Madhya-lila 6: The Liberation of Sārvabhauma Bhaṭṭācārya | Caitanya-caritamrta

su - uddīpta sāttvika — sūddīpta-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 .

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.”

Madhya-lila 6.13

Source

‘অধিরূঢ় ভাব’ যাঁর, তাঁর এ বিকার । মনুষ্যের দেহে দেখি, — বড় চমৎকার ॥ ১৩ ॥

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

Word meanings

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 .

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”).

Madhya-lila 6.49

Source

শুনি’ সার্বভৌম মনে বিচার করিল । বৈষ্ণব-সন্ন্যাসী ইঁহো, বচনে জানিল ॥ ৪৯ ॥

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

English translation

Translation

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

Word meanings

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 .

Madhya-lila 6.50

Source

গোপীনাথ আচার্যেরে কহে সার্বভৌম । গোসাঞির জানিতে চাহি কাহাঁ পূর্বাশ্রম ॥ ৫০ ॥

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.

Madhya-lila 6.57

Source

শুনি’ মহাপ্রভু কৈল শ্রীবিষ্ণু স্মরণ । ভট্টাচার্যে কহে কিছু বিনয় বচন ॥ ৫৭ ॥

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

English translation

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.

Word meanings

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 .

Madhya-lila 6.58

Source

“তুমি জগদ্গুরু — সর্বলোক-হিতকর্তা । বেদান্ত পড়াও, সন্ন্যাসীর উপকর্তা ॥ ৫৮ ॥

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 .

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.

Madhya-lila 6.74

Source

ভট্টাচার্য কহে, — ‘ইঁহার প্রৌঢ় যৌবন । কেমতে সন্ন্যাস-ধর্ম হইবে রক্ষণ ॥ ৭৪ ॥

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

English translation

Translation

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

Word meanings

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 .

Madhya-lila 6.75

Source

নিরন্তর ইঁহাকে বেদান্ত শুনাইব । বৈরাগ্য-অদ্বৈত-মার্গে প্রবেশ করাইব ॥ ৭৫ ॥

nirantara iṅhāke vedānta śunāiba vairāgya-advaita-mārge praveśa karāiba

English translation

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.”

Word meanings

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 .

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.

Madhya-lila 6.76

Source

কহেন যদি, পুনরপি যোগ-পট্ট দিয়া । সংস্কার করিয়ে উত্তম-সম্প্রদায়ে আনিয়া ॥’ ৭৬ ॥

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-vidas tattvaṁ 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.

Madhya-lila 6.79

Source

তাহাতে বিখ্যাত ইঁহো পরম-ঈশ্বর । অজ্ঞ-স্থানে কিছু নহে বিজ্ঞের গোচর ॥’ ৭৯ ॥

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

English translation

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.”

Word meanings

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 .

Madhya-lila 6.80

Source

শিষ্যগণ কহে, — ‘ঈশ্বর কহ কোন্ প্রমাণে ।’ আচার্য কহে, — ‘বিজ্ঞমত ঈশ্বর-লক্ষণে ॥’ ৮০ ॥

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

English translation

Translation

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

Word meanings

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 .

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.

Madhya-lila 6.81

Source

শিষ্য কহে, — ‘ঈশ্বর-তত্ত্ব সাধি অনুমানে ।’ আচার্য কহে, — ‘অনুমানে নহে ঈশ্বরজ্ঞানে ॥ ৮১ ॥

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

English translation

Translation

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

Word meanings

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 .

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 sarvasya yoga-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.

Madhya-lila 6.82

Source

অনুমান প্রমাণ নহে ঈশ্বরতত্ত্বজ্ঞানে । কৃপা বিনা ঈশ্বরেরে কেহ নাহি জানে ॥ ৮২ ॥

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-nāmādi na 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.

Madhya-lila 6.85-86

Source

যদ্যপি জগদ্গুরু তুমি — শাস্ত্র-জ্ঞানবান্ । পৃথিবীতে নাহি পণ্ডিত তোমার সমান ॥ ৮৫ ॥ ঈশ্বরের কৃপা-লেশ নাহিক তোমাতে । অতএব ঈশ্বরতত্ত্ব না পার জানিতে ॥ ৮৬ ॥

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

English translation

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.

