1|Adi 1-1975: The Spiritual Masters
2|Chapter 1
3|The Spiritual Masters
4|Sri Caitanya Mahaprabhu is none other than the combined
>|form of Sri Radha and Krsna. He is the life of those
>|devotees who strictly follow in the footsteps of Srila Rupa
>|Gosvami. Srila Rupa Gosvami and Srila Sanatana Gosvami are
>|the two principal followers of Srila Svarupa Damodara
>|Gosvami, who acted as the most confidential servitor of
>|Lord Sri Krsna Caitanya Mahaprabhu, known as Visvambhara in
>|His early life. A direct disciple of Srila Rupa Gosvami was
>|Srila Raghunatha dasa Gosvami. The author of Sri Caitanya-
>|caritamrta, Srila Krsnadasa Kaviraja Gosvami, stands as the
>|direct disciple of Srila Rupa Gosvami and Srila Raghunatha
>|dasa Gosvami.
5|The direct disciple of Srila Krsnadasa Kaviraja Gosvami was
>|Srila Narottama dasa Thakura, who accepted Srila Visvanatha
>|Cakravarti as his servitor. Srila Visvanatha Cakravarti
>|Thakura accepted Srila Jagannatha dasa Babaji, who
>| initiated Srila Bhaktivinoda Thakura, who
>|in turn initiated Srila Gaurakisora dasa Babaji, the
>|spiritual master of Om Visnupada Srila Bhaktisiddhanta
>|Sarasvati Gosvami Maharaja, the divine master of our humble
>|self.
6|Since we belong to this chain of disciplic succession from
>|Sri Caitanya Mahaprabhu, this edition of Sri Caitanya-
>|caritamrta will contain nothing newly manufactured by our
>|tiny brains, but only remnants of food originally eaten by
>|the Lord Himself. Lord Sri Caitanya Mahaprabhu does not
>|belong to the mundane plane of the three qualitative modes.
>|He belongs to the transcendental plane beyond the reach of
>|the imperfect sense perception of a living being. Even the
>|most erudite mundane scholar cannot approach the
>|transcendental plane unless he submits himself to
>|transcendental sound with a receptive mood, for in that
>|mood only can one realize the message of Sri Caitanya
>|Mahaprabhu. What will be described herein, therefore, has
>|nothing to do with the experimental thoughts created by the
>|speculative habits of inert minds. The subject matter of
>|this book is not a mental concoction but a factual
>|spiritual experience that one can realize only by accepting
>|the line of disciplic succession described above. Any
>|deviation from that line will bewilder the reader's
>|understanding of the mystery of Sri Caitanya-caritamrta,
>|which is a transcendental literature meant for the
>|postgraduate study of one who has realized all the Vedic
>|scriptures such as the Upanisads and Vedanta-sutra and
>|their natural commentaries such as Srimad-Bhagavatam and
>|the Bhagavad-gita.
7|This edition of Sri Caitanya-caritamrta is presented for
>|the study of sincere scholars who are really seeking the
>|Absolute Truth. It is not the arrogant scholarship of a
>|mental speculator but a sincere effort to serve the order
>|of a superior authority whose service is the life and soul
>|of this humble effort. It does not deviate even slightly
>|from the revealed scriptures, and therefore anyone who
>|follows in the disciplic line will be able to realize the
>|essence of this book simply by the method of aural
>|reception.
8|The First Chapter of Sri Caitanya-caritamrta begins with
>|fourteen Sanskrit verses that describe the Absolute Truth.
>|Then the next three Sanskrit verses describe the principal
>|Deities of Vrndavana, namely, Sri Radha-Madana-mohana, Sri
>|Radha-Govindadeva and Sri Radha-Gopinathaji. The first of
>|the fourteen verses is a symbolic representation of the
>|Supreme Truth, and the entire First Chapter is in actuality
>|devoted to this single verse, which describes Lord Caitanya
>|in His six different transcendental expansions.
9|The first manifestation described is the spiritual master,
>|who appears in two plenary parts called the initiating
>|spiritual master and instructing spiritual master. They are
>|identical because both of them are phenomenal
>|manifestations of the Supreme Truth. Next described are the
>|devotees, who are divided into two classes, namely, the
>|apprentices and the graduates. Next are the incarnations (
>|avataras) of the Lord, who are explained to be nondifferent
>|from the Lord. These incarnations are considered in three
>|divisions-incarnations of the potency of the Lord,
>|incarnations of His qualities, and incarnations of His
>|authority. In this connection, Lord Sri Krsna's direct
>|manifestations and His manifestations for transcendental
>|pastimes are discussed. Next considered are the potencies
>|of the Lord, of which three principal manifestations are
>|described: the consorts in the kingdom of God (Vaikuntha),
>|the queens of Dvaraka-dhama and, highest of all, the
>|damsels of Vrajadhama. Finally, there is the Supreme Lord
>|Himself, who is the fountainhead of all these
>|manifestations.
10|Lord Sri Krsna and His plenary expansions are all in the
>|category of the Lord Himself, the energetic Absolute Truth,
>|whereas His devotees, His eternal associates, are His
>|energies. The energy and energetic are fundamentally one,
>|but since their functions are differently exhibited, they
>|are simultaneously different also. Thus the Absolute Truth
>|is manifested in diversity in one unit. This philosophical
>|truth, which is pursuant to the Vedanta-sutra, is called
>|acintya-bhedabheda-tattva, or the conception of
>|simultaneous oneness and difference. In the latter portion
>|of this chapter, the transcendental position of Sri
>|Caitanya Mahaprabhu and that of Srila Nityananda Prabhu are
>|described with reference to the above theistic facts.
11|Adi 1.1
12|TEXT 1
13|TEXT
14|vande gurun isa-bhaktan
15|isam isavatarakan
16|tat-prakasams ca tac-chaktih
17|krsna-caitanya-samjnakam
18|SYNONYMS
19|vande-I offer respectful obeisances; gurun-unto the
>|spiritual masters; isa-bhaktan-unto the devotees of the
>|Supreme Lord; isam-unto the Supreme Lord; isa-avatarakan-
>|unto the incarnations of the Supreme Lord; tat-of the
>|Supreme Lord; prakasan-unto the manifestations; ca-and; tat-
>|of the Supreme Lord; saktih-unto the potencies; krsna-
>|caitanya-Sri Krsna Caitanya; samjnakam-named.
20|TRANSLATION
21|I offer my respectful obeisances unto the spiritual masters,
>| the devotees of the Lord, the Lord's incarnations, His
>|plenary portions, His energies, and the primeval Lord
>|Himself, Sri Krsna Caitanya.
22|Adi 1.2
23|TEXT 2
24|TEXT
25|vande sri-krsna-caitanya-
26|nityanandau sahoditau
27|gaudodaye puspavantau
28|citrau san-dau tamo-nudau
29|SYNONYMS
30|vande-I offer respectful obeisances; sri-krsna-caitanya-to
>|Lord Sri Krsna Caitanya; nityanandau-and to Lord Nityananda;
>| saha-uditau-simultaneously arisen; gauda-udaye-on the
>|eastern horizon of Gauda; puspavantau-the sun and moon
>|together; citrau-wonderful; sam-dau-bestowing benediction;
>|tamah-nudau-dissipating darkness.
31|TRANSLATION
32|I offer my respectful obeisances unto Sri Krsna Caitanya
>|and Lord Nityananda, who are like the sun and moon. They
>|have arisen simultaneously on the horizon of Gauda to
>|dissipate the darkness of ignorance and thus wonderfully
>|bestow benediction upon all.
33|Adi 1.3
34|TEXT 3
35|TEXT
36|yad advaitam brahmopanisadi tad apy asya tanu-bha
37|ya atmantar-yami purusa iti so 'syamsa-vibhavah
38|sad-aisvaryaih purno ya iha bhagavan sa svayam ayam
39|na caitanyat krsnaj jagati para-tattvam param iha
40|SYNONYMS
41|yat-that which; advaitam-nondual; brahma-the impersonal
>|Brahman; upanisadi-in the Upanisads; tat-that; api-
>|certainly; asya-His; tanu-bha-the effulgence of His
>|transcendental body; yah-who; atma-the Supersoul; antah-
>|yami-indwelling Lord; purusah-supreme enjoyer; iti-thus;
>|sah-He; asya-His; amsa-vibhavah-plenary expansion; sat-
>|aisvaryaih-with all six opulences; purnah-full; yah-who;
>|iha-here; bhagavan-the Supreme Personality of Godhead; sah-
>|He; svayam-Himself; ayam-this; na-not; caitanyat-than Lord
>|Caitanya; krsnat-than Lord Krsna; jagati-in the world; para-
>|higher; tattvam-truth; param-another; iha-here.
42|TRANSLATION
43|What the Upanisads describe as the impersonal Brahman is
>|but the effulgence of His body, and the Lord known as the
>|Supersoul is but His localized plenary portion. He
>| is the Supreme Personality of Godhead, Krsna
>|Himself, full with six opulences. He is the Absolute Truth,
>|and no other truth is greater than or equal to Him.
44|Adi 1.4
45|TEXT 4
46|TEXT
47|anarpita-carim cirat karunayavatirnah kalau
48|samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
49|harih purata-sundara-dyuti-kadamba-sandipitah
50|sada hrdaya-kandare sphuratu vah saci-nandanah
51|SYNONYMS
52|anarpita-not bestowed; carim-having been formerly; cirat-
>|for a long time; karunaya-by causeless mercy; avatirnah-
>|descended; kalau-in the Age of Kali; samarpayitum-to bestow;
>| unnata-elevated; ujjvala-rasam-the conjugal mellow; sva-
>|bhakti-of His own service; sriyam-the treasure; harih-the
>|Supreme Lord; purata-than gold; sundara-more beautiful;
>|dyuti-of splendor; kadamba-with a multitude; sandipitah-
>|lighted up; sada-always; hrdaya-kandare-in the cavity of
>|the heart; sphuratu-let Him be manifest; vah-your; saci-
>|nandanah-the son of mother Saci.
53|TRANSLATION
54|May that Lord who is known as the son of Srimati
>|Sacidevi be transcendentally situated in the
>|innermost chambers of your heart. Resplendent with the
>|radiance of molten gold, He has appeared in the Age of Kali
>|by His causeless mercy to bestow what no incarnation
>|ever offered before: the most sublime and radiant spiritual
>| knowledge of the mellow taste of
>|His service.
55|Adi 1.5
56|TEXT 5
57|TEXT
58|radha krsna-pranaya-vikrtir hladini saktir asmad
59|ekatmanav api bhuvi pura deha-bhedam gatau tau
60|caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
61|radha-bhava-dyuti-suvalitam naumi krsna-svarupam
62|SYNONYMS
63|radha-Srimati Radharani; krsna-of Lord Krsna; pranaya-of
>|love; vikrtih-the transformation; hladini saktih-pleasure
>|potency; asmat-from this; eka-atmanau-both the same in
>|identity; api-although; bhuvi-on earth; pura-from
>|beginningless time; deha-bhedam-separate forms; gatau-
>|obtained; tau-those two; caitanya-akhyam-known as Sri
>|Caitanya; prakatam-manifest; adhuna-now; tat-dvayam-the two
>|of Them; ca-and; aikyam-unity; aptam-obtained; radha-of
>|Srimati Radharani; bhava-mood; dyuti-the luster; su-valitam-
>|who is adorned with; naumi-I offer my obeisances; krsna-
>|svarupam-to Him who is identical with Sri Krsna.
64|TRANSLATION
65|The loving affairs of Sri Radha and Krsna are
>|transcendental manifestations of the Lord's internal
>|pleasure-giving potency. Although Radha and Krsna are one
>|in Their identity, They separated Themselves eternally. Now
>|these two transcendental identities have again united, in
>|the form of Sri Krsna Caitanya. I bow down to Him, who has
>|manifested Himself with the sentiment and complexion of
>|Srimati Radharani although He is Krsna Himself.
66|Adi 1.6
67|TEXT 6
68|TEXT
69|sri-radhayah pranaya-mahima kidrso vanayaiva-
70|svadyo yenadbhuta-madhurima kidrso va madiyah
71|saukhyam casya mad-anubhavatah kidrsam veti lobhat
72|tad-bhavadhyah samajani saci-garbha-sindhau harinduh
73|SYNONYMS
74|sri-radhayah-of Srimati Radharani; pranaya-mahima-the
>|greatness of the love; kidrsah-of what kind; va-or; anaya-
>|by this one (Radha); eva-alone; asvadyah-to be relished;
>|yena-by that love; adbhuta-madhurima-the wonderful
>|sweetness; kidrsah-of what kind; va-or; madiyah-of Me;
>|saukhyam-the happiness; ca-and; asyah-Her; mat-anubhavatah-
>|from realization of My sweetness; kidrsam-of what kind; va-
>|or; iti-thus; lobhat-from the desire; tat-Her; bhava-adhyah-
>|richly endowed with emotions; samajani-took birth; saci-
>|garbha-of the womb of Srimati Sacidevi ; sindhau-in
>|the ocean; hari-Lord Krsna; induh-like the moon.
75|TRANSLATION
76|Desiring to understand the glory of Radharani's love, the
>|wonderful qualities in Him that She alone relishes through
>|Her love, and the happiness She feels when She realizes the
>|sweetness of His love, the Supreme Lord Hari, richly
>|endowed with Her emotions, appeared from the womb of
>|Srimati Sacidevi , as the moon appeared from the ocean.
77|Adi 1.7
78|TEXT 7
79|TEXT
80|sankarsanah karana-toya-sayi
81|garbhoda-sayi ca payobdhi-sayi
82|sesas ca yasyamsa-kalah sa nitya-
83|nandakhya-ramah saranam mamastu
84|SYNONYMS
85|sankarsanah-Maha-Sankarsana in the spiritual sky; karana-
>|toya-sayi-Karanodakasayi Visnu, who lies in the Causal
>|Ocean; garbha-uda-sayi-Garbhodakasayi Visnu, who lies in
>|the Garbhodaka Ocean of the universe; ca-and; payah-abdhi-
>|sayi-Ksirodakasayi Visnu, who lies in the ocean of milk;
>|sesah-Sesa Naga, the couch of Visnu; ca-and; yasya-whose;
>|amsa-plenary portions; kalah-and parts of the plenary
>|portions; sah-He; nityananda-akhya-known as Lord Nityananda;
>| ramah-Lord Balarama; saranam-shelter; mama-my; astu-let
>|there be.
86|TRANSLATION
87|May Sri Nityananda Rama be the object of my constant
>|remembrance. Sankarsana, Sesa Naga and the Visnus who lie
>|on the Karana Ocean, Garbha Ocean and ocean of milk are His
>|plenary portions and the portions of His plenary portions.
88|Adi 1.8
89|TEXT 8
90|TEXT
91|mayatite vyapi-vaikuntha-loke
92|purnaisvarye sri-catur-vyuha-madhye
93|rupam yasyodbhati sankarsanakhyam
94|tam sri-nityananda-ramam prapadye
95|SYNONYMS
96|maya-atite-beyond the material creation; vyapi-all-
>|expanding; vaikuntha-loke-in Vaikunthaloka, the spiritual
>|world; purna-aisvarye-endowed with full opulence; sri-catuh-
>|vyuha-madhye-in the quadruple expansions (Vasudeva,
>|Sankarsana, Pradyumna and Aniruddha); rupam-form; yasya-
>|whose; udbhati-appears; sankarsana-akhyam-known as
>|Sankarsana; tam-to Him; sri-nityananda-ramam-to Lord
>|Balarama in the form of Lord Nityananda; prapadye-I
>|surrender.
97|TRANSLATION
98|I surrender unto the lotus feet of Sri Nityananda Rama, who
>|is known as Sankarsana in the midst of the catur-vyuha [
>|consisting of Vasudeva, Sankarsana, Pradyumna and Aniruddha]
>|. He possesses full opulences and resides in Vaikunthaloka,
>|far beyond the material creation.
99|Adi 1.9
100|TEXT 9
101|TEXT
102|maya-bhartajanda-sanghasrayangah
103|sete saksat karanambhodhi-madhye
104|yasyaikamsah sri-puman adi-devas
105|tam sri-nityananda-ramam prapadye
106|SYNONYMS
107|maya-bharta-the master of the illusory energy; aja-anda-
>|sangha-of the multitude of universes; asraya-the shelter;
>|angah-whose body; sete-He lies; saksat-directly; karana-
>|ambhodhi-madhye-in the midst of the Causal Ocean; yasya-
>|whose; eka-amsah-one portion; sri-puman-the Supreme Person;
>|adi-devah-the original purusa incarnation; tam-to Him; sri-
>|nityananda-ramam-to Lord Balarama in the form of Lord
>|Nityananda; prapadye-I surrender.
108|TRANSLATION
109|I offer my full obeisances unto the feet of Sri Nityananda
>|Rama, whose partial representation called Karanodakasayi
>|Visnu, lying on the Karana Ocean, is the original purusa,
>|the master of the illusory energy, and the shelter of all
>|the universes.
110|Adi 1.10
111|TEXT 10
112|TEXT
113|yasyamsamsah srila-garbhoda-sayi
114|yan-nabhy-abjam loka-sanghata-nalam
115|loka-srastuh sutika-dhama dhatus
116|tam sri-nityananda-ramam prapadye
117|SYNONYMS
118|yasya-whose; amsa-amsah-portion of a plenary portion; srila-
>|garbha-uda-sayi-Garbhodakasayi Visnu; yat-of whom; nabhi-
>|abjam-the navel lotus; loka-sanghata-of the multitude of
>|planets; nalam-having a stem that is the resting place;
>|loka-srastuh-of Lord Brahma, the creator of the planets;
>|sutika-dhama-the birthplace; dhatuh-of the creator; tam-to
>|Him; sri-nityananda-ramam-to Lord Balarama in the form of
>|Lord Nityananda; prapadye-I surrender.
119|TRANSLATION
120|I offer my full obeisances unto the feet of Sri Nityananda
>|Rama, a partial part of whom is Garbhodakasayi Visnu. From
>|the navel of Garbhodakasayi Visnu sprouts the lotus that is
>|the birthplace of Brahma, the engineer of the universe. The
>|stem of that lotus is the resting place of the multitude of
>|planets.
121|Adi 1.11
122|TEXT 11
123|TEXT
124|yasyamsamsamsah paratmakhilanam
125|posta visnur bhati dugdhabdhi-sayi
126|ksauni-bharta yat-kala so 'py anantas
127|tam sri-nityananda-ramam prapadye
128|SYNONYMS
129|yasya-whose; amsa-amsa-amsah-a portion of a portion of a
>|plenary portion; para-atma-the Supersoul; akhilanam-of all
>|living entities; posta-the maintainer; visnuh-Visnu; bhati-
>|appears; dugdha-abdhi-sayi-Ksirodakasayi Visnu; ksauni-
>|bharta-upholder of the earth; yat-whose; kala-portion of a
>|portion; sah-He; api-certainly; anantah-Sesa Naga; tam-to
>|Him; sri-nityananda-ramam-to Lord Balarama in the form of
>|Lord Nityananda; prapadye-I surrender.
