1|Adi 6: The Glories of Sri Advaita Acarya
2|Chapter 6:
3|The Glories of Sri Advaita Acarya
4|The truth of Advaita Acarya has been described in two
>|verses. It is said that material nature has two
>|features, namely the material cause and the efficient cause.
>| The efficient causal activities are caused by Maha-Visnu,
>|and the material causal activities are caused by another
>|form of Maha-Visnu, known as Advaita. That Advaita, the
>|superintendent of the cosmic manifestation, has descended
>|in the form of Advaita Acarya to associate with Lord
>|Caitanya. When He is addressed as the servitor of Lord
>|Caitanya, His glories are magnified because unless one is
>|invigorated by this mentality of servitorship one cannot
>|understand the mellows derived from devotional service to
>|the Supreme Lord, Krsna.
5|Adi 6.1
6|TEXT 1
7|TEXT
8|vande tam srimad-advaita-
9|caryam adbhuta-cestitam
10|yasya prasadad ajno 'pi
11|tat-svarupam nirupayet
12|SYNONYMS
13|vande-I offer my respectful obeisances; tam-unto Him;
>|srimat-with all opulences; advaita-acaryam-Sri Advaita
>|Acarya; adbhuta-cestitam-whose activities are wonderful;
>|yasya-of whom; prasadat-by the mercy; ajnah api-even a
>|foolish person; tat-svarupam-His characteristics; nirupayet-
>|may describe.
14|TRANSLATION
15|I offer my respectful obeisances to Sri Advaita Acarya,
>|whose activities are all wonderful. By His mercy, even a
>|foolish person can describe His characteristics.
16|Adi 6.2
17|TEXT 2
18|TEXT
19|jaya jaya sri-caitanya jaya nityananda
20|jayadvaita-candra jaya gaura-bhakta-vrnda
21|SYNONYMS
22|jaya jaya-all glories; sri-caitanya-to Lord Sri Caitanya
>|Mahaprabhu; jaya-all glories; nityananda-to Lord Nityananda;
>| jaya advaita-candra-all glories to Advaita Acarya; jaya
>|gaura-bhakta-vrnda-all glories to the devotees of Sri
>|Caitanya Mahaprabhu.
23|TRANSLATION
24|All glories to Lord Sri Caitanya Mahaprabhu! All glories to
>|Lord Nityananda ! All glories to Advaita Acarya ! And all
>|glories to all the devotees of Lord Sri Caitanya Mahaprabhu
>|!
25|Adi 6.3
26|TEXT 3
27|TEXT
28|panca sloke kahila sri-nityananda-tattva
29|sloka-dvaye kahi advaitacaryera mahattva
30|SYNONYMS
31|panca sloke-in five verses; kahila-described; sri-
>|nityananda-tattva-the truth of Sri Nityananda; sloka-dvaye-
>|in two verses; kahi-I describe; advaita-acaryera-of Advaita
>|Acarya; mahattva-the glories.
32|TRANSLATION
33|In five verses I have described the principle of Lord
>|Nityananda. Then in the following two verses I describe the
>|glories of Sri Advaita Acarya.
34|Adi 6.4
35|TEXT 4
36|TEXT
37|maha-visnur jagat-karta
38|mayaya yah srjaty adah
39|tasyavatara evayam
40|advaitacarya isvarah
41|SYNONYMS
42|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-
>|Advaita Acarya; isvarah-the Supreme Lord, the
>|resting place of the material cause.
43|TRANSLATION
44|Lord Advaita Acarya is the incarnation of Maha-Visnu, whose
>|main function is to create the cosmic world through the
>|actions of maya.
45|Adi 6.5
46|TEXT 5
47|TEXT
48|advaitam harinadvaitad
49|acaryam bhakti-samsanat
50|bhaktavataram isam tam
51|advaitacaryam asraye
52|SYNONYMS
53|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.
54|TRANSLATION
55|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.
56|Adi 6.6
57|TEXT 6
58|TEXT
59|advaita-acarya gosani saksat isvara
60|yanhara mahima nahe jivera gocara
61|SYNONYMS
62|advaita-acarya-Advaita Acarya; gosani-the Lord;
>|saksat isvara-directly the Supreme Personality of Godhead;
>|yanhara mahima-whose glories; nahe-not; jivera gocara-
>|within the reach of the understanding of ordinary living
>|beings.
63|TRANSLATION
64|Sri Advaita Acarya is indeed directly the Supreme
>|Personality of Godhead Himself. His glory is beyond the
>|conception of ordinary living beings.
65|Adi 6.7
66|TEXT 7
67|TEXT
68|maha-visnu srsti karena jagad-adi karya
69|tanra avatara saksat advaita acarya
70|SYNONYMS
71|maha-visnu-the original Visnu; srsti-creation; karena-does;
>|jagat-adi-the material world; karya-the occupation; tanra-
>|His; avatara-incarnation; saksat-directly; advaita acarya-
>|Prabhu Advaita Acarya.
72|TRANSLATION
73|Maha-Visnu performs all the functions for the creation of
>|the universes. Sri Advaita Acarya is His direct incarnation.
74|Adi 6.8
75|TEXT 8
76|TEXT
77|ye purusa srsti-sthiti karena mayaya
78|ananta brahmanda srsti karena lilaya
79|SYNONYMS
80|ye purusa-that personality who; srsti-sthiti-creation and
>|maintenance; karena-performs; mayaya-through the external
>|energy; ananta brahmanda-unlimited universes; srsti-
>|creation; karena-does; lilaya-by pastimes.
81|TRANSLATION
82|That purusa creates and maintains with His external energy.
>|He creates innumerable universes in His pastimes.
83|Adi 6.9
84|TEXT 9
85|TEXT
86|icchaya ananta murti karena prakasa
87|eka eka murte karena brahmande pravesa
88|SYNONYMS
89|icchaya-by His will; ananta murti-unlimited forms; karena-
>|does; prakasa-manifestation; eka eka-each and every; murte-
>|form; karena-does; brahmande-within the universe; pravesa-
>|entrance.
90|TRANSLATION
91|By His will He manifests Himself in unlimited forms, in
>|which He enters each and every universe.
92|Adi 6.10
93|TEXT 10
94|TEXT
95|se purusera amsa-advaita, nahi kichu bheda
96|sarira-visesa tanra-nahika viccheda
97|SYNONYMS
98|se-that; purusera-of the Lord; amsa-part; advaita-Advaita
>|Acarya; nahi-not; kichu-any; bheda-difference; sarira-
>|visesa-another specific transcendental body; tanra-of Him;
>|nahika viccheda-there is no separation.
99|TRANSLATION
100|Sri Advaita Acarya is a plenary part of that purusa and so
>|is not different from Him. Indeed, Sri Advaita Acarya is
>|not separate but is another form of that purusa.
101|Adi 6.11
102|TEXT 11
103|TEXT
104|sahaya karena tanra la-iya 'pradhana'
105|koti brahmanda karena icchaya nirmana
106|SYNONYMS
107|sahaya karena-He helps; tanra-His; la-iya-with; pradhana-
>|the material energy; koti-brahmanda-millions of universes;
>|karena-does; icchaya-only by the will; nirmana-creation.
108|TRANSLATION
109|He [Advaita Acarya] helps in the pastimes of the purusa,
>|with whose material energy and by whose will He creates
>|innumerable universes.
110|Adi 6.12
111|TEXT 12
112|TEXT
113|jagat-mangala advaita, mangala-guna-dhama
114|mangala-caritra sada, 'mangala' yanra nama
115|SYNONYMS
116|jagat-mangala-all-auspicious for the world; advaita-Advaita
>|Acarya; mangala-guna-dhama-the reservoir of all auspicious
>|attributes; mangala-caritra-all characteristics are
>|auspicious; sada-always; mangala-auspicious; yanra nama-
>|whose name.
117|TRANSLATION
118|Being a reservoir of all auspicious
>|attributes, Sri Advaita Acarya is all -auspicious
>|for the world. His characteristics, activities and
>|name are always auspicious.
119|PURPORT
120|Sri Advaita Prabhu, who is an incarnation of Maha-Visnu, is
>|an acarya, or teacher. All His activities and all the other
>|activities of Visnu are auspicious. Anyone who can view the
>|all-auspiciousness in the pastimes of Lord Visnu also
>|becomes auspicious simultaneously. Therefore, since Lord
>|Visnu is the fountainhead of auspiciousness, anyone who is
>|attracted by the devotional service of Lord Visnu can
>|render the greatest service to human society. Rejected
>|persons of the material world who refuse to understand pure
>|devotional service as the eternal function of the living
>|entities, and as actual liberation of the living being from
>|conditioned life, become bereft of all devotional service
>|because of their poor fund of knowledge.
121|In the teachings of Advaita Prabhu there is no question of
>|fruitive activities or impersonal liberation. Bewildered by
>|the spell of the material energy, however, persons who
>|could not understand that Advaita Prabhu is nondifferent
>|from Visnu wanted to follow Him with their impersonal
>|conceptions. The attempt of Advaita Prabhu to punish them
>|is also auspicious. Lord Visnu and His activities can
>|bestow all good fortune, directly and indirectly. In other
>|words, being favored by Lord Visnu and being punished by
>|Lord Visnu are one and the same because all the activities
>|of Visnu are absolute. According to some, Mangala was
>|another name of Advaita Prabhu. As the causal incarnation,
>|or Lord Visnu's incarnation for a particular occasion, He
>|is the supply agent or ingredient in material nature.
>|However, He is never to be considered material. All His
>|activities are spiritual. Anyone who hears about and
>|glorifies Him becomes glorified himself, for such
>|activities free one from all kinds of misfortune. One
>|should not invest any material contamination or
>|impersonalism in the Visnu form. Everyone should try to
>|understand the real identity of Lord Visnu, for by such
>|knowledge one can attain the highest stage of perfection.
122|Adi 6.13
123|TEXT 13
124|TEXT
125|koti amsa, koti sakti, koti avatara
126|eta lana srje purusa sakala samsara
127|SYNONYMS
128|koti amsa-millions of parts and parcels; koti sakti-
>|millions and millions of energies; koti avatara-millions
>|upon millions of incarnations; eta-all this; lana-taking;
>|srje-creates; purusa-the original person, Maha-Visnu;
>|sakala samsara-all the material world.
129|TRANSLATION
130|Maha-Visnu creates the entire material world with millions
>|of His parts, energies and incarnations.
131|Adi 6.14–15
132|TEXTS 14–15
133|TEXT
134|maya yaiche dui amsa-'nimitta', 'upadana'
135|maya-'nimitta'-hetu, upadana-'pradhana'
136|purusa isvara aiche dvi-murti ha-iya
137|visva-srsti kare 'nimitta' 'upadana' lana
138|SYNONYMS
139|maya-the external energy; yaiche-as; dui amsa-two parts;
>|nimitta-the cause; upadana-the ingredients; maya-the
>|material energy; nimitta-hetu-original cause; upadana-
>|ingredients; pradhana-immediate cause; purusa-the person
>|Lord Visnu; isvara-the Supreme Personality of Godhead;
>|aiche-in that way; dvi-murti ha-iya-taking two forms; visva-
>|srsti kare-creates this material world; nimitta-the
>|original cause; upadana-the material cause; lana-with.
140|TRANSLATION
141|Just as the external energy consists of two parts-the
>|efficient cause [nimitta] and the material cause [upadana],
>|maya being the efficient cause and pradhana the material
>|cause-so Lord Visnu, the Supreme Personality of Godhead,
>|assumes two forms to create the material world with the
>|efficient and material causes.
142|PURPORT
143|There are two kinds of research to find the original cause
>|of creation. One conclusion is that the Supreme Personality
>|of Godhead, the all-blissful, eternal, all knowing form, is
>|indirectly the cause of this cosmic manifestation and
>|directly the cause of the spiritual world, where there are
>|innumerable spiritual planets known as Vaikunthas, as well
>|as His personal abode, known as Goloka Vrndavana. In other
>|words, there are two manifestations-the material cosmos and
>|the spiritual world. As in the material world there are
>|innumerable planets and universes, so in the spiritual
>|world there are also innumerable spiritual planets and
>|universes, including the Vaikunthas and Goloka. The Supreme
>|Lord is the cause of both the material and spiritual worlds.
>| The other conclusion, of course, is that this cosmic
>|manifestation is caused by an inexplicable unmanifested
>|void. This argument is meaningless.
144|The first conclusion is accepted by the Vedanta
>|philosophers, and the second is supported by the atheistic
>|philosophical system of the Sankhya smrti, which directly
>|opposes the Vedantic philosophical conclusion. Material
>|scientists cannot see any cognizant spiritual substance
>|that might be the cause of the creation. Such atheistic
>|Sankhya philosophers think that the symptoms of knowledge
>|and living force visible in the innumerable living
>|creatures are caused by the three qualities of the cosmic
>|manifestation. Therefore the Sankhyites are against the
>|conclusion of Vedanta regarding the original cause of
>|creation.
145|Factually, the supreme absolute spirit soul is the cause of
>|every kind of manifestation, and He is always complete,
>|both as the energy and as the energetic. The cosmic
>|manifestation is caused by the energy of the Supreme
>|Absolute Person, in whom all energies are conserved.
>|Philosophers who are subjectively engaged in the cosmic
>|manifestation can appreciate only the wonderful energies of
>|matter. Such philosophers accept the conception of God only
>|as a product of the material energy. According to their
>|conclusions, the source of the energy is also a product of
>|the energy. Such philosophers wrongly observe that the
>|living creatures within the cosmic manifestation are caused
>|by the material energy, and they think that the supreme
>|absolute conscious being must similarly be a product of the
>|material energy.
146|Since materialistic philosophers and scientists are too
>|much engaged with their imperfect senses, naturally they
>|conclude that the living force is a product of a material
>|combination. But the actual fact is just the opposite.
>|Matter is a product of spirit. According to the Bhagavad-
>|gita, the supreme spirit, the Personality of Godhead, is
>|the source of all energies. When one advances in research
>|work by studying a limited substance within the limits of
>|space and time, one is amazed by the various wonderful
>|cosmic manifestations, and naturally one goes on
>|hypnotically accepting the path of research work or the
>|inductive method. Through the deductive way of
>|understanding, however, one accepts the Supreme Absolute
>|Person, the Personality of Godhead, as the cause of all
>|causes, who is full with diverse energies and who is
>|neither impersonal nor void. The impersonal manifestation
>|of the Supreme Person is another display of His energy.
>|Therefore the conclusion that matter is the original cause
>|of creation is completely different from the real truth.
>|The material manifestation is caused by the glance of the
>|Supreme Personality of Godhead, who is inconceivably potent.
>| Material nature is electrified by the supreme authority,
>|and the conditioned soul, within the limits of time and
>|space, is trapped by awe of the material manifestation. In
>|other words, the Supreme Personality of Godhead is actually
>|realized in the vision of a material philosopher and
>|scientist through the manifestations of His material energy.
>| For one who does not understand the power of the Supreme
>|Personality of Godhead or His diverse energies because of
>|not knowing the relationship between the source of the
>|energies and the energies themselves, there is always a
>|chance of error, which is known as vivarta. As long as
>|materialistic scientists and philosophers do not come to
>|the right conclusion, certainly they will hover above the
>|material field, bereft of proper understanding of the
>|Absolute Truth.