Word meanings

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) ; nā pāra — are not able ; jānite — to know .

Madhya-lila 6.87

Source

তোমার নাহিক দোষ, শাস্ত্রে এই কহে । পাণ্ডিত্যাদ্যে ঈশ্বরতত্ত্ব-জ্ঞান কভু নহে ॥’ ৮৭ ॥

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

English translation

Translation

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

Word meanings

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 .

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.

Madhya-lila 6.88

Source

সার্বভৌম কহে, — আচার্য, কহ সাবধানে । তোমাতে ঈশ্বর-কৃপা ইথে কি প্রমাণে ॥ ৮৮ ॥

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

English translation

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?”

Word meanings

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 .

Madhya-lila 6.89

Source

আচার্য কহে, — “বস্তু-বিষয়ে হয় বস্তু-জ্ঞান । বস্তুতত্ত্ব-জ্ঞান হয় কৃপাতে প্রমাণ ॥ ৮৯ ॥

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

English translation

Translation

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

Word meanings

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 .

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.

Madhya-lila 6.90

Source

ইঁহার শরীরে সব ঈশ্বর-লক্ষণ । মহা-প্রেমাবেশ তুমি পাঞাছ দর্শন ॥ ৯০ ॥

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

English translation

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.

Word meanings

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 .

Madhya-lila 6.91

Source

তবু ত’ ঈশ্বর-জ্ঞান না হয় তোমার । ঈশ্বরের মায়া এই — বলি ব্যবহার ॥ ৯১ ॥

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

English translation

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.

Word meanings

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

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.

Madhya-lila 6.92

Source

দেখিলে না দেখে তারে বহির্মুখ জন ।” শুনি’ হাসি’ সার্বভৌম বলিল বচন ॥ ৯২ ॥

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

English translation

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.

Word meanings

dekhile — even after seeing ; nā — 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 .

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 pāpaṁ janānāṁ puṇya-karmaṇām te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ

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.

Madhya-lila 6.93

Source

ইষ্টগোষ্ঠী বিচার করি, না করিহ রোষ । শাস্ত্রদৃষ্ট্যে কহি, কিছু না লইহ দোষ ॥ ৯৩ ॥

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

English translation

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.

Word meanings

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

Madhya-lila 6.94

Source

মহা-ভাগবত হয় চৈতন্য-গোসাঞি । এই কলিকালে বিষ্ণুর অবতার নাই ॥ ৯৪ ॥

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

English translation

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.

Word meanings

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 .

Madhya-lila 6.95

Source

অতএব ‘ত্রিযুগ’ করি’ কহি বিষ্ণুনাম । কলিযুগে অবতার নাহি, — শাস্ত্রজ্ঞান ॥ ৯৫ ॥

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

English translation

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.”

Word meanings

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 .

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 ].”

kali - yuge — in this Age of Kali ; līlā - avatāra — a pastime incarnation ; nā — 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 .

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.

Madhya-lila 6.100

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

Madhya-lila 6.109

Source

যুক্তং সন্তি সর্বত্র ভাষন্তে ব্রাহ্মণা যথা । মায়াং মদীয়ামুদ্গৃহ্য বদতাং কিং নু দুর্ঘটম্ ॥ ১০৯ ॥

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 ; nā — not ; pāri — I am able .

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.

Madhya-lila 6.128

Source

ভট্টাচার্য কহে, — না বুঝি’, হেন জ্ঞান যার । বুঝিবার লাগি’ সেহ পুছে পুনর্বার ॥ ১২৮ ॥

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

English translation

Translation

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

Word meanings

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

Madhya-lila 6.129

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

English translation

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.

Word meanings

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 .

Madhya-lila 6.135

Source

প্রমাণের মধ্যে শ্রুতি প্রমাণ — প্রধান । শ্রুতি যে মুখ্যার্থ কহে, সেই সে প্রমাণ ॥ ১৩৫ ॥

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

English translation

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.”

