CHAPTER SIX
The Glories of Śrī Advaita Ācārya
The truth of Advaita Ācārya has been described in two verses. It is said that material nature has two features, namely the material cause and the efficient cause. The efficient causal activities are caused by Mahā-Viṣṇu, and the material causal activities are caused by another form of Mahā-Viṣṇu, known as Advaita. That Advaita, the superintendent of the cosmic manifestation, has descended in the form of Advaita Ācārya to associate with Lord Caitanya. When He is addressed as the servitor of Lord Caitanya, His glories are magnified because unless one is invigorated by this mentality of servitorship one cannot understand the mellows derived from devotional service to the Supreme Lord, Kṛṣṇa.
Bengali
যস্য প্রসাদাদজ্ঞোঽপি তৎস্বরূপং নিরূপয়েৎ ॥ ১ ॥
Text
cāryam adbhuta-ceṣṭitam
yasya prasādād ajño ’pi
tat-svarūpaṁ nirūpayet
Synonyms
vande — I offer my respectful obeisances; tam — unto Him; śrīmat — with all opulences; advaita-ācāryam — Śrī Advaita Ācārya; adbhuta-ceṣṭitam — whose activities are wonderful; yasya — of whom; prasādāt — by the mercy; ajñaḥ api — even a foolish person; tat-svarūpam — His characteristics; nirūpayet — may describe.
Translation
I offer my respectful obeisances to Śrī Advaita Ācārya, whose activities are all wonderful. By His mercy, even a foolish person can describe His characteristics.
Bengali
জয়াদ্বৈতচন্দ্র জয় গৌরভক্তবৃন্দ ॥ ২ ॥
Text
jayādvaita-candra jaya gaura-bhakta-vṛnda
Synonyms
Translation
All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu!
Bengali
শ্লোকদ্বয়ে কহি অদ্বৈতাচার্যের মহত্ত্ব ॥ ৩ ॥
Text
śloka-dvaye kahi advaitācāryera mahattva
Synonyms
Translation
In five verses I have described the principle of Lord Nityānanda. Then in the following two verses I describe the glories of Śrī Advaita Ācārya.
Bengali
তস্যাবতার এবায়মদ্বৈতাচার্য ঈশ্বরঃ ॥ ৪ ॥
Text
māyayā yaḥ sṛjaty adaḥ
tasyāvatāra evāyam
advaitācārya īśvaraḥ
Synonyms
mahā-viṣṇuḥ — Mahā-Viṣṇu, the resting place of the efficient cause; jagat-kartā — the creator of the cosmic world; māyayā — by the illusory energy; yaḥ — who; sṛjati — creates; adaḥ — that universe; tasya — His; avatāraḥ — incarnation; eva — certainly; ayam — this; advaita-ācāryaḥ — Advaita Ācārya; īśvaraḥ — the Supreme Lord, the resting place of the material cause.
Translation
Lord Advaita Ācārya is the incarnation of Mahā-Viṣṇu, whose main function is to create the cosmic world through the actions of māyā.
Bengali
ভক্তাবতারমীশং তমদ্বৈতাচার্যমাশ্রয়ে ॥ ৫ ॥
Text
ācāryaṁ bhakti-śaṁsanāt
bhaktāvatāram īśaṁ tam
advaitācāryam āśraye
Synonyms
advaitam — known as Advaita; hariṇā — with Lord Hari; advaitāt — from being nondifferent; ācāryam — known as Ācārya; bhakti-śaṁsanāt — from the propagation of devotional service to Śrī Kṛṣṇa; bhakta-avatāram — the incarnation as a devotee; īśam — to the Supreme Lord; tam — to Him; advaita-ācāryam — to Advaita Ācārya; āśraye — I surrender.
Translation
Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Ācārya. He is the Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him.
Bengali
যাঁহার মহিমা নহে জীবের গোচর ॥ ৬ ॥
Text
yāṅhāra mahimā nahe jīvera gocara
Synonyms
Translation
Śrī Advaita Ācārya is indeed directly the Supreme Personality of Godhead Himself. His glory is beyond the conception of ordinary living beings.
Bengali
তাঁর অবতার সাক্ষাৎ অদ্বৈত আচার্য ॥ ৭ ॥
Text
tāṅra avatāra sākṣāt advaita ācārya
Synonyms
Translation
Mahā-Viṣṇu performs all the functions for the creation of the universes. Śrī Advaita Ācārya is His direct incarnation.
Bengali
অনন্ত ব্রহ্মাণ্ড সৃষ্টি করেন লীলায় ॥ ৮ ॥
Text
ananta brahmāṇḍa sṛṣṭi karena līlāya
Synonyms
Translation
That puruṣa creates and maintains with His external energy. He creates innumerable universes in His pastimes.
Bengali
এক এক মূর্তে করেন ব্রহ্মাণ্ডে প্রবেশ ॥ ৯ ॥
Text
eka eka mūrte karena brahmāṇḍe praveśa
Synonyms
Translation
By His will He manifests Himself in unlimited forms, in which He enters each and every universe.
Bengali
শরীর–বিশেষ তাঁর,—নাহিক বিচ্ছেদ ॥ ১০ ॥
Text
śarīra-viśeṣa tāṅra — nāhika viccheda
Synonyms
Translation
Śrī Advaita Ācārya is a plenary part of that puruṣa and so is not different from Him. Indeed, Śrī Advaita Ācārya is not separate but is another form of that puruṣa.
Bengali
কোটি ব্রহ্মাণ্ড করেন ইচ্ছায় নির্মাণ ॥ ১১ ॥
Text
koṭi brahmāṇḍa karena icchāya nirmāṇa
Synonyms
Translation
He [Advaita Ācārya] helps in the pastimes of the puruṣa, with whose material energy and by whose will He creates innumerable universes.
Bengali
মঙ্গল–চরিত্র সদা, ‘মঙ্গল’ যাঁর নাম ॥ ১২ ॥
Text
maṅgala-caritra sadā, ‘maṅgala’ yāṅra nāma
Synonyms
Translation
Being a reservoir of all auspicious attributes, Śrī Advaita Ācārya is all-auspicious for the world. His characteristics, activities and name are always auspicious.
Purport
Śrī Advaita Prabhu, who is an incarnation of Mahā-Viṣṇu, is an ācārya, or teacher. All His activities and all the other activities of Viṣṇu are auspicious. Anyone who can view the all-auspiciousness in the pastimes of Lord Viṣṇu also becomes auspicious simultaneously. Therefore, since Lord Viṣṇu is the fountainhead of auspiciousness, anyone who is attracted by the devotional service of Lord Viṣṇu can render the greatest service to human society. Rejected persons of the material world who refuse to understand pure devotional service as the eternal function of the living entities, and as actual liberation of the living being from conditioned life, become bereft of all devotional service because of their poor fund of knowledge.
In the teachings of Advaita Prabhu there is no question of fruitive activities or impersonal liberation. Bewildered by the spell of the material energy, however, persons who could not understand that Advaita Prabhu is nondifferent from Viṣṇu wanted to follow Him with their impersonal conceptions. The attempt of Advaita Prabhu to punish them is also auspicious. Lord Viṣṇu and His activities can bestow all good fortune, directly and indirectly. In other words, being favored by Lord Viṣṇu and being punished by Lord Viṣṇu are one and the same because all the activities of Viṣṇu are absolute. According to some, Maṅgala was another name of Advaita Prabhu. As the causal incarnation, or Lord Viṣṇu’s incarnation for a particular occasion, He is the supply agent or ingredient in material nature. However, He is never to be considered material. All His activities are spiritual. Anyone who hears about and glorifies Him becomes glorified himself, for such activities free one from all kinds of misfortune. One should not invest any material contamination or impersonalism in the Viṣṇu form. Everyone should try to understand the real identity of Lord Viṣṇu, for by such knowledge one can attain the highest stage of perfection.
Bengali
এত লঞা সৃজে পুরুষ সকল সংসার ॥ ১৩ ॥
Text
eta lañā sṛje puruṣa sakala saṁsāra
Synonyms
Translation
Mahā-Viṣṇu creates the entire material world with millions of His parts, energies and incarnations.
Bengali
মায়া—‘নিমিত্ত’–হেতু, উপাদান—‘প্রধান’ ॥ ১৪ ॥
পুরুষ ঈশ্বর ঐছে দ্বিমূর্তি হইয়া ।
বিশ্ব–সৃষ্টি করে ‘নিমিত্ত’ ‘উপাদান’ লঞা ॥ ১৫ ॥
Text
māyā — ‘nimitta’-hetu, upādāna — ‘pradhāna’
viśva-sṛṣṭi kare ‘nimitta’ ‘upādāna’ lañā
Synonyms
māyā — the external energy; yaiche — as; dui aṁśa — two parts; nimitta — the cause; upādāna — the ingredients; māyā — the material energy; nimitta-hetu — original cause; upādāna — ingredients; pradhāna — immediate cause; puruṣa — the person Lord Viṣṇu; īśvara — the Supreme Personality of Godhead; aiche — in that way; dvi-mūrti ha-iyā — taking two forms; viśva-sṛṣṭi kare — creates this material world; nimitta — the original cause; upādāna — the material cause; lañā — with.
Translation
Just as the external energy consists of two parts — the efficient cause [nimitta] and the material cause [upādāna], māyā being the efficient cause and pradhāna the material cause — so Lord Viṣṇu, the Supreme Personality of Godhead, assumes two forms to create the material world with the efficient and material causes.
Purport
There are two kinds of research to find the original cause of creation. One conclusion is that the Supreme Personality of Godhead, the all-blissful, eternal, all knowing form, is indirectly the cause of this cosmic manifestation and directly the cause of the spiritual world, where there are innumerable spiritual planets known as Vaikuṇṭhas, as well as His personal abode, known as Goloka Vṛndāvana. In other words, there are two manifestations — the material cosmos and the spiritual world. As in the material world there are innumerable planets and universes, so in the spiritual world there are also innumerable spiritual planets and universes, including the Vaikuṇṭhas and Goloka. The Supreme Lord is the cause of both the material and spiritual worlds. The other conclusion, of course, is that this cosmic manifestation is caused by an inexplicable unmanifested void. This argument is meaningless.
The first conclusion is accepted by the Vedānta philosophers, and the second is supported by the atheistic philosophical system of the Sāṅkhya smṛti, which directly opposes the Vedāntic philosophical conclusion. Material scientists cannot see any cognizant spiritual substance that might be the cause of the creation. Such atheistic Sāṅkhya philosophers think that the symptoms of knowledge and living force visible in the innumerable living creatures are caused by the three qualities of the cosmic manifestation. Therefore the Sāṅkhyites are against the conclusion of Vedānta regarding the original cause of creation.
Factually, the supreme absolute spirit soul is the cause of every kind of manifestation, and He is always complete, both as the energy and as the energetic. The cosmic manifestation is caused by the energy of the Supreme Absolute Person, in whom all energies are conserved. Philosophers who are subjectively engaged in the cosmic manifestation can appreciate only the wonderful energies of matter. Such philosophers accept the conception of God only as a product of the material energy. According to their conclusions, the source of the energy is also a product of the energy. Such philosophers wrongly observe that the living creatures within the cosmic manifestation are caused by the material energy, and they think that the supreme absolute conscious being must similarly be a product of the material energy.