130|TRANSLATION
131|I offer my respectful obeisances unto the feet of Sri
>|Nityananda Rama, whose secondary part is the Visnu lying in
>|the ocean of milk. That Ksirodakasayi Visnu is the
>|Supersoul of all living entities and the maintainer of all
>|the universes. Sesa Naga is His further sub-part.
132|Adi 1.12
133|TEXT 12
134|TEXT
135|maha-visnur jagat-karta
136|mayaya yah srjaty adah
137|tasyavatara evayam
138|advaitacarya isvarah
139|SYNONYMS
140|maha-visnuh-Maha-Visnu, the resting place of the efficient
>|cause; jagat-karta-the creator of the cosmic world; mayaya-
>|by the illusory energy; yah-who; srjati-creates; adah-that
>|universe; tasya-His; avatarah-incarnation; eva-certainly;
>|ayam-this; advaita-acaryah-of the name Advaita Acarya;
>|isvarah-the Supreme Lord, the resting place of the material
>|cause.
141|TRANSLATION
142|Lord Advaita Acarya is the incarnation of Maha-Visnu, whose
>|main function is to create the cosmic world through the
>|actions of Maya.
143|Adi 1.13
144|TEXT 13
145|TEXT
146|advaitam harinadvaitad
147|acaryam bhakti-samsanat
148|bhaktavataram isam tam
149|advaitacaryam asraye
150|SYNONYMS
151|advaitam-known as Advaita; harina-with Lord Hari; advaitat-
>|from being nondifferent; acaryam-known as Acarya; bhakti-
>|samsanat-from the propagation of devotional service to Sri
>|Krsna; bhakta-avataram-the incarnation as a devotee; isam-
>|to the Supreme Lord; tam-to Him; advaita-acaryam-to Advaita
>|Acarya; asraye-I surrender.
152|TRANSLATION
153|Because He is nondifferent from Hari, the Supreme Lord, He
>|is called Advaita, and because He propagates the cult of
>|devotion, He is called Acarya. He is the Lord and the
>|incarnation of the Lord's devotee. Therefore I take shelter
>|of Him.
154|Adi 1.14
155|TEXT 14
156|TEXT
157|panca-tattvatmakam krsnam
158|bhakta-rupa-svarupakam
159|bhaktavataram bhaktakhyam
160|namami bhakta-saktikam
161|SYNONYMS
162|panca-tattva-atmakam-comprehending the five transcendental
>|subject matters; krsnam-unto Lord Krsna; bhakta-rupa-in the
>|form of a devotee; sva-rupakam-in the expansion of a
>|devotee; bhakta-avataram-in the incarnation of a devotee;
>|bhakta-akhyam-known as a devotee; namami-I offer my
>|obeisances; bhakta-saktikam-the energy of the Supreme
>|Personality of Godhead, who supplies energy to the devotee.
163|TRANSLATION
164|I offer my obeisances unto the Supreme Lord, Krsna, who is
>|nondifferent from His features as a devotee, devotional
>|incarnation, devotional manifestation, pure devotee, and
>|devotional energy.
165|Adi 1.15
166|TEXT 15
167|TEXT
168|jayatam suratau pangor
169|mama manda-mater gati
170|mat-sarvasva-padambhojau
171|radha-madana-mohanau
172|SYNONYMS
173|jayatam-all glory to; su-ratau-most merciful, or attached
>|in conjugal love; pangoh-of one who is lame; mama-of me;
>|manda-mateh-foolish; gati-refuge; mat-my; sarva-sva-
>|everything; pada-ambhojau-whose lotus feet; radha-madana-
>|mohanau-Radharani and Madana-mohana.
174|TRANSLATION
175|Glory to the all-merciful Radha and Madana-mohana! I am
>|lame and ill-advised, yet They are my directors, and Their
>|lotus feet are everything to me.
176|Adi 1.16
177|TEXT 16
178|TEXT
179|divyad-vrndaranya-kalpa-drumadhah-
180|srimad-ratnagara-simhasana-sthau
181|srimad-radha-srila-govinda-devau
182|presthalibhih sevyamanau smarami
183|SYNONYMS
184|divyat-shining; vrnda-aranya-in the forest of Vrndavana;
>|kalpa-druma-desire tree; adhah-beneath; srimat-most
>|beautiful; ratna-agara-in a temple of jewels; simha-asana-
>|sthau-sitting on a throne; srimat-very beautiful; radha-
>|Srimati Radharani; srila-govinda-devau-and Sri Govindadeva;
>|prestha-alibhih-by most confidential associates; sevyamanau-
>|being served; smarami-I remember.
185|TRANSLATION
186|In a temple of jewels in Vrndavana, underneath a desire
>|tree, Sri Sri Radha-Govinda, served by Their most
>|confidential associates, sit upon an effulgent throne. I
>|offer my humble obeisances unto Them.
187|Adi 1.17
188|TEXT 17
189|TEXT
190|sriman rasa-rasarambhi
191|vamsivata-tata-sthitah
192|karsan venu-svanair gopir
193|gopi-nathah sriye 'stu nah
194|SYNONYMS
195|sri-man-most beautiful; rasa-of the rasa dance; rasa-of the
>|mellow; arambhi-the initiator; vamsi-vata-of the name
>|Vamsivata; tata-on the shore; sthitah-standing; karsan-
>|attracting; venu-of the flute; svanaih-by the sounds; gopih-
>|the cowherd girls; gopi-nathah-Sri Gopinatha; sriye-
>|benediction; astu-let there be; nah-our.
196|TRANSLATION
197|Sri Srila Gopinatha, who originated the transcendental
>|mellow of the rasa dance, stands on the shore in Vamsivata
>|and attracts the attention of the cowherd damsels with the
>|sound of His celebrated flute. May they all confer upon us
>|their benediction.
198|Adi 1.18
199|TEXT 18
200|TEXT
201|jaya jaya sri-caitanya jaya nityananda
202|jayadvaita-candra jaya gaura-bhakta-vrnda
203|SYNONYMS
204|jaya jaya-all glory; sri-caitanya-to Sri Caitanya; jaya-all
>|glory; nityananda-to Lord Nityananda; jaya advaita-candra-
>|all glory to Advaita Acarya; jaya-all glory; gaura-bhakta-
>|vrnda-to the devotees of Lord Caitanya.
205|TRANSLATION
206|Glory to Sri Caitanya and Nityananda! Glory to
>|Advaitacandra! And glory to all the devotees of Sri Gaura [
>|Lord Caitanya]!
207|Adi 1.19
208|TEXT 19
209|TEXT
210|ei tina thakura gaudiyake kariyachena atmasat
211|e tinera carana vandon, tine mora natha
212|SYNONYMS
213|ei-these; tina-three; thakura-Deities; gaudiyake-the
>|Gaudiya Vaisnavas; kariyachena-have done; atmasat-absorbed;
>|e-these; tinera-of the three; carana-lotus feet; vandon-I
>|worship; tine-these three; mora-my; natha-Lords.
214|TRANSLATION
215|These three Deities of Vrndavana [Madana-mohana, Govinda
>|and Gopinatha] have absorbed the heart and soul of the
>|Gaudiya Vaisnavas [followers of Lord Caitanya]. I worship
>|Their lotus feet, for They are the Lords of my heart.
216|PURPORT
217|The author of Sri Caitanya-caritamrta offers his respectful
>|obeisances unto the three Deities of Vrndavana named Sri
>|Radha-Madana-mohana, Sri Radha-Govindadeva and Sri Radha-
>|Gopinathaji. These three Deities are the life and soul of
>|the Bengali Vaisnavas, or Gaudiya Vaisnavas, who have a
>|natural aptitude for residing in Vrndavana. The Gaudiya
>|Vaisnavas who follow strictly in the line of Sri Caitanya
>|Mahaprabhu worship the Divinity by chanting transcendental
>|sounds meant to develop a sense of one's transcendental
>|relationship with the Supreme Lord, a reciprocation of
>|mellows (rasas) of mutual affection, and, ultimately, the
>|achievement of the desired success in loving service. These
>|three Deities are worshiped in three different stages of
>|one's development. The followers of Sri Caitanya Mahaprabhu
>|scrupulously follow these principles of approach.
218|Gaudiya Vaisnavas perceive the ultimate objective in Vedic
>|hymns composed of eighteen transcendental letters that
>|adore Krsna as Madana-mohana, Govinda and Gopijana-vallabha.
>| Madana-mohana is He who charms Cupid, the god of love,
>|Govinda is He who pleases the senses and the cows, and
>|Gopijana-vallabha is the transcendental lover of the gopis.
>|Krsna Himself is called Madana-mohana, Govinda, Gopijana-
>|vallabha and countless other names as He plays in His
>|different pastimes with His devotees.
219|The three Deities-Madana-mohana, Govinda and Gopijana-
>|vallabha-have very specific qualities. Worship of Madana-
>|mohana is on the platform of reestablishing our forgotten
>|relationship with the Personality of Godhead. In the
>|material world we are presently in utter ignorance of our
>|eternal relationship with the Supreme Lord. Pangoh refers
>|to one who cannot move independently by his own strength,
>|and manda-mateh is one who is less intelligent because he
>|is too absorbed in materialistic activities. It is best for
>|such persons not to aspire for success in fruitive
>|activities or mental speculation, but instead simply to
>|surrender to the Supreme Personality of Godhead. The
>|perfection of life is simply to surrender to the Supreme.
>|In the beginning of our spiritual life we must therefore
>|worship Madana-mohana so that He may attract us and nullify
>|our attachment for material sense gratification. This
>|relationship with Madana-mohana is necessary for neophyte
>|devotees. When one wishes to render service to the Lord
>|with strong attachment, one then worships Govinda on the
>|platform of transcendental service. Govinda is the
>|reservoir of all pleasures. When by the grace of Krsna and
>|the devotees one reaches perfection in devotional service,
>|he can appreciate Krsna as Gopijana-vallabha, the pleasure
>|Deity of the damsels of Vraja.
220|Lord Sri Caitanya Mahaprabhu explained this mode of
>|devotional service in three stages, and therefore these
>|worshipable Deities were installed in Vrndavana by
>|different Gosvamis. They are very dear to the Gaudiya
>|Vaisnavas there, who visit the temples at least once a day.
>|Besides the temples of these three Deities, many other
>|temples have been established in Vrndavana, such as the
>|temple of Radha-Damodara of Jiva Gosvami, the temple of
>|Syamasundara of Syamananda Gosvami, the temple of
>|Gokulananda of Lokanatha Gosvami, and the temple of Radha-
>|ramana of Gopala Bhatta Gosvami. There are seven principal
>|temples over four hundred years old that are the most
>|important of the five thousand temples now existing in
>|Vrndavana.
221|"Gaudiya " indicates the part of India between the southern
>|side of the Himalayan Mountains and the northern part of
>|the Vindhya Hills, which is called Aryavarta, or the Land
>|of the Aryans. This portion of India is divided into five
>|parts or provinces (Panca-gaudadesa): Sarasvata (Kashmir
>|and Punjab), Kanyakubja (Uttar Pradesh, including the
>|modern city of Lucknow), Madhya-gauda (Madhya Pradesh),
>|Maithila (Bihar and part of Bengal) and Utkala (part of
>|Bengal and the whole of Orissa). Bengal is sometimes called
>|Gaudadesa, partly because it forms a portion of Maithila
>|and partly because the capital of the Hindu king Raja
>|Laksmana Sena was known as Gauda. This old capital later
>|came to be known as Gaudapura and gradually Mayapur.
222|The devotees of Orissa are called Udiyas, the devotees of
>|Bengal are called Gaudiyas, and the devotees of southern
>|India are known as Dravida devotees. As there are five
>|provinces in Aryavarta, so Daksinatya, southern India, is
>|also divided into five provinces, which are called Panca-
>|dravida. The four Vaisnava acaryas who are the great
>|authorities of the four Vaisnava disciplic successions, as
>|well as Sripada Sankaracarya of the Mayavada school,
>|appeared in the Panca-dravida provinces. Among the four
>|Vaisnava acaryas, who are all accepted by the Gaudiya
>|Vaisnavas, Sri Ramanuja Acarya appeared in the southern
>|part of Andhra Pradesh at Mahabhutapuri, Sri Madhva Acarya
>|appeared at Pajakam (near Vimanagiri) in the district of
>|Mangalore, Sri Visnusvami appeared at Pandya, and
>|Sri Nimbarka appeared at Mungera-patana in the extreme
>|south.
223|Sri Caitanya Mahaprabhu accepted the chain of disciplic
>|succession from Madhva Acarya, but the Vaisnavas in His
>|line do not accept the tattva-vadis, who also claim to
>|belong to the Madhva-sampradaya. To distinguish themselves
>|clearly from the tattva-vadi branch of Madhva's descendants,
>| the Vaisnavas of Bengal prefer to call themselves Gaudiya
>|Vaisnavas. Sri Madhva Acarya is also known as Sri Gauda-
>|purnananda, and therefore the name Madhva-Gaudiya-
>|sampradaya is quite suitable for the disciplic succession
>|of the Gaudiya Vaisnavas. Our spiritual master, Om
>|Visnupada Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja,
>| accepted initiation in the Madhva-Gaudiya-sampradaya.
224|Adi 1.20
225|TEXT 20
226|TEXT
227|granthera arambhe kari 'mangalacarana'
228|guru, vaisnava, bhagavan,-tinera smarana
229|SYNONYMS
230|granthera-of this book; arambhe-in the beginning; kari-I
>|make; mangala-acarana-auspicious invocation; guru-the
>|spiritual master; vaisnava-the devotees of the Lord;
>|bhagavan-the Supreme Personality of Godhead; tinera-of
>|these three; smarana-remembering.
231|TRANSLATION
232|In the beginning of this narration, simply by remembering
>|the spiritual master, the devotees of the Lord, and the
>|Personality of Godhead, I have invoked their benedictions.
233|Adi 1.21
234|TEXT 21
235|TEXT
236|tinera smarane haya vighna-vinasana
237|anayase haya nija vanchita-purana
238|SYNONYMS
239|tinera-of these three; smarane-by remembrance; haya-there
>|is; vighna-vinasana-the destruction of all difficulties;
>|anayase-very easily; haya-there is; nija-our own; vanchita-
>|of the desired object; purana-fulfillment.
240|TRANSLATION
241|Such remembrance destroys all difficulties and very easily
>|enables one to fulfill his own desires.
242|Adi 1.22
243|TEXT 22
244|TEXT
245|se mangalacarana haya tri-vidha prakara
246|vastu-nirdesa, asirvada, namaskara
247|SYNONYMS
248|se-that; mangala-acarana-auspicious invocation; haya-is;
>|tri-vidha-three kinds; prakara-processes; vastu-nirdesa-
>|defining the object; asih-vada-benedictions; namah-kara-
>|obeisances.
249|TRANSLATION
250|The invocation involves three processes: defining the
>|objective, offering benedictions and offering obeisances.
251|Adi 1.23
252|TEXT 23
253|TEXT
254|prathama dui sloke ista-deva-namaskara
255|samanya-visesa-rupe dui ta' prakara
256|SYNONYMS
257|prathama-in the first; dui-two; sloke-verses; ista-deva-
>|worshipable Deity; namaskara-obeisances; samanya-generally;
>|visesa-rupe-and specifically; dui-two; ta'-certainly;
>|prakara-ways.
258|TRANSLATION
259|The first two verses offer respectful obeisances, generally
>|and specifically, to the Lord, who is the object of worship.
260|Adi 1.24
261|TEXT 24
262|TEXT
263|trtiya slokete kari vastura nirdesa
264|yaha ha-ite jani para-tattvera uddesa
265|SYNONYMS
266|trtiya slokete-in the third verse; kari-I make; vastura-of
>|the object; nirdesa-indication; yaha ha-ite-from which;
>|jani-I understand; para-tattvera-of the Absolute Truth;
>|uddesa-identification.
267|TRANSLATION
268|In the third verse I indicate the Absolute Truth, who is
>|the ultimate substance. With such a description, one can
>|visualize the Supreme Truth.
269|Adi 1.25
270|TEXT 25
271|TEXT
272|caturtha slokete kari jagate asirvada
273|sarvatra magiye krsna-caitanya-prasada
274|SYNONYMS
275|caturtha-fourth; slokete-in the verse; kari-I make; jagate-
>|for the world; asih-vada-benediction; sarvatra-everywhere;
>|magiye-I am begging; krsna-caitanya-of Lord Sri Krsna
>|Caitanya Mahaprabhu; prasada-the mercy.
276|TRANSLATION
277|In the fourth verse I have invoked the benediction of the
>|Lord upon all the world, praying to Lord Caitanya for His
>|mercy upon all.
278|Adi 1.26
279|TEXT 26
280|TEXT
281|sei sloke kahi bahyavatara-karana
282|panca sastha sloke kahi mula-prayojana
283|SYNONYMS
284|sei sloke-in that same verse; kahi-I tell; bahya-the
>|external; avatara-for the incarnation of Lord Caitanya;
>|karana-reason; panca-the fifth; sastha-and the sixth; sloke-
>|in the verses; kahi-I tell; mula-the prime; prayojana-
>|purpose.
285|TRANSLATION
286|In that verse I have also explained the external reason for
>|Lord Caitanya's incarnation. But in the fifth and sixth
>|verses I have explained the prime reason for His advent.
287|Adi 1.27
288|TEXT 27
289|TEXT
290|ei chaya sloke kahi caitanyera tattva
291|ara panca sloke nityanandera mahattva
292|SYNONYMS
293|ei-these; chaya-six; sloke-in verses; kahi-I describe;
>|caitanyera-of Lord Caitanya Mahaprabhu; tattva-truth; ara-
>|further; panca sloke-in five verses; nityanandera-of Lord
>|Nityananda; mahattva-the glory.
294|TRANSLATION
295|In these six verses I have described the truth about Lord
>|Caitanya, whereas in the next five I have described the
>|glory of Lord Nityananda.
296|Adi 1.28
297|TEXT 28
298|TEXT
299|ara dui sloke advaita-tattvakhyana
300|ara eka sloke panca-tattvera vyakhyana
301|SYNONYMS
302|ara-further; dui sloke-in two verses; advaita-of Sri
>|Advaita Prabhu; tattva-of the truth; akhyana-description;
>|ara-further; eka sloke-in one verse; panca-tattvera-of the
>|Panca-tattva; vyakhyana-explanation.
303|TRANSLATION
304|The next two verses describe the truth of Advaita Prabhu,
>|and the following verse describes the Panca-tattva [the
>|Lord, His plenary portion, His incarnation, His energies
>|and His devotees].
305|Adi 1.29
306|TEXT 29
307|TEXT
308|ei caudda sloke kari mangalacarana
309|tanhi madhye kahi saba vastu-nirupana
310|SYNONYMS
311|ei caudda sloke-in these fourteen verses; kari-I make;
>|mangala-acarana-auspicious invocation; tanhi-therefore in
>|that; madhye-within; kahi-I speak; saba-all; vastu-object;
>|nirupana-description.
