaila namaskāra
teṅho āliṅgiyā puche prabhura samācāra

Synonyms

mukunda — Mukunda Datta; tāṅhāre — him; dekhi’ — seeing; kaila — offered; namaskāra — obeisances; teṅho — he; āliṅgiyā — embracing; puche — inquires; prabhura — of Lord Caitanya Mahāprabhu; samācāra — news.

Translation

Mukunda Datta offered obeisances unto Gopīnātha Ācārya upon meeting him. Then the Ācārya embraced Mukunda Datta and inquired about news of Śrī Caitanya Mahāprabhu.

Text

mukunda kahe, — prabhura ihāṅ haila āgamane
āmi-saba āsiyāchi mahāprabhura sane

Synonyms

mukunda kahe — Mukunda replies; prabhura — of Lord Caitanya Mahāprabhu; ihāṅ — here; haila — there was; āgamane — coming; āmi-saba — all of us; āsiyāchi — have come; mahāprabhura — Caitanya Mahāprabhu; sane — with.

Translation

Mukunda Datta replied, “The Lord has already arrived here. We have come with Him.”

Text

nityānanda-gosāñike ācārya kaila namaskāra
sabe meli’ puche prabhura vārtā bāra bāra

Synonyms

nityānanda-gosāñike — unto Lord Nityānanda Prabhu; ācārya — Gopīnātha Ācārya; kaila namaskāra — offered obeisances; sabe meli’ — meeting them all; puche — inquires; prabhura — of Lord Caitanya Mahāprabhu; vārtā — news; bāra bāra — again and again.

Translation

As soon as Gopīnātha Ācārya saw Nityānanda Prabhu, he offered his obeisances unto Him. In this way, meeting all the devotees, he asked about news of Lord Caitanya Mahāprabhu again and again.

Text

mukunda kahe, — ‘mahāprabhu sannyāsa kariyā
nīlācale āilā saṅge āmā-sabā lañā

Synonyms

mukunda kahe — Mukunda Datta replies; mahāprabhu — Śrī Caitanya Mahāprabhu; sannyāsa kariyā — after accepting the renounced order of life; nīlācale — to Jagannātha Purī; āilā — has come; saṅge — with Him; āmā-sabā — all of us; lañā — taking.

Translation

Mukunda Datta continued, “After accepting the sannyāsa order, Lord Caitanya Mahāprabhu has come to Jagannātha Purī and has brought all of us with Him.

Text

āmā-sabā chāḍi’ āge gelā daraśane
āmi-saba pāche āilāṅ tāṅra anveṣaṇe

Synonyms

āmā-sabā — all of us; chāḍi’ — leaving; āge — ahead; gelā — went; daraśane — to see Lord Jagannātha; āmi-saba — all of us; pāche — behind; āilāṅ — came; tāṅra — of Him; anveṣaṇe — in search.

Translation

“Lord Caitanya Mahāprabhu left our company and walked ahead to see Lord Jagannātha. We have just arrived and are now looking for Him.

Text

anyonye lokera mukhe ye kathā śunila
sārvabhauma-gṛhe prabhu, — anumāna kaila

Synonyms

anyonye — among themselves; lokera — of the people in general; mukhe — in the mouths; ye — that which; kathā — talk; śunila — was heard; sārvabhauma-gṛhe — at the home of Sārvabhauma Bhaṭṭācārya; prabhu — the Lord; anumāna — a guess; kaila — made.

Translation

“From the talk of the people in general, we have guessed that the Lord is now at the house of Sārvabhauma Bhaṭṭācārya.

Text

īśvara-darśane prabhu preme acetana
sārvabhauma lañā gelā āpana-bhavana

Synonyms

īśvara-darśane — by seeing Lord Jagannātha; prabhu — Lord Śrī Caitanya Mahāprabhu; preme — in the ecstasy of love of Godhead; acetana — unconscious; sārvabhauma — Sārvabhauma Bhaṭṭācārya; lañā gelā — has taken; āpana-bhavana — to his own home.

Translation

“Upon seeing Lord Jagannātha, Caitanya Mahāprabhu became ecstatic and fell unconscious, and Sārvabhauma Bhaṭṭācārya has taken Him to his home in this condition.

Text

tomāra milane yabe āmāra haila mana
daive sei kṣaṇe pāiluṅ tomāra daraśana

Synonyms

tomāra — of you; milane — in meeting; yabe — when; āmāra — of me; haila — there was; mana — the mind; daive — by chance; sei kṣaṇe — at that very moment; pāiluṅ — got; tomāra — your; daraśana — meeting.

Translation

“Just as I was thinking of meeting you, by chance we have actually met.

Text

cala, sabe yāi sārvabhaumera bhavana
prabhu dekhi’ pāche kariba īśvara darśana’

Synonyms

cala — let us go; sabe — all; yāi — we shall go; sārvabhaumera bhavana — to the house of Sārvabhauma Bhaṭṭācārya; prabhu dekhi’ — seeing Lord Śrī Caitanya Mahāprabhu; pāche — later; kariba — we shall do; īśvara darśana — seeing of Lord Jagannātha.

Translation

“First let us all go to the house of Sārvabhauma Bhaṭṭācārya and see Caitanya Mahāprabhu. Later we shall come to see Lord Jagannātha.”

Text

eta śuni’ gopīnātha sabāre lañā
sārvabhauma-ghare gelā haraṣita hañā

Synonyms

eta śuni’ — hearing this; gopīnātha — Gopīnātha Ācārya; sabāre — all of them; lañā — taking with him; sārvabhauma-ghare — to the house of Sārvabhauma Bhaṭṭācārya; gelā — went; haraṣita hañā — becoming very pleased.

Translation

Hearing this and feeling very pleased, Gopīnātha Ācārya immediately took all the devotees with him and approached the house of Sārvabhauma Bhaṭṭācārya.

Text

sārvabhauma-sthāne giyā prabhuke dekhila
prabhu dekhi’ ācāryera duḥkha-harṣa haila

Synonyms

sārvabhauma-sthāne — to the place of Sārvabhauma Bhaṭṭācārya; giyā — going there; prabhuke — Lord Śrī Caitanya Mahāprabhu; dekhila — all of them saw; prabhu dekhi’ — seeing the Lord; ācāryera — of Gopīnātha Ācārya; duḥkha — unhappiness; harṣa — happiness; haila — there was.

Translation

Arriving at the home of Sārvabhauma Bhaṭṭācārya, everyone saw the Lord lying unconscious. Seeing Him in this condition, Gopīnātha Ācārya became very unhappy, but at the same time he was happy just to see the Lord.

Text

sārvabhaume jānāñā sabā nila abhyantare
nityānanda-gosāñire teṅho kaila namaskāre

Synonyms

sārvabhaume — Sārvabhauma Bhaṭṭācārya; jānāñā — informing and taking permission; sabā — all the devotees; nila — took; abhyantare — within the house; nityānanda-gosāñire — unto Nityānanda Prabhu; teṅho — Sārvabhauma Bhaṭṭācārya; kaila — offered; namaskāre — obeisances.

Translation

Sārvabhauma Bhaṭṭācārya permitted all the devotees to enter his house, and upon seeing Nityānanda Prabhu, the Bhaṭṭācārya offered Him obeisances.

Text

sabā sahita yathā-yogya karila milana
prabhu dekhi’ sabāra haila haraṣita mana

Synonyms

sabā sahita — with all of them; yathā-yogya — as it was befitting; karila — did; milana — meeting; prabhu dekhi’ — seeing the Lord; sabāra — of all; haila — became; haraṣita — pleased; mana — the minds.

Translation

Sārvabhauma met with all the devotees and offered them a proper welcome. They were all pleased to see Lord Caitanya Mahāprabhu.

Text

sārvabhauma pāṭhāila sabā darśana karite
‘candaneśvara’ nija-putra dila sabāra sāthe

Synonyms

sārvabhauma — Sārvabhauma Bhaṭṭācārya; pāṭhāila — sent them; sabā — all; darśana karite — to see Lord Jagannātha; candana-īśvara — of the name Candaneśvara; nija-putra — his son; dila — gave; sabāra sāthe — with all of them.

Translation

The Bhaṭṭācārya then sent them all back to see Lord Jagannātha, and he asked his own son, Candaneśvara, to accompany them as a guide.

Text

jagannātha dekhi’ sabāra ha-ila ānanda
bhāvete āviṣṭa hailā prabhu nityānanda

Synonyms

jagannātha dekhi’ — seeing Lord Jagannātha; sabāra — of everyone; ha-ila — there was; ānanda — pleasure; bhāvete — in ecstasy; āviṣṭa — overwhelmed; hailā — became; prabhu nityānanda — Lord Nityānanda.

Translation

Everyone was then very pleased to see the Deity of Lord Jagannātha. Lord Nityānanda in particular was overwhelmed with ecstasy.

Text

sabe meli’ dhari tāṅre susthira karila
īśvara-sevaka mālā-prasāda āni’ dila

Synonyms

sabe meli’ — meeting all together; dhari — caught; tāṅre — Him; su-sthira — steady; karila — made; īśvara-sevaka — the priest of the Deity; mālā — garland; prasāda — offering; āni — bringing; dila — gave.

Translation

When Lord Nityānanda Prabhu nearly fainted, all the devotees caught Him and steadied Him. At that time, the priest of Lord Jagannātha brought a garland that had been offered to the Deity and offered it to Nityānanda Prabhu.

Text

prasāda pāñā sabe hailā ānandita mane
punarapi āilā sabe mahāprabhura sthāne

Synonyms

prasāda pāñā — getting this honor of the garland; sabe — all of them; hailā — became; ānandita mane — pleased in the mind; punarapi — again; āilā — came back; sabe — all; mahāprabhura sthāne — to the place where Śrī Caitanya Mahāprabhu was staying.

Translation

Everyone was pleased to receive this garland worn by Lord Jagannātha. Afterwards they all returned to the place where Lord Śrī Caitanya Mahāprabhu was staying.

Text

ucca kari’ kare sabe nāma-saṅkīrtana
tṛtīya prahare haila prabhura cetana

Synonyms

ucca — very loudly; kari’ — doing; kare — began; sabe — all; nāma-saṅkīrtana — chanting of the Hare Kṛṣṇa mahā-mantra; tṛtīya prahare — in the forenoon; haila — there was; prabhura — of Lord Caitanya; cetana — consciousness.

Translation

All of the devotees then began to loudly chant the Hare Kṛṣṇa mantra. Just before noon the Lord regained His consciousness.

Text

huṅkāra kariyā uṭhe ‘hari’ ‘hari’ bali’
ānande sārvabhauma tāṅra laila pada-dhūli

Synonyms

huṅkāra kariyā — making a loud sound; uṭhe — got up; hari hari bali’ — chanting Hari, Hari; ānande — in pleasure; sārvabhauma — Sārvabhauma Bhaṭṭācārya; tāṅra — His; laila — took; pada-dhūli — the dust of the feet.

Translation

Caitanya Mahāprabhu got up and very loudly chanted, “Hari! Hari!” Sārvabhauma Bhaṭṭācārya was very pleased to see the Lord regain consciousness, and he took the dust of the Lord’s lotus feet.

Text

sārvabhauma kahe, — śīghra karaha madhyāhna
muñi bhikṣā dimu āji mahā-prasādānna

Synonyms

sārvabhauma — Sārvabhauma Bhaṭṭācārya; kahe — says; śīghra — very soon; karaha — do; madhya-ahna — midday duties; muñi — I; bhikṣā — alms; dimu — shall offer; āji — today; mahā-prasāda-anna — remnants of food offered to Lord Jagannātha.

Translation

The Bhaṭṭācārya informed all of them, “Please take your midday baths immediately. Today I shall offer you mahā-prasādam, the remnants of food offered to Lord Jagannātha.”

Text

samudra-snāna kari’ mahāprabhu śīghra āilā
caraṇa pākhāli’ prabhu āsane vasilā

Synonyms

samudra-snāna — a bath in the sea; kari’ — taking; mahāprabhu — Śrī Caitanya Mahāprabhu; śīghra — very soon; āilā — returned; caraṇa — feet; pākhāli’ — washing; prabhu — Lord Caitanya Mahāprabhu; āsane — on a seat; vasilā — sat.

Translation

After bathing in the sea, Śrī Caitanya Mahāprabhu and His devotees returned very soon. The Lord then washed His feet and sat down on a carpet to take lunch.

Text

bahuta prasāda sārvabhauma ānāila
tabe mahāprabhu sukhe bhojana karila

Synonyms

bahuta prasāda — varieties of food offered to Lord Jagannātha; sārvabhauma — Sārvabhauma Bhaṭṭācārya; ānāila — caused to bring them; tabe — at that time; mahāprabhu — Śrī Caitanya Mahāprabhu; sukhe — in happiness; bhojana — lunch; karila — accepted.

Translation

Sārvabhauma Bhaṭṭācārya made arrangements to bring various kinds of mahā-prasādam from the Jagannātha temple. Śrī Caitanya Mahāprabhu then accepted lunch with great happiness.

Text

suvarṇa-thālīra anna uttama vyañjana
bhakta-gaṇa-saṅge prabhu karena bhojana

Synonyms

suvarṇa-thālīra — on golden plates; anna — rice; uttama — first-class; vyañjana — vegetables; bhakta-gaṇa — the devotees; saṅge — with; prabhu — Lord Caitanya Mahāprabhu; karena — accepts; bhojana — lunch.

Translation

Caitanya Mahāprabhu was offered special rice and first-class vegetables on golden plates. He thus took lunch in the company of His devotees.

Text

sārvabhauma pariveśana karena āpane
prabhu kahe, — more deha lāphrā-vyañjane

Synonyms

sārvabhauma — Sārvabhauma Bhaṭṭācārya; pariveśana — distribution; karena — does; āpane — personally; prabhu kahe — Lord Caitanya Mahāprabhu said; more — unto Me; deha — please give; lāphrā-vyañjane — boiled vegetables.

Translation

While Sārvabhauma Bhaṭṭācārya personally distributed the prasādam, Lord Caitanya Mahāprabhu requested him, “Please give Me only boiled vegetables.

Purport

Lāphrā-vyañjana is a preparation in which many vegetables are boiled together, and then a cheṅkā is added, consisting of spices like cumin, black pepper and mustard seed.

Text

pīṭhā-pānā deha tumi iṅhā-sabākāre
tabe bhaṭṭācārya kahe yuḍi’ dui kare

Synonyms

pīṭhā-pānā — cakes and condensed-milk preparations; deha — give; tumi — you; iṅhā-sabākāre — to all these devotees; tabe — at that time; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; kahe — said; yuḍi’ — folding; dui kare — two hands.

Translation

“You can offer the cakes and preparations made with condensed milk to all the devotees.” Hearing this, the Bhaṭṭācārya folded his hands and spoke as follows.

Text

jagannātha kaiche kariyāchena bhojana
āji saba mahāprasāda kara āsvādana

Synonyms

jagannātha — Lord Jagannātha; kaiche — as; kariyāchena — has accepted; bhojana — lunch; āji — today; saba — all of you; mahā-prasāda — the remnants of food offered to the Lord; kara — do; āsvādana — tasting.

Translation

“Today, all of you please try to taste the lunch just as Lord Jagannātha accepted it.”

Text

eta bali’ pīṭhā-pānā saba khāoyāilā
bhikṣā karāñā ācamana karāilā

Synonyms

eta bali’ — saying this; pīṭhā-pānā — many kinds of cakes and condensed-milk preparations; saba — all; khāoyāilā — made to eat; bhikṣā karāñā — after offering prasādam; ācamana karāilā — made them wash their hands, feet and mouths.

Translation

After saying this, he made them all eat the various cakes and condensed-milk preparations. After feeding them, he offered them water to wash their hands, feet and mouths.

Text

ājñā māgi’ gelā gopīnātha ācāryake lañā
prabhura nikaṭa āilā bhojana kariñā

Synonyms

ājñā māgi’ — taking permission; gelā — went; gopīnātha ācāryake lañā — taking Gopīnātha Ācārya; prabhura — Lord Caitanya Mahāprabhu; nikaṭa — near; āilā — went; bhojana kariñā — after taking lunch.

Translation

Begging permission from Lord Caitanya Mahāprabhu and His devotees, Sārvabhauma Bhaṭṭācārya then went with Gopīnātha Ācārya to take lunch. After finishing their lunch, they returned to Lord Caitanya Mahāprabhu.

Text

‘namo nārāyaṇāya’ bali’ namaskāra kaila
‘kṛṣṇe matir astu’ bali’ gosāñi kahila

Synonyms

namaḥ nārāyaṇāya — I offer my respects to Nārāyaṇa; bali’ — saying; namaskāra kaila — offered respects to Lord Caitanya Mahāprabhu; kṛṣṇe — unto Lord Kṛṣṇa; matiḥ astu — let there be attraction; bali’ — saying; gosāñi — Śrī Caitanya Mahāprabhu; kahila — spoke.

Translation

Offering his obeisances to Caitanya Mahāprabhu, Sārvabhauma Bhaṭṭācārya said, “Namo nārāyaṇāya” [“I offer my obeisances to Nārāyaṇa”].

Purport

In return, Caitanya Mahāprabhu said, “Kṛṣṇe matir astu” [“Let your attention be on Kṛṣṇa”].

It is the etiquette among sannyāsīs, those on the fourth platform of spiritual life, to offer respects by saying oṁ namo nārāyaṇāya (“I offer my respectful obeisances unto Nārāyaṇa”). This greeting is used especially by Māyāvādī sannyāsīs. According to the smṛti scriptures, a sannyāsī should not expect anything from anyone, nor should he consider himself identical with the Supreme Personality of Godhead. Vaiṣṇava sannyāsīs never think of themselves as being one with the Lord; they always consider themselves eternal servants of Kṛṣṇa, and they want to see everyone in the world become Kṛṣṇa conscious. For this reason, a Vaiṣṇava sannyāsī always offers his blessings to everyone, saying kṛṣṇe matir astu (“May you become Kṛṣṇa conscious”).

Text

śuni’ sārvabhauma mane vicāra karila
vaiṣṇava-sannyāsī iṅho, vacane jānila

Synonyms

śuni’ — hearing this; sārvabhauma — Sārvabhauma Bhaṭṭācārya; mane — within the mind; vicāra karila — considered; vaiṣṇava-sannyāsī — Vaiṣṇava sannyāsī; iṅho — this person; vacane — by words; jānila — understood.

Translation

Hearing these words, Sārvabhauma understood Lord Caitanya to be a Vaiṣṇava sannyāsī.

Text

gopīnātha ācāryere kahe sārvabhauma
gosāñira jānite cāhi kāhāṅ pūrvāśrama

Synonyms

gopīnātha ācāryere — to Gopīnātha Ācārya; kahe — said; sārvabhauma — Sārvabhauma Bhaṭṭācārya; gosāñira — of Lord Caitanya Mahāprabhu; jānite — to know; cāhi — I want; kāhāṅ — what; pūrva-āśrama — previous situation.

Translation

Sārvabhauma then said to Gopīnātha Ācārya, “I want to know Caitanya Mahāprabhu’s previous situation.”

Purport

The word pūrvāśrama refers to one’s previous situation in life. Sometimes a person will accept the renounced order from householder life, and sometimes even from student (brahmacārī) life. Sārvabhauma Bhaṭṭācārya wanted to know of Śrī Caitanya Mahāprabhu’s previous situation as a householder.

Text

gopīnāthācārya kahe, — navadvīpe ghara
‘jagannātha’ — nāma, padavī — ‘miśra purandara’

Synonyms

gopīnātha-ācārya kahe — Gopīnātha Ācārya replied; navadvīpe — in Navadvīpa; ghara — residence; jagannātha — Jagannātha; nāma — named; padavī — the surname; miśra purandara — Miśra Purandara.

Translation

Gopīnātha Ācārya replied, “There was a man named Jagannātha, who was a resident of Navadvīpa, and whose surname was Miśra Purandara.

Text

‘viśvambhara’ — nāma iṅhāra, tāṅra iṅho putra
nīlāmbara cakravartīra hayena dauhitra

Synonyms

viśvambhara — Viśvambhara; nāma — the name; iṅhāra — His; tāṅra — of Jagannātha Miśra; iṅho — He; putra — son; nīlāmbara cakravartīra — of Nīlāmbara Cakravartī; hayena — is; dauhitra — grandson (daughter’s son).

Translation

“Lord Caitanya Mahāprabhu is the son of that Jagannātha Miśra, and His former name was Viśvambhara Miśra. He also happens to be the grandson of Nīlāmbara Cakravartī.”

Text

sārvabhauma kahe, — nīlāmbara cakravartī
viśāradera samādhyāyī, — ei tāṅra khyāti

Synonyms

sārvabhauma kahe — Sārvabhauma said; nīlāmbara cakravartī — the gentleman named Nīlāmbara Cakravartī; viśāradera — of Maheśvara Viśārada (Sārvabhauma’s father); samādhyāyī — class friend; ei — this; tāṅra — of him; khyāti — acquaintance.

Translation

The Bhaṭṭācārya said, “Nīlāmbara Cakravartī was a classmate of my father, Maheśvara Viśārada. I knew him as such.

Text

‘miśra purandara’ tāṅra mānya, hena jāni
pitāra sambandhe doṅhāke pūjya kari’ māni

Synonyms

miśra purandara — Jagannātha Miśra Purandara; tāṅra — his; mānya — respectable; hena — thus; jāni — I know; pitāra sambandhe — in relationship to my father; doṅhāke — both of them (Nīlāmbara Cakravartī and Jagannātha Miśra); pūjya — respectable; kari’ — thinking; māni — I accept.

Translation

“Jagannātha Miśra Purandara was respected by my father. Thus because of their relationship with my father, I respect both Jagannātha Miśra and Nīlāmbara Cakravartī.”

Text

nadīyā-sambandhe sārvabhauma hṛṣṭa hailā
prīta hañā gosāñire kahite lāgilā

Synonyms

nadīyā-sambandhe — in connection with Nadia; sārvabhauma — Sārvabhauma Bhaṭṭācārya; hṛṣṭa — pleased; hailā — became; prīta hañā — thus being pleased; gosāñire — unto Lord Śrī Caitanya Mahāprabhu; kahite lāgilā — began to speak.

Translation

Hearing that Śrī Caitanya Mahāprabhu belonged to the Nadia district, Sārvabhauma Bhaṭṭācārya became very pleased and addressed the Lord as follows.

Text

‘sahajei pūjya tumi, āre ta’ sannyāsa
ataeva haṅ tomāra āmi nija-dāsa’

Synonyms

sahajei — naturally; pūjya — respectable; tumi — You; āre — over and above this; ta’ — certainly; sannyāsa — the renounced order of life; ataeva — therefore; haṅ — am; tomāra — Your; āmi — I; nija-dāsa — personal servant.

Translation

“You are naturally respectable. Besides, You are a sannyāsī; thus I wish to become Your personal servant.”

Purport

A sannyāsī is always to be worshiped and offered all kinds of respect by the gṛhasthas (householders). Although Sārvabhauma Bhaṭṭācārya was older than Śrī Caitanya Mahāprabhu, Sārvabhauma respected Him as a sannyāsī and as one who had attained the topmost platform of spiritual ecstasy. Thus the Bhaṭṭācārya certainly accepted Him as his master.

Text

śuni’ mahāprabhu kaila śrī-viṣṇu smaraṇa
bhaṭṭācārye kahe kichu vinaya vacana

Synonyms

śuni’ — hearing this; mahāprabhu — Lord Caitanya Mahāprabhu; kaila — did; śrī-viṣṇu smaraṇa — remembering Lord Viṣṇu; bhaṭṭācārye — to Sārvabhauma Bhaṭṭācārya; kahe — speaks; kichu — some; vinaya vacana — very humble statements.

Translation

As soon as Caitanya Mahāprabhu heard this from the Bhaṭṭācārya, He immediately remembered Lord Viṣṇu and began to speak humbly to him as follows.

Text

“tumi jagad-guru — sarvaloka-hita-kartā
vedānta paḍāo, sannyāsīra upakartā

Synonyms

tumi jagat-guru — you are the master of all people; sarva-loka — of all people; hita-kartā — the well-wisher; vedānta paḍāo — you teach Vedānta philosophy; sannyāsīra — of the mendicants in the renounced order of life; upakartā — the benefactor.

Translation

“Because you are a teacher of Vedānta philosophy, you are the master of all the people in the world and their well-wisher as well. You are also the benefactor of all kinds of sannyāsīs.

Purport

Because the Māyāvādī sannyāsīs teach Vedānta philosophy to their students or disciples, they are customarily called jagad-guru. This indicates that they are the benefactors of all people. Although Sārvabhauma Bhaṭṭācārya was not a sannyāsī but a householder, he used to invite all the sannyāsīs to his home and offer them prasādam. Thus he was accepted as the best well-wisher and friend of all the sannyāsīs.

Text

āmi bālaka-sannyāsī — bhānda-manda nāhi jāni
tomāra āśraya niluṅ, guru kari’ māni

Synonyms

āmi — I; bālaka-sannyāsī — a young sannyāsī; bhānda-manda — good and bad; nāhi — not; jāni — know; tomāra — your; āśraya — shelter; niluṅ — have taken; guru — spiritual master; kari’ — taking as; māni — I accept.

Translation

“I am a young sannyāsī, and I actually have no knowledge of what is good and what is bad. Therefore I am taking shelter of you and accepting you as My spiritual master.

Text

tomāra saṅga lāgi’ mora ihāṅ āgamana
sarva-prakāre karibe āmāya pālana

Synonyms

tomāra — your; saṅga — association; lāgi’ — for the sake of; mora — My; ihāṅ — here; āgamana — arrival; sarva-prakāre — in all respects; karibe — you will do; āmāya — unto Me; pālana — maintaining.

Translation

“I have come here only to associate with you, and I am now taking shelter of you. Will you kindly maintain Me in all respects?

Text

āji ye haila āmāra baḍa-i vipatti
tāhā haite kaile tumi āmāra avyāhati”

Synonyms

āji — today; ye — that which; haila — happened; āmāra — My; baḍa-i — very great; vipatti — obstacle; tāhā — that danger; haite — from; kaile — did; tumi — you; āmāra — My; avyāhati — relief.

Translation

“The incident that happened today was a great obstacle for Me, but you have kindly relieved Me of it.”

Text

bhaṭṭācārya kahe, — ekale tumi nā yāiha darśane
āmāra saṅge yābe, kimvā āmāra loka-sane

Synonyms

bhaṭṭācārya kahe — the Bhaṭṭācārya said; ekale — alone; tumi — You; — not; yāiha — go; darśane — to see the Deity; āmāra saṅge — with me; yābe — You should go; kimvā — or; āmāra loka-sane — with my men.

Translation

The Bhaṭṭācārya replied, “Do not go alone to see the Deity at the Jagannātha temple. It is better that You go with me or my men.”

Text

prabhu kahe, — ‘mandira bhitare nā yāiba
garuḍera pāśe rahi’ darśana kariba’

Synonyms

prabhu kahe — Śrī Caitanya replied; mandira — the temple; bhitare — inside; — never; yāiba — I shall go; garuḍera — of the column known as the Garuḍa-stambha; pāśe — by the side; rahi’ — staying; darśana — seeing; kariba — I shall do.

Translation

The Lord said, “I shall never enter the temple but shall always view the Lord from the side of the Garuḍa-stambha.”

Text

gopīnāthācāryake kahe sārvabhauma
‘tumi gosāñire lañā karāiha daraśana

Synonyms

gopīnātha-ācāryake — to Gopīnātha Ācārya; kahe — says; sārvabhauma — Sārvabhauma Bhaṭṭācārya; tumi — you; gosāñire — Lord Caitanya Mahāprabhu; lañā — taking; karāiha — make Him do; daraśana — seeing of Lord Jagannātha.

Translation

Sārvabhauma Bhaṭṭācārya then told Gopīnātha Ācārya, “Take Gosvāmījī and show Him Lord Jagannātha.

Text

āmāra mātṛ-svasā-gṛha — nirjana sthāna
tāhāṅ vāsā deha, kara sarva samādhāna’

Synonyms

āmāra — my; mātṛ-svasā — of the aunt; gṛha — the home; nirjana sthāna — very solitary place; tāhāṅ — there; vāsā — an apartment; deha — give; kara — make; sarva — all; samādhāna — arrangements.

Translation

“Also, the apartment belonging to my maternal aunt is in a very solitary place. Make all arrangements for Him to stay there.”

Text

gopīnātha prabhu lañā tāhāṅ vāsā dila
jala, jala-pātrādika sarva samādhāna kaila

Synonyms

gopīnātha — Gopīnātha Ācārya; prabhu — Lord Caitanya Mahāprabhu; lañā — taking; tāhāṅ — there; vāsā — apartment; dila — gave; jala — water; jala-pātra-ādika — waterpots and other vessels; sarva — all; samādhāna — arrangements; kaila — made.

Translation

Thus Gopīnātha Ācārya took Lord Caitanya Mahāprabhu to His residential quarters and showed Him where to find water, tubs and waterpots. Indeed, he arranged everything.

Text

āra dina gopīnātha prabhu sthāne giyā
śayyotthāna daraśana karāila lañā

Synonyms

āra dina — the next day; gopīnātha — Gopīnātha Ācārya; prabhu — of Lord Caitanya Mahāprabhu; sthāne — to the place; giyā — going; śayyā-utthāna — the rising from bed of Lord Jagannātha; daraśana — seeing; karāila — caused; lañā — taking Him.

Translation

The next day Gopīnātha Ācārya took Lord Caitanya Mahāprabhu to see the early rising of Lord Jagannātha.

Text

mukunda-datta lañā āilā sārvabhauma sthāne
sārvabhauma kichu tāṅre balilā vacane

Synonyms

mukunda-datta — Mukunda Datta; lañā — taking; āilā — went; sārvabhauma — of Sārvabhauma Bhaṭṭācārya; sthāne — to the place; sārvabhauma — Sārvabhauma Bhaṭṭācārya; kichu — something; tāṅre — to Mukunda Datta; balilā — said; vacane — in words.

Translation

Gopīnātha Ācārya then took Mukunda Datta with him and went to Sārvabhauma’s house. When they arrived, Sārvabhauma addressed Mukunda Datta as follows.

Text

‘prakṛti-vinīta, sannyāsī dekhite sundara
āmāra bahu-prīti bāḍe iṅhāra upara

Synonyms

prakṛti-vinīta — by nature very humble and meek; sannyāsī — renouncer; dekhite — to see; sundara — very beautiful; āmāra — my; bahu-prīti — great affection; bāḍe — increases; iṅhāra — Him; upara — upon.

Translation

“The sannyāsī is very meek and humble by nature, and His person is very beautiful to see. Consequently my affection for Him increases.

Purport

Sārvabhauma Bhaṭṭācārya considered Śrī Caitanya Mahāprabhu a very humble and meek person because although Caitanya Mahāprabhu was a sannyāsī, He still retained His brahmacārī name. The Lord took sannyāsa from Keśava Bhāratī in the Bhāratī sampradāya, in which the brahmacārīs (the assistants of the sannyāsīs) are named “Caitanya.” Even after accepting sannyāsa, Caitanya Mahāprabhu retained the name “Caitanya,” meaning a humble servant of a sannyāsī. Sārvabhauma Bhaṭṭācārya appreciated this very much.