147|The great Vaisnava philosopher Srila Baladeva Vidyabhusana
>|has very nicely explained the materialistic conclusion in
>|his Govinda-bhasya, a commentary on the Vedanta-sutra. He
>|writes as follows:
148|"The Sankhya philosopher Kapila has connected the different
>|elementary truths according to his own opinion. Material
>|nature, according to him, consists of the equilibrium of
>|the three material qualities- goodness, passion and
>|ignorance. Material nature produces the material energy,
>|known as mahat, and mahat produces the false ego. The ego
>|produces the five objects of sense perception, which
>|produce the ten senses (five for acquiring knowledge and
>|five for working), the mind and the five gross elements.
>|Counting the purusa, or the enjoyer, with these twenty-four
>|elements, there are twenty-five different truths. The
>|nonmanifested stage of these twenty-five elementary truths
>|is called prakrti, or material nature. The qualities of
>|material nature can associate in three different stages,
>|namely as the cause of happiness, the cause of distress and
>|the cause of illusion. The quality of goodness is the cause
>|of material happiness, the quality of passion is the cause
>|of material distress, and the quality of ignorance is the
>|cause of illusion. Our material experience lies within the
>|boundaries of these three manifestations of happiness,
>|distress and illusion. For example, a beautiful woman is
>|certainly a cause of material happiness for one who
>|possesses her as a wife, but the same beautiful woman is a
>|cause of distress to a man whom she rejects or who is the
>|cause of her anger, and if she leaves a man she becomes the
>|cause of illusion.
149|"The two kinds of senses are the ten external senses and
>|the one internal sense, the mind. Thus there are eleven
>|senses. According to Kapila, material nature is eternal and
>|all-powerful. Originally there is no spirit, and matter has
>|no cause. Matter itself is the chief cause of everything.
>|It is the all-pervading cause of all causes. The Sankhya
>|philosophy regards the total energy (mahat-tattva), the
>|false ego and the five objects of sense perception as the
>|seven diverse manifestations of material nature, which has
>|two features, known as the material cause and efficient
>|cause. The purusa, the enjoyer, is without transformation,
>|whereas material nature is always subject to transformation.
>| But although material nature is inert, it is the cause of
>|enjoyment and salvation for many living creatures. Its
>|activities are beyond the conception of sense perception,
>|but still one may guess at them by superior intelligence.
>|Material nature is one, but because of the interaction of
>|the three qualities, it can produce the total energy and
>|the wonderful cosmic manifestation. Such transformations
>|divide material nature into two features, namely the
>|efficient and material causes. The purusa, the enjoyer, is
>|inactive and without material qualities, although at the
>|same time He is the master, existing separately in each and
>|every body as the emblem of knowledge. By understanding the
>|material cause, one can guess that the purusa, the enjoyer,
>|being without activity, is aloof from all kinds of
>|enjoyment or superintendence. Sankhya philosophy, after
>|describing the nature of prakrti (material nature) and
>|purusa (the enjoyer), asserts that the creation is only a
>|product of their unification or proximity to one another.
>|With such unification the living symptoms are visible in
>|material nature, but one can guess that in the person of
>|the enjoyer, the purusa, there are powers of control and
>|enjoyment. When the purusa is illusioned for want of
>|sufficient knowledge, He feels Himself to be the enjoyer,
>|and when He is in full knowledge He is liberated. In the
>|Sankhya philosophy the purusa is described to be always
>|indifferent to the activities of prakrti.
150|"The Sankhya philosopher accepts three kinds of evidences,
>|namely direct perception, hypothesis and traditional
>|authority. When such evidence is complete, everything is
>|perfect. The process of comparison is within such
>|perfection. Beyond such evidence there is no proof. There
>|is not much controversy regarding direct perceptional
>|evidence or authorized traditional evidence. The Sankhya
>|system of philosophy identifies three kinds of procedures-
>|namely, parinamat (transformation), samanvayat (adjustment)
>|and saktitah (performance of energies)-as the causes of the
>|cosmic manifestation."
151|Srila Baladeva Vidyabhusana, in his commentary on the
>|Vedanta-sutra, has tried to nullify this conclusion because
>|he thinks that discrediting these so-called causes of the
>|cosmic manifestation will nullify the entire Sankhya
>|philosophy. Materialistic philosophers accept matter to be
>|the material and efficient cause of creation; for them,
>|matter is the cause of every type of manifestation.
>|Generally they give the example of a waterpot and clay.
>|Clay is the cause of the waterpot, but the clay can be
>|found as both cause and effect. The waterpot is the effect
>|and clay itself is the cause, but clay is visible
>|everywhere. A tree is matter, but a tree produces fruit.
>|Water is matter, but water flows. In this way, say the
>|Sankhyites, matter is the cause of movements and production.
>| As such, matter can be considered the material and
>|efficient cause of everything in the cosmic manifestation.
>|Srila Baladeva Vidyabhusana has therefore enunciated the
>|nature of pradhana as follows:
152|"Material nature is inert, and as such it cannot be the
>|cause of matter, neither as the material nor as the
>|efficient cause. Seeing the wonderful arrangement and
>|management of the cosmic manifestation generally suggests
>|that a living brain is behind this arrangement, for without
>|a living brain such an arrangement could not exist. One
>|should not imagine that such an arrangement can exist
>|without conscious direction. In our practical experience we
>|never see that inert bricks can themselves construct a big
>|building.
153|"The example of the water pot cannot be accepted
>|because a waterpot has no perception of pleasure and
>|distress. Such perception is within. Therefore the covering
>|body, or the waterpot, cannot be synchronized with it.
154|"Sometimes the material scientist suggests that trees grow
>|from the earth automatically, without assistance from a
>|gardener, because that is a tendency of matter. They also
>|consider the intuition of living creatures from birth to be
>|material. But such material tendencies as bodily intuition
>|cannot be accepted as independent, for they suggest the
>|existence of a spirit soul within the body. Actually,
>|neither the tree nor any other body of a living creature
>|has any tendency or intuition; the tendency and intuition
>|exist because the soul is present within the body. In this
>|connection, the example of a car and driver may be given
>|very profitably. The car has a tendency to turn right and
>|left, but one cannot say that the car itself, as matter,
>|turns right and left without the direction of a driver. A
>|material car has neither tendencies nor intuitions
>|independent of the intentions of the driver within the car.
>|The same principle applies for the automatic growth of
>|trees in the forest. The growth takes place because of the
>|soul's presence within the tree.
155|"Sometimes foolish people take it for granted that because
>|scorpions are born from heaps of rice, the rice has
>|produced the scorpions. The real fact, however, is that
>|the mother scorpion lays eggs within the rice and by the
>|proper fermentation of the rice the eggs give birth to
>|several baby scorpions, which in due course come out. This
>|does not mean that the rice gives birth to the scorpions.
>|Similarly, sometimes bugs are seen to come from dirty beds.
>|This does not mean, however, that the beds give birth to
>|the bugs. It is the living soul that comes forth, taking
>|advantage of the dirty condition of the bed. There are
>|different kinds of living creatures. Some of them come from
>|embryos, some from eggs and some from the fermentation of
>|perspiration. Different living creatures have different
>|sources of appearance, but one should not conclude that
>|matter produces such living creatures.
156|"The example cited by materialists that trees automatically
>|come from the earth follows the same principle. Taking
>|advantage of a certain condition, a living entity comes
>|from the earth. According to the Brhad-aranyaka Upanisad,
>|every living being is forced by divine superintendence to
>|take a certain type of body according to his past deeds.
>|There are many varieties of bodies, and because of a divine
>|arrangement a living entity takes bodies of different
>|shapes.
157|"When a person thinks 'I am doing this,' the 'I am' does
>|not refer to the body. It refers to something more than the
>|body, or within the body. As such, the body as it is has
>|neither tendencies nor intuition; the tendencies and
>|intuition belong to the soul within the body. Material
>|scientists sometimes suggest that the tendencies of male
>|and female bodies cause their union and that this is the
>|cause of the birth of the child. But since the purusa,
>|according to Sankhya philosophy, is always unaffected,
>|where does the tendency to give birth come from?
158|"Sometimes material scientists give the example that milk
>|turns into curd automatically and that distilled water
>|pouring from the clouds falls down to earth, produces
>|different kinds of trees, and enters different kinds of
>|flowers and fruits with different fragrances and tastes.
>|Therefore, they say, matter produces varieties of material
>|things on its own. In reply to this argument, the same
>|proposition of the Brhad-aranyaka Upanisad-that different
>|kinds of living creatures are put into different kinds of
>|bodies by the management of a superior power-is repeated.
>|Under superior superintendence, various souls, according to
>|their past activities, are given the chance to take a
>|particular type of body, such as that of a tree, animal,
>|bird or beast, and thus their different tendencies develop
>|under these circumstances. The Bhagavad-gita (13.22) also
>|further affirms:
159|purusah prakrti-stho hi
160|bhunkte prakrti-jan gunan
161|karanam guna-sango 'sya
162|sad-asad-yoni-janmasu
163|'The living entity in material nature thus follows the ways
>|of life, enjoying the three modes of nature. This is due to
>|his association with that material nature. Thus he meets
>|with good and evil among various species.' The soul is
>|given different types of bodies. For example, were souls
>|not given varieties of tree bodies, the different varieties
>|of fruits and flowers could not be produced. Each class of
>|tree produces a particular kind of fruit and flower; it is
>|not that there is no distinction between the different
>|classes. An individual tree does not produce flowers of
>|different colors or fruits of different tastes. There are
>|demarcated classes, as we find them among humans, animals,
>|birds and other species. There are innumerable living
>|entities, and their activities, performed in the material
>|world according to the different qualities of the material
>|modes of nature, give them the chance to have different
>|kinds of lives.
164|"Thus one should understand that pradhana, matter, cannot
>|act unless impelled by a living creature. The materialistic
>|theory that matter independently acts cannot, therefore, be
>|accepted. Matter is called prakrti, which refers to female
>|energy. A woman is prakrti, a female. A female cannot
>|produce a child without the association of a purusa, a man.
>|The purusa causes the birth of a child because the man
>|injects the soul, which is sheltered in the semen, into the
>|womb of the woman. The woman, as the material cause,
>|supplies the body of the soul, and as the efficient cause
>|she gives birth to the child. But although the woman
>|appears to be the material and efficient cause of the birth
>|of a child, originally the purusa, the male, is the cause
>|of the child. Similarly, this material world gives rise to
>|varieties of manifestations due to the entrance of
>|Garbhodakasayi Visnu within the universe. He is present not
>|only within the universe but within the bodies of all
>|living creatures, as well as within the atom. We understand
>|from the Brahma-samhita that the Supersoul is present
>|within the universe, within the atom and within the heart
>|of every living creature. Therefore the theory that matter
>|is the cause of the entire cosmic manifestation cannot be
>|accepted by any man with sufficient knowledge of matter and
>|spirit.
165|"Materialists sometimes give the argument that as straw
>|eaten by a cow produces milk automatically, so material
>|nature, under different circumstances, produces varieties
>|of manifestations. Thus originally matter is the cause. In
>|refuting this argument, we may say that an animal of the
>|same species as the cow-namely, the bull-also eats straw
>|like the cow but does not produce milk. Under the
>|circumstances, it cannot be said that straw in connection
>|with a particular species produces milk. The conclusion
>|should be that there is superior management, as confirmed
>|in the Bhagavad-gita (9.10), where the Lord says,
>|mayadhyaksena prakrtih suyate sa-caracaram: 'This material
>|nature is working under My direction, O son of Kunti, and
>|it is producing all moving and unmoving beings.' The
>|Supreme Lord says, mayadhyaksena ('under My superintendence'
>|). When He desires that the cow produce milk by eating
>|straw, there is milk, and when He does not so desire it,
>|the mixture of such straw cannot produce milk. If the way
>|of material nature had been that straw produced milk, a
>|stack of straw could also produce milk. But that is not
>|possible. And the same straw given to a human female also
>|cannot produce milk. That is the meaning of the Bhagavad-
>|gita's statement that only under superior orders does
>|anything take place. Matter itself has no power to produce
>|independently. The conclusion, therefore, is that matter,
>|which has no self-knowledge, cannot be the cause of the
>|material creation. The ultimate creator is the Supreme
>|Personality of Godhead.
166|"If matter were accepted as the original cause of creation,
>|all the authorized scriptures in the world would be useless,
>| for in every scripture, especially the Vedic scriptures
>|like the Manu-smrti, the Supreme Personality of Godhead is
>|said to be the ultimate creator. The Manu-smrti is
>|considered the highest Vedic direction to humanity. Manu is
>|the giver of law to mankind, and in the Manu-smrti it is
>|clearly stated that before the creation the entire
>|universal space was darkness, without information and
>|without variety, and was in a state of complete suspension,
>|like a dream. Everything was darkness. The Supreme
>|Personality of Godhead then entered the universal space,
>|and although He is invisible, He created the visible cosmic
>|manifestation. In the material world the Supreme
>|Personality of Godhead is not manifested by His personal
>|presence, but the presence of the cosmic manifestation in
>|different varieties is the proof that everything has been
>|created under His direction. He entered the universe with
>|all creative potencies, and thus He removed the darkness of
>|the unlimited space.
167|"The form of the Supreme Personality of Godhead is
>|described to be transcendental, very subtle, eternal, all-
>|pervading, inconceivable and therefore nonmanifested to the
>|material senses of a conditioned living creature. He
>|desired to expand Himself into many living entities, and
>|with such a desire He first created a vast expanse of water
>|within the universal space and then impregnated that water
>|with living entities. By that process of impregnation a
>|massive body appeared, blazing like a thousand suns, and in
>|that body was the first creative principle, Brahma. The
>|great Parasara Rsi has confirmed this in the Visnu
>|Purana. He says that the cosmic manifestation visible to us
>|is produced from Lord Visnu and sustained under His
>|protection. He is the principal maintainer and destroyer of
>|the universal form.
168|"This cosmic manifestation is one of the diverse energies
>|of the Supreme Personality of Godhead. As a spider secretes
>|saliva and weaves a web by its own movements but at the end
>|winds up the web within its body, so Lord Visnu produces
>|this cosmic manifestation from His transcendental body and
>|at the end winds it up within Himself. All the great sages
>|of the Vedic understanding have accepted that the Supreme
>|Personality of Godhead is the original creator.
169|"It is sometimes claimed that the impersonal speculations
>|of great philosophers are meant for the advancement of
>|knowledge without religious ritualistic principles. But the
>|religious ritualistic principles are actually meant for the
>|advancement of spiritual knowledge. By performance of
>|religious rituals one ultimately reaches the supreme goal
>|of knowledge by understanding that Vasudeva, the Supreme
>|Personality of Godhead, is the cause of everything. It is
>|clearly stated in the Bhagavad-gita that even those who are
>|advocates of knowledge alone, without any religious
>|ritualistic processes, advance in knowledge after many,
>|many lifetimes of speculation and thus come to the
>|conclusion that Vasudeva is the supreme cause of everything
>|that be. As a result of this achievement of the goal of
>|life, such an advanced learned scholar or philosopher
>|surrenders unto the Supreme Personality of Godhead.
>|Religious ritualistic performances are actually meant to
>|cleanse the contaminated mind in the material world, and
>|the special feature of this Age of Kali is that one can
>|easily execute the process of cleansing the mind of
>|contamination by chanting the holy names of God-Hare Krsna,
>|Hare Krsna, Krsna Krsna, Hare Hare / Hare Rama, Hare Rama,
>|Rama Rama, Hare Hare.