312|TRANSLATION
313|These fourteen verses, therefore, offer auspicious
>|invocations and describe the Supreme Truth.
314|Adi 1.30
315|TEXT 30
316|TEXT
317|saba srota-vaisnavere kari' namaskara
318|ei saba slokera kari artha-vicara
319|SYNONYMS
320|saba-all; srota-hearers or audience; vaisnavere-unto the
>|Vaisnavas; kari'-offering; namaskara-obeisances; ei saba
>|slokera-of all these (fourteen) verses; kari-I make; artha-
>|of the meaning; vicara-analysis.
321|TRANSLATION
322|I offer my obeisances unto all my Vaisnava readers as I
>|begin to explain the intricacies of all these verses.
323|Adi 1.31
324|TEXT 31
325|TEXT
326|sakala vaisnava, suna kari' eka-mana
327|caitanya-krsnera sastra-mata-nirupana
328|SYNONYMS
329|sakala-all; vaisnava-O devotees of the Lord; suna-please
>|hear; kari'-making; eka-mana-rapt attention; caitanya-Lord
>|Caitanya Mahaprabhu; krsnera-of Lord Sri Krsna; sastra-
>|scriptural reference; mata-according to; nirupana-decision.
330|TRANSLATION
331|I request all my Vaisnava readers to read and hear with
>|rapt attention this narration of Sri Krsna Caitanya as
>|inculcated in the revealed scriptures.
332|PURPORT
333|Lord Caitanya is the Absolute Truth, Krsna Himself. This is
>|substantiated by evidence from the authentic spiritual
>|scriptures. Sometimes people accept a man as God on the
>|basis of their whimsical sentiments and without reference
>|to the revealed scriptures, but the author of Caitanya-
>|caritamrta proves all his statements by citing the sastras.
>|Thus he establishes that Caitanya Mahaprabhu is the Supreme
>|Personality of Godhead.
334|Adi 1.32
335|TEXT 32
336|TEXT
337|krsna, guru, bhakta, sakti, avatara, prakasa
338|krsna ei chaya-rupe karena vilasa
339|SYNONYMS
340|krsna-the Supreme Lord, Sri Krsna; guru-the spiritual
>|masters; bhakta-the devotees; sakti-the potencies; avatara-
>|the incarnations; prakasa-plenary portions; krsna-Lord
>|Krsna; ei chaya-rupe-in these six features; karena vilasa-
>|enjoys.
341|TRANSLATION
342|Lord Krsna enjoys by manifesting Himself as the spiritual
>|masters, the devotees, the diverse energies, the
>|incarnations and the plenary portions. They are all six in
>|one.
343|Adi 1.33
344|TEXT 33
345|TEXT
346|ei chaya tattvera kari carana vandana
347|prathame samanye kari mangalacarana
348|SYNONYMS
349|ei-these; chaya-six; tattvera-of these expansions; kari-I
>|make; carana-the lotus feet; vandana-prayers; prathame-at
>|first; samanye-in general; kari-I make; mangala-acarana-
>|auspicious invocation.
350|TRANSLATION
351|I therefore worship the lotus feet of these six diversities
>|of the one truth by invoking their benedictions.
352|Adi 1.34
353|TEXT 34
354|TEXT
355|vande gurun isa-bhaktan
356|isam isavatarakan
357|tat-prakasams ca tac-chaktih
358|krsna-caitanya-samjnakam
359|SYNONYMS
360|vande-I offer respectful obeisances; gurun-unto the
>|spiritual masters; isa-bhaktan-unto the devotees of the
>|Supreme Lord; isam-unto the Supreme Lord; isa-avatarakan-
>|unto the incarnations of the Supreme Lord; tat-of the
>|Supreme Lord; prakasan-unto the manifestations; ca-and; tat-
>|of the Supreme Lord; saktih-unto the potencies; krsna-
>|caitanya-Sri Krsna Caitanya; samjnakam-named.
361|TRANSLATION
362|I offer my respectful obeisances unto the spiritual masters,
>| the devotees of the Lord, the Lord's incarnations, His
>|plenary portions, His energies, and the primeval Lord
>|Himself, Sri Krsna Caitanya.
363|PURPORT
364|Krsnadasa Kaviraja Gosvami has composed this Sanskrit verse
>|for the beginning of his book, and now he will explain it
>|in detail. He offers his respectful obeisances to the six
>|principles of the Absolute Truth. Gurun is plural in number
>|because anyone who gives spiritual instructions based on
>|the revealed scriptures is accepted as a spiritual master.
>|Although others give help in showing the way to beginners,
>|the guru who first initiates one with the maha-mantra is to
>|be known as the initiator, and the saints who give
>|instructions for progressive advancement in Krsna
>|consciousness are called instructing spiritual masters. The
>|initiating and instructing spiritual masters are equal and
>|identical manifestations of Krsna, although they have
>|different dealings. Their function is to guide the
>|conditioned souls back home, back to Godhead. Therefore
>|Krsnadasa Kaviraja Gosvami accepted Nityananda Prabhu and
>|the six Gosvamis in the category of guru.
365|Isa-bhaktan refers to the devotees of the Lord like Sri
>|Srivasa and all other such followers, who are the energy of
>|the Lord and are qualitatively nondifferent from Him.
>|Isavatarakan refers to acaryas like Advaita Prabhu, who is
>|an avatara of the Lord. Tat-prakasan indicates the direct
>|manifestation of the Supreme Personality of Godhead,
>|Nityananda Prabhu, and the initiating spiritual master. Tac-
>|chaktih refers to the spiritual energies (saktis) of Sri
>|Caitanya Mahaprabhu. Gadadhara, Damodara and Jagadananda
>|belong to this category of internal energy.
366|The six principles are differently manifested but all
>|equally worshipable. Krsnadasa Kaviraja begins by offering
>|his obeisances unto them to teach us the method of
>|worshiping Lord Caitanya. The external potency of Godhead,
>|called maya, can never associate with the Lord, just as
>|darkness cannot remain in the presence of light; yet
>|darkness, being but an illusory and temporary covering of
>|light, has no existence independent of light.
367|Adi 1.35
368|TEXT 35
369|TEXT
370|mantra-guru ara yata siksa-guru-gana
371|tanhara carana age kariye vandana
372|SYNONYMS
373|mantra-guru-the initiating spiritual master; ara-and also;
>|yata-as many (as there are); siksa-guru-gana-all the
>|instructing spiritual masters; tanhara-of all of them;
>|carana-unto the lotus feet; age-at first; kariye-I offer;
>|vandana-respectful obeisances.
374|TRANSLATION
375|I first offer my respectful obeisances at the lotus feet of
>|my initiating spiritual master and all my instructing
>|spiritual masters.
376|PURPORT
377|Srila Jiva Gosvami, in his thesis Bhakti-sandarbha (202),
>|has stated that uncontaminated devotional service is the
>|objective of pure Vaisnavas and that one has to execute
>|such service in the association of other devotees. By
>|associating with devotees of Lord Krsna, one develops a
>|sense of Krsna consciousness and thus becomes inclined
>|toward the loving service of the Lord. This is the process
>|of approaching the Supreme Lord by gradual appreciation in
>|devotional service. If one desires unalloyed devotional
>|service, one must associate with devotees of Sri Krsna, for
>|by such association only can a conditioned soul achieve a
>|taste for transcendental love and thus revive his eternal
>|relationship with Godhead in a specific manifestation and
>|in terms of the specific transcendental mellow (rasa) that
>|one has eternally inherent in him.
378|If one develops love for Krsna by Krsna conscious
>|activities, one can know the Supreme Absolute Truth, but he
>|who tries to understand God simply by logical arguments
>|will not succeed, nor will he get a taste for unalloyed
>|devotion. The secret is that one must submissively listen
>|to those who know perfectly the science of God, and one
>|must begin the mode of service regulated by the preceptor.
>|A devotee already attracted by the name, form, qualities,
>|etc., of the Supreme Lord may be directed to his specific
>|manner of devotional service; he need not waste time in
>|approaching the Lord through logic. The expert spiritual
>|master knows well how to engage his disciple's energy in
>|the transcendental loving service of the Lord, and thus he
>|engages a devotee in a specific devotional service
>|according to his special tendency. A devotee must have only
>|one initiating spiritual master because in the scriptures
>|acceptance of more than one is always forbidden. There is
>|no limit, however, to the number of instructing spiritual
>|masters one may accept. Generally a spiritual master who
>|constantly instructs a disciple in spiritual science
>|becomes his initiating spiritual master later on.
379|One should always remember that a person who is reluctant
>|to accept a spiritual master and be initiated is sure to be
>|baffled in his endeavor to go back to Godhead. One who is
>|not properly initiated may present himself as a great
>|devotee, but in fact he is sure to encounter many stumbling
>|blocks on his path of progress toward spiritual realization,
>| with the result that he must continue his term of material
>|existence without relief. Such a helpless person is
>|compared to a ship without a rudder, for such a ship can
>|never reach its destination. It is imperative, therefore,
>|that one accept a spiritual master if he at all desires to
>|gain the favor of the Lord. The service of the spiritual
>|master is essential. If there is no chance to serve the
>|spiritual master directly, a devotee should serve him by
>|remembering his instructions. There is no difference
>|between the spiritual master's instructions and the
>|spiritual master himself. In his absence, therefore, his
>|words of direction should be the pride of the disciple. If
>|one thinks that he is above consulting anyone else,
>|including a spiritual master, he is at once an offender at
>|the lotus feet of the Lord. Such an offender can never go
>|back to Godhead. It is imperative that a serious person
>|accept a bona fide spiritual master in terms of the sastric
>|injunctions. Sri Jiva Gosvami advises that one not accept a
>|spiritual master in terms of hereditary or customary social
>|and ecclesiastical conventions. One should simply try to
>|find a genuinely qualified spiritual master for actual
>|advancement in spiritual understanding.
380|Adi 1.36
381|TEXT 36
382|TEXT
383|sri-rupa, sanatana, bhatta-raghunatha
384|sri-jiva, gopala-bhatta, dasa-raghunatha
385|SYNONYMS
386|sri-rupa-Srila Rupa Gosvami; sanatana-Sanatana Gosvami;
>|bhatta-raghunatha-Raghunatha Bhatta Gosvami; sri-jiva-Srila
>|Jiva Gosvami; gopala-bhatta-Gopala Bhatta Gosvami; dasa-
>|raghunatha-Srila Raghunatha dasa Gosvami.
387|TRANSLATION
388|The instructing spiritual masters are Sri Rupa Gosvami, Sri
>|Sanatana Gosvami, Sri Bhatta Raghunatha, Sri Jiva Gosvami,
>|Sri Gopala Bhatta Gosvami and Srila Raghunatha dasa Gosvami.
389|Adi 1.37
390|TEXT 37
391|TEXT
392|ei chaya guru-siksa-guru ye amara
393|tan'-sabara pada-padme koti namaskara
394|SYNONYMS
395|ei-these; chaya-six; guru-spiritual masters; siksa-guru-
>|instructing spiritual masters; ye-who are; amara-my; tan'-
>|sabara-of all of them; pada-padme-unto the lotus feet; koti-
>|ten million; namaskara-respectful obeisances.
396|TRANSLATION
397|These six are my instructing spiritual masters, and
>|therefore I offer millions of respectful obeisances unto
>|their lotus feet.
398|PURPORT
399|By accepting the six Gosvamis as his instructing spiritual
>|masters, the author specifically makes it clear that one
>|should not be recognized as a Gaudiya Vaisnava if he is not
>|obedient to them.
400|Adi 1.38
401|TEXT 38
402|TEXT
403|bhagavanera bhakta yata srivasa pradhana
404|tan'-sabhara pada-padme sahasra pranama
405|SYNONYMS
406|bhagavanera-of the Supreme Personality of Godhead; bhakta-
>|the devotees; yata-as many (as there are); srivasa pradhana-
>|headed by Sri Srivasa; tan'-sabhara-of all of them; pada-
>|padme-unto the lotus feet; sahasra-thousands; pranama-
>|respectful obeisances.
407|TRANSLATION
408|There are innumerable devotees of the Lord, of whom Srivasa
>|Thakura is the foremost. I offer my respectful obeisances
>|thousands of times unto their lotus feet.
409|Adi 1.39
410|TEXT 39
411|TEXT
412|advaita acarya-prabhura amsa-avatara
413|tanra pada-padme koti pranati amara
414|SYNONYMS
415|advaita acarya-Advaita Acarya; prabhura-of the Supreme Lord;
>| amsa-partial; avatara-incarnation; tanra-of Him; pada-
>|padme-unto the lotus feet; koti-ten million; pranati-
>|respectful obeisances; amara-my.
416|TRANSLATION
417|Advaita Acarya is the Lord's partial incarnation, and
>|therefore I offer my obeisances millions of times at His
>|lotus feet.
418|Adi 1.40
419|TEXT 40
420|TEXT
421|nityananda-raya-prabhura svarupa-prakasa
422|tanra pada-padma vando yanra muni dasa
423|SYNONYMS
424|nityananda-raya-Lord Nityananda; prabhura-of the Supreme
>|Lord; sva-rupa-prakasa-personal manifestation; tanra-of Him;
>| pada-padma-unto the lotus feet; vando-I offer respectful
>|obeisances; yanra-of whom; muni-I am; dasa-the servant.
425|TRANSLATION
426|Srila Nityananda Rama is the plenary manifestation of the
>|Lord, and I have been initiated by Him. I therefore offer
>|my respectful obeisances unto His lotus feet.
427|Adi 1.41
428|TEXT 41
429|TEXT
430|gadadhara-panditadi-prabhura nija-sakti
431|tan'-sabara carane mora sahasra pranati
432|SYNONYMS
433|gadadhara-pandita-adi-headed by Sri Gadadhara Pandita;
>|prabhura-of the Supreme Lord; nija-sakti-internal potencies;
>| tan'-sabara-of all of them; carane-unto the lotus feet;
>|mora-my; sahasra-thousands; pranati-respectful obeisances.
434|TRANSLATION
435|I offer my respectful obeisances unto the internal
>|potencies of the Lord, of whom Sri Gadadhara Prabhu is the
>|foremost.
436|Adi 1.42
437|TEXT 42
438|TEXT
439|sri-krsna-caitanya prabhu svayam-bhagavan
440|tanhara padaravinde ananta pranama
441|SYNONYMS
442|sri-krsna-caitanya-Lord Sri Krsna Caitanya Mahaprabhu;
>|prabhu-the Supreme Lord; svayam-bhagavan-is the original
>|Personality of Godhead; tanhara-His; pada-aravinde-unto the
>|lotus feet; ananta-innumerable; pranama-respectful
>|obeisances.
443|TRANSLATION
444|Lord Sri Krsna Caitanya Mahaprabhu is the Personality of
>|Godhead Himself, and therefore I offer innumerable
>|prostrations at His lotus feet.
445|Adi 1.43
446|TEXT 43
447|TEXT
448|savarane prabhure kariya namaskara
449|ei chaya tenho yaiche-kariye vicara
450|SYNONYMS
451|sa-avarane-along with His associates; prabhure-unto Lord
>|Sri Caitanya Mahaprabhu; kariya-having made; namaskara-
>|respectful obeisances; ei-these; chaya-six; tenho-He;
>|yaiche-what they are like; kariye-I make; vicara-discussion.
452|TRANSLATION
453|Having offered obeisances unto the Lord and all His
>|associates, I shall now try to explain these six
>|diversities in one.
454|PURPORT
455|There are many unalloyed devotees of the Supreme
>|Personality of Godhead, all of whom are considered
>|associates surrounding the Lord. Krsna should be worshiped
>|with His devotees. The diverse principles are therefore the
>|eternal paraphernalia through which the Absolute Truth can
>|be approached.
456|Adi 1.44
457|TEXT 44
458|TEXT
459|yadyapi amara guru-caitanyera dasa
460|tathapi janiye ami tanhara prakasa
461|SYNONYMS
462|yadyapi-even though; amara-my; guru-spiritual master;
>|caitanyera-of Lord Caitanya Mahaprabhu; dasa-the servitor;
>|tathapi-still; janiye-know; ami-I; tanhara-of the Lord;
>|prakasa-direct manifestation.
463|TRANSLATION
464|Although I know that my spiritual master is a servitor of
>|Sri Caitanya, I know Him also as a plenary manifestation of
>|the Lord.
465|PURPORT
466|Every living entity is essentially a servant of the Supreme
>|Personality of Godhead, and the spiritual master is also
>|His servant. Still, the spiritual master is a direct
>|manifestation of the Lord. With this conviction, a disciple
>|can advance in Krsna consciousness. The spiritual master is
>|nondifferent from Krsna because he is a manifestation of
>|Krsna.
467|Lord Nityananda, who is Balarama Himself, the first direct
>|manifestation or expansion of Krsna, is the original
>|spiritual master. He helps Lord Krsna in His pastimes, and
>|He is a servant of the Lord.
468|Every living entity is eternally a servant of Sri Krsna
>|Caitanya; therefore the spiritual master cannot be other
>|than a servant of Lord Caitanya. The spiritual master's
>|eternal occupation is to expand the service of the Lord by
>|training disciples in a service attitude. A spiritual
>|master never poses as the Supreme Lord Himself; he is
>|considered a representative of the Lord. The revealed
>|scriptures prohibit one's pretending to be God, but a bona
>|fide spiritual master is a most faithful and confidential
>|servant of the Lord and therefore deserves as much respect
>|as Krsna.
469|Adi 1.45
470|TEXT 45
471|TEXT
472|guru krsna-rupa hana sastrera pramane
473|guru-rupe krsna krpa karena bhakta-gane
474|SYNONYMS
475|guru-the spiritual master; krsna-rupa-as good as Krsna;
>|hana-is; sastrera-of revealed scriptures; pramane-by the
>|evidence; guru-rupe-in the form of the spiritual master;
>|krsna-Lord Sri Krsna; krpa-mercy; karena-distributes;
>|bhakta-gane-unto His devotees.
476|TRANSLATION
477|According to the deliberate opinion of all revealed
>|scriptures, the spiritual master is nondifferent from Krsna.
>| Lord Krsna in the form of the spiritual master delivers
>|His devotees.
478|PURPORT
479|The relationship of a disciple with his spiritual master is
>|as good as his relationship with the Supreme Lord. A
>|spiritual master always represents himself as the humblest
>|servitor of the Personality of Godhead, but the disciple
>|must look upon him as the manifested representation of
>|Godhead.
480|Adi 1.46
481|TEXT 46
482|TEXT
483|acaryam mam vijaniyan
484|navamanyeta karhicit
485|na martya-buddhyasuyeta
486|sarva-deva-mayo guruh
487|SYNONYMS
488|acaryam-the spiritual master; mam-Myself; vijaniyat-one
>|should know; na avamanyeta-one should never disrespect;
>|karhicit-at any time; na-never; martya-buddhya-with the
>|idea of his being an ordinary man; asuyeta-one should be
>|envious; sarva-deva-of all demigods; mayah-representative;
>|guruh-the spiritual master.