Text

kon sampradāye sannyāsa karyāchena grahaṇa
kibā nāma iṅhāra, śunite haya mana’

Synonyms

kon sampradāye — in which community; sannyāsa — the renounced order of life; karyāchena — has made; grahaṇa — acceptance; kibā — what; nāma — name; iṅhāra — His; śunite — to hear; haya — it is; mana — my mind.

Translation

“From which sampradāya has He accepted the sannyāsa order, and what is His name?”

Text

gopīnātha kahe, — nāma śrī-kṛṣṇa-caitanya
guru iṅhāra keśava-bhāratī mahā-dhanya

Synonyms

gopīnātha kahe — Gopīnātha Ācārya replied; nāma — His name; śrī-kṛṣṇa-caitanya — Śrī Kṛṣṇa Caitanya; gurusannyāsa-guru; iṅhāra — His; keśava-bhāratī — of the name Keśava Bhāratī; mahā-dhanya — the greatly fortunate personality.

Translation

Gopīnātha Ācārya replied, “The Lord’s name is Śrī Kṛṣṇa Caitanya, and His sannyāsa preceptor is the greatly fortunate Keśava Bhāratī.”

Text

sārvabhauma kahe, — ‘iṅhāra nāma sarvottama
bhāratī-sampradāya iṅho — hayena madhyama’

Synonyms

sārvabhauma kahe — Sārvabhauma Bhaṭṭācārya replied; iṅhāra — His; nāma — name; sarva-uttama — first-class; bhāratī-sampradāya — the community of the Bhāratī sannyāsīs; iṅho — He; hayena — becomes; madhyama — middle-class.

Translation

Sārvabhauma Bhaṭṭācārya said, “ ‘Śrī Kṛṣṇa’ is a very good name, but He belongs to the Bhāratī community. Therefore He is a second-class sannyāsī.”

Text

gopīnātha kahe, — iṅhāra nāhi bāhyāpekṣā
ataeva baḍa sampradāyera nāhika apekṣā

Synonyms

gopīnātha kahe — Gopīnātha Ācārya replied; iṅhāra — of the Lord; nāhi — there is not; bāhya-apekṣā — dependence on any external formality; ataeva — therefore; baḍa — big; sampradāyera — of a community; nāhika — there is not; apekṣā — necessity.

Translation

Gopīnātha Ācārya replied, “Śrī Kṛṣṇa Caitanya Mahāprabhu does not rely on any external formality. There is no need for Him to accept the sannyāsa order from a superior sampradāya.”

Purport

Śrī Caitanya Mahāprabhu accepted sannyāsa from the Bhāratī sampradāya (community), which belongs to the disciplic succession of Śaṅkarācārya. Śaṅkarācārya introduced names for his sannyāsa disciples, and these are ten in number. Out of these, the surnames Tīrtha, Āśrama and Sarasvatī are considered topmost. In the monastery at Śṛṅgerī, the surname Sarasvatī is considered first class, Bhāratī second class and Purī third class. A sannyāsī who has very nicely understood the slogan tat tvam asi and who takes his bath at the confluence of the rivers Ganges, Yamunā and Sarasvatī is called a Tīrtha. A person who is very eager to accept sannyāsa, who is detached from worldly activities, who has no desire for any kind of material facilities, and who is thus saved from repeated birth and death is known as Āśrama. When a sannyāsī lives in a beautiful, solitary place in the forest and is freed from all material desires, he is called Vana. A sannyāsī who always lives in the forest and renounces all connection with the world in order to be elevated to the heavenly planets, where he can live in the Nandana-kānana, is called Araṇya. One who prefers living in the mountains engaging in the study of the Bhagavad-gītā and whose intelligence is fixed is called Giri. One who prefers living in great mountains, even among ferocious animals, to attain the summit of philosophical speculation (understanding that the essence of this material world is useless) is called Parvata. A sannyāsī who has dipped into the ocean of the Absolute Truth and collected some valuable stones of knowledge from that ocean, who never falls from the regulative principles of a sannyāsī, is called Sāgara. One who has learned the classical art of music, who engages in its culture, and who has become expert and completely aloof from material attachment is called Sarasvatī. Sarasvatī is the goddess of music and learning, and in one hand she holds a musical instrument called a vīṇā. A sannyāsī who is always engaged in music for spiritual elevation is called Sarasvatī. One who has become completely educated and is freed from all kinds of ignorance and who is never unhappy, even in a distressed condition, is called Bhāratī. One who has become very expert in absolute knowledge, who is situated in the Absolute Truth, and who always discusses the Absolute Truth is called Purī.

All these sannyāsīs are assisted by brahmacārīs, who are described as follows: One who knows his real identity and is fixed in his particular occupational duty, who is always happy in spiritual understanding, is called Svarūpa-brahmacārī. One who completely knows the Brahman effulgence and is always engaged in the practice of yoga is called Prakāśa-brahmacārī. One who has acquired absolute knowledge and who always meditates on the Absolute Truth, knowledge, the unlimited and the Brahman effulgence, thus keeping himself in transcendental bliss, is called Ānanda-brahmacārī. One who is able to distinguish between matter and spirit, who is never disturbed by material transformations, and who meditates on the unlimited, inexhaustible, auspicious Brahman effulgence is a first-class, learned brahmacārī and is named Caitanya.

When Sārvabhauma Bhaṭṭācārya was talking with Gopīnātha Ācārya about Śrī Caitanya Mahāprabhu’s sannyāsa community, he appreciated the first name, “Śrī Kṛṣṇa,” but did not like the surname, “Caitanya,” which is the name for a brahmacārī belonging to the Bhāratī community. He therefore suggested that the Lord be elevated to the Sarasvatī community. However, Gopīnātha Ācārya pointed out that the Lord does not depend on any external formality. Gopīnātha Ācārya was firmly convinced that Śrī Caitanya Mahāprabhu was Kṛṣṇa Himself and therefore independent of any external ritual or formality. If one wants to engage in pure devotional service, he does not require titular superiority as a Bhāratī or a Sarasvatī.

Text

bhaṭṭācārya kahe, — ‘iṅhāra prauḍha yauvana
kemate sannyāsa-dharma ha-ibe rakṣaṇa

Synonyms

bhaṭṭācārya kahe — Sārvabhauma Bhaṭṭācārya replied; iṅhāra — His; prauḍha — full; yauvana — youth; kemate — how; sannyāsa-dharma — principles of a sannyāsī; ha-ibe — there will be; rakṣaṇa — protection.

Translation

The Bhaṭṭācārya inquired, “Śrī Caitanya Mahāprabhu is in His full-fledged youthful life. How can He keep the principles of sannyāsa?

Text

nirantara iṅhāke vedānta śunāiba
vairāgya-advaita-mārge praveśa karāiba

Synonyms

nirantara — continually; iṅhāke — to Him; vedānta — Vedānta philosophy; śunāiba — I shall recite; vairāgya — of renunciation; advaita — of monism; mārge — on the path; praveśa — entrance; karāiba — I shall cause Him to make.

Translation

“I shall continually recite Vedānta philosophy before Caitanya Mahāprabhu so that He may remain fixed in His renunciation and thus enter upon the path of monism.”

Purport

According to Sārvabhauma Bhaṭṭācārya, among sannyāsīs the cultivation of Vedānta philosophy helps in becoming detached from sense gratification. Thus a sannyāsī can protect the prestige of wearing a loincloth (kaupīna). One has to practice sense control as well as mind control and subdue the six forces of speech, mind, anger, tongue, belly and genitals. Then one can become expert in understanding the devotional service of the Lord and thus become a perfect sannyāsī. For that purpose one must cultivate knowledge and renunciation regularly. When one is attached to material sense gratification, he cannot protect his sannyāsa order. Sārvabhauma Bhaṭṭācārya suggested that by the study of vairāgya (renunciation) Śrī Caitanya Mahāprabhu might be saved from the clutches of full-fledged youthful desires.

Text

kahena yadi, punarapi yoga-paṭṭa diyā
saṁskāra kariye uttama-sampradāye āniyā’

Synonyms

kahena — says; yadi — if; punarapi — again; yoga-paṭṭa diyā — offering Him saffron cloth; saṁskāra — reformatory process; kariye — I perform; uttama — first-class; sampradāye — to the community; āniyā — bringing.

Translation

Sārvabhauma Bhaṭṭācārya then suggested, “If Śrī Caitanya Mahāprabhu would like, I could bring Him into a first-class sampradāya by offering Him saffron cloth and performing the reformatory process again.”

Purport

The Bhaṭṭācārya wanted to reinstate Śrī Caitanya Mahāprabhu into the Sarasvatī sampradāya because he did not like the Lord’s belonging to the Bhāratī sampradāya or Purī sampradāya. Actually, he did not know the position of Lord Caitanya Mahāprabhu. As the Supreme Personality of Godhead, Caitanya Mahāprabhu did not depend on an inferior or superior sampradāya. The Supreme Personality of Godhead remains in the supreme position in all circumstances.

Text

śuni’ gopīnātha-mukunda duṅhe duḥkhī hailā
gopīnāthācārya kichu kahite lāgilā

Synonyms

śuni’ — hearing; gopīnātha-mukunda — Gopīnātha Ācārya and Mukunda Datta; duṅhe — both; duḥkhī — unhappy; hailā — became; gopīnātha-ācārya — Gopīnātha Ācārya; kichu — something; kahite — to speak; lāgilā — began.

Translation

Gopīnātha Ācārya and Mukunda Datta became very unhappy when they heard this. Gopīnātha Ācārya therefore addressed Sārvabhauma Bhaṭṭācārya as follows.

Text

‘bhaṭṭācārya’ tumi iṅhāra nā jāna mahimā
bhagavattā-lakṣaṇera iṅhātei sīmā

Synonyms

bhaṭṭācārya — my dear Bhaṭṭācārya; tumi — you; iṅhāra — of Lord Caitanya Mahāprabhu; — not; jāna — know; mahimā — the greatness; bhagavattā — of being the Supreme Personality of Godhead; lakṣaṇera — of symptoms; iṅhātei — in Him; sīmā — the highest degree.

Translation

“My dear Bhaṭṭācārya, you do not know the greatness of Lord Caitanya Mahāprabhu. All the symptoms of the Supreme Personality of Godhead are found in Him to the highest degree.”

Purport

Since the Bhaṭṭācārya was an impersonalist, he had no idea of the Absolute Truth beyond the impersonal effulgence. However, Gopīnātha Ācārya informed him that Caitanya Mahāprabhu was the Supreme Personality of Godhead. Those who know the Absolute Truth know it in three phases, as explained in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidastattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

“Those who are in knowledge of the nondual Absolute Truth know very clearly what is Brahman, what is Paramātmā, and what is the Supreme Personality of Godhead.” The Supreme Personality of Godhead is ṣaḍ-aiśvarya-pūrṇa, complete with six opulences. Gopīnātha Ācārya emphasized that all those six opulences were completely existing in Śrī Caitanya Mahāprabhu.

Text

tāhāte vikhyāta iṅho parama-īśvara
ajña-sthāne kichu nahe vijñera gocara’

Synonyms

tāhāte — therefore; vikhyāta — celebrated; iṅho — Lord Caitanya Mahāprabhu; parama-īśvara — the Supreme Personality of Godhead; ajña-sthāne — before an ignorant person; kichu — any; nahe — not; vijñera — of the person who knows; gocara — information.

Translation

Gopīnātha Ācārya continued, “Lord Caitanya Mahāprabhu is celebrated as the Supreme Personality of Godhead. Those who are ignorant in this connection find the conclusion of knowledgeable men very difficult to understand.”

Text

śiṣya-gaṇa kahe, — ‘īśvara kaha kon pramāṇe’
ācārya kahe, — ‘vijña-mata īśvara-lakṣaṇe’

Synonyms

śiṣya-gaṇa kahe — the disciples of Sārvabhauma Bhaṭṭācārya said; īśvara kaha — you say the Supreme Personality of Godhead; kon pramāṇe — by what evidence; ācārya kahe — Gopīnātha Ācārya replied; vijña-mata — statements of authorized persons; īśvara-lakṣaṇe — in understanding the Supreme Personality of Godhead.

Translation

The disciples of Sārvabhauma Bhaṭṭācārya retaliated, “By what evidence do you conclude that Śrī Caitanya Mahāprabhu is the Supreme Lord?”

Purport

Gopīnātha Ācārya replied, “The statements of authorized ācāryas who understand the Supreme Personality of Godhead are proof.”

Since the appearance of Śrī Caitanya Mahāprabhu, there have been many pseudo incarnations in India who do not present authorized evidence. Five hundred years ago the disciples of Sārvabhauma Bhaṭṭācārya, being very learned scholars, were certainly right in asking Gopīnātha Ācārya for evidence. If a person proposes that he himself is God or that someone else is an incarnation of God or God Himself, he must cite evidence from śāstra to prove his claim. Thus the request of the Bhaṭṭācārya’s disciples is quite bona fide. Unfortunately, at the present moment it has become fashionable to present someone as an incarnation of God without referring to the śāstras. Before an intelligent person accepts someone as an incarnation of God, however, he must ask about the evidence. When the disciples of Sārvabhauma Bhaṭṭācārya challenged Gopīnātha Ācārya, he immediately replied correctly: “We must hear the statements of great personalities in order to understand the Supreme Personality of Godhead.” Lord Kṛṣṇa is established as the Supreme Personality of Godhead by statements from many authorized persons, such as Brahmā, Nārada, Vyāsadeva, Asita and Arjuna. Similarly, Śrī Caitanya Mahāprabhu is also established as the Supreme Personality of Godhead by evidence from the same personalities. This will be explained later.

Text

śiṣya kahe, — ‘īśvara-tattva sādhi anumāne’
ācārya kahe, — ‘anumāne nahe īśvara-jñāne

Synonyms

śiṣya kahe — the disciples said; īśvara-tattva — the truth of the Absolute; sādhi — derive; anumāne — by hypothesis; ācārya kahe — Gopīnātha Ācārya replied; anumāne — by hypothesis; nahe — there is not; īśvara-jñāne — real knowledge of the Supreme Personality of Godhead.

Translation

The disciples of the Bhaṭṭācārya said, “We derive knowledge of the Absolute Truth by logical hypothesis.”

Purport

Gopīnātha Ācārya replied, “One cannot attain real knowledge of the Supreme Personality of Godhead by such logical hypothesis and argument.”

The Māyāvādī philosophers in particular make certain hypotheses about the Absolute Truth. They reason that in the material world we experience that everything is created. If we trace the history of anything, we find a creator. Therefore there must be a creator of this huge cosmic manifestation. By such reasoning they come to the conclusion that a higher power has created this cosmic manifestation. The Māyāvādīs do not accept this great power to be a person. Their brains cannot accommodate the fact that the huge cosmic manifestation can be created by a person. They doubt this because as soon as they think of a person, they think of a person within the material world with limited potency. Sometimes the Māyāvādī philosophers will accept Lord Kṛṣṇa or Lord Rāma as Bhagavān, but they think of the Lord as a person having a material body. The Māyāvādīs do not understand that the Supreme Personality of Godhead, Kṛṣṇa, has a spiritual body. They think of Kṛṣṇa as a great personality, a human being, within whom there is the supreme impersonal power, Brahman. Therefore they finally conclude that the impersonal Brahman is the Supreme, not the personality Kṛṣṇa. This is the basis of Māyāvādī philosophy. However, from the śāstras we can understand that the Brahman effulgence consists of the bodily rays of Kṛṣṇa:

yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I serve the Supreme Personality of Godhead, Govinda, the primeval Lord, the effulgence of whose transcendental body is known as the brahmajyoti. That brahmajyoti, which is unlimited, unfathomed and all-pervasive, is the cause of the creation of unlimited numbers of planets with varieties of climates and specific conditions of life.” (Brahma-saṁhitā 5.40)

Māyāvādī philosophers study the Vedic literature, but they do not understand that in the last stage of realization the Absolute Truth is the Supreme Personality of Godhead, Kṛṣṇa. They do accept the fact that there is a creator of this cosmic manifestation, but that is anumāna (hypothesis). The Māyāvādī philosophers’ logic is something like seeing smoke on a hill and concluding that there is a fire. When there is a forest fire on a high hill, smoke is first of all visible. Since it is known that smoke is created when there is fire, from seeing the smoke on the hill one can conclude that a fire is burning there. Similarly, from seeing this cosmic manifestation the Māyāvādī philosophers conclude that there must be a creator.

The disciples of Sārvabhauma Bhaṭṭācārya wanted evidence to show that Śrī Caitanya Mahāprabhu was actually the creator of the cosmic manifestation. Only then would they accept Him as the Supreme Personality of Godhead, the original cause of creation. Gopīnātha Ācārya replied that one could not understand the Supreme Personality of Godhead by guesswork. As Kṛṣṇa says in the Bhagavad- gītā(7.25):

nāhaṁ prakāśaḥ sarvasyayoga-māyā-samāvṛtaḥ
mūḍho ’yaṁ nābhijānāti
loko mām ajam avyayam

“I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yogamāyā]; and so the deluded world knows Me not, who am unborn and infallible.” The Supreme Personality of Godhead reserves the right of not being exposed to nondevotees. He can only be understood by bona fide devotees. Lord Kṛṣṇa says elsewhere in the Bhagavad-gītā (18.55), bhaktyā mām abhijānāti: “One can understand Me only by the devotional process.” In the fourth chapter of the Bhagavad-gītā (4.3) Lord Kṛṣṇa says, bhakto ’si me sakhā ceti rahasyaṁ hy etad uttamam. Here Lord Kṛṣṇa informs Arjuna that He is disclosing the secrets of the Bhagavad-gītā to him because he is His devotee. Arjuna was not a sannyāsī, nor was he a Vedāntist or brāhmaṇa. He was, however, a devotee of Kṛṣṇa. The conclusion is that we have to understand the Supreme Personality of Godhead from the devotees. Śrī Caitanya Mahāprabhu Himself says, guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja. (Cc. Madhya 19.151)

More evidence can be cited to show that without the mercy of a devotee or the mercy of Kṛṣṇa, one cannot understand what is Kṛṣṇa and what is the Supreme Personality of Godhead. This is confirmed in the next verse.

Text

anumāna pramāṇa nahe īśvara-tattva-jñāne
kṛpā vinā īśvarere keha nāhi jāne

Synonyms

anumāna pramāṇa — evidence by hypothesis; nahe — there is not; īśvara-tattva-jñāne — in understanding the Absolute Truth, the Supreme Personality of Godhead; kṛpā vinā — without His mercy; īśvarere — the Supreme Personality of Godhead; keha — anyone; nāhi — not; jāne — knows.

Translation

Gopīnātha Ācārya continued, “One can understand the Supreme Personality of Godhead only by His mercy, not by guesswork or hypothesis.”

Purport

One cannot understand the Supreme Personality of Godhead simply by exhibiting some mundane magic. Foolish people are enchanted by magical demonstrations, and when they see a few wonderful things done by mystical power, they accept a magician as the Personality of Godhead or an incarnation. This is not the way of realization. Nor should one guess or speculate about an incarnation of God or the Personality of Godhead. One has to learn from the bona fide person or from the Supreme Personality of Godhead Himself, as Arjuna did, by the mercy of Kṛṣṇa. Kṛṣṇa Himself also gives many hints about His potencies as the Supreme Personality of Godhead. One should understand the Supreme Personality of Godhead only through the evidence presented by the śāstras and the mahājanas. In any case, one must have the mercy of the Lord in order to understand the Supreme Personality of Godhead by devotional service.

Text

īśvarera kṛpā-leśa haya ta’ yāhāre
sei ta’ īśvara-tattva jānibāre pāre

Synonyms

īśvarera — of the Personality of Godhead; kṛpā-leśa — a little mercy; haya — there is; ta’ — certainly; yāhāre — upon whom; sei ta’ — he certainly; īśvara-tattva — the Absolute Truth; jānibāre — to know; pāre — is able.

Translation

The Ācārya continued, “If one receives but a tiny bit of the Lord’s favor by dint of devotional service, he can understand the nature of the Supreme Personality of Godhead.

Text

athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko ’pi ciraṁ vicinvan

Synonyms

atha — therefore; api — indeed; te — Your; deva — my Lord; pada-ambuja-dvaya — of the two lotus feet; prasāda — of the mercy; leśa — by only a trace; anugṛhītaḥ — favored; eva — certainly; hi — indeed; jānāti — one knows; tattvam — the truth; bhagavat — of the Supreme Personality of Godhead; mahimnaḥ — of the greatness; na — never; ca — and; anyaḥ — another; ekaḥ — one; api — although; ciram — for a long period; vicinvan — speculating.

Translation

“ ‘My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate in order to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years.’ ”

Purport

The above verse is from Śrīmad-Bhāgavatam (10.14.29). The Brahma-saṁhitā states, vedeṣu durlabham adurlabham ātma-bhaktau (Bs. 5.33). Although the Supreme Personality of Godhead, Kṛṣṇa, is the ultimate goal of knowledge (vedaiś ca sarvair aham eva vedyaḥ), one who is not a pure devotee and who is not engaged in the service of the Lord cannot understand Him. Lord Brahmā therefore confirms this. Vedeṣu durlabham: “It is very difficult to understand the Supreme Lord simply through one’s studies.” Adurlabham ātma-bhaktau: “However, it is very easy for the devotees to capture the Lord.” The Lord is known as ajita (unconquerable). No one can conquer the Supreme Personality of Godhead, but the Lord consents to be conquered by His devotees. That is His nature. As stated in the Padma Purāṇa:

ataḥ śrī-kṛṣṇa-nāmādina bhaved grahyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

Being pleased by devotional activities, the Lord reveals Himself to His devotees. That is the way to understand Him.

The verse from Śrīmad-Bhāgavatam quoted by Gopīnātha Ācārya was originally spoken by Lord Brahmā when he was defeated by Lord Kṛṣṇa. Lord Brahmā had stolen all the calves and cowherd boys in order to test Kṛṣṇa’s power. Lord Brahmā admitted that his own extraordinary powers within the universe were not in the least comparable to the unlimited powers of Lord Kṛṣṇa. If Lord Brahmā can make a mistake in understanding Kṛṣṇa, what to speak of ordinary persons, who either misunderstand Kṛṣṇa or falsely present a so-called incarnation of Kṛṣṇa for their own sense gratification.

Text

yadyapi jagad-guru tumi — śāstra-jñānavān
pṛthivīte nāhi paṇḍita tomāra samāna
īśvarera kṛpā-leśa nāhika tomāte
ataeva īśvara-tattva nā pāra jānite

Synonyms

yadyapi — although; jagat-guru — a teacher of many disciples; tumi — you; śāstra-jñānavān — well versed in Vedic knowledge; pṛthivīte — on this earth; nāhi — there is not; paṇḍita — a learned scholar; tomāra — your; samāna — equal; īśvarera — of the Supreme Personality of God-head; kṛpā — of mercy; leśa — a bit; nāhika — there is not; tomāte — on you; ataeva — therefore; īśvara-tattva — the Absolute Truth (the Supreme Personality of Godhead); pāra — are not able; jānite — to know.

Translation

Gopīnātha Ācārya then addressed Sārvabhauma Bhaṭṭācārya: “You are a great scholar and a teacher of many disciples. Indeed, there is no other scholar like you on earth. Nonetheless, because you are bereft of even a pinch of the Lord’s mercy, you cannot understand Him, even though He is present in your home.

Text

tomāra nāhika doṣa, śāstre ei kahe
pāṇḍityādye īśvara-tattva-jñāna kabhu nahe’

Synonyms

tomāra — your; nāhika — there is not; doṣa — fault; śāstre — the scriptures; ei — this; kahe — mention; pāṇḍitya-ādye — simply by scholarship, etc.; īśvara-tattva-jñāna — knowledge of the principles of the Supreme Personality of Godhead; kabhu — ever; nahe — there is not.

Translation

“It is not your fault; it is the verdict of the scriptures. You cannot understand the Supreme Personality of Godhead simply by scholarship.”

Purport

This is a very important verse. Even big scholars cannot understand Kṛṣṇa, yet they dare comment on the Bhagavad-gītā. Reading the Bhagavad-gītā means understanding Kṛṣṇa, yet we actually see many scholars making blunders in trying to understand Kṛṣṇa. Gopīnātha Ācārya’s statement is confirmed in many places in the Vedic literature. In the Kaṭha Upaniṣad (1.2.23) it is stated:

nāyam ātmā pravacanena labhyo
na medhayā na bahunā śrutena
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām

It is also stated in Kaṭha Upaniṣad (1.2.9):

naiṣā tarkeṇa matir āpaneyā
proktānyenaiva sujñānāya preṣṭha
yāṁ tvam āpaḥ satya-dhṛtir batāsi
tvādṛṅ no bhūyān naciketaḥ praṣṭā

The fact is that the Supreme Personality of Godhead, the Supersoul, cannot be attained simply by explanations, logic and erudite scholarship. One cannot understand Him simply by one’s brain substance. Even by studying all the Vedic literatures, one cannot understand the Supreme Lord. However, if one is slightly favored by the mercy of the Lord, if the Lord is pleased, one can understand Him. But who are the candidates eligible to receive the mercy of the Lord? Only the devotees. They alone can understand what is the Supreme Personality of Godhead. The Lord reveals Himself to the sincere devotee when He is pleased with his service: svayam eva sphuraty adaḥ. One should not try to understand the Lord simply from the statements of the Vedas, nor should one uselessly attempt to decry these statements through reasoning and logic.

Text

sārvabhauma kahe, — ācārya, kaha sāvadhāne
tomāte īśvara-kṛpā ithe ki pramāṇe

Synonyms

sārvabhauma kahe — Sārvabhauma Bhaṭṭācārya says; ācārya — my dear Gopīnātha Ācārya; kaha — kindly speak; sāvadhāne — very carefully; tomāte — unto you; īśvara-kṛpā — mercy of the Lord; ithe — in this matter; ki pramāṇe — by what evidence.

Translation

Sārvabhauma Bhaṭṭācārya replied, “My dear Gopīnātha Ācārya, please speak with great care. What is the proof that you have received the mercy of the Lord?”

Text

ācārya kahe, — “vastu-viṣaye haya vastu-jñāna
vastu-tattva-jñāna haya kṛpāte pramāṇa

Synonyms

ācārya kahe — Gopīnātha Ācārya replied; vastu-viṣaye — in the matter of the summum bonum; haya — there is; vastu-jñāna — knowledge of the Supreme; vastu-tattva — of the Absolute Truth; jñāna — knowledge; haya — is; kṛpāte — of the mercy; pramāṇa — the evidence.

Translation

Gopīnātha Ācārya replied, “Knowledge of the summum bonum, the Absolute Truth, is evidence of the mercy of the Supreme Lord.”

Purport

Sārvabhauma Bhaṭṭācārya informed his brother-in-law, Gopīnātha Ācārya, “The Supreme Personality of Godhead may not have shown mercy to me, but what is the proof of His having shown it to you? Kindly let us know about this.” In reply to this, Gopīnātha Ācārya said that the summum bonum, the Absolute Truth, and His different potencies are identical. Therefore one can understand the substance of the Absolute Truth by the manifestation of His different potencies. The summum bonum includes all potencies in one unit. The Absolute Truth combined with different characteristics is the original substance (vastu): parāsya śaktir vividhaiva śrūyate.

Thus the Vedas state that the Absolute Truth has different potencies. When one understands the characteristics of the potencies of the Absolute Truth, one is aware of the Absolute Truth. On the material platform as well, one can understand the substance by the manifestation of its symptoms. For example, when there is heat, it is to be understood that there is fire. The heat of the fire is perceived directly. The fire may not be visible, but one can search out the fire by feeling heat. Similarly, if one can perceive the characteristics of the Absolute Truth, we can know that he has understood the substance of the Absolute Truth by the mercy of the Lord.

In the Bhagavad-gītā (7.25) it is said, nāhaṁ prakāśaḥ sarvasya: the Supreme Personality of Godhead reserves the right of not being exposed to everyone. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: “The Lord reveals Himself to a devotee when He is completely satisfied by the devotee’s service.” Thus one cannot understand the Supreme Lord without His mercy. The Absolute Truth cannot be understood by speculation, and this is the conclusion of the Bhagavad-gītā.

Text

iṅhāra śarīre saba īśvara-lakṣaṇa
mahā-premāveśa tumi pāñācha darśana

Synonyms

iṅhāra — His; śarīre — in the body; saba — all; īśvara-lakṣaṇa — characteristics of the Supreme Personality of Godhead; mahā-prema-āveśa — absorption in transcendental ecstasy; tumi — you; pāñācha — have obtained; darśana — seeing.

Translation

Gopīnātha Ācārya continued, “You have seen the symptoms of the Supreme Personality of Godhead in the body of Śrī Caitanya Mahāprabhu during His absorption in an ecstatic mood.

Text

tabu ta’ īśvara-jñāna nā haya tomāra
īśvarera māyā ei — bali vyavahāra

Synonyms

tabu ta’ — still, however; īśvara-jñāna — knowledge of the Supreme Personality of Godhead; — not; haya — there is; tomāra — your; īśvarera — of the Lord; māyā — the illusion; ei — this; bali — saying; vyavahāra — the general term.

Translation

“Despite directly perceiving the symptoms of the Supreme Lord in the body of Śrī Caitanya Mahāprabhu, you cannot understand Him. This is commonly called illusion.

Purport

Gopīnātha Ācārya is pointing out that Sārvabhauma Bhaṭṭācārya had already seen uncommon symptoms of ecstasy in the body of Śrī Caitanya Mahāprabhu.

These uncommon symptoms of ecstatic love indicated the Supreme Person, but despite having seen all these symptoms, the Bhaṭṭācārya could not understand the Lord’s transcendental nature. He was considering the Lord’s pastimes to be mundane. This was certainly due to illusion.

Text

dekhile nā dekhe tāre bahirmukha jana”
śuni’ hāsi’ sārvabhauma balila vacana

Synonyms

dekhile — even after seeing; — not; dekhe — sees; tāre — the Supreme Person; bahiḥ-mukha jana — a person influenced by the external energy; śuni’ — hearing this; hāsi’ — smiling; sārvabhauma — Sārvabhauma Bhaṭṭācārya; balila — said; vacana — the words.

Translation

“A person influenced by the external energy is called bahirmukha jana, a mundane person, because despite his perception, he cannot understand the real substance.” Hearing Gopīnātha Ācārya say this, Sārvabhauma Bhaṭṭācārya smiled and began to speak as follows.

Purport

When one’s heart is not cleansed, one cannot awaken the transcendental nature of devotional service. As Lord Kṛṣṇa confirms in the Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁjanānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

“Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination.”

When one is actually engaged in pure devotional service, it is understood that he has already attained freedom from all reactions to sinful activities. In other words, it is to be understood that devotees are already freed from sin. A sinful person, a miscreant (duṣkṛtī), cannot engage in devotional service. Nor can one engage in devotional service simply on the basis of scholarly speculation. One has to wait for the mercy of the Lord in order to render pure devotional service.