Since materialistic philosophers and scientists are too much engaged with their imperfect senses, naturally they conclude that the living force is a product of a material combination. But the actual fact is just the opposite. Matter is a product of spirit. According to the Bhagavad-gītā, the supreme spirit, the Personality of Godhead, is the source of all energies. When one advances in research work by studying a limited substance within the limits of space and time one is amazed by the various wonderful cosmic manifestations, and naturally one goes on hypnotically accepting the path of research work or the inductive method. Through the deductive way of understanding, however, one accepts the Supreme Absolute Person, the Personality of Godhead, as the cause of all causes, who is full with diverse energies and who is neither impersonal nor void. The impersonal manifestation of the Supreme Person is another display of His energy. Therefore the conclusion that matter is the original cause of creation is completely different from the real truth. The material manifestation is caused by the glance of the Supreme Personality of Godhead, who is inconceivably potent. Material nature is electrified by the supreme authority, and the conditioned soul, within the limits of time and space, is trapped by awe of the material manifestation. In other words, the Supreme Personality of Godhead is actually realized in the vision of a material philosopher and scientist through the manifestations of His material energy. For one who does not understand the power of the Supreme Personality of Godhead or His diverse energies because of not knowing the relationship between the source of the energies and the energies themselves, there is always a chance of error, which is known as vivarta. As long as materialistic scientists and philosophers do not come to the right conclusion, certainly they will hover above the material field, bereft of proper understanding of the Absolute Truth.
The great Vaiṣṇava philosopher Śrīla Baladeva Vidyābhūṣaṇa has very nicely explained the materialistic conclusion in his Govinda-bhāṣya, a commentary on the Vedānta-sūtra. He writes as follows:
“The Sāṅkhya philosopher Kapila has connected the different elementary truths according to his own opinion. Material nature, according to him, consists of the equilibrium of the three material qualities — goodness, passion and ignorance. Material nature produces the material energy, known as mahat, and mahat produces the false ego. The ego produces the five objects of sense perception, which produce the ten senses (five for acquiring knowledge and five for working), the mind and the five gross elements. Counting the puruṣa, or the enjoyer, with these twenty-four elements, there are twenty-five different truths. The nonmanifested stage of these twenty-five elementary truths is called prakṛti, or material nature. The qualities of material nature can associate in three different stages, namely as the cause of happiness, the cause of distress and the cause of illusion. The quality of goodness is the cause of material happiness, the quality of passion is the cause of material distress, and the quality of ignorance is the cause of illusion. Our material experience lies within the boundaries of these three manifestations of happiness, distress and illusion. For example, a beautiful woman is certainly a cause of material happiness for one who possesses her as a wife, but the same beautiful woman is a cause of distress to a man whom she rejects or who is the cause of her anger, and if she leaves a man she becomes the cause of illusion.
“The two kinds of senses are the ten external senses and the one internal sense, the mind. Thus there are eleven senses. According to Kapila, material nature is eternal and all-powerful. Originally there is no spirit, and matter has no cause. Matter itself is the chief cause of everything. It is the all-pervading cause of all causes. The Sāṅkhya philosophy regards the total energy (mahat-tattva), the false ego and the five objects of sense perception as the seven diverse manifestations of material nature, which has two features, known as the material cause and efficient cause. The puruṣa, the enjoyer, is without transformation, whereas material nature is always subject to transformation. But although material nature is inert, it is the cause of enjoyment and salvation for many living creatures. Its activities are beyond the conception of sense perception, but still one may guess at them by superior intelligence. Material nature is one, but because of the interaction of the three qualities, it can produce the total energy and the wonderful cosmic manifestation. Such transformations divide material nature into two features, namely the efficient and material causes. The puruṣa, the enjoyer, is inactive and without material qualities, although at the same time He is the master, existing separately in each and every body as the emblem of knowledge. By understanding the material cause, one can guess that the puruṣa, the enjoyer, being without activity, is aloof from all kinds of enjoyment or superintendence. Sāṅkhya philosophy, after describing the nature of prakṛti (material nature) and puruṣa (the enjoyer), asserts that the creation is only a product of their unification or proximity to one another. With such unification the living symptoms are visible in material nature, but one can guess that in the person of the enjoyer, the puruṣa, there are powers of control and enjoyment. When the puruṣa is illusioned for want of sufficient knowledge, He feels Himself to be the enjoyer, and when He is in full knowledge He is liberated. In the Sāṅkhya philosophy the puruṣa is described to be always indifferent to the activities of prakṛti.
“The Sāṅkhya philosopher accepts three kinds of evidences, namely direct perception, hypothesis and traditional authority. When such evidence is complete, everything is perfect. The process of comparison is within such perfection. Beyond such evidence there is no proof. There is not much controversy regarding direct perceptional evidence or authorized traditional evidence. The Sāṅkhya system of philosophy identifies three kinds of procedures — namely, pariṇāmāt (transformation), samanvayāt (adjustment) and śaktitaḥ (performance of energies) — as the causes of the cosmic manifestation.”
Śrīla Baladeva Vidyābhūṣaṇa, in his commentary on the Vedānta-sūtra, has tried to nullify this conclusion because he thinks that discrediting these so-called causes of the cosmic manifestation will nullify the entire Sāṅkhya philosophy. Materialistic philosophers accept matter to be the material and efficient cause of creation; for them, matter is the cause of every type of manifestation. Generally they give the example of a waterpot and clay. Clay is the cause of the waterpot, but the clay can be found as both cause and effect. The waterpot is the effect and clay itself is the cause, but clay is visible everywhere. A tree is matter, but a tree produces fruit. Water is matter, but water flows. In this way, say the Sāṅkhyites, matter is the cause of movements and production. As such, matter can be considered the material and efficient cause of everything in the cosmic manifestation. Śrīla Baladeva Vidyābhūṣaṇa has therefore enunciated the nature of pradhāna as follows:
“Material nature is inert, and as such it cannot be the cause of matter, neither as the material nor as the efficient cause. Seeing the wonderful arrangement and management of the cosmic manifestation generally suggests that a living brain is behind this arrangement, for without a living brain such an arrangement could not exist. One should not imagine that such an arrangement can exist without conscious direction. In our practical experience we never see that inert bricks can themselves construct a big building.
“The example of the waterpot cannot be accepted because a waterpot has no perception of pleasure and distress. Such perception is within. Therefore the covering body, or the waterpot, cannot be synchronized with it.
“Sometimes the material scientist suggests that trees grow from the earth automatically, without assistance from a gardener, because that is a tendency of matter. They also consider the intuition of living creatures from birth to be material. But such material tendencies as bodily intuition cannot be accepted as independent, for they suggest the existence of a spirit soul within the body. Actually, neither the tree nor any other body of a living creature has any tendency or intuition; the tendency and intuition exist because the soul is present within the body. In this connection, the example of a car and driver may be given very profitably. The car has a tendency to turn right and left, but one cannot say that the car itself, as matter, turns right and left without the direction of a driver. A material car has neither tendencies nor intuitions independent of the intentions of the driver within the car. The same principle applies for the automatic growth of trees in the forest. The growth takes place because of the soul’s presence within the tree.
“Sometimes foolish people take it for granted that because scorpions are born from heaps of rice, the rice has produced the scorpions. The real fact, however, is that the mother scorpion lays eggs within the rice and by the proper fermentation of the rice the eggs give birth to several baby scorpions, which in due course come out. This does not mean that the rice gives birth to the scorpions. Similarly, sometimes bugs are seen to come from dirty beds. This does not mean, however, that the beds give birth to the bugs. It is the living soul that comes forth, taking advantage of the dirty condition of the bed. There are different kinds of living creatures. Some of them come from embryos, some from eggs and some from the fermentation of perspiration. Different living creatures have different sources of appearance, but one should not conclude that matter produces such living creatures.
“The example cited by materialists that trees automatically come from the earth follows the same principle. Taking advantage of a certain condition, a living entity comes from the earth. According to the Bṛhad-āraṇyaka Upaniṣad, every living being is forced by divine superintendence to take a certain type of body according to his past deeds. There are many varieties of bodies, and because of a divine arrangement a living entity takes bodies of different shapes.
“When a person thinks ‘I am doing this,’ the ‘I am’ does not refer to the body. It refers to something more than the body, or within the body. As such, the body as it is has neither tendencies nor intuition; the tendencies and intuition belong to the soul within the body. Material scientists sometimes suggest that the tendencies of male and female bodies cause their union and that this is the cause of the birth of the child. But since the puruṣa, according to Sāṅkhya philosophy, is always unaffected, where does the tendency to give birth come from?
“Sometimes material scientists give the example that milk turns into curd automatically and that distilled water pouring from the clouds falls down to earth, produces different kinds of trees, and enters different kinds of flowers and fruits with different fragrances and tastes. Therefore, they say, matter produces varieties of material things on its own. In reply to this argument, the same proposition of the Bṛhad-āraṇyaka Upaniṣad — that different kinds of living creatures are put into different kinds of bodies by the management of a superior power — is repeated. Under superior superintendence, various souls, according to their past activities, are given the chance to take a particular type of body, such as that of a tree, animal, bird or beast, and thus their different tendencies develop under these circumstances. The Bhagavad-gītā (13.22) also further affirms:
kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu
‘The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.’ The soul is given different types of bodies. For example, were souls not given varieties of tree bodies, the different varieties of fruits and flowers could not be produced. Each class of tree produces a particular kind of fruit and flower; it is not that there is no distinction between the different classes. An individual tree does not produce flowers of different colors or fruits of different tastes. There are demarcated classes, as we find them among humans, animals, birds and other species. There are innumerable living entities, and their activities, performed in the material world according to the different qualities of the material modes of nature, give them the chance to have different kinds of lives.
“Thus one should understand that pradhāna, matter, cannot act unless impelled by a living creature. The materialistic theory that matter independently acts cannot, therefore, be accepted. Matter is called prakṛti, which refers to female energy. A woman is prakṛti, a female. A female cannot produce a child without the association of a puruṣa, a man. The puruṣa causes the birth of a child because the man injects the soul, which is sheltered in the semen, into the womb of the woman. The woman, as the material cause, supplies the body of the soul, and as the efficient cause she gives birth to the child. But although the woman appears to be the material and efficient cause of the birth of a child, originally the puruṣa, the male, is the cause of the child. Similarly, this material world gives rise to varieties of manifestations due to the entrance of Garbhodakaśāyī Viṣṇu within the universe. He is present not only within the universe but within the bodies of all living creatures, as well as within the atom. We understand from the Brahma-saṁhitā that the Supersoul is present within the universe, within the atom and within the heart of every living creature. Therefore the theory that matter is the cause of the entire cosmic manifestation cannot be accepted by any man with sufficient knowledge of matter and spirit.
“Materialists sometimes give the argument that as straw eaten by a cow produces milk automatically, so material nature, under different circumstances, produces varieties of manifestations. Thus originally matter is the cause. In refuting this argument, we may say that an animal of the same species as the cow — namely, the bull — also eats straw like the cow but does not produce milk. Under the circumstances, it cannot be said that straw in connection with a particular species produces milk. The conclusion should be that there is superior management, as confirmed in the Bhagavad-gītā (9.10), where the Lord says, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: ‘This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings.’ The Supreme Lord says, mayādhyakṣeṇa (‘under My superintendence’). When He desires that the cow produce milk by eating straw, there is milk, and when He does not so desire it, the mixture of such straw cannot produce milk. If the way of material nature had been that straw produced milk, a stack of straw could also produce milk. But that is not possible. And the same straw given to a human female also cannot produce milk. That is the meaning of the Bhagavad-gītā’s statement that only under superior orders does anything take place. Matter itself has no power to produce independently. The conclusion, therefore, is that matter, which has no self-knowledge, cannot be the cause of the material creation. The ultimate creator is the Supreme Personality of Godhead.
“If matter were accepted as the original cause of creation, all the authorized scriptures in the world would be useless, for in every scripture, especially the Vedic scriptures like the Manu-smṛti, the Supreme Personality of Godhead is said to be the ultimate creator. The Manu-smṛti is considered the highest Vedic direction to humanity. Manu is the giver of law to mankind, and in the Manu-smṛti it is clearly stated that before the creation the entire universal space was darkness, without information and without variety, and was in a state of complete suspension, like a dream. Everything was darkness. The Supreme Personality of Godhead then entered the universal space, and although He is invisible, He created the visible cosmic manifestation. In the material world the Supreme Personality of Godhead is not manifested by His personal presence, but the presence of the cosmic manifestation in different varieties is the proof that everything has been created under His direction. He entered the universe with all creative potencies, and thus He removed the darkness of the unlimited space.