170|"A Vedic injunction states, sarve veda yat padam amananti (
>|Katha Up. 1.2.15): all Vedic knowledge is searching
>|after the Supreme Personality of Godhead. Similarly,
>|another Vedic injunction states, narayana-para vedah: the
>|Vedas are meant for understanding Narayana, the Supreme
>|Lord. Similarly, the Bhagavad-gita also confirms, vedais ca
>|sarvair aham eva vedyah: [Bg. 15.15] by all the Vedas,
>|Krsna is to be known. Therefore, the main purpose of
>|understanding the Vedas, performing Vedic sacrifices and
>|speculating on the Vedanta-sutra is to understand Krsna.
>|Accepting the impersonalist view of voidness or the
>|nonexistence of the Supreme Personality of Godhead negates
>|all study of the Vedas. Impersonal speculation aims at
>|disproving the conclusion of the Vedas. Therefore any
>|impersonal speculative presentation should be understood to
>|be against the principles of the Vedas , or standard
>|scriptures. Since the speculation of the impersonalists
>|does not follow the principles of the Vedas, their
>|conclusion must be considered to be against the Vedic
>|principles. Anything not supported by the Vedic principles
>|must be considered imaginary and lacking in standard proof.
>|Therefore no impersonalist explanation of any Vedic
>|literature can be accepted.
171|"If one tries to nullify the conclusions of the Vedas by
>|accepting an unauthorized scripture or so-called scripture,
>|it will be very hard for him to come to the right
>|conclusion about the Absolute Truth. The system for
>|adjusting two contradictory scriptures is to refer to the
>|Vedas, for references from the Vedas are accepted as final
>|judgments. When we refer to a particular scripture, it must
>|be authorized, and for this authority it must strictly
>|follow the Vedic injunctions. If someone presents an
>|alternative doctrine he himself has manufactured, that
>|doctrine will prove itself useless, for any doctrine that
>|tries to prove that Vedic evidence is meaningless
>|immediately proves itself meaningless. The followers of the
>|Vedas unanimously accept the authority of Manu and Parasara
>|in the disciplic succession. Their statements, however, do
>|not support the atheistic Kapila, because the Kapila
>|mentioned in the Vedas is a different Kapila, the son of
>|Kardama and Devahuti. The atheist Kapila is a descendant of
>|the dynasty of Agni and is one of the conditioned souls.
>|But the Kapila who is the son of Kardama Muni is accepted
>|as an incarnation of Vasudeva. The Padma Purana gives
>|evidence that the Supreme Personality of Godhead Vasudeva
>|takes birth in the incarnation of Kapila and, by His
>|expansion of theistic Sankhya philosophy, teaches all the
>|demigods and a brahmana of the name Asuri. In the doctrine
>|of the atheist Kapila there are many statements directly
>|against the Vedic principles. The atheist Kapila does not
>|accept the Supreme Personality of Godhead. He says that the
>|living entity is himself the Supreme Lord and that no one
>|is greater than him. His conceptions of so-called
>|conditioned and liberated life are materialistic, and he
>|refuses to accept the importance of immortal time. All such
>|statements are against the principles of the Vedanta-sutra."
172|Adi 6.16
173|TEXT 16
174|TEXT
175|apane purusa-visvera 'nimitta'-karana
176|advaita-rupe 'upadana' hana narayana
177|SYNONYMS
178|apane-personally; purusa-Lord Visnu; visvera-of the entire
>|material world; nimitta karana-the original cause; advaita-
>|rupe-in the form of Advaita; upadana-the material cause;
>|hana-becomes; narayana-Lord Narayana.
179|TRANSLATION
180|Lord Visnu Himself is the efficient [nimitta] cause of the
>|material world, and Narayana in the form of Sri Advaita is
>|the material cause [upadana].
181|Adi 6.17
182|TEXT 17
183|TEXT
184|'nimittamse' kare tenho mayate iksana
185|'upadana' advaita karena brahmanda-srjana
186|SYNONYMS
187|nimitta-amse-in the portion as the original cause; kare-
>|does; tenho-He; mayate-in the external energy; iksana-
>|glancing; upadana-the material cause; advaita-Advaita
>|Acarya; karena-does; brahmanda-srjana-creation of the
>|material world.
188|TRANSLATION
189|Lord Visnu, in His efficient aspect, glances over the
>|material energy, and Sri Advaita, as the material cause,
>|creates the material world.
190|Adi 6.18
191|TEXT 18
192|TEXT
193|yadyapi sankhya mane, 'pradhana'-karana
194|jada ha-ite kabhu nahe jagat-srjana
195|SYNONYMS
196|yadyapi-although; sankhya-Sankhya philosophy; mane-accepts;
>|pradhana-ingredients; karana-cause; jada ha-ite-from matter;
>| kabhu-at any time; nahe-there is not; jagat-srjana-the
>|creation of the material world.
197|TRANSLATION
198|Although the Sankhya philosophy accepts that the material
>|ingredients are the cause, the creation of the world never
>|arises from dead matter.
199|Adi 6.19
200|TEXT 19
201|TEXT
202|nija srsti-sakti prabhu sancare pradhane
203|isvarera saktye tabe haye ta' nirmane
204|SYNONYMS
205|nija-own; srsti-sakti-power for creation; prabhu-the Lord;
>|sancare-infuses; pradhane-in the ingredients; isvarera
>|saktye-by the power of the Lord; tabe-then; haye-there is;
>|ta'-certainly; nirmane-the beginning of creation.
206|TRANSLATION
207|The Lord infuses the material ingredients with His own
>|creative potency. Then, by the power of the Lord, creation
>|takes place.
208|Adi 6.20
209|TEXT 20
210|TEXT
211|advaita-rupe kare sakti-sancarana
212|ataeva advaita hayena mukhya karana
213|SYNONYMS
214|advaita-rupe-in the form of Advaita Acarya; kare-does;
>|sakti-sancarana-infusion of the energy; ataeva-therefore;
>|advaita-Advaita Acarya; hayena-is; mukhya karana-the
>|original cause.
215|TRANSLATION
216|In the form of Advaita He infuses the material ingredients
>|with creative energy. Therefore, Advaita is the original
>|cause of creation.
217|Adi 6.21
218|TEXT 21
219|TEXT
220|advaita-acarya koti-brahmandera karta
221|ara eka eka murtye brahmandera bharta
222|SYNONYMS
223|advaita-acarya-Advaita Acarya; koti-brahmandera
>|karta-the creator of millions and millions of universes;
>|ara-and; eka eka-each and every; murtye-by expansions;
>|brahmandera bharta-maintainer of the universe.
224|TRANSLATION
225|Sri Advaita Acarya is the creator of millions and millions
>|of universes, and by His expansions [as Garbhodakasayi
>|Visnu] He maintains each and every universe.
226|Adi 6.22
227|TEXT 22
228|TEXT
229|sei narayanera mukhya anga,-advaita
230|'anga'-sabde amsa kari' kahe bhagavata
231|SYNONYMS
232|sei-that; narayanera-of Lord Narayana; mukhya anga-the
>|primary part; advaita-Advaita Acarya; anga-sabde-by the
>|word anga; amsa kari'-taking as a plenary portion; kahe-
>|says; bhagavata-Srimad-Bhagavatam.
233|TRANSLATION
234|Sri Advaita is the principal limb [anga] of Narayana.
>|Srimad-Bhagavatam speaks of "limb" [anga] as "a plenary
>|portion" [amsa] of the Lord.
235|Adi 6.23
236|TEXT 23
237|TEXT
238|narayanas tvam na hi sarva-dehinam
239|atmasy adhisakhila-loka-saksi
240|narayano 'ngam nara-bhu-jalayanat
241|tac capi satyam na tavaiva maya
242|SYNONYMS
243|narayanah-Lord Narayana; tvam-You; na-not; hi-certainly;
>|sarva-all; dehinam-of the embodied beings; atma-the
>|Supersoul; asi-You are; adhisa-O Lord; akhila-loka-of all
>|the worlds; saksi-the witness; narayanah-known as Narayana;
>|angam-plenary portion; nara-of Nara; bhu-born; jala-in the
>|water; ayanat-due to the place of refuge; tat-that; ca-and;
>|api-certainly; satyam-highest truth; na-not; tava-Your; eva-
>|at all; maya-the illusory energy.
244|TRANSLATION
245|"O Lord of lords, You are the seer of all creation. You are
>|indeed everyone's dearest life. Are You not, therefore, my
>|father, Narayana? 'Narayana' refers to one whose abode is
>|in the water born from Nara [Garbhodakasayi Visnu], and
>|that Narayana is Your plenary portion. All Your plenary
>|portions are transcendental. They are absolute and are not
>|creations of maya."
246|PURPORT
247|This text is from Srimad-Bhagavatam (10.14.14).
248|Adi 6.24
249|TEXT 24
250|TEXT
251|isvarera 'anga' amsa-cid-ananda-maya
252|mayara sambandha nahi' ei sloke kaya
253|SYNONYMS
254|isvarera-of the Lord; anga-limb; amsa-part; cit-ananda-maya-
>|all-spiritual; mayara-of the material energy; sambandha-
>|relationship; nahi'-there is not; ei sloke-this verse; kaya-
>|says.
255|TRANSLATION
256|This verse describes that the limbs and plenary portions of
>|the Lord are all spiritual; They have no relationship with
>|the material energy.
257|Adi 6.25
258|TEXT 25
259|TEXT
260|'amsa' na kahiya, kene kaha tanre 'anga'
261|'amsa' haite 'anga,' yate haya antaranga
262|SYNONYMS
263|amsa-part; na kahiya-not saying; kene-why; kaha-you say;
>|tanre-Him; anga-limb; amsa haite-than a part; anga-limb;
>|yate-because; haya-is; antaranga-more.
264|TRANSLATION
265|Why has Sri Advaita been called a limb and not a part? The
>|reason is that "limb" implies greater intimacy.
266|Adi 6.26
267|TEXT 26
268|TEXT
269|maha-visnura amsa-advaita guna-dhama
270|isvare abheda, teni 'advaita' purna nama
271|SYNONYMS
272|maha-visnura-of Lord Maha-Visnu; amsa-part; advaita-Advaita
>|Acarya; guna-dhama-reservoir of all attributes; isvare-from
>|the Lord; abheda-nondifferent; teni-therefore; advaita-
>|nondifferent; purna nama-full name.
273|TRANSLATION
274|Sri Advaita, who is a reservoir of virtues, is the main
>|limb of Maha-Visnu. His full name is Advaita, for He is
>|identical in all respects with that Lord.
275|Adi 6.27
276|TEXT 27
277|TEXT
278|purve yaiche kaila sarva-visvera srjana
279|avatari' kaila ebe bhakti-pravartana
280|SYNONYMS
281|purve-formerly; yaiche-as; kaila-performed; sarva-all;
>|visvera-of the universes; srjana-creation; avatari'-taking
>|incarnation; kaila-did; ebe-now; bhakti-pravartana-
>|inauguration of the bhakti cult.
282|TRANSLATION
283|As He had formerly created all the universes, now He
>|descended to introduce the path of bhakti.
284|Adi 6.28
285|TEXT 28
286|TEXT
287|jiva nistarila krsna-bhakti kari' dana
288|gita-bhagavate kaila bhaktira vyakhyana
289|SYNONYMS
290|jiva-the living entities; nistarila-delivered; krsna-bhakti-
>|devotional service to Lord Krsna; kari'-making; dana-gift;
>|gita-bhagavate-in the Bhagavad-gita and Srimad-Bhagavatam;
>|kaila-performed; bhaktira vyakhyana-explanation of
>|devotional service.
291|TRANSLATION
292|He delivered all living beings by offering the gift of
>|krsna-bhakti. He explained the Bhagavad-gita and Srimad-
>|Bhagavatam in the light of devotional service.
293|PURPORT
294|Although Sri Advaita Prabhu is an incarnation of Visnu, for
>|the welfare of the conditioned souls He manifested Himself
>|as a servitor of the Supreme Personality of Godhead, and
>|throughout all His activities He showed Himself to be an
>|eternal servitor. Lord Caitanya and Lord Nityananda also
>|manifested the same principle, although They also belong to
>|the category of Visnu. If Lord Caitanya, Lord Nityananda
>|and Advaita Prabhu had exhibited Their all-powerful Visnu
>|potencies within this material world, people would have
>|become greater impersonalists, monists and self-worshipers
>|than they had already become under the spell of this age.
>|Therefore the Personality of Godhead and His different
>|incarnations and forms played the parts of devotees to
>|instruct the conditioned souls how to approach the
>|transcendental stage of devotional service. Advaita Acarya
>|especially intended to teach the conditioned souls about
>|devotional service. The word acarya means "teacher." The
>|special function of such a teacher is to make people Krsna
>|conscious. A bona fide teacher following in the footsteps
>|of Advaita Acarya has no other business than to spread the
>|principles of Krsna consciousness all over the world. The
>|real qualification of an acarya is that he presents himself
>|as a servant of the Supreme. Such a bona fide acarya can
>|never support the demoniac activities of atheistic men who
>|present themselves as God. It is the main business of an
>|acarya to defy such imposters posing as God before the
>|innocent public.
295|Adi 6.29
296|TEXT 29
297|TEXT
298|bhakti-upadesa vinu tanra nahi karya
299|ataeva nama haila 'advaita acarya'
300|SYNONYMS
301|bhakti-upadesa-instruction of devotional service; vinu-
>|without; tanra-His; nahi-there is not; karya-occupation;
>|ataeva-therefore; nama-the name; haila-became; advaita
>|acarya-the supreme teacher (acarya) Advaita Prabhu.
302|TRANSLATION
303|Since He has no other occupation than to teach devotional
>|service, His name is Advaita Acarya.
304|Adi 6.30
305|TEXT 30
306|TEXT
307|vaisnavera guru tenho jagatera arya
308|dui-nama-milane haila 'advaita-acarya'
309|SYNONYMS
310|vaisnavera-of the devotees; guru-spiritual master; tenho-He;
>| jagatera arya-the most respectable personality in the
>|world; dui-nama-milane-by combining the two names; haila-
>|there was; advaita-acarya-the name Advaita Acarya.
311|TRANSLATION
312|He is the spiritual master of all devotees and is the most
>|revered personality in the world. By a combination of these
>|two names, His name is Advaita Acarya.
313|PURPORT
314|Sri Advaita Acarya is the prime spiritual master of the
>|Vaisnavas, and He is worshipable by all Vaisnavas.
>|Vaisnavas must follow in the footsteps of Advaita Acarya,
>|for by so doing one can actually engage in the devotional
>|service of the Lord.
315|Adi 6.31
316|TEXT 31
317|TEXT
318|kamala-nayanera tenho, yate 'anga' 'amsa'
319|'kamalaksa' kari dhare nama avatamsa
320|SYNONYMS
321|kamala-nayanera-of the lotus-eyed; tenho-He; yate-since;
>|anga-limb; amsa-part; kamala-aksa-the lotus-eyed; kari'-
>|accepting that; dhare-takes; nama-the name; avatamsa-
>|partial expansion.
322|TRANSLATION
323|Since He is a limb or part of the lotus-eyed Supreme Lord,
>|He also bears the name Kamalaksa.