Word meanings

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 .

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.

Madhya-lila 6.136

Source

জীবের অস্থি-বিষ্ঠা দুই — শঙ্খ-গোময় । শ্রুতি-বাক্যে সেই দুই মহা-পবিত্র হয় ॥ ১৩৬ ॥

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

English translation

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.

Word meanings

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 .

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.

Madhya-lila 6.137

Source

স্বতঃপ্রমাণ বেদ সত্য যেই কয় । ‘লক্ষণা’ করিলে স্বতঃপ্রামাণ্য-হানি হয় ॥ ১৩৭ ॥

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

English translation

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.”

Word meanings

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 .

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 ca bhārataṁ pañcarātrakam mūla-rāmāyaṇaṁ caiva veda ity eva śabditāḥ

purāṇāni ca yānīha vaiṣṇavāni 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.

Madhya-lila 6.138

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

English translation

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.”

Word meanings

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

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.

Madhya-lila 6.142

Source

যা যা শ্রুতির্জল্পতি নির্বিশেষং সা সাভিধত্তে সবিশেষমেব । বিচারযোগে সতি হন্ত তাসাং প্রায়ো বলীয়ঃ সবিশেষমেব ॥ ১৪২ ॥

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

English translation

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.’

Word meanings

yā yā — whatever ; śrutiḥ — the Vedic hymns ; jalpati — describe ; nirviśeṣam — impersonal truth ; sā — that ; sā — 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 .

Purport

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

Madhya-lila 6.143

Source

ব্রহ্ম হৈতে জন্মে বিশ্ব, ব্রহ্মেতে জীবয় । সেই ব্ৰহ্মে পুনরপি হয়ে যায় লয় ॥ ১৪৩ ॥

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

English translation

Translation

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

Word meanings

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 .

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.

Madhya-lila 6.144

Source

‘অপাদান’, ‘করণ’ এবং ‘অধিকরণ’-কারক তিন । ভগবানের সবিশেষে এই তিন চিহ্ন ॥ ১৪৪ ॥

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

English translation

Translation

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

Word meanings

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 .

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.”

Madhya-lila 6.145-146

Source

ভগবান্ বহু হৈতে যবে কৈল মন । প্রাকৃত-শক্তিতে তবে কৈল বিলোকন ॥ ১৪৫ ॥ সে কালে নাহি জন্মে ‘প্রাকৃত’ মনোনয়ন । অতএব ‘অপ্রাকৃত’ ব্রহ্মের নেত্র-মন ॥ ১৪৬ ॥

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

English translation

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.

Word meanings

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 .

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.

Madhya-lila 6.147

Source

ব্রহ্ম-শব্দে কহে পূর্ণ স্বয়ং ভগবান্ । স্বয়ং ভগবান্ কৃষ্ণ, — শাস্ত্রের প্রমাণ ॥ ১৪৭ ॥

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

English translation

Translation

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

Word meanings

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 .

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 ante jñānavān 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 bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam

dharmaḥ sv-anuṣṭhitaḥ puṁsāṁ viṣvaksena-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.

Madhya-lila 6.148

Source

বেদের নিগূঢ় অর্থ বুঝন না হয় । পুরাণ-বাক্যে সেই অর্থ করয় নিশ্চয় ॥ ১৪৮ ॥

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

English translation

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.

Word meanings

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

Madhya-lila 6.149

Source

অহো ভাগ্যমহো ভাগ্যং নন্দগোপব্রজৌকসাম্ । যন্মিত্রং পরমানন্দং পূর্ণং ব্রহ্ম সনাতনম্ ॥ ১৪৯ ॥

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

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.

Madhya-lila 6.157

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

English translation

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.

Word meanings

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 .

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.

Madhya-lila 6.163

Source

গীতাশাস্ত্রে জীবরূপ ‘শক্তি’ করি’ মানে । হেন জীবে ‘ভেদ’ কর ঈশ্বরের সনে ॥ ১৬৩ ॥

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

Madhya-lila 6.166

Source

ঈশ্বরের শ্রীবিগ্রহ সচ্চিদানন্দাকার । সে-বিগ্রহে কহ সত্ত্বগুণের বিকার ॥ ১৬৬ ॥

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

English translation

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.