“The form of the Supreme Personality of Godhead is described to be transcendental, very subtle, eternal, all-pervading, inconceivable and therefore nonmanifested to the material senses of a conditioned living creature. He desired to expand Himself into many living entities, and with such a desire He first created a vast expanse of water within the universal space and then impregnated that water with living entities. By that process of impregnation a massive body appeared, blazing like a thousand suns, and in that body was the first creative principle, Brahmā. The great Parāśara Ṛṣi has confirmed this in the Viṣṇu Purāṇa. He says that the cosmic manifestation visible to us is produced from Lord Viṣṇu and sustained under His protection. He is the principal maintainer and destroyer of the universal form.
“This cosmic manifestation is one of the diverse energies of the Supreme Personality of Godhead. As a spider secretes saliva and weaves a web by its own movements but at the end winds up the web within its body, so Lord Viṣṇu produces this cosmic manifestation from His transcendental body and at the end winds it up within Himself. All the great sages of the Vedic understanding have accepted that the Supreme Personality of Godhead is the original creator.
“It is sometimes claimed that the impersonal speculations of great philosophers are meant for the advancement of knowledge without religious ritualistic principles. But the religious ritualistic principles are actually meant for the advancement of spiritual knowledge. By performance of religious rituals one ultimately reaches the supreme goal of knowledge by understanding that Vāsudeva, the Supreme Personality of Godhead, is the cause of everything. It is clearly stated in the Bhagavad-gītā that even those who are advocates of knowledge alone, without any religious ritualistic processes, advance in knowledge after many, many lifetimes of speculation and thus come to the conclusion that Vāsudeva is the supreme cause of everything that be. As a result of this achievement of the goal of life, such an advanced learned scholar or philosopher surrenders unto the Supreme Personality of Godhead. Religious ritualistic performances are actually meant to cleanse the contaminated mind in the material world, and the special feature of this age of Kali is that one can easily execute the process of cleansing the mind of contamination by chanting the holy names of God — Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
“A Vedic injunction states, sarve vedā yat padam āmananti (Kaṭha Up. 1.2.15): all Vedic knowledge is searching after the Supreme Personality of Godhead. Similarly, another Vedic injunction states, nārāyaṇa-parā vedāḥ: the Vedas are meant for understanding Nārāyaṇa, the Supreme Lord. Similarly, the Bhagavad-gītā also confirms, vedaiś ca sarvair aham eva vedyaḥ: by all the Vedas, Kṛṣṇa is to be known. Therefore, the main purpose of understanding the Vedas, performing Vedic sacrifices and speculating on the Vedānta-sūtra is to understand Kṛṣṇa. Accepting the impersonalist view of voidness or the nonexistence of the Supreme Personality of Godhead negates all study of the Vedas. Impersonal speculation aims at disproving the conclusion of the Vedas. Therefore any impersonal speculative presentation should be understood to be against the principles of the Vedas, or standard scriptures. Since the speculation of the impersonalists does not follow the principles of the Vedas, their conclusion must be considered to be against the Vedic principles. Anything not supported by the Vedic principles must be considered imaginary and lacking in standard proof. Therefore no impersonalist explanation of any Vedic literature can be accepted.
“If one tries to nullify the conclusions of the Vedas by accepting an unauthorized scripture or so-called scripture, it will be very hard for him to come to the right conclusion about the Absolute Truth. The system for adjusting two contradictory scriptures is to refer to the Vedas, for references from the Vedas are accepted as final judgments. When we refer to a particular scripture, it must be authorized, and for this authority it must strictly follow the Vedic injunctions. If someone presents an alternative doctrine he himself has manufactured, that doctrine will prove itself useless, for any doctrine that tries to prove that Vedic evidence is meaningless immediately proves itself meaningless. The followers of the Vedas unanimously accept the authority of Manu and Parāśara in the disciplic succession. Their statements, however, do not support the atheistic Kapila, because the Kapila mentioned in the Vedas is a different Kapila, the son of Kardama and Devahūti. The atheist Kapila is a descendant of the dynasty of Agni and is one of the conditioned souls. But the Kapila who is the son of Kardama Muni is accepted as an incarnation of Vāsudeva. The Padma Purāṇa gives evidence that the Supreme Personality of Godhead Vāsudeva takes birth in the incarnation of Kapila and, by His expansion of theistic Sāṅkhya philosophy, teaches all the demigods and a brāhmaṇa of the name Āsuri. In the doctrine of the atheist Kapila there are many statements directly against the Vedic principles. The atheist Kapila does not accept the Supreme Personality of Godhead. He says that the living entity is himself the Supreme Lord and that no one is greater than him. His conceptions of so-called conditioned and liberated life are materialistic, and he refuses to accept the importance of immortal time. All such statements are against the principles of the Vedānta-sūtra.”
Bengali
অদ্বৈত–রূপে ‘উপাদান’ হন নারায়ণ ॥ ১৬ ॥
Text
advaita-rūpe ‘upādāna’ hana nārāyaṇa
Synonyms
Translation
Lord Viṣṇu Himself is the efficient [nimitta] cause of the material world, and Nārāyaṇa in the form of Śrī Advaita is the material cause [upādāna].
Bengali
‘উপাদান’ অদ্বৈত করেন ব্রহ্মাণ্ড–সৃজন ॥ ১৭ ॥
Text
‘upādāna’ advaita karena brahmāṇḍa-sṛjana
Synonyms
Translation
Lord Viṣṇu, in His efficient aspect, glances over the material energy, and Śrī Advaita, as the material cause, creates the material world.
Bengali
জড় হইতে কভু নহে জগৎ–সৃজন ॥ ১৮ ॥
Text
jaḍa ha-ite kabhu nahe jagat-sṛjana
Synonyms
Translation
Although the Sāṅkhya philosophy accepts that the material ingredients are the cause, the creation of the world never arises from dead matter.
Bengali
ঈশ্বরের শক্ত্যে তবে হয়ে ত’ নির্মাণে ॥ ১৯ ॥
Text
īśvarera śaktye tabe haye ta’ nirmāṇe
Synonyms
Translation
The Lord infuses the material ingredients with His own creative potency. Then, by the power of the Lord, creation takes place.
Bengali
অতএব অদ্বৈত হয়েন মুখ্য কারণ ॥ ২০ ॥
Text
ataeva advaita hayena mukhya kāraṇa
Synonyms
Translation
In the form of Advaita He infuses the material ingredients with creative energy. Therefore, Advaita is the original cause of creation.
Bengali
আর এক এক মূর্ত্যে ব্রহ্মাণ্ডের ভর্তা ॥ ২১ ॥
Text
āra eka eka mūrtye brahmāṇḍera bhartā
Synonyms
Translation
Śrī Advaita Ācārya is the creator of millions and millions of universes, and by His expansions [as Garbhodakaśāyī Viṣṇu] He maintains each and every universe.
Bengali
‘অঙ্গ’–শব্দে অংশ করি’ কহে ভাগবত ॥ ২২ ॥
Text
‘aṅga’-śabde aṁśa kari’ kahe bhāgavata
Synonyms
Translation
Śrī Advaita is the principal limb [aṅga] of Nārāyaṇa. Śrīmad-Bhāgavatam speaks of “limb” [aṅga] as “a plenary portion” [aṁśa] of the Lord.
Bengali
মাত্মাস্যধীশাখিল–লোকসাক্ষী ।
নারায়ণোঽঙ্গং নর–ভূ–জলায়না–
ত্তচ্চাপি সত্যং ন তবৈব মায়া ॥ ২৩ ॥
Text
ātmāsy adhīśākhila-loka-sākṣī
nārāyaṇo ’ṅgaṁ nara-bhū-jalāyanāt
tac cāpi satyaṁ na tavaiva māyā
Synonyms
nārāyaṇaḥ — Lord Nārāyaṇa; tvam — You; na — not; hi — certainly; sarva — all; dehinām — of the embodied beings; ātmā — the Supersoul; asi — You are; adhīśa — O Lord; akhila-loka — of all the worlds; sākṣī — the witness; nārāyaṇaḥ — known as Nārāyaṇa; aṅgam — plenary portion; nara — of Nara; bhū — born; jala — in the water; ayanāt — due to the place of refuge; tat — that; ca — and; api — certainly; satyam — highest truth; na — not; tava — Your; eva — at all; māyā — the illusory energy.
Translation
“O Lord of lords, You are the seer of all creation. You are indeed everyone’s dearest life. Are You not, therefore, my father, Nārāyaṇa? ‘Nārāyaṇa’ refers to one whose abode is in the water born from Nara [Garbhodakaśāyī Viṣṇu], and that Nārāyaṇa is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of māyā.”
Purport
This text is from Śrīmad-Bhāgavatam (10.14.14).
Bengali
মায়ার সম্বন্ধ নাহি’ এই শ্লোকে কয় ॥ ২৪ ॥
Text
māyāra sambandha nāhi’ ei śloke kaya
Synonyms
Translation
This verse describes that the limbs and plenary portions of the Lord are all spiritual; They have no relationship with the material energy.
Bengali
‘অংশ’ হৈতে ‘অঙ্গ’, যাতে হয় অন্তরঙ্গ ॥ ২৫ ॥
Text
‘aṁśa’ haite ‘aṅga,’ yāte haya antaraṅga
Synonyms
Translation
Why has Śrī Advaita been called a limb and not a part? The reason is that “limb” implies greater intimacy.
Bengali
ঈশ্বরে অভেদ, তেঞি ‘অদ্বৈত’ পূর্ণ নাম ॥ ২৬ ॥
Text
īśvare abheda, teñi ‘advaita’ pūrṇa nāma
Synonyms
Translation
Śrī Advaita, who is a reservoir of virtues, is the main limb of Mahā-Viṣṇu. His full name is Advaita, for He is identical in all respects with that Lord.
Bengali
অবতরি’ কৈল এবে ভক্তি–প্রবর্তন ॥ ২৭ ॥
Text
avatari’ kaila ebe bhakti-pravartana
Synonyms
Translation
As He had formerly created all the universes, now He descended to introduce the path of bhakti.
Bengali
গীতা–ভাগবতে কৈল ভক্তির ব্যাখ্যান ॥ ২৮ ॥
Text
gītā-bhāgavate kaila bhaktira vyākhyāna
Synonyms
Translation
He delivered all living beings by offering the gift of kṛṣṇa-bhakti. He explained the Bhagavad-gītā and Śrīmad-Bhāgavatam in the light of devotional service.
Purport
Although Śrī Advaita Prabhu is an incarnation of Viṣṇu, for the welfare of the conditioned souls He manifested Himself as a servitor of the Supreme Personality of Godhead, and throughout all His activities He showed Himself to be an eternal servitor. Lord Caitanya and Lord Nityānanda also manifested the same principle, although They also belong to the category of Viṣṇu. If Lord Caitanya, Lord Nityānanda and Advaita Prabhu had exhibited Their all-powerful Viṣṇu potencies within this material world, people would have become greater impersonalists, monists and self-worshipers than they had already become under the spell of this age. Therefore the Personality of Godhead and His different incarnations and forms played the parts of devotees to instruct the conditioned souls how to approach the transcendental stage of devotional service. Advaita Ācārya especially intended to teach the conditioned souls about devotional service. The word ācārya means “teacher.” The special function of such a teacher is to make people Kṛṣṇa conscious. A bona fide teacher following in the footsteps of Advaita Ācārya has no other business than to spread the principles of Kṛṣṇa consciousness all over the world. The real qualification of an ācārya is that he presents himself as a servant of the Supreme. Such a bona fide ācārya can never support the demoniac activities of atheistic men who present themselves as God. It is the main business of an ācārya to defy such imposters posing as God before the innocent public.
Bengali
অতএব নাম হৈল ‘অদ্বৈত আচার্য’ ॥ ২৯ ॥
Text
ataeva nāma haila ‘advaita ācārya’
Synonyms
Translation
Since He has no other occupation than to teach devotional service, His name is Advaita Ācārya.