324|Adi 6.32
325|TEXT 32
326|TEXT
327|isvara-sarupya paya parisada-gana
328|catur-bhuja, pita-vasa, yaiche narayana
329|SYNONYMS
330|isvara-sarupya-the same bodily features as the Lord; paya-
>|gets; parisada-gana-the associates; catur-bhuja-four hands;
>|pita-vasa-yellow dress; yaiche-just as; narayana-Lord
>|Narayana.
331|TRANSLATION
332|His associates have the same bodily features as the Lord.
>|They all have four arms and are dressed in yellow garments
>|like Narayana.
333|Adi 6.33
334|TEXT 33
335|TEXT
336|advaita-acarya-isvarera amsa-varya
337|tanra tattva-nama-guna, sakali ascarya
338|SYNONYMS
339|advaita-acarya-Advaita Acarya Prabhu; isvarera-of the
>|Supreme Lord; amsa-varya-principal part; tanra-His; tattva-
>|truths; nama-names; guna-attributes; sakali-all; ascarya-
>|wonderful.
340|TRANSLATION
341|Sri Advaita Acarya is the principal limb of the Supreme
>|Lord. His truths, names and attributes are all wonderful.
342|Adi 6.34
343|TEXT 34
344|TEXT
345|yanhara tulasi-jale, yanhara hunkare
346|sva-gana sahite caitanyera avatare
347|SYNONYMS
348|yanhara-whose; tulasi-jale-by tulasi leaves and Ganges
>|water; yanhara-of whom; hunkare-by the loud voice; sva-gana-
>|His personal associates; sahite-accompanied by; caitanyera-
>|of Lord Sri Caitanya Mahaprabhu; avatare-in the incarnation.
349|TRANSLATION
350|He worshiped Krsna with tulasi leaves and water of the
>|Ganges and called for Him in a loud voice. Thus Lord
>|Caitanya Mahaprabhu appeared on earth, accompanied by His
>|personal associates.
351|Adi 6.35
352|TEXT 35
353|TEXT
354|yanra dvara kaila prabhu kirtana pracara
355|yanra dvara kaila prabhu jagat nistara
356|SYNONYMS
357|yanra dvara-by whom; kaila-did; prabhu-Lord Sri Caitanya
>|Mahaprabhu; kirtana pracara-spreading of the sankirtana
>|movement; yanra dvara-by whom; kaila-did; prabhu-Sri
>|Caitanya Mahaprabhu; jagat nistara-deliverance of the
>|entire world.
358|TRANSLATION
359|It is through Him [Advaita Acarya] that Lord Caitanya
>|spread the sankirtana movement and through Him that He
>|delivered the world.
360|Adi 6.36
361|TEXT 36
362|TEXT
363|acarya gosanira guna-mahima apara
364|jiva-kita kothaya paibeka tara para
365|SYNONYMS
366|acarya gosanira-of Advaita Acarya; guna-mahima-the glory of
>|the attributes; apara-unfathomable; jiva-kita-a living
>|being who is just like a worm; kothaya-where; paibeka-will
>|get; tara-of that; para-the other side.
367|TRANSLATION
368|The glory and attributes of Advaita Acarya are unlimited.
>|How can the insignificant living entities fathom them?
369|Adi 6.37
370|TEXT 37
371|TEXT
372|acarya gosani caitanyera mukhya anga
373|ara eka anga tanra prabhu nityananda
374|SYNONYMS
375|acarya gosani-Advaita Acarya; caitanyera-of Lord Sri
>|Caitanya Mahaprabhu; mukhya-primary; anga-part; ara-another;
>| eka-one; anga-part; tanra-of Lord Caitanya Mahaprabhu;
>|prabhu nityananda-Lord Nityananda.
376|TRANSLATION
377|Sri Advaita Acarya is a principal limb of Lord Caitanya.
>|Another limb of the Lord is Nityananda Prabhu.
378|Adi 6.38
379|TEXT 38
380|TEXT
381|prabhura upanga-srivasadi bhakta-gana
382|hasta-mukha-netra-anga cakrady-astra-sama
383|SYNONYMS
384|prabhura upanga-Lord Caitanya's smaller parts; srivasa-adi-
>|headed by Srivasa; bhakta-gana-the devotees; hasta-hands;
>|mukha-face; netra-eyes; anga-parts of the body; cakra-adi-
>|the disc; astra-weapons; sama-like.
385|TRANSLATION
386|The devotees headed by Srivasa are His smaller limbs. They
>|are like His hands, face and eyes and His disc and other
>|weapons.
387|Adi 6.39
388|TEXT 39
389|TEXT
390|e-saba la-iya caitanya-prabhura vihara
391|e-saba la-iya karena vanchita pracara
392|SYNONYMS
393|e-saba-all these; la-iya-taking; caitanya-prabhura-of Sri
>|Caitanya Mahaprabhu; vihara-pastimes; e-saba-all of them;
>|la-iya-taking; karena-does; vanchita pracara-spreading His
>|mission.
394|TRANSLATION
395|With all of them Lord Caitanya performed His pastimes, and
>|with them He spread His mission.
396|Adi 6.40
397|TEXT 40
398|TEXT
399|madhavendra-purira inho sisya, ei jnane
400|acarya-gosanire prabhu guru kari' mane
401|SYNONYMS
402|madhavendra-purira-of Madhavendra Puri; inho-Advaita Acarya;
>| sisya-disciple; ei jnane-by this consideration; acarya-
>|gosanire-unto Advaita Acarya; prabhu-Sri Caitanya
>|Mahaprabhu; guru-spiritual master; kari'-taking as; mane-
>|obeys Him.
403|TRANSLATION
404|Thinking "He [Sri Advaita Acarya] is a disciple of Sri
>|Madhavendra Puri," Lord Caitanya obeys Him, respecting Him
>|as His spiritual master.
405|PURPORT
406|Sri Madhavendra Puri is one of the acaryas in the disciplic
>|succession from Madhvacarya. Madhavendra Puri had two
>|principal disciples, Isvara Puri and Sri Advaita Prabhu.
>|Therefore the Gaudiya Vaisnava-sampradaya is a disciplic
>|succession from Madhvacarya. This fact has been accepted in
>|the authorized books known as Gaura-ganoddesa-dipika and
>|Prameya-ratnavali, as well as by Gopala Guru Gosvami. The
>|Gaura-ganoddesa-dipika (22) clearly states the disciplic
>|succession of the Gaudiya Vaisnavas as follows: "Lord
>|Brahma is the direct disciple of Visnu, the Lord of the
>|spiritual sky. His disciple is Narada, Narada's disciple is
>|Vyasa, and Vyasa's disciples are Sukadeva Gosvami and
>|Madhvacarya. Padmanabha Acarya is the disciple of
>|Madhvacarya, and Narahari is the disciple of Padmanabha
>|Acarya. Madhava is the disciple of Narahari, Aksobhya is
>|the direct disciple of Madhava, and Jayatirtha is the
>|disciple of Aksobhya. Jayatirtha's disciple is Jnanasindhu,
>|and his disciple is Mahanidhi. Vidyanidhi is the disciple
>|of Mahanidhi, and Rajendra is the disciple of Vidyanidhi.
>|Jayadharma is the disciple of Rajendra. Purusottama is the
>|disciple of Jayadharma. Sriman Laksmipati is the disciple
>|of Vyasatirtha, who is the disciple of Purusottama. And
>|Madhavendra Puri is the disciple of Laksmipati."
407|Adi 6.41
408|TEXT 41
409|TEXT
410|laukika-lilate dharma-maryada-raksana
411|stuti-bhaktye karena tanra carana vandana
412|SYNONYMS
413|laukika-popular; lilate-in pastimes; dharma-maryada-
>|etiquette of religious principles; raksana-observing; stuti-
>|prayers; bhaktye-by devotion; karena-He does; tanra-of
>|Advaita Acarya; carana-lotus feet; vandana-worshiping.
414|TRANSLATION
415|To maintain the proper etiquette for the principles of
>|religion, Lord Caitanya bows down at the lotus feet of Sri
>|Advaita Acarya with reverential prayers and devotion.
416|Adi 6.42
417|TEXT 42
418|TEXT
419|caitanya-gosanike acarya kare 'prabhu'-jnana
420|apanake karena tanra 'dasa'-abhimana
421|SYNONYMS
422|caitanya-gosanike-unto Sri Caitanya Mahaprabhu; acarya-
>|Advaita Acarya; kare-does; prabhu-jnana-considering His
>|master; apanake-unto Himself; karena-does; tanra-of Sri
>|Caitanya Mahaprabhu; dasa-as a servant; abhimana-conception.
423|TRANSLATION
424|Sri Advaita Acarya, however, considers Lord Caitanya
>|Mahaprabhu His master, and He thinks of Himself as a
>|servant of Lord Caitanya Mahaprabhu.
425|PURPORT
426|The Bhakti-rasamrta-sindhu of Rupa Gosvami explains the
>|superexcellent quality of devotional service as follows:
427|brahmanando bhaved esa cet parardha-guni-krtah
428|naiti bhakti-sukhambhodheh paramanu- tulam api
429|"If multiplied billions of times, the transcendental
>|pleasure derived from impersonal Brahman realization still
>|could not compare to even an atomic portion of the ocean of
>|bhakti , or transcendental service." (B.r.s. 1.1.38)
>|Similarly, the Bhavartha- dipika states:
430|tvat-kathamrta -pathodhau viharanto maha -mudah
431|kurvanti krtinah kecic catur
>|
>|
>|
>|-
>|vargam trnopamam
432|"For those who take pleasure in the
>|transcendental topics of the Supreme Personality of Godhead,
>| the four progressive realizations of religiosity, economic
>|development, sense gratification and liberation, all
>|combined together, cannot compare, any more than a straw
>|could, to the happiness derived from hearing about the
>|transcendental activities of the Lord." Those who engage in
>|the transcendental service of the lotus feet of Krsna,
>|being relieved of all material enjoyment, have no
>|attraction to topics of impersonal monism. In the Padma
>|Purana, in connection with the glorification of the month
>|of Kartika, it is stated that devotees pray:
433|varam deva moksam na moksavadhim va
434|na canyam vrne 'ham varesad apiha
435|idam te vapur natha gopala-balam
436|sada me manasy avirastam kim anyaih
437|kuveratmajau baddha-murtyaiva yadvat
438|tvaya mocitau bhakti-bhajau krtau ca
439|tatha prema-bhaktim svakam me prayaccha
440|na mokse graho me 'sti damodareha
441|"Dear Lord, always remembering Your childhood pastimes at
>|Vrndavana is better for us than aspiring to merge into the
>|impersonal Brahman. During Your childhood pastimes You
>|liberated the two sons of Kuvera and made them great
>|devotees of Your Lordship. Similarly, I wish that instead
>|of giving me liberation You may award me such devotion unto
>|You." In the Hayasirsiya-sri-narayana-vyuha-stava, in the
>|chapter called Narayana-stotra, it is stated:
442|na dharmam kamam artham va
443|moksam va vara-desvara
444|prarthaye tava padabje
445|dasyam evabhikamaye
446|"My dear Lord, I do not wish to become a man of religion or
>|a master of economic development or sense gratification,
>|nor do I wish for liberation. Although I can have all these
>|from You, the supreme bestower of benedictions, I do not
>|pray for any of these. I simply pray that I may always be
>|engaged as a servant of Your lotus feet." Nrsimhadeva
>|offered Prahlada Maharaja all kinds of benedictions, but
>|Prahlada Maharaja did not accept any of them, for he simply
>|wanted to engage in the service of the lotus feet of the
>|Lord. Similarly, a pure devotee wishes to be blessed like
>|Maharaja Prahlada by being thus endowed with devotional
>|service. Devotees also offer their respects to Hanuman, who
>|always remained a servant of Lord Rama. The great devotee
>|Hanuman prayed:
447|bhava-bandha-cchide tasyai sprhayami na muktaye
448|bhavan prabhur aham dasa iti yatra vilupyate
449|"I do not wish to take liberation or to merge in the
>|Brahman effulgence, where the conception of being a servant
>|of the Lord is completely lost." Similarly, in the Narada-
>|pancaratra it is stated:
450|dharmartha-kama-moksesu neccha mama kadacana
451|tvat-pada-pankajasyadho jivitam diyatam mama
452|"I do not want any one of the four desirable stations. I
>|simply want to engage as a servant of the lotus feet of the
>|Lord." King Kulasekhara, in his very famous book Mukunda-
>|mala-stotra, prays:
453|naham vande tava caranayor dvandvam advandva-hetoh
454|kumbhi-pakam gurum api hare narakam napanetum
455|ramya-rama-mrdu-tanu-lata-nandane nabhirantum
456|bhave bhave hrdaya-bhavane bhavayeyam bhavantam
457|"My Lord, I do not worship You to be liberated from this
>|material entanglement, nor do I wish to save myself from
>|the hellish condition of material existence, nor do I ever
>|pray for a beautiful wife to enjoy in a nice garden. I wish
>|only that I may always be in full ecstasy with the pleasure
>|of serving Your Lordship." (MM 4) In Srimad-
>|Bhagavatam also there are many instances in the Third and
>|Fourth cantos in which devotees pray to the Lord simply to
>|be engaged in His service, and nothing else ( SB 3.4.15,
>| 3.25.34, 3.25.36, 4.8.22, 4.9.10 and 4.20.24).
458|Adi 6.43
459|TEXT 43
460|TEXT
461|sei abhimana-sukhe apana pasare
462|'krsna-dasa' hao-jive upadesa kare
463|SYNONYMS
464|sei-that; abhimana-sukhe-in the happiness of that
>|conception; apana-Himself; pasare-He forgets; krsna-dasa
>|hao-You are servants of Lord Krsna; jive-the living beings;
>|upadesa kare-He instructs.
465|TRANSLATION
466|He forgets Himself in the joy of that conception and
>|teaches all living entities, "You are servants of Sri
>|Caitanya Mahaprabhu."
467|PURPORT
468|The transcendental devotional service of the Supreme
>|Personality of Godhead is so ecstatic that even the Lord
>|Himself plays the part of a devotee. Forgetting Himself to
>|be the Supreme, He personally teaches the whole world how
>|to render service to the Supreme Personality of Godhead.
469|Adi 6.44
470|TEXT 44
471|TEXT
472|krsna-dasa-abhimane ye ananda-sindhu
473|koti-brahma-sukha nahe tara eka bindu
474|SYNONYMS
475|krsna-dasa-abhimane-under this impression of being a
>|servant of Krsna; ye-that; ananda-sindhu-ocean of
>|transcendental bliss; koti-brahma-sukha-ten million times
>|the transcendental bliss of becoming one with the Absolute;
>|nahe-not; tara-of the ocean of transcendental bliss; eka-
>|one; bindu-drop.
476|TRANSLATION
477|The conception of servitude to Sri Krsna generates such an
>|ocean of joy in the soul that even the joy of oneness with
>|the Absolute, if multiplied ten million times, could not
>|compare to a drop of it.
478|Adi 6.45
479|TEXT 45
480|TEXT
481|muni ye caitanya-dasa ara nityananda
482|dasa-bhava-sama nahe anyatra ananda
483|SYNONYMS
484|muni-I; ye-that; caitanya-dasa-servant of Lord Caitanya;
>|ara-and; nityananda-of Lord Nityananda; dasa-bhava-the
>|emotion of being a servant; sama-equal to; nahe-not;
>|anyatra-anywhere else; ananda-transcendental bliss.