489|TRANSLATION
490|"One should know the acarya as Myself and never disrespect
>|him in any way. One should not envy him, thinking him an
>|ordinary man, for he is the representative of all the
>|demigods."
491|PURPORT
492|This is a verse from Srimad-Bhagavatam (11.17.27) spoken by
>|Lord Krsna when He was questioned by Uddhava regarding the
>|four social and spiritual orders of society. He was
>|specifically instructing how a brahmacari should behave
>|under the care of a spiritual master. A spiritual master is
>|not an enjoyer of facilities offered by his disciples. He
>|is like a parent. Without the attentive service of his
>|parents, a child cannot grow to manhood; similarly, without
>|the care of the spiritual master one cannot rise to the
>|plane of transcendental service.
493|The spiritual master is also called acarya, or a
>|transcendental professor of spiritual science. The Manu-
>|samhita (2.140) explains the duties of an acarya,
>|describing that a bona fide spiritual master accepts charge
>|of disciples, teaches them the Vedic knowledge with all its
>|intricacies, and gives them their second birth. The
>|ceremony performed to initiate a disciple into the study of
>|spiritual science is called upaniti, or the function that
>|brings one nearer to the spiritual master. One who cannot
>|be brought nearer to a spiritual master cannot have a
>|sacred thread, and thus he is indicated to be a sudra. The
>|sacred thread on the body of a brahmana, ksatriya or vaisya
>|is a symbol of initiation by the spiritual master; it is
>|worth nothing if worn merely to boast of high parentage.
>|The duty of the spiritual master is to initiate a disciple
>|with the sacred thread ceremony, and after this samskara,
>|or purificatory process, the spiritual master actually
>|begins to teach the disciple about the Vedas. A person born
>|a sudra is not barred from such spiritual initiation,
>|provided he is approved by the spiritual master, who is
>|duly authorized to award a disciple the right to be a
>|brahmana if he finds him perfectly qualified. In the Vayu
>|Purana an acarya is defined as one who knows the import of
>|all Vedic literature , explains the purpose of the Vedas,
>|abides by their rules and regulations, and teaches his
>|disciples to act in the same way.
494|Only out of His immense compassion does the Personality of
>|Godhead reveal Himself as the spiritual master. Therefore
>|in the dealings of an acarya there are no activities but
>|those of transcendental loving service to the Lord. He is
>|the Supreme Personality of Servitor Godhead. It is
>|worthwhile to take shelter of such a steady devotee, who is
>|called asraya-vigraha, or the manifestation or form of the
>|Lord of whom one must take shelter.
495|If one poses himself as an acarya but does not have an
>|attitude of servitorship to the Lord, he must be considered
>|an offender, and this offensive attitude disqualifies him
>|from being an acarya. The bona fide spiritual master always
>|engages in unalloyed devotional service to the Supreme
>|Personality of Godhead. By this test he is known to be a
>|direct manifestation of the Lord and a genuine
>|representative of Sri Nityananda Prabhu. Such a spiritual
>|master is known as acaryadeva. Influenced by an envious
>|temperament and dissatisfied because of an attitude of
>|sense gratification, mundaners criticize a real acarya. In
>|fact, however, a bona fide acarya is nondifferent from the
>|Personality of Godhead, and therefore to envy such an
>|acarya is to envy the Personality of Godhead Himself. This
>|will produce an effect subversive of transcendental
>|realization.
496|As mentioned previously, a disciple should always respect
>|the spiritual master as a manifestation of Sri Krsna, but
>|at the same time one should always remember that a
>|spiritual master is never authorized to imitate the
>|transcendental pastimes of the Lord. False spiritual
>|masters pose themselves as identical with Sri Krsna in
>|every respect to exploit the sentiments of their disciples,
>|but such impersonalists can only mislead their disciples,
>|for their ultimate aim is to become one with the Lord. This
>|is against the principles of the devotional cult.
497|The real Vedic philosophy is acintya-bhedabheda-tattva,
>|which establishes everything to be simultaneously one with
>|and different from the Personality of Godhead. Srila
>|Raghunatha dasa Gosvami confirms that this is the real
>|position of a bona fide spiritual master and says that one
>|should always think of the spiritual master in terms of his
>|intimate relationship with Mukunda (Sri Krsna). Srila Jiva
>|Gosvami, in his Bhakti-sandarbha (213), has clearly
>|defined that a pure devotee's observation of the
>|spiritual master and Lord Siva as one with the
>|Personality of Godhead exists in terms of their being very
>|dear to the Lord, not identical with Him in all respects.
>|Following in the footsteps of Srila Raghunatha dasa Gosvami
>|and Srila Jiva Gosvami, later acaryas like Srila Visvanatha
>|Cakravarti Thakura have confirmed the same truths. In his
>|prayers to the spiritual master, Srila Visvanatha
>|Cakravarti Thakura confirms that all the revealed
>|scriptures accept the spiritual master to be identical with
>|the Personality of Godhead because he is a very dear and
>|confidential servant of the Lord. Gaudiya Vaisnavas
>|therefore worship Srila Gurudeva (the spiritual master) in
>|the light of his being the servitor of the Personality of
>|Godhead. In all the ancient scriptures of devotional
>|service and in the more recent songs of Srila Narottama
>|dasa Thakura, Srila Bhaktivinoda Thakura and other
>|unalloyed Vaisnavas, the spiritual master is always
>|considered either one of the confidential associates of
>|Srimati Radharani or a manifested representation of Srila
>|Nityananda Prabhu.
498|Adi 1.47
499|TEXT 47
500|TEXT
501|siksa-guruke ta' jani krsnera svarupa
502|antaryami, bhakta-srestha,-ei dui rupa
503|SYNONYMS
504|siksa-guruke-the spiritual master who instructs; ta'-indeed;
>| jani-I know; krsnera-of Krsna; sva-rupa-the direct
>|representative; antaryami-the indwelling Supersoul; bhakta-
>|srestha-the best devotee; ei-these; dui-two; rupa-forms.
505|TRANSLATION
506|One should know the instructing spiritual master to be the
>|Personality of Krsna. Lord Krsna manifests Himself as the
>|Supersoul and as the greatest devotee of the Lord.
507|PURPORT
508|Srila Krsnadasa Kaviraja Gosvami states that the
>|instructing spiritual master is a bona fide representative
>|of Sri Krsna. Sri Krsna Himself teaches us as the
>|instructing spiritual master from within and without. From
>|within He teaches as Paramatma, our constant companion, and
>|from without He teaches from the Bhagavad-gita as the
>|instructing spiritual master. There are two kinds of
>|instructing spiritual masters. One is the liberated person
>|fully absorbed in meditation in devotional service, and the
>|other is he who invokes the disciple's spiritual
>|consciousness by means of relevant instructions. Thus the
>|instructions in the science of devotion are differentiated
>|in terms of the objective and subjective ways of
>|understanding. The acarya in the true sense of the term,
>|who is authorized to deliver Krsna, enriches the disciple
>|with full spiritual knowledge and thus awakens him to the
>|activities of devotional service.
509|When by learning from the self-realized spiritual master
>|one actually engages himself in the service of Lord Visnu,
>|functional devotional service begins. The procedures of
>|this devotional service are known as abhidheya, or actions
>|one is dutybound to perform. Our only shelter is the
>|Supreme Lord, and one who teaches how to approach Krsna is
>|the functioning form of the Personality of Godhead. There
>|is no difference between the shelter-giving Supreme Lord
>|and the initiating and instructing spiritual masters. If
>|one foolishly discriminates between them, he commits an
>|offense in the discharge of devotional service.
510|Srila Sanatana Gosvami is the ideal spiritual master, for
>|he delivers one the shelter of the lotus feet of Madana-
>|mohana. Even though one may be unable to travel on the
>|field of Vrndavana due to forgetfulness of his relationship
>|with the Supreme Personality of Godhead, he can get an
>|adequate opportunity to stay in Vrndavana and derive all
>|spiritual benefits by the mercy of Sanatana Gosvami. Sri
>|Govindaji acts exactly like the siksa-guru (instructing
>|spiritual master) by teaching Arjuna the Bhagavad-gita. He
>|is the original preceptor, for He gives us instructions and
>|an opportunity to serve Him. The initiating spiritual
>|master is a personal manifestation of Srila Madana-mohana
>|vigraha, whereas the instructing spiritual master is a
>|personal representative of Srila Govindadeva vigraha. Both
>|of these Deities are worshiped at Vrndavana. Srila
>|Gopinatha is the ultimate attraction in spiritual
>|realization.
511|Adi 1.48
512|TEXT 48
513|TEXT
514|naivopayanty apacitim kavayas tavesa
515|brahmayusapi krtam rddha-mudah smarantah
516|yo 'ntar bahis tanu-bhrtam asubham vidhunvann
517|acarya-caittya-vapusa sva-gatim vyanakti
518|SYNONYMS
519|na eva-not at all; upayanti-are able to express; apacitim-
>|their gratitude; kavayah-learned devotees; tava-Your; isa-O
>|Lord; brahma-ayusa-with a lifetime equal to Lord Brahma's;
>|api-in spite of; krtam-magnanimous work; rddha-increased;
>|mudah-joy; smarantah-remembering; yah-who; antah-within;
>|bahih-outside; tanu-bhrtam-of those who are embodied;
>|asubham-misfortune; vidhunvan-dissipating; acarya-of the
>|spiritual master; caittya-of the Supersoul; vapusa-by the
>|forms; sva-own; gatim-path; vyanakti-shows.
520|TRANSLATION
521|"O my Lord! Transcendental poets and experts in spiritual
>|science could not fully express their indebtedness to You,
>|even if they were endowed with the prolonged lifetime of
>|Brahma, for You appear in two features-externally as the
>|acarya and internally as the Supersoul-to deliver the
>|embodied living being by directing him how to come to You."
522|PURPORT
523|This verse from Srimad-Bhagavatam (11.29.6) was spoken by
>|Sri Uddhava after he heard from Sri Krsna all necessary
>|instructions about yoga.
524|Adi 1.49
525|TEXT 49
526|TEXT
527|tesam satata-yuktanam
528|bhajatam priti-purvakam
529|dadami buddhi-yogam tam
530|yena mam upayanti te
531|SYNONYMS
532|tesam-unto them; satata-yuktanam-always engaged; bhajatam-
>|in rendering devotional service; priti-purvakam-in loving
>|ecstasy; dadami-I give; buddhi-yogam-real intelligence; tam-
>|that; yena-by which; mam-unto Me; upayanti-come; te-they.
533|TRANSLATION
534|"To those who are constantly devoted to serving Me with
>|love, I give the understanding by which they can come to Me.
>|"
535|PURPORT
536|This verse of the Bhagavad-gita (10.10) clearly states how
>|Govindadeva instructs His bona fide devotee. The Lord
>|declares that by enlightenment in theistic knowledge He
>|awards attachment for Him to those who constantly engage in
>|His transcendental loving service. This awakening of divine
>|consciousness enthralls a devotee, who thus relishes his
>|eternal transcendental mellow. Such an awakening is awarded
>|only to those convinced by devotional service about the
>|transcendental nature of the Personality of Godhead. They
>|know that the Supreme Truth, the all-spiritual and all-
>|powerful person, is one without a second and has fully
>|transcendental senses. He is the fountainhead of all
>|emanations. Such pure devotees, always merged in knowledge
>|of Krsna and absorbed in Krsna consciousness, exchange
>|thoughts and realizations as great scientists exchange
>|their views and discuss the results of their research in
>|scientific academies. Such exchanges of thoughts in regard
>|to Krsna give pleasure to the Lord, who therefore favors
>|such devotees with all enlightenment.
537|Adi 1.50
538|TEXT 50
539|TEXT
540|yatha brahmane bhagavan
541|svayam upadisyanubhavitavan
542|SYNONYMS
543|yatha-just as; brahmane-unto Lord Brahma; bhagavan-the
>|Supreme Lord; svayam-Himself; upadisya-having instructed;
>|anubhavitavan-caused to perceive.
544|TRANSLATION
545|The Supreme Personality of Godhead [svayam bhagavan] taught
>|Brahma and made him self-realized.
546|PURPORT
547|The English maxim that God helps those who help themselves
>|is also applicable in the transcendental realm. There are
>|many instances in revealed scriptures of the
>|Personality of Godhead's acting as the spiritual master
>|from within. He was the spiritual
>|master who instructed Brahma, the original living being in
>|the cosmic creation. When Brahma was first created, he
>|could not apply his creative energy to arrange the cosmic
>|situation. At first there was only sound, vibrating the
>|word tapa, which indicates the acceptance of hardships for
>|spiritual realization. Refraining from sensual enjoyment,
>|one should voluntarily accept all sorts of difficulty for
>|spiritual realization. This is called tapasya. An enjoyer
>|of the senses can never realize God, godliness or the
>|science of theistic knowledge. Thus when Brahma, initiated
>|by Sri Krsna by the sound vibration tapa, engaged himself
>|in acts of austerity, by the pleasure of Visnu he was able
>|to visualize the transcendental world, Sri Vaikuntha,
>|through transcendental realization. Modern science can
>|communicate using material discoveries such as radio,
>|television and computers, but the science invoked by the
>|austerities of Sri Brahma, the original father of mankind,
>|was still more subtle. In time, material scientists may
>|also know how we can communicate with the Vaikuntha world.
>|Lord Brahma inquired about the potency of the Supreme Lord,
>|and the Personality of Godhead answered his inquiry in the
>|following six consecutive statements. These instructions,
>|which are reproduced in Srimad-Bhagavatam (2.9.31 -36),
>|were imparted by the Personality of Godhead, acting as the
>|supreme spiritual master.
548|Adi 1.51
549|TEXT 51
550|TEXT
551|jnanam parama-guhyam me
552|yad vijnana-samanvitam
553|sa-rahasyam tad-angam ca
554|grhana gaditam maya
555|SYNONYMS
556|jnanam-knowledge; parama-extremely; guhyam-confidential; me-
>|of Me; yat-which; vijnana-realization; samanvitam-fully
>|endowed with; sa-rahasyam-along with mystery; tat-of that;
>|angam-supplementary parts; ca-and; grhana-just try to take
>|up; gaditam-explained; maya-by Me.
557|TRANSLATION
558|"Please hear attentively what I shall speak to you, for
>|transcendental knowledge about Me is not only scientific
>|but also full of mysteries.
559|PURPORT
560|Transcendental knowledge of Sri Krsna is deeper than the
>|impersonal knowledge of Brahman, for it includes knowledge
>|of not only His form and personality but also everything
>|else related to Him. There is nothing in existence not
>|related with Sri Krsna. In a sense, there is nothing but
>|Sri Krsna, and yet nothing is Sri Krsna save and except His
>|primeval personality. This knowledge constitutes a complete
>|transcendental science, and Visnu wanted to give Brahmaji
>|full knowledge about that science. The mystery of this
>|knowledge culminates in personal attachment to the Lord,
>|with a resulting effect of detachment from anything "non-
>|Krsna." There are nine alternative transcendental means to
>|attain this stage: hearing, chanting, remembering,
>|serving the lotus feet of the Lord, worshiping, praying,
>|assisting, fraternizing with the Lord, and sacrificing
>|everything for Him. These are different parts of the same
>|devotional service, which is full of transcendental mystery.
>| The Lord said to Brahma that since He was pleased with him,
>| by His grace the mystery was being revealed.
561|Adi 1.52
562|TEXT 52
563|TEXT
564|yavan aham yatha-bhavo
565|yad-rupa-guna-karmakah
566|tathaiva tattva-vijnanam
567|astu te mad-anugrahat
568|SYNONYMS
569|yavan-as I am in My eternal form; aham-I; yatha-in
>|whichever manner; bhavah-transcendental existence; yat-
>|whatever; rupa-various forms and colors; guna-qualities;
>|karmakah-activities; tatha eva-exactly so; tattva-vijnanam-
>|factual realization; astu-let there be; te-your; mat-My;
>|anugrahat-by causeless mercy.
570|TRANSLATION
571|"By My causeless mercy, be enlightened in truth about My
>|personality, manifestations, qualities and pastimes.
572|PURPORT
573|The transcendental personal forms of the Lord are a mystery,
>| and the symptoms of these forms, which are absolutely
>|different from anything made of mundane elements, are also
>|mysterious. The innumerable forms of the Lord, such as
>|Syamasundara, Narayana, Rama and Gaurasundara; the colors
>|of these forms (white, red, yellow, cloudlike syama and
>|others); His qualities, as the responsive Personality of
>|Godhead to pure devotees and as impersonal Brahman to dry
>|speculators; His uncommon activities like lifting
>|Govardhana Hill, marrying more than sixteen thousand queens
>|at Dvaraka, and entering the rasa dance with the damsels of
>|Vraja, expanding Himself in as many forms as there were
>|damsels in the dance-these and innumerable other uncommon
>|acts and attributes are all mysteries, one aspect of which
>|is presented in the scientific knowledge of the Bhagavad-
>|gita, which is read and adored all over the world by all
>|classes of scholars, with as many interpretations as there
>|are empiric philosophers. The truth of these mysteries was
>|revealed to Brahma by the descending process, without the
>|help of the ascending one. His mercy descends to a
>|devotee like Brahma and, through Brahma, to Narada, from
>|Narada to Vyasa, from Vyasadeva to Sukadeva and so on in
>|the bona fide chain of disciplic succession. We cannot
>|discover the mysteries of the Lord by our mundane endeavors;
>| they are only revealed, by His grace, to the proper
>|devotees. These mysteries are gradually disclosed to the
>|various grades of devotees in proportion to the gradual
>|development of their service attitude. In other words,
>|impersonalists who depend upon the strength of their poor
>|fund of knowledge and morbid speculative habits, without
>|submission and service in the forms of hearing, chanting
>|and the others mentioned above, cannot penetrate to the
>|mysterious region of transcendence where the Supreme Truth
>|is a transcendental person, free from all tinges of the
>|material elements. Discovering the mystery of the Lord
>|eliminates the impersonal feature realized by common
>|spiritualists who are merely trying to enter the spiritual
>|region from the mundane platform.
574|Adi 1.53
575|TEXT 53
576|TEXT
577|aham evasam evagre
578|nanyad yat sad-asat param
579|pascad aham yad etac ca
580|yo 'vasisyeta so 'smy aham
581|SYNONYMS
582|aham-I, the Personality of Godhead; eva-certainly; asam-
>|existed; eva-only; agre-before the creation; na-never;
>|anyat-anything else; yat-which; sat-the effect; asat-the
>|cause; param-the supreme; pascat-at the end; aham-I, the
>|Personality of Godhead; yat-which; etat-this creation; ca-
>|also; yah-who; avasisyeta-remains; sah-that; asmi-am; aham-
>|I, the Personality of Godhead.
583|TRANSLATION
584|"Prior to the cosmic creation, only I exist, and no
>|phenomena exist, either gross, subtle or primordial. After
>|creation, only I exist in everything, and after
>|annihilation, only I remain eternally.