Bengali
দুইনাম–মিলনে হৈল ‘অদ্বৈত–আচার্য’ ॥ ৩০ ॥
Text
dui-nāma-milane haila ‘advaita-ācārya’
Synonyms
Translation
He is the spiritual master of all devotees and is the most revered personality in the world. By a combination of these two names, His name is Advaita Ācārya.
Purport
Śrī Advaita Ācārya is the prime spiritual master of the Vaiṣṇavas, and He is worshipable by all Vaiṣṇavas. Vaiṣṇavas must follow in the footsteps of Advaita Ācārya, for by so doing one can actually engage in the devotional service of the Lord.
Bengali
‘কমলাক্ষ’ করি ধরে নাম অবতংস ॥ ৩১ ॥
Text
‘kamalākṣa’ kari dhare nāma avataṁsa
Synonyms
Translation
Since He is a limb or part of the lotus-eyed Supreme Lord, He also bears the name Kamalākṣa.
Bengali
চতুর্ভুজ, পীতবাস, যৈছে নারায়ণ ॥ ৩২ ॥
Text
catur-bhuja, pīta-vāsa, yaiche nārāyaṇa
Synonyms
Translation
His associates have the same bodily features as the Lord. They all have four arms and are dressed in yellow garments like Nārāyaṇa.
Bengali
তাঁর তত্ত্ব–নাম–গুণ, সকল আশ্চর্য ॥ ৩৩ ॥
Text
tāṅra tattva-nāma-guṇa, sakali āścarya
Synonyms
Translation
Śrī Advaita Ācārya is the principal limb of the Supreme Lord. His truths, names and attributes are all wonderful.
Bengali
স্বগণ সহিতে চৈতন্যের অবতারে ॥ ৩৪ ॥
Text
sva-gaṇa sahite caitanyera avatāre
Synonyms
Translation
He worshiped Kṛṣṇa with tulasī leaves and water of the Ganges and called for Him in a loud voice. Thus Lord Caitanya Mahāprabhu appeared on earth, accompanied by His personal associates.
Bengali
যাঁর দ্বারা কৈল প্রভু জগৎ নিস্তার ॥ ৩৫ ॥
Text
yāṅra dvārā kaila prabhu jagat nistāra
Synonyms
Translation
It is through Him [Advaita Ācārya] that Lord Caitanya spread the saṅkīrtana movement and through Him that He delivered the world.
Bengali
জীবকীট কোথায় পাইবেক তার পার ॥ ৩৬ ॥
Text
jīva-kīṭa kothāya pāibeka tāra pāra
Synonyms
Translation
The glory and attributes of Advaita Ācārya are unlimited. How can the insignificant living entities fathom them?
Bengali
আর এক অঙ্গ তাঁর প্রভু নিত্যানন্দ ॥ ৩৭ ॥
Text
āra eka aṅga tāṅra prabhu nityānanda
Synonyms
Translation
Śrī Advaita Ācārya is a principal limb of Lord Caitanya. Another limb of the Lord is Nityānanda Prabhu.
Bengali
হস্তমুখনেত্র–অঙ্গ চক্রাদ্যস্ত্র–সম ॥ ৩৮ ॥
Text
hasta-mukha-netra-aṅga cakrādy-astra-sama
Synonyms
Translation
The devotees headed by Śrīvāsa are His smaller limbs. They are like His hands, face and eyes and His disc and other weapons.
Bengali
এসব লইয়া করেন বাঞ্ছিত প্রচার ॥ ৩৯ ॥
Text
e-saba la-iyā karena vāñchita pracāra
Synonyms
Translation
With all of them Lord Caitanya performed His pastimes, and with them He spread His mission.
Bengali
আচার্য–গোসাঞিরে প্রভু গুরু করি’ মানে ॥ ৪০ ॥
Text
ācārya-gosāñire prabhu guru kari’ māne
Synonyms
Translation
Thinking “He [Śrī Advaita Ācārya] is a disciple of Śrī Mādhavendra Purī,” Lord Caitanya obeys Him, respecting Him as His spiritual master.
Purport
Śrī Mādhavendra Purī is one of the ācāryas in the disciplic succession from Madhvācārya. Mādhavendra Purī had two principal disciples, Īśvara Purī and Śrī Advaita Prabhu. Therefore the Gauḍīya Vaiṣṇava-sampradāya is a disciplic succession from Madhvācārya. This fact has been accepted in the authorized books known as Gaura-gaṇoddeśa-dīpikā and Prameya-ratnāvalī, as well as by Gopāla Guru Gosvāmī. The Gaura-gaṇoddeśa-dīpikā (22) clearly states the disciplic succession of the Gauḍīya Vaiṣṇavas as follows: “Lord Brahmā is the direct disciple of Viṣṇu, the Lord of the spiritual sky. His disciple is Nārada, Nārada’s disciple is Vyāsa, and Vyāsa’s disciples are Śukadeva Gosvāmī and Madhvācārya. Padmanābha Ācārya is the disciple of Madhvācārya, and Narahari is the disciple of Padmanābha Ācārya. Mādhava is the disciple of Narahari, Akṣobhya is the direct disciple of Mādhava, and Jayatīrtha is the disciple of Akṣobhya. Jayatīrtha’s disciple is Jñānasindhu, and his disciple is Mahānidhi. Vidyānidhi is the disciple of Mahānidhi, and Rājendra is the disciple of Vidyānidhi. Jayadharma is the disciple of Rājendra. Puruṣottama is the disciple of Jayadharma. Śrīmān Lakṣmīpati is the disciple of Vyāsatīrtha, who is the disciple of Puruṣottama. And Mādhavendra Purī is the disciple of Lakṣmīpati.”
Bengali
স্তুতি–ভক্ত্যে করেন তাঁর চরণ বন্দন ॥ ৪১ ॥
Text
stuti-bhaktye karena tāṅra caraṇa vandana
Synonyms
Translation
To maintain the proper etiquette for the principles of religion, Lord Caitanya bows down at the lotus feet of Śrī Advaita Ācārya with reverential prayers and devotion.
Bengali
আপনাকে করেন তাঁর ‘দাস’–অভিমান ॥ ৪২ ॥
Text
āpanāke karena tāṅra ‘dāsa’-abhimāna
Synonyms
Translation
Śrī Advaita Ācārya, however, considers Lord Caitanya Mahāprabhu His master, and He thinks of Himself as a servant of Lord Caitanya Mahāprabhu.
Purport
The Bhakti-rasāmṛta-sindhu of Rūpa Gosvāmī explains the superexcellent quality of devotional service as follows:
naiti bhakti-sukhāmbhodheḥ paramāṇu-tulām api
“If multiplied billions of times, the transcendental pleasure derived from impersonal Brahman realization still could not compare to even an atomic portion of the ocean of bhakti, or transcendental service.” (B.r.s. 1.1.38) Similarly, the Bhāvārtha-dīpikā states:
kurvanti kṛtinaḥ kecic catur-vargaṁ tṛṇopamam
“For those who take pleasure in the transcendental topics of the Supreme Personality of Godhead, the four progressive realizations of religiosity, economic development, sense gratification and liberation, all combined together, cannot compare, any more than a straw could, to the happiness derived from hearing about the transcendental activities of the Lord.” Those who engage in the transcendental service of the lotus feet of Kṛṣṇa, being relieved of all material enjoyment, have no attraction to topics of impersonal monism. In the Padma Purāṇa, in connection with the glorification of the month of Kārtika, it is stated that devotees pray:
na cānyaṁ vṛṇe ’haṁ vareśād apīha
idaṁ te vapur nātha gopāla-bālaṁ
sadā me manasy āvirāstāṁ kim anyaiḥ
tathā prema-bhaktiṁ svakāṁ me prayaccha na mokṣe graho me ’sti dāmodareha
“Dear Lord, always remembering Your childhood pastimes at Vṛndāvana is better for us than aspiring to merge into the impersonal Brahman. During Your childhood pastimes You liberated the two sons of Kuvera and made them great devotees of Your Lordship. Similarly, I wish that instead of giving me liberation You may award me such devotion unto You.” In the Hayaśīrṣīya-śrī-nārāyaṇa-vyūha-stava, in the chapter called Nārāyaṇa-stotra, it is stated:
prārthaye tava pādābje dāsyam evābhikāmaye
“My dear Lord, I do not wish to become a man of religion or a master of economic development or sense gratification, nor do I wish for liberation. Although I can have all these from You, the supreme bestower of benedictions, I do not pray for any of these. I simply pray that I may always be engaged as a servant of Your lotus feet.” Nṛsiṁhadeva offered Prahlāda Mahārāja all kinds of benedictions, but Prahlāda Mahārāja did not accept any of them, for he simply wanted to engage in the service of the lotus feet of the Lord. Similarly, a pure devotee wishes to be blessed like Mahārāja Prahlāda by being thus endowed with devotional service. Devotees also offer their respects to Hanumān, who always remained a servant of Lord Rāma. The great devotee Hanumān prayed:
bhavān prabhur ahaṁ dāsa iti yatra vilupyate
“I do not wish to take liberation or to merge in the Brahman effulgence, where the conception of being a servant of the Lord is completely lost.” Similarly, in the Nārada-pañcarātra it is stated:
tvat-pāda-paṅkajasyādho jīvitaṁ dīyatāṁ mama
“I do not want any one of the four desirable stations. I simply want to engage as a servant of the lotus feet of the Lord.” King Kulaśekhara, in his very famous book Mukunda-mālā-stotra, prays:
ramyā-rāmā-mṛdu-tanu-latā-nandane nābhirantuṁ bhāve bhāve hṛdaya-bhavane bhāvayeyaṁ bhavantam
“My Lord, I do not worship You to be liberated from this material entanglement, nor do I wish to save myself from the hellish condition of material existence, nor do I ever pray for a beautiful wife to enjoy in a nice garden. I wish only that I may always be in full ecstasy with the pleasure of serving Your Lordship.” (M.m.s. 4) In Śrīmad-Bhāgavatam also there are many instances in the Third and Fourth cantos in which devotees pray to the Lord simply to be engaged in His service, and nothing else (Bhāg. 3.4.15, 3.25.34, 3.25.36, 4.8.22, 4.9.10 and 4.20.24).
Bengali
‘কৃষ্ণদাস’ হও—জীবে উপদেশ করে ॥ ৪৩ ॥
Text
‘kṛṣṇa-dāsa’ hao — jīve upadeśa kare
Synonyms
Translation
He forgets Himself in the joy of that conception and teaches all living entities, “You are servants of Śrī Caitanya Mahāprabhu.”
Purport
The transcendental devotional service of the Supreme Personality of Godhead is so ecstatic that even the Lord Himself plays the part of a devotee. Forgetting Himself to be the Supreme, He personally teaches the whole world how to render service to the Supreme Personality of Godhead.
Bengali
কোটী–ব্রহ্মসুখ নহে তার এক বিন্দু ॥ ৪৪ ॥
Text
koṭī-brahma-sukha nahe tāra eka bindu
Synonyms
kṛṣṇa-dāsa-abhimāne — under this impression of being a servant of Kṛṣṇa; ye — that; ānanda-sindhu — ocean of transcendental bliss; koṭī-brahma-sukha — ten million times the transcendental bliss of becoming one with the Absolute; nahe — not; tāra — of the ocean of transcendental bliss; eka — one; bindu — drop.
Translation
The conception of servitude to Śrī Kṛṣṇa generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it.
Bengali
দাস–ভাব–সম নহে অন্যত্র আনন্দ ॥ ৪৫ ॥
Text
dāsa-bhāva-sama nahe anyatra ānanda
Synonyms
Translation
He says, “Nityānanda and I are servants of Lord Caitanya.” Nowhere else is there such joy as that which is tasted in this emotion of servitude.
Bengali
তেঁহো দাস্য–সুখ মাগে করিয়া মিনতি ॥ ৪৬ ॥
Text
teṅho dāsya-sukha māge kariyā minati
Synonyms
Translation
The most beloved goddess of fortune resides on the chest of Śrī Kṛṣṇa, yet she too, earnestly praying, begs for the joy of service at His feet.
Bengali
বিধি, ভব, নারদ আর শুক, সনাতন ॥ ৪৭ ॥
Text
vidhi, bhava, nārada āra śuka, sanātana
Synonyms
Translation
All the associates of Lord Kṛṣṇa, such as Brahmā, Śiva, Nārada, Śuka and Sanātana Kumāra, are very pleased in the sentiment of servitude.
Bengali
চৈতন্যের দাস্য–প্রেমে হইলা পাগল ॥ ৪৮ ॥
Text
caitanyera dāsya-preme ha-ilā pāgala
Synonyms
nityānanda avadhūta — the mendicant Lord Nityānanda; sabāte — among all; āgala — foremost; caitanyera dāsya-preme — in the emotional ecstatic love of being a servant of Śrī Caitanya Mahāprabhu; ha-ilā pāgala — became mad.
Translation
Śrī Nityānanda, the wandering mendicant, is the foremost of all the associates of Lord Caitanya. He became mad in the ecstasy of service to Lord Caitanya.
Bengali
মুরারি, মুকুন্দ, চন্দ্রশেখর, বক্রেশ্বর ॥ ৪৯ ॥
এসব পণ্ডিতলোক পরম–মহত্ত্ব ।
চৈতন্যের দাস্যে সবায় করয়ে উন্মত্ত ॥ ৫০ ॥
Text
murāri, mukunda, candraśekhara, vakreśvara
caitanyera dāsye sabāya karaye unmatta
Synonyms
śrīvāsa — Śrīvāsa Ṭhākura; haridāsa — Haridāsa Ṭhākura; rāmadāsa — Rāmadāsa; gadādhara — Gadādhara; murāri — Murāri; mukunda — Mukunda; candraśekhara — Candraśekhara; vakreśvara — Vakreśvara; e-saba — all of them; paṇḍita-loka — very learned scholars; parama-mahattva — very much glorified; caitanyera — of Śrī Caitanya Mahāprabhu; dāsye — the servitude; sabāya — all of them; karaye unmatta — makes mad.
Translation
Śrīvāsa, Haridāsa, Rāmadāsa, Gadādhara, Murāri, Mukunda, Candraśekhara and Vakreśvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy.
Bengali
লোকে উপদেশে,—‘হও চৈতন্যের দাস’ ॥ ৫১ ॥
Text
loke upadeśe, — ‘hao caitanyera dāsa’
Synonyms
Translation
Thus they dance, sing and laugh like madmen, and they instruct everyone, “Just be loving servants of Lord Caitanya.”
Bengali
তথাপিহ মোর হয় দাস–অভিমান ॥ ৫২ ॥
Text
tathāpiha mora haya dāsa-abhimāna
Synonyms
Translation
Śrī Advaita Ācārya thinks, “Lord Caitanya considers Me His spiritual master, yet I feel Myself to be only His servant.”
Bengali
গুরু–সম–লঘুকে করায় দাস্যভাব ॥ ৫৩ ॥
Text
guru-sama-laghuke karāya dāsya-bhāva
Synonyms
Translation
Love for Kṛṣṇa has this one unique effect: it imbues superiors, equals and inferiors with the spirit of service to Lord Kṛṣṇa.
Purport
There are two kinds of devotional service: the way of pāñcarātrika regulative principles and the way of bhāgavata transcendental loving service. The love of Godhead of those engaged in pāñcarātrika regulative principles depends more or less on the opulent and reverential platform, but the worship of Rādhā and Kṛṣṇa is purely on the platform of transcendental love. Even persons who play as the superiors of Kṛṣṇa also take the chance to offer transcendental loving service to the Lord. The service attitude of the devotees who play the parts of superiors of the Lord is very difficult to understand, but it can be very plainly understood in connection with the superexcellence of their particular service to Lord Kṛṣṇa. A vivid example is the service of mother Yaśodā to Kṛṣṇa, which is distinct. In the feature of Nārāyaṇa, the Lord can accept services only from His associates who play parts in which they are equal to or less than Him, but in the feature of Lord Kṛṣṇa He accepts service very plainly from His fathers, teachers and other elders who are His superiors, as well as from His equals and His subordinates. This is very wonderful.
Bengali
মহদনুভব যাতে সুদৃঢ় প্রমাণ ॥ ৫৪ ॥
Text
mahad-anubhava yāte sudṛḍha pramāṇa
Synonyms
Translation
For evidence, please listen to the examples described in the revealed scriptures, which are corroborated by the realization of great souls.
Bengali
তার সম ‘গুরু’ কৃষ্ণের আর কেহ নয় ॥ ৫৫ ॥
শুদ্ধবাৎসল্যে ঈশ্বর–জ্ঞান নাহি তার ।
তাহাকেই প্রেমে করায় দাস্য–অনুকার ॥ ৫৬ ॥
Text
tāra sama ‘guru’ kṛṣṇera āra keha naya
tāhākei preme karāya dāsya-anukāra
Synonyms
anyera — of others; kā — what; kathā — to speak; vraje — in Vṛndāvana; nanda mahāśaya — Nanda Mahārāja; tāra sama — like him; guru — a superior; kṛṣṇera — of Lord Kṛṣṇa; āra — another; keha — anyone; naya — not; śuddha-vātsalye — in transcendental paternal love; īśvara-jñāna — conception of the Supreme Lord; nāhi — not; tāra — his; tāhākei — unto him; preme — ecstatic love; karāya — makes; dāsya-anukāra — the conception of being a servant.
Translation
Although no one is a more respected elder for Kṛṣṇa than Nanda Mahārāja in Vraja, who in transcendental paternal love has no knowledge that his son is the Supreme Personality of Godhead, still ecstatic love makes him, what to speak of others, feel himself to be a servant of Lord Kṛṣṇa.
Bengali
তাহার শ্রীমুখবাণী তাহাতে প্রমাণে ॥ ৫৭ ॥
Text
tāhāra śrī-mukha-vāṇī tāhāte pramāṇe
Synonyms
Translation
He too prays for attachment and devotion to the lotus feet of Lord Kṛṣṇa, as the words from his own mouth give evidence.
Bengali
তেঁহো ঈশ্বর—হেন যদি তোমার মনে লয় ॥ ৫৮ ॥
তথাপি তাঁহাতে রহু মোর মনোবৃত্তি ।
তোমার ঈশ্বর–কৃষ্ণে হউক মোর মতি ॥ ৫৯ ॥
Text
teṅho īśvara — hena yadi tomāra mane laya
tomāra īśvara-kṛṣṇe hauka mora mati
Synonyms
śuna uddhava — my dear Uddhava, please hear me; satya — the truth; kṛṣṇa — Lord Kṛṣṇa; āmāra tanaya — my son; teṅho — He; īśvara — the Supreme Personality of Godhead; hena — thus; yadi — if; tomāra — your; mane — the mind; laya — takes; tathāpi — still; tāṅhāte — unto Him; rahu — let there be; mora — my; manaḥ-vṛtti — mental functions; tomāra — your; īśvara-kṛṣṇe — to Kṛṣṇa, the Supreme Lord; hauka — let there be; mora — my; mati — attention.
Translation
“My dear Uddhava, please hear me. In truth Kṛṣṇa is my son, but even if you think that He is God, I would still bear toward Him my own feelings for my son. May my mind be attached to your Lord Kṛṣṇa.
Bengali
বাচোঽভিধায়িনীর্নাম্নাং কায়স্তৎপ্রহ্বণাদিষু ॥ ৬০ ॥
Text
kṛṣṇa-pādāmbujāśrayāḥ
vāco ’bhidhāyinīr nāmnāṁ
kāyas tat-prahvaṇādiṣu
Synonyms
manasaḥ — of the mind; vṛttayaḥ — activities (thinking, feeling and willing); naḥ — of us; syuḥ — let there be; kṛṣṇa — of Lord Kṛṣṇa; pāda-ambuja — the lotus feet; āśrayāḥ — those sheltered by; vācaḥ — the words; abhidhāyinīḥ — speaking; nāmnām — of His holy names; kāyaḥ — the body; tat — to Him; prahvaṇa-ādiṣu — bowing down to Him, etc.
Translation
“May our minds be attached to the lotus feet of your Lord Kṛṣṇa, may our tongues chant His holy names, and may our bodies lie prostrate before Him.
Bengali
মঙ্গলাচরিতৈর্দানৈ রতির্নঃ কৃষ্ণ ঈশ্বরে ॥ ৬১ ॥
Text
yatra kvāpīśvarecchayā
maṅgalācaritair dānai
ratir naḥ kṛṣṇa īśvare
Synonyms
karmabhiḥ — by the activities; bhrāmyamāṇānām — of those wandering within the material universe; yatra — wherever; kva api — anywhere; īśvara-icchayā — by the supreme will of the Personality of Godhead; maṅgala-ācaritaiḥ — by auspicious activities; dānaiḥ — like charity and philanthropy; ratiḥ — the attraction; naḥ — our; kṛṣṇe — in Kṛṣṇa; īśvare — the Supreme Personality of Godhead.
Translation
“Wherever we wander in the material universe under the influence of karma by the will of the Lord, may our auspicious activities cause our attraction to Lord Kṛṣṇa to increase.”
Purport
These verses from Śrīmad-Bhāgavatam (10.47.66-67) were spoken by the denizens of Vṛndāvana, headed by Mahārāja Nanda and his associates, to Uddhava, who had come from Mathurā.
Bengali
ঐশ্বর্য–জ্ঞান–হীন, কেবল–সখ্যময় ॥ ৬২ ॥
Text
aiśvarya-jñāna-hīna, kevala-sakhya-maya
Synonyms
Translation
Lord Kṛṣṇa’s friends in Vṛndāvana, headed by Śrīdāmā, have pure fraternal affection for Lord Kṛṣṇa and have no idea of His opulences.
Bengali
তারা দাস্যভাবে করে চরণ–সেবন ॥ ৬৩ ॥
Text
tārā dāsya-bhāve kare caraṇa-sevana
Synonyms
Translation
Although they fight with Him and climb upon His shoulders, they worship His lotus feet in a spirit of servitude.
Bengali
অপরে হতপাপ্মানো ব্যজনৈঃ সমবীজয়ন্ ॥ ৬৪ ॥
Text
kecit tasya mahātmanaḥ
apare hata-pāpmāno
vyajanaiḥ samavījayan
Synonyms
pāda-saṁvāhanam — massaging the feet; cakruḥ — performed; kecit — some of them; tasya — of Lord Kṛṣṇa; mahā-ātmanaḥ — of the Supreme Personality of Godhead; apare — others; hata — destroyed; pāpmānaḥ — whose resultant actions of sinful life; vyajanaiḥ — with hand-held fans; samavījayan — fanned very pleasingly.
Translation
“Some of the friends of Śrī Kṛṣṇa, the Supreme Personality of Godhead, massaged His feet, and others whose sinful reactions had been destroyed fanned Him with hand-held fans.”
Purport
This verse, quoted from Śrīmad-Bhāgavatam (10.15.17), describes how Lord Kṛṣṇa and Lord Balarāma were playing with the cowherd boys after killing Dhenukāsura in Tālavana.
Bengali
যাঁর পদধূলি করে উদ্ধব প্রার্থন ॥ ৬৫ ॥
যাঁ–সবার উপরে কৃষ্ণের প্রিয় নাহি আন ।
তাঁহারা আপনাকে করে দাসী–অভিমান ॥ ৬৬ ॥
Text
yāṅra pada-dhūli kare uddhava prārthana
tāṅhārā āpanāke kare dāsī-abhimāna
Synonyms
kṛṣṇera — of Lord Kṛṣṇa; preyasī — the beloved girls; vraje — in Vṛndāvana; yata — all; gopī-gaṇa — the gopīs; yāṅra — of whom; pada-dhūli — the dust of the feet; kare — does; uddhava — Uddhava; prārthana — desiring; yāṅ-sabāra — all of them; upare — beyond; kṛṣṇera — of Lord Kṛṣṇa; priya — dear; nāhi — there is not; āna — anyone else; tāṅhārā — all of them; āpanāke — to themselves; kare — do; dāsī-abhimāna — the conception of being maidservants.
Translation
Even the beloved girlfriends of Lord Kṛṣṇa in Vṛndāvana, the gopīs, the dust of whose feet was desired by Śrī Uddhava and who are more dear to Kṛṣṇa than anyone else, regard themselves as Kṛṣṇa’s maidservants.
Bengali
ভজ সখে ভবৎকিঙ্করীঃ স্ম নো জলরুহাননং চারু দর্শয় ॥ ৬৭ ॥
Text
nija-jana-smaya-dhvaṁsana-smita
bhaja sakhe bhavat-kiṅkarīḥ sma no
jala-ruhānanaṁ cāru darśaya
Synonyms
vraja-jana-ārti-han — O one who diminishes all the painful conditions of the inhabitants of Vṛndāvana; vīra — O hero; yoṣitām — of women; nija — personal; jana — of the associates; smaya — the pride; dhvaṁsana — destroying; smita — whose smile; bhaja — worship; sakhe — O dear friend; bhavat-kiṅkarīḥ — Your servants; sma — certainly; naḥ — unto us; jala-ruha-ānanam — a face exactly like a lotus flower; cāru — attractive; darśaya — please show.
Translation
“O Lord, remover of the afflictions of the inhabitants of Vṛndāvana! O hero of all women! O Lord who destroy the pride of Your devotees by Your sweet, gentle smile! O friend! We are Your maidservants. Please fulfill our desires and show us Your attractive lotus face.”
Purport
This verse in connection with the rāsa dance of Kṛṣṇa with the gopīs is quoted from Śrīmad-Bhāgavatam (10.31.6). When Kṛṣṇa disappeared from His companions in the course of dancing, the gopīs sang like this in separation from Kṛṣṇa.
Bengali
স্মরতি স পিতৃগেহান্ সৌম্য বন্ধূংশ্চ গোপান্ ।
ক্বচিদপি স কথাং নঃ কিঙ্করীণাং গৃণীতে
ভুজমগুরুসুগন্ধং মূর্ধ্ন্যধাস্যৎ কদা নু ॥ ৬৮ ॥
Text
smarati sa pitṛ-gehān saumya bandhūṁś ca gopān
kvacid api sa kathāṁ naḥ kiṅkariṇāṁ gṛṇīte
bhujam aguru-sugandhaṁ mūrdhny adhāsyat kadā nu
Synonyms
api — certainly; bata — regrettable; madhu-puryām — in the city of Mathurā; ārya-putraḥ — the son of Nanda Mahārāja; adhunā — now; āste — resides; smarati — remembers; saḥ — He; pitṛ-gehān — the household affairs of His father; saumya — O great soul (Uddhava); bandhūn — His many friends; ca — and; gopān — the cowherd boys; kvacit — sometimes; api — or; saḥ — He; kathām — talks; naḥ — of us; kiṅkarīṇām — of the maidservants; gṛṇīte — relates; bhujam — hand; aguru-su-gandham — having the fragrance of aguru; mūrdhni — on the head; adhāsyat — will keep; kadā — when; nu — may be.
Translation
“O Uddhava! It is indeed regrettable that Kṛṣṇa resides in Mathurā. Does He remember His father’s household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand?”
Purport
This verse appears in Śrīmad-Bhāgavatam (10.47.21), in the section known as the Bhramara-gītā. When Uddhava came to Vṛndāvana, Śrīmatī Rādhārāṇī, in complete separation from Kṛṣṇa, sang like this.
Bengali
সবা হৈতে সকলাংশে পরম–অধিকা ॥ ৬৯ ॥
তেঁহো যাঁর দাসী হৈঞা সেবেন চরণ ।
যাঁর প্রেমগুণে কৃষ্ণ বদ্ধ অনুক্ষণ ॥ ৭০ ॥
Text
sabā haite sakalāṁśe parama-adhikā
yāṅra prema-guṇe kṛṣṇa baddha anukṣaṇa
Synonyms
tāṅ-sabāra — of the gopīs; kathā — talk; rahu — let alone; śrīmatī rādhikā — Śrīmatī Rādhārāṇī; sabā haite — than all of them; sakala-aṁśe — in every respect; parama-adhikā — highly elevated; teṅho — She also; yāṅra — whose; dāsī — maidservant; haiñā — becoming; sevena — worships; caraṇa — the lotus feet; yāṅra — whose; prema-guṇe — because of loving attributes; kṛṣṇa — Lord Kṛṣṇa; baddha — obliged; anukṣaṇa — always.
Translation
What to speak of the other gopīs, even Śrī Rādhikā, who in every respect is the most elevated of them all and who has bound Śrī Kṛṣṇa forever by Her loving attributes, serves His feet as His maidservant.
Bengali
দাস্যাস্তে কৃপণায়া মে সখে দর্শয় সন্নিধিম্ ॥ ৭১ ॥
Text
kvāsi kvāsi mahā-bhuja
dāsyās te kṛpaṇāyā me
sakhe darśaya sannidhim
Synonyms
hā — O; nātha — My Lord; ramaṇa — O My husband; preṣṭha — O My most dear one; kva asi kva asi — where are You, where are You; mahā-bhuja — O mighty-armed one; dāsyāḥ — of the maidservant; te — You; kṛpaṇāyāḥ — very much aggrieved by Your absence; me — to Me; sakhe — O My friend; darśaya — show; sannidhim — nearness to You.
Translation
“O My Lord, O My husband, O most dearly beloved! O mighty-armed Lord! Where are You? Where are You? O My friend, reveal Yourself to Your maidservant, who is very much aggrieved by Your absence.”
Purport
This verse is quoted from Śrīmad-Bhāgavatam (10.30.39). When the rāsa dance was going on in full swing, Kṛṣṇa left all the gopīs and took only Śrīmatī Rādhārāṇī with Him. At that time all the gopīs lamented, and Śrīmatī Rādhārāṇī, being proud of Her position, requested Kṛṣṇa to carry Her wherever He liked. Then Kṛṣṇa immediately disappeared from the scene, and Śrīmatī Rādhārāṇī began to lament.
Bengali
তাঁহারাও আপনাকে মানে কৃষ্ণদাসী ॥ ৭২ ॥
Text
tāṅhārāo āpanāke māne kṛṣṇa-dāsī
Synonyms
Translation
In Dvārakā-dhāma, all the queens, headed by Rukmiṇī, also consider themselves maidservants of Lord Kṛṣṇa.
Bengali
রাজস্বজেয়–ভটশেখরিতাঙ্ঘ্রিরেণুঃ ।
নিন্যে মৃগেন্দ্র ইব ভাগমজাবিযূথা–
ত্তচ্ছ্রীনিকেত–চরণোঽস্তু মমার্চনায় ॥ ৭৩ ॥
Text
rājasv ajeya-bhaṭa-śekharitāṅghri-reṇuḥ
ninye mṛgendra iva bhāgam ajāvi-yūthāt
tac chrī-niketa-caraṇo ’stu mamārcanāya
Synonyms
caidyāya — unto Śiśupāla; mā — me; arpayitum — to deliver or to give in charity; udyata — upraised; kārmukeṣu — whose bows and arrows; rājasu — among the kings headed by Jarāsandha; ajeya — unconquerable; bhaṭa — of the soldiers; śekharita-aṅghri-reṇuḥ — the dust of whose lotus feet is the crown; ninye — forcibly took; mṛga-indraḥ — the lion; iva — like; bhāgam — the share; aja — of the goats; avi — and sheep; yūthāt — from the midst; tat — that; śrī-niketa — of the shelter of the goddess of fortune; caraṇaḥ — the lotus feet; astu — let there be; mama — my; arcanāya — for worshiping .
Translation
“When Jarāsandha and other kings, bows and arrows upraised, stood ready to deliver me in charity to Śiśupāla, He forcibly took me from their midst, as a lion takes its share of goats and sheep. The dust of His lotus feet is therefore the crown of unconquerable soldiers. May those lotus feet, which are the shelter of the goddess of fortune, be the object of my worship.”
Purport
This verse from Śrīmad-Bhāgavatam (10.83.8) was spoken by Queen Rukmiṇī.
Bengali
সখ্যোপেত্যাগ্রহীৎ পাণিং সাহং তদ্গৃহমার্জনী ॥ ৭৪ ॥
Text
sva-pāda-sparśanāśayā
sakhyopetyāgrahīt pāṇiṁ
sāhaṁ tad-gṛha-mārjanī
Synonyms
Translation
“Knowing me to be performing austerities with the desire to touch His feet, He came with His friend Arjuna and accepted my hand. Yet I am but a maidservant engaged in sweeping the floor of the house of Śrī Kṛṣṇa.”
Purport
Like the previous verse, this verse appears in Śrīmad-Bhāgavatam (10.83.11) in connection with the meeting of the family ladies of the Kuru and Yadu dynasties at Samanta-pañcaka. At the time of that meeting, the queen of Kṛṣṇa named Kālindī spoke to Draupadī in this way.
Bengali
সর্বসঙ্গনিবৃত্ত্যাদ্ধা তপসা চ বভূবিম ॥ ৭৫ ॥
Text
vayaṁ vai gṛha-dāsikāḥ
sarva-saṅga-nivṛttyāddhā
tapasā ca babhūvima
Synonyms
ātmārāmasya — of the Supreme Personality of Godhead, who is satisfied in Himself; tasya — His; imāḥ — all; vayam — we; vai — certainly; gṛha-dāsikāḥ — the maidservants of the home; sarva — all; saṅga — association; nivṛttyā — fully bereft of; addhā — directly; tapasā — on account of austerity; ca — also; babhūvima — we have become.
Translation
“Through austerity and through renunciation of all attachments, we have become maidservants in the home of the Supreme Personality of Godhead, who is satisfied in Himself.”
Purport
During the same incident, this verse, quoted from Śrīmad-Bhāgavatam (10.83.39), was spoken to Draupadī by a queen of Kṛṣṇa’s named Lakṣmaṇā.
Bengali
যাঁর ভাব—শুদ্ধসখ্য–বাৎসল্যাদিময় ॥ ৭৬ ॥
Text
yāṅra bhāva — śuddha-sakhya-vātsalyādi-maya
Synonyms
Translation
What to speak of others, even Lord Baladeva, the Supreme Personality of Godhead, is full of emotions like pure friendship and paternal love.
Purport
Although Lord Baladeva appeared before the birth of Lord Kṛṣṇa and is therefore Kṛṣṇa’s worshipable elder brother, He used to act as Kṛṣṇa’s eternal servitor. In the spiritual sky all the Vaikuṇṭha planets are predominated by the quadruple expansions of Kṛṣṇa known as the catur-vyūha. They are direct expansions from Baladeva. It is the singularity of the Supreme Lord that everyone in the spiritual sky thinks himself a servitor of the Lord. According to social convention one may be superior to Kṛṣṇa, but factually everyone engages in His service. Therefore in the spiritual sky or the material sky, in all the different planets, no one is able to supersede Lord Kṛṣṇa or demand service from Him. On the contrary, everyone engages in the service of Lord Kṛṣṇa. As such, the more a person engages in the service of the Lord, the more he is important; and, conversely, the more one is bereft of the transcendental service of Kṛṣṇa, the more he invites the bad fortune of material contamination. In the material world, although materialists want to become one with God or compete with God, everyone directly or indirectly engages in the service of the Lord. The more one is forgetful of the service of Kṛṣṇa, the more he is considered to be dying. Therefore, when one develops pure Kṛṣṇa consciousness, he immediately develops his eternal servitorship to Kṛṣṇa.