485|TRANSLATION
486|He says, "Nityananda and I are servants of Lord Caitanya."
>|Nowhere else is there such joy as that which is tasted in
>|this emotion of servitude.
487|Adi 6.46
488|TEXT 46
489|TEXT
490|parama-preyasi laksmi hrdaye vasati
491|tenho dasya-sukha mage kariya minati
492|SYNONYMS
493|parama-preyasi-the most beloved; laksmi-the goddess of
>|fortune; hrdaye-on the chest; vasati-residence; tenho-she;
>|dasya-sukha-the happiness of being a maidservant; mage-begs;
>| kariya-offering; minati-prayers.
494|TRANSLATION
495|The most beloved goddess of fortune resides on the chest of
>|Sri Krsna, yet she too, earnestly praying, begs for the joy
>|of service at His feet.
496|Adi 6.47
497|TEXT 47
498|TEXT
499|dasya-bhave anandita parisada-gana
500|vidhi, bhava, narada ara suka, sanatana
501|SYNONYMS
502|dasya-bhave-in the conception of being a servant; anandita-
>|very pleased; parisada-gana-all the associates; vidhi-Lord
>|Brahma; bhava-Lord Siva; narada-the great sage Narada; ara-
>|and; suka-Sukadeva Gosvami; sanatana-and Sanatana Kumara.
503|TRANSLATION
504|All the associates of Lord Krsna, such as Brahma, Siva,
>|Narada, Suka and Sanatana Kumara, are very pleased in
>|the sentiment of servitude.
505|Adi 6.48
506|TEXT 48
507|TEXT
508|nityananda avadhuta sabate agala
509|caitanyera dasya-preme ha-ila pagala
510|SYNONYMS
511|nityananda avadhuta-the mendicant Lord Nityananda; sabate-
>|among all; agala-foremost; caitanyera dasya-preme-in the
>|emotional ecstatic love of being a servant of Sri Caitanya
>|Mahaprabhu; ha-ila pagala-became mad.
512|TRANSLATION
513|Sri Nityananda, the wandering mendicant, is the foremost of
>|all the associates of Lord Caitanya. He became mad in the
>|ecstasy of service to Lord Caitanya.
514|Adi 6.49–50
515|TEXTS 49–50
516|TEXT
517|srivasa, haridasa, ramadasa, gadadhara
518|murari, mukunda, candrasekhara, vakresvara
519|e-saba pandita-loka parama-mahattva
520|caitanyera dasye sabaya karaye unmatta
521|SYNONYMS
522|srivasa-Srivasa Thakura; haridasa-Haridasa Thakura;
>|ramadasa-Ramadasa; gadadhara-Gadadhara; murari-Murari;
>|mukunda-Mukunda; candrasekhara-Candrasekhara; vakresvara-
>|Vakresvara; e-saba-all of them; pandita-loka-very learned
>|scholars; parama-mahattva-very much glorified; caitanyera-
>|of Sri Caitanya Mahaprabhu; dasye-the servitude; sabaya-all
>|of them; karaye unmatta-makes mad.
523|TRANSLATION
524|Srivasa, Haridasa, Ramadasa, Gadadhara, Murari, Mukunda,
>|Candrasekhara and Vakresvara are all glorious and are all
>|learned scholars, but the sentiment of servitude to Lord
>|Caitanya makes them mad in ecstasy.
525|Adi 6.51
526|TEXT 51
527|TEXT
528|ei mata gaya, nace, kare attahasa
529|loke upadese,-'hao caitanyera dasa'
530|SYNONYMS
531|ei mata-in this way; gaya-chant; nace-dance; kare-do; atta-
>|hasa-laughing like madmen; loke-unto the people in general;
>|upadese-instruct; hao-just become; caitanyera dasa-servants
>|of Sri Caitanya.
532|TRANSLATION
533|Thus they dance, sing and laugh like madmen, and they
>|instruct everyone, "Just be loving servants of Lord
>|Caitanya."
534|Adi 6.52
535|TEXT 52
536|TEXT
537|caitanya-gosani more kare guru jnana
538|tathapiha mora haya dasa-abhimana
539|SYNONYMS
540|caitanya-gosani-Lord Sri Caitanya Mahaprabhu; more-unto Me;
>|kare-does; guru-jnana-consideration as a spiritual master;
>|tathapiha-still; mora-My; haya-there is; dasa-abhimana-the
>|conception of being His servant.
541|TRANSLATION
542|Sri Advaita Acarya thinks, "Lord Caitanya considers Me His
>|spiritual master, yet I feel Myself to be only His servant."
543|Adi 6.53
544|TEXT 53
545|TEXT
546|krsna-premera ei eka apurva prabhava
547|guru-sama-laghuke karaya dasya-bhava
548|SYNONYMS
549|krsna-premera-of love of Krsna; ei-this; eka-one; apurva
>|prabhava-unprecedented influence; guru-to those on the
>|level of the spiritual master; sama-equal level; laghuke-
>|unto the less important; karaya-makes; dasya-bhava-the
>|conception of being a servant.
550|TRANSLATION
551|Love for Krsna has this one unique effect: it imbues
>|superiors, equals and inferiors with the spirit of service
>|to Lord Krsna.
552|PURPORT
553|There are two kinds of devotional service: the way of
>|pancaratrika regulative principles and the way of bhagavata
>|transcendental loving service. The love of Godhead of those
>|engaged in pancaratrika regulative principles depends more
>|or less on the opulent and reverential platform, but the
>|worship of Radha and Krsna is purely on the platform of
>|transcendental love. Even persons who play as the superiors
>|of Krsna also take the chance to offer transcendental
>|loving service to the Lord. The service attitude of the
>|devotees who play the parts of superiors of the Lord is
>|very difficult to understand, but it can be very plainly
>|understood in connection with the superexcellence of their
>|particular service to Lord Krsna. A vivid example is the
>|service of mother Yasoda to Krsna, which is distinct. In
>|the feature of Narayana, the Lord can accept services only
>|from His associates who play parts in which they are equal
>|to or less than Him, but in the feature of Lord Krsna He
>|accepts service very plainly from His fathers, teachers and
>|other elders who are His superiors, as well as from His
>|equals and His subordinates. This is very wonderful.
554|Adi 6.54
555|TEXT 54
556|TEXT
557|ihara pramana suna-sastrera vyakhyana
558|mahad-anubhava yate sudrdha pramana
559|SYNONYMS
560|ihara-of this; pramana-evidence; suna-please hear; sastrera
>|vyakhyana-the description in the revealed scriptures; mahat-
>|anubhava-the conception of great souls; yate-by which; su-
>|drdha-strong; pramana-evidence.
561|TRANSLATION
562|For evidence, please listen to the examples described in
>|the revealed scriptures, which are corroborated by the
>|realization of great souls.
563|Adi 6.55–56
564|TEXTS 55–56
565|TEXT
566|anyera ka katha, vraje nanda mahasaya
567|tara sama 'guru' krsnera ara keha naya
568|suddha-vatsalye isvara-jnana nahi tara
569|tahakei preme karaya dasya-anukara
570|SYNONYMS
571|anyera-of others; ka-what; katha-to speak; vraje-in
>|Vrndavana; nanda mahasaya-Nanda Maharaja; tara sama-like
>|him; guru-a superior; krsnera-of Lord Krsna; ara-another;
>|keha-anyone; naya-not; suddha-vatsalye-in transcendental
>|paternal love; isvara-jnana-conception of the Supreme Lord;
>|nahi-not; tara-his; tahakei-unto him; preme-ecstatic love;
>|karaya-makes; dasya-anukara-the conception of being a
>|servant.
572|TRANSLATION
573|Although no one is a more respected elder for Krsna than
>|Nanda Maharaja in Vraja, who in transcendental paternal
>|love has no knowledge that his son is the Supreme
>|Personality of Godhead, still ecstatic love makes him, what
>|to speak of others, feel himself to be a servant of Lord
>|Krsna.
574|Adi 6.57
575|TEXT 57
576|TEXT
577|tenho rati-mati mage krsnera carane
578|tahara sri-mukha-vani tahate pramane
579|SYNONYMS
580|tenho-he also; rati-mati-affection and attraction; mage-
>|begs; krsnera carane-unto the lotus feet of Krsna; tahara-
>|his; sri-mukha-vani-words from his mouth; tahate-in that;
>|pramane-evidence.
581|TRANSLATION
582|He too prays for attachment and devotion to the lotus feet
>|of Lord Krsna, as the words from his own mouth give
>|evidence.
583|Adi 6.58–59
584|TEXTS 58–59
585|TEXT
586|suna uddhava, satya, krsna-amara tanaya
587|tenho isvara-hena yadi tomara mane laya
588|tathapi tanhate rahu mora mano-vrtti
589|tomara isvara-krsne hauka mora mati
590|SYNONYMS
591|suna uddhava-my dear Uddhava, please hear me; satya-the
>|truth; krsna-Lord Krsna; amara tanaya-my son; tenho-He;
>|isvara-the Supreme Personality of Godhead; hena-thus; yadi-
>|if; tomara-your; mane-the mind; laya-takes; tathapi-still;
>|tanhate-unto Him; rahu-let there be; mora-my; manah-vrtti-
>|mental functions; tomara-your; isvara-krsne-to Krsna, the
>|Supreme Lord; hauka-let there be; mora-my; mati-attention.
592|TRANSLATION
593|"My dear Uddhava, please hear me. In truth Krsna is my son,
>|but even if you think that He is God, I would still bear
>|toward Him my own feelings for my son. May my mind be
>|attached to your Lord Krsna.
594|Adi 6.60
595|TEXT 60
596|TEXT
597|manaso vrttayo nah syuh
598|krsna-padambujasrayah
599|vaco 'bhidhayinir namnam
600|kayas tat-prahvanadisu
601|SYNONYMS
602|manasah-of the mind; vrttayah-activities (thinking, feeling
>|and willing); nah-of us; syuh-let there be; krsna-of Lord
>|Krsna; pada-ambuja-the lotus feet; asrayah-those sheltered
>|by; vacah-the words; abhidhayinih-speaking; namnam-of His
>|holy names; kayah-the body; tat-to Him; prahvana-adisu-
>|bowing down to Him, etc.
603|TRANSLATION
604|"May our minds be attached to the lotus feet of your Lord
>|Krsna, may our tongues chant His holy names, and may our
>|bodies lie prostrate before Him.
605|Adi 6.61
606|TEXT 61
607|TEXT
608|karmabhir bhramyamananam
609|yatra kvapisvarecchaya
610|mangalacaritair danai
611|ratir nah krsna isvare
612|SYNONYMS
613|karmabhih-by the activities; bhramyamananam-of those
>|wandering within the material universe; yatra-wherever; kva
>|api-anywhere; isvara-icchaya-by the supreme will of the
>|Personality of Godhead; mangala-acaritaih-by auspicious
>|activities; danaih-like charity and philanthropy; ratih-the
>|attraction; nah-our; krsne-in Krsna; isvare-the Supreme
>|Personality of Godhead.
614|TRANSLATION
615|"Wherever we wander in the material universe under the
>|influence of karma by the will of the Lord, may our
>|auspicious activities cause our attraction to Lord Krsna to
>|increase."
616|PURPORT
617|These verses from Srimad-Bhagavatam (10.47.66–67) were
>|spoken by the denizens of Vrndavana, headed by Maharaja
>|Nanda and his associates, to Uddhava, who had come from
>|Mathura.
618|Adi 6.62
619|TEXT 62
620|TEXT
621|sridamadi vraje yata sakhara nicaya
622|aisvarya-jnana-hina, kevala-sakhya-maya
623|SYNONYMS
624|sridama-adi-Krsna's friends, headed by Sridama; vraje-in
>|Vrndavana; yata-all; sakhara-of the friends; nicaya-the
>|group; aisvarya-of opulence; jnana-knowledge; hina-without;
>|kevala-purely; sakhya-maya-fraternal affection.
625|TRANSLATION
626|Lord Krsna's friends in Vrndavana, headed by Sridama, have
>|pure fraternal affection for Lord Krsna and have no idea of
>|His opulences.
627|Adi 6.63
628|TEXT 63
629|TEXT
630|krsna-sange yuddha kare, skandhe arohana
631|tara dasya-bhave kare carana-sevana
632|SYNONYMS
633|krsna-sange-with Krsna; yuddha kare-fight; skandhe-on His
>|shoulders; arohana-getting up; tara-they; dasya-bhave-in
>|the conception of being Lord Krsna's servants; kare-do;
>|carana-sevana-worship the lotus feet.
634|TRANSLATION
635|Although they fight with Him and climb upon His shoulders,
>|they worship His lotus feet in a spirit of servitude.
636|Adi 6.64
637|TEXT 64
638|TEXT
639|pada-samvahanam cakruh
640|kecit tasya mahatmanah
641|apare hata-papmano
642|vyajanaih samavijayan
643|SYNONYMS
644|pada-samvahanam-massaging the feet; cakruh-performed; kecit-
>|some of them; tasya-of Lord Krsna; maha-atmanah-of the
>|Supreme Personality of Godhead; apare-others; hata-
>|destroyed; papmanah-whose resultant actions of sinful life;
>|vyajanaih-with hand-held fans; samavijayan-fanned very
>|pleasingly.
645|TRANSLATION
646|"Some of the friends of Sri Krsna, the Supreme Personality
>|of Godhead, massaged His feet, and others whose sinful
>|reactions had been destroyed fanned Him with hand-held fans.
>|"
647|PURPORT
648|This verse, quoted from Srimad-Bhagavatam (10.15.17),
>|describes how Lord Krsna and Lord Balarama were playing
>|with the cowherd boys after killing Dhenukasura in Talavana.
649|Adi 6.65–66
650|TEXTS 65–66
651|TEXT
652|krsnera preyasi vraje yata gopi-gana
653|yanra pada-dhuli kare uddhava prarthana
654|yan-sabara upare krsnera priya nahi ana
655|tanhara apanake kare dasi-abhimana
656|SYNONYMS
657|krsnera-of Lord Krsna; preyasi-the beloved girls; vraje-in
>|Vrndavana; yata-all; gopi-gana-the gopis; yanra-of whom;
>|pada-dhuli-the dust of the feet; kare-does; uddhava-
>|Uddhava; prarthana-desiring; yan-sabara-all of them;
>|upare-beyond; krsnera-of Lord Krsna; priya-dear; nahi-there
>|is not; ana-anyone else; tanhara-all of them; apanake-to
>|themselves; kare-do; dasi-abhimana-the conception of being
>|maidservants.
658|TRANSLATION
659|Even the beloved girlfriends of Lord Krsna in Vrndavana,
>|the gopis, the dust of whose feet was desired by Sri
>|Uddhava and who are more dear to Krsna than
>|anyone else, regard themselves as Krsna's maidservants.
660|Adi 6.67
661|TEXT 67
662|TEXT
663|vraja-janarti-han vira yositam
664|nija-jana-smaya-dhvamsana-smita
665|bhaja sakhe bhavat-kinkarih sma no
666|jala-ruhananam caru darsaya
667|SYNONYMS
668|vraja-jana-arti-han-O one who diminishes all the painful
>|conditions of the inhabitants of Vrndavana; vira-O hero;
>|yositam-of women; nija-personal; jana-of the associates;
>|smaya-the pride; dhvamsana-destroying; smita-whose smile;
>|bhaja-worship; sakhe-O dear friend; bhavat-kinkarih-Your
>|servants; sma-certainly; nah-unto us; jala-ruha-ananam-a
>|face exactly like a lotus flower; caru-attractive; darsaya-
>|please show.