Word meanings

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 .

Madhya-lila 6.167

Source

শ্রীবিগ্রহ যে না মানে, সেই ত’ পাষণ্ডী । অদৃশ্য অস্পৃশ্য, সেই হয় যমদণ্ডী ॥ ১৬৭ ॥

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

English translation

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.

Word meanings

śrī - vigraha — the form of the Lord ; ye — anyone who ; nā — 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 .

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.

Madhya-lila 6.168

Source

বেদ না মানিয়া বৌদ্ধ হয় ত’ নাস্তিক । বেদাশ্রয় নাস্তিক্য-বাদ বৌদ্ধকে অধিক ॥ ১৬৮ ॥

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

English translation

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.

Word meanings

veda — the Vedic literature ; nā — 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 .

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.

Madhya-lila 6.169

Source

জীবের নিস্তার লাগি’ সূত্র কৈল ব্যাস । মায়াবাদি-ভাষ্য শুনিলে হয় সর্বনাশ ॥ ১৬৯ ॥

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

English translation

Translation

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

Word meanings

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 .

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.

Madhya-lila 6.170

Source

‘পরিণাম-বাদ’ — ব্যাস-সূত্রের সম্মত । অচিন্ত্যশক্তি ঈশ্বর জগদ্রূপে পরিণত ॥ ১৭০ ॥

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

English translation

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.

Word meanings

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 .

Purport

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

Madhya-lila 6.171

Source

মণি যৈছে অবিকৃতে প্রসবে হেমভার । জগদ্রূপ হয় ঈশ্বর, তবু অবিকার ॥ ১৭১ ॥

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

English translation

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.

Word meanings

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 .

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.

Madhya-lila 6.172

Source

ব্যাস — ভ্রান্ত বলি’ সেই সূত্রে দোষ দিয়া । ‘বিবর্তবাদ’ স্থাপিয়াছে কল্পনা করিয়া ॥ ১৭২ ॥

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

English translation

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.

Word meanings

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 .

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.

Madhya-lila 6.173

Source

জীবের দেহে আত্মবুদ্ধি — সেই মিথ্যা হয় । জগৎ যে মিথ্যা নহে, নশ্বরমাত্র হয় ॥ ১৭৩ ॥

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

English translation

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.

Word meanings

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 .

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 vāyuḥ khaṁ 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.

Madhya-lila 6.174

Source

‘প্রণব’ যে মহাবাক্য — ঈশ্বরের মূর্তি । প্রণব হৈতে সর্ববেদ, জগৎ-উৎপত্তি ॥ ১৭৪ ॥

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

English translation

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.

Word meanings

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

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.

Madhya-lila 6.175

Source

‘তত্ত্বমসি’ — জীব-হেতু প্রাদেশিক বাক্য । প্রণব না মানি’ তারে কহে মহাবাক্য ॥” ১৭৫ ॥

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.

Madhya-lila 6.178

Source

“ভগবান্ — ‘সম্বন্ধ’, ভক্তি — ‘অভিধেয়’ হয় । প্রেমা — ‘প্রয়োজন’, বেদে তিনবস্তু কয় ॥ ১৭৮ ॥

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

English translation

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.

Word meanings

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 .

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.

Madhya-lila 6.179

Source

আর যে যে-কিছু কহে, সকলই কল্পনা । স্বতঃপ্রমাণ বেদ-বাক্যে কল্পেন লক্ষণা ॥ ১৭৯ ॥

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

Madhya-lila 6.182

Source

মায়াবাদমসচ্ছাস্ত্রং প্ৰচ্ছন্নং বৌদ্ধমুচ্যতে । ময়ৈব বিহিতং দেবি কলৌ ব্রাহ্মণমূর্তিনা ॥” ১৮২ ॥

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

English translation

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.’ ”

Word meanings

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. .

Purport

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

Word meanings

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 .

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.