Text

iṣṭa-goṣṭhī vicāra kari, nā kariha roṣa
śāstra-dṛṣṭye kahi, kichu nā la-iha doṣa

Synonyms

iṣṭa-goṣṭhī — discussion among friends; vicāra — consideration; kari — we do; — not; kariha — make; roṣa — anger; śāstra-dṛṣṭye — according to the conclusion of scriptures; kahi — we speak; kichu — any; — not; la-iha — take; doṣa — fault.

Translation

The Bhaṭṭācārya said, “We are just having a discussion among friends and considering the points described in the scriptures. Do not become angry. I am simply speaking on the strength of the śāstras. Please don’t take any offense.

Text

mahā-bhāgavata haya caitanya-gosāñi
ei kali-kāle viṣṇura avatāra nāi

Synonyms

mahā-bhāgavata — a great devotee; haya — is; caitanya-gosāñi — Lord Śrī Caitanya Mahāprabhu; ei — this; kali-kāle — in the Age of Kali; viṣṇura — of Lord Viṣṇu; avatāra — incarnation; nāi — there is not.

Translation

“Śrī Caitanya Mahāprabhu is certainly a great, uncommon devotee, but we cannot accept Him as an incarnation of Lord Viṣṇu because, according to śāstra, there is no incarnation in this Age of Kali.

Text

ataeva ‘tri-yuga’ kari’ kahi viṣṇu-nāma
kali-yuge avatāra nāhī, — śāstra-jñāna

Synonyms

ataeva — therefore; tri-yuga — the Lord, who appears in three yugas only; kari’ — making; kahi — we say; viṣṇu-nāma — the holy name of Lord Viṣṇu; kali-yuge — in the Age of Kali; avatāra — incarnation; nāhi — there is not; śāstra-jñāna — the verdict of the scriptures.

Translation

“Another name for Lord Viṣṇu is Triyuga because there is no incarnation of Lord Viṣṇu in Kali-yuga. Indeed, this is the verdict of the revealed scriptures.”

Purport

The Supreme Personality of Godhead, Lord Viṣṇu, is known as Triyuga, which means that He is manifest in three yugas. However, this means that in the Age of Kali the Lord appears not directly but in disguise. This is confirmed in Śrīmad-Bhāgavatam (7.9.38):

itthaṁ nṛ-tiryag-ṛṣi-deva-jhaṣāvatārair
lokān vibhāvayasi haṁsi jagat-pratīpān
dharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁ
channaḥ kalau yad abhavas tri-yugo ’tha sa tvam

“My Lord, You kill all the enemies of the world in Your multifarious incarnations in the families of men, animals, demigods, ṛṣis, aquatics and so on. Thus You illuminate the worlds with transcendental knowledge. In the Age of Kali, O Mahāpuruṣa, You sometimes appear in a covered incarnation. Therefore You are known as Triyuga [one who appears in only three yugas].”

Śrīla Śrīdhara Svāmī has also verified that Lord Viṣṇu appears in the Age of Kali but does not act as He does in other ages. Lord Viṣṇu incarnates for two purposes: paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. That is, He comes to engage in pastimes with His devotees and to annihilate the demons. These purposes are visible in the Satya, Tretā and Dvāpara yugas, but in Kali-yuga the Lord appears disguised. He does not directly kill demons and give protection to the faithful. Because the Lord is not directly perceived in Kali-yuga but is directly known in the other three yugas, His name is Triyuga.

Text

śuniyā ācārya kahe duḥkhī hañā mane
śāstra-jña kariñā tumi kara abhimāne

Synonyms

śuniyā — hearing this; ācārya — Gopīnātha Ācārya; kahe — says; duḥkhī — unhappy; hañā — becoming; mane — in the mind; śāstra-jña — well versed in Vedic scriptures; kariñā — taking as; tumi — you; kara — do; abhimāne — pride.

Translation

Upon hearing this, Gopīnātha Ācārya became very unhappy. He said to the Bhaṭṭācārya, “You consider yourself the knower of all Vedic scriptures.

Text

bhāgavata-bhārata dui śāstrera pradhāna
sei dui-grantha-vākye nāhi avadhāna

Synonyms

bhāgavataŚrīmad-Bhāgavatam; bhārataMahābhārata; dui — two; śāstrera — of all Vedic scriptures; pradhāna — the most prominent; sei — those; dui-grantha — of the two scriptures; vākye — in the statements; nāhi — there is not; avadhāna — attention.

Translation

Śrīmad-Bhāgavatam and the Mahābhārata are the two most important Vedic scriptures, but you have paid no attention to their statements.

Text

sei dui kahe kalite sākṣāt-avatāra
tumi kaha, — kalite nāhi viṣṇura pracāra

Synonyms

sei — those; dui — two; kahe — say; kalite — in this Age of Kali; sākṣāt — direct; avatāra — incarnation; tumi — you; kaha — say; kalite — in this Age of Kali; nāhi — there is not; viṣṇura — of Lord Viṣṇu; pracāra — manifestation.

Translation

“In Śrīmad-Bhāgavatam and the Mahābhārata it is stated that the Lord appears directly, but you say that in this age there is no manifestation or incarnation of Lord Viṣṇu.

Text

kali-yuge līlāvatāra nā kare bhagavān
ataeva ‘tri-yuga’ kari’ kahi tāra nāma

Synonyms

kali-yuge — in this Age of Kali; līlā-avatāra — a pastime incarnation; — not; kare — does; bhagavān — the Supreme Personality of Godhead; ataeva — therefore; tri-yuga — Triyuga (manifested in three yugas); kari’ — accepting; kahi — I say; tāra nāma — His holy name.

Translation

“In this Age of Kali there is no līlā-avatāra of the Supreme Personality of Godhead; therefore He is known as Triyuga. That is one of His holy names.”

Purport

A līlā-avatāra is an incarnation of the Lord who performs a variety of activities without making any special endeavor. He always has one pastime after another, all full of transcendental pleasure, and these pastimes are fully controlled by the Supreme Person. The Supreme Person is totally independent of all others in these pastimes. While teaching Sanātana Gosvāmī (Cc. Madhya 20.296-298), Śrī Caitanya Mahāprabhu pointed out that one cannot count the number of līlā-avatāras:

līlāvatāra kṛṣṇera nā yāya gaṇana
pradhāna kariyā kahi dig-daraśana

“However,” the Lord told Sanātana, “I shall explain the chief līlā-avatāras.

matsya, kūrma, raghunātha, nṛsiṁha, vāmana
varāhādi — lekhā yāṅra nā yāya gaṇana

Thus the Lord’s incarnations were enumerated, including Matsya, the fish incarnation; Kūrma, the tortoise; Lord Rāmacandra; Nṛsiṁhadeva; Vāmanadeva; and Varāha, the boar incarnation. Thus there are innumerable līlā-avatāras, and all of these exhibit wonderful pastimes. Lord Varāha, the boar incarnation, lifted the entire planet earth from the depths of the Garbhodaka Ocean. The tortoise incarnation, Lord Kūrma, became a pivot for the emulsification of the whole sea, and Lord Nṛsiṁhadeva appeared as half-man, half-lion. These are some of the wonderful and uncommon features of līlā-avatāras.

In his book Laghu-bhāgavatāmṛta, Śrīla Rūpa Gosvāmī has enumerated the following twenty-five līlā-avatāras: Catuḥ-sana, Nārada, Varāha, Matsya, Yajña, Nara-Nārāyaṇa, Kapila, Dattātreya, Hayaśīrṣa (Hayagrīva), Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Rāghavendra, Vyāsa, Balarāma, Kṛṣṇa, Buddha and Kalki.

Śrī Caitanya Mahāprabhu is not mentioned as a līlā-avatāra because He is an incarnation in disguise (channa-avatāra). In this Age of Kali there are no līlā-avatāras, but there is an incarnation of the Lord manifested in the body of Śrī Caitanya Mahāprabhu. This has been explained in Śrīmad-Bhāgavatam.

Text

pratiyuge karena kṛṣṇa yuga-avatāra
tarka-niṣṭha hṛdaya tomāra nāhika vicāra

Synonyms

prati-yuge — in every age or millennium; karena — makes; kṛṣṇa — Lord Kṛṣṇa; yuga-avatāra — incarnation for the age; tarka-niṣṭha — hardened by argument; hṛdaya — heart; tomāra — your; nāhika — there is not; vicāra — consideration.

Translation

Gopīnātha Ācārya continued, “There is certainly an incarnation in every age, and such an incarnation is called the yuga-avatāra. But your heart has become so hardened by logic and argument that you cannot consider all these facts.

Text

āsan varṇās trayo hy asya
gṛhṇato ’nu-yugaṁ tanūḥ
śuklo raktas tathā pīta
idānīṁ kṛṣṇatāṁ gataḥ

Synonyms

āsan — there were; varṇāḥ — colors; trayaḥ — three; hi — indeed; asya — of Him; gṛhṇataḥ — accepting; anu-yugam — according to the age; tanūḥ — bodies; śuklaḥ — white; raktaḥ — red; tathā — also; pītaḥ — yellow; idānīm — at the present moment; kṛṣṇatām — blackish; gataḥ — has accepted.

Translation

“ ‘In the past, your son has had bodies of three different colors, according to the age. These colors were white, red and yellow. In this age [Dvāpara-yuga] He has accepted a blackish body.’

Purport

This verse from Śrīmad-Bhāgavatam (10.8.13) was spoken by Garga Muni when he was performing the rituals at Lord Kṛṣṇa’s name-giving ceremony. He states that the incarnations of the Lord in other ages had been white, red and yellow. This yellow color refers to Śrī Caitanya Mahāprabhu, whose bodily complexion was yellowish. This confirms that in past Kali-yugas the Lord also had incarnated in a body that was yellow in hue. It is understood that the Lord incarnates in different colors for the different yugas (Satya, Tretā, Dvāpara and Kali). Accepting the color yellow (pīta), as well as other characteristics, the Lord incarnated as Śrī Caitanya Mahāprabhu. This is the verdict of all Vedic authorities.

Text

iti dvāpara urv-īśa
stuvanti jagad-īśvaram
nānā-tantra-vidhānena
kalāv api tathā śṛṇu

Synonyms

iti — thus; dvāpare — in Dvāpara-yuga; uru-īśa — O King; stuvanti — offer prayers; jagat-īśvaram — unto the Supreme Personality of Godhead; nānā — various; tantra — of the supplementary Vedic literatures; vidhānena — by regulative principles; kalau — in the Age of Kali; api — certainly; tathā — so also; śṛṇu — hear.

Translation

“ ‘In the Age of Kali, as well as in Dvāpara-yuga, the people offer prayers to the Supreme Personality of Godhead by various mantras and observe the regulative principles of the supplementary Vedic literatures. Now please hear of this from me.

Purport

This is a quotation from Śrīmad-Bhāgavatam (11.5.31).

Text

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
yajanti hi su-medhasaḥ

Synonyms

kṛṣṇa-varṇam — chanting the two syllables kṛṣ and ṇa; tviṣā — by complexion; akṛṣṇam — not blackish; sa-aṅga — accompanied by personal expansions; upa-aṅga — devotees; astra — the weapon of chanting the Hare Kṛṣṇa mantra; pārṣadam — and associates like Gadādhara, Svarūpa Dāmodara, etc.; yajñaiḥ — by sacrifice; saṅkīrtana — congregational chanting of the Hare Kṛṣṇa mantra; prāyaiḥ — chiefly consisting of; yajanti — worship; hi — indeed; su-medhasaḥ — those who are intelligent.

Translation

“ ‘In this Age of Kali, those who are intelligent perform the congregational chanting of the Hare Kṛṣṇa mahā-mantra, worshiping the Supreme Personality of Godhead, who appears in this age always describing the glories of Kṛṣṇa. That incarnation is yellowish in hue and is always associated with His plenary expansions [such as Śrī Nityānanda Prabhu] and personal expansions [such as Gadādhara], as well as His devotees and associates [such as Svarūpa Dāmodara].’

Purport

This verse from Śrīmad-Bhāgavatam (11.5.32) is explained by Śrī Jīva Gosvāmī in his Krama-sandarbha, as quoted by Śrīla Bhaktivinoda Ṭhākura in regard to the explanation of Ādi-līlā, third chapter, verse 52.

Text

suvarṇa-varṇo hemāṅgo
varāṅgaś candanāṅgadī
sannyāsa-kṛc chamaḥ śānto
niṣṭhā-śānti-parāyaṇaḥ

Synonyms

suvarṇa-varṇaḥ — whose complexion is like gold; hema-aṅgaḥ — having a body like molten gold; vara-aṅgaḥ — whose body is very beautifully constructed; candana-aṅgadī — smeared with the pulp of sandalwood; sannyāsa-kṛt — accepting the renounced order of life; śamaḥ — self-controlled; śāntaḥ — peaceful; niṣṭhā — firmly fixed; śānti — bringing peace by propagating the Hare Kṛṣṇa mahā-mantra; parāyaṇaḥ — always in the ecstatic mood of devotional service.

Translation

“ ‘The Lord [in the incarnation of Gaurasundara] has a golden complexion. Indeed, His entire body, which is very nicely constituted, is like molten gold. Sandalwood pulp is smeared all over His body. He will take the fourth order of spiritual life [sannyāsa] and will be very much self-controlled. He will be distinguished from Māyāvādī sannyāsīs in that He will be fixed in devotional service and will spread the saṅkīrtana movement.’ ”

Purport

Gopīnātha Ācārya quoted this verse from the Mahābhārata’s Viṣṇu-sahasra-nāma-stotra.

Text

tomāra āge eta kathāra nāhi prayojana
ūṣara-bhūmite yena bījera ropaṇa

Synonyms

tomāra āge — before you; eta — so many; kathāra — of words; nāhi — there is not; prayojana — necessity; ūṣara-bhūmite — in barren land; yena — like; bījera — of the seed; ropaṇa — sowing.

Translation

Gopīnātha Ācārya then said, “There is no need to quote so much evidence from the śāstras, for you are a very dry speculator. There is no need to sow seeds in barren land.

Text

tomāra upare tāṅra kṛpā yabe habe
e-saba siddhānta tabe tumiha kahibe

Synonyms

tomāra upare — upon you; tāṅra — the Lord’s; kṛpā — mercy; yabe — when; habe — there will be; e-saba — all these; siddhānta — conclusions; tabe — at that time; tumiha — you also; kahibe — will quote.

Translation

“When the Lord will be pleased with you, you will also understand these conclusions and will quote from the śāstras.

Text

tomāra ye śiṣya kahe kutarka, nānā-vāda
ihāra ki doṣa — ei māyāra prasāda

Synonyms

tomāra — your; ye — which; śiṣya — disciples; kahe — say; ku-tarka — false arguments; nānā-vāda — jugglery of philosophy; ihāra — their; ki — what; doṣa — fault; ei — this; māyāra — of illusion; prasāda — benediction.

Translation

“The false arguments and philosophical word jugglery of your disciples are not faults of theirs. They have simply received the benediction of Māyāvāda philosophy.

Text

yac-chaktayo vadatāṁ vādināṁ vai
vivāda-saṁvāda-bhuvo bhavanti
kurvanti caiṣāṁ muhur ātma-mohaṁ
tasmai namo ’nanta-guṇāya bhūmne

Synonyms

yat — whose; śaktayaḥ — potencies; vadatām — contending; vādinām — of the opposing disputants; vai — indeed; vivāda — of opposition; saṁvāda — of agreement; bhuvaḥ — objects; bhavanti — become; kurvanti — do; ca — also; eṣām — of them; muhuḥ — always; ātma-moham — illusion of the self; tasmai — unto Him; namaḥ — obeisances; ananta — unlimited; guṇāya — who has qualities; bhūmne — the Supreme.

Translation

“ ‘I offer my respectful obeisances unto the Supreme Personality of Godhead, who is full of unlimited qualities and whose different potencies bring about agreement and disagreement between disputants. Thus the illusory energy again and again covers the self-realization of both disputants.’

Purport

This is a quotation from Śrīmad-Bhāgavatam (6.4.31).

Text

yuktaṁ ca santi sarvatra
bhāṣante brāhmaṇā yathā
māyāṁ madīyām udgṛhya
vadatāṁ kiṁ nu durghaṭam

Synonyms

yuktam — quite befitting; ca — also; santi — are; sarvatra — everywhere; bhāṣante — speak; brāhmaṇāḥ — the learned; yathā — as much; māyām — illusion; madīyām — of Me; udgṛhya — accepting; vadatām — of the speculators; kim — what; nu — certainly; durghaṭam — impossible.

Translation

“ ‘In almost all cases, whatever learned brāhmaṇas speak becomes accepted; nothing is impossible for one who takes shelter of My illusory energy and speaks under her influence.’ ”

Purport

In this verse from Śrīmad-Bhāgavatam (11.22.4), the Supreme Personality of Godhead explains that His illusory energy can perform the impossible; such is the power of the illusory energy. In many cases philosophical speculators have covered the real truth and have boldly set forth false theories. In ancient times philosophers like Kapila, Gautama, Jaimini, Kaṇāda and similar brāhmaṇas propounded useless philosophical theories, and in modern days so-called scientists are setting forth many false theories about the creation, backed up by seemingly logical arguments. This is all due to the influence of the Supreme Lord’s illusory energy. The illusory energy, therefore, sometimes appears correct because it is emanating from the Supreme Correct. To avoid the very bewildering illusory influence, one must accept the words of the Supreme Personality of Godhead as they are. Only then can one escape the influence of the illusory energy.

Text

tabe bhaṭṭācārya kahe, yāha gosāñira sthāne
āmāra nāme gaṇa-sahita kara nimantraṇe

Synonyms

tabe — thereafter; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; kahe — says; yāha — please go; gosāñira sthane — to the place of Śrī Caitanya Mahāprabhu; āmāra nāme — in my name; gaṇa-sahita — with His associates; kara — make; nimantraṇe — invitation.

Translation

After hearing this from Gopīnātha Ācārya, Sārvabhauma Bhaṭṭācārya said, “First go to the place where Śrī Caitanya Mahāprabhu is staying and invite Him here with His associates. Ask Him on my account.

Text

prasāda āni’ tāṅre karāha āge bhikṣā
paścāt āsi’ āmāre karāiha śikṣā

Synonyms

prasāda āni’ — bringing jagannātha-prasādam; tāṅre — unto Him; karāha — make; āge — first; bhikṣā — acceptance; paścāt — afterwards; āsi’ — coming here; āmāre — unto me; karāiha — cause; śikṣā — teaching.

Translation

“Take jagannātha-prasādam and first give it to Caitanya Mahāprabhu and His associates. After that, come back here and teach me well.”

Text

ācārya — bhaginī-pati, śyālaka — bhaṭṭācārya
nindā-stuti-hāsye śikṣā karā’na ācārya

Synonyms

ācārya — Gopīnātha Ācārya; bhaginī-pati — sister’s husband; śyālaka — wife’s brother; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; nindā — sometimes blaspheming; stuti — sometimes by praising; hāsye — sometimes by laughing; śikṣā — instruction; karāna — causes; ācārya — Gopīnātha Ācārya.

Translation

Gopīnātha Ācārya was the brother-in-law of Sārvabhauma Bhaṭṭācārya; therefore their relationship was very sweet and intimate. Under the circumstances, Gopīnātha Ācārya taught him by sometimes blaspheming him, sometimes praising him and sometimes laughing at him. This had been going on for some time.

Text

ācāryera siddhānte mukundera haila santoṣa
bhaṭṭācāryera vākya mane haila duḥkha-roṣa

Synonyms

ācāryera — of Gopīnātha Ācārya; siddhānte — with the conclusions; mukundera — of Mukunda Datta; haila — there was; santoṣa — satisfaction; bhaṭṭācāryera — of Sārvabhauma Bhaṭṭācārya; vākye — by the words; mane — in the mind; haila — there was; duḥkha — unhappiness; roṣa — and anger.

Translation

Śrīla Mukunda Datta felt very satisfied to hear the conclusive statements of Gopīnātha Ācārya, but he became very unhappy and angry to hear the statements put forward by Sārvabhauma Bhaṭṭācārya.

Text

gosāñira sthāne ācārya kaila āgamana
bhaṭṭācāryera nāme tāṅre kaila nimantraṇa

Synonyms

gosāñira sthāne — to the place where Śrī Caitanya Mahāprabhu was staying; ācārya — Gopīnātha Ācārya; kaila — did; āgamana — coming; bhaṭṭācāryera nāme — on behalf of Sārvabhauma Bhaṭṭācārya; tāṅre — unto Him; kaila — made; nimantraṇa — invitation.

Translation

According to the instructions of Sārvabhauma Bhaṭṭācārya, Gopīnātha Ācārya went to Śrī Caitanya Mahāprabhu and invited Him on the Bhaṭṭācārya’s behalf.

Text

mukunda-sahita kahe bhaṭṭācāryera kathā
bhaṭṭācāryera nindā kare, mane pāñā vyathā

Synonyms

mukunda-sahita — along with Mukunda; kahe — describes; bhaṭṭācāryera kathā — all the words of Sārvabhauma Bhaṭṭācārya; bhaṭṭācāryera — of Sārvabhauma Bhaṭṭācārya; nindā — defamation; kare — does; mane — in the mind; pāñā — getting; vyathā — some pain.

Translation

The Bhaṭṭācārya’s statements were discussed before Śrī Caitanya Mahāprabhu. Gopīnātha Ācārya and Mukunda Datta disapproved of the Bhaṭṭācārya’s statements because they caused mental pain.

Text

śuni mahāprabhu kahe aiche mat kaha
āmā prati bhaṭṭācāryera haya anugraha

Synonyms

śuni — hearing them; mahāprabhu — Caitanya Mahāprabhu; kahe — says; aiche — such; mat kaha — do not speak; āmā prati — toward Me; bhaṭṭācāryera — of Sārvabhauma Bhaṭṭācārya; haya — there is; anugraha — mercy.

Translation

Hearing this, Śrī Caitanya Mahāprabhu said, “Do not speak like that. Sārvabhauma Bhaṭṭācārya has shown great affection and mercy toward Me.

Text

āmāra sannyāsa-dharma cāhena rākhite
vātsalye karuṇā karena, ki doṣa ihāte

Synonyms

āmāra — My; sannyāsa-dharma — regulative principles of sannyāsa; cāhena — he wants; rākhite — to keep; vātsalye — out of paternal affection; karuṇā — mercy; karena — does; ki — what; doṣa — fault; ihāte — in this connection.

Translation

“Out of paternal affection for Me, he wants to protect Me and see that I follow the regulative principles of a sannyāsī. What fault is there in this?”

Text

āra dina mahāprabhu bhaṭṭācārya-sane
ānande karilā jagannātha daraśane

Synonyms

āra dina — the next day; mahāprabhu — Śrī Caitanya Mahāprabhu; bhaṭṭācārya-sane — along with Sārvabhauma Bhaṭṭācārya; ānande — in great pleasure; karilā — did; jagannātha — to Lord Jagannātha; daraśane — visit.

Translation

The next morning, Śrī Caitanya Mahāprabhu and Sārvabhauma Bhaṭṭācārya together visited the temple of Lord Jagannātha. Both of them were in a very pleasant mood.

Text

bhaṭṭācārya-saṅge tāṅra mandire āilā
prabhure āsana diyā āpane vasilā

Synonyms

bhaṭṭācārya-saṅge — along with Sārvabhauma Bhaṭṭācārya; tāṅra — His (Lord Jagannātha’s); mandire — to the temple; āilā — came; prabhure — unto Lord Śrī Caitanya Mahāprabhu; āsana — sitting place; diyā — giving; āpane — personally; vasilā — sat down.

Translation

When they entered the temple, Sārvabhauma Bhaṭṭācārya offered Caitanya Mahāprabhu a seat, while he himself sat down on the floor out of due respect for a sannyāsī.

Text

vedānta paḍāite tabe ārambha karilā
sneha-bhakti kari’ kichu prabhure kahilā

Synonyms

vedānta — Vedānta philosophy; paḍāite — to instruct; tabe — then; ārambha — beginning; karilā — made; sneha — affection; bhakti — and devotion; kari’ — showing; kichu — something; prabhure — unto the Lord; kahilā — said.

Translation

He then began to instruct Lord Caitanya Mahāprabhu on Vedānta philosophy, and out of affection and devotion, he spoke to the Lord as follows.

Purport

The Vedānta- or Brahma-sūtra, written by Śrīla Vyāsadeva, is a book studied by all advanced spiritual students, especially by the sannyāsīs of all religious communities (sampradāyas). The sannyāsīs must read the Vedānta-sūtra to establish their final conclusions concerning Vedic knowledge. Here, of course, the Vedānta mentioned is the commentary of Śaṅkarācārya, known as Śārīraka-bhāṣya. Sārvabhauma Bhaṭṭācārya intended to convert Caitanya Mahāprabhu, who was a Vaiṣṇava sannyāsī, into a Māyāvādī sannyāsī. He therefore made this arrangement to instruct Him in the Vedānta-sūtra according to the Śārīraka commentary of Śaṅkarācārya. All the sannyāsīs of the Śaṅkara-sampradāya enjoy seriously studying the Vedānta-sūtra with the Śārīraka-bhāṣya commentary. It is said, vedānta-vākyeṣu sadā ramantaḥ: “One should always enjoy the studies of the Vedānta-sūtra.

Text

vedānta-śravaṇa, — ei sannyāsīra dharma
nirantara kara tumi vedānta śravaṇa

Synonyms

vedānta-śravaṇa — hearing of Vedānta philosophy; ei — this; sannyāsīra — of a person in the renounced order; dharma — factual occupation; nirantara — incessantly; kara — do; tumi — You; vedānta — of Vedānta philosophy; śravaṇa — hearing.

Translation

The Bhaṭṭācārya said, “Hearing Vedānta philosophy is a sannyāsī’s main business. Therefore without hesitation You should study Vedānta philosophy, hearing it without cessation from a superior person.”

Text

prabhu kahe, — ‘more tumi kara anugraha
sei se kartavya, tumi yei more kaha’

Synonyms

prabhu kahe — the Lord replied; more — unto Me; tumi — you; kara — show; anugraha — mercy; sei se — that; kartavya — duty; tumi — you; yei — whatever; more — unto Me; kaha — say.

Translation

Lord Caitanya replied, “You are very merciful to Me, and therefore I think it is My duty to obey your order.”

Text

sāta dina paryanta aiche karena śravaṇe
bhāla-manda nāhi kahe, vasi’ mātra śune

Synonyms

sāta dina — seven days; paryanta — up to; aiche — in this way; karena — does; śravaṇe — hearing; bhāla — right; manda — wrong; nāhi — not; kahe — says; vasi’ — sitting; mātra — only; śune — hears.

Translation

Thus for seven days continually, Śrī Caitanya Mahāprabhu listened to the Vedānta philosophy expounded by Sārvabhauma Bhaṭṭācārya. However, Caitanya Mahāprabhu did not say anything and did not indicate whether it was right or wrong. He simply sat there and listened to the Bhaṭṭācārya.

Text

aṣṭama-divase tāṅre puche sārvabhauma
sāta dina kara tumi vedānta śravaṇa

Synonyms

aṣṭama-divase — on the eighth day; tāṅre — unto Him; puche — inquires; sārvabhauma — Sārvabhauma Bhaṭṭācārya; sāta dina — seven days; kara — do; tumi — You; vedānta — Vedānta philosophy; śravaṇa — hearing.

Translation

On the eighth day, Sārvabhauma Bhaṭṭācārya said to Caitanya Mahāprabhu, “You have been listening to Vedānta philosophy from me continually for seven days.

Text

bhāla-manda nāhi kaha, raha mauna dhari’
bujha, ki nā bujha, — ihā bujhite nā pāri

Synonyms

bhāla-manda — right or wrong; nāhi kaha — not speak; raha — keep; mauna — silence; dhari’ — holding; bujha — understand; ki — or; — not; bujha — understand; ihā — this; bujhite — to understand; — not; pāri — I am able.

Translation

“You have simply been listening, fixed in Your silence. Since You do not say whether You think it is right or wrong, I cannot know whether You are actually understanding Vedānta philosophy or not.”

Text

prabhu kahe — “mūrkha āmi, nāhi adhyayana
tomāra ājñāte mātra kariye śravaṇa

Synonyms

prabhu kahe — the Lord replied; mūrkha āmi — I am a fool; nāhi — there is not; adhyayana — study; tomāra — your; ājñāte — by the order; mātra — only; kariye — I do; śravaṇa — hearing.

Translation

Śrī Caitanya Mahāprabhu replied, “I am a fool, and consequently I do not study the Vedānta-sūtra. I am just trying to hear it from you because you have ordered Me.

Text

sannyāsīra dharma lāgi’ śravaṇa mātra kari
tumi yei artha kara, bujhite nā pāri”

Synonyms

sannyāsīra — of one in the renounced order of life; dharma — the occupation; lāgi’ — for the matter of; śravaṇa — hearing; mātra — only; kari — I do; tumi — you; yei — whatever; artha — meaning; kara — present; bujhite — to understand; — not; pāri — I am able.

Translation

“Only for the sake of executing the duties of the renounced order of sannyāsa do I listen. Unfortunately, I cannot in the least understand the meaning you are presenting.”

Purport

Śrī Caitanya Mahāprabhu presented Himself as if He were a sannyāsī in name only or, in other words, a number-one fool. Māyāvādī sannyāsīs in India are very much accustomed to declaring themselves jagad-gurus, teachers of the world, although they have no information of the outside world and are limited in their experience to a small town or village, or perhaps to the country of India. Nor do such sannyāsīs have sufficient education. Unfortunately, at the present moment there are many foolish sannyāsīs, both in India and elsewhere, who simply read and study Vedic literature without understanding the purports. When Caitanya Mahāprabhu was having His discussion with the Chand Kazi, the Muslim magistrate of Navadvīpa, He recited a verse from the Vedic literature to the effect that the order of sannyāsa is prohibited in this Age of Kali. Only those who are very serious and who follow the regulative principles and study Vedic literature should accept sannyāsa. Śrī Caitanya Mahāprabhu approved of a sannyāsī’s reading the Vedānta-sūtra, or Brahma-sūtra, but He did not approve the Śārīraka commentary of Śaṅkarācārya. Indeed, He said elsewhere, māyāvādi-bhāṣya śunile haya sarva-nāśa: “If one hears the Śārīraka-bhāṣya of Śaṅkarācārya, he is doomed.” Thus a sannyāsī, a transcendentalist, must read the Vedānta-sūtra regularly, but he should not read the Śārīraka-bhāṣya. This is the conclusion of Śrī Caitanya Mahāprabhu. The real commentary on the Vedānta-sūtra is Śrīmad-Bhāgavatam. Artho ’yaṁ brahma-sūtrānām: Śrīmad-Bhāgavatam is the original commentary on the Vedānta-sūtra, written by the author himself, Śrīla Vyāsadeva.

Text

bhaṭṭācārya kahe, — nā bujhi’, hena jñāna yāra
bujhibāra lāgi’ seha puche punarbāra

Synonyms

bhaṭṭācārya kahe — Sārvabhauma Bhaṭṭācārya replied; bujhi’ — not understanding; hena — this; jñāna — the knowledge; yāra — of someone; bujhibāra lāgi’ — just to understand; seha — he also; puche — inquires; punaḥ-bāra — again.

Translation

Sārvabhauma Bhaṭṭācārya replied, “I accept that You do not understand, yet even one who does not understand inquires about the subject matter.