669|TRANSLATION
670|"O Lord, remover of the afflictions of the inhabitants of
>|Vrndavana! O hero of all women! O Lord who destroy the
>|pride of Your devotees by Your sweet, gentle smile! O
>|friend! We are Your maidservants. Please fulfill our
>|desires and show us Your attractive lotus face."
671|PURPORT
672|This verse in connection with the rasa dance of Krsna with
>|the gopis is quoted from Srimad-Bhagavatam (10.31.6). When
>|Krsna disappeared from His companions in the course of
>|dancing, the gopis sang like this in separation from Krsna.
673|Adi 6.68
674|TEXT 68
675|TEXT
676|api bata madhu-puryam arya-putro 'dhunaste
677|smarati sa pitr-gehan saumya bandhums ca gopan
678|kvacid api sa katham nah kinkarinam grnite
679|bhujam aguru-sugandham murdhny adhasyat kada nu
680|SYNONYMS
681|api-certainly; bata-regrettable; madhu-puryam-in the city
>|of Mathura; arya-putrah-the son of Nanda Maharaja; adhuna-
>|now; aste-resides; smarati-remembers; sah-He; pitr-gehan-
>|the household affairs of His father; saumya-O great soul (
>|Uddhava); bandhun-His many friends; ca-and; gopan-the
>|cowherd boys; kvacit-sometimes; api-or; sah-He; katham-
>|talks; nah-of us; kinkarinam-of the maidservants; grnite-
>|relates; bhujam-hand; aguru-su-gandham-having the fragrance
>|of aguru; murdhni-on the head; adhasyat-will keep; kada-
>|when; nu-may be.
682|TRANSLATION
683|"O Uddhava! It is indeed regrettable that Krsna resides in
>|Mathura. Does He remember His father's household affairs
>|and His friends, the cowherd boys? O great soul! Does He
>|ever talk about us, His maidservants? When will He lay on
>|our heads His aguru-scented hand?"
684|PURPORT
685|This verse appears in Srimad-Bhagavatam (10.47.21), in the
>|section known as the Bhramara-gita. When Uddhava came to
>|Vrndavana, Srimati Radharani, in complete separation from
>|Krsna, sang like this.
686|Adi 6.69–70
687|TEXTS 69–70
688|TEXT
689|tan-sabara katha rahu,-srimati radhika
690|saba haite sakalamse parama-adhika
691|tenho yanra dasi haina sevena carana
692|yanra prema-gune krsna baddha anuksana
693|SYNONYMS
694|tan-sabara-of the gopis; katha-talk; rahu-let alone;
>|srimati radhika-Srimati Radharani; saba haite-than all of
>|them; sakala-amse-in every respect; parama-adhika-highly
>|elevated; tenho-She also; yanra-whose; dasi-maidservant;
>|haina-becoming; sevena-worships; carana-the lotus feet;
>|yanra-whose; prema-gune-because of loving attributes; krsna-
>|Lord Krsna; baddha-obliged; anuksana-always.
695|TRANSLATION
696|What to speak of the other gopis, even Sri Radhika, who in
>|every respect is the most elevated of them all and who has
>|bound Sri Krsna forever by Her loving attributes, serves
>|His feet as His maidservant.
697|Adi 6.71
698|TEXT 71
699|TEXT
700|ha natha ramana prestha
701|kvasi kvasi maha-bhuja
702|dasyas te krpanaya me
703|sakhe darsaya sannidhim
704|SYNONYMS
705|ha-O; natha-My Lord; ramana-O My husband; prestha-O My most
>|dear one; kva asi kva asi-where are You, where are You;
>|maha-bhuja-O mighty-armed one; dasyah-of the maidservant;
>|te-You; krpanayah-very much aggrieved by Your absence; me-
>|to Me; sakhe-O My friend; darsaya-show; sannidhim-nearness
>|to You.
706|TRANSLATION
707|"O My Lord, O My husband, O most dearly beloved! O mighty-
>|armed Lord! Where are You? Where are You? O My friend,
>|reveal Yourself to Your maidservant, who is very much
>|aggrieved by Your absence."
708|PURPORT
709|This verse is quoted from Srimad-Bhagavatam (10.30.39).
>|When the rasa dance was going on in full swing, Krsna left
>|all the gopis and took only Srimati Radharani with Him. At
>|that time all the gopis lamented, and Srimati Radharani,
>|being proud of Her position, requested Krsna to carry Her
>|wherever He liked. Then Krsna immediately disappeared from
>|the scene, and Srimati Radharani began to lament.
710|Adi 6.72
711|TEXT 72
712|TEXT
713|dvarakate rukminy-adi yateka mahisi
714|tanharao apanake mane krsna-dasi
715|SYNONYMS
716|dvarakate-in Dvaraka-dhama; rukmini-adi-headed by Rukmini;
>|yateka-all of them; mahisi-the queens; tanharao-all of them
>|also; apanake-themselves; mane-consider; krsna-dasi-
>|maidservants of Krsna.
717|TRANSLATION
718|In Dvaraka-dhama, all the queens, headed by Rukmini, also
>|consider themselves maidservants of Lord Krsna.
719|Adi 6.73
720|TEXT 73
721|TEXT
722|caidyaya marpayitum udyata-karmukesu
723|rajasv ajeya-bhata-sekharitanghri-renuh
724|ninye mrgendra iva bhagam ajavi-yuthat
725|tac chri-niketa-carano 'stu mamarcanaya
726|SYNONYMS
727|caidyaya-unto Sisupala; ma-me; arpayitum-to deliver or to
>|give in charity; udyata-upraised; karmukesu-whose bows and
>|arrows; rajasu-among the kings headed by Jarasandha; ajeya-
>|unconquerable; bhata-of the soldiers; sekharita-anghri-
>|renuh-the dust of whose lotus feet is the crown; ninye-
>|forcibly took; mrga-indrah-the lion; iva-like; bhagam-the
>|share; aja-of the goats; avi-and sheep; yuthat-from the
>|midst; tat-that; sri-niketa-of the shelter of the goddess
>|of fortune; caranah-the lotus feet; astu-let there be; mama-
>|my; arcanaya-for worshiping .
728|TRANSLATION
729|"When Jarasandha and other kings, bows and arrows upraised,
>|stood ready to deliver me in charity to Sisupala, He
>|forcibly took me from their midst, as a lion takes its
>|share of goats and sheep. The dust of His lotus feet is
>|therefore the crown of unconquerable soldiers. May those
>|lotus feet, which are the shelter of the goddess of fortune,
>| be the object of my worship."
730|PURPORT
731|This verse from Srimad-Bhagavatam (10.83.8) was spoken by
>|Queen Rukmini.
732|Adi 6.74
733|TEXT 74
734|TEXT
735|tapas carantim ajnaya
736|sva-pada-sparsanasaya
737|sakhyopetyagrahit panim
738|saham tad-grha-marjani
739|SYNONYMS
740|tapah-austerity; carantim-performing; ajnaya-knowing; sva-
>|pada-sparsana-of touching His feet; asaya-with the desire;
>|sakhya-with His friend Arjuna; upetya-coming; agrahit-
>|accepted; panim-my hand; sa-that woman; aham-I; tat-His;
>|grha-marjani-keeper of the home.
741|TRANSLATION
742|"Knowing me to be performing austerities with the desire to
>|touch His feet, He came with His friend Arjuna and accepted
>|my hand. Yet I am but a maidservant engaged in sweeping the
>|floor of the house of Sri Krsna."
743|PURPORT
744|Like the previous verse, this verse appears in Srimad-
>|Bhagavatam (10.83.11) in connection with the meeting of the
>|family ladies of the Kuru and Yadu dynasties at Samanta-
>|pancaka. At the time of that meeting, the queen of Krsna
>|named Kalindi spoke to Draupadi in this way.
745|Adi 6.75
746|TEXT 75
747|TEXT
748|atmaramasya tasyema
749|vayam vai grha-dasikah
750|sarva-sanga-nivrttyaddha
751|tapasa ca babhuvima
752|SYNONYMS
753|atmaramasya-of the Supreme Personality of Godhead, who is
>|satisfied in Himself; tasya-His; imah-all; vayam-we; vai-
>|certainly; grha-dasikah-the maidservants of the home; sarva-
>|all; sanga-association; nivrttya-fully bereft of; addha-
>|directly; tapasa-on account of austerity; ca-also;
>|babhuvima-we have become.
754|TRANSLATION
755|"Through austerity and through renunciation of all
>|attachments, we have become maidservants in the home of the
>|Supreme Personality of Godhead, who is satisfied in Himself.
>|"
756|PURPORT
757|During the same incident, this verse, quoted from Srimad-
>|Bhagavatam (10.83.39), was spoken to Draupadi by a queen of
>|Krsna's named Laksmana.
758|Adi 6.76
759|TEXT 76
760|TEXT
761|anera ki katha, baladeva mahasaya
762|yanra bhava-suddha-sakhya-vatsalyadi-maya
763|SYNONYMS
764|anera-of others; ki katha-what to speak; baladeva-Lord
>|Baladeva; mahasaya-the Supreme Personality; yanra-His;
>|bhava-emotion; suddha-sakhya-pure friendship; vatsalya-adi-
>|maya-with a touch of paternal love.
765|TRANSLATION
766|What to speak of others, even Lord Baladeva, the Supreme
>|Personality of Godhead, is full of emotions like pure
>|friendship and paternal love.
767|PURPORT
768|Although Lord Baladeva appeared before the birth of Lord
>|Krsna and is therefore Krsna's worshipable elder brother,
>|He used to act as Krsna's eternal servitor. In the
>|spiritual sky all the Vaikuntha planets are predominated by
>|the quadruple expansions of Krsna known as the catur-vyuha.
>|They are direct expansions from Baladeva. It is the
>|singularity of the Supreme Lord that everyone in the
>|spiritual sky thinks himself a servitor of the Lord.
>|According to social convention one may be superior to Krsna,
>| but factually everyone engages in His service. Therefore
>|in the spiritual sky or the material sky, in all the
>|different planets, no one is able to supersede Lord Krsna
>|or demand service from Him. On the contrary, everyone
>|engages in the service of Lord Krsna. As such, the more a
>|person engages in the service of the Lord, the more he is
>|important; and, conversely, the more one is bereft of the
>|transcendental service of Krsna, the more he invites the
>|bad fortune of material contamination. In the material
>|world, although materialists want to become one with God or
>|compete with God, everyone directly or indirectly engages
>|in the service of the Lord. The more one is forgetful of
>|the service of Krsna, the more he is considered to be dying.
>| Therefore, when one develops pure Krsna consciousness, he
>|immediately develops his eternal servitorship to Krsna.
769|Adi 6.77
770|TEXT 77
771|TEXT
772|tenho apanake karena dasa-bhavana
773|krsna-dasa-bhava vinu ache kona jana
774|SYNONYMS
775|tenho-He also; apanake-Himself; karena-does; dasa-bhavana-
>|considering a servant; krsna-dasa-bhava-the conception of
>|being a servant of Krsna; vinu-without; ache-is; kona-what;
>|jana-person.
776|TRANSLATION
777|He also considers Himself a servant of Lord Krsna. Indeed,
>|who is there who does not have this conception of being a
>|servant of Lord Krsna?
778|Adi 6.78
779|TEXT 78
780|TEXT
781|sahasra-vadane yenho sesa-sankarsana
782|dasa deha dhari' kare krsnera sevana
783|SYNONYMS
784|sahasra-vadane-with thousands of mouths; yenho-one who;
>|sesa-sankarsana-Lord Sesa, the incarnation of Sankarsana;
>|dasa-ten; deha-bodies; dhari'-accepting; kare-does; krsnera-
>|of Lord Krsna; sevana-service.
785|TRANSLATION
786|He who is Sesa, Sankarsana, with His thousands of mouths,
>|serves Sri Krsna by assuming ten forms.
787|Adi 6.79
788|TEXT 79
789|TEXT
790|ananta brahmande rudra-sadasivera amsa
791|gunavatara tenho, sarva-deva-avatamsa
792|SYNONYMS
793|ananta-unlimited; brahmande-in the universes; rudra-Lord
>|Siva; sadasivera amsa-part and parcel of Sadasiva; guna-
>|avatara-an incarnation of a quality; tenho-he also; sarva-
>|deva-avatamsa-the ornament of all the demigods.
794|TRANSLATION
795|Rudra, who is an expansion of Sadasiva and who appears in
>|unlimited universes, is also a gunavatara [qualitative
>|incarnation] and is the ornament of all the demigods in the
>|endless universes.
796|PURPORT
797|There are eleven expansions of Rudra, or Lord Siva. They
>|are as follows: Ajaikapat, Ahibradhna, Virupaksa, Raivata,
>|Hara, Bahurupa, Devasrestha Tryambaka, Savitra, Jayanta,
>|Pinaki and Aparajita. Besides these expansions there are
>|eight forms of Rudra called earth, water, fire, air, sky,
>|the sun, the moon and soma-yaji. Generally all these Rudras
>|have five faces, three eyes and ten arms. Sometimes it is
>|found that Rudra is compared to Brahma and considered a
>|living entity. But when Rudra is explained to be a partial
>|expansion of the Supreme Personality of Godhead, he is
>|compared to Sesa. Lord Siva is therefore simultaneously an
>|expansion of Lord Visnu and, in his capacity for
>|annihilating the creation, one of the living entities. As
>|an expansion of Lord Visnu he is called Hara, and he is
>|transcendental to the material qualities, but when he is in
>|touch with tamo-guna he appears contaminated by the
>|material modes of nature. This is explained in Srimad-
>|Bhagavatam and the Brahma-samhita. In Srimad-Bhagavatam,
>|Tenth Canto, it is stated that Lord Rudra is always
>|associated with the material nature when she is in the
>|neutral, unmanifested stage, but when the modes of material
>|nature are agitated he associates with material nature from
>|a distance. In the Brahma-samhita the relationship between
>|Visnu and Lord Siva is compared to that between milk and
>|yogurt. Milk is converted into yogurt by certain additives,
>|but although milk and yogurt have the same ingredients,
>|they have different functions. Similarly, Lord Siva is an
>|expansion of Lord Visnu, yet because of his taking part in
>|the annihilation of the cosmic manifestation, he is
>|considered to be changed, like milk converted into yogurt.
>|In the Puranas it is found that Siva appears sometimes
>|from the heads of Brahma and sometimes from the head of
>|Visnu. The annihilator, Rudra, is born from Sankarsana and
>|the ultimate fire to burn the whole creation. In the Vayu
>|Purana there is a description of Sadasiva in one of the
>|Vaikuntha planets. That Sadasiva is a direct expansion of
>|Lord Krsna's form for pastimes. It is said that Sadasiva (
>|Lord Sambhu) is an expansion from the Sadasiva in the
>|Vaikuntha planets (Lord Visnu) and that his consort,
>|Mahamaya, is an expansion of Rama-devi, or Laksmi.
>|Mahamaya is the origin or birthplace of material nature.