Madhya-lila 6.198

Source

সনকাদি-শুকদেব তাহাতে প্রমাণ । এইমত নানা অর্থ করেন ব্যাখ্যান ॥ ১৯৮ ॥

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 parityajya mām 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.

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.

Word meanings

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 .

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 viṣṇoḥ smaraṇaṁ 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.

Madhya-lila 6.242

Source

হরের্নাম হরের্নাম হরের্নামৈব কেবলম্ । কলৌ নাস্ত্যেব নাস্ত্যেব নাস্ত্যেব গতিরন্যথা ॥ ২৪২ ॥

harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā

English translation

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.’ ”

Word meanings

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 .

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 pāpaṁ janānāṁ 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 rājann asti hy eko mahān guṇaḥ kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet

kṛte yad dhyāyato viṣṇuṁ tretāyāṁ 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.”

Madhya-lila 6.243

Source

এই শ্লোকের অর্থ শুনাইল করিয়া বিস্তার । শুনি’ ভট্টাচার্য-মনে হৈল চমৎকার ॥ ২৪৩ ॥

ei ślokera artha śunāila kariyā vistāra śuni’ bhaṭṭācārya-mane haila camatkāra

English translation

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.

Word meanings

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 .

Madhya-lila 6.244

Source

গোপীনাথাচার্য বলে — ‘আমি পূর্বে যে কহিল । শুন, ভট্টাচার্য, তোমার সেই ত’ হইল’ ॥ ২৪৪ ॥

This verse and the following verse are included in the Caitanya-candrodaya-nāṭaka (6.74-75), by Śrī Kavi-karṇapūra.

Madhya-lila 6.255

Source

কালান্নষ্টং ভক্তিযোগং নিজং যঃ প্ৰাদুষ্কর্তুং কৃষ্ণচৈতন্যনামা । আবির্ভূতস্তস্য পাদারবিন্দে গাঢ়ং গাঢ়ং লীয়তাং চিত্তভৃঙ্গঃ ॥ ২৫৫ ॥

kālān naṣṭaṁ bhakti-yogaṁ nijaṁ yaḥ prāduṣkartuṁ kṛṣṇa-caitanya-nāmā āvirbhūtas tasya pādāravinde gāḍhaṁ gāḍhaṁ līyatāṁ citta-bhṛṅgaḥ

English translation

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.”

Word meanings

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 .

Purport

As Lord Kṛṣṇa states in the Bhagavad-gītā (4.7) :

yadā yadā hi dharmasya glānir bhavati bhārata abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham

Madhya-lila 6.264-265

Source

কৃষ্ণের বিগ্রহ যেই সত্য নাহি মানে । যেই নিন্দা-যুদ্ধাদিক করে তাঁর সনে ॥ ২৬৪ ॥ সেই দুইর দণ্ড হয় — ‘ব্রহ্মসাযুজ্য-মুক্তি’ । তার মুক্তি ফল নহে, যেই করে ভক্তি ॥ ২৬৫ ॥

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

English translation

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.

Word meanings

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 .

Madhya-lila 6.266

Source

যদ্যপি সে মুক্তি হয় পঞ্চ-পরকার । সালোক্য-সামীপ্য-সারূপ্য-সার্ষ্টি-সাযুজ্য আর ॥ ২৬৬ ॥

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.

Madhya-lila 6.269

Source

ব্ৰহ্মে, ঈশ্বরে সাযুজ্য দুই ত’ প্রকার । ব্রহ্ম-সাযুজ্য হৈতে ঈশ্বর-সাযুজ্য ধিক্কার ॥ ২৬৯ ॥

brahme, īśvare sāyujya dui ta’ prakāra brahma-sāyujya haite īśvara-sāyujya dhikkāra

English translation

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.”

Word meanings

English translation

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.

Word meanings

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 .

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.

Madhya-lila 6.273

Source

দুই-অর্থে ‘কৃষ্ণ’ কহি, কেনে পাঠ ফিরি । সার্বভৌম কহে, — ও-পাঠ কহিতে না পারি ॥ ২৭৩ ॥

Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Madhya-līlā, sixth chapter, describing the liberation of Sārvabhauma Bhaṭṭācārya.