Text

tumi śuni’ śuni’ raha mauna mātra dhari’
hṛdaye ki āche tomāra, bujhite nā pāri

Synonyms

tumi — You; śuni’ — hearing; śuni’ — hearing; raha — keep; mauna — silence; mātra — only; dhari’ — holding; hṛdaye — in the heart; ki — what; āche — there is; tomāra — Your; bujhite — to understand; — not; pāri — am able.

Translation

“You are hearing again and again, yet You keep silent. I cannot understand what is actually within Your mind.”

Text

prabhu kahe, — “sūtrera artha bujhiye nirmala
tomāra vyākhyā śuni’ mana haya ta’ vikala

Synonyms

prabhu kahe — the Lord replied; sūtrera artha — the meaning of the sūtras; bujhiye — I can understand; nirmala — very clearly; tomāra — your; vyākhyā — explanation; śuni’ — hearing; mana — mind; haya — becomes; ta’ — indeed; vikala — disturbed.

Translation

Śrī Caitanya Mahāprabhu then revealed His mind, saying, “I can understand the meaning of each sūtra very clearly, but your explanations have simply agitated My mind.

Purport

The factual meaning of the aphorisms of the Vedānta-sūtra is as clear as sunshine. The Māyāvādī philosophers simply try to cover the sunshine with the clouds of interpretations imagined by Śaṅkarācārya and his followers.

Text

sūtrera artha bhāṣya kahe prakāśiyā
tumi, bhāṣya kaha — sūtrera artha ācchādiyā

Synonyms

sūtrera artha — meanings of the sūtras; bhāṣya — the purport; kahe — one speaks; prakāśiyā — clearly manifesting; tumi — you; bhāṣya kaha — make a comment; sūtrera — of the sūtras; artha — the meanings; ācchādiyā — covering.

Translation

“The meaning of the aphorisms in the Vedānta-sūtra contain clear purports in themselves, but other purports you presented simply covered the meaning of the sūtras like a cloud.

Purport

Please refer to Ādi-līlā, seventh chapter, verses 106-146, for an explanation of this verse.

Text

sūtrera mukhya artha nā karaha vyākhyāna
kalpanārthe tumi tāhā kara ācchādana

Synonyms

sūtrera — of the sūtras; mukhya — direct; artha — of meanings; — not; karaha — you do; vyākhyāna — explanation; kalpanā-arthe — because of imaginative meaning; tumi — you; tāhā — of that; kara — do; ācchādana — covering.

Translation

“You do not explain the direct meaning of the Brahma-sūtras. Indeed, it appears that your business is to cover their real meaning.”

Purport

This is typical of all Māyāvādīs or atheists who interpret the meaning of Vedic literature in their own imaginative way. The real purpose of such foolish people is to impose the impersonalist conclusion on all Vedic literature. The Māyāvādī atheists also interpret the Bhagavad-gītā. In every verse of Śrīmad Bhagavad-gītā it is clearly stated that Kṛṣṇa is the Supreme Personality of Godhead. In every verse Vyāsadeva says, śrī-bhagavān uvāca, “the Supreme Personality of Godhead said,” or “the Blessed Lord said.” It is clearly stated that the Blessed Lord is the Supreme Person, but Māyāvādī atheists still try to prove that the Absolute Truth is impersonal. In order to present their false, imaginary meanings, they must adopt so much word jugglery and grammatical interpretation that they finally become ludicrous. Therefore Śrī Caitanya Mahāprabhu remarked that no one should hear the Māyāvādī commentaries or purports to any Vedic literature.

Text

upaniṣad-śabde yei mukhya artha haya
sei artha mukhya, — vyāsa-sūtre saba kaya

Synonyms

upaniṣad — of the Vedas; śabde — by the words; yei — whatever; mukhya — direct; artha — meaning; haya — is; sei — that; artha — meaning; mukhya — chief; vyāsa-sūtre — in the Vedānta-sūtra; saba — all; kaya — describes.

Translation

Caitanya Mahāprabhu continued, “The Vedānta-sūtra is the summary of all the Upaniṣads; therefore whatever direct meaning is there in the Upaniṣads is also recorded in the Vedānta-sūtra, or Vyāsa-sūtra.

Purport

Śrīla Bhaktisiddhānta Sarasvatī has explained the word upaniṣad in his Anubhāṣya. Please refer to Ādi-līlā, second chapter, fifth verse, and Ādi-līlā, seventh chapter, verses 106 and 108, for his explanation.

Text

mukhyārtha chāḍiyā kara gauṇārtha kalpanā
‘abhidhā’-vṛtti chāḍi’ kara śabdera lakṣaṇā

Synonyms

mukhya-artha — direct meaning; chāḍiyā — giving up; kara — you do; gauṇa-artha — indirect meaning; kalpanā — imagining; abhidhā-vṛtti — the meaning that is understood immediately; chāḍi’ — giving up; kara — you do; śabdera — of the words; lakṣaṇā — interpretation.

Translation

“For each sūtra the direct meaning must be accepted without interpretation. However, you simply abandon the direct meaning and proceed with your imaginative interpretation.

Text

pramāṇera madhye śruti pramāṇa — pradhāna
śruti ye mukhyārtha kahe, sei se pramāṇa

Synonyms

pramāṇera — of the evidences; madhye — in the midst; śruti — the Vedic version; pramāṇa — evidence; pradhāna — chief; śruti — the Vedic version; ye — whatever; mukhya-artha — chief meaning; kahe — says; sei se — that indeed; pramāṇa — evidence.

Translation

“Although there is other evidence, the evidence given in the Vedic version must be taken as foremost. Vedic versions understood directly are first-class evidence.”

Purport

Works that should be consulted are Śrīla Jīva Gosvāmī’s Tattva-sandarbha (10-11), Śrīla Baladeva Vidyābhūṣaṇa’s commentary on that, and the following verses of the Brahma-sūtra: śāstra-yonitvāt (Vs. 1.1.3), tarkāpratiṣṭhānāt (Vs. 2.1.11) and śrutes tu śabda-mūlatvāt (Vs. 2.1.27), as commented upon by Śrī Rāmānujācārya, Śrī Madhvācārya, Śrī Nimbārkācārya and Śrīla Baladeva Vidyābhūṣaṇa. In his book Sarva-saṁvādinī, Śrīla Jīva Gosvāmī has noted that although there are ten kinds of evidence — direct perception, the Vedic version, historical reference, hypothesis and so on — and although they are all generally accepted as evidence, the person presenting a hypothesis, reading the Vedic version, perceiving or interpreting by his experience is certain to be imperfect in four ways. That is, he is subject to committing mistakes, to becoming illusioned, to cheating and to having imperfect senses. Although the evidence may be correct, the person himself is in danger of being misled due to his material defects. Apart from the direct presentation, there is a chance that an interpretation may not be perfect. Therefore the conclusion is that only a direct presentation can be considered evidence. An interpretation cannot be accepted as evidence, but may be considered proof of evidence.

In the Bhagavad-gītā, at the very beginning it is stated:

dhṛtarāṣṭra uvāca
dharma-kṣetre kuru-kṣetre
samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāś caiva
kim akurvata sañjaya

The statements of the Bhagavad-gītā are themselves proof that there is a place of religious pilgrimage named Kurukṣetra where the Pāṇḍavas and Kurus met to fight. After meeting there, what did they do? This was Dhṛtarāṣṭra’s inquiry to Sañjaya. Although these statements are very clear, atheists try to interpret different meanings of the words dharma-kṣetra and kuru-kṣetra. Therefore Śrīla Jīva Gosvāmī has warned us not to depend on any kind of interpretation. It is better to take the verses as they are, without interpretation.

Text

jīvera asthi-viṣṭhā dui — śaṅkha-gomaya
śruti-vākye sei dui mahā-pavitra haya

Synonyms

jīvera — of the living entity; asthi — the bone; viṣṭhā — stool; dui — two; śaṅkha — conchshell; go-maya — cow dung; śruti-vākye — in the words of the Vedic version; sei — that; dui — two; mahā — greatly; pavitra — pure; haya — are.

Translation

Caitanya Mahāprabhu continued, “Conchshells and cow dung are nothing but the bones and the stool of some living entities, but according to the Vedic version they are both considered very pure.

Purport

According to Vedic principles, bones and dung are generally considered very impure. If one touches a bone or stool, he must take a bath immediately. That is the Vedic injunction. Yet the Vedas also enjoin that a conchshell, although the bone of an animal, and cow dung, although the stool of an animal, are very much sanctified. Even though such statements appear contradictory, on the basis of the Vedic version we still accept the fact that conchshells and cow dung are pure and sanctified.

Text

svataḥ-pramāṇa veda satya yei kaya
‘lakṣaṇā’ karile svataḥ-prāmāṇya-hāni haya

Synonyms

svataḥ-pramāṇa — self-evidence; veda — Vedic literature; satya — truth; yei — whatever; kaya — say; lakṣaṇā — interpretation; karile — by making; svataḥ-prāmāṇya — self-evidential proof; hāni — lost; haya — becomes.

Translation

“The Vedic statements are self-evident. Whatever is stated there must be accepted. If we interpret according to our own imagination, the authority of the Vedas is immediately lost.”

Purport

Out of four main types of evidence — direct perception, hypothesis, historical reference and the Vedas — Vedic evidence is accepted as the foremost. If we want to interpret the Vedic version, we must imagine an interpretation according to what we want to do. First of all, we set forth such an interpretation as a suggestion or hypothesis. As such, it is not actually true, and the self-evident proof is lost.

Śrīla Madhvācārya, commenting on the aphorism dṛśyate tu (Vedānta-sūtra 2.1.6), quotes the Bhaviṣya Purāṇa as follows:

ṛg-yajuḥ-sāmātharvāś cabhārataṁ pañcarātrakam
mūla-rāmāyaṇaṁ caiva
veda ity eva śabditāḥ
purāṇāni ca yānīhavaiṣṇavāni vido viduḥ
svataḥ-prāmāṇyam eteṣāṁ
nātra kiñcid vicāryate

The Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, Mahābhārata, Pañcarātra and original Rāmāyaṇa are all considered Vedic literature. The Purāṇas that are especially meant for Vaiṣṇavas (such as the Brahma-vaivarta Purāṇa, Nāradīya Purāṇa, Viṣṇu Purāṇa and Bhāgavata Purāṇa) are also Vedic literature. Therefore, whatever is stated in such Purāṇas or in the Mahābhārata and Rāmāyaṇa is self-evident. There is no need for interpretation. The Bhagavad-gītā is also within the Mahābhārata; therefore all the statements of the Bhagavad-gītā are self-evident. There is no need for interpretation, and if we do interpret, the entire authority of the Vedic literature is lost.

Text

vyāsa-sūtrera artha — yaiche sūryera kiraṇa
sva-kalpita bhāṣya-meghe kare ācchādana

Synonyms

vyāsa-sūtrera — of the Vedānta-sūtra, by Vyāsadeva; artha — the meanings; yaiche — just as; sūryera — of the sun; kiraṇa — shining rays; sva-kalpita — imaginative; bhāṣya — of the commentary; meghe — by the cloud; kare — does; ācchādana — covering.

Translation

Śrī Caitanya Mahāprabhu continued, “The Brahma-sūtra, compiled by Śrīla Vyāsadeva, is as radiant as the sun. One who tries to interpret its meaning simply covers that sunshine with a cloud.

Text

veda-purāṇe kahe brahma-nirūpaṇa
sei brahma — bṛhad-vastu, īśvara-lakṣaṇa

Synonyms

veda-purāṇe — in the Vedas and the Purāṇas; kahe — it is stated; brahma-nirūpaṇa — explaining the Supreme; sei brahma — that Supreme; bṛhat-vastu — the greatest; īśvara-lakṣaṇa — feature of the Supreme Personality.

Translation

“All the Vedas and literature that strictly follows the Vedic principles explain that the Supreme Brahman is the Absolute Truth, the greatest of all, and a feature of the Supreme Lord.

Purport

The greatest of everything is Śrī Kṛṣṇa. Lord Kṛṣṇa states in the Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: “By all the Vedas, I am to be known.” In Śrīmad-Bhāgavatam (1.2.11) it is said that the Absolute Truth is understood in three phases — namely, Brahman, Paramātmā and Bhagavān, the Supreme Personality of Godhead (brahmeti paramātmeti bhagavān iti śabdyate). Thus the Supreme Personality of Godhead is the last word in understanding the Absolute Truth, Brahman.

Text

sarvaiśvarya-paripūrṇa svayaṁ bhagavān
tāṅre nirākāra kari’ karaha vyākhyāna

Synonyms

sarva-aiśvarya-paripūrṇa — full with all opulences; svayam — personally; bhagavān — the Supreme Personality of Godhead; tāṅre — Him; nirākāra — impersonal; kari’ — making; karaha — you make; vyākhyāna — explanation,

Translation

“Actually, the Supreme Absolute Truth is a person, the Supreme Personality of Godhead, full with all opulences. You are trying to explain Him as impersonal and formless.

Purport

Brahman means bṛhattva, the greatest of all. The greatest of all is Śrī Kṛṣṇa, the Supreme Personality of Godhead. He possesses all potencies and opulence in full; therefore the Absolute Truth, the greatest of all, is the Supreme Personality of Godhead. Whether one says “Brahman” or “the Supreme Personality of Godhead,” the fact is the same, for they are identical. In the Bhagavad-gītā, Arjuna accepted Kṛṣṇa as paraṁ brahma paraṁ dhāma. Although the living entities or material nature are sometimes described as Brahman, Parabrahman — the Supreme, the greatest of all Brahmans — is still Kṛṣṇa, the Supreme Personality of Godhead. He is full with all opulences, and as such He possesses all riches, all strength, all reputation, all knowledge, all beauty and all renunciation. He is eternally a person and eternally supreme. If one tries to explain the Supreme impersonally, one distorts the real meaning of Brahman.

Text

‘nirviśeṣa’ tāṅre kahe yei śruti-gaṇa
‘prākṛta’ niṣedhi kare ‘aprākṛta’ sthāpana

Synonyms

nirviśeṣa — impersonal; tāṅre — Him; kahe — say; yei — whatever; śruti-gaṇa — the Vedas; prākṛta — mundane; niṣedhi — forbidding; kare — does; aprākṛta — transcendental; sthāpana — confirmation.

Translation

“Wherever there is an impersonal description in the Vedas, the Vedas mean to establish that everything belonging to the Supreme Personality of Godhead is transcendental and free of mundane characteristics.”

Purport

There are many impersonal statements about the Supreme Personality of Godhead. As stated in the Śvetāśvatara Upaniṣad (3.19):

apāṇi-pādo javano grahītā
paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ
sa vetti vedyaṁ na ca tasyāsti vettā
tam āhur agryaṁ puruṣaṁ mahāntam

Although the Supreme Lord is described as having no hands and legs, He nonetheless accepts all sacrificial offerings. He has no eyes, yet He sees everything. He has no ears, yet He hears everything. When it is stated that the Supreme Lord has no hands and legs, one should not think that He is impersonal. Rather, He has no mundane hands or legs like ours. “He has no eyes, yet He sees.” This means that He does not have mundane, limited eyes like ours. Rather, He has such eyes that He can see past, present and future, everywhere, in every corner of the universe and in every corner of the heart of every living entity. Thus the impersonal descriptions in the Vedas intend to deny mundane characteristics in the Supreme Lord. They do not intend to establish the Supreme Lord as impersonal.

Text

yā yā śrutir jalpati nirviśeṣaṁ
sā sābhidhatte sa-viśeṣam eva
vicāra-yoge sati hanta tāsāṁ
prāyo balīyaḥ sa-viśeṣam eva

Synonyms

— whatever; śrutiḥ — the Vedic hymns; jalpati — describe; nirviśeṣam — impersonal truth; — that; — that; abhidhatte — directly describes (like a dictionary meaning); sa-viśeṣam — personality; eva — certainly; vicāra-yoge — when accepted by intelligence; sati — being; hanta — alas; tāsām — of all the Vedic mantras; prāyaḥ — mostly; balīyaḥ — more powerful; sa-viśeṣam — personal variety; eva — certainly.

Translation

Śrī Caitanya Mahāprabhu continued, “ ‘Whatever Vedic mantras describe the Absolute Truth impersonally only prove in the end that the Absolute Truth is a person. The Supreme Lord is understood in two features — impersonal and personal. If one considers the Supreme Personality of Godhead in both features, he can actually understand the Absolute Truth. He knows that the personal understanding is stronger because we see that everything is full of variety. No one can see anything that is not full of variety.’

Purport

This is a quotation from Śrī Caitanya-candrodaya-nāṭaka (6.67), by Kavi-karṇapūra.

Text

brahma haite janme viśva, brahmete jīvaya
sei brahme punarapi haye yāya laya

Synonyms

brahma haite — from the Supreme Brahman; janme — emanates; viśva — the whole cosmic manifestation; brahmete — in the Absolute Truth; jīvaya — exists; sei — that; brahme — in the Absolute Truth; punarapi — again; haye — being; yāya — goes; laya — to annihilation.

Translation

“Everything in the cosmic manifestation emanates from the Absolute Truth, remains in the Absolute Truth, and after annihilation again enters the Absolute Truth.

Purport

In the Taittirīya Upaniṣad (3.1) it is said, yato vā imāni bhūtāni jāyante: “The entire material cosmic manifestation is born of the Supreme Brahman.” Also, the Brahma-sūtra begins with the verse janmādy asya yataḥ: “The Absolute Truth is that from whom everything emanates.” (Bs. 1.1.2) That Absolute Truth is Kṛṣṇa. In the Bhagavad-gītā (10.8), Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: “I am the source of all spiritual and material worlds. Everything emanates from Me.” Therefore Kṛṣṇa is the original Absolute Truth, the Supreme Personality of Godhead. Again, Kṛṣṇa states in the Bhagavad-gītā (9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: “By Me, in My unmanifested form, this entire universe is pervaded.” And as confirmed in the Brahma-saṁhitā (5.37), goloka eva nivasaty akhilātma-bhūtaḥ: “Although the Lord always stays in His abode, Goloka Vṛndāvana, He is still all-pervading.” His all-pervasive feature is understood to be impersonal because one does not find the form of the Lord in that all-pervasiveness. Actually, everything is resting on the rays of His bodily effulgence. The Brahma-saṁhitā (5.40) also states:

yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam

Due to the rays of the Lord’s bodily effulgence, millions of universes are created, just as planets are created from the sun.

Text

‘apādāna,’ ‘karaṇa,’ ‘adhikaraṇa’-kāraka tina
bhagavānera saviśeṣe ei tina cihna

Synonyms

apādāna — ablative; karaṇa — instrumental; adhikaraṇa — locative; kāraka — cases; tina — three; bhagavānera — of the Supreme Personality of Godhead; sa-viśeṣa — in the personality; ei — these; tina — three; cihna — symptoms.

Translation

“The personal features of the Supreme Personality of Godhead are categorized in three cases — namely ablative, instrumental and locative.”

Purport

Śrīla Bhaktivinoda Ṭhākura states in his Amṛta-pravāha-bhāṣya that according to the injunction of the Upaniṣads (“the Supreme Absolute Truth is He from whom everything emanates”), it is understood that the whole cosmic manifestation emanated from Brahman, the Supreme Absolute Truth. The creation subsists by the energy of the Supreme Brahman and, after annihilation, merges into the Supreme Brahman. From this we can understand that the Absolute Truth can be categorized in three cases — ablative, instrumental and locative. According to these three cases, the Absolute Truth is positively personified. In this connection, Śrīla Bhaktisiddhānta Sarasvatī quotes the Aitareya Upaniṣad (1.1.1): ātmā vā idam eka evāgra āsīn nānyat kiñcana miṣat sa īkṣata lokān nu sṛjā iti. Similarly, in the Śvetāśvatara Upaniṣad (4.9) it is stated:

chandāṁsi yajñāḥ kratavo vratāni
bhūtaṁ bhavyaṁ yac ca vedā vadanti
yasmān māyī sṛjate viśvam etat
tasmiṁś cānyo māyayā sanniruddhaḥ

And in the Taittirīya Upaniṣad (3.1): yato vā imāni bhūtāni jāyante, yena jātāni jīvanti, yat prayanty abhisaṁviśanti, tad vijijñāsasva tad brahma. This was the answer given by father Varuṇa when questioned by his son Vāruṇi Bhṛgu about the Absolute Truth. In this mantra, the word yataḥ, the Absolute Truth from which the cosmic manifestation has emanated, is in the ablative case; that Brahman by which this universal creation is maintained is in the instrumental case (yena); and that Brahman into which the whole cosmic manifestation merges is in the locative case (yat or yasmin). It is stated in Śrīmad-Bhāgavatam (1.5.20):

idaṁ hi viśvaṁ bhagavān ivetaro
yato jagat-sthāna-nirodha-sambhavāḥ

“The entire universal creation is contained in the gigantic form of the Supreme Personality of Godhead. Everything emanates from Him, everything rests in His energy, and after annihilation everything merges into His person.”

Text

bhagavān bahu haite yabe kaila mana
prākṛta-śaktite tabe kaila vilokana
se kāle nāhi janme ‘prākṛta’ mano-nayana
ataeva ‘aprākṛta’ brahmera netra-mana

Synonyms

bhagavān — the Supreme Personality of Godhead; bahu — many; haite — to become; yabe — when; kaila — made; mana — His mind; prākṛta — material; śaktite — on the energy; tabe — at that time; kaila — did; vilokana — glancing; se kāle — at that time; nāhi — not; janme — in creation; prākṛta — mundane; manaḥ-nayana — mind and eyes; ataeva — therefore; aprākṛta — transcendental; brahmera — of the Absolute Truth; netra-mana — eyes and mind.

Translation

Śrī Caitanya Mahāprabhu continued, “When the Supreme Personality of Godhead wished to become many, He glanced over the material energy. Before the creation there were no mundane eyes or mind; therefore the transcendental nature of the Absolute Truth’s mind and eyes is confirmed.

Purport

In the Chāndogya Upaniṣad (6.2.3), it is said, tad aikṣata bahu syāṁ prajāyeya. This statement confirms the fact that when the Supreme Personality of Godhead wishes to become many, the cosmic manifestation arises simply by His glancing over material energy. It may be noted that the Supreme Lord glanced over the material nature before the creation of this cosmic manifestation. Before the creation there were no material minds or material eyes; therefore the mind by which the Supreme Personality of Godhead desired to create is transcendental, and the eyes with which He glanced over material nature are also transcendental. Thus the Lord’s mind, eyes and other senses are all transcendental.

Text

brahma-śabde kahe pūrṇa svayaṁ bhagavān
svayaṁ bhagavān kṛṣṇa, — śāstrera pramāṇa

Synonyms

brahma-śabde — by the word “Brahman”; kahe — it is said; pūrṇa — complete; svayam — personally; bhagavān — the Supreme Personality of Godhead; svayam — personally; bhagavān — the Supreme Personality of Godhead; kṛṣṇa — Lord Kṛṣṇa; śāstrera pramāṇa — the verdict of all Vedic literature.

Translation

“The word ‘Brahman’ indicates the complete Supreme Personality of Godhead, who is Śrī Kṛṣṇa. That is the verdict of all Vedic literature.

Purport

This is also confirmed in the Bhagavad-gītā (15.15), where the Lord says, vedaiś ca sarvair aham eva vedyaḥ. The ultimate object in all Vedic literature is Kṛṣṇa. Everyone is searching for Him. This is also confirmed elsewhere in the Bhagavad-gītā (7.19):

bahūnāṁ janmanām antejñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

“After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.”

When one has actually become wise through the study of Vedic literature, he surrenders unto Vāsudeva, Bhagavān Śrī Kṛṣṇa. This is also confirmed in Śrīmad-Bhāgavatam (1.2.7-8):

vāsudeve bhagavatibhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam
dharmaḥ sv-anuṣṭhitaḥ puṁsāṁviṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam

Understanding Vāsudeva is real knowledge. By engaging in the devotional service of Vāsudeva, Kṛṣṇa, one acquires perfect knowledge and Vedic understanding. Thus one becomes detached from the material world. This is the perfection of human life. Although one may perfectly follow religious rituals and ceremonies, he is simply wasting his time (śrama eva hi kevalam) if he does not attain this perfection.

Before the creation of the cosmic manifestation, the Supreme Personality of Godhead possessed His totally transcendental mind and eyes. That Supreme Personality of Godhead is Kṛṣṇa. A person may think that there is no direct statement about Kṛṣṇa in the Upaniṣads, but the fact is that the Vedic mantras cannot be understood by people with mundane senses. As stated in the Padma Purāṇa, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ: a person with mundane senses cannot fully understand the name, qualities, form and pastimes of Śrī Kṛṣṇa. The Purāṇas are therefore meant to explain and supplement Vedic knowledge. The great sages present the Purāṇas in order to make the Vedic mantras understandable for common men (strī-śūdra-dvija-bandhūnām). Considering that women, śūdras and dvija- bandhus (unworthy sons of the twice-born) cannot understand the Vedic hymns directly, Śrīla Vyāsadeva compiled the Mahābhārata. Actually, the Supreme Personality of Godhead is vedeṣu durlabham (untraceable in the Vedas), but when the Vedas are properly understood or when Vedic knowledge is received from devotees, one can understand that all Vedic knowledge leads to Śrī Kṛṣṇa.

The Brahma-sūtra (1.1.3) confirms this fact also: śāstra-yonitvāt. commenting upon this Brahma-sūtra aphorism, Śrī Madhvācārya says, “The Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, Mahābhārata, Pañcarātra and the original Vālmīki Rāmāyaṇa are all Vedic literatures. Any literature following the conclusive statements of these Vedic literatures is also to be considered Vedic literature. That literature which does not conform to Vedic literature is simply misleading.”

Therefore when reading Vedic literature, we must take the path traversed by great ācāryas: mahā-jano yena gataḥ sa panthāḥ. Unless one follows the path traversed by great ācāryas, he cannot understand the real purport of the Vedas.

Text

vedera nigūḍha artha bujhana nā haya
purāṇa-vākye sei artha karaya niścaya

Synonyms

vedera — of the Vedic literature; nigūḍha — confidential; artha — meaning; bujhana — understanding; — not; haya — is; purāṇa-vākye — by the words of the Purāṇas; sei — that; artha — meaning; karaya — makes; niścaya — certain.

Translation

“The confidential meaning of the Vedas is not easily understood by common men; therefore that meaning is supplemented by the words of the Purāṇas.

Text

aho bhāgyam aho bhāgyaṁ
nanda-gopa-vrajaukasām
yan-mitraṁ paramānandaṁ
pūrṇaṁ brahma sanātanam

Synonyms

aho — what great; bhāgyam — fortune; aho — what great; bhāgyam — fortune; nanda — of Mahārāja Nanda; gopa — of other cowherd men; vraja-okasām — of the inhabitants of Vrajabhūmi; yat — of whom; mitram — friend; parama-ānandam — the supreme bliss; pūrṇam — complete; brahma — the Absolute Truth; sanātanam — eternal.

Translation

“ ‘How greatly fortunate are Nanda Mahārāja, the cowherd men and all the inhabitants of Vrajabhūmi! There is no limit to their fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.’

Purport

This quotation from Śrīmad-Bhāgavatam (10.14.32) is spoken by Lord Brahmā.

Text

‘apāṇi-pāda’-śruti varje ‘prākṛta’ pāṇi-caraṇa
punaḥ kahe, śīghra cale, kare sarva grahaṇa

Synonyms

apāṇi-pāda-śruti — the śruti-mantra beginning apāni-pādaḥ; varje — rejects; prākṛta — material; pāṇi-caraṇa — hands and legs; punaḥ — again; kahe — says; śīghra cale — walks very fast; kare — does; sarva — of everything; grahaṇa — accepting.

Translation

“The Vedic ‘apāṇi-pāda’ mantra rejects material hands and legs, yet it states that the Lord goes very fast and accepts everything offered to Him.

Text

ataeva śruti kahe, brahma — saviśeṣa
‘mukhya’ chāḍi’ ‘lakṣaṇā’te māne nirviśeṣa

Synonyms

ataeva — therefore; śruti — Vedic mantras; kahe — say; brahma — the Absolute Truth; sa-viśeṣa — personal; mukhya — direct meaning; chāḍi’ — giving up; lakṣaṇāte — by interpretation; māne — accept; nirviśeṣa — impersonal.

Translation

“All these mantras confirm that the Absolute Truth is personal, but the Māyāvādīs, throwing away the direct meaning, interpret the Absolute Truth as impersonal.

Purport

As mentioned above, the Śvetāśvatara Upaniṣad (3.19) states:

apāṇi-pādo javano grahītā
paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ
sa vetti vedyaṁ na ca tasyāsti vettā
tam āhur agryaṁ puruṣaṁ mahāntam

This Vedic mantra clearly states, puruṣaṁ mahāntam. The word puruṣa means “person.” In the Bhagavad-gītā (10.12) Arjuna confirms that this person is Kṛṣṇa when he addresses Kṛṣṇa as puruṣaṁ śāśvatam: “You are the original person.” Thus the puruṣaṁ mahāntam mentioned in the verse from the Śvetāśvatara Upaniṣad is Śrī Kṛṣṇa. His hands and legs are not mundane but are completely transcendental. However, when He comes, fools take Him to be an ordinary person (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam). One who has no Vedic knowledge, who has not studied the Vedas from a bona fide spiritual master, does not know Kṛṣṇa. Therefore he is a mūḍha. Such fools take Kṛṣṇa to be an ordinary person (paraṁ bhāvam ajānantaḥ). They do not actually know what Kṛṣṇa is. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. It is not possible to understand Kṛṣṇa simply by studying the Vedas perfectly. One must have the mercy of a devotee (yat-pādam). Unless one is favored by a devotee, he cannot understand the Supreme Personality of Godhead. Arjuna also confirms this in the Bhagavad-gītā (10.14): “My Lord, it is very difficult to understand Your personality.” The less intelligent class of men cannot understand the Supreme Personality of Godhead without being favored by His devotee. Therefore the Bhagavad-gītā (4.34) contains another injunction:

tad viddhi praṇipātenaparipraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

One has to approach a bona fide spiritual master and surrender to him. Only then can one understand the Supreme Personality of Godhead as a person.

Text

ṣaḍ-aiśvarya-pūrṇānanda-vigraha yāṅhāra
hena-bhagavāne tumi kaha nirākāra?

Synonyms

ṣaṭ-aiśvarya-pūrṇa — with six opulences in full; ānanda — blissful; vigraha — form; yāṅhāra — whose; hena-bhagavāne — unto that Supreme Personality of Godhead; tumi — you; kaha — said; nirākāra — without any form.

Translation

“Are you describing as formless that Supreme Personality of Godhead whose transcendental form is complete with six transcendental opulences?

Purport

If the Supreme Personality of Godhead is formless, how can He be said to walk very fast and accept everything offered to Him? Rejecting the direct meaning of the Vedic mantras, the Māyāvādī philosophers interpret them and try to establish the Absolute Truth as formless. Actually, the Supreme Lord has an eternal personal form full of all opulence. The Māyāvādī philosophers try to interpret the Absolute Truth as being without potency. However, in the Śvetāśvatara Upaniṣad (6.8) it is clearly said, parāsya śaktir vividhaiva śrūyate: “The Absolute Truth has multipotencies.”