585|PURPORT
586|Aham means "I"; therefore the speaker who is saying aham, "
>|I," must have His own personality. The Mayavadi
>|philosophers interpret this word aham as referring to the
>|impersonal Brahman. These Mayavadis are very proud of their
>|grammatical knowledge, but any person who has actual
>|knowledge of grammar can understand that aham means "I" and
>|that "I" refers to a personality. Therefore the Personality
>|of Godhead, speaking to Brahma, uses aham while describing
>|His own transcendental form. Aham has a specific meaning;
>|it is not a vague term that can be whimsically interpreted.
>|Aham, when spoken by Krsna, refers to the Supreme
>|Personality of Godhead and nothing else.
587|Before the creation and after its dissolution, only the
>|Supreme Personality of Godhead and His associates exist;
>|there is no existence of the material elements. This is
>|confirmed in the Vedic literature. Vasudevo va idam agra
>|asin na brahma na ca sankarah. The meaning of this mantra
>|is that before creation there was no existence of Brahma or
>|Siva, for only Visnu existed. Visnu exists in His abode,
>|the Vaikunthas. There are innumerable Vaikuntha planets in
>|the spiritual sky, and on each of them Visnu resides with
>|His associates and His paraphernalia. It is also confirmed
>|in the Bhagavad-gita that although the creation is
>|periodically dissolved, there is another abode, which is
>|never dissolved. The word "creation" refers to the material
>|creation because in the spiritual world everything exists
>|eternally and there is no creation or dissolution.
588|The Lord indicates herein that before the material creation
>|He existed in fullness with all transcendental opulences,
>|including all strength, all wealth, all beauty, all
>|knowledge, all fame and all renunciation. If one thinks of
>|a king, he automatically thinks of his secretaries,
>|ministers, military commanders, palaces and so on. Since a
>|king has such opulences, one can simply try to imagine the
>|opulence of the Supreme Personality of Godhead. When the
>|Lord says aham, therefore, it is to be understood that He
>|exists with full potency, including all opulences.
589|The word yat refers to Brahman, the impersonal effulgence
>|of the Lord. In the Brahma-samhita (5.40) it is said, tad
>|brahma niskalam anantam asesa-bhutam: the Brahman
>|effulgence expands unlimitedly. Just as the sun is a
>|localized planet although the sunshine expands
>|unlimitedly from that source, so the Absolute Truth is the
>|Supreme Personality of Godhead , but His effulgence of
>|energy, Brahman, expands unlimitedly. From that Brahman
>|energy the creation appears, just as a cloud appears in
>|sunshine. From the cloud comes rain, from the rain comes
>|vegetation, and from the vegetation come fruits and flowers,
>| which are the basis of subsistence for many other forms of
>|life. Similarly, the effulgent bodily luster of the Supreme
>|Lord is the cause of the creation of infinite universes.
>|The Brahman effulgence is impersonal, but the cause of that
>|energy is the Supreme Personality of Godhead. From Him, in
>|His abode, the Vaikunthas, this brahmajyoti emanates. He is
>|never impersonal. Since they cannot understand
>|the source of the Brahman energy, impersonalists mistakenly
>|choose to think this impersonal Brahman the ultimate or
>|absolute goal. But as stated in the Upanisads, one has to
>|penetrate the impersonal effulgence to see the face of the
>|Supreme Lord. If one desires to reach the source of the
>|sunshine, he has to travel through the sunshine to reach
>|the sun and then meet the predominating deity there. The
>|Absolute Truth is the Supreme Person, Bhagavan, as Srimad-
>|Bhagavatam explains.
590|Sat means "effect," asat means "cause," and param refers to
>|the ultimate truth, which is transcendental to cause and
>|effect. The cause of the creation is called the mahat-
>|tattva, or total material energy, and its effect is the
>|creation itself. But neither cause nor effect existed in
>|the beginning; they emanated from the Supreme Personality
>|of Godhead, as did the energy of time. This is stated in
>|the Vedanta-sutra (janmady asya yatah). The source of birth
>|of the cosmic manifestation, or mahat-tattva, is the
>|Personality of Godhead. This is confirmed throughout Srimad-
>|Bhagavatam and the Bhagavad-gita. In the Bhagavad-gita (10.
>|8) the Lord says, aham sarvasya prabhavah: "I am the
>|fountainhead of all emanations." The material cosmos, being
>|temporary, is sometimes manifest and sometimes unmanifest,
>|but its energy emanates from the Supreme Absolute Lord.
>|Before the creation there was neither cause nor effect, but
>|the Supreme Personality of Godhead existed with His full
>|opulence and energy.
591|The words pascad aham indicate that the Lord exists after
>|the dissolution of the cosmic manifestation. When the
>|material world is dissolved, the Lord still exists
>|personally in the Vaikunthas. During the creation the Lord
>|also exists as He is in the Vaikunthas, and He also exists
>|as the Supersoul within the material universes. This is
>|confirmed in the Brahma-samhita (5.37). Goloka eva nivasati:
>| although He is perfectly and eternally present in Goloka
>|Vrndavana in Vaikuntha, He is nevertheless all-pervading (
>|akhilatma-bhutah). The all-pervading feature of the Lord is
>|called the Supersoul. In the Bhagavad-gita it is said, aham
>|krtsnasya jagatah prabhavah: the cosmic manifestation is a
>|display of the energy of the Supreme Lord. The material
>|elements (earth, water, fire, air, ether, mind,
>|intelligence and false ego) display the inferior energy of
>|the Lord, and the living entities are His superior energy.
>|Since the energy of the Lord is not different from Him, in
>|fact everything that exists is Krsna in His impersonal
>|feature. Sunshine, sunlight and heat are not different from
>|the sun, and yet simultaneously they are distinct energies
>|of the sun. Similarly, the cosmic manifestation and the
>|living entities are energies of the Lord, and they are
>|considered to be simultaneously one with and different from
>|Him. The Lord therefore says, "I am everything," because
>|everything is His energy and is therefore nondifferent from
>|Him.
592|Yo 'vasisyeta so 'smy aham indicates that the Lord is the
>|balance that exists after the dissolution of the creation.
>|The spiritual manifestation never vanishes. It belongs to
>|the internal energy of the Supreme Lord and exists
>|eternally. When the external manifestation is withdrawn,
>|the spiritual activities in Goloka and the rest of the
>|Vaikunthas continue, unrestricted by material time, which
>|has no existence in the spiritual world. Therefore in the
>|Bhagavad-gita it is said, yad gatva na nivartante
>|tad dhama paramam mama: "The abode from which no one
>|returns to this material world is the supreme abode of the
>|Lord." (Bg. 15.6)
593|Adi 1.54
594|TEXT 54
595|TEXT
596|rte 'rtham yat pratiyeta
597|na pratiyeta catmani
598|tad vidyad atmano mayam
599|yathabhaso yatha tamah
600|SYNONYMS
601|rte-without; artham-value; yat-that which; pratiyeta-
>|appears to be; na-not; pratiyeta-appears to be; ca-
>|certainly; atmani-in relation to Me; tat-that; vidyat-you
>|must know; atmanah-My; mayam-illusory energy; yatha-just as;
>| abhasah-the reflection; yatha-just as; tamah-the darkness.
602|TRANSLATION
603|"What appears to be truth without Me is certainly My
>|illusory energy, for nothing can exist without Me. It is
>|like a reflection of a real light in the shadows, for in
>|the light there are neither shadows nor reflections.
604|PURPORT
605|In the previous verse the Absolute Truth and its nature
>|have been explained. One must also understand the relative
>|truth to actually know the Absolute. The relative truth,
>|which is called maya, or material nature, is explained here.
>| Maya has no independent existence. One who is less
>|intelligent is captivated by the wonderful activities of
>|maya, but he does not understand that behind these
>|activities is the direction of the Supreme Lord. In the
>|Bhagavad-gita it is said, mayadhyaksena prakrtih
>|suyate sa-caracaram: the material nature is working and
>|producing moving and nonmoving beings only by the
>|supervision of Krsna (Bg. 9.10).
606|The real nature of maya, the illusory existence of the
>|material manifestation, is clearly explained in Srimad-
>|Bhagavatam. The Absolute Truth is substance, and the
>|relative truth depends upon its relationship with the
>|Absolute for its existence. Maya means energy; therefore
>|the relative truth is explained to be the energy of the
>|Absolute Truth. Since it is difficult to understand the
>|distinction between the absolute and relative truths, an
>|example can be given for clarification. The Absolute Truth
>|can be compared to the sun, which is appreciated in terms
>|of two relative truths: reflection and darkness. Darkness
>|is the absence of sunshine, and a reflection is a
>|projection of sunlight into darkness. Neither darkness nor
>|reflection has an independent existence. Darkness comes
>|when the sunshine is blocked. For example, if one stands
>|facing the sun, his back will be in darkness. Since
>|darkness stands in the absence of the sun, it is therefore
>|relative to the sun. The spiritual world is compared to the
>|real sunshine, and the material world is compared to the
>|dark regions where the sun is not visible.
607|When the material manifestation appears very wonderful,
>|this is due to a perverted reflection of the supreme
>|sunshine, the Absolute Truth, as confirmed in the Vedanta-
>|sutra. Whatever one can see here has its substance in the
>|Absolute. As darkness is situated far away from the sun, so
>|the material world is also far away from the spiritual
>|world. The Vedic literature directs us not to be captivated
>|by the dark regions (tamah) but to try to reach the shining
>|regions of the Absolute (yogi-dhama).
608|The spiritual world is brightly illuminated, but the
>|material world is wrapped in darkness. In the material
>|world, sunshine, moonshine or different kinds of artificial
>|light are required to dispel darkness, especially at night,
>|for by nature the material world is dark. Therefore the
>|Supreme Lord has arranged for sunshine and moonshine. But
>|in His abode, as described in the Bhagavad-gita (15.6),
>|there is no necessity for lighting by sunshine, moonshine
>|or electricity because everything is self-effulgent.
609|That which is relative, temporary and far away from the
>|Absolute Truth is called maya, or ignorance. This illusion
>|is exhibited in two ways, as explained in the Bhagavad-gita.
>| The inferior illusion is inert matter, and the superior
>|illusion is the living entity. The living entities are
>|called illusory in this context only because they are
>|implicated in the illusory structures and activities of the
>|material world. Actually the living entities are not
>|illusory, for they are parts of the superior energy of the
>|Supreme Lord and do not have to be covered by maya if they
>|do not want to be so. The actions of the living entities in
>|the spiritual kingdom are not illusory; they are the actual,
>| eternal activities of liberated souls.
610|Adi 1.55
611|TEXT 55
612|TEXT
613|yatha mahanti bhutani
614|bhutesuccavacesv anu
615|pravistany apravistani
616|tatha tesu na tesv aham
617|SYNONYMS
618|yatha-as; mahanti-the universal; bhutani-elements; bhutesu-
>|in the living entities; ucca-avacesu-both gigantic and
>|minute; anu-after; pravistani-situated internally;
>|apravistani-situated externally; tatha-so; tesu-in them; na-
>|not; tesu-in them; aham-I.
619|TRANSLATION
620|"As the material elements enter the bodies of all living
>|beings and yet remain outside them all, I exist within all
>|material creations and yet am not within them.
621|PURPORT
622|The gross material elements (earth, water, fire, air and
>|ether) combine with the subtle material elements (mind,
>|intelligence and false ego) to construct the bodies of this
>|material world, and yet they are beyond these bodies as
>|well. Any material construction is nothing but an
>|amalgamation or combination of material elements in varied
>|proportions. These elements exist both within and beyond
>|the body. For example, although the sky exists in space, it
>|also enters within the body. Similarly, the Supreme Lord,
>|who is the cause of the material energy, lives within the
>|material world as well as beyond it. Without His presence
>|within the material world, the cosmic body could not
>|develop, just as without the presence of the spirit within
>|the physical body, the body could not develop. The entire
>|material manifestation develops and exists because the
>|Supreme Personality of Godhead enters it as Paramatma, or
>|the Supersoul. The Personality of Godhead in His all-
>|pervading feature of Paramatma enters every entity, from
>|the biggest to the most minute. His existence can be
>|realized by one who has the single qualification of
>|submissiveness and who thereby becomes a surrendered soul.
>|The development of submissiveness is the cause of
>|proportionate spiritual realization, by which one can
>|ultimately meet the Supreme Lord in person, as a man meets
>|another man face to face.
623|Because of his development of transcendental attachment for
>|the Supreme Lord, a surrendered soul feels the presence of
>|his beloved everywhere, and all his senses are engaged in
>|the loving service of the Lord. His eyes are engaged in
>|seeing the beautiful couple Sri Radha and Krsna sitting on
>|a decorated throne beneath a desire tree in the
>|transcendental land of Vrndavana. His nose is engaged in
>|smelling the spiritual aroma of the lotus feet of the Lord.
>|Similarly, his ears are engaged in hearing messages from
>|Vaikuntha, and his hands embrace the lotus feet of the Lord
>|and His associates. Thus the Lord is manifested to a pure
>|devotee from within and without. This is one of the
>|mysteries of the devotional relationship in which a devotee
>|and the Lord are bound by a tie of spontaneous love. To
>|achieve this love should be the goal of life for every
>|living being.
624|Adi 1.56
625|TEXT 56
626|TEXT
627|etavad eva jijnasyam
628|tattva-jijnasunatmanah
629|anvaya-vyatirekabhyam
630|yat syat sarvatra sarvada
631|SYNONYMS
632|etavat-up to this; eva-certainty; jijnasyam-to be inquired
>|about; tattva-of the Absolute Truth; jijnasuna-by the
>|student; atmanah-of the Self; anvaya-directly;
>|vyatirekabhyam-and indirectly; yat-whatever; syat-it may be;
>| sarvatra-everywhere; sarvada-always.
633|TRANSLATION
634|"A person interested in transcendental knowledge must
>|therefore always directly and indirectly inquire about it
>|to know the all-pervading truth."
635|PURPORT
636|Those who are serious about the knowledge of the
>|transcendental world, which is far beyond the material
>|cosmic creation, must approach a bona fide spiritual master
>|to learn the science both directly and indirectly. One must
>|learn both the means to approach the desired destination
>|and the hindrances to such progress. The spiritual master
>|knows how to regulate the habits of a neophyte disciple,
>|and therefore a serious student must learn the science in
>|all its aspects from him.
637|There are different grades and standards of prosperity. The
>|standard of comfort and happiness conceived by a common man
>|engaged in material labor is the lowest grade of happiness,
>|for it is in relationship with the body. The highest
>|standard of such bodily comfort is achieved by a fruitive
>|worker who by pious activities reaches the plane of heaven,
>|or the kingdom of the creative gods with their delegated
>|powers. But the conception of comfortable life in heaven is
>|insignificant in comparison to the happiness enjoyed in the
>|impersonal Brahman, and this brahmananda, the spiritual
>|bliss derived from impersonal Brahman, is like the water in
>|the hoofprint of a calf compared to the ocean of love of
>|Godhead. When one develops pure love for the Lord, he
>|derives an ocean of transcendental happiness from the
>|association of the Personality of Godhead. To qualify
>|oneself to reach this stage of life is the highest
>|perfection.
638|One should try to purchase a ticket to go back home, back
>|to Godhead. The price of such a ticket is one's intense
>|desire for it, which is not easily awakened, even if one
>|continuously performs pious activities for thousands of
>|lives. All mundane relationships are sure to be broken in
>|the course of time, but once one establishes a relationship
>|with the Personality of Godhead in a particular rasa, it is
>|never to be broken, even after the annihilation of the
>|material world.
639|One should understand, through the transparent medium of
>|the spiritual master, that the Supreme Lord exists
>|everywhere in His transcendental spiritual nature and that
>|the living entities' relationships with the Lord are
>|directly and indirectly existing everywhere, even in this
>|material world. In the spiritual world there are five kinds
>|of relationships with the Supreme Lord-santa, dasya, sakhya,
>| vatsalya and madhurya. The perverted reflections of these
>|rasas are found in the material world. Land, home,
>|furniture and other inert material objects are related in
>|santa, or the neutral and silent sense, whereas servants
>|work in the dasya relationship. The reciprocation between
>|friends is called sakhya, the affection of a parent for a
>|child is known as vatsalya, and the affairs of conjugal
>|love constitute madhurya. These five relationships in the
>|material world are distorted reflections of the original,
>|pure sentiments, which should be understood and perfected
>|in relationship with the Supreme Personality of Godhead
>|under the guidance of a bona fide spiritual master. In the
>|material world the perverted rasas bring frustration. If
>|these rasas are reestablished with Lord Krsna, the result
>|is eternal, blissful life.
640|From this and the preceding three verses of the Caitanya-
>|caritamrta, which have been selected from Srimad-Bhagavatam,
>| the missionary activities of Lord Caitanya can be
>|understood. The Srimad-Bhagavatam has eighteen thousand
>|verses, which are summarized in the four verses beginning
>|with aham evasam evagre (53) and concluding with yat syat
>|sarvatra sarvada (56). In the first of these verses (53)
>|the transcendental nature of Lord Krsna, the Supreme
>|Personality of Godhead, is explained. The second verse (54)
>|further explains that the Lord is detached from the
>|workings of the material energy, maya. The living entities,
>|as parts and parcels of Lord Krsna, are prone to be
>|controlled by the external energy because although
>|they are spiritual, in the material world they are encased
>|in bodies of material energy. The eternal relationship of
>|the living entities with the Supreme Lord is explained in
>|that verse. The next verse (55) instructs that the Supreme
>|Personality of Godhead, by His inconceivable energies, is
>|simultaneously one with and different from the living
>|entities and the material energy. This knowledge is called
>|acintya-bhedabheda-tattva. When an individual living entity
>|surrenders to Lord Krsna, he can then develop
>|natural transcendental love for the Supreme Lord. This
>|surrendering process should be the primary concern of a
>|human being. In the next verse (56) it is said that a
>|conditioned soul must ultimately approach a bona fide
>|spiritual master and try to understand perfectly the
>|material and spiritual worlds and his own existential
>|position. Here the words anvaya-vyatirekabhyam, "directly
>|and indirectly," suggest that one must learn the process of
>|devotional service in its two aspects: one must directly
>|execute the process of devotional service and indirectly
>|avoid the impediments to progress.
641|Adi 1.57
642|TEXT 57
643|TEXT
644|cintamanir jayati somagirir gurur me
645|siksa-gurus ca bhagavan sikhi-pincha-maulih
646|yat-pada-kalpataru-pallava-sekharesu
647|lila-svayamvara-rasam labhate jayasrih
648|SYNONYMS
649|cintamanih jayati-all glory to Cintamani; soma-girih-
>|Somagiri (the initiating guru); guruh-spiritual master; me-
>|my; siksa-guruh-instructing spiritual master; ca-and;
>|bhagavan-the Supreme Personality of Godhead; sikhi-pincha-
>|with peacock feathers; maulih-whose head; yat-whose; pada-
>|of the lotus feet; kalpa-taru-like desire trees; pallava-
>|like new leaves; sekharesu-at the toe nails; lila-svayam-
>|vara-of conjugal pastimes; rasam-the mellow; labhate-
>|obtains; jaya-srih-Srimati Radharani.