798|Adi 6.80
799|TEXT 80
800|TEXT
801|tenho karena krsnera dasya-pratyasa
802|nirantara kahe siva, 'muni krsna-dasa'
803|SYNONYMS
804|tenho-he; karena-does; krsnera-of Lord Krsna; dasya-
>|pratyasa-expectation of being a servant; nirantara-
>|constantly; kahe-says; siva-Lord Siva; muni-I; krsna-dasa-a
>|servant of Krsna.
805|TRANSLATION
806|He also desires only to be a servant of Lord Krsna. Sri
>|Sadasiva always says, "I am a servant of Lord Krsna."
807|Adi 6.81
808|TEXT 81
809|TEXT
810|krsna-preme unmatta, vihvala digambara
811|krsna-guna-lila gaya, nace nirantara
812|SYNONYMS
813|krsna-preme-in ecstatic love of Krsna; unmatta-almost mad;
>|vihvala-overwhelmed; digambara-without any dress; krsna-of
>|Lord Krsna; guna-attributes; lila-pastimes; gaya-chants;
>|nace-dances; nirantara-constantly.
814|TRANSLATION
815|Intoxicated by ecstatic love for Lord Krsna, he becomes
>|overwhelmed and incessantly dances without clothing and
>|sings about Lord Krsna's qualities and pastimes.
816|Adi 6.82
817|TEXT 82
818|TEXT
819|pita-mata-guru-sakha-bhava kene naya
820|krsna-premera svabhave dasya-bhava se karaya
821|SYNONYMS
822|pita-father; mata-mother; guru-superior teacher; sakha-
>|friend; bhava-the emotion; kene naya-let it be; krsna-
>|premera-of love of Krsna; svabhave-in a natural inclination;
>| dasya bhava-the emotion of becoming a servant; se-that;
>|karaya-does.
823|TRANSLATION
824|All the emotions, whether those of father, mother, teacher
>|or friend, are full of sentiments of servitude. That is the
>|nature of love of Krsna.
825|Adi 6.83
826|TEXT 83
827|TEXT
828|eka krsna-sarva-sevya, jagat-isvara
829|ara yata saba,-tanra sevakanucara
830|SYNONYMS
831|eka krsna-one Lord Krsna; sarva-sevya-worthy of being
>|served by all; jagat-isvara-the Lord of the universe; ara
>|yata saba-all others; tanra-His; sevaka-anucara-servants of
>|the servants.
832|TRANSLATION
833|Lord Krsna, the one master and the Lord of the universe, is
>|worthy of being served by everyone. Indeed, everyone is but
>|a servant of His servants.
834|Adi 6.84
835|TEXT 84
836|TEXT
837|sei krsna avatirna-caitanya-isvara
838|ataeva ara saba,-tanhara kinkara
839|SYNONYMS
840|sei-that; krsna-Lord Krsna; avatirna-descended; caitanya-
>|isvara-Lord Caitanya, the Supreme Personality of Godhead;
>|ataeva-therefore; ara-others; saba-all; tanhara kinkara-His
>|servants.
841|TRANSLATION
842|That same Lord Krsna has descended as Lord Caitanya, the
>|Supreme Personality of Godhead. Everyone, therefore, is His
>|servant.
843|Adi 6.85
844|TEXT 85
845|TEXT
846|keha mane, keha na mane, saba tanra dasa
847|ye na mane, tara haya sei pape nasa
848|SYNONYMS
849|keha mane-someone accepts; keha na mane-someone does not
>|accept; saba tanra dasa-all His servants; ye na mane-one
>|who does not accept; tara-of him; haya-there is; sei-that;
>|pape-in sinful activity; nasa-annihilation.
850|TRANSLATION
851|Some accept Him whereas others do not, yet everyone is His
>|servant. One who does not accept Him, however, will be
>|ruined by his sinful activities.
852|PURPORT
853|When a living entity forgets his constitutional position,
>|he prepares himself to be an enjoyer of the material
>|resources. Sometimes he is also misguided by the thought
>|that service to the Supreme Personality of Godhead is not
>|absolute engagement. In other words, he thinks that there
>|are many other engagements for a living entity besides the
>|service of the Lord. Such a foolish person does not know
>|that in any position he either directly or indirectly
>|engages in activities of service to the Supreme Lord.
>|Actually, if a person does not engage in the service of the
>|Lord, all inauspicious activities encumber him because
>|service to the Supreme Lord, Lord Caitanya, is the
>|constitutional position of the infinitesimal living
>|entities. Because the living entity is infinitesimal, the
>|allurement of material enjoyment attracts him, and he tries
>|to enjoy matter, forgetting his constitutional position.
>|But when his dormant Krsna consciousness is awakened, he no
>|longer engages in the service of matter but engages in the
>|service of the Lord. In other words, when one is forgetful
>|of his constitutional position, he appears in the position
>|of the lord of material nature. Even at that time he
>|remains a servant of the Supreme Lord, but in an
>|unqualified or contaminated state.
854|Adi 6.86
855|TEXT 86
856|TEXT
857|caitanyera dasa muni, caitanyera dasa
858|caitanyera dasa muni, tanra dasera dasa
859|SYNONYMS
860|caitanyera-of Lord Sri Caitanya Mahaprabhu; dasa-servant;
>|muni-I; caitanyera dasa-a servant of Lord Caitanya;
>|caitanyera dasa muni-I am a servant of Caitanya Mahaprabhu;
>|tanra dasera dasa-a servant of His servant.
861|TRANSLATION
862|"I am a servant of Lord Caitanya, a servant of Lord
>|Caitanya. I am a servant of Lord Caitanya, and a servant of
>|His servants."
863|Adi 6.87
864|TEXT 87
865|TEXT
866|eta bali' nace, gaya, hunkara gambhira
867|ksaneke vasila acarya haina susthira
868|SYNONYMS
869|eta bali'-saying this; nace-dances; gaya-sings; hunkara-
>|loud vibrations; gambhira-deep; ksaneke-in a moment; vasila-
>|sits down; acarya-Advaita Acarya; haina su-sthira-being
>|very patient.
870|TRANSLATION
871|Saying this, Advaita Prabhu dances and loudly sings. Then
>|at the next moment He quietly sits down.
872|Adi 6.88
873|TEXT 88
874|TEXT
875|bhakta-abhimana mula sri-balarame
876|sei bhave anugata tanra amsa-gane
877|SYNONYMS
878|bhakta-abhimana-to think oneself a devotee; mula-original;
>|sri-balarame-in Lord Balarama; sei bhave-in that ecstasy;
>|anugata-followers; tanra amsa-gane-all His parts and
>|parcels.
879|TRANSLATION
880|The source of the sentiment of servitude is indeed Lord
>|Balarama. The plenary expansions who follow Him are all
>|influenced by that ecstasy.
881|Adi 6.89
882|TEXT 89
883|TEXT
884|tanra avatara eka sri-sankarsana
885|bhakta bali' abhimana kare sarva-ksana
886|SYNONYMS
887|tanra avatara-His incarnation; eka-one; sri-sankarsana-Lord
>|Sankarsana; bhakta bali'-as a devotee; abhimana-conception;
>|kare-does; sarva-ksana-always.
888|TRANSLATION
889|Lord Sankarsana, who is one of His incarnations, always
>|considers Himself a devotee.
890|Adi 6.90
891|TEXT 90
892|TEXT
893|tanra avatara ana sri-yuta laksmana
894|sri-ramera dasya tinho kaila anuksana
895|SYNONYMS
896|tanra avatara-His incarnation; ana-another; sri-yuta-with
>|all beauty and opulence; laksmana-Lord Laksmana; sri-ramera-
>|of Ramacandra; dasya-servitude; tinho-He; kaila-did;
>|anuksana-always.
897|TRANSLATION
898|Another of His incarnations, Laksmana, who is very
>|beautiful and opulent, always serves Lord Rama.
899|Adi 6.91
900|TEXT 91
901|TEXT
902|sankarsana-avatara karanabdhi-sayi
903|tanhara hrdaye bhakta-bhava anuyayi
904|SYNONYMS
905|sankarsana-avatara-an incarnation of Lord Sankarsana;
>|karana-abdhi-sayi-Lord Visnu lying on the Causal Ocean;
>|tanhara-His; hrdaye-in the heart; bhakta-bhava-the emotion
>|of being a devotee; anuyayi-accordingly.
906|TRANSLATION
907|The Visnu who lies on the Causal Ocean is an incarnation of
>|Lord Sankarsana, and, accordingly, the emotion of being a
>|devotee is always present in His heart.
908|Adi 6.92
909|TEXT 92
910|TEXT
911|tanhara prakasa-bheda, advaita-acarya
912|kaya-mano-vakye tanra bhakti sada karya
913|SYNONYMS
914|tanhara-His; prakasa-bheda-separate expansion; advaita-
>|acarya-Advaita Acarya; kaya-manah-vakye-by His body, mind
>|and words; tanra-His; bhakti-devotion; sada-always; karya-
>|occupational duty.
915|TRANSLATION
916|Advaita Acarya is a separate expansion of Him. He always
>|engages in devotional service with His thoughts, words and
>|actions.
917|Adi 6.93
918|TEXT 93
919|TEXT
920|vakye kahe, 'muni caitanyera anucara'
921|muni tanra bhakta-mane bhave nirantara
922|SYNONYMS
923|vakye-by words; kahe-He says; muni-I am; caitanyera anucara-
>|a follower of Lord Sri Caitanya Mahaprabhu; muni-I; tanra-
>|His; bhakta-devotee; mane-in His mind; bhave-in this
>|condition; nirantara-always.
924|TRANSLATION
925|By His words He declares, "I am a servant of Lord Caitanya."
>| Thus with His mind He always thinks, "I am His devotee."
926|Adi 6.94
927|TEXT 94
928|TEXT
929|jala-tulasi diya kare kayate sevana
930|bhakti pracariya saba tarila bhuvana
931|SYNONYMS
932|jala-tulasi-Ganges water and tulasi leaves; diya-offering
>|together; kare-does; kayate-with the body; sevana-worship;
>|bhakti-the cult of devotional service; pracariya-preaching;
>|saba-all; tarila-delivered; bhuvana-the universe.
933|TRANSLATION
934|With His body He worshiped the Lord by offering Ganges
>|water and tulasi leaves, and by preaching devotional
>|service He delivered the entire universe.
935|Adi 6.95
936|TEXT 95
937|TEXT
938|prthivi dharena yei sesa-sankarsana
939|kaya-vyuha kari' karena krsnera sevana
940|SYNONYMS
941|prthivi-planets; dharena-holds; yei-that one who; sesa-
>|sankarsana-Lord Sesa Sankarsana; kaya-vyuha kari'-expanding
>|Himself in different bodies; karena-does; krsnera sevana-
>|service to Lord Krsna.
942|TRANSLATION
943|Sesa Sankarsana, who holds all the planets on His heads,
>|expands Himself in different bodies to render service to
>|Lord Krsna.
944|Adi 6.96
945|TEXT 96
946|TEXT
947|ei saba haya sri-krsnera avatara
948|nirantara dekhi sabara bhaktira acara
949|SYNONYMS
950|ei saba-all of them; haya-are; sri-krsnera avatara-
>|incarnations of Lord Krsna; nirantara-constantly; dekhi-I
>|see; sabara-of all; bhaktira acara-behavior as devotees.
951|TRANSLATION
952|These are all incarnations of Lord Krsna, yet we always
>|find that they act as devotees.
953|Adi 6.97
954|TEXT 97
955|TEXT
956|e-sabake sastre kahe 'bhakta-avatara'
957|'bhakta-avatara'-pada upari sabara
958|SYNONYMS
959|e-sabake-all of them; sastre-the scriptures; kahe-say;
>|bhakta-avatara-incarnations as devotees; bhakta-avatara-of
>|such an incarnation as a devotee; pada-the position; upari
>|sabara-above all other positions.
960|TRANSLATION
961|The scriptures call them incarnations as devotees [bhakta-
>|avatara]. The position of being such an incarnation is
>|above all others.
962|PURPORT
963|The Supreme Personality of Godhead appears in different
>|incarnations, but His appearance in the role of a devotee
>|is more beneficial to the conditioned souls than the other
>|incarnations, with all their opulences. Sometimes a
>|conditioned soul is bewildered when he tries to understand
>|the incarnation of Godhead with full opulence. Lord Krsna
>|appeared and performed many uncommon activities, and some
>|materialists misunderstood Him, but in His appearance as
>|Lord Caitanya He did not show much of His opulences, and
>|therefore fewer conditioned souls were bewildered.
>|Misunderstanding the Lord, many fools consider themselves
>|incarnations of the Supreme Personality of Godhead, but the
>|result is that after leaving the material body they enter
>|the species of jackals. Persons who cannot understand the
>|real significance of an incarnation must attain such lower
>|species of life as punishment. Conditioned souls who are
>|puffed up by false egoism and who try to become one with
>|the Supreme Lord become Mayavadis.
964|Adi 6.98
965|TEXT 98
966|TEXT
967|eka-matra 'amsi'-krsna, 'amsa'-avatara
968|amsi amse dekhi jyestha-kanistha-acara
969|SYNONYMS
970|eka-matra-only one; amsi-source of all incarnations; krsna-
>|Lord Krsna; amsa-of the part; avatara-incarnations; amsi-is
>|the source of all incarnations; amse-in the incarnation;
>|dekhi-we can see; jyestha-as superior; kanistha-and
>|inferior; acara-behavior.
971|TRANSLATION
972|Lord Krsna is the source of all incarnations, and all
>|others are His parts or partial incarnations. We find that
>|the whole and the part behave as superior and inferior.
973|Adi 6.99
974|TEXT 99
975|TEXT
976|jyestha-bhave amsite haya prabhu-jnana
977|kanistha-bhave apanate bhakta-abhimana
978|SYNONYMS
979|jyestha-bhave-in the emotion of being superior; amsite-in
>|the original source of all incarnations; haya-there is;
>|prabhu-jnana-knowledge as master; kanistha-bhave-in an
>|inferior conception; apanate-in Himself; bhakta-abhimana-
>|the conception of being a devotee.
980|TRANSLATION
981|The source of all incarnations has the emotions of a
>|superior when He considers Himself the master, and He has
>|the emotions of an inferior when He considers Himself a
>|devotee.
982|PURPORT
983|A fraction of a particular thing is called a part, and that
>|from which the fraction is distinguished is called the
>|whole. Therefore the fraction, or part, is included within
>|the whole. The Lord is the whole, and the devotee is the
>|part or fractional part. That is the relationship between
>|the Lord and the devotee. There are also gradations of
>|devotees, who are calculated as greater or lesser. When a
>|devotee is great he is called prabhu, and when he is lesser
>|he is called bhakta, or a devotee. The supreme whole is
>|Krsna, and Baladeva and all Visnu incarnations are His
>|fractions. Lord Krsna is therefore conscious of His
>|superior position, and all Visnu incarnations are conscious
>|of Their positions as devotees.
984|Adi 6.100
985|TEXT 100
986|TEXT
987|krsnera samata haite bada bhakta-pada
988|atma haite krsnera bhakta haya premaspada
989|SYNONYMS
990|krsnera-with Lord Krsna; samata-equality; haite-than this;
>|bada-greater; bhakta-pada-the position of a devotee; atma
>|haite-than His own self; krsnera-of Lord Krsna; bhakta-a
>|devotee; haya-is; prema-aspada-the object of love.