Text

svābhāvika tina śakti yei brahme haya
‘niḥśaktika’ kari’ tāṅre karaha niścaya?

Synonyms

svābhāvika — by nature; tina — three; śakti — potencies; yei — which; brahme — in the Absolute Truth; haya — there are; niḥśaktika — without potency; kari’ — making; tāṅre — Him; karaha — you do; niścaya — proof.

Translation

“The Supreme Personality of Godhead has three primary potencies. Are you trying to prove that He has no potencies?

Purport

Śrī Caitanya Mahāprabhu now quotes four verses from the Viṣṇu Purāṇa (6.7.61-63 and 1.12.69) to explain the different potencies of the Lord.

Text

viṣṇu-śaktiḥ parā proktā
kṣetra-jñākhyā tathā parā
avidyā-karma-saṁjñānyā
tṛtīyā śaktir iṣyate

Synonyms

viṣṇu-śaktiḥ — the internal potency of Lord Viṣṇu, the Supreme Personality of Godhead; parā — spiritual; proktā — said; kṣetra-jña — the living entities; ākhyā — known as; tathā — also; parā — spiritual; avidyā — nescience, or godlessness; karma — and fruitive activities; saṁjñā — known as; anyā — another; tṛtīyā — third; śaktiḥ — potency; iṣyate — is accepted as.

Translation

“ ‘The internal potency of the Supreme Lord, Viṣṇu, is spiritual, as verified by the śāstras. There is another spiritual potency, known as kṣetra-jña, or the living entity. The third potency, which is known as nescience, makes the living entity godless and fills him with fruitive activity.

Purport

In the Bhagavad-gītā, in Śrī Kṛṣṇa’s discourse on the kṣetra and the kṣetra-jña, it is clearly stated that the kṣetra-jña is the living entity, who knows his field of activities. The living entities in the material world are forgetful of their eternal relationship with the Supreme Personality of Godhead. This forgetfulness is called avidyā, or nescience. The avidyā-śakti, the avidyā potency of the material world, provokes fruitive activity. Although this avidyā-śakti (material energy, or nescience) is also an energy of the Supreme Personality of Godhead, it is especially intended to keep the living entities in a state of forgetfulness. This is due to their rebellious attitude toward the Lord. Thus although the living entities are constitutionally spiritual, they come under the influence of the potency of nescience. How this happens is described in the following verse.

Text

yayā kṣetra-jña-śaktiḥ sā
veṣṭitā nṛpa sarva-gā
saṁsāra-tāpān akhilān
avāpnoty atra santatān

Synonyms

yayā — by which; kṣetra-jña-śaktiḥ — the living entities, known as the kṣetra-jña potency; — that potency; veṣṭitā — covered; nṛpa — O King; sarva- — capable of going anywhere in the spiritual or material worlds; saṁsāra-tāpān — miseries due to the cycle of repeated birth and death; akhilān — all kinds of; avāpnoti — obtains; atra — in this material world; santatān — arising from suffering or enjoying various kinds of reactions to fruitive activities.

Translation

“ ‘O King, the kṣetra-jña-śakti is the living entity. Although he has the facility to live in either the material or spiritual world, he suffers the threefold miseries of material existence because he is influenced by the avidyā [nescience] potency, which covers his constitutional position.

Text

tayā tirohitatvāc ca
śaktiḥ kṣetra-jña-saṁjñitā
sarva-bhūteṣu bhū-pāla
tāratamyena vartate

Synonyms

tayā — by her; tirohitatvāt — from being freed from the influence; ca — also; śaktiḥ — the potency; kṣetra-jñakṣetra-jña; saṁjñitā — known by the name; sarva-bhūteṣu — in different types of bodies; bhū-pāla — O King; tāratamyena — in different degrees; vartate — exists.

Translation

“ ‘This living entity, covered by the influence of nescience, exists in different forms in the material condition. O King, he is thus proportionately freed from the influence of material energy, to a greater or lesser degree.’

Purport

The material energy acts on the living entity in different degrees, according to how he acquires the association of the three modes of material nature. There are 8,400,000 species of life, some inferior, some superior and some mediocre. The gradations of the bodies are calculated according to the covering of material energy. In the lower categories — including aquatics, trees, plants, insects, birds and so forth — spiritual consciousness is almost nonexistent. In the mediocre category — the human form of life — spiritual consciousness is comparatively awakened. In the superior life forms, spiritual consciousness is fully awakened. Then the living entity understands his real position and tries to escape the influence of material energy by developing Kṛṣṇa consciousness.

Text

hlādinī sandhinī samvit
tvayy ekā sarva-saṁśraye
hlāda-tāpa-karī miśrā
tvayi no guṇa-varjite

Synonyms

hlādinī — the pleasure potency; sandhinī — the eternity potency; samvit — the knowledge potency; tvayi — in You; ekā — one spiritual (cit) potency; sarva-saṁśraye — the shelter of everything; hlāda — pleasure; tāpa-karī — causing displeasure; miśrā — mixed; tvayi — in You; na u — not; guṇa-varjite — devoid of all material qualities.

Translation

“ ‘The Supreme Personality of Godhead is sac-cid-ānanda-vigraha. This means that He originally has three potencies — the pleasure potency, the potency of eternality and the potency of knowledge. Together these are called the cit potency, and they are present in full in the Supreme Lord. For the living entities, who are part and parcel of the Lord, the pleasure potency in the material world is sometimes displeasing and sometimes mixed. This is not the case with the Supreme Personality of Godhead, because He is not under the influence of the material energy or its modes.’

Text

sac-cid-ānanda-maya haya īśvara-svarūpa
tina aṁśe cic-chakti haya tina rūpa

Synonyms

sat-cit-ānanda-maya — full of eternity, knowledge and bliss; haya — is; īśvara — of the Supreme Lord; svarūpa — the transcendental form; tina aṁśe — in three parts; cit-śakti — the spiritual potency; haya — becomes; tina — three; rūpa — forms.

Translation

“The Supreme Personality of Godhead in His original form is full of eternity, knowledge and bliss. The spiritual potency in these three portions [sat, cit and ānanda] assumes three different forms.

Purport

According to the verdict of all Vedic literature, the Supreme Personality of Godhead, the living entity and the illusory energy (this material world) constitute the subject matter of knowledge. Everyone should try to understand the relationship between them. First of all, one should try to understand the nature of the Supreme Personality of Godhead. From the śāstras we understand that the nature of the Supreme Personality of Godhead is the sum total of eternity, bliss and knowledge. As stated in verse 154 (viṣṇu-śaktiḥ parā proktā), the Supreme Personality of Godhead is the reservoir of all potencies, and His potencies are all spiritual.

Text

ānandāṁśe ‘hlādinī,’ sad-aṁśe ‘sandhinī’
cid-aṁśe ‘samvit’, yāre jñāna kari māni

Synonyms

ānanda-aṁśe — in the part of bliss; hlādinī — the pleasure potency; sat-aṁśe — in the part of eternity; sandhinī — the sandhinī potency; cit-aṁśe — in the part of knowledge; samvit — the samvit potency; yāre — which; jñāna — as knowledge; kari māni — we accept.

Translation

“The three portions of the spiritual potency are called hlādinī [the bliss portion], sandhinī [the eternity portion] and samvit [the knowledge portion]. We accept knowledge of these as full knowledge of the Supreme Personality of Godhead.

Purport

To acquire knowledge of the Supreme Personality of Godhead, one must take shelter of the samvit potency of the Supreme Lord.

Text

antaraṅgā — cic-chakti, taṭasthā — jīva-śakti
bahiraṅgā — māyā, — tine kare prema-bhakti

Synonyms

antaraṅgā — the internal potency; cit-śakti — the spiritual potency; taṭasthā — the marginal potency; jīva-śakti — the living entities; bahiraṅgā — the external potency; māyā — the illusory energy; tine — all three of them; kare — do; prema-bhakti — devotional service in love.

Translation

“The spiritual potency of the Supreme Personality of Godhead also appears in three phases — internal, marginal and external. These are all engaged in His devotional service in love.

Purport

The spiritual potency of the Lord is manifested in three phases — the internal or spiritual potency, the marginal potency, which consists of the living entities, and the external potency, known as māyā-śakti. We must understand that in each of these three phases the original spiritual potencies of pleasure, eternity and knowledge remain intact. When the potencies of spiritual pleasure and knowledge are both bestowed upon the conditioned souls, the conditioned souls can escape the clutches of the external potency, māyā, which acts as a cover obscuring one’s spiritual identity. When freed, the living entity awakens to Kṛṣṇa consciousness and engages in devotional service with love and affection.

Text

ṣaḍ-vidha aiśvarya — prabhura cic-chakti-vilāsa
hena śakti nāhi māna, — parama sāhasa

Synonyms

ṣaṭ-vidha — six kinds; aiśvarya — of opulences; prabhura — of the Lord; cit-śakti-vilāsa — enjoyment in the spiritual potency; hena śakti — such sublime potencies; nāhi — not; māna — you accept; parama sāhasa — great impudence.

Translation

“In His spiritual potency, the Supreme Lord enjoys six kinds of opulences. You do not accept this spiritual potency, and this is due to your great impudence.

Purport

The Supreme Personality of Godhead is full with six opulences. All of these potencies are on the transcendental platform. To understand the Supreme Personality of Godhead as impersonal and devoid of potency is to go completely against Vedic information.

Text

‘māyādhīśa’ ‘māyā-vaśa’ — īśvare-jīve bheda
hena-jīve īśvara-saha kaha ta’ abheda

Synonyms

māyā-adhīśa — the Lord of energy; māyā-vaśa — subjected to the influence of māyā; īśvare — in the Supreme Personality of Godhead; jīve — in the living entities; bheda — the difference; hena-jīve — such living entities; īśvara-saha — with the Supreme Personality of Godhead; kaha — you say; ta’ — indeed; abheda — one and the same.

Translation

“The Lord is the master of the potencies, and the living entity is the servant of them. That is the difference between the Lord and the living entity. However, you declare that the Lord and the living entities are one and the same.

Purport

The Supreme Personality of Godhead is by nature the master of all potencies. By nature, the living entities, being infinitesimal, are always under the influence of the Lord’s potencies. According to the Muṇḍaka Upaniṣad (3.1.1-2):

dvā suparṇā sayujā sakhāyā
samānaṁ vṛkṣaṁ pariṣasvajāte
tayor anyaḥ pippalaṁ svādv atty
anaśnann anyo ’bhicākaśīti
samāne vṛkṣe puruṣo nimagno
’nīśayā śocati muhyamānaḥ
juṣṭaṁ yadā paśyaty anyam īśam
asya mahimānam eti vīta-śokaḥ

The Muṇḍaka Upaniṣad completely distinguishes the Lord from the living entities. The living entity is subjected to the reactions of fruitive activity, whereas the Lord simply witnesses such activity and bestows the results. According to the living entity’s desires, he is wandering from one body to another and from one planet to another, under the direction of the Supreme Personality of Godhead, Paramātmā. However, when the living entity comes to his senses by the mercy of the Lord, he is awarded devotional service. Thus he is saved from the clutches of māyā. At such a time he can see his eternal friend, the Supreme Personality of Godhead, and become free from all lamentation and hankering. This is confirmed in the Bhagavad-gītā (18.54), where the Lord says, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati: “One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything.” Thus it is definitely proved that the Supreme Personality of Godhead is the master of all potencies and that the living entities are always subjected to these potencies. That is the difference between māyādhīśa and māyā-vaśa.

Text

gītā-śāstre jīva-rūpa ‘śakti’ kari’ māne
hena jīve ‘bheda’ kara īśvarera sane

Synonyms

gītā-śāstre — in the Bhagavad-gītā; jīva-rūpa — the identity of the living entity; śakti — potency; kari’ — making; māne — accepts; hena — such; jīve — living entity; bheda — different; kara — you make; īśvarera — the Supreme Personality of Godhead; sane — with.

Translation

“In the Bhagavad-gītā the living entity is established as the marginal potency of the Supreme Personality of Godhead. Yet you say that the living entity is completely different from the Lord.

Purport

The Brahma-sūtra states that according to the principle of śakti-śaktimator abhedaḥ, the living entity is simultaneously one with and different from the Supreme Personality of Godhead. Qualitatively the living entity and the Supreme Lord are one, but in quantity they are different. According to Śrī Caitanya Mahāprabhu’s philosophy of acintya-bhedābheda-tattva, the living entity and the Supreme Lord are accepted as one and different at the same time.

Text

bhūmir āpo ’nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā

Synonyms

bhūmiḥ — earth; āpaḥ — water; analaḥ — fire; vāyuḥ — air; kham — ether; manaḥ — mind; buddhiḥ — intelligence; eva — certainly; ca — and; ahaṅkāraḥ — false ego; iti — thus; iyam — this; me — My; bhinnā — separated; prakṛtiḥ — energy; aṣṭadhā — eightfold.

Translation

“ ‘Earth, water, fire, air, ether, mind, intelligence and false ego are My eightfold separated energies.

Text

apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat

Synonyms

aparā — inferior; iyam — this; itaḥ — from this; tu — but; anyām — another; prakṛtim — nature; viddhi — know; me — My; parām — transcendental; jīva-bhūtām — existing as the living entities; mahā-bāho — O mighty-armed one; yayā — by which; idam — this; dhāryate — is sustained; jagat — material world.

Translation

“ ‘Besides these inferior energies, which are material, there is another energy, a spiritual energy, and this is the living being, O mighty-armed one. The entire material world is sustained by the living entities.’

Purport

Verses 164 and 165 are quotations from the Bhagavad-gītā (7.4-5).

Text

īśvarera śrī-vigraha sac-cid-ānandākāra
se-vigrahe kaha sattva-guṇera vikāra

Synonyms

īśvarera — of the Supreme Personality of Godhead; śrī-vigraha — the form; sat-cit-ānanda-ākāra — complete in eternity, cognizance and bliss; se-vigrahe — about that form of the Lord; kaha — you say; sattva-guṇera — of the quality of material goodness; vikāra — transformation.

Translation

“The transcendental form of the Supreme Personality of Godhead is complete in eternity, cognizance and bliss. However, you describe this transcendental form as a product of material goodness.

Text

śrī-vigraha ye nā māne, sei ta’ pāṣaṇḍī
adṛśya aspṛśya, sei haya yama-daṇḍī

Synonyms

śrī-vigraha — the form of the Lord; ye — anyone who; — not; māne — accepts; sei — he; ta’ — indeed; pāṣaṇḍī — agnostic; adṛśya — not to be seen; aspṛśya — untouchable; sei — he; haya — is; yama-daṇḍī — subject to be punished by Yamarāja.

Translation

“One who does not accept the transcendental form of the Lord is certainly an agnostic. Such a person should be neither seen nor touched. Indeed, he is subject to be punished by Yamarāja.

Purport

According to the Vedic instructions, the Supreme Personality of Godhead has His eternal, transcendental form, which is always blissful and full of knowledge. Impersonalists think that “material” refers to the forms within our experience and that “spiritual” refers to an absence of form. However, one should know that beyond this material nature is another nature, which is spiritual. Just as there are material forms in this material world, there are spiritual forms in the spiritual world. This is confirmed by all Vedic literature. The spiritual forms in the transcendental world have nothing to do with the negative conception of formlessness. The conclusion is that a person is an agnostic when he does not agree to worship the transcendental form of the Lord.

Actually, at the present moment all systems of religion deny the worship of the form of the Lord due to ignorance of His transcendental form. The first-class materialists (the Māyāvādīs) imagine five specific forms of the Lord, but when they try to equate the worship of such imaginary forms with bhakti, they are immediately condemned. Lord Śrī Kṛṣṇa confirms this in the Bhagavad-gītā (7.15), where He says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. Bereft of real knowledge due to agnosticism, the Māyāvādī philosophers should not even be seen by the devotees of the Lord, nor touched, because those philosophers are liable to be punished by Yamarāja, the superintendent demigod who judges the activities of sinful men. The Māyāvādī agnostics wander within this universe in different species of life due to their nondevotional activities. Such living entities are subjected to the punishments of Yamarāja. Only the devotees, who are always engaged in the service of the Lord, are exempt from the jurisdiction of Yamarāja.

Text

veda nā māniyā bauddha haya ta’ nāstika
vedāśraya nāstikya-vāda bauddhake adhika

Synonyms

veda — the Vedic literature; — not; māniyā — accepting; bauddha — the Buddhists; haya — are; ta’ — indeed; nāstika — agnostics; veda-āśraya — taking shelter of Vedic civilization; nāstikya-vāda — agnosticism; bauddhake — even Buddhists; adhika — surpassing.

Translation

“The Buddhists do not recognize the authority of the Vedas; therefore they are considered agnostics. However, those who have taken shelter of the Vedic scriptures yet preach agnosticism in accordance with the Māyāvāda philosophy are certainly more dangerous than the Buddhists.

Purport

Although the Buddhists are directly opposed to Vaiṣṇava philosophy, it can easily be understood that the Śaṅkarites are more dangerous because they accept the authority of the Vedas yet act contrary to Vedic instruction. Vedāśraya nāstikya-vāda means “agnosticism under the shelter of Vedic culture” and refers to the monistic philosophy of the Māyāvādīs. Lord Buddha abandoned the authority of the Vedic literature and therefore rejected the ritualistic ceremonies and sacrifices recommended in the Vedas. His nirvāṇa philosophy means stopping all material activities. Lord Buddha did not recognize the presence of transcendental forms and spiritual activities beyond the material world. He simply described voidism beyond this material existence. The Māyāvādī philosophers offer lip service to Vedic authority but try to escape the Vedic ritualistic ceremonies. They concoct some idea of a transcendental position and call themselves Nārāyaṇa, or God. However, God’s position is completely different from their concoction. Such Māyāvādī philosophers consider themselves above the influence of karma-kāṇḍa (fruitive activities and their reactions). For them, the spiritual world is equated with the Buddhist voidism. There is very little difference between impersonalism and voidism. Voidism can be directly understood, but the impersonalism enunciated by Māyāvādī philosophers is not very easily understandable. Of course, Māyāvādī philosophers accept a spiritual existence, but they do not know about the spiritual world and spiritual beings. According to Śrīmad-Bhāgavatam (10.2.32):

ye ’nye ’ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ

The intelligence of the Māyāvādīs is not purified; therefore even though they practice austerities for self-realization, they cannot remain within the impersonal brahmajyoti. Consequently, they fall down again into this material world.

The Māyāvādīs’ conception of spiritual existence is almost identical to the negation of material existence. The Māyāvādīs believe that there is nothing positive in spiritual life. As a result, they cannot understand devotional service or the worship of the Supreme Person, sac-cid-ānanda-vigraha. The Māyāvādī philosophers consider Deity worship in devotional service to be pratibimba-vāda, or the worship of a form that is the reflection of a false material form. Thus the Lord’s transcendental form, which is eternally blissful and full of knowledge, is unknown to Māyāvādī philosophers. Although the term “Bhagavān” is explicitly described in Śrīmad-Bhāgavatam, they cannot understand it. Brahmeti paramātmeti bhagavān iti śabdyate: “The Absolute Truth is called Brahman, Paramātmā and Bhagavān.” (Bhāg. 1.2.11) The Māyāvādīs try to understand Brahman only, or, at the most, Paramātmā. However, they are unable to understand Bhagavān. Therefore the Supreme Personality of Godhead, Kṛṣṇa, says, māyayāpahṛta-jñānāḥ. Because of the temperament of the Māyāvādī philosophers, real knowledge is taken from them. Because they cannot receive the mercy of the Lord, they will always be bewildered by His transcendental form. Impersonal philosophy destroys the three phases of knowledge — jñāna, jñeya and jñātā. As soon as one speaks of knowledge, there must be a person who is the knower, the knowledge itself and the object of knowledge. Māyāvāda philosophy combines these three categories; therefore the Māyāvādīs cannot understand how the spiritual potencies of the Supreme Personality of Godhead act. Because of their poor fund of knowledge, they cannot understand the distinction in the spiritual world between knowledge, the knower and the object of knowledge. Because of this, Śrī Caitanya Mahāprabhu considers the Māyāvādī philosophers more dangerous than the Buddhists.

Text

jīvera nistāra lāgi’ sūtra kaila vyāsa
māyāvādi-bhāṣya śunile haya sarva-nāśa

Synonyms

jīvera — of the living entities; nistāra — deliverance; lāgi’ — for the matter of; sūtra — the Vedānta-sūtra; kaila — made; vyāsa — Śrīla Vyāsadeva; māyāvādi — of the impersonalists; bhāṣya — commentary; śunile — if hearing; haya — becomes; sarva-nāśa — all destruction.

Translation

“Śrīla Vyāsadeva presented the Vedānta philosophy for the deliverance of conditioned souls, but if one hears the commentary of Śaṅkarācārya, everything is spoiled.

Purport

Factually, the devotional service of the Lord is described in the Vedānta-sūtra, but the Māyāvādī philosophers, the Śaṅkarites, prepared a commentary known as Śārīraka-bhāṣya, in which the transcendental form of the Lord is denied. The Māyāvādī philosophers think that the living entity is identical with the Supreme Soul, Brahman. Their commentaries on the Vedānta-sūtra are completely opposed to the principle of devotional service. Caitanya Mahāprabhu therefore warns us to avoid these commentaries. If one indulges in hearing the Śaṅkarite Śārīraka-bhāṣya, he will certainly be bereft of all real knowledge.

The ambitious Māyāvādī philosophers desire to merge into the existence of the Lord, and this may be accepted as sāyujya-mukti. However, this form of mukti means denying one’s individual existence. In other words, it is a kind of spiritual suicide. This is absolutely opposed to the philosophy of bhakti-yoga. Bhakti-yoga offers immortality to the individual conditioned soul. If one follows the Māyāvādī philosophy, he misses his opportunity to become immortal after giving up the material body. The immortality of the individual person is the highest perfectional stage a living entity can attain.

Text

‘pariṇāma-vāda’ — vyāsa-sūtrera sammata
acintya-śakti īśvara jagad-rūpe pariṇata

Synonyms

pariṇāma-vāda — the theory of transformation; vyāsa-sūtrera — of the Vedānta-sūtra; sammata — purpose; acintya-śakti — inconceivable power; īśvara — the Supreme Personality of Godhead; jagat-rūpe — in the form of the cosmic manifestation; pariṇata — transformed.

Translation

“The Vedānta-sūtra aims at establishing that the cosmic manifestation has come into being by the transformation of the inconceivable potency of the Supreme Personality of Godhead.

Purport

For a further explanation of pariṇāma-vāda, refer to Ādi-līlā, seventh chapter, verses 121-133.

Text

maṇi yaiche avikṛte prasabe hema-bhāra
jagad-rūpa haya īśvara, tabu avikāra

Synonyms

maṇi — the touchstone; yaiche — just as; avikṛte — without being transformed; prasabe — produces; hema-bhāra — volumes of gold; jagat-rūpa — the cosmic manifestation; haya — becomes; īśvara — the Supreme Personality of Godhead; tabu — still; avikāra — unchanged.

Translation

“The touchstone, after touching iron, produces volumes of gold without being changed. Similarly, the Supreme Personality of Godhead manifests Himself as the cosmic manifestation by His inconceivable potency, yet He remains unchanged in His eternal, transcendental form.

Purport

According to the commentary of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the purpose of the janmādy asya verse in the Vedānta-sūtra is to establish that the cosmic manifestation is the result of the transformation of the potencies of the Supreme Personality of Godhead. The Supreme Lord is the master of innumerable eternal energies, which are unlimited. Sometimes these energies are manifested, and sometimes they are not. In any case, all energies are under His control; therefore He is the original energetic, the abode of all energies. A common brain in the conditioned state cannot conceive of how these inconceivable energies abide in the Supreme Personality of Godhead, how He exists in His innumerable forms as the master of both spiritual and material energies, how He is the master of both manifest and potential powers, and how contradictory potencies can abide in Him. As long as the living entity is within this material world, in the condition of illusion, he cannot understand the activities of the inconceivable energies of the Lord. Thus the Lord’s energies, though factual, are simply beyond the power of the common brain to understand.

When the atheistic philosophers or the Māyāvādīs, being unable to understand the inconceivable energies of the Supreme Personality of Godhead, imagine an impersonal void, their imagination is only the counterpart of materialistic thinking. Within the material world, there is nothing inconceivable. High-thinking philosophers and scientists can tackle the material energy, but not being able to understand the spiritual energy, they can simply imagine an inactive state, such as the impersonal Brahman. This is simply the negative side of material life. By such imperfect knowledge, the Māyāvādī philosophers conclude that the cosmic manifestation is a transformation of the Supreme. Thus they must necessarily also accept the theory of the illusion of the Supreme (vivarta-vāda). However, if we accept the inconceivable potencies of the Lord, we can understand how the Supreme Personality of Godhead can appear within this material world without being touched or contaminated by the three modes of material nature.

From the śāstras we learn that there is a stone or jewel called a touchstone that can transform iron into gold. Although the touchstone turns iron into gold many times, it remains in its original condition. If such a material stone can maintain its inconceivable energy after producing volumes of gold, certainly the Supreme Personality of Godhead can remain in His original sac-cid-ānanda form after creating the cosmic world. As confirmed in the Bhagavad-gītā (9.10), He acts only through His different energies. Mayādhyakṣeṇa prakṛtiḥ: Kṛṣṇa directs the material energy, and that potency works in this material world. This is also confirmed in the Brahma-saṁhitā (5.44):

sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni bibharti durgā
icchānurūpam api yasya ca ceṣṭate sā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The durgā-śakti (material energy) acts under the direction of the Supreme Personality of Godhead, and the universal creation, maintenance and destruction are being carried out by the durgā-śakti. Kṛṣṇa’s direction is in the background. The conclusion is that the Supreme Personality of Godhead remains as He is, even though directing His energy, which makes the diverse cosmic manifestation work so wonderfully.

Text

vyāsa — bhrānta bali’ sei sūtre doṣa diyā
‘vivarta-vāda’ sthāpiyāche kalpanā kariyā

Synonyms

vyāsa — Śrīla Vyāsadeva; bhrānta — mistaken; bali’ — saying; sei — that; sūtre — in the Vedānta-sūtra; doṣa — fault; diyā — accusing; vivarta-vāda — the theory of illusion; sthāpiyāche — has established; kalpanā — imagination; kariyā — doing.

Translation

“Śaṅkarācārya states that the theory of transformation presented in the Vedānta-sūtra implies that the Absolute Truth itself is transformed. In this way the Māyāvādī philosophers denigrate Śrīla Vyāsadeva by accusing him of error. They thus find fault in the Vedānta-sūtra and misinterpret it to try to establish the theory of illusion.

Purport

The first verse of the Brahma-sūtra is athāto brahma-jijñāsā: “We must now inquire into the Absolute Truth.” The second verse immediately answers, janmādy asya yataḥ: “The Absolute Truth is the original source of everything.” Janmādy asya yataḥ does not suggest that the original person has been transformed. Rather, it clearly indicates that He produces this cosmic manifestation through His inconceivable energy. This is also clearly explained in the Bhagavad-gītā (10.8), where Kṛṣṇa says, mattaḥ sarvaṁ pravartate: “From Me, everything emanates.” This is also confirmed in the Taittirīya Upaniṣad (3.1.1): yato vā imāni bhūtāni jāyante. “The Supreme Absolute Truth is that from which everything is born.” Similarly, in the Muṇḍaka Upaniṣad (1.1.7) it is stated, yathorṇa-nābhiḥ sṛjate gṛhṇate ca: “[The Lord creates and destroys the cosmic manifestation] as a spider creates a web and draws it back within itself.” All of these śāstric statements indicate the transformation of the Lord’s energy, not of the Lord Himself. Tranformation of the Lord’s energy is called pariṇāma-vāda. However, being very anxious to protect Śrīla Vyāsadeva from criticism, Śaṅkarācārya became a pseudo gentleman and put forward his theory of illusion (vivarta-vāda). Śaṅkarācārya concocted this meaning of pariṇāma-vāda, and by word jugglery he endeavored very hard to establish pariṇāma-vāda as vivarta-vāda.

Text

jīvera dehe ātma-buddhi — sei mithyā haya
jagat ye mithyā nahe, naśvara-mātra haya

Synonyms

jīvera — of the living entities; dehe — in the body; ātma-buddhi — considering as the self; sei — that; mithyā — untruth; haya — is; jagat — the cosmic manifestation; ye — that; mithyā — untruth; nahe — not; naśvara-mātra — only temporary; haya — is.

Translation

“The theory of illusion can be applied only when the living entity identifies himself with the body. As far as the cosmic manifestation is concerned, it cannot be called false, although it is certainly temporary.

Purport

The living entity is the eternal servant of Kṛṣṇa. Being part and parcel of the Lord, he is constitutionally pure, but due to his contact with material energy, he identifies himself with either the gross or the subtle material body. Such identification is certainly false and constitutes the genuine platform of the theory of illusion. The living entity is eternal: he can never be subjected to the limits of time, as are his gross and subtle bodies. The cosmic manifestation is never false, but it is subject to change by the influence of the time factor. For a living entity to accept this cosmic manifestation as the field for his sense enjoyment is certainly illusory. This material world is the manifestation of the material energy of the Lord. This is explained by Kṛṣṇa in the Bhagavad-gītā (7.4):

bhūmir āpo ’nalo vāyuḥkhaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā

“Earth, water, fire, air, ether, mind, intelligence and false ego — all together these eight constitute My separated material energies.”

The material world is the inferior energy of the Supreme Personality of Godhead, but it is not a fact that the Supreme Lord has been transformed into this material world. The Māyāvādī philosophers, devoid of true understanding, have confused the theory of illusion and the theory of the cosmic manifestation by word jugglery. The theory of illusion can be applied to a person who identifies himself with the body. The living entity is the superior energy of the Supreme Lord, and the material world is the inferior energy. Both, however, are prakṛti (energy). Although the energies are simultaneously one with the Lord and different from Him, the Lord never loses His personal form due to the transformation of His different energies.

Text

‘praṇava’ ye mahā-vākya — īśvarera mūrti
praṇava haite sarva-veda, jagat-utpatti

Synonyms

praṇavaoṁkāra; ye — that which; mahā-vākya — transcendental vibration; īśvarera — of the Supreme Personality of Godhead; mūrti — the form; praṇavaoṁkāra; haite — from; sarva-veda — all Vedic literature; jagat — of the material world; utpatti — production.

Translation

“The transcendental vibration oṁkāra is the sound form of the Supreme Personality of Godhead. All Vedic knowledge and this cosmic manifestation are produced from this sound representation of the Supreme Lord.

Purport

Oṁkāra is the representation of the Supreme Personality of Godhead in sound. This form of His holy name is accepted as the transcendental vibration (mahā-vākya) by virtue of which the temporary material manifestation has come into being. If one takes shelter of the sound representation of the Supreme Personality of Godhead (oṁkāra), he can realize his constitutional identity and engage in devotional service even though in conditioned life.

Text

‘tat tvam asi’ — jīva-hetu prādeśika vākya
praṇava nā māni’ tāre kahe mahā-vākya

Synonyms

tat tvam asi — you are the same; jīva-hetu — for the enlightenment of the conditioned soul; prādeśika — subsidiary; vākya — vibration; praṇava — the oṁkāra incarnation; — not; māni’ — accepting; tāre — that; kahe — says; mahā-vākya — transcendental vibration.