650|TRANSLATION
651|"All glories to Cintamani and my initiating spiritual
>|master, Somagiri. All glories to my instructing spiritual
>|master, the Supreme Personality of Godhead, who wears
>|peacock feathers in His crown. Under the shade of His lotus
>|feet, which are like desire trees, Jayasri [Radharani]
>|enjoys the transcendental mellow of an eternal consort."
652|PURPORT
653|This verse is from the Krsna-karnamrta, which was written
>|by a great Vaisnava sannyasi named Bilvamangala Thakura,
>|who is also known as Lilasuka. He intensely desired to
>|enter into the eternal pastimes of the Lord, and he lived
>|at Vrndavana for seven hundred years in the vicinity of
>|Brahma-kunda, a still-existing bathing tank in Vrndavana.
>|The history of Bilvamangala Thakura is given in a book
>|called Sri Vallabha-digvijaya. He appeared in the eighth
>|century of the Saka Era in the province of Dravida and was
>|the chief disciple of Visnusvami . In a list of
>|temples and monasteries kept in Sankaracarya's monastery in
>|Dvaraka, Bilvamangala is mentioned as the founder of the
>|Dvarakadhisa temple there. He entrusted the service of his
>|Deity to Hari Brahmacari, a disciple of Vallabha Bhatta.
654|Bilvamangala Thakura actually entered into the
>|transcendental pastimes of Lord Krsna. He has recorded his
>|transcendental experiences and appreciation in the book
>|known as Krsna-karnamrta. In the beginning of that book he
>|has offered his obeisances to his different gurus, and it
>|is to be noted that he has adored them all equally. The
>|first spiritual master mentioned is Cintamani, who was one
>|of his instructing spiritual masters because she first
>|showed him the spiritual path. Cintamani was a prostitute
>|with whom Bilvamangala was intimate earlier in his life.
>|She gave him the inspiration to begin on the path of
>|devotional service, and because she convinced him to give
>|up material existence to try for perfection by loving Krsna,
>| he has first offered his respects to her. Next he offers
>|his respects to his initiating spiritual master, Somagiri,
>|and then to the Supreme Personality of Godhead, who was
>|also his instructing spiritual master. He explicitly
>|mentions Bhagavan, who has peacock feathers on His crown,
>|because the Lord of Vrndavana, Krsna the cowherd boy, used
>|to come to Bilvamangala to talk with him and supply him
>|with milk. In his adoration of Sri Krsna, the Personality
>|of Godhead, he describes that Jayasri, the goddess of
>|fortune, Srimati Radharani, takes shelter in the shade of
>|His lotus feet to enjoy the transcendental rasa of nuptial
>|love. The complete treatise Krsna-karnamrta is dedicated to
>|the transcendental pastimes of Sri Krsna and Srimati
>|Radharani. It is a book to be read and understood by the
>|most elevated devotees of Sri Krsna.
655|Adi 1.58
656|TEXT 58
657|TEXT
658|jive saksat nahi tate guru caittya-rupe
659|siksa-guru haya krsna-mahanta-svarupe
660|SYNONYMS
661|jive-by the living entity; saksat-direct experience; nahi-
>|there is not; tate-therefore; guru-the spiritual master;
>|caittya-rupe-in the form of the Supersoul; siksa-guru-the
>|spiritual master who instructs; haya-appears; krsna-Krsna,
>|the Supreme Personality of Godhead; mahanta-the topmost
>|devotee; sva-rupe-in the form of.
662|TRANSLATION
663|Since one cannot visually experience the presence of the
>|Supersoul, He appears before us as a liberated devotee.
>|Such a spiritual master is none other than Krsna Himself.
664|PURPORT
665|It is not possible for a conditioned soul to directly meet
>|Krsna, the Supreme Personality of Godhead, but if one
>|becomes a sincere devotee and seriously engages in
>|devotional service, Lord Krsna sends an instructing
>|spiritual master to show him favor and invoke his dormant
>|propensity for serving the Supreme. The preceptor appears
>|before the external senses of the fortunate conditioned
>|soul, and at the same time the devotee is guided from
>|within by the caittya-guru, Krsna, who is seated as the
>|spiritual master within the heart of the living entity.
666|Adi 1.59
667|TEXT 59
668|TEXT
669|tato duhsangam utsrjya
670|satsu sajjeta buddhi-man
671|santa evasya chindanti
672|mano-vyasangam uktibhih
673|SYNONYMS
674|tatah-therefore; duhsangam-bad association; utsrjya-giving
>|up; satsu-with the devotees; sajjeta-one should associate;
>|buddhi-man-an intelligent person; santah-devotees; eva-
>|certainly; asya-one's; chindanti-cut off; manah-vyasangam-
>|opposing attachments; uktibhih-by their instructions.
675|TRANSLATION
676|"One should therefore avoid bad company and associate only
>|with devotees. With their realized instructions, such
>|saints can cut the knot connecting one with activities
>|unfavorable to devotional service."
677|PURPORT
678|This verse, which appears in Srimad-Bhagavatam (11.26.26),
>|was spoken by Lord Krsna to Uddhava in the text known as
>|the Uddhava-gita. The discussion relates to the story of
>|Pururava and the heavenly courtesan Urvasi. When Urvasi
>|left Pururava, he was deeply affected by the separation and
>|had to learn to overcome his grief.
679|It is indicated that to learn the transcendental science,
>|it is imperative that one avoid the company of undesirable
>|persons and always seek the company of saints and sages who
>|are able to impart lessons of transcendental knowledge. The
>|potent words of such realized souls penetrate the heart,
>|thereby eradicating all misgivings accumulated through
>|years of undesirable association. For a neophyte devotee
>|there are two kinds of persons whose association is
>|undesirable: (1) gross materialists who constantly engage
>|in sense gratification and (2) unbelievers who do not serve
>|the Supreme Personality of Godhead but serve their senses
>|and their mental whims in terms of their speculative habits.
>| Intelligent persons seeking transcendental realization
>|should very scrupulously avoid their company.
680|Adi 1.60
681|TEXT 60
682|TEXT
683|satam prasangan mama virya-samvido
684|bhavanti hrt-karna-rasayanah kathah
685|taj-josanad asv apavarga-vartmani
686|sraddha ratir bhaktir anukramisyati
687|SYNONYMS
688|satam-of the devotees; prasangat-by intimate association;
>|mama-of Me; virya-samvidah-talks full of spiritual potency;
>|bhavanti-appear; hrt-to the heart; karna-and to the ears;
>|rasa-ayanah-a source of sweetness; kathah-talks; tat-of
>|them; josanat-from proper cultivation; asu-quickly;
>|apavarga-of liberation; vartmani-on the path; sraddha-faith;
>| ratih-attraction; bhaktih-love; anukramisyati-will follow
>|one after another.
689|TRANSLATION
690|"The spiritually powerful message of Godhead can be
>|properly discussed only in a society of devotees, and it is
>|greatly pleasing to hear in that association. If one hears
>|from devotees, the way of transcendental experience quickly
>|opens to him, and gradually he attains a taste in
>|knowledge that in due course develops into attraction and
>|devotion."
691|PURPORT
692|This verse appears in Srimad-Bhagavatam (3.25.25), where
>|Kapiladeva replies to the questions of His mother, Devahuti,
>| about the process of devotional service. As one advances
>|in devotional activities, the process becomes progressively
>|clearer and more encouraging. Unless one gets this
>|spiritual encouragement by following the instructions of
>|the spiritual master, it is not possible to make
>|advancement. Therefore, one's development of a taste for
>|executing these instructions is the test of one's
>|devotional service. Initially, a person must develop
>|confidence by hearing the science of devotion from a
>|qualified spiritual master. Then, as he associates with
>|devotees and tries to adopt the means instructed by the
>|spiritual master in his own life, his misgivings and other
>|obstacles are vanquished by his execution of devotional
>|service. Strong attachment for the transcendental service
>|of the Lord develops as he continues listening to the
>|messages of Godhead, and if he steadfastly proceeds in this
>|way, he is certainly elevated to spontaneous love for the
>|Supreme Personality of Godhead.
693|Adi 1.61
694|TEXT 61
695|TEXT
696|isvara-svarupa bhakta tanra adhisthana
697|bhaktera hrdaye krsnera satata visrama
698|SYNONYMS
699|isvara-the Supreme Personality of Godhead; svarupa-
>|identical with; bhakta-the pure devotee; tanra-His;
>|adhisthana-abode; bhaktera-of the devotee; hrdaye-in the
>|heart; krsnera-of Lord Krsna; satata-always; visrama-the
>|resting place.
700|TRANSLATION
701|A pure devotee constantly engaged in the loving service of
>|the Lord is identical with the Lord, who is always seated
>|in his heart.
702|PURPORT
703|The Supreme Personality of Godhead is one without a second,
>|and therefore He is all-powerful. He has inconceivable
>|energies, of which three are principal. The devotee is
>|considered to be one of these energies, never the energetic.
>| The energetic is always the Supreme Lord. The energies are
>|related to Him for the purpose of eternal service. A living
>|entity in the conditioned stage can uncover his aptitude
>|for serving the Absolute Truth by the grace of Krsna and
>|the spiritual master. Then the Lord reveals Himself within
>|his heart, and he can know that Krsna is seated in the
>|heart of every pure devotee. Krsna is actually situated in
>|the heart of every living entity, but only a devotee can
>|realize this fact.
704|Adi 1.62
705|TEXT 62
706|TEXT
707|sadhavo hrdayam mahyam
708|sadhunam hrdayam tv aham
709|mad-anyat te na jananti
710|naham tebhyo manag api
711|SYNONYMS
712|sadhavah-the saints; hrdayam-heart; mahyam-My; sadhunam-of
>|the saints; hrdayam-the heart; tu-indeed; aham-I; mat-than
>|Me; anyat-other; te-they; na-not; jananti-know; na-nor;
>|aham-I; tebhyah-than them; manak-slightly; api-even.
713|TRANSLATION
714|"Saints are My heart, and only I am their hearts. They do
>|not know anyone but Me, and therefore I do not recognize
>|anyone besides them as Mine."
715|PURPORT
716|This verse appears in Srimad-Bhagavatam (9.4.68) in
>|connection with a misunderstanding between Durvasa Muni and
>|Maharaja Ambarisa. As a result of this misunderstanding,
>|Durvasa Muni tried to kill the king, when the Sudarsana
>|cakra, the celebrated weapon of Godhead, appeared on the
>|scene for the devoted king's protection. When the Sudarsana
>|cakra attacked Durvasa Muni, he fled in fear of the weapon
>|and sought shelter from all the great demigods in heaven.
>|Not one of them was able to protect him, and therefore
>|Durvasa Muni prayed to Lord Visnu for forgiveness. Lord
>|Visnu advised him, however, that if he wanted forgiveness
>|he had to get it from Maharaja Ambarisa, not from Him. In
>|this context Lord Visnu spoke this verse.
717|The Lord, being full and free from problems, can
>|wholeheartedly care for His devotees. His concern is how to
>|elevate and protect all those who have taken shelter at His
>|feet. The same responsibility is also entrusted to the
>|spiritual master. The bona fide spiritual master's concern
>|is how the devotees who have surrendered to him as a
>|representative of the Lord may make progress in devotional
>|service. The Supreme Personality of Godhead is always
>|mindful of the devotees who fully engage in cultivating
>|knowledge of Him, having taken shelter at His lotus feet.
718|Adi 1.63
719|TEXT 63
720|TEXT
721|bhavad-vidha bhagavatas
722|tirtha-bhutah svayam vibho
723|tirthi-kurvanti tirthani
724|svantah-sthena gada-bhrta
725|SYNONYMS
726|bhavat-your good self; vidhah-like; bhagavatah-devotees;
>|tirtha-holy places of pilgrimage; bhutah-existing; svayam-
>|themselves; vibho-O almighty one; tirthi-kurvanti-make into
>|holy places of pilgrimage; tirthani-the holy places; sva-
>|antah-sthena-being situated in their hearts; gada-bhrta-by
>|the Personality of Godhead.
727|TRANSLATION
728|"Saints of your caliber are themselves places of pilgrimage.
>| Because of their purity, they are constant companions of
>|the Lord, and therefore they can purify even the places of
>|pilgrimage."
729|PURPORT
730|This verse was spoken by Maharaja Yudhisthira to Vidura in
>|Srimad-Bhagavatam (1.13.10). Maharaja Yudhisthira was
>|receiving his saintly uncle Vidura, who had been visiting
>|sacred places of pilgrimage. Maharaja Yudhisthira told
>|Vidura that pure devotees like him are personified holy
>|places because the Supreme Personality of Godhead is always
>|with them in their hearts. By their association, sinful
>|persons are freed from sinful reactions, and therefore
>|wherever a pure devotee goes is a sacred place of
>|pilgrimage. The importance of holy places is due to the
>|presence there of such pure devotees.
731|Adi 1.64
732|TEXT 64
733|TEXT
734|sei bhakta-gana haya dvi-vidha prakara
735|parisad-gana eka, sadhaka-gana ara
736|SYNONYMS
737|sei-these; bhakta-gana-devotees; haya-are; dvi-vidha-
>|twofold; prakara-varieties; parisat-gana-factual devotees;
>|eka-one; sadhaka-gana-prospective devotees; ara-the other.
738|TRANSLATION
739|Such pure devotees are of two types: personal associates [
>|parisats] and neophyte devotees [sadhakas].
740|PURPORT
741|Perfect servitors of the Lord are considered His personal
>|associates, whereas devotees endeavoring to attain
>|perfection are called neophytes. Among the associates, some
>|are attracted by the opulences of the Personality of
>|Godhead, and others are attracted by nuptial love of
>|Godhead. The former devotees are placed in the realm of
>|Vaikuntha to render reverential devotional service, whereas
>|the latter devotees are placed in Vrndavana for the direct
>|service of Sri Krsna.
742|Adi 1.65-66
743|TEXTS 65-66
744|TEXT
745|isvarera avatara e-tina prakara
746|amsa-avatara, ara guna-avatara
747|saktyavesa-avatara-trtiya e-mata
748|amsa-avatara-purusa-matsyadika yata
749|SYNONYMS
750|isvarera-of the Supreme Lord; avatara-incarnations; e-tina-
>|these three; prakara-kinds; amsa-avatara-partial
>|incarnations; ara-and; guna-avatara-qualitative
>|incarnations; sakti-avesa-avatara-empowered incarnations;
>|trtiya-the third; e-mata-thus; amsa-avatara-partial
>|incarnations; purusa-the three purusa incarnations; matsya-
>|the fish incarnation; adika-and so on; yata-all.
751|TRANSLATION
752|There are three categories of incarnations of Godhead:
>|partial incarnations, qualitative incarnations and
>|empowered incarnations. The purusas and Matsya are examples
>|of partial incarnations.
753|Adi 1.67
754|TEXT 67
755|TEXT
756|brahma visnu siva-tina gunavatare gani
757|sakty-avesa-sanakadi, prthu, vyasa-muni
758|SYNONYMS
759|brahma-Lord Brahma; visnu-Lord Visnu; siva-Lord Siva; tina-
>|three; guna-avatare-among the incarnations controlling the
>|three modes of material nature; gani-I count; sakti-avesa-
>|empowered incarnations; sanaka-adi-the four Kumaras; prthu-
>|King Prthu; vyasa-muni-Vyasadeva.
760|TRANSLATION
761|Brahma, Visnu and Siva are qualitative incarnations.
>|Empowered incarnations are those like the Kumaras, King
>|Prthu and Maha-muni Vyasa [the compiler of the Vedas].
762|Adi 1.68
763|TEXT 68
764|TEXT
765|dui-rupe haya bhagavanera prakasa
766|eke ta' prakasa haya, are ta' vilasa
767|SYNONYMS
768|dui-rupe-in two forms; haya-are; bhagavanera-of the Supreme
>|Personality of Godhead; prakasa-manifestations; eke-in one;
>|ta'-certainly; prakasa-manifestation; haya-is; are-in the
>|other; ta'-certainly; vilasa-engaged in pastimes.
769|TRANSLATION
770|The Personality of Godhead exhibits Himself in two kinds of
>|forms: prakasa and vilasa.
771|PURPORT
772|The Supreme Lord expands His personal forms in two primary
>|categories. The prakasa forms are manifested by Lord Krsna
>|for His pastimes, and their features are exactly like His.
>|When Lord Krsna married sixteen thousand queens in Dvaraka,
>|He did so in sixteen thousand prakasa expansions. Similarly,
>| during the rasa dance He expanded Himself in identical
>|prakasa forms to dance beside each and every gopi
>|simultaneously. When the Lord manifests His vilasa
>|expansions, however, they are all somewhat different in
>|their bodily features. Lord Balarama is the first vilasa
>|expansion of Lord Krsna, and the four-handed Narayana forms
>|in Vaikuntha expand from Balarama. There is no difference
>|between the bodily forms of Sri Krsna and Balarama except
>|that Their bodily colors are different. Similarly, Sri
>|Narayana in Vaikuntha has four hands, whereas Krsna has
>|only two. The expansions of the Lord who manifest such
>|bodily differences are known as vilasa-vigrahas.
773|Adi 1.69-70
774|TEXTS 69-70
775|TEXT
776|eka-i vigraha yadi haya bahu-rupa
777|akare ta' bheda nahi, eka-i svarupa
778|mahisi-vivahe, yaiche yaiche kaila rasa
779|ihake kahiye krsnera mukhya 'prakasa'
780|SYNONYMS
781|eka-i-the same one; vigraha-person; yadi-if; haya-becomes;
>|bahu-rupa-many forms; akare-in appearance; ta'-certainly;
>|bheda-difference; nahi-there is not; eka-i-one; sva-rupa-
>|identity; mahisi-with the queens of Dvaraka; vivahe-in the
>|marriage; yaiche yaiche-in a similar way; kaila-He did;
>|rasa-rasa dance; ihake-this; kahiye-I say; krsnera-of Krsna;
>| mukhya-principal; prakasa-manifested forms.
782|TRANSLATION
783|When the Personality of Godhead expands Himself in many
>|forms, all nondifferent in Their features, as Lord Krsna
>|did when He married sixteen thousand queens and when He
>|performed His rasa dance, such forms of the Lord are called
>|manifested forms [prakasa-vigrahas].
784|Adi 1.71
785|TEXT 71
786|TEXT
787|citram bataitad ekena
788|vapusa yugapat prthak
789|grhesu dvy-asta-sahasram
790|striya eka udavahat
791|SYNONYMS
792|citram-wonderful; bata-oh; etat-this; ekena-with one;
>|vapusa-form; yugapat-simultaneously; prthak-separately;
>|grhesu-in the houses; dvi-asta-sahasram-sixteen thousand;
>|striyah-all the queens; ekah-the one Sri Krsna; udavahat-
>|married.
793|TRANSLATION
794|"It is astounding that Lord Sri Krsna, who is one without a
>|second, expanded Himself in sixteen thousand similar forms
>|to marry sixteen thousand queens in their respective homes."
795|PURPORT
796|This verse is from Srimad-Bhagavatam (10.69.2).