991|TRANSLATION
992|The position of being a devotee is higher than that of
>|equality with Lord Krsna, for the devotees are dearer to
>|Lord Krsna than His own self.
993|PURPORT
994|The conception of oneness with the Supreme Personality of
>|Godhead is inferior to that of eternal service to the Lord
>|because Lord Krsna is more affectionate to devotees than to
>|His personal self. In Srimad-Bhagavatam (9.4.68) the Lord
>|clearly says:
995|sadhavo hrdayam mahyam
996|sadhunam hrdayam tv aham
997|mad anyat te na jananti
998|naham tebhyo manag api
999|"The devotees are My heart, and I am the heart of My
>|devotees. My devotees do not know anyone but Me; similarly,
>|I do not know anyone but My devotees." This is the intimate
>|relationship between the Lord and His devotees.
1000|Adi 6.101
1001|TEXT 101
1002|TEXT
1003|atma haite krsna bhakte bada kari' mane
1004|ihate bahuta sastra-vacana pramane
1005|SYNONYMS
1006|atma haite-than His own self; krsna-Lord Krsna; bhakte-His
>|devotee; bada kari' mane-accepts as greater; ihate-in this
>|connection; bahuta-many; sastra-vacana-quotations from
>|revealed scripture; pramane-evidences.
1007|TRANSLATION
1008|Lord Krsna considers His devotees greater than Himself. In
>|this connection the scriptures provide an abundance of
>|evidence.
1009|Adi 6.102
1010|TEXT 102
1011|TEXT
1012|na tatha me priya-tama
1013|atma-yonir na sankarah
1014|na ca sankarsano na srir
1015|naivatma ca yatha bhavan
1016|SYNONYMS
1017|na tatha-not so much; me-My; priya-tamah-dearmost; atma-
>|yonih-Lord Brahma; na sankarah-nor Sankara (Lord Siva); na
>|ca-nor; sankarsanah-Lord Sankarsana; na-nor; srih-the
>|goddess of fortune; na-nor; eva-certainly; atma-My self; ca-
>|and; yatha-as; bhavan-you.
1018|TRANSLATION
1019|"O Uddhava! Neither Brahma, nor Sankara, nor Sankarsana,
>|nor Laksmi, nor even My own self is as dear to Me as you."
1020|PURPORT
1021|This text is from Srimad-Bhagavatam (11.14.15).
1022|Adi 6.103
1023|TEXT 103
1024|TEXT
1025|krsna-samye nahe tanra madhuryasvadana
1026|bhakta-bhave kare tanra madhurya carvana
1027|SYNONYMS
1028|krsna-samye-on an equal level with Krsna; nahe-not; tanra-
>|His; madhurya-asvadana-relishing the sweetness; bhakta-
>|bhave-as a devotee; kare-does; tanra-His; madhurya carvana-
>|chewing of the sweetness.
1029|TRANSLATION
1030|The sweetness of Lord Krsna is not to be tasted by those
>|who consider themselves equal to Krsna. It is to be tasted
>|only through the sentiment of servitude.
1031|Adi 6.104
1032|TEXT 104
1033|TEXT
1034|sastrera siddhanta ei,-vijnera anubhava
1035|mudha-loka nahi jane bhavera vaibhava
1036|SYNONYMS
1037|sastrera-of the revealed scriptures; siddhanta-conclusion;
>|ei-this; vijnera anubhava-realization by experienced
>|devotees; mudha-loka-fools and rascals; nahi jane-do not
>|know; bhavera vaibhava-devotional opulences.
1038|TRANSLATION
1039|This conclusion of the revealed scriptures is also the
>|realization of experienced devotees. Fools and rascals,
>|however, cannot understand the opulences of devotional
>|emotions.
1040|PURPORT
1041|When a person is liberated in the sarupya form of
>|liberation, having a spiritual form exactly like Visnu, it
>|is not possible for him to relish the relationship of Krsna'
>|s personal associates in their exchanges of mellows.
>| The devotees of Krsna, however, in their loving
>|relationships with Krsna, sometimes forget their own
>|identities; sometimes they think themselves one with Krsna
>|and yet relish still greater transcendental mellow in that
>|way. People in general, because of their foolishness only,
>|try to become masters of everything, forgetting the
>|transcendental mellow of servitorship to the Lord. When a
>|person is actually advanced in spiritual understanding,
>|however, he can accept the transcendental servitorship of
>|the Lord without hesitation.
1042|Adi 6.105–106
1043|TEXTS 105–106
1044|TEXT
1045|bhakta-bhava angikari' balarama, laksmana
1046|advaita, nityananda, sesa, sankarsana
1047|krsnera madhurya-rasamrta kare pana
1048|sei sukhe matta, kichu nahi jane ana
1049|SYNONYMS
1050|bhakta-bhava-the conception of being a devotee; angikari'-
>|accepting; balarama-Lord Balarama; laksmana-Lord Laksmana;
>|advaita-Advaita Acarya; nityananda-Lord Nityananda; sesa-
>|Lord Sesa; sankarsana-Lord Sankarsana; krsnera-of Lord
>|Krsna; madhurya-transcendental bliss; rasa-amrta-the nectar
>|of such a taste; kare pana-they drink; sei sukhe-in such
>|happiness; matta-mad; kichu-anything; nahi-do not; jane-
>|know; ana-else.
1051|TRANSLATION
1052|Baladeva, Laksmana, Advaita Acarya, Lord Nityananda, Lord
>|Sesa and Lord Sankarsana taste the nectarean mellows of the
>|transcendental bliss of Lord Krsna by recognizing
>|Themselves as being His devotees and servants. They are all
>|mad with that happiness, and they know nothing else.
1053|Adi 6.107
1054|TEXT 107
1055|TEXT
1056|anyera achuk karya, apane sri-krsna
1057|apana-madhurya-pane ha-ila satrsna
1058|SYNONYMS
1059|anyera-of others; achuk-let be; karya-the business; apane-
>|personally; sri-krsna-Lord Sri Krsna; apana-madhurya-
>|personal sweetness; pane-in drinking; ha-ila-became; sa-
>|trsna-very eager.
1060|TRANSLATION
1061|What to speak of others, even Lord Krsna Himself becomes
>|thirsty to taste His own sweetness.
1062|Adi 6.108
1063|TEXT 108
1064|TEXT
1065|sva-madhurya asvadite karena yatana
1066|bhakta-bhava vinu nahe taha asvadana
1067|SYNONYMS
1068|sva-madhurya-the sweetness of Himself; asvadite-to taste;
>|karena yatana-makes endeavors; bhakta-bhava-the emotion of
>|being a devotee; vinu-without; nahe-there is not; taha-that;
>| asvadana-tasting.
1069|TRANSLATION
1070|He tries to taste His own sweetness, but He cannot do so
>|without accepting the emotions of a devotee.
1071|PURPORT
1072|Lord Sri Krsna wanted to relish the transcendental mellow
>|of a devotee, and therefore He accepted the role of a
>|devotee by appearing as Sri Krsna Caitanya Mahaprabhu.
1073|Adi 6.109
1074|TEXT 109
1075|TEXT
1076|bhakta-bhava angikari' haila avatirna
1077|sri-krsna-caitanya-rupe sarva-bhave purna
1078|SYNONYMS
1079|bhakta-bhava-the ecstasy of being a devotee; angikari'-
>|accepting; haila-became; avatirna-incarnated; sri-krsna-
>|caitanya-rupe-in the form of Lord Sri Krsna Caitanya; sarva-
>|bhave purna-complete in every respect.
1080|TRANSLATION
1081|Therefore Lord Krsna accepted the position of a devotee and
>|descended in the form of Lord Caitanya, who is complete in
>|every respect.
1082|Adi 6.110
1083|TEXT 110
1084|TEXT
1085|nana-bhakta-bhave karena sva-madhurya pana
1086|purve kariyachi ei siddhanta vyakhyana
1087|SYNONYMS
1088|nana-bhakta-bhave-various emotions of a devotee; karena-
>|does; sva-madhurya pana-drinking the sweetness of Himself;
>|purve-formerly; kariyachi-I discussed; ei-this; siddhanta-
>|conclusion; vyakhyana-the explanation.
1089|TRANSLATION
1090|He tastes His own sweetness through the various emotions of
>|a devotee. I have formerly explained this conclusion.
1091|PURPORT
1092|Lord Caitanya, who is known as Sri Gaurahari, is complete
>|in relishing all the different mellows, namely neutrality,
>|servitorship, fraternity, parental affection and conjugal
>|love. By accepting the ecstasy of different grades of
>|devotees, He is complete in relishing all the mellows of
>|these relationships.
1093|Adi 6.111
1094|TEXT 111
1095|TEXT
1096|avatara-ganera bhakta-bhave adhikara
1097|bhakta-bhava haite adhika sukha nahi ara
1098|SYNONYMS
1099|avatara-ganera-of all the incarnations; bhakta-bhave-in the
>|emotion of a devotee; adhikara-there is the right; bhakta-
>|bhava-the emotion of being a devotee; haite-than; adhika-
>|greater; sukha-happiness; nahi-not; ara-any other.
1100|TRANSLATION
1101|All the incarnations are entitled to the emotions of
>|devotees. There is no higher bliss than this.
1102|PURPORT
1103|All the different incarnations of Lord Visnu have the right
>|to play the roles of servitors of Lord Krsna by descending
>|as devotees. When an incarnation gives up the understanding
>|of His Godhood and plays the part of a servitor, He enjoys
>|a greater taste of transcendental mellows
>|than when He plays the part of the Supreme Personality of
>|Godhead.
1104|Adi 6.112
1105|TEXT 112
1106|TEXT
1107|mula bhakta-avatara sri-sankarsana
1108|bhakta-avatara tanhi advaite ganana
1109|SYNONYMS
1110|mula-original; bhakta-of a devotee; avatara-incarnation;
>|sri-sankarsana-Lord Sri Sankarsana; bhakta-avatara-the
>|incarnation of a devotee; tanhi-as that; advaite-Advaita
>|Acarya; ganana-counting.
1111|TRANSLATION
1112|The original bhakta-avatara is Sankarsana. Sri Advaita is
>|counted among such incarnations.
1113|PURPORT
1114|Although Sri Advaita Prabhu belongs to the Visnu category,
>|He displays servitorship to Lord Caitanya Mahaprabhu as one
>|of His associates. When Lord Visnu appears as a servitor,
>|He is called an incarnation of a devotee of Lord Krsna. Sri
>|Sankarsana, who is an incarnation of Visnu in the spiritual
>|sky known as the greater Vaikuntha, is the chief of the
>|quadruple incarnations and is the original incarnation of a
>|devotee. Lord Maha-Visnu, who is lying on the Causal Ocean,
>|is a manifestation of Sankarsana. He is the original
>|Personality of Godhead who glances over the material and
>|efficient causes of the cosmic manifestation. Advaita
>|Prabhu is accepted as an incarnation of Maha-Visnu. All the
>|plenary manifestations of Sankarsana are indirect
>|expansions of Lord Krsna. That consideration also makes
>|Advaita Prabhu an eternal servitor of Gaura Krsna.
>|Therefore He is accepted as a devotee incarnation.
1115|Adi 6.113
1116|TEXT 113
1117|TEXT
1118|advaita-acarya gosanira mahima apara
1119|yanhara hunkare kaila caitanyavatara
1120|SYNONYMS
1121|advaita-acarya-Advaita Acarya; gosanira-of the Lord; mahima
>|apara-unlimited glories; yanhara-of whom; hunkare-by the
>|vibration; kaila-brought; caitanya-avatara-the incarnation
>|of Lord Caitanya.
1122|TRANSLATION
1123|The glories of Sri Advaita Acarya are boundless, for His
>|sincere vibrations brought about Lord Caitanya's descent
>|upon this earth.
1124|Adi 6.114
1125|TEXT 114
1126|TEXT
1127|sankirtana pracariya saba jagat tarila
1128|advaita-prasade loka prema-dhana paila
1129|SYNONYMS
1130|sankirtana pracariya-by preaching the cult of sankirtana;
>|saba-all; jagat-the universe; tarila-delivered; advaita-
>|prasade-by the mercy of Advaita Acarya; loka-all people;
>|prema-dhana paila-received the treasure of loving God.
1131|TRANSLATION
1132|He liberated the universe by preaching sankirtana. Thus the
>|people of the world received the treasure of love of
>|Godhead through the mercy of Sri Advaita.
1133|Adi 6.115
1134|TEXT 115
1135|TEXT
1136|advaita-mahima ananta ke pare kahite
1137|sei likhi, yei suni mahajana haite
1138|SYNONYMS
1139|advaita-mahima-the glories of Advaita Acarya; ananta-
>|unlimited; ke-who; pare-is able; kahite-to say; sei-that;
>|likhi-I write; yei-whatever; suni-I hear; mahajana haite-
>|from authority.
1140|TRANSLATION
1141|Who can describe the unlimited glories of Advaita Acarya? I
>|write here as much as I have known from great authorities.
1142|Adi 6.116
1143|TEXT 116
1144|TEXT
1145|acarya-carane mora koti namaskara
1146|ithe kichu aparadha na labe amara
1147|SYNONYMS
1148|acarya-carane-at the lotus feet of Advaita Acarya; mora-my;
>|koti namaskara-offering obeisances ten million times; ithe-
>|in this connection; kichu-some; aparadha-offense; na labe-
>|please do not take; amara-my.
1149|TRANSLATION
1150|I offer my obeisances ten million times to the lotus feet
>|of Sri Advaita Acarya. Please do not take offense at this.
1151|Adi 6.117
1152|TEXT 117
1153|TEXT
1154|tomara mahima-koti-samudra agadha
1155|tahara iyatta kahi,-e bada aparadha
1156|SYNONYMS
1157|tomara mahima-Your glories; koti-samudra agadha-as
>|unfathomable as the millions of seas and oceans; tahara-of
>|that; iyatta-the measure; kahi-I say; e-this; bada-great;
>|aparadha-offense.
1158|TRANSLATION
1159|Your glories are as fathomless as millions of oceans and
>|seas. Speaking of its measure is a great offense indeed.
1160|Adi 6.118
1161|TEXT 118
1162|TEXT
1163|jaya jaya jaya sri-advaita acarya
1164|jaya jaya sri-caitanya, nityananda arya
1165|SYNONYMS
1166|jaya jaya-all glories; jaya-all glories; sri-advaita acarya-
>|to Sri Advaita Acarya; jaya jaya-all glories; sri-caitanya-
>|to Lord Sri Caitanya Mahaprabhu; nityananda-Lord Nityananda;
>| arya-the superior.
1167|TRANSLATION
1168|All glories, all glories to Sri Advaita Acarya! All glories
>|to Lord Caitanya Mahaprabhu and the superior Lord
>|Nityananda!
1169|Adi 6.119
1170|TEXT 119
1171|TEXT
1172|dui sloke kahila advaita-tattva-nirupana
1173|panca-tattvera vicara kichu suna, bhakta-gana
1174|SYNONYMS
1175|dui sloke-in two verses; kahila-described; advaita-Advaita;
>|tattva-nirupana-ascertaining the truth; panca-tattvera-of
>|the five truths; vicara-consideration; kichu-something;
>|suna-please hear; bhakta-gana-O devotees.
1176|TRANSLATION
1177|Thus in two verses I have described the truth concerning
>|Advaita Acarya. Now, O devotees, please hear about the five
>|truths [panca