Translation

“The subsidiary vibration tat tvam asi [“you are the same”] is meant for the understanding of the living entity, but the principal vibration is oṁkāra. Not caring for oṁkāra, Śaṅkarācārya has stressed the vibration tat tvam asi.”

Purport

Tat tvam asi is accepted as the primary vibration by one who does not accept praṇava, the transcendental sound incarnation of the holy name of the Lord, as the chief principle in the Vedic literature. By word jugglery, Śaṅkarācārya tried to create an illusory presentation of the Supreme Personality of Godhead in His relationship with the living entities and the cosmic manifestation. Tat tvam asi is a warning to the living entity not to mistake the body for the self. Therefore tat tvam asi is especially meant for the conditioned soul. The chanting of oṁkāra or the Hare Kṛṣṇa mantra is meant for the liberated soul. Śrīla Rūpa Gosvāmī has said, ayi mukta-kulair upāsyamānam (Nāmāṣṭaka 1). Thus the holy name of the Lord is chanted by the liberated souls. Similarly, Parīkṣit Mahārāja says, nivṛtta-tarṣair upagīyamānāt (Bhāg. 10.1.4). The holy name of the Lord can be chanted by those who have fully satisfied their material desires or who are fully situated on the transcendental platform and devoid of material desire. The name of the Lord can be chanted by one who is completely freed from material contamination (anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam). Śaṅkarācārya has indirectly minimized the value of the principal Vedic mantra (oṁkāra) by accepting a subordinate vibration (tat tvam asi) as the most important Vedic mantra.

Text

ei-mate kalpita bhāṣye śata doṣa dila
bhaṭṭācārya pūrva-pakṣa apāra karila

Synonyms

ei-mate — in this way; kalpita — imagined; bhāṣye — in the commentary; śata — hundreds; doṣa — of faults; dila — gave; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; pūrva-pakṣa — opposing elements; apāra — unlimitedly; karila — manifested.

Translation

Thus Śrī Caitanya Mahāprabhu criticized Śaṅkarācārya’s Śārīraka-bhāṣya as imaginary, and He pointed out hundreds of faults in it. To defend Śaṅkarācārya, however, Sārvabhauma Bhaṭṭācārya presented unlimited opposition.

Text

vitaṇḍā, chala, nigrahādi aneka uṭhāila
saba khaṇḍi’ prabhu nija-mata se sthāpila

Synonyms

vitaṇḍā — counterarguments; chala — imaginary interpretations; nigraha-ādi — repulses to the opposite party; aneka — various; uṭhāila — raised; saba — all; khaṇḍi’ — refuting; prabhu — Śrī Caitanya Mahāprabhu; nija-mata — His own conviction; se — that; sthāpila — established.

Translation

The Bhaṭṭācārya presented various types of false arguments with pseudo logic and tried to defeat his opponent in many ways. However, Śrī Caitanya Mahāprabhu refuted all these arguments and established His own conviction.

Purport

The word vitaṇḍā indicates that a debater, not touching the main point or establishing his own point, simply tries to refute the other person’s argument. When one does not touch the direct meaning but tries to divert attention by misinterpretation, he engages in chala. The word nigraha also means always trying to refute the arguments of the other party.

Text

bhagavān — ‘sambandha’, bhakti — ‘abhidheya’ haya
premā — ‘prayojana’, vede tina-vastu kaya

Synonyms

bhagavān — the Supreme Personality of Godhead; sambandha — relationship; bhakti — devotional service; abhidheya — transcendental activities; haya — is; premā — love of Godhead; prayojana — the ultimate goal of life; vede — the Vedas; tina-vastu — three subject matters; kaya — describe.

Translation

Śrī Caitanya Mahāprabhu continued, “The Supreme Personality of Godhead is the central point of all relationships, acting in devotional service to Him is one’s real occupation, and the attainment of love of Godhead is the ultimate goal of life. These three subject matters are described in the Vedic literature.

Purport

In the Bhagavad-gītā (15.15) Lord Kṛṣṇa confirms this statement: vedaiś ca sarvair aham eva vedyaḥ. The actual purpose in reading the Vedas is to learn how to become a devotee of the Supreme Lord. The Lord Himself advises, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (Bg. 9.34). Therefore, after studying the Vedas, one must then execute devotional service by thinking always of the Supreme Lord (man-manā), becoming His devotee, worshiping Him and always offering Him obeisances. This is called viṣṇu-ārādhana, and it is the supreme occupational duty of all human beings. It is properly discharged in the varṇāśrama-dharma system, which divides society into brahmacarya, gṛhastha, vānaprastha and sannyāsa and brāhmaṇa, kṣatriya, vaiśya and śūdra. This is the whole scheme of Vedic civilization. However, this institution is very difficult to establish in this age; therefore Śrī Caitanya Mahāprabhu advises that we not worry about the Vedic system of varṇāśrama-dharma. Rather, we should take directly to the chanting of the Hare Kṛṣṇa mantra and simply hear about the Supreme Personality of Godhead from pure devotees. This is the process recommended by Śrī Caitanya Mahāprabhu, and this is the purpose for studying the Vedas.

Text

āra ye ye-kichu kahe, sakala-i kalpanā
svataḥ-pramāṇa veda-vākye kalpena lakṣaṇā

Synonyms

āra — except this; ye ye — whatever; kichu — something; kahe — says; sakala-i — all; kalpanā — imagination; svataḥ-pramāṇa — self-evident; veda-vākye — in the Vedic version; kalpena — he imagines; lakṣaṇā — an interpretation.

Translation

“If one tries to explain the Vedic literature in a different way, he is indulging in imagination. Any interpretation of the self-evident Vedic version is simply imaginary.

Purport

When a conditioned soul is purified, he is called a devotee. A devotee has his relationship only with the Supreme Personality of Godhead, and his only occupational duty is to execute devotional service to satisfy the Lord. This service is rendered through the Lord’s representative, the spiritual master: yasya deve parā bhaktir yathā deve tathā gurau. When the devotee executes devotional service properly, he attains the highest perfection of life — love of Godhead: sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. The ultimate goal of understanding the Vedas is to be elevated to the platform of rendering loving service to the Lord. The Māyāvādī philosophers, however, consider the central point of relationship to be the impersonal Brahman, the function of the living entity to be the acquisition of knowledge of Brahman, resulting in detachment from material activity, and the ultimate goal of life to be liberation, or merging into the existence of the Supreme. All of this, however, is simply due to the imagination of the conditioned soul. It simply opposes him to material activities. One should always remember that all Vedic literatures are self-evident. No one is allowed to interpret the Vedic verses. If one does so, he indulges in imagination, and that has no value.

Text

ācāryera doṣa nāhi, īśvara-ājñā haila
ataeva kalpanā kari’ nāstika-śāstra kaila

Synonyms

ācāryera — of Śaṅkarācārya; doṣa — fault; nāhi — there is not; īśvara-ājñā — the order of the Supreme Personality of Godhead; haila — there was; ataeva — therefore; kalpanā — imagination; kari’ — making; nāstika — atheistic; śāstra — scriptures; kaila — prepared.

Translation

“Actually there is no fault on the part of Śaṅkarācārya. He simply carried out the order of the Supreme Personality of Godhead. He had to imagine some kind of interpretation, and therefore he presented a kind of Vedic literature that is full of atheism.

Text

svāgamaiḥ kalpitais tvaṁ ca
janān mad-vimukhān kuru
māṁ ca gopaya yena syāt
sṛṣṭir eṣottarottarā

Synonyms

sva-āgamaiḥ — with your own theses; kalpitaiḥ — imagined; tvam — you; ca — also; janān — the people in general; mat-vimukhān — averse to Me and addicted to fruitive activities and speculative knowledge; kuru — make; mām — Me, the Supreme Personality of Godhead; ca — and; gopaya — just cover; yena — by which; syāt — there may be; sṛṣṭiḥ — material advancement; eṣā — this; uttara-uttarā — more and more.

Translation

“[Addressing Lord Śiva, the Supreme Personality of Godhead said:] ‘Please make the general populace averse to Me by imagining your own interpretation of the Vedas. Also, cover Me in such a way that people will take more interest in advancing material civilization just to propagate a population bereft of spiritual knowledge.’

Purport

This is a quotation from the Padma Purāṇa, Uttara-khaṇḍa (62.31).

Text

māyāvādam asac-chāstraṁ
pracchannaṁ bauddham ucyate
mayaiva vihitaṁ devi
kalau brāhmaṇa-mūrtinā

Synonyms

māyāvādam — the philosophy of Māyāvāda; asat-śāstram — false scriptures; pracchannam — covered; bauddham — Buddhism; ucyate — it is said; mayā — by me; eva — only; vihitam — taught; devi — O goddess of the material world; kalau — in the Age of Kali; brāhmaṇa-mūrtinā — having the body of a brāhmaṇa.

Translation

“[Lord Śiva informed goddess Durgā, the superintendent of the material world:] ‘In the Age of Kali I take the form of a brāhmaṇa and explain the Vedas through false scriptures in an atheistic way, similar to Buddhist philosophy.’ ”

Purport

The word brāhmaṇa-mūrtinā in this verse-refers to the founder of Māyāvāda philosophy, Śaṅkarācārya, who was born in the Mālabara district of southern India. Māyāvāda philosophy states that the Supreme Lord, the living entities and the cosmic manifestation are all transformations of illusory energy. To support this atheistic theory, the Māyāvādīs cite false scriptures, which make people bereft of transcendental knowledge and addicted to fruitive activities and mental speculation.

This verse is a quotation from the Padma Purāṇa, Uttara-khaṇḍa (25.7).

Text

śuni’ bhaṭṭācārya haila parama vismita
mukhe nā niḥsare vāṇī, ha-ilā stambhita

Synonyms

śuni’ — hearing; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; haila — became; parama — very much; vismita — astonished; mukhe — in the mouth; — not; niḥsare — vibrates; vāṇī — words; ha-ilā — became; stambhita — stunned.

Translation

Sārvabhauma Bhaṭṭācārya became very much astonished upon hearing this. He became stunned and said nothing.

Text

prabhu kahe, — bhaṭṭācārya, nā kara vismaya
bhagavāne bhakti — parama-puruṣārtha haya

Synonyms

prabhu kahe — the Lord said; bhaṭṭācārya — My dear Bhaṭṭācārya; — not; kara — do; vismaya — astonishment; bhagavāne — unto the Supreme Personality of Godhead; bhakti — devotional service; parama — the supreme; puruṣa-artha — human interest; haya — is.

Translation

Lord Śrī Caitanya Mahāprabhu then told him, “Do not be astonished. Actually, devotional service unto the Supreme Personality of Godhead is the highest perfection of human activity.

Text

‘ātmārāma’ paryanta kare īśvara bhajana
aiche acintya bhagavānera guṇa-gaṇa

Synonyms

ātma-ārāma — self-satisfied; paryanta — up to; kare — do; īśvara bhajana — devotional service to the Lord; aiche — such; acintya — inconceivable; bhagavānera — of the Supreme Personality of Godhead; guṇa-gaṇa — transcendental qualities.

Translation

“Even the self-satisfied sages perform devotional service to the Supreme Lord. Such are the transcendental qualities of the Lord. They are full of inconceivable spiritual potency.

Text

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 the famous ātmārāma verse (Bhāg. 1.7.10).

Text

śuni’ bhaṭṭācārya kahe, — ‘śuna, mahāśaya
ei ślokera artha śunite vāñchā haya’

Synonyms

śuni’ — hearing this; bhaṭṭācārya kahe — Sārvabhauma Bhaṭṭācārya said; śuna — please hear; mahā-āśaya — my dear Sir; ei ślokera — of this verse; artha — the meaning; śunite — to hear; vāñchā — a desire; haya — there is.

Translation

After hearing the ātmārāma verse, Sārvabhauma Bhaṭṭācārya addressed Śrī Caitanya Mahāprabhu, “My dear Sir, please explain this verse. I have a great desire to hear Your explanation of it.”

Text

prabhu kahe, — ‘tumi ki artha kara, tāhā āge śuni’
pāche āmi kariba artha, yebā kichu jāni’

Synonyms

prabhu kahe — the Lord said; tumi — you; ki — what; artha — meaning; kara — do; tāhā — that; āge — first of all; śuni’ — hearing; pāche — after that; āmi — I; kariba — shall do; artha — meaning; yebā — whatever; kichu — something; jāni — I know.

Translation

The Lord replied, “First let Me hear your explanation. After that, I shall try to explain what little I know.”

Text

śuni’ bhaṭṭācārya śloka karila vyākhyāna
tarka-śāstra-mata uṭhāya vividha vidhāna

Synonyms

śuni’ — hearing this; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; śloka — of the verse; karila — did; vyākhyāna — explanation; tarka-śāstra — scriptures dealing with logic; mata — according to; uṭhāya — raises; vividha — various; vidhāna — propositions.

Translation

Sārvabhauma Bhaṭṭācārya then began to explain the ātmārāma verse, and according to the principles of logic, he put forward various propositions.

Text

nava-vidha artha kaila śāstra-mata lañā
śuni’ prabhu kahe kichu īṣat hāsiyā

Synonyms

nava-vidha — nine kinds; artha — meanings; kaila — did; śāstra-mata — the principles of authorized scriptures; lañā — taking; śuni’ — after hearing that; prabhu — Lord Caitanya; kahe — began to speak; kichu — something; īṣat — slightly; hāsiyā — smiling.

Translation

The Bhaṭṭācārya explained the ātmārāma verse in nine different ways on the basis of scripture. After hearing his explanation, Śrī Caitanya Mahāprabhu, smiling a little, began to speak.

Purport

The ātmārāma verse was discussed at Naimiṣāraṇya at a meeting of many great sages, headed by Śaunaka Ṛṣi. They questioned Śrīla Sūta Gosvāmī, who presided at the meeting, about why Śrīla Śukadeva Gosvāmī, a paramahaṁsa already in the transcendental position, was attracted to a discussion of the qualities of Kṛṣṇa. In other words, they wanted to know why Śrī Śukadeva Gosvāmī engaged in the study of Śrīmad-Bhāgavatam.

Text

‘bhaṭṭācārya’, jāni — tumi sākṣāt bṛhaspati
śāstra-vyākhyā karite aiche kāro nāhi śakti

Synonyms

bhaṭṭācārya — My dear Bhaṭṭācārya; jāni — I know; tumi — you; sākṣāt — directly; bṛhaspati — the learned priest of the demigods named Bṛhaspati; śāstra-vyākhyā — explanation of the scriptures; karite — to do; aiche — such; kāro — of anyone else; nāhi — there is not; śakti — power.

Translation

Śrī Caitanya Mahāprabhu said, “My dear Bhaṭṭācārya, you are exactly like Bṛhaspati, the priest of the heavenly kingdom. Indeed, no one within this world has the power to explain the scriptures in such a way.

Text

kintu tumi artha kaile pāṇḍitya-pratibhāya
ihā va-i ślokera āche āro abhiprāya

Synonyms

kintu — but; tumi — you; artha — meaning; kaile — have shown; pāṇḍitya — scholarly; pratibhāya — with prowess; ihā va-i — besides this; ślokera — of the verse; āche — there is; āro — another; abhiprāya — purport.

Translation

“My dear Bhaṭṭācārya, you have certainly explained this verse by the prowess of your vast learning, but you should know that, besides this scholarly explanation, there is another purport to this verse.”

Text

bhaṭṭācāryera prārthanāte prabhu vyākhyā kaila
tāṅra nava artha-madhye eka nā chuṅila

Synonyms

bhaṭṭācāryera — of Sārvabhauma Bhaṭṭācārya; prārthanāte — on the request; prabhu — Lord Śrī Caitanya Mahāprabhu; vyākhyā — explanation; kaila — made; tāṅra — his; nava artha — of the nine different types of explanations; madhye — in the midst; eka — one; — not; chuṅila — touched.

Translation

Upon the request of Sārvabhauma Bhaṭṭācārya, Lord Caitanya Mahāprabhu began to explain the verse, without touching upon the nine explanations given by the Bhaṭṭācārya.

Text

ātmārāmāś ca-śloke ‘ekādaśa’ pada haya
pṛthak pṛthak kaila padera artha niścaya

Synonyms

ātmārāmāś ca — known as such; śloke — in the verse; ekādaśa — eleven; pada — words; haya — there are; pṛthak pṛthak — separately one after another; kaila — made; padera — of the words; artha — the meaning; niścaya — certainty.

Translation

There are eleven words in the ātmārāma verse, and Śrī Caitanya Mahāprabhu explained each word, one after the other.

Purport

The words in the ātmārāma verse are ātmārāmāḥ, ca, munayaḥ, nirgranthāḥ, api, urukrame, kurvanti, ahaitukīm, bhaktim, ittham-bhūta-guṇaḥ and hariḥ.

Text

tat-tat-pada-prādhānye ‘ātmārāma’ milāñā
aṣṭādaśa artha kaila abhiprāya lañā

Synonyms

tat-tat-pada — all those items; prādhānye — principally; ātmārāma — the word ātmārāma; milāñā — causing to meet; aṣṭādaśa — eighteen; artha — meanings; kaila — did; abhiprāya — purpose; lañā — accepting.

Translation

Lord Caitanya Mahāprabhu took each word specifically and combined it with the word “ātmārāma.” He thus explained the word “ātmārāma” in eighteen different ways.

Text

bhagavān, tāṅra śakti, tāṅra guṇa-gaṇa
acintya prabhāva tinera nā yāya kathana

Synonyms

bhagavān — the Supreme Personality of Godhead; tāṅra śakti — His potencies; tāṅra guṇa-gaṇa — His transcendental qualities; acintya — inconceivable; prabhāva — the influence; tinera — of the three; — not; yāya — possible; kathana — to speak.

Translation

Śrī Caitanya Mahāprabhu said, “The Supreme Personality of Godhead, His different potencies and His transcendental qualities all have inconceivable prowess. It is not possible to explain them fully.

Text

anya yata sādhya-sādhana kari’ ācchādana
ei tine hare siddha-sādhakera mana

Synonyms

anya — other; yata — all; sādhya-sādhana — objectives and transcendental practices; kari’ — doing; ācchādana — covering; ei tine — these three; hare — take away; siddha — successful; sādhakera — of the student engaged in spiritual activities; mana — the mind.

Translation

“These three items attract the mind of a perfect student engaged in spiritual activities and overcome all other processes of spiritual activity.”

Purport

Spiritual activities other than bhakti-yoga are divided into three categories — speculative activity conducted by the jñāna-sampradāya (learned scholars), fruitive activity conducted by the general populace according to Vedic regulations, and the activities of transcendentalists not engaged in devotional service. There are many different branches of these categories, but the Supreme Personality of Godhead, by His inconceivable potencies and transcendental qualities, attracts the mind of the student engaged in the activities of karma, jñāna, yoga and so forth. The Supreme Lord is full of inconceivable potencies, which are related to His person, His energies and His transcendental qualities. All of these are very attractive to the serious student. Consequently the Lord is known as Kṛṣṇa, the all-attractive one.

Text

sanakādi-śukadeva tāhāte pramāṇa
ei-mata nānā artha karena vyākhyāna

Synonyms

sanaka-ādi — the four Sanas; śukadeva — and Śukadeva Gosvāmī; tāhāte — in that; pramāṇa — the evidence; ei-mata — in this way; nānā — varieties; artha — meaning; karena — does; vyākhyāna — explanation.

Translation

Śrī Caitanya Mahāprabhu explained the meaning of the verse by giving evidence concerning Śukadeva Gosvāmī and the four ṛṣis Sanaka, Sanat-kumāra, Sanātana and Sanandana. Thus the Lord gave various meanings and explanations.

Purport

That Kṛṣṇa is all-attractive is verified by the activities of the four ṛṣis and Śukadeva Gosvāmī. All of them were liberated persons, yet they were attracted by the qualities and pastimes of the Lord. It is therefore said, muktā api līlayā vigrahaṁ kṛtvā bhagavantaṁ bhajante: “Even liberated persons are attracted by the pastimes of Lord Kṛṣṇa and thus engage in devotional service.” (Cc. Madhya 24.112) From the very beginning of their lives, Śukadeva Gosvāmī and the four Kumāras, known as catuḥ-sana, were liberated and self-realized on the Brahman platform. Nonetheless, they were attracted by the qualities of Kṛṣṇa, and they engaged in His service. The four Kumāras were attracted by the aroma of the flowers offered at the lotus feet of Kṛṣṇa, and in this way they became devotees. Śukadeva Gosvāmī heard Śrīmad-Bhāgavatam by the mercy of his father, Vyāsadeva, and he was consequently attracted to Kṛṣṇa and became a great devotee. The conclusion is that the transcendental bliss experienced in the service of the Lord must be superior to brahmānanda, the bliss derived from realizing the impersonal Brahman.

Text

śuni’ bhaṭṭācāryera mane haila camatkāra
prabhuke kṛṣṇa jāni’ kare āpanā dhikkāra

Synonyms

śuni’ — hearing this; bhaṭṭācāryera — of Sārvabhauma Bhaṭṭācārya; mane — in the mind; haila — there was; camatkāra — wonder; prabhuke — Lord Śrī Caitanya Mahāprabhu; kṛṣṇa — Lord Kṛṣṇa; jāni’ — accepting as; kare — does; āpanā — himself; dhikkāra — condemnation.

Translation

Upon hearing Caitanya Mahāprabhu’s explanation of the ātmārāma verse, Sārvabhauma Bhaṭṭācārya was struck with wonder. He then understood Lord Śrī Caitanya Mahāprabhu to be Kṛṣṇa in person, and he thus condemned himself in the following words.

Text

‘iṅho ta’ sākṣāt kṛṣṇa, — muñi nā jāniyā
mahā-aparādha kainu garvita ha-iyā’

Synonyms

iṅho — Śrī Caitanya Mahāprabhu; ta’ — indeed; sākṣāt — directly; kṛṣṇa — Lord Kṛṣṇa; muñi — I; — not; jāniyā — knowing; mahā-aparādha — a great offense; kainu — did; garvita — proud; ha-iyā — being.

Translation

“Caitanya Mahāprabhu is certainly Lord Kṛṣṇa Himself. Because I could not understand Him and was very proud of my own learning, I have committed many offenses.”

Text

ātma-nindā kari’ laila prabhura śaraṇa
kṛpā karibāre tabe prabhura haila mana

Synonyms

ātma-nindā — self-indictment; kari’ — doing; laila — took; prabhura — of the Lord; śaraṇa — shelter; kṛpā — mercy; karibāre — to do; tabe — then; prabhura — of the Lord; haila — it was; mana — the mind.

Translation

When Sārvabhauma Bhaṭṭācārya denounced himself as an offender and took shelter of the Lord, the Lord desired to show him mercy.

Text

nija-rūpa prabhu tāṅre karāila darśana
catur-bhuja-rūpa prabhu hā-ilā takhana

Synonyms

nija-rūpa — personal form; prabhu — the Lord; tāṅre — unto him; karāila — made; darśana — seeing; catur-bhuja — four-handed; rūpa — form; prabhu — the Lord; ha-ilā — became; takhana — at that time.

Translation

To show him mercy, Śrī Caitanya Mahāprabhu allowed him to see His Viṣṇu form. Thus He immediately assumed four hands.

Text

dekhāila tāṅre āge catur-bhuja-rūpa
pāche śyāma-vaṁśī-mukha svakīya svarūpa

Synonyms

dekhāila — showed; tāṅre — unto him; āge — at first; catur-bhuja-rūpa — the form with four hands; pāche — afterwards; śyāma — blackish; vaṁśī-mukha — with a flute to the mouth; svakīya — personal; svarūpa — form.

Translation

Śrī Caitanya Mahāprabhu first showed him the four-handed form and then appeared before him in His original form of Kṛṣṇa, with a blackish complexion and a flute to His lips.

Text

dekhi’ sārvabhauma daṇḍavat kari’ paḍi’
punaḥ uṭhi’ stuti kare dui kara yuḍi’

Synonyms

dekhi’ — seeing that; sārvabhauma — Sārvabhauma Bhaṭṭācārya; daṇḍavat — obeisances; kari’ — doing; paḍi’ — falling flat; punaḥ — again; uṭhi’ — standing up; stuti — prayer; kare — does; dui — two; kara — hands; yuḍi’ — folding.

Translation

When Sārvabhauma Bhaṭṭācārya saw the form of Lord Kṛṣṇa manifested in Caitanya Mahāprabhu, he immediately fell down flat to offer Him obeisances. Then he stood up and with folded hands began to offer prayers.

Text

prabhura kṛpāya tāṅra sphurila saba tattva
nāma-prema-dāna-ādi varṇena mahattva

Synonyms

prabhura — of the Lord; kṛpāya — by the mercy; tāṅra — to him; sphurila — manifested; saba — all; tattva — truths; nāma — the holy name; prema-dāna — distribution of love of Godhead; ādi — and so on; varṇena — describes; mahattva — the importance.

Translation

By the mercy of the Lord, all truths were revealed to Sārvabhauma Bhaṭṭācārya, and he could understand the importance of chanting the holy name and distributing love of Godhead everywhere.

Text

śata śloka kaila eka daṇḍa nā yāite
bṛhaspati taiche śloka nā pāre karite

Synonyms

śata — one hundred; śloka — verses; kaila — composed; eka — one; daṇḍa — a duration of twenty-four minutes; — not; yāite — passing; bṛhaspati — Bṛhaspati, the priest of the heavenly planets; taiche — such; śloka — verses; — not; pāre — able; karite — to compose.

Translation

Sārvabhauma Bhaṭṭācārya composed one hundred verses in a very short time. Indeed, not even Bṛhaspati, the priest of the heavenly planets, could compose verses as quickly.

Purport

The name of the book of one hundred beautiful verses composed by Sārvabhauma Bhaṭṭācārya is Suśloka-śataka.

Text

śuni’ sukhe prabhu tāṅre kaila āliṅgana
bhaṭṭācārya premāveśe haila acetana

Synonyms

śuni’ — hearing; sukhe — in happiness; prabhu — Lord Caitanya Mahāprabhu; tāṅre — Sārvabhauma Bhaṭṭācārya; kaila — did; āliṅgana — embracing; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; prema-āveśe — in the ecstasy of love of God; haila — became; acetana — unconscious.

Translation

After hearing the one hundred verses, Śrī Caitanya Mahāprabhu happily embraced Sārvabhauma Bhaṭṭācārya, who was immediately overwhelmed in ecstatic love of Godhead and fell unconscious.

Text

aśru, stambha, pulaka, sveda, kampa tharahari
nāce, gāya, kānde, paḍe prabhu-pada dhari’

Synonyms

aśru — tears; stambha — a stunned condition; pulaka — standing of hair; sveda — perspiration; kampa — trembling; tharahari — with great shaking; nāce — dances; gāya — sings; kānde — cries; paḍe — falls down; prabhu-pada — the lotus feet of the Lord; dhari’ — catching.

Translation

Out of ecstatic love of God, the Bhaṭṭācārya shed tears, and his body was stunned. He exhibited an ecstatic mood, and he perspired, shook and trembled. He sometimes danced, sometimes chanted, sometimes cried and sometimes fell down to touch the lotus feet of the Lord.

Text

dekhi’ gopīnāthācārya haraṣita-mana
bhaṭṭācāryera nṛtya dekhi’ hāse prabhura gaṇa

Synonyms

dekhi’ — seeing this; gopīnātha-ācārya — Gopīnātha Ācārya; haraṣita-mana — a pleased mind; bhaṭṭācāyera — of Sārvabhauma Bhaṭṭācārya; nṛtya — dancing; dekhi’ — seeing; hāse — laughs; prabhura gaṇa — the associates of Lord Caitanya Mahāprabhu.

Translation

While Sārvabhauma Bhaṭṭācārya was in this ecstasy, Gopīnātha Ācārya was very pleased. The associates of Śrī Caitanya Mahāprabhu all laughed to see the Bhaṭṭācārya dance so.

Text

gopīnāthācārya kahe mahāprabhura prati
‘sei bhaṭṭācāryera prabhu kaile ei gati’

Synonyms

gopīnātha-ācārya — Gopīnātha Ācārya; kahe — said; mahāprabhura — Śrī Caitanya Mahāprabhu; prati — to; sei bhaṭṭācāryera — of that Bhaṭṭācārya; prabhu — my Lord; kaile — You have made; ei gati — such a situation.

Translation

Gopīnātha Ācārya told Lord Caitanya Mahāprabhu, “Sir, You have brought all this upon Sārvabhauma Bhaṭṭācārya.”

Text

prabhu kahe, — ‘tumi bhakta, tomāra saṅga haite
jagannātha iṅhāre kṛpā kaila bhāla-mate’

Synonyms

prabhu kahe — the Lord said; tumi bhakta — you are a devotee; tomāra saṅga haite — on account of your association; jagannātha — Lord Jagannātha; iṅhāre — unto him; kṛpā — mercy; kaila — showed; bhāla-mate — very well.

Translation

Śrī Caitanya Mahāprabhu replied, “You are a devotee. Because of your association, Lord Jagannātha has shown him mercy.”

Text

tabe bhaṭṭācārye prabhu susthira karila
sthira hañā bhaṭṭācārya bahu stuti kaila

Synonyms

tabe — then; bhaṭṭācārye — unto Sārvabhauma Bhaṭṭācārya; prabhu — Lord Śrī Caitanya Mahāprabhu; su-sthira — pacification; karila — did; sthira hañā — being pacified; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; bahu — many; stuti — prayers; kaila — offered.

Translation

After this, Śrī Caitanya Mahāprabhu pacified the Bhaṭṭācārya, and when he was quieted, he offered many prayers to the Lord.

Text

‘jagat nistārile tumi, — seha alpa-kārya
āmā uddhārile tumi, — e śakti āścarya

Synonyms

jagat — the whole world; nistārile — have delivered; tumi — You; seha — that; alpa-kārya — minor activity; āmā — me; uddhārile — have delivered; tumi — You; e — this; śakti — power; āścarya — wonderful.

Translation

Sārvabhauma Bhaṭṭācārya said, “My dear Sir, You have delivered the entire world, but that is not a very great task. However, You have also delivered me, and that is certainly the work of very wonderful powers.

Text

tarka-śāstre jaḍa āmi, yaiche lauha-piṇḍa
āmā dravāile tumi, pratāpa pracaṇḍa’

Synonyms

tarka-śāstre — due to logical scriptures; jaḍa — dull; āmi — I; yaiche — just like; lauha-piṇḍa — an iron bar; āmā — me; dravāile — melted; tumi — You; pratāpa — power; pracaṇḍa — very great.

Translation

“I had become dull-headed due to reading too many books on logic. Consequently I had become like an iron bar. Nonetheless, You have melted me, and therefore Your influence is very great.”

Text

stuti śuni’ mahāprabhu nija vāsā āilā
bhaṭṭācārya ācārya-dvāre bhikṣā karāilā

Synonyms

stuti śuni’ — after hearing the prayers; mahāprabhu — Śrī Caitanya Mahāprabhu; nija — own; vāsā — to the residence; āilā — returned; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; ācārya-dvāre — through Gopīnātha Ācārya; bhikṣā — luncheon; karāilā — induced to take.