797|Adi 1.72
798|TEXT 72
799|TEXT
800|rasotsavah sampravrtto
801|gopi-mandala-manditah
802|yogesvarena krsnena
803|tasam madhye dvayor dvayoh
804|SYNONYMS
805|rasa-utsavah-the festival of the rasa dance; sampravrttah-
>|was begun; gopi-mandala-by groups of gopis; manditah-
>|decorated; yoga-isvarena-by the master of all mystic powers;
>| krsnena-by Lord Krsna; tasam-of them; madhye-in the middle;
>| dvayoh dvayoh-of each two.
806|TRANSLATION
807|"When Lord Krsna, surrounded by groups of cowherd girls,
>|began the festivities of the rasa dance, the Lord of all
>|mystic powers placed Himself between each two girls."
808|PURPORT
809|This verse is also quoted from Srimad-Bhagavatam (10.33.3).
810|Adi 1.73-74
811|TEXTS 73-74
812|TEXT
813|pravistena grhitanam
814|kanthe sva-nikatam striyah
815|yam manyeran nabhas tavad
816|vimana-sata-sankulam
817|divaukasam sa-daranam
818|aty-autsukya-bhrtatmanam
819|tato dundubhayo nedur
820|nipetuh puspa-vrstayah
821|SYNONYMS
822|pravistena-having entered; grhitanam-of those embracing;
>|kanthe-on the neck; sva-nikatam-situated at their own side;
>|striyah-the gopis; yam-whom; manyeran-would think; nabhah-
>|the sky; tavat-at once; vimana-of airplanes; sata-with
>|hundreds; sankulam-crowded; diva-okasam-of the demigods; sa-
>|daranam-with their wives; ati-autsukya-with eagerness;
>|bhrta-atmanam-whose minds were filled; tatah-then;
>|dundubhayah-kettledrums; neduh-sounded; nipetuh-fell; puspa-
>|vrstayah-showers of flowers.
823|TRANSLATION
824|"When the cowherd girls and Krsna thus joined together,
>|each girl thought that Krsna was dearly embracing her alone.
>| To behold this wonderful pastime of the Lord, the
>|denizens of heaven and their wives, all very eager to see
>|the dance, flew in the sky in their hundreds of airplanes.
>|They showered flowers and beat sweetly on drums."
825|PURPORT
826|This is another quote from Srimad-Bhagavatam (10.33.3 -
>|4).
827|Adi 1.75
828|TEXT 75
829|TEXT
830|anekatra prakatata
831|rupasyaikasya yaikada
832|sarvatha tat-svarupaiva
833|sa prakasa itiryate
834|SYNONYMS
835|anekatra-in many places; prakatata-the manifestation;
>|rupasya-of form; ekasya-one; ya-which; ekada-at one time;
>|sarvatha-in every respect; tat-His; sva-rupa-own form; eva-
>|certainly; sah-that; prakasah-manifestive form; iti-thus;
>|iryate-it is called.
836|TRANSLATION
837|"If numerous forms, all equal in their features, are
>|displayed simultaneously, such forms are called prakasa-
>|vigrahas of the Lord."
838|PURPORT
839|This is a quotation from the Laghu-bhagavatamrta (1.21),
>|compiled by Srila Rupa Gosvami.
840|Adi 1.76
841|TEXT 76
842|TEXT
843|eka-i vigraha kintu akare haya ana
844|aneka prakasa haya, 'vilasa' tara nama
845|SYNONYMS
846|eka-i-one; vigraha-form; kintu-but; akare-in appearance;
>|haya-is; ana-different; aneka-many; prakasa-manifestations;
>|haya-appear; vilasa-pastime form; tara-of that; nama-the
>|name.
847|TRANSLATION
848|But when the numerous forms are slightly different from one
>|another, they are called vilasa-vigrahas.
849|Adi 1.77
850|TEXT 77
851|TEXT
852|svarupam anyakaram yat
853|tasya bhati vilasatah
854|prayenatma-samam saktya
855|sa vilaso nigadyate
856|SYNONYMS
857|sva-rupam-the Lord's own form; anya-other; akaram-features
>|of the body; yat-which; tasya-His; bhati-appears; vilasatah-
>|from particular pastimes; prayena-almost; atma-samam-self-
>|similar; saktya-by His potency; sah-that; vilasah-the
>|vilasa (pastime) form; nigadyate-is called.
858|TRANSLATION
859|"When the Lord displays numerous forms with different
>|features by His inconceivable potency, such forms are
>|called vilasa-vigrahas."
860|PURPORT
861|This is another quotation from the Laghu-bhagavatamrta (1.
>|15).
862|Adi 1.78
863|TEXT 78
864|TEXT
865|yaiche baladeva, paravyome narayana
866|yaiche vasudeva pradyumnadi sankarsana
867|SYNONYMS
868|yaiche-just as; baladeva-Baladeva; para-vyome-in the
>|spiritual sky; narayana-Lord Narayana; yaiche-just as;
>|vasudeva-Vasudeva; pradyumna-adi-Pradyumna, etc.;
>|sankarsana-Sankarsana.
869|TRANSLATION
870|Examples of such vilasa-vigrahas are Baladeva, Narayana in
>|Vaikuntha-dhama, and the catur-vyuha-Vasudeva, Sankarsana,
>|Pradyumna and Aniruddha.
871|Adi 1.79-80
872|TEXTS 79-80
873|TEXT
874|isvarera sakti haya e-tina prakara
875|eka laksmi-gana, pure mahisi-gana ara
876|vraje gopi-gana ara sabhate pradhana
877|vrajendra-nandana ya'te svayam bhagavan
878|SYNONYMS
879|isvarera-of the Supreme Lord; sakti-energy; haya-is; e-tina-
>|these three; prakara-kinds; eka-one; laksmi-gana-the
>|goddesses of fortune in Vaikuntha; pure-in Dvaraka; mahisi-
>|gana-the queens; ara-and; vraje-in Vrndavana; gopi-gana-the
>|gopis; ara-and; sabhate-among all of them; pradhana-the
>|chief; vraja-indra-nandana-Krsna, the son of the King of
>|Vraja; ya'te-because; svayam-Himself; bhagavan-the primeval
>|Lord.
880|TRANSLATION
881|The energies [consorts] of the Supreme Lord are of three
>|kinds: the Laksmis in Vaikuntha, the queens in Dvaraka and
>|the gopis in Vrndavana. The gopis are the best of all, for
>|they have the privilege of serving Sri Krsna, the primeval
>|Lord, the son of the King of Vraja.
882|Adi 1.81
883|TEXT 81
884|TEXT
885|svayam-rupa krsnera kaya-vyuha-tanra sama
886|bhakta sahite haya tanhara avarana
887|SYNONYMS
888|svayam-rupa-His own original form (two-handed Krsna);
>|krsnera-of Lord Krsna; kaya-vyuha-personal expansions;
>|tanra-with Him; sama-equal; bhakta-the devotees; sahite-
>|associated with; haya-are; tanhara-His; avarana-covering.
889|TRANSLATION
890|The personal associates of the primeval Lord, Sri Krsna,
>|are His devotees, who are identical with Him. He is
>|complete with His entourage of devotees.
891|PURPORT
892|Sri Krsna and His various personal expansions are
>|nondifferent in potential power. These expansions are
>|associated with further, secondary expansions, or servitor
>|expansions, who are called devotees.
893|Adi 1.82
894|TEXT 82
895|TEXT
896|bhakta adi krame kaila sabhara vandana
897|e-sabhara vandana sarva-subhera karana
898|SYNONYMS
899|bhakta-the devotees; adi-and so on; krame-in order; kaila-
>|did; sabhara-of the assembly; vandana-worship; e-sabhara-of
>|this assembly; vandana-worship; sarva-subhera-of all good
>|fortune; karana-the source.
900|TRANSLATION
901|Now I have worshiped all the various levels of devotees.
>|Worshiping them is the source of all good fortune.
902|PURPORT
903|To offer prayers to the Lord, one should first offer
>|prayers to His devotees and associates.
904|Adi 1.83
905|TEXT 83
906|TEXT
907|prathama sloke kahi samanya mangalacarana
908|dvitiya slokete kari visesa vandana
909|SYNONYMS
910|prathama-first; sloke-in the verse; kahi-I express; samanya-
>|general; mangala-acarana-invocation of benediction; dvitiya-
>|second; slokete-in the verse; kari-I do; visesa-particular;
>|vandana-offering of prayers.
911|TRANSLATION
912|In the first verse I have invoked a general benediction,
>|but in the second I have prayed to the Lord in a particular
>|form.
913|Adi 1.84
914|TEXT 84
915|TEXT
916|vande sri-krsna-caitanya-
917|nityanandau sahoditau
918|gaudodaye puspavantau
919|citrau san-dau tamo-nudau
920|SYNONYMS
921|vande-I offer respectful obeisances; sri-krsna-caitanya-to
>|Lord Sri Krsna Caitanya; nityanandau-and to Lord Nityananda;
>| saha-uditau-simultaneously arisen; gauda-udaye-on the
>|eastern horizon of Gauda; puspavantau-the sun and moon
>|together; citrau-wonderful; sam-dau-bestowing benediction;
>|tamah-nudau-dissipating darkness.
922|TRANSLATION
923|"I offer my respectful obeisances unto Sri Krsna Caitanya
>|and Lord Nityananda, who are like the sun and moon. They
>|have arisen simultaneously on the horizon of Gauda to
>|dissipate the darkness of ignorance and thus wonderfully
>|bestow benediction upon all."
924|Adi 1.85-86
925|TEXTS 85-86
926|TEXT
927|vraje ye vihare purve krsna-balarama
928|koti-surya-candra jini donhara nija-dhama
929|sei dui jagatere ha-iya sadaya
930|gaudadese purva-saile karila udaya
931|SYNONYMS
932|vraje-in Vraja (Vrndavana); ye-who; vihare-played; purve-
>|formerly; krsna-Lord Krsna; balarama-Lord Balarama; koti-
>|millions; surya-suns; candra-moons; jini-overcoming;
>|donhara-of the two; nija-dhama-the effulgence; sei-these;
>|dui-two; jagatere-for the universe; ha-iya-becoming; sa-
>|daya-compassionate; gauda-dese-in the country of Gauda;
>|purva-saile-on the eastern horizon; karila-did; udaya-arise.
933|TRANSLATION
934|Sri Krsna and Balarama, the Personalities of Godhead, who
>|formerly appeared in Vrndavana and were millions of times
>|more effulgent than the sun and moon, have arisen over the
>|eastern horizon of Gaudadesa [West Bengal], being
>|compassionate for the fallen state of the world.
935|Adi 1.87
936|TEXT 87
937|TEXT
938|sri-krsna-caitanya ara prabhu nityananda
939|yanhara prakase sarva jagat ananda
940|SYNONYMS
941|sri-krsna-caitanya-Lord Sri Krsna Caitanya; ara-and; prabhu
>|nityananda-Lord Nityananda; yanhara-of whom; prakase-on the
>|appearance; sarva-all; jagat-the world; ananda-full of
>|happiness.
942|TRANSLATION
943|The appearance of Sri Krsna Caitanya and Prabhu Nityananda
>|has surcharged the world with happiness.
944|Adi 1.88-89
945|TEXTS 88-89
946|TEXT
947|surya-candra hare yaiche saba andhakara
948|vastu prakasiya kare dharmera pracara
949|ei mata dui bhai jivera ajnana-
950|tamo-nasa kari' kaila tattva-vastu-dana
951|SYNONYMS
952|surya-candra-the sun and the moon; hare-drive away; yaiche-
>|just as; saba-all; andhakara-darkness; vastu-truth;
>|prakasiya-manifesting; kare-do; dharmera-of inborn nature;
>|pracara-preaching; ei mata-like this; dui-two; bhai-
>|brothers; jivera-of the living being; ajnana-of ignorance;
>|tamah-of the darkness; nasa-destruction; kari'-doing; kaila-
>|made; tattva-vastu-of the Absolute Truth; dana-gift.
953|TRANSLATION
954|As the sun and moon drive away darkness by their appearance
>|and reveal the nature of everything, these two brothers
>|dissipate the darkness of ignorance covering the living
>|beings' and enlighten them with knowledge of the Absolute
>|Truth.
955|Adi 1.90
956|TEXT 90
957|TEXT
958|ajnana-tamera nama kahiye 'kaitava'
959|dharma-artha-kama-moksa-vancha adi saba
960|SYNONYMS
961|ajnana-tamera-of the darkness of ignorance; nama-name;
>|kahiye-I call; kaitava-cheating process; dharma-religiosity;
>| artha-economic development; kama-sense gratification;
>|moksa-liberation; vancha-desire for; adi-and so on; saba-
>|all.
962|TRANSLATION
963|The darkness of ignorance is called kaitava, the way of
>|cheating, which begins with religiosity, economic
>|development, sense gratification and liberation.
964|Adi 1.91
965|TEXT 91
966|TEXT
967|dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam
968|vedyam vastavam atra vastu siva-dam tapa-trayonmulanam
969|srimad-bhagavate maha-muni-krte kim va parair isvarah
970|sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat
971|SYNONYMS
972|dharmah-religiosity; projjhita-completely rejected;
>|kaitavah-in which fruitive intention; atra-herein; paramah-
>|the highest; nirmatsaranam-of the one-hundred-percent pure
>|in heart; satam-devotees; vedyam-to be understood; vastavam-
>|factual; atra-herein; vastu-substance; siva-dam-giving well-
>|being; tapa-traya-of threefold miseries; unmulanam-
>|causing uprooting; srimat-beautiful; bhagavate-in the
>|Bhagavata Purana; maha-muni-by the great sage (Vyasadeva);
>|krte-compiled; kim-what; va-indeed; paraih-with others;
>|isvarah-the Supreme Lord; sadyah-at once; hrdi-within the
>|heart; avarudhyate-becomes confined; atra-herein; krtibhih-
>|by pious men; susrusubhih-desiring to hear; tat-ksanat-
>|without delay.
973|TRANSLATION
974|"The great scripture Srimad-Bhagavatam, compiled by Maha-
>|muni Vyasadeva from four original verses, describes the
>|most elevated and kindhearted devotees and completely
>|rejects the cheating ways of materially motivated
>|religiosity. It propounds the highest principle of eternal
>|religion, which can factually mitigate the threefold
>|miseries of a living being and award the highest
>|benediction of full prosperity and knowledge. Those willing
>|to hear the message of this scripture in a submissive
>|attitude of service can at once capture the Supreme Lord in
>|their hearts. Therefore there is no need for any scripture
>|other than Srimad-Bhagavatam."
975|PURPORT
976|This verse appears in Srimad-Bhagavatam (1.1.2). The words
>|maha-muni-krte indicate that Srimad-Bhagavatam was compiled
>|by the great sage Vyasadeva, who is sometimes known as
>|Narayana Maha-muni because he is an incarnation of Narayana.
>| Vyasadeva, therefore, is not an ordinary man, but is
>|empowered by the Supreme Personality of Godhead. He
>|compiled the beautiful Bhagavatam to narrate some of the
>|pastimes of the Supreme Personality of Godhead and His
>|devotees.
977|In Srimad-Bhagavatam, a distinction between real religion
>|and pretentious religion has been clearly made. According
>|to this original and genuine commentation on the Vedanta-
>|sutra, there are numerous pretentious faiths that pass as
>|religion but neglect the real essence of religion. The real
>|religion of a living being is his natural inborn quality,
>|whereas pretentious religion is a form of nescience that
>|artificially covers a living entity's pure consciousness
>|under certain unfavorable conditions. Real religion lies
>|dormant when artificial religion dominates from the mental
>|plane. A living being can awaken this dormant religion by
>|hearing with a pure heart.
978|The path of religion prescribed by Srimad-Bhagavatam is
>|different from all forms of imperfect religiosity. Religion
>|can be considered in the following three divisions: (1) the
>|path of fruitive work, (2) the path of knowledge and mystic
>|powers, and (3) the path of worship and devotional service.
979|The path of fruitive work (karma-kanda), even when
>|decorated by religious ceremonies meant to elevate one's
>|material condition, is a cheating process because it can
>|never enable one to gain relief from material existence and
>|achieve the highest goal. A living entity perpetually
>|struggles hard to rid himself of the pangs of material
>|existence, but the path of fruitive work leads him to
>|either temporary happiness or temporary distress in
>|material existence. By pious fruitive work a person is
>|placed in a position where he can temporarily feel material
>|happiness, whereas vicious activities lead him to a
>|distressful position of material want and scarcity. However,
>| even if a person is put into the most perfect situation
>|of material happiness, he cannot in that way become free
>|from the pangs of birth, death, old age and disease. A
>|materially happy person is therefore in need of the eternal
>|relief that mundane religiosity in terms of fruitive work
>|can never award.
980|The paths of the culture of knowledge (jnana-marga) and of
>|mystic powers (yoga-marga) are equally hazardous, for one
>|does not know where one will go by following these
>|uncertain methods. An empiric philosopher in search of
>|spiritual knowledge may endeavor most laboriously for many,
>|many births in mental speculation, but unless and until he
>|reaches the stage of the purest quality of goodness-in
>|other words, until he transcends the plane of material
>|speculation-it is not possible for him to know that
>|everything emanates from the Personality of Godhead
>|Vasudeva. His attachment to the impersonal feature of the
>|Supreme Lord makes him unfit to rise to that transcendental
>|stage of vasudeva understanding, and therefore because of
>|his unclean state of mind he glides down again into
>|material existence, even after having ascended to the
>|highest stage of liberation. This falldown takes place due
>|to his want of a locus standi in the service of the Supreme
>|Lord.
981|As far as the mystic powers of the yogis are concerned,
>|they are also material entanglements on the path of
>|spiritual realization. One German scholar who became a
>|devotee of Godhead in India said that material science had
>|already made laudable progress in duplicating the mystic
>|powers of the yogis. He therefore came to India not to
>|learn the methods of the yogis' mystic powers but to learn
>|the path of transcendental loving service to the Supreme
>|Lord, as mentioned in the great scripture Srimad-Bhagavatam.
>| Mystic powers can make a yogi materially powerful and thus
>|give temporary relief from the miseries of birth, death,
>|old age and disease, as other material sciences can also do,
>| but such mystic powers can never be a permanent source of
>|relief from these miseries. Therefore, according to the
>|Bhagavata school, this path of religiosity is also a method
>|of cheating its followers. In the Bhagavad-gita it is
>|clearly defined that the most elevated and powerful mystic
>|yogis one who can constantly think of the Supreme Lord
>|within his heart and engage in the loving service of the
>|Lord.
982|The path of worship of the innumerable devas, or
>|administrative demigods, is still more hazardous and
>|uncertain than the above-mentioned processes of karma-kanda
>|and jnana-kanda. This system of worshiping many gods, such
>|as Durga, Siva, Ganesa, Surya and the impersonal Visnu form,
>| is accepted by persons who have been blinded by an intense
>|desire for sense gratification. When properly executed in
>|terms of the rites mentioned in the sastras, which are now
>|very difficult to perform in this age of want and scarcity,
>|such worship can certainly fulfill one's desires for sense
>|gratification, but the success obtained by such methods is
>|certainly transient, and it is suitable only for a less
>|intelligent person. That is the verdict of the Bhagavad-
>|gita. No sane man should be satisfied by such temporary
>|benefits.