Bengali
কৃষ্ণদাস–ভাব বিনু আছে কোন জনা ॥ ৭৭ ॥
Text
kṛṣṇa-dāsa-bhāva vinu āche kona janā
Synonyms
Translation
He also considers Himself a servant of Lord Kṛṣṇa. Indeed, who is there who does not have this conception of being a servant of Lord Kṛṣṇa?
Bengali
দশ দেহ ধরি’ করে কৃষ্ণের সেবন ॥ ৭৮ ॥
Text
daśa deha dhari’ kare kṛṣṇera sevana
Synonyms
Translation
He who is Śeṣa, Saṅkarṣaṇa, with His thousands of mouths, serves Śrī Kṛṣṇa by assuming ten forms.
Bengali
গুণাবতার তেঁহো, সর্বদেব–অবতংস ॥ ৭৯ ॥
Text
guṇāvatāra teṅho, sarva-deva-avataṁsa
Synonyms
Translation
Rudra, who is an expansion of Sadāśiva and who appears in unlimited universes, is also a guṇāvatāra [qualitative incarnation] and is the ornament of all the demigods in the endless universes.
Purport
There are eleven expansions of Rudra, or Lord Śiva. They are as follows: Ajaikapāt, Ahibradhna, Virūpākṣa, Raivata, Hara, Bahurūpa, Devaśreṣṭha Tryambaka, Sāvitra, Jayanta, Pināki and Aparājita. Besides these expansions there are eight forms of Rudra called earth, water, fire, air, sky, the sun, the moon and soma-yājī. Generally all these Rudras have five faces, three eyes and ten arms. Sometimes it is found that Rudra is compared to Brahmā and considered a living entity. But when Rudra is explained to be a partial expansion of the Supreme Personality of Godhead, he is compared to Śeṣa. Lord Śiva is therefore simultaneously an expansion of Lord Viṣṇu and, in his capacity for annihilating the creation, one of the living entities. As an expansion of Lord Viṣṇu he is called Hara, and he is transcendental to the material qualities, but when he is in touch with tamo-guṇa he appears contaminated by the material modes of nature. This is explained in Śrīmad-Bhāgavatam and the Brahma-saṁhitā. In Śrīmad-Bhāgavatam, Tenth Canto, it is stated that Lord Rudra is always associated with the material nature when she is in the neutral, unmanifested stage, but when the modes of material nature are agitated he associates with material nature from a distance. In the Brahma-saṁhitā the relationship between Viṣṇu and Lord Śiva is compared to that between milk and yogurt. Milk is converted into yogurt by certain additives, but although milk and yogurt have the same ingredients, they have different functions. Similarly, Lord Śiva is an expansion of Lord Viṣṇu, yet because of his taking part in the annihilation of the cosmic manifestation, he is considered to be changed, like milk converted into yogurt. In the Purāṇas it is found that Śiva appears sometimes from the heads of Brahmā and sometimes from the head of Viṣṇu. The annihilator, Rudra, is born from Saṅkarṣaṇa and the ultimate fire to burn the whole creation. In the Vāyu Purāṇa there is a description of Sadāśiva in one of the Vaikuṇṭha planets. That Sadāśiva is a direct expansion of Lord Kṛṣṇa’s form for pastimes. It is said that Sadāśiva (Lord Śambhu) is an expansion from the Sadāśiva in the Vaikuṇṭha planets (Lord Viṣṇu) and that his consort, Mahāmāyā, is an expansion of Ramā-devī, or Lakṣmī. Mahāmāyā is the origin or birthplace of material nature.
Bengali
নিরন্তর কহে শিব, ‘মুঞি কৃষ্ণদাস’ ॥ ৮০ ॥
Text
nirantara kahe śiva, ‘muñi kṛṣṇa-dāsa’
Synonyms
Translation
He also desires only to be a servant of Lord Kṛṣṇa. Śrī Sadāśiva always says, “I am a servant of Lord Kṛṣṇa.”
Bengali
কৃষ্ণ–গুণ–লীলা গায়, নাচে নিরন্তর ॥ ৮১ ॥
Text
kṛṣṇa-guṇa-līlā gāya, nāce nirantara
Synonyms
Translation
Intoxicated by ecstatic love for Lord Kṛṣṇa, he becomes overwhelmed and incessantly dances without clothing and sings about Lord Kṛṣṇa’s qualities and pastimes.
Bengali
কৃষ্ণপ্রেমের স্বভাবে দাস্য–ভাব সে করয় ॥ ৮২ ॥
Text
kṛṣṇa-premera svabhāve dāsya-bhāva se karaya
Synonyms
Translation
All the emotions, whether those of father, mother, teacher or friend, are full of sentiments of servitude. That is the nature of love of Kṛṣṇa.
Bengali
আর যত সব,—তাঁর সেবকানুচর ॥ ৮৩ ॥
Text
āra yata saba, — tāṅra sevakānucara
Synonyms
Translation
Lord Kṛṣṇa, the one master and the Lord of the universe, is worthy of being served by everyone. Indeed, everyone is but a servant of His servants.
Bengali
অতএব আর সব,–তাঁহার কিঙ্কর ॥ ৮৪ ॥
Text
ataeva āra saba, — tāṅhāra kiṅkara
Synonyms
Translation
That same Lord Kṛṣṇa has descended as Lord Caitanya, the Supreme Personality of Godhead. Everyone, therefore, is His servant.
Bengali
যে না মানে, তার হয় সেই পাপে নাশ ॥ ৮৫ ॥
Text
ye nā māne, tāra haya sei pāpe nāśa
Synonyms
Translation
Some accept Him whereas others do not, yet everyone is His servant. One who does not accept Him, however, will be ruined by his sinful activities.
Purport
When a living entity forgets his constitutional position, he prepares himself to be an enjoyer of the material resources. Sometimes he is also misguided by the thought that service to the Supreme Personality of Godhead is not absolute engagement. In other words, he thinks that there are many other engagements for a living entity besides the service of the Lord. Such a foolish person does not know that in any position he either directly or indirectly engages in activities of service to the Supreme Lord. Actually, if a person does not engage in the service of the Lord, all inauspicious activities encumber him because service to the Supreme Lord, Lord Caitanya, is the constitutional position of the infinitesimal living entities. Because the living entity is infinitesimal, the allurement of material enjoyment attracts him, and he tries to enjoy matter, forgetting his constitutional position. But when his dormant Kṛṣṇa consciousness is awakened, he no longer engages in the service of matter but engages in the service of the Lord. In other words, when one is forgetful of his constitutional position, he appears in the position of the lord of material nature. Even at that time he remains a servant of the Supreme Lord, but in an unqualified or contaminated state.
Bengali
চৈতন্যের দাস মুঞি, তাঁর দাসের দাস ॥ ৮৬ ॥
Text
caitanyera dāsa muñi, tāṅra dāsera dāsa
Synonyms
caitanyera — of Lord Śrī Caitanya Mahāprabhu; dāsa — servant; muñi — I; caitanyera dāsa — a servant of Lord Caitanya; caitanyera dāsa muñi — I am a servant of Caitanya Mahāprabhu; tāṅra dāsera dāsa — a servant of His servant.
Translation
“I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a servant of Lord Caitanya, and a servant of His servants.”
Bengali
ক্ষণেকে বসিলা আচার্য হৈঞা সুস্থির ॥ ৮৭ ॥
Text
kṣaṇeke vasilā ācārya haiñā susthira
Synonyms
Translation
Saying this, Advaita Prabhu dances and loudly sings. Then at the next moment He quietly sits down.
Bengali
সেই ভাবে অনুগত তাঁর অংশগণে ॥ ৮৮ ॥
Text
sei bhāve anugata tāṅra aṁśa-gaṇe
Synonyms
Translation
The source of the sentiment of servitude is indeed Lord Balarāma. The plenary expansions who follow Him are all influenced by that ecstasy.
Bengali
ভক্ত বলি’ অভিমান করে সর্বক্ষণ ॥ ৮৯ ॥
Text
bhakta bali’ abhimāna kare sarva-kṣaṇa
Synonyms
Translation
Lord Saṅkarṣaṇa, who is one of His incarnations, always considers Himself a devotee.
Bengali
শ্রীরামের দাস্য তিঁহো কৈল অনুক্ষণ ॥ ৯০ ॥
Text
śrī-rāmera dāsya tiṅho kaila anukṣaṇa
Synonyms
Translation
Another of His incarnations, Lakṣmaṇa, who is very beautiful and opulent, always serves Lord Rāma.
Bengali
তাঁহার হৃদয়ে ভক্তভাব অনুযায়ী ॥ ৯১ ॥
Text
tāṅhāra hṛdaye bhakta-bhāva anuyāyī
Synonyms
Translation
The Viṣṇu who lies on the Causal Ocean is an incarnation of Lord Saṅkarṣaṇa, and, accordingly, the emotion of being a devotee is always present in His heart.
Bengali
কায়মনোবাক্যে তাঁর ভক্তি সদা কার্য ॥ ৯২ ॥
Text
kāya-mano-vākye tāṅra bhakti sadā kārya
Synonyms
Translation
Advaita Ācārya is a separate expansion of Him. He always engages in devotional service with His thoughts, words and actions.
Bengali
মুঞি তাঁর ভক্ত—মনে ভাবে নিরন্তর ॥ ৯৩ ॥
Text
muñi tāṅra bhakta — mane bhāve nirantara
Synonyms
Translation
By His words He declares, “I am a servant of Lord Caitanya.” Thus with His mind He always thinks, “I am His devotee.”
Bengali
ভক্তি প্রচারিয়া সব তারিলা ভুবন ॥ ৯৪ ॥
Text
bhakti pracāriyā saba tārilā bhuvana
Synonyms
Translation
With His body He worshiped the Lord by offering Ganges water and tulasī leaves, and by preaching devotional service He delivered the entire universe.
Bengali
কায়ব্যূহ করি’ করেন কৃষ্ণের সেবন ॥ ৯৫ ॥
Text
kāya-vyūha kari’ karena kṛṣṇera sevana
Synonyms
Translation
Śeṣa Saṅkarṣaṇa, who holds all the planets on His heads, expands Himself in different bodies to render service to Lord Kṛṣṇa.
Bengali
নিরন্তর দেখি সবার ভক্তির আচার ॥ ৯৬ ॥
Text
nirantara dekhi sabāra bhaktira ācāra
Synonyms
Translation
These are all incarnations of Lord Kṛṣṇa, yet we always find that they act as devotees.
Bengali
‘ভক্ত–অবতার’–পদ উপরি সবার ॥ ৯৭ ॥
Text
‘bhakta-avatāra’-pada upari sabāra
Synonyms
Translation
The scriptures call them incarnations as devotees [bhakta-avatāra]. The position of being such an incarnation is above all others.
Purport
The Supreme Personality of Godhead appears in different incarnations, but His appearance in the role of a devotee is more beneficial to the conditioned souls than the other incarnations, with all their opulences. Sometimes a conditioned soul is bewildered when he tries to understand the incarnation of Godhead with full opulence. Lord Kṛṣṇa appeared and performed many uncommon activities, and some materialists misunderstood Him, but in His appearance as Lord Caitanya He did not show much of His opulences, and therefore fewer conditioned souls were bewildered. Misunderstanding the Lord, many fools consider themselves incarnations of the Supreme Personality of Godhead, but the result is that after leaving the material body they enter the species of jackals. Persons who cannot understand the real significance of an incarnation must attain such lower species of life as punishment. Conditioned souls who are puffed up by false egoism and who try to become one with the Supreme Lord become Māyāvādīs.
Bengali
অংশী অংশে দেখি জ্যেষ্ঠ–কনিষ্ঠ–আচার ॥ ৯৮ ॥
Text
aṁśī aṁśe dekhi jyeṣṭha-kaniṣṭha-ācāra
Synonyms
Translation
Lord Kṛṣṇa is the source of all incarnations, and all others are His parts or partial incarnations. We find that the whole and the part behave as superior and inferior.
Bengali
কনিষ্ঠ–ভাবে আপনাতে ভক্ত–অভিমান ॥ ৯৯ ॥
Text
kaniṣṭha-bhāve āpanāte bhakta-abhimāna
Synonyms
Translation
The source of all incarnations has the emotions of a superior when He considers Himself the master, and He has the emotions of an inferior when He considers Himself a devotee.
Purport
A fraction of a particular thing is called a part, and that from which the fraction is distinguished is called the whole. Therefore the fraction, or part, is included within the whole. The Lord is the whole, and the devotee is the part or fractional part. That is the relationship between the Lord and the devotee. There are also gradations of devotees, who are calculated as greater or lesser. When a devotee is great he is called prabhu, and when he is lesser he is called bhakta, or a devotee. The supreme whole is Kṛṣṇa, and Baladeva and all Viṣṇu incarnations are His fractions. Lord Kṛṣṇa is therefore conscious of His superior position, and all Viṣṇu incarnations are conscious of Their positions as devotees.
Bengali
আত্মা হৈতে কৃষ্ণের ভক্ত হয় প্রেমাস্পদ ॥ ১০০ ॥
Text
ātmā haite kṛṣṇera bhakta haya premāspada
Synonyms
Translation
The position of being a devotee is higher than that of equality with Lord Kṛṣṇa, for the devotees are dearer to Lord Kṛṣṇa than His own self.
Purport
The conception of oneness with the Supreme Personality of Godhead is inferior to that of eternal service to the Lord because Lord Kṛṣṇa is more affectionate to devotees than to His personal self. In Śrīmad-Bhāgavatam (9.4.68) the Lord clearly says:
mad anyat te na jānanti nāhaṁ tebhyo manāg api
“The devotees are My heart, and I am the heart of My devotees. My devotees do not know anyone but Me; similarly, I do not know anyone but My devotees.” This is the intimate relationship between the Lord and His devotees.
Bengali
ইহাতে বহুত শাস্ত্র–বচন প্রমাণে ॥ ১০১ ॥
Text
ihāte bahuta śāstra-vacana pramāṇe
Synonyms
Translation
Lord Kṛṣṇa considers His devotees greater than Himself. In this connection the scriptures provide an abundance of evidence.
Bengali
ন চ সঙ্কর্ষণো ন শ্রীর্নৈবাত্মা চ যথা ভবান্ ॥ ১০২ ॥
Text
ātma-yonir na śaṅkaraḥ
na ca saṅkarṣaṇo na śrīr
naivātmā ca yathā bhavān
Synonyms
Translation
“O Uddhava! Neither Brahmā, nor Śaṅkara, nor Saṅkarṣaṇa, nor Lakṣmī, nor even My own self is as dear to Me as you.”
Purport
This text is from Śrīmad-Bhāgavatam (11.14.15).
Bengali
ভক্তভাবে করে তাঁর মাধুর্য চর্বণ ॥ ১০৩ ॥
Text
bhakta-bhāve kare tāṅra mādhurya carvaṇa
Synonyms
Translation
The sweetness of Lord Kṛṣṇa is not to be tasted by those who consider themselves equal to Kṛṣṇa. It is to be tasted only through the sentiment of servitude.
Bengali
মূঢ়লোক নাহি জানে ভাবের বৈভব ॥ ১০৪ ॥
Text
mūḍha-loka nāhi jāne bhāvera vaibhava
Synonyms
Translation
This conclusion of the revealed scriptures is also the realization of experienced devotees. Fools and rascals, however, cannot understand the opulences of devotional emotions.
Purport
When a person is liberated in the sārūpya form of liberation, having a spiritual form exactly like Viṣṇu, it is not possible for him to relish the relationship of Kṛṣṇa’s personal associates in their exchanges of mellows. The devotees of Kṛṣṇa, however, in their loving relationships with Kṛṣṇa, sometimes forget their own identities; sometimes they think themselves one with Kṛṣṇa and yet relish still greater transcendental mellow in that way. People in general, because of their foolishness only, try to become masters of everything, forgetting the transcendental mellow of servitorship to the Lord. When a person is actually advanced in spiritual understanding, however, he can accept the transcendental servitorship of the Lord without hesitation.
Bengali
অদ্বৈত, নিত্যানন্দ, শেষ, সঙ্কর্ষণ ॥ ১০৫ ॥
কৃষ্ণের মাধুর্যরসামৃত করে পান ।
সেই সুখে মত্ত, কিছু নাহি জানে আন ॥ ১০৬ ॥
Text
advaita, nityānanda, śeṣa, saṅkarṣaṇa
sei sukhe matta, kichu nāhi jāne āna
Synonyms
bhakta-bhāva — the conception of being a devotee; aṅgīkari’ — accepting; balarāma — Lord Balarāma; lakṣmaṇa — Lord Lakṣmaṇa; advaita — Advaita Ācārya; nityānanda — Lord Nityānanda; śeṣa — Lord Śeṣa; saṅkarṣaṇa — Lord Saṅkarṣaṇa; kṛṣṇera — of Lord Kṛṣṇa; mādhurya — transcendental bliss; rasa-amṛta — the nectar of such a taste; kare pāna — they drink; sei sukhe — in such happiness; matta — mad; kichu — anything; nāhi — do not; jāne — know; āna — else.
Translation
Baladeva, Lakṣmaṇa, Advaita Ācārya, Lord Nityānanda, Lord Śeṣa and Lord Saṅkarṣaṇa taste the nectarean mellows of the transcendental bliss of Lord Kṛṣṇa by recognizing Themselves as being His devotees and servants. They are all mad with that happiness, and they know nothing else.
Bengali
আপন–মাধুর্য–পানে হইয়া সতৃষ্ণ ॥ ১০৭ ॥
Text
āpana-mādhurya-pāne ha-ilā satṛṣṇa
Synonyms
Translation
What to speak of others, even Lord Kṛṣṇa Himself becomes thirsty to taste His own sweetness.
Bengali
ভক্তভাব বিনু নহে তাহা আস্বাদন ॥ ১০৮ ॥
Text
bhakta-bhāva vinu nahe tāhā āsvādana
Synonyms
Translation
He tries to taste His own sweetness, but He cannot do so without accepting the emotions of a devotee.
Purport
Lord Śrī Kṛṣṇa wanted to relish the transcendental mellow of a devotee, and therefore He accepted the role of a devotee by appearing as Śrī Kṛṣṇa Caitanya Mahāprabhu.
Bengali
শ্রীকৃষ্ণচৈতন্যরূপে সর্বভাবে পূর্ণ ॥ ১০৯ ॥
Text
śrī-kṛṣṇa-caitanya-rūpe sarva-bhāve pūrṇa
Synonyms
Translation
Therefore Lord Kṛṣṇa accepted the position of a devotee and descended in the form of Lord Caitanya, who is complete in every respect.
Bengali
পূর্বে করিয়াছি এই সিদ্ধান্ত ব্যাখ্যান ॥ ১১০ ॥
Text
pūrve kariyāchi ei siddhānta vyākhyāna
Synonyms
Translation
He tastes His own sweetness through the various emotions of a devotee. I have formerly explained this conclusion.
Purport
Lord Caitanya, who is known as Śrī Gaurahari, is complete in relishing all the different mellows, namely neutrality, servitorship, fraternity, parental affection and conjugal love. By accepting the ecstasy of different grades of devotees, He is complete in relishing all the mellows of these relationships.
Bengali
ভক্তভাব হৈতে অধিক সুখ নাহি আর ॥ ১১১ ॥
Text
bhakta-bhāva haite adhika sukha nāhi āra
Synonyms
Translation
All the incarnations are entitled to the emotions of devotees. There is no higher bliss than this.
Purport
All the different incarnations of Lord Viṣṇu have the right to play the roles of servitors of Lord Kṛṣṇa by descending as devotees. When an incarnation gives up the understanding of His Godhood and plays the part of a servitor, He enjoys a greater taste of transcendental mellows than when He plays the part of the Supreme Personality of Godhead.
Bengali
ভক্ত–অবতার তঁহি অদ্বৈতে গণন ॥ ১১২ ॥
Text
bhakta-avatāra taṅhi advaite gaṇana
Synonyms
Translation
The original bhakta-avatāra is Saṅkarṣaṇa. Śrī Advaita is counted among such incarnations.
Purport
Although Śrī Advaita Prabhu belongs to the Viṣṇu category, He displays servitorship to Lord Caitanya Mahāprabhu as one of His associates. When Lord Viṣṇu appears as a servitor, He is called an incarnation of a devotee of Lord Kṛṣṇa. Śrī Saṅkarṣaṇa, who is an incarnation of Viṣṇu in the spiritual sky known as the greater Vaikuṇṭha, is the chief of the quadruple incarnations and is the original incarnation of a devotee. Lord Mahā-Viṣṇu, who is lying on the Causal Ocean, is a manifestation of Saṅkarṣaṇa. He is the original Personality of Godhead who glances over the material and efficient causes of the cosmic manifestation. Advaita Prabhu is accepted as an incarnation of Mahā-Viṣṇu. All the plenary manifestations of Saṅkarṣaṇa are indirect expansions of Lord Kṛṣṇa. That consideration also makes Advaita Prabhu an eternal servitor of Gaura Kṛṣṇa. Therefore He is accepted as a devotee incarnation.
Bengali
যাঁহার হুঙ্কারে কৈল চৈতন্যাবতার ॥ ১১৩ ॥
Text
yāṅhāra huṅkāre kaila caitanyāvatāra
Synonyms
Translation
The glories of Śrī Advaita Ācārya are boundless, for His sincere vibrations brought about Lord Caitanya’s descent upon this earth.
Bengali
অদ্বৈত–প্রসাদে লোক প্রেমধন পাইল ॥ ১১৪ ॥
Text
advaita-prasāde loka prema-dhana pāila
Synonyms
Translation
He liberated the universe by preaching saṅkīrtana. Thus the people of the world received the treasure of love of Godhead through the mercy of Śrī Advaita.
Bengali
সেই লিখি, যেই শুনি মহাজন হৈতে ॥ ১১৫ ॥
Text
sei likhi, yei śuni mahājana haite
Synonyms
Translation
Who can describe the unlimited glories of Advaita Ācārya? I write here as much as I have known from great authorities.
Bengali
ইথে কিছু অপরাধ না লবে আমার ॥ ১১৬ ॥
Text
ithe kichu aparādha nā labe āmāra
Synonyms
Translation
I offer my obeisances ten million times to the lotus feet of Śrī Advaita Ācārya. Please do not take offense at this.
Bengali
তাহার ইয়ত্তা কহি,—এ বড় অপরাধ ॥ ১১৭ ॥
Text
tāhāra iyattā kahi, — e baḍa aparādha
Synonyms
Translation
Your glories are as fathomless as millions of oceans and seas. Speaking of its measure is a great offense indeed.
Bengali
জয় জয় শ্রীচৈতন্য, নিত্যানন্দ আর্য ॥ ১১৮ ॥
Text
jaya jaya śrī-caitanya, nityānanda ārya
Synonyms
Translation
All glories, all glories to Śrī Advaita Ācārya! All glories to Lord Caitanya Mahāprabhu and the superior Lord Nityānanda!
Bengali
পঞ্চতত্ত্বের বিচার কিছু শুন, ভক্তগণ ॥ ১১৯ ॥
Text
pañca-tattvera vicāra kichu śuna, bhakta-gaṇa
Synonyms
Translation
Thus in two verses I have described the truth concerning Advaita Ācārya. Now, O devotees, please hear about the five truths [pañca-tattva].
Bengali
চৈতন্যচরিতামৃত কহে কৃষ্ণদাস ॥ ১২০ ॥
Text
caitanya-caritāmṛta kahe kṛṣṇadāsa
Synonyms
Translation
Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.
Purport
Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Ādi-līlā, sixth chapter, describing the glories of Śrī Advaita Ācārya.