Translation

After hearing the prayers offered by Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu returned to His residence, and the Bhaṭṭācārya, through Gopīnātha Ācārya, induced the Lord to accept lunch there.

Text

āra dina prabhu gelā jagannātha-daraśane
darśana karilā jagannātha-śayyotthāne

Synonyms

āra dina — the next day; prabhu — Lord Caitanya Mahāprabhu; gelā — went; jagannātha-daraśane — to see Jagannātha in the temple; darśana karilā — saw; jagannātha-śayyā-utthāne — the Lord’s rising from bed early in the morning.

Translation

Early the following morning, Śrī Caitanya Mahāprabhu went to see Lord Jagannātha in the temple, and He saw the Lord rise from His bed.

Text

pūjārī āniyā mālā-prasādānna dilā
prasādānna-mālā pāñā prabhu harṣa hailā

Synonyms

pūjārī — the priest; āniyā — bringing; mālā — garlands; prasāda-anna — remnants of food; dilā — offered; prasāda-anna — the prasādam; mālā — and garlands; pāñā — getting; prabhu — Lord Caitanya Mahāprabhu; harṣa — pleased; hailā — became.

Translation

The priest there presented Him with garlands and prasādam that had been offered to Lord Jagannātha. This pleased Caitanya Mahāprabhu very much.

Text

sei prasādānna-mālā añcale bāndhiyā
bhaṭṭācāryera ghare āilā tvarāyukta hañā

Synonyms

sei prasāda-anna — those remnants of food; mālā — and garlands; añcale — in the end of His cloth; bāndhiyā — binding; bhaṭṭācāryera — of Sārvabhauma Bhaṭṭācārya; ghare — to the house; āilā — went; tvarā-yukta — hasty; hañā — being.

Translation

Carefully tying the prasādam and garlands in a cloth, Caitanya Mahāprabhu hastened to the house of Sārvabhauma Bhaṭṭācārya.

Text

aruṇodaya-kāle haila prabhura āgamana
sei-kāle bhaṭṭācāryera haila jāgaraṇa

Synonyms

aruṇa-udaya — before sunrise; kāle — at the time; haila — there was; prabhura — of Lord Śrī Caitanya Mahāprabhu; āgamana — the coming; sei-kāle — at that time; bhaṭṭācāryera — of Sārvabhauma Bhaṭṭācārya; haila — there was; jāgaraṇa — arising from bed.

Translation

He arrived at the Bhaṭṭācārya’s house a little before sunrise, just when the Bhaṭṭācārya was arising from bed.

Text

‘kṛṣṇa’ ‘kṛṣṇa’ sphuṭa kahi’ bhaṭṭācārya jāgilā
kṛṣṇa-nāma śuni’ prabhura ānanda bāḍilā

Synonyms

kṛṣṇa kṛṣṇa — chanting the name of Kṛṣṇa; sphuṭa — distinctly; kahi’ — saying; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; jāgilā — got up from the bed; kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; śuni’ — hearing; prabhura — of Lord Caitanya Mahāprabhu; ānanda — pleasure; bāḍilā — increased.

Translation

As Sārvabhauma Bhaṭṭācārya arose from bed, he distinctly chanted, “Kṛṣṇa, Kṛṣṇa.” Lord Caitanya was very pleased to hear him chant the holy name of Kṛṣṇa.

Text

bāhire prabhura teṅho pāila daraśana
āste-vyaste āsi’ kaila caraṇa vandana

Synonyms

bāhire — outside the house; prabhura — of Lord Śrī Caitanya Mahāprabhu; teṅho — he; pāila — got; daraśana — sight; āste-vyaste — with great haste; āsi’ — coming there; kaila — did; caraṇa vandana — worshiping the lotus feet.

Translation

The Bhaṭṭācārya noticed Śrī Caitanya Mahāprabhu outside, and with great haste he went to Him and offered prayers unto His lotus feet.

Text

vasite āsana diyā duṅheta vasilā
prasādānna khuli’ prabhu tāṅra hāte dilā

Synonyms

vasite — to sit; āsana — carpet; diyā — offering; duṅheta — both of them; vasilā — sat down; prasāda-anna — the prasādam; khuli’ — opening; prabhu — Śrī Caitanya Mahāprabhu; tāṅra — his; hāte — in the hand; dilā — offered.

Translation

The Bhaṭṭācārya offered a carpet for the Lord to sit upon, and both of them sat there. Then Śrī Caitanya Mahāprabhu opened the prasādam and placed it in the hands of the Bhaṭṭācārya.

Text

prasādānna pāñā bhaṭṭācāryera ānanda haila
snāna, sandhyā, danta-dhāvana yadyapi nā kaila

Synonyms

prasāda-anna — the remnants of food; pāñā — getting; bhaṭṭācāryera — of Sārvabhauma Bhaṭṭācārya; ānanda — pleasure; haila — there was; snāna — bathing; sandhyā — morning duties; danta-dhāvana — washing the teeth; yadyapi — although; — not; kaila — finished.

Translation

At that time the Bhaṭṭācārya had not even washed his mouth, nor had he taken his bath or finished his morning duties. Nonetheless, he was very pleased to receive the prasādam of Lord Jagannātha.

Text

caitanya-prasāde manera saba jāḍya gela
ei śloka paḍi’ anna bhakṣaṇa karila

Synonyms

caitanya-prasāde — by the mercy of Lord Śrī Caitanya Mahāprabhu; manera — of the mind; saba — all; jāḍya — dullness; gela — went away; ei śloka — these verses; paḍi’ — reciting; anna — remnants of food; bhakṣaṇa — eating; karila — did.

Translation

By the mercy of Śrī Caitanya Mahāprabhu, all the dullness in the mind of Sārvabhauma Bhaṭṭācārya was eradicated. After reciting the following two verses, he ate the prasādam offered to him.

Text

śuṣkaṁ paryuṣitaṁ vāpi
nītaṁ vā dūra-deśataḥ
prāpti-mātreṇa bhoktavyaṁ
nātra kāla-vicāraṇā

Synonyms

śuṣkam — dry; paryuṣitam — stale; — or; api — although; nītam — brought; — or; dūra-deśataḥ — from a distant country; prāpti-mātreṇa — only with the receiving; bhoktavyam — to be eaten; na — not; atra — in this; kāla-vicāraṇā — consideration of time or place.

Translation

The Bhaṭṭācārya said, “ ‘One should eat the mahā-prasādam of the Lord immediately upon receiving it, even though it is dried up, stale or brought from a distant country. One should consider neither time nor place.

Text

na deśa-niyamas tatra
na kāla-niyamas tathā
prāptam annaṁ drutaṁ śiṣṭair
bhoktavyaṁ harir abravīt

Synonyms

na — not; deśa — of the country; niyamaḥ — regulation; tatra — in that; na — not; kāla — of time; niyamaḥ — regulation; tathā — so also; prāptam — received; annamprasādam; drutam — hastily; śiṣṭaiḥ — by gentlemen; bhoktavyam — to be eaten; hariḥ — the Lord; abravīt — has said.

Translation

“ ‘The prasādam of Lord Kṛṣṇa is to be eaten by gentlemen as soon as it is received; there should be no hesitation. There are no regulative principles concerning time and place. This is the order of the Supreme Personality of Godhead.’ ”

Purport

These verses are quoted from the Padma Purāṇa.

Text

dekhi’ ānandita haila mahāprabhura mana
premāviṣṭa hañā prabhu kailā āliṅgana

Synonyms

dekhi’ — seeing this; ānandita — very pleased; haila — was; mahāprabhura — of Śrī Caitanya Mahāprabhu; mana — the mind; prema-āviṣṭa — absorbed in the ecstasy of love of God; hañā — becoming; prabhu — Śrī Caitanya Mahāprabhu; kailā — did; āliṅgana — embracing.

Translation

Śrī Caitanya Mahāprabhu was very pleased to see this. He became ecstatic in love of Godhead and embraced Sārvabhauma Bhaṭṭācārya.

Text

dui-jane dhari’ duṅhe karena nartana
prabhu-bhṛtya duṅhā sparśe, doṅhāra phule mana

Synonyms

dui-jane — both of them; dhari’ — embracing; duṅhe — both; karena — do; nartana — dancing; prabhu-bhṛtya — the master and the servant; duṅhā — both; sparśe — by touching each other; doṅhāra — of both of them; phule — were excited; mana — minds.

Translation

The Lord and the servant embraced each other and began to dance. Simply by touching each other, they became ecstatic.

Text

sveda-kampa-aśru duṅhe ānande bhāsilā
premāviṣṭa hañā prabhu kahite lāgilā

Synonyms

sveda — perspiration; kampa — trembling; aśru — tears; duṅhe — both of them; ānande — in transcendental bliss; bhāsilā — floated; prema-āviṣṭa — absorbed in ecstatic love of Godhead; hañā — being; prabhu — the Lord; kahite — to speak; lāgilā — began.

Translation

As they danced and embraced, spiritual symptoms manifested in their bodies. They perspired, trembled and shed tears, and the Lord began to speak in His ecstasy.

Text

“āji muñi anāyāse jininu tribhuvana
āji muñi karinu vaikuṇṭha ārohaṇa

Synonyms

āji — today; muñi — I; anāyāse — very easily; jininu — conquered; tri-bhuvana — the three worlds; āji — today; muñi — I; karinu — did; vaikuṇṭha — to the spiritual world; ārohaṇa — ascending.

Translation

Śrī Caitanya Mahāprabhu said, “Today I have conquered the three worlds very easily. Today I have ascended to the spiritual world.”

Purport

The goal of human perfection is stated here in brief. One has to surpass all the planetary systems of the material universe, pierce through the covering of the universe and reach the spiritual world, known as Vaikuṇṭhaloka. The Vaikuṇṭhalokas are variegated spiritual planets situated in the Lord’s impersonal bodily effulgence, known as the brahmajyoti. One may aspire to elevate himself to a heavenly planet within the material world, such as the moon, the sun or Venus, but if one is spiritually advanced in Kṛṣṇa consciousness, he does not wish to remain within the material universe, even in a higher planetary system. Rather, he prefers to penetrate the covering of the universe and attain the spiritual world. He can then be situated in one of the Vaikuṇṭha planets there. However, the devotees under the guidance of Śrī Caitanya Mahāprabhu aspire to reach the topmost spiritual planet, known as Goloka Vṛndāvana, the residence of Lord Śrī Kṛṣṇa and His eternal associates.

Text

āji mora pūrṇa haila sarva abhilāṣa
sārvabhaumera haila mahā-prasāde viśvāsa

Synonyms

āji — today; mora — My; pūrṇa — satisfied; haila — became; sarva — all; abhilāṣa — desires; sārvabhaumera — of Sārvabhauma Bhaṭṭācārya; haila — there was; mahā-prasāde — in the remnants of the Lord’s food; viśvāsa — faith.

Translation

Caitanya Mahāprabhu continued, “I think that today all My desires have been fulfilled because I see that Sārvabhauma Bhaṭṭācārya has acquired faith in the mahā-prasādam of Lord Jagannātha.

Text

āji tumi niṣkapaṭe hailā kṛṣṇāśraya
kṛṣṇa āji niṣkapaṭe tomā haila sadaya

Synonyms

āji — today; tumi — you; niṣkapaṭe — without a doubt; hailā — have become; kṛṣṇa-āśraya — under the shelter of Lord Kṛṣṇa; kṛṣṇa — Lord Kṛṣṇa; āji — today; niṣkapaṭe — without reservation; tomā — unto you; haila — has become; sa-daya — very merciful.

Translation

“Indeed, today you have undoubtedly taken shelter of the lotus feet of Kṛṣṇa, and Kṛṣṇa, without reservation, has become very merciful toward you.

Text

āji se khaṇḍila tomāra dehādi-bandhana
āji tumi chinna kaile māyāra bandhana

Synonyms

āji — today; se — that; khaṇḍila — dismantled; tomāra — your; deha-ādi-bandhana — material bondage due to the bodily concept of life; āji — today; tumi — you; chinna — cut to pieces; kaile — did; māyāra — of illusory energy; bandhana — the shackles.

Translation

“My dear Bhaṭṭācārya, today you have been released from material bondage in the bodily conception of life; you have cut to pieces the shackles of the illusory energy.

Text

āji kṛṣṇa-prāpti-yogya haila tomāra mana
veda-dharma laṅghi’ kaile prasāda bhakṣaṇa”

Synonyms

āji — today; kṛṣṇa-prāpti — for attainment of the lotus feet of Kṛṣṇa; yogya — fit; haila — has become; tomāra — your; mana — mind; veda — of the four Vedas; dharma — the principles; laṅghi’ — surpassing; kaile — you have done; prasāda — the remnants of food offered to Kṛṣṇa; bhakṣaṇa — eating.

Translation

“Today your mind has become fit to take shelter of the lotus feet of Kṛṣṇa because, surpassing the Vedic regulative principles, you have eaten the remnants of food offered to the Lord.

Text

yeṣāṁ sa eṣa bhagavān dayayed anantaḥ
sarvātmanāśrita-pado yadi nirvyalīkam
te dustarām atitaranti ca deva-māyāṁ
naiṣāṁ mamāham iti dhīḥ śva-śṛgāla-bhakṣye

Synonyms

yeṣām — unto those who are fully surrendered souls; saḥ — He; eṣaḥ — this; bhagavān — the Supreme Personality of Godhead; dayayet — may show mercy; anantaḥ — the unlimited; sarva-ātmanā — fully, without reservation; āśrita-padaḥ — those who have taken shelter of the Lord; yadi — if; nirvyalīkam — without duplicity; te — such persons; dustarām — insurmountable; atitaranti — surpass; ca — also; deva-māyām — the illusory material energy; na — not; eṣām — this; mama aham — “my” and “I”; iti — such; dhīḥ — intelligence; śva-śṛgāla-bhakṣye — in the body, which is to be eaten by dogs and jackals.

Translation

“ ‘When a person takes shelter of the lotus feet of the Supreme Personality of Godhead without reservation, the unlimited, merciful Lord bestows His causeless mercy upon him. Thus he can pass over the insurmountable ocean of nescience. Those whose intelligence is fixed in the bodily conception, who think, “I am this body,” are fit food for dogs and jackals. The Supreme Lord never bestows His mercy upon such people.’ ”

Purport

The Supreme Lord never bestows His benediction upon those fixed in the bodily conception. As Kṛṣṇa clearly states in the Bhagavad-gītā (18.66):

sarva-dharmān parityajyamām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.”

The verse that Caitanya Mahāprabhu quoted (Śrīmad-Bhāgavatam 2.7.42) explains the meaning of Śrī Kṛṣṇa’s statement. Kṛṣṇa bestowed His causeless mercy upon Arjuna just to get him out of the bodily conception. This was done at the very beginning of the second chapter of the Bhagavad-gītā (2.13), where Kṛṣṇa says, dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā. In this body, there is an owner, and one should not consider the body to be the self. This is the first instruction to be assimilated by a devotee. If one is under the bodily conception, he is unable to realize his true identity and engage in the loving devotional service of the Lord. Unless one comes to the transcendental position, he cannot expect the causeless mercy of the Supreme Lord, nor can he cross over the vast ocean of material nescience. Lord Kṛṣṇa confirms this in the Bhagavad-gītā (7.14): mām eva ye prapadyante māyām etāṁ taranti te. Without surrendering unto the lotus feet of Kṛṣṇa, one cannot expect release from the clutches of māyā, the illusory energy. According to Śrīmad-Bhāgavatam (10.2.32), Māyāvādī sannyāsīs who falsely think of themselves as liberated from the clutches of māyā are called vimukta-māninaḥ. Actually, they are not liberated, but they think that they have become liberated and have become Nārāyaṇa Himself. Although they have apparently realized that they are not the material body but spirit soul, they nonetheless neglect the duty of the spirit soul, which is to render service to the Supreme Soul. Therefore their intelligence remains unsanctified. Unless one’s intelligence is sanctified, one cannot apply it to understanding devotional service. Devotional service begins when the mind, intelligence and ego are completely purified. Māyāvādī sannyāsīs do not purify their intelligence, mind and ego, and consequently they cannot engage in the service of the Lord or expect the causeless mercy of the Lord. Although they rise to a very high position by executing severe austerities and penances, they still hover in the material world without the benediction of the lotus feet of the Lord. Sometimes they rise to the Brahman effulgence, but because their minds are not completely purified, they must return to material existence.

The karmīs are fully under the bodily conception of life, and the jñānīs, although theoretically understanding that they are not the body, also have no information about the lotus feet of the Lord because they overly stress impersonalism. Consequently both karmīs and jñānīs are unfit for receiving the mercy of the Lord and becoming devotees. Narottama dāsa Ṭhākura therefore says, karma-kāṇḍa jñāna-kāṇḍa, kevala viṣera bhāṇḍa: those who have taken to the process of karma-kāṇḍa (fruitive activity) and jñāna-kāṇḍa (speculation on the science of transcendence) have simply eaten from poisoned pots. They are condemned to remain in material existence life after life until they take shelter of the lotus feet of Kṛṣṇa. This is confirmed in Śrīmad Bhagavad-gītā (7.19):

bahūnāṁ janmanām antejñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ

“After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.”

Text

eta kahi’ mahāprabhu āilā nija-sthāne
sei haite bhaṭṭācāryera khaṇḍila abhimāne

Synonyms

eta kahi’ — speaking in this way; mahāprabhu — Śrī Caitanya Mahāprabhu; āilā — returned; nija-sthāne — to His own residence; sei haite — from that time; bhaṭṭācāryera — of Sārvabhauma Bhaṭṭācārya; khaṇḍila — was dismantled; abhimāne — false pride.

Translation

After speaking to Sārvabhauma Bhaṭṭācārya in this way, Śrī Caitanya Mahāprabhu returned to His residence. From that day on, the Bhaṭṭācārya was free because his false pride had been dismantled.

Text

caitanya-caraṇa vine nāhi jāne āna
bhakti vinu śāstrera āra nā kare vyākhyāna

Synonyms

caitanya-caraṇa — the lotus feet of Lord Caitanya; vine — except; nāhi — not; jāne — knows; āna — other; bhakti — devotional service; vinu — except; śāstrera — of the scripture; āra — any other; — not; kare — does; vyākhyāna — explanation.

Translation

From that day on, Sārvabhauma Bhaṭṭācārya did not know anything but the lotus feet of Lord Caitanya Mahāprabhu, and from that day he could explain the revealed scriptures only in accordance with the process of devotional service.

Text

gopīnāthācārya tāṅra vaiṣṇavatā dekhiyā
‘hari’ ‘hari’ bali’ nāce hāte tāli diyā

Synonyms

gopīnātha-ācārya — Gopīnātha Ācārya, the brother-in-law of Sārvabhauma Bhaṭṭācārya; tāṅra — of Sārvabhauma Bhaṭṭācārya; vaiṣṇavatā — firm faith in Vaiṣṇavism; dekhiyā — seeing; hari hari — the holy name of the Lord; bali’ — saying; nāce — dances; hāte tāli diyā — clapping his two hands.

Translation

Seeing that Sārvabhauma Bhaṭṭācārya was firmly fixed in the cult of Vaiṣṇavism, Gopīnātha Ācārya, his brother-in-law, began to dance, clap his hands and chant, “Hari! Hari!”

Text

āra dina bhaṭṭācārya āilā darśane
jagannātha nā dekhi’ āilā prabhu-sthāne

Synonyms

āra dina — the next day; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; āilā — came; darśane — to see Lord Jagannātha; jagannātha — Lord Jagannātha; dekhi’ — without seeing; āilā — came; prabhu-sthāne — to the place of Lord Śrī Caitanya Mahāprabhu.

Translation

The next day, the Bhaṭṭācārya went to visit the temple of Lord Jagannātha, but before he reached the temple, he went to see Caitanya Mahāprabhu.

Text

daṇḍavat kari’ kaila bahu-vidha stuti
dainya kari’ kahe nija pūrva-durmati

Synonyms

daṇḍavat kari’ — after offering obeisances by falling flat on the ground; kaila — he did; bahu-vidha — various types of; stuti — prayers; dainya kari’ — in great humbleness; kahe — describes; nija — his personal; pūrva-durmati — previous bad disposition.

Translation

When he met Lord Caitanya Mahāprabhu, the Bhaṭṭācārya fell down flat to offer Him respects. After offering various prayers to Him, he spoke of his previous bad disposition with great humility.

Text

bhakti-sādhana-śreṣṭha śunite haila mana
prabhu upadeśa kaila nāma-saṅkīrtana

Synonyms

bhakti-sādhana — in the execution of devotional service; śreṣṭha — the most important item; śunite — to hear; haila — it was; mana — the mind; prabhu — Lord Śrī Caitanya Mahāprabhu; upadeśa — advice; kaila — gave; nāma-saṅkīrtana — chanting of the holy name of the Lord.

Translation

Then the Bhaṭṭācārya asked Caitanya Mahāprabhu, “Which item is most important in the execution of devotional service?” The Lord replied that the most important item was the chanting of the holy name of the Lord.

Purport

There are nine items to be executed in devotional service. These are enumerated in the following verse from Śrīmad-Bhāgavatam (7.5.23):

śravaṇaṁ kīrtanaṁ viṣṇoḥsmaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam

Hearing the glories of the Lord, chanting, remembering, serving the lotus feet of the Lord, offering worship in the temple, offering prayers, becoming a servant of the Lord, becoming the Lord’s friend, and sarvātma-nivedana, offering oneself fully at the lotus feet of the Lord — these are the nine devotional processes. In The Nectar of Devotion, these are expanded into sixty-four items. When Sārvabhauma Bhaṭṭācārya asked the Lord which item was most important, Śrī Caitanya Mahāprabhu immediately answered that the most important item is the chanting of the holy names of the Lord — Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. He then quoted the following verse from the Bṛhan-nāradīya Purāṇa (thirty-eighth chapter, verse 126) to confirm His statement.

Text

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā

Synonyms

hareḥ nāma — the holy name of the Lord Hari; hareḥ nāma — the holy name of the Lord Hari; hareḥ nāma — the holy name of the Lord; eva — certainly; kevalam — only; kalau — in this Age of Kali; na asti — there is not; eva — certainly; na asti — there is not; eva — certainly; na asti — there is not; eva — certainly; gatiḥ — means; anyathā — other.

Translation

“ ‘In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other way.’ ”

Purport

Because the people of this age are so fallen, they can simply chant the Hare Kṛṣṇa mahā-mantra. In this way they can rid themselves of the bodily conception of life and become eligible to engage in the Lord’s devotional service. One cannot engage in the devotional service of the Lord without being purified of all contamination. This is confirmed in the Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁjanānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

“Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination.” Sometimes people are surprised to see young men and women take so seriously to the Kṛṣṇa consciousness movement. By giving up sinful activity — illicit sex, meat-eating, intoxication and gambling — and strictly following the injunctions given by the spiritual master, they have become purified of all contamination. They can therefore fully engage in the devotional service of the Lord.

In this Age of Kali, hari-kīrtana is very, very important. The importance of chanting the holy name of the Lord is stated in the following verses from Śrīmad-Bhāgavatam (12.3.51-52):

kaler doṣa-nidhe rājannasti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet
kṛte yad dhyāyato viṣṇuṁtretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ
kalau tad dhari-kīrtanāt

“The most important factor in this Age of Kali, which is an ocean of faults, is that one can be free from all contamination and become eligible to enter the kingdom of God simply by chanting the Hare Kṛṣṇa mantra. The self-realization that was achieved in the Satya millennium by meditation, in the Tretā millennium by the performance of different sacrifices, and in the Dvāpara millennium by worship of Lord Kṛṣṇa can be achieved in the Age of Kali simply by chanting the holy names, Hare Kṛṣṇa.”

Text

ei ślokera artha śunāila kariyā vistāra
śuni’ bhaṭṭācārya-mane haila camatkāra

Synonyms

ei ślokera — of this verse; artha — the meaning; śunāila — made hear; kariyā — doing; vistāra — extensive description; śuni’ — hearing; bhaṭṭācārya — of Sārvabhauma Bhaṭṭācārya; mane — in the mind; haila — there was; camatkāra — wonder.

Translation

Śrī Caitanya Mahāprabhu very elaborately explained the harer nāma verse of the Bṛhan-nāradīya Purāṇa, and Sārvabhauma Bhaṭṭācārya was struck with wonder to hear His explanation.

Text

gopīnāthācārya bale, — ‘āmi pūrve ye kahila
śuna, bhaṭṭācārya, tomāra sei ta’ ha-ila’

Synonyms

gopīnātha-ācārya — Gopīnātha Ācārya; bale — says; āmi — I; pūrve — previously; ye — what; kahila — said; śuna — hear; bhaṭṭācārya — my dear Bhaṭṭācārya; tomāra — your; sei — that; ta’ — indeed; ha-ila — has happened.

Translation

Gopīnātha Ācārya reminded Sārvabhauma Bhaṭṭācārya, “My dear Bhaṭṭācārya, what I foretold to you has now taken place.”

Purport

Previously Gopīnātha Ācārya had informed Sārvabhauma Bhaṭṭācārya that when he would be blessed by the Lord he would thoroughly understand the transcendental process of devotional service. This prediction was now fulfilled. The Bhaṭṭācārya was fully converted to the cult of Vaiṣṇavism, and he was following the principles automatically, without being pressured. In the Bhagavad-gītā (2.40) it is therefore said, sv-alpam apy asya dharmasya trāyate mahato bhayāt: “Simply by performing a little devotional service, one can escape the greatest danger.” Sārvabhauma Bhaṭṭācārya had been in the greatest danger because he had adhered to Māyāvāda philosophy. Somehow or other he came into contact with Lord Śrī Caitanya Mahāprabhu and became a perfect devotee. In this way he was saved from the great falldown of impersonalism.

Text

bhaṭṭācārya kahe tāṅre kari’ namaskāre
tomāra sambandhe prabhu kṛpā kaila more

Synonyms

bhaṭṭācārya kahe — Sārvabhauma Bhaṭṭācārya replied; tāṅre — unto Gopīnātha Ācārya; kari’ — doing; namaskāre — obeisances; tomāra sambandhe — on account of your relationship; prabhu — Śrī Caitanya Mahāprabhu; kṛpā — mercy; kaila — showed; more — unto me.

Translation

Offering his obeisances to Gopīnātha Ācārya, the Bhaṭṭācārya said, “Because I am related to you and you are a devotee, by your mercy the Lord has shown mercy to me.

Text

tumi — mahābhāgavata, āmi — tarka-andhe
prabhu kṛpā kaila more tomāra sambandhe

Synonyms

tumi — you; mahā-bhāgavata — a first-class devotee; āmi — I; tarka-andhe — in the darkness of logical arguments; prabhu — the Lord; kṛpā — mercy; kaila — showed; more — unto me; tomāra — your; sambandhe — by the relationship.

Translation

“You are a first-class devotee, whereas I am in the darkness of logical arguments. Because of your relationship with the Lord, the Lord has bestowed His benediction upon me.”

Text

vinaya śuni’ tuṣṭye prabhu kaila āliṅgana
kahila, — yāñā karaha īśvara daraśana

Synonyms

vinaya śuni’ — upon hearing this humbleness of Sārvabhauma Bhaṭṭācārya; tuṣṭye — in satisfaction; prabhu — the Lord; kaila — did; āliṅgana — embracing; kahila — said; yāñā — going; karaha — do; īśvara daraśana — visiting the temple of Lord Jagannātha.

Translation

Śrī Caitanya Mahāprabhu was very pleased with this humble statement. After embracing the Bhaṭṭācārya, He said, “Now go see Lord Jagannātha in the temple.”

Text

jagadānanda dāmodara, — dui saṅge lañā
ghare āila bhaṭṭācārya jagannātha dekhiyā

Synonyms

jagadānanda — Jagadānanda; dāmodara — Dāmodara; dui — two persons; saṅge — with him; lañā — taking; ghare — to his home; āila — returned; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; jagannātha — Lord Jagannātha; dekhiyā — seeing in the temple.

Translation

After visiting the temple of Lord Jagannātha, Sārvabhauma Bhaṭṭācārya returned home with Jagadānanda and Dāmodara.

Text

uttama uttama prasāda bahuta ānilā
nija-vipra-hāte dui janā saṅge dilā

Synonyms

uttama uttama — very first-class; prasāda — remnants of food offered to Jagannātha; bahuta — in great quantity; ānilā — brought; nija-vipra — of his own brāhmaṇa servant; hāte — in the hand; dui — two; janā — persons; saṅge — with him; dilā — gave.

Translation

The Bhaṭṭācārya brought large quantities of excellent food remnants blessed by Lord Jagannātha. All this prasādam was given to his own brāhmaṇa servant, along with Jagadānanda and Dāmodara.

Text

nija kṛta dui śloka likhiyā tāla-pāte
‘prabhuke diha’ bali’ dila jagadānanda-hāte

Synonyms

nija — by him; kṛta — composed; dui — two; śloka — verses; likhiyā — writing; tāla-pāte — on a leaf of a palm tree; prabhuke diha — give to Lord Śrī Caitanya Mahāprabhu; bali’ — saying this; dila — gave it; jagadānanda-hāte — in the hands of Jagadānanda.

Translation

Sārvabhauma Bhaṭṭācārya then composed two verses on the leaf of a palm tree. Giving the palm leaf to Jagadānanda Prabhu, the Bhaṭṭācārya requested him to deliver it to Śrī Caitanya Mahāprabhu.

Text

prabhu-sthāne āilā duṅhe prasāda-patrī lañā
mukunda datta patrī nila tāra hāte pāñā

Synonyms

prabhu-sthāne — to the place where Śrī Caitanya Mahāprabhu was residing; āilā — went back; duṅhe — both Jagadānanda and Dāmodara; prasāda — the remnants of food; patrī — the leaf of a palm tree; lañā — taking; mukunda datta — Mukunda Datta; patrī — the leaf of a palm tree; nila — took; tāra — of Jagadānanda; hāte — in the hand; pāñā — receiving.

Translation

Jagadānanda and Dāmodara then returned to Śrī Caitanya Mahāprabhu, bringing Him both the prasādam and the palm leaf on which the verses were composed. But Mukunda Datta took the palm leaf from the hands of Jagadānanda before he could deliver it to Śrī Caitanya Mahāprabhu.

Text

dui śloka bāhira-bhite likhiyā rākhila
tabe jagadānanda patrī prabhuke lañā dila

Synonyms

dui — two; śloka — verses; bāhira — outside; bhite — on the wall; likhiyā — writing; rākhila — kept; tabe — thereafter; jagadānanda — Jagadānanda Prabhu; patrī — the palm leaf; prabhuke — to the Lord; lañā — taking; dila — delivered.

Translation

Mukunda Datta then copied the two verses on the wall outside the room. After this, Jagadānanda took the palm leaf from Mukunda Datta and delivered it to Lord Caitanya Mahāprabhu.

Text

prabhu śloka paḍi’ patra chiṇḍiyā phelila
bhittye dekhi’ bhakta saba śloka kaṇṭhe kaila

Synonyms

prabhu — the Lord; śloka — verses; paḍi’ — reading; patra — the palm leaf; chiṇḍiyā — tearing to pieces; phelila — threw; bhittye — on the outside wall; dekhi’ — seeing; bhakta — the devotees; saba — all; śloka — verses; kaṇṭhe — within the throat; kaila — kept.

Translation

As soon as Lord Caitanya Mahāprabhu read the two verses, He immediately tore up the palm leaf. However, all the devotees read these verses on the outside wall, and they all kept them within their hearts. The verses read as follows.

Text

vairāgya-vidyā-nija-bhakti-yoga-
śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
śrī-kṛṣṇa-caitanya-śarīra-dhārī
kṛpāmbudhir yas tam ahaṁ prapadye

Synonyms

vairāgya — detachment from everything that does not help develop Kṛṣṇa consciousness; vidyā — knowledge; nija — own; bhakti-yoga — devotional service; śikṣā-artham — just to instruct; ekaḥ — the single person; puruṣaḥ — the Supreme Person; purāṇaḥ — very old, or eternal; śrī-kṛṣṇa-caitanya — of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; śarīra-dhārī — accepting the body; kṛpā-ambudhiḥ — the ocean of transcendental mercy; yaḥ — who; tam — unto Him; aham — I; prapadye — surrender.

Translation

“Let me take shelter of the Supreme Personality of Godhead, Śrī Kṛṣṇa, who has descended in the form of Lord Caitanya Mahāprabhu to teach us real knowledge, His devotional service and detachment from whatever does not foster Kṛṣṇa consciousness. He has descended because He is an ocean of transcendental mercy. Let me surrender unto His lotus feet.

Purport

This verse and the following verse are included in the Caitanya-candrodaya-nāṭaka (6.74-75), by Śrī Kavi-karṇapūra.

Text

kālān naṣṭaṁ bhakti-yogaṁ nijaṁ yaḥ
prāduṣkartuṁ kṛṣṇa-caitanya-nāmā
āvirbhūtas tasya pādāravinde
gāḍhaṁ gāḍhaṁ līyatāṁ citta-bhṛṅgaḥ

Synonyms

kālāt — from misuse of material propensities and attachment to fruitive activities and speculative knowledge over the course of time; naṣṭam — destroyed; bhakti-yogam — the science of devotional service; nijam — which is applicable to Him only; yaḥ — one who; prāduṣkartum — to revive; kṛṣṇa-caitanya-nāmā — named Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; āvirbhūtaḥ — who has appeared; tasya — His; pāda-aravinde — in the lotus feet; gāḍham gāḍham — very deeply; līyatām — let it be merged; citta-bhṛṅgaḥ — my consciousness, like a honeybee.

Translation

“Let my consciousness, which is like a honeybee, take shelter of the lotus feet of the Supreme Personality of Godhead, who has just now appeared as Śrī Kṛṣṇa Caitanya Mahāprabhu to teach the ancient system of devotional service to Himself. This system had almost been lost due to the influence of time.”

Purport

As Lord Kṛṣṇa states in the Bhagavad-gītā (4.7):

yadā yadā hi dharmasyaglānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion — at that time I descend Myself.”

This is also the case with Caitanya Mahāprabhu’s appearance. Śrī Caitanya Mahāprabhu appeared in this world as a disguised incarnation of Kṛṣṇa, but His appearance is confirmed in Śrīmad-Bhāgavatam, the Mahābhārata and other Vedic scriptures. He appeared in order to teach the fallen souls in this material world, for in this Age of Kali almost everyone has become attached to fruitive and ritualistic activities and mental speculation. Consequently there was a great need to revive the system of devotional service. The Lord Himself personally came down disguised as a devotee so that the fallen populace might take advantage of the Lord’s example.

At the conclusion of the Bhagavad-gītā, Lord Kṛṣṇa advised complete surrender unto Him, promising all protection to His devotee. Unfortunately, people are so fallen that they cannot accept the instructions of Lord Kṛṣṇa; therefore Kṛṣṇa returned with the same mission, but He executed it in a different way. As Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, He ordered us to surrender unto Himself, but as Lord Śrī Caitanya Mahāprabhu, He taught us how to surrender to Kṛṣṇa. Therefore He is praised by the Gosvāmīs: namo mahā-vadānyāya kṛṣṇa-prema-pradāye te. Lord Śrī Kṛṣṇa is certainly the Personality of Godhead, but He is not as magnanimous as Śrī Caitanya Mahāprabhu. Lord Kṛṣṇa simply gave orders for one to become His devotee (man-manā bhava mad-bhaktaḥ), but Śrī Caitanya Mahāprabhu actually taught the process of Kṛṣṇa consciousness. If one wants to become a devotee of Kṛṣṇa, he must first take shelter of the lotus feet of Śrī Caitanya Mahāprabhu, following in the footsteps of Sārvabhauma Bhaṭṭācārya and other exalted devotees.

Text

ei dui śloka — bhakta-kaṇṭhe ratna-hāra
sārvabhaumera kīrti ghoṣe ḍhakkā-vādyākāra

Synonyms

ei dui śloka — these two verses; bhakta-kaṇṭhe — on the necks of the devotees; ratna-hāra — pearl necklaces; sārvabhaumera — of Sārvabhauma Bhaṭṭācārya; kīrti — reputation; ghoṣe — declare; ḍhakkā — of a drum; vādya — of the sound; ākāra — in the form.

Translation

These two verses composed by Sārvabhauma Bhaṭṭācārya will always declare his name and fame as loudly as a pounding drum, for they have become pearl necklaces around the necks of all devotees.

Text

sārvabhauma hailā prabhura bhakta ekatāna
mahāprabhura sevā-vinā nāhi jāne āna

Synonyms

sārvabhauma — Sārvabhauma Bhaṭṭācārya; hailā — became; prabhura — of the Lord; bhakta — a devotee; ekatāna — without deviation; mahāprabhura — of Lord Śrī Caitanya Mahāprabhu; sevā — service; vinā — except; nāhi — not; jāne — knows; āna — anything else.

Translation

Indeed, Sārvabhauma Bhaṭṭācārya became an unalloyed devotee of Caitanya Mahāprabhu; he did not know anything but the service of the Lord.

Text

‘śrī-kṛṣṇa-caitanya śacī-sūta guṇa-dhāma’
ei dhyāna, ei japa, laya ei nāma

Synonyms

śrī-kṛṣṇa-caitanya — Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; śacī-sūta — the son of mother Śacī; guṇa-dhāma — the reservoir of all good qualities; ei — this; dhyāna — meditation; ei — this; japa — chanting; laya — he takes; ei — this; nāma — holy name.

Translation

The Bhaṭṭācārya always chanted the holy name of Śrī Kṛṣṇa Caitanya, son of mother Śacī and reservoir of all good qualities. Indeed, chanting the holy names became his meditation.

Text

eka-dina sārvabhauma prabhu-āge āilā
namaskāra kari’ śloka paḍite lāgilā

Synonyms

eka-dina — one day; sārvabhauma — Sārvabhauma Bhaṭṭācārya; prabhu-āge — in front of Lord Śrī Caitanya Mahāprabhu; āilā — came; namaskāra kari’ — after offering obeisances; śloka — a verse; paḍite lāgilā — began to recite.

Translation

One day Sārvabhauma Bhaṭṭācārya came before Caitanya Mahāprabhu and, after offering obeisances, began to recite a verse.

Text

bhāgavatera ‘brahma-stave’ra śloka paḍilā
śloka-śeṣe dui akṣara-pāṭha phirāilā

Synonyms

bhāgavatera — from Śrīmad-Bhāgavatam; brahma-stavera — of the prayers of Lord Brahmā; śloka — a verse; paḍilā — recited; śloka-śeṣe — at the end of the verse; dui akṣara — of two syllables; pāṭha — the reading; phirāilā — changed.

Translation

He began to quote one of Lord Brahmā’s prayers from Śrīmad-Bhāgavatam, but he changed two syllables at the end of the verse.

Text

tat te ’nukampāṁ su-samīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo bhakti-pade sa dāya-bhāk

Synonyms

tat — therefore; te — Your; anukampām — compassion; su-samīkṣamāṇaḥ — hoping for; bhuñjānaḥ — enduring; eva — certainly; ātma-kṛtam — done by himself; vipākam — fruitive results; hṛt — with the heart; vāk — words; vapurbhiḥ — and body; vidadhan — offering; namaḥ — obeisances; te — unto You; jīveta — may live; yaḥ — anyone who; bhakti-pade — in devotional service; saḥ — he; dāya-bhāk — a bona fide candidate.

Translation

The Bhaṭṭācārya recited, “ ‘One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances unto You is certainly a bona fide candidate for becoming Your unalloyed devotee.’ ”

Purport

When reciting this verse from Śrīmad-Bhāgavatam (10.14.8), Sārvabhauma Bhaṭṭācārya changed the original reading from mukti-pade to bhakti-pade. Mukti means liberation and merging into the impersonal Brahman effulgence. Bhakti means rendering transcendental service unto the Supreme Personality of Godhead. Because of having developed pure devotional service, the Bhaṭṭācārya did not like the word mukti-pade, which refers to the impersonal Brahman feature of the Lord. However, he was not authorized to change a word in Śrīmad-Bhāgavatam, as Śrī Caitanya Mahāprabhu will explain. Although the Bhaṭṭācārya changed the word in his devotional ecstasy, Śrī Caitanya Mahāprabhu did not approve of it.

Text

prabhu kahe, ‘mukti-pade’ — ihā pāṭha haya
‘bhakti-pade’ kene paḍa, ki tomāra āśaya

Synonyms

prabhu kahe — the Lord said; mukti-pade — the word mukti-pade; ihā — this; pāṭha — the reading; haya — is; bhakti-pade — the word bhakti-pade; kene — why; paḍa — you read; ki — what; tomāra — your; āśaya — intention.

Translation

Śrī Caitanya Mahāprabhu immediately pointed out, “In that verse the word is ‘mukti-pade,’ but you have changed it to ‘bhakti-pade.’ What is your intention?”

Text

bhaṭṭācārya kahe, — ‘bhakti’-sama nahe mukti-phala
bhagavad-bhakti-vimukhera haya daṇḍa kevala

Synonyms

bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; kahe — said; bhakti — devotional service; sama — equal to; nahe — not; mukti — of liberation; phala — the result; bhagavat-bhakti — to the devotional service of the Supreme Personality of Godhead; vimukhera — of one who is averse to; haya — it is; daṇḍa — the punishment; kevala — only.

Translation

Sārvabhauma Bhaṭṭācārya replied, “The awakening of pure love of Godhead, which is the result of devotional service, far surpasses liberation from material bondage. For those averse to devotional service, merging into the Brahman effulgence is a kind of punishment.”

Purport

In the Brahmāṇḍa Purāṇa it is said:

siddha-lokas tu tamasaḥpāre yatra vasanti hi
siddhā brahma-sukhe magnā
daityāś ca hariṇā hatāḥ

“In Siddhaloka [Brahmaloka] there live two kinds of living entities — those who are killed by the Supreme Personality of Godhead due to their having been demons in their previous lives and those who are very fond of enjoying the impersonal effulgence of the Lord.” The word tamasaḥ means “the coverings of the universe.” Layers of material elements cover the universe, and outside these coverings is the impersonal Brahman effulgence. If one is destined to remain in the Lord’s impersonal effulgence, he misses the opportunity to render service to the Personality of Godhead. Therefore devotees consider remaining in the impersonal Brahman effulgence a kind of punishment. Sometimes devotees think of merging into the Brahman effulgence, and consequently they are promoted to Siddhaloka. Because of their impersonal understanding, they are actually punished. Sārvabhauma Bhaṭṭācārya continues to explain the distinction between mukti-pada and bhakti-pada in the following verses.

Text

kṛṣṇera vigraha yei satya nāhi māne
yei nindā-yuddhādika kare tāṅra sane
sei duira daṇḍa haya — ‘brahma-sāyujya-mukti’
tāra mukti phala nahe, yei kare bhakti

Synonyms

kṛṣṇera — of Lord Śrī Kṛṣṇa; vigraha — the transcendental form; yei — anyone who; satya — as truth; nāhi — not; māne — accepts; yei — anyone who; nindā — blaspheming; yuddha-ādika — fighting and so forth; kare — does; tāṅra sane — with Him, Śrī Kṛṣṇa; sei — these; duira — of the two; daṇḍa haya — there is punishment; brahma-sāyujya-mukti — merging into the Brahman effulgence; tāra — of him; mukti — such liberation; phala — the result; nahe — not; yei — who; kare — executes; bhakti — devotional service.

Translation

The Bhaṭṭācārya continued, “The impersonalists, who do not accept the transcendental form of Lord Śrī Kṛṣṇa, and the demons, who are always engaged in blaspheming and fighting with Him, are punished by being merged into the Brahman effulgence. But that does not happen to the person engaged in the devotional service of the Lord.

Text

yadyapi se mukti haya pañca-parakāra
sālokya-sāmīpya-sārūpya-sārṣṭi-sāyujya āra

Synonyms

yadyapi — although; se — that; mukti — liberation; haya — is; pañca-parakāra — of five different varieties; sālokya — of the name sālokya; sāmīpya — of the name sāmīpya; sārūpya — of the name sārūpya; sārṣṭi — of the name sārṣṭi; sāyujya — of the name sāyujya; āra — and.

Translation

“There are five kinds of liberation: sālokya, sāmīpya, sārūpya, sārṣṭi and sāyujya.

Purport

Sālokya means that after material liberation one is promoted to the planet where the Supreme Personality of Godhead resides, sāmīpya means remaining an associate of the Supreme Personality of Godhead, sārūpya means attaining a four-handed form exactly like that of the Lord., sārṣṭi means attaining opulences like those of the Supreme Lord, and sāyujya means merging into the Brahman effulgence of the Lord. These are the five types of liberation.

Text

‘sālokyādi’ cāri yadi haya sevā-dvāra
tabu kadācit bhakta kare aṅgīkāra

Synonyms

sālokya-ādi — beginning with sālokya; cāri — four kinds of liberation; yadi — if; haya — are; sevā-dvāra — a means of rendering service to the Lord; tabu — still; kadācit — occasionally; bhakta — a pure devotee; kare — makes; aṅgīkāra — acceptance.

Translation

“If there is a chance to serve the Supreme Personality of Godhead, a pure devotee sometimes accepts the sālokya, sārūpya, sāmīpya or sārṣṭi forms of liberation, but never sāyujya.

Text

‘sāyujya’ śunite bhaktera haya ghṛṇā-bhaya
naraka vāñchaye, tabu sāyujya nā laya

Synonyms

sāyujya — liberation by merging into the effulgence; śunite — even to hear; bhaktera — of the devotee; haya — there is; ghṛṇā — hatred; bhaya — fear; naraka — a hellish condition of life; vāñchaye — he desires; tabu — still; sāyujya — merging into the effulgence of the Lord; laya — never accepts.

Translation

“A pure devotee does not like even to hear about sāyujya-mukti, which inspires him with fear and hatred. Indeed, the pure devotee would rather go to hell than merge into the effulgence of the Lord.”

Purport

Śrīla Prabodhānanda Sarasvatī has sung, kaivalyaṁ narakāyate. The impersonalist’s conception of becoming one with the effulgence of the Lord is exactly like hell. Therefore, of the five types of liberation, the first four (sālokya, sāmīpya, sārūpya and sārṣṭi) are not so undesirable because they can be avenues of service to the Lord. Nonetheless, a pure devotee of Lord Kṛṣṇa rejects even these types of liberation; he aspires only to serve Kṛṣṇa birth after birth. He is not very interested in stopping the repetition of birth, for he simply desires to serve the Lord, even in hellish circumstances. Consequently the pure devotee hates and fears sāyujya-mukti, merging into the effulgence of the Lord. This merging is due to an offense committed against the transcendental loving service of the Lord, and therefore it is not at all desirable for a pure devotee.

Text

brahme, īśvare sāyujya dui ta’ prakāra
brahma-sāyujya haite īśvara-sāyujya dhikkāra

Synonyms

brahme — in the Brahman effulgence; īśvare — in the body of the Lord; sāyujya — merging; dui — two; ta’ — indeed; prakāra — varieties; brahma-sāyujya — merging into the Brahman effulgence; haite — than; īśvara-sāyujya — merging into the body of the Lord; dhikkāra — more abominable.

Translation

Sārvabhauma Bhaṭṭācārya continued, “There are two kinds of sāyujya-mukti: merging into the Brahman effulgence and merging into the personal body of the Lord. Merging into the Lord’s body is even more abominable than merging into His effulgence.”

Purport

According to the opinion of the Māyāvādī Vedāntists, the living entity’s ultimate success is to merge into the impersonal Brahman. The impersonal Brahman, or bodily effulgence of the Supreme Lord, is known as Brahmaloka or Siddhaloka. According to the Brahma-saṁhitā (5.40), yasya prabhā prabhavato jagad-aṇḍa-koṭi: the material universes are generated from the bodily rays of the Supreme Personality of Godhead. Yogīs who follow the principles of Patañjali accept the personality of the Absolute Truth, but they want to merge into the transcendental body of the Supreme Lord. That is their desire. Being the greatest authority, the Supreme Lord can easily allow many millions of living entities to merge into His body. The origin of everything is the Supreme Personality of Godhead, Bhagavān, and His bodily effulgence is known as the brahmajyoti, Brahmaloka or Siddhaloka. Thus Brahmaloka or Siddhaloka is a place where many sparklike living entities, parts and parcels of the Supreme Lord, are assembled. Because these living entities do not wish to keep their individual existences, they are combined and allowed to remain in Brahmaloka like so many atomic particles of sunshine emanating from the sun.

The word siddha is very significant. Siddha refers to one who has realized the Brahman effulgence and who has complete knowledge that the living entity is not a material atom but a spiritual spark. This understanding is described in the Bhagavad-gītā as brahma-bhūta. In the conditioned state, the living entity is known as jīva-bhūta, or “the living force within matter.” Brahma-bhūta living entities are allowed to stay in Brahmaloka or Siddhaloka, but unfortunately they sometimes again fall into the material world because they are not engaged in devotional service. This is supported by the verse in Śrīmad-Bhāgavatam beginning ye ’nye ’ravindākṣa. (Bhāg. 10.2.32) These semiliberated souls falsely claim to be liberated, but unless one engages in devotional service to the Lord, he is still materially contaminated. Therefore these living entities have been described as vimukta-māninaḥ, meaning that they falsely consider themselves liberated although their intelligence is not yet purified. Although these living entities undergo severe austerities to rise to the platform of Siddhaloka, they cannot remain there perpetually, for they are bereft of ānanda (bliss). Even though these living entities attain the brahma-bhūta stage and realize the Supreme Personality of Godhead through His bodily effulgence, they nonetheless fall down due to neglecting the Lord’s service. They do not properly utilize whatever little knowledge they have of the Supreme Personality of Godhead. Not attaining ānanda, or bliss, they come down to the material world to enjoy. This is certainly a falldown for one who is actually liberated. The bhaktas consider such a falldown equal to achieving a place in hell.

The followers of the Patañjali yoga system actually want to merge into the body of the Supreme Personality of Godhead. This indicates that they do not want to engage in His service despite their knowledge of Him, and thus their position is even more abominable than that of those who want to merge into the Lord’s effulgence. These yogīs meditate on the four-handed Viṣṇu form of the Lord in order to merge into His body. The Patañjali system describes the form of the Lord as kleśa-karma-vipākāśayair aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ: “The Supreme Personality of Godhead is a person who does not partake of a miserable material life.” The yogīs accept the eternity of the Supreme Person in one of their mantras — sa pūrveṣām api guruḥ kālānavacchedāt: “Such a person is always supreme and is not influenced by the element of time.” The followers of the Patañjali system therefore accept the eternity of the Supreme Personality of Godhead, yet, according to them, puruṣārtha-śūnyānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. They believe that in the perfectional stage, the conception of puruṣa is vanquished. According to their description, citi-śaktir iti. They believe that when one becomes perfect, he cannot remain a person. This yoga system is therefore abominable because its final conception is impersonal. In the beginning, these yogīs accept the Supreme Personality of Godhead, but they ultimately give up this idea in order to become impersonal. They are most unfortunate because although they have a personal conception of the Absolute Truth, they neglect to render devotional service to the Lord and thus fall down again into the material world. As mentioned above, this idea is supported by Śrīmad-Bhāgavatam 10.2.32: aruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ. Due to neglecting the lotus feet of the Lord, these yogīs again fall down into the material existence (patanty adhaḥ). Consequently this path of yoga is more abominable than the impersonalists’ path. This conclusion is also supported by Lord Kapiladeva in the following verse from Śrīmad-Bhāgavatam (3.29.13).

Text

sālokya-sārṣṭi-sāmīpya-
sārūpyaikatvam apy uta
dīyamānaṁ na gṛhṇanti
vinā mat-sevanaṁ janāḥ

Synonyms

sālokya — the liberation of living in the same planet as the Lord; sārṣṭi — to have opulence exactly like that of the Lord; sāmīpya — to associate always with the Lord; sārūpya — to achieve a body like that of the Lord; ekatvam — to merge into the body of the Lord; api — although; uta — it is said; dīyamānam — being offered; na — not; gṛhṇanti — do accept; vinā — without; mat — My; sevanam — service; janāḥ — the pure devotees.

Translation

Sārvabhauma Bhaṭṭācārya concluded, “ ‘Even though he is offered all kinds of liberation, the pure devotee does not accept them. He is fully satisfied engaging in the service of the Lord.’ ”

Text

prabhu kahe, — ‘mukti-pade’ra āra artha haya
mukti-pada-śabde ‘sākṣāt īśvara’ kahaya

Synonyms

prabhu kahe — the Lord said; mukti-padera — of the term mukti-pade; āra — another; artha — meaning; haya — there is; mukti-pada-śabde — by the word mukti-pada; sākṣāt — directly; īśvara — the Supreme Personality of Godhead; kahaya — is said.

Translation

Lord Śrī Caitanya Mahāprabhu replied, “The word ‘mukti-pade’ has another meaning. ‘Mukti-pada’ directly refers to the Supreme Personality of Godhead.

Text

mukti pade yāṅra, sei ‘mukti-pada’ haya
kimvā navama padārtha ‘muktira’ samāśraya

Synonyms

mukti — liberation; pade — at the lotus feet; yāṅra — of whom; sei — such a person; mukti-pada haya — is known as mukti-pada; kimvā — or; navama — ninth; pada-artha — subject matter; muktira — of liberation; samāśraya — shelter.

Translation

“All kinds of liberation exist under the feet of the Supreme Personality of Godhead; therefore He is known as mukti-pada. According to another meaning, mukti is the ninth subject, and the Supreme Personality of Godhead is the shelter of liberation.

Purport

Lord Śrī Kṛṣṇa is also known as Mukunda, or He who gives transcendental bliss by offering all kinds of mukti. Śrīmad-Bhāgavatam is divided into twelve cantos, and in the Ninth Canto different kinds of mukti are described. But the Tenth Canto is the actual center of all discussions of mukti because the Personality of Godhead Śrī Kṛṣṇa, who is the tenth subject discussed in Śrīmad-Bhāgavatam, is the exclusive subject of the Tenth Canto. Since all types of muktis reside at the lotus feet of Śrī Kṛṣṇa, He may be called mukti-pada.

Text

dui-arthe ‘kṛṣṇa’ kahi, kene pāṭha phiri
sārvabhauma kahe, — o-pāṭha kahite nā pāri

Synonyms

dui-arthe — by two interpretations; kṛṣṇa — Lord Śrī Kṛṣṇa; kahi — I accept; kene — why; pāṭha — reading; phiri — changing; sārvabhauma kahe — Sārvabhauma replied; o-pāṭha — such a reading; kahite — to say; — not; pāri — am able.

Translation

“Since I can understand Kṛṣṇa according to these two meanings,” Caitanya Mahāprabhu said, “what point is there in changing the verse?”
Sārvabhauma Bhaṭṭācārya replied, “I was not able to give that reading to the verse.

Purport

Sārvabhauma Bhaṭṭācārya replied, “I was not able to give that reading to the verse.

Text

yadyapi tomāra artha ei śabde kaya
tathāpi ‘āśliṣya-doṣe’ kahana nā yāya

Synonyms

yadyapi — although; tomāra — Your; artha — meaning; ei — this; śabde — by the word; kaya — is said; tathāpi — still; āśliṣya-doṣe — by the fault of ambiguity; kahana — to say; — not; yāya — possible.

Translation

“Although Your explanation is correct, it should not be used, because there is ambiguity in the word ‘mukti-pada.’

Text

yadyapi ‘mukti’-śabdera haya pañca vṛtti
rūḍhi-vṛttye kahe tabu ‘sāyujye’ pratīti

Synonyms

yadyapi — although; mukti-śabdera — of the word mukti; haya — there are; pañca vṛtti — five meanings; rūḍhi-vṛttye — by the chief or direct meaning; kahe — it says; tabu — still; sāyujye — to become one with the Supreme; pratīti — the conception.

Translation

“The word ‘mukti’ refers to five kinds of liberation. But its direct meaning usually conveys the idea of becoming one with the Lord.

Text

mukti-śabda kahite mane haya ghṛṇā-trāsa
bhakti-śabda kahite mane haya ta’ ullāsa

Synonyms

mukti-śabda — the word mukti; kahite — by pronouncing; mane — in the mind; haya — there is; ghṛṇā — hatred; trāsa — and fear; bhakti-śabda — the word bhakti; kahite — to speak; mane — in the mind; haya — there is; ta’ — indeed; ullāsa — transcendental joy.

Translation

“The very sound of the word ‘mukti’ immediately induces hate and fear, but when we say the word ‘bhakti,’ we naturally feel transcendental bliss within the mind.”

Text

śuniyā hāsena prabhu ānandita-mane
bhaṭṭācārya kaila prabhu dṛḍha āliṅgane

Synonyms

śuniyā — hearing this explanation; hāsena — laughs; prabhu — Śrī Caitanya Mahāprabhu; ānandita-mane — with great pleasure in His mind; bhaṭṭācārya — unto Sārvabhauma Bhaṭṭācārya; kaila — did; prabhu — the Lord; dṛḍha — firm; āliṅgane — embracing.

Translation

Upon hearing this explanation, the Lord began to laugh and, with great pleasure, immediately embraced Sārvabhauma Bhaṭṭācārya very firmly.

Text

yei bhaṭṭācārya pade paḍāya māyāvāde
tāṅra aiche vākya sphure caitanya-prasāde

Synonyms

yei — that; bhaṭṭācārya — Sārvabhauma Bhaṭṭācārya; paḍe — reads; paḍāya — teaches; māyāvāde — the philosophy of Māyāvāda impersonalism; tāṅra — his; aiche — such; vākya — explanation; sphure — manifested; caitanya-prasāde — by the mercy of Lord Śrī Caitanya Mahāprabhu.

Translation

Indeed, that very person who had been accustomed to reading and teaching Māyāvāda philosophy was now even hating the word “mukti.” This was possible only by the mercy of Śrī Caitanya Mahāprabhu.

Text

lohāke yāvat sparśi’ hema nāhi kare
tāvat sparśa-maṇi keha cinite nā pāre

Synonyms

lohāke — iron; yāvat — as long as; sparśi’ — touching; hema — gold; nāhi — not; kare — transforms; tāvat — until then; sparśa-maṇi — the touchstone; keha — someone; cinite — to recognize; — not; pāre — is able.

Translation

As long as it does not turn iron into gold by its touch, no one can recognize an unknown stone to be a touchstone.

Text

bhaṭṭācāryera vaiṣṇavatā dekhi’ sarva-jana
prabhuke jānila — ‘sākṣāt vrajendra-nandana’

Synonyms

bhaṭṭācāryera — of Sārvabhauma Bhaṭṭācārya; vaiṣṇavatā — clear understanding of Vaiṣṇava philosophy; dekhi’ — seeing; sarva-jana — all persons; prabhuke — Lord Śrī Caitanya Mahāprabhu; jānila — knew; sākṣāt — directly; vrajendra-nandana — Kṛṣṇa, the son of Mahārāja Nanda.

Translation

Upon seeing transcendental Vaiṣṇavism in Sārvabhauma Bhaṭṭācārya, everyone could understand that Lord Caitanya was none other than Kṛṣṇa, the son of Nanda Mahārāja.

Text

kāśī-miśra-ādi yata nīlācala-vāsī
śaraṇa la-ila sabe prabhu-pade āsi’

Synonyms

kāśī-miśra — Kāśī Miśra; ādi — heading the list; yata — all; nīlācala-vāsī — the residents of Jagannātha Purī; śaraṇa — shelter; la-ila — took; sabe — all; prabhu-pade — to the lotus feet of the Lord; āsi’ — coming.

Translation

After this incident, all the inhabitants of Jagannātha Purī, headed by Kāśī Miśra, came to take shelter of the lotus feet of the Lord.

Text

sei saba kathā āge kariba varṇana
sārvabhauma kare yaiche prabhura sevana

Synonyms

sei saba — all these; kathā — narrations; āge — later; kariba — I shall make; varṇana — description; sārvabhauma — Sārvabhauma Bhaṭṭācārya; kare — does; yaiche — as; prabhura — of the Lord; sevana — service.

Translation

Later I shall describe how Sārvabhauma Bhaṭṭācārya always engaged in the service of the Lord.

Text

yaiche paripāṭī kare bhikṣā-nirvāhana
vistāriyā āge tāhā kariba varṇana

Synonyms

yaiche — how; paripāṭī — perfectly; kare — does; bhikṣā — of offering alms; nirvāhana — the execution; vistāriyā — in full detail; āge — later; tāhā — that; kariba varṇana — I shall describe.

Translation

I shall also describe in full detail how Sārvabhauma Bhaṭṭācārya perfectly rendered service to Śrī Caitanya Mahāprabhu by offering Him alms.

Text

ei mahāprabhura līlā — sārvabhauma-milana
ihā yei śraddhā kari’ karaye śravaṇa
jñāna-karma-pāśa haite haya vimocana
acire milaye tāṅre caitanya-caraṇa

Synonyms

ei — this; mahāprabhura — of Lord Śrī Caitanya Mahāprabhu; līlā — pastime; sārvabhauma-milana — meeting with Sārvabhauma Bhaṭṭācārya; ihā — this; yei — anyone who; śraddhā — faith; kari’ — having; karaye — does; śravaṇa — hearing; jñāna-karma — of speculation and fruitive activities; pāśa — the net; haite — from; haya — there is; vimocana — liberation; acire — very soon; milaye — meets; tāṅre — such a devotee; caitanya-caraṇa — the lotus feet of Lord Caitanya.

Translation

If one hears with faith and love these pastimes concerning Lord Caitanya Mahāprabhu’s meeting with Sārvabhauma Bhaṭṭācārya, he very soon is freed from the net of speculation and fruitive activity and attains the shelter of Śrī Caitanya Mahāprabhu’s lotus feet.

Text

śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇadāsa

Synonyms

śrī-rūpa — Śrīla Rūpa Gosvāmī; raghunātha — Śrīla Raghunātha dāsa Gosvāmī; pade — at the lotus feet; yāra — whose; āśa — expectation; caitanya-caritāmṛta — the book named Caitanya-caritāmṛta; kahe — describes; kṛṣṇadāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.

Translation

Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

Purport

Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Madhya-līlā, sixth chapter, describing the liberation of Sārvabhauma Bhaṭṭācārya.