983|None of the above-mentioned three religious paths can
>|deliver a person from the threefold miseries of material
>|existence, namely, miseries caused by the body and mind,
>|miseries caused by other living entities, and miseries
>|caused by the demigods. The process of religion described
>|in Srimad-Bhagavatam, however, is able to give its
>|followers permanent relief from the threefold miseries. The
>|Bhagavatam describes the highest religious form-
>|reinstatement of the living entity in his original position
>|of transcendental loving service to the Supreme Lord, which
>|is free from the infections of desires for sense
>|gratification, fruitive work, and the culture of knowledge
>|with the aim of merging into the Absolute to become one
>|with the Supreme Lord.
984|Any process of religiosity based on sense gratification,
>|gross or subtle, must be considered a pretentious religion
>|because it is unable to give perpetual protection to its
>|followers. The word projjhita is significant. Pra means "
>|complete," and ujjhita indicates rejection. Religiosity in
>|the shape of fruitive work is directly a method of gross
>|sense gratification, whereas the process of culturing
>|spiritual knowledge with a view to becoming one with the
>|Absolute is a method of subtle sense gratification. All
>|such pretentious religiosity based on gross or subtle sense
>|gratification is completely rejected in the process of
>|bhagavata-dharma, or the transcendental religion that is
>|the eternal function of the living being.
985|Bhagavata-dharma, or the religious principle described in
>|Srimad-Bhagavatam, of which the Bhagavad-gita is a
>|preliminary study, is meant for liberated persons of the
>|highest order who attribute very little value to the sense
>|gratification of pretentious religiosity. The first and
>|foremost concern of fruitive workers, elevationists,
>|empiric philosophers and salvationists is to raise their
>|material position. But devotees of Godhead have no such
>|selfish desires. They serve the Supreme Lord only for His
>|satisfaction. Sri Arjuna, wanting to satisfy his senses by
>|becoming a so-called nonviolent and pious man, at first
>|decided not to fight. But when he was fully situated in the
>|principles of bhagavata-dharma, culminating in complete
>|surrender unto the will of the Supreme Lord, he changed his
>|decision and agreed to fight for the satisfaction of the
>|Lord. He then said:
986|nasto mohah smrtir labdha
987|tvat-prasadan mayacyuta
988|sthito 'smi gata-sandehah
989|karisye vacanam tava
990|"My dear Krsna, O infallible one, my illusion is now gone.
>|I have regained my memory by Your mercy. I am now firm and
>|free from doubt and am prepared to act according to Your
>|instructions." (Bg. 18.73) It is the constitutional
>|position of a living entity to be situated in this pure
>|consciousness. Any so-called religious process that
>|interferes with this unadulterated spiritual position of
>|the living being must therefore be considered a pretentious
>|process of religiosity.
991|The real form of religion is spontaneous loving service to
>|Godhead. This relationship of the living being with the
>|Absolute Personality of Godhead in service is eternal. The
>|Personality of Godhead is described as vastu, or the
>|Substance, and the living entities are described as
>|vastavas, or the innumerable samples of the Substance in
>|relative existence. The relationship of these substantive
>|portions with the Supreme Substance can never be
>|annihilated, for it is an eternal quality inherent in the
>|living being.
992|By contact with material nature the living entities exhibit
>|varied symptoms of the disease of material consciousness.
>|To cure this material disease is the supreme object of
>|human life. The process that treats this disease is called
>|bhagavata-dharma, or sanatana-dharma-real religion. This is
>|described in the pages of Srimad-Bhagavatam. Therefore
>|anyone who, because of his background of pious activities
>|in previous lives, is anxious to hear Srimad-Bhagavatam
>|immediately realizes the presence of the Supreme Lord
>|within his heart and fulfills the mission of his life.
993|Adi 1.92
994|TEXT 92
995|TEXT
996|tara madhye moksa-vancha kaitava-pradhana
997|yaha haite krsna-bhakti haya antardhana
998|SYNONYMS
999|tara-of them; madhye-in the midst; moksa-vancha-the desire
>|to merge into the Supreme; kaitava-of cheating processes;
>|pradhana-the chief; yaha haite-from which; krsna-bhakti-
>|devotion to Lord Krsna; haya-becomes; antardhana-
>|disappearance.
1000|TRANSLATION
1001|The foremost process of cheating is to desire to achieve
>|liberation by merging into the Supreme, for this causes the
>|permanent disappearance of loving service to Krsna.
1002|PURPORT
1003|The desire to merge into the impersonal Brahman is the
>|subtlest type of atheism. As soon as such atheism,
>|disguised in the dress of liberation, is encouraged, one
>|becomes completely unable to traverse the path of
>|devotional service to the Supreme Personality of Godhead.
1004|Adi 1.93
1005|TEXT 93
1006|TEXT
1007|"pra-sabdena moksabhisandhir api nirastah" iti
1008|SYNONYMS
1009|pra-sabdena-by the prefix "pra "; moksa-abhisandhih-the
>|intention of liberation; api-certainly; nirastah-nullified;
>|iti-thus.
1010|TRANSLATION
1011|"The prefix 'pra' [in the verse from Srimad-Bhagavatam]
>|indicates that the desire for liberation is completely
>|rejected."
1012|PURPORT
1013|This is an annotation by Sridhara Svami, the great
>|commentator on Srimad-Bhagavatam.
1014|Adi 1.94
1015|TEXT 94
1016|TEXT
1017|krsna-bhaktira badhaka-yata subhasubha karma
1018|seha eka jivera ajnana-tamo-dharma
1019|SYNONYMS
1020|krsna-bhaktira-of devotional service to Krsna; badhaka-
>|hindrance; yata-all; subha-asubha-auspicious or
>|inauspicious; karma-activity; seha-that; eka-one; jivera-of
>|the living entity; ajnana-tamah-of the darkness of
>|ignorance; dharma-the character.
1021|TRANSLATION
1022|All kinds of activities, both auspicious and inauspicious,
>|that are detrimental to the discharge of transcendental
>|loving service to Lord Sri Krsna are actions of the
>|darkness of ignorance.
1023|PURPORT
1024|The poetical comparison of Lord Caitanya and Lord
>|Nityananda to the sun and moon is very significant. The
>|living entities are spiritual sparks, and their
>|constitutional position is to render devotional service to
>|the Supreme Lord in full Krsna consciousness. So-called
>|pious activities and other ritualistic performances, pious
>|or impious, as well as the desire to escape from material
>|existence, are all considered to be coverings of these
>|spiritual sparks. The living entities must get free from
>|these superfluous coverings and fully engage in Krsna
>|consciousness. The purpose of the appearance of Lord
>|Caitanya and Lord Nityananda is to dispel the darkness of
>|the soul. Before Their appearance, all these superfluous
>|activities of the living entities were covering Krsna
>|consciousness, but after the appearance of these two
>|brothers, people's hearts are becoming cleansed, and they
>|are again becoming situated in the real position of Krsna
>|consciousness.
1025|Adi 1.95
1026|TEXT 95
1027|TEXT
1028|yanhara prasade ei tamo haya nasa
1029|tamo nasa kari' kare tattvera prakasa
1030|SYNONYMS
1031|yanhara-whose; prasade-by the grace; ei-this; tamah-
>|darkness; haya-is; nasa-destroyed; tamah-darkness; nasa-
>|destruction; kari'-doing; kare-does; tattvera-of the truth;
>|prakasa-discovery.
1032|TRANSLATION
1033|By the grace of Lord Caitanya and Lord Nityananda, this
>|darkness of ignorance is removed, and the truth is brought
>|to light.
1034|Adi 1.96
1035|TEXT 96
1036|TEXT
1037|tattva-vastu-krsna, krsna-bhakti, prema-rupa
1038|nama-sankirtana-saba ananda-svarupa
1039|SYNONYMS
1040|tattva-vastu-Absolute Truth; krsna-Lord Krsna; krsna-bhakti-
>|devotional service to Lord Krsna; prema-rupa-taking the
>|form of love for Lord Krsna; nama-sankirtana-congregational
>|chanting of the holy name; saba-all; ananda-of bliss;
>|svarupa-the identity.
1041|TRANSLATION
1042|The Absolute Truth is Sri Krsna, and loving devotion to Sri
>|Krsna exhibited in pure love is achieved through
>|congregational chanting of the holy name, which is the
>|essence of all bliss.
1043|Adi 1.97
1044|TEXT 97
1045|TEXT
1046|surya candra bahirera tamah se vinase
1047|bahir-vastu ghata-pata-adi se prakase
1048|SYNONYMS
1049|surya-the sun; candra-the moon; bahirera-of the external
>|world; tamah-darkness; se-they; vinase-destroy; bahih-vastu-
>|external things; ghata-waterpots; pata-adi-plates, etc.; se-
>|they; prakase-reveal.
1050|TRANSLATION
1051|The sun and moon dissipate the darkness of the external
>|world and thus reveal external material objects like pots
>|and plates.
1052|Adi 1.98
1053|TEXT 98
1054|TEXT
1055|dui bhai hrdayera ksali' andhakara
1056|dui bhagavata-sange karana saksatkara
1057|SYNONYMS
1058|dui-two; bhai-brothers; hrdayera-of the heart; ksali'-
>|purifying; andhakara-darkness; dui bhagavata-of the two
>|bhagavatas; sange-by the association; karana-cause; saksat-
>|kara-a meeting.
1059|TRANSLATION
1060|But these two brothers [Lord Caitanya and Lord Nityananda]
>|dissipate the darkness of the inner core of the heart, and
>|thus They help one meet the two kinds of bhagavatas [
>|persons or things in relationship with the Personality of
>|Godhead].
1061|Adi 1.99
1062|TEXT 99
1063|TEXT
1064|eka bhagavata bada-bhagavata-sastra
1065|ara bhagavata-bhakta bhakti-rasa-patra
1066|SYNONYMS
1067|eka-one; bhagavata-in relation to the Supreme Lord; bada-
>|great; bhagavata-sastra-Srimad-Bhagavatam; ara-the other;
>|bhagavata-in relation to the Supreme Lord; bhakta-pure
>|devotee; bhakti-rasa-of the mellow of devotion; patra-the
>|recipient.
1068|TRANSLATION
1069|One of the bhagavatas is the great scripture Srimad-
>|Bhagavatam, and the other is the pure devotee absorbed in
>|the mellows of loving devotion.
1070|Adi 1.100
1071|TEXT 100
1072|TEXT
1073|dui bhagavata dvara diya bhakti-rasa
1074|tanhara hrdaye tanra preme haya vasa
1075|SYNONYMS
1076|dui-two; bhagavata-the bhagavatas; dvara-by; diya-giving;
>|bhakti-rasa-devotional inspiration; tanhara-of His devotee;
>|hrdaye-in the heart; tanra-his; preme-by the love; haya-
>|becomes; vasa-under control.
1077|TRANSLATION
1078|Through the actions of these two bhagavatas the Lord
>|instills the mellows of transcendental loving service into
>|the heart of a living being, and thus the Lord, in the
>|heart of His devotee, comes under the control of the
>|devotee's love.
1079|Adi 1.101
1080|TEXT 101
1081|TEXT
1082|eka adbhuta-sama-kale donhara prakasa
1083|ara adbhuta-citta-guhara tamah kare nasa
1084|SYNONYMS
1085|eka-one; adbhuta-wonderful thing; sama-kale-at the same
>|time; donhara-of both; prakasa-the manifestation; ara-the
>|other; adbhuta-wonderful thing; citta-guhara-of the core of
>|the heart; tamah-darkness; kare-do; nasa-destruction.
1086|TRANSLATION
1087|The first wonder is that both brothers appear
>|simultaneously, and the other is that They illuminate the
>|innermost depths of the heart.
1088|Adi 1.102
1089|TEXT 102
1090|TEXT
1091|ei candra surya dui parama sadaya
1092|jagatera bhagye gaude karila udaya
1093|SYNONYMS
1094|ei-these; candra-moon; surya-sun; dui-two; parama-very;
>| sa-daya-kind; jagatera-of the people of the world; bhagye-
>|for the fortune; gaude-in the land of Gauda; karila-did;
>|udaya-appearance.
1095|TRANSLATION
1096|These two, the sun and moon, are very kind to the people of
>|the world. Thus for the good fortune of all, They have
>|appeared on the horizon of Bengal.
1097|PURPORT
1098|The celebrated ancient capital of the Sena dynasty, which
>|was known as Gaudadesa or Gauda, was situated in what is
>|now the modern district of Maldah. Later this capital was
>|transferred to the ninth or central island on the western
>|side of the Ganges at Navadvipa, which is now known as
>|Mayapur and was then called Gaudapura. Lord Caitanya
>|appeared there, and Lord Nityananda came there and joined
>|Him from the district of Birbhum. They appeared on the
>|horizon of Gaudadesa to spread the science of Krsna
>|consciousness, and it is predicted that as the sun and moon
>|gradually move west, the movement They began five hundred
>|years ago will come to the Western civilizations by Their
>|mercy.
1099|Caitanya Mahaprabhu and Nityananda Prabhu drive away the
>|five kinds of ignorance of the conditioned souls. In the
>|Mahabharata, Udyoga-parva, Forty-third Chapter, these five
>|kinds of ignorance are described. They are (1) accepting
>|the body to be the self, (2) making material sense
>|gratification one's standard of enjoyment, (3) being
>|anxious due to material identification, (4) lamenting and (
>|5) thinking that there is anything beyond the Absolute
>|Truth. The teachings of Lord Caitanya eradicate these five
>|kinds of ignorance. Whatever one sees or otherwise
>|experiences one should know to be simply an exhibition of
>|the Supreme Personality of Godhead's energy. Everything is
>|a manifestation of Krsna.
1100|Adi 1.103
1101|TEXT 103
1102|TEXT
1103|sei dui prabhura kari carana vandana
1104|yanha ha-ite vighna-nasa abhista-purana
1105|SYNONYMS
1106|sei-these; dui-two; prabhura-of the Lords; kari-I do;
>|carana-feet; vandana-obeisance; yanha ha-ite-from which;
>|vighna-nasa-destruction of obstacles; abhista-purana-
>|fulfillment of desires.
1107|TRANSLATION
1108|Let us therefore worship the holy feet of these two Lords.
>|Thus one can be rid of all difficulties on the path of self-
>|realization.
1109|Adi 1.104
1110|TEXT 104
1111|TEXT
1112|ei dui sloke kaila mangala-vandana
1113|trtiya slokera artha suna sarva-jana
1114|SYNONYMS
1115|ei-these; dui-two; sloke-in the verses; kaila-I did;
>|mangala-auspicious; vandana-obeisance; trtiya-third;
>|slokera-of the verse; artha-meaning; suna-please hear;
>|sarva-jana-everyone.
1116|TRANSLATION
1117|I have invoked the benediction of the Lords with these two
>|verses. Now please hear
>|attentively the purport of the third .
1118|Adi 1.105
1119|TEXT 105
1120|TEXT
1121|vaktavya-bahulya, grantha-vistarera dare
1122|vistare na varni, sarartha kahi alpaksare
1123|SYNONYMS
1124|vaktavya-of words to be spoken; bahulya-elaboration;
>|grantha-of the book; vistarera-of the big volume; dare-in
>|fear; vistare-in expanded form; na-not; varni-I describe;
>|sara-artha-essential meaning; kahi-I say; alpa-aksare-in
>|few words.
1125|TRANSLATION
1126|I purposely avoid extensive description for fear of
>|increasing the bulk of this book. I shall describe the
>|essence as concisely as possible.
1127|Adi 1.106
1128|TEXT 106
1129|TEXT
1130|"mitam ca saram ca vaco hi vagmita" iti
1131|SYNONYMS
1132|mitam-concise; ca-and; saram-essential; ca-and; vacah-
>|speech; hi-certainly; vagmita-eloquence; iti-thus.
1133|TRANSLATION
1134|"Essential truth spoken concisely is true eloquence."
1135|Adi 1.107
1136|TEXT 107
1137|TEXT
1138|sunile khandibe cittera ajnanadi dosa
1139|krsne gadha prema habe, paibe santosa
1140|SYNONYMS
1141|sunile-on one's hearing; khandibe-will remove; cittera-of
>|the heart; ajnana-adi-of ignorance, etc.; dosa-the faults;
>|krsne-in Lord Krsna; gadha-deep; prema-love; habe-there
>|will be; paibe-will obtain; santosa-satisfaction.
1142|TRANSLATION
1143|Simply hearing submissively will free one's heart from all
>|the faults of ignorance, and thus one will achieve deep
>|love for Krsna. This is the path of peace.
1144|Adi 1.108-109
1145|TEXTS 108-109
1146|TEXT
1147|sri-caitanya-nityananda-advaita-mahattva
1148|tanra bhakta-bhakti-nama-prema-rasa-tattva
1149|bhinna bhinna likhiyachi kariya vicara
1150|sunile janibe saba vastu-tattva-sara
1151|SYNONYMS
1152|sri-caitanya-of Lord Caitanya Mahaprabhu; nityananda-of
>|Lord Nityananda; advaita-of Sri Advaita; mahattva-greatness;
>| tanra-Their; bhakta-devotees; bhakti-devotion; nama-names;
>|prema-love; rasa-mellows; tattva-real nature; bhinna bhinna-
>|different; likhiyachi-I wrote; kariya-doing; vicara-
>|consideration; sunile-on hearing; janibe-will know; saba-
>|all; vastu-tattva-sara-the essence of the Absolute Truth.
1153|TRANSLATION
1154|If one patiently hears about the glories of Sri Caitanya
>|Mahaprabhu, Sri Nityananda Prabhu and Sri Advaita Prabhu-
>|and Their devotees, devotional activities, names, fame,
>|and the mellows of Their transcendental loving
>|exchanges-one will learn the essence of the Absolute Truth.
>|Therefore I have described these [in the Caitanya-
>|caritamrta] with logic and discrimination.
1155|Adi 1.110
1156|TEXT 110
1157|TEXT
1158|sri-rupa-raghunatha-pade yara asa
1159|caitanya-caritamrta kahe krsnadasa
1160|SYNONYMS
1161|sri-rupa-Srila Rupa Gosvami; raghunatha-Srila Raghunatha
>|dasa Gosvami; pade-at the lotus feet; yara-whose; asa-
>|expectation; caitanya-caritamrta-the book named Caitanya-
>|caritamrta; kahe-describes; krsnadasa-Srila Krsnadasa
>|Kaviraja Gosvami.
1162|TRANSLATION
1163|Praying at the lotus feet of Sri Rupa and Sri Raghunatha,
>|always desiring their mercy, I, Krsnadasa, narrate Sri
>|Caitanya-caritamrta, following in their footsteps.
1164|Thus end the Bhaktivedanta purports to Sri Caitanya-
>|caritamrta, Adi-lila, First Chapter, describing the
>|spiritual masters.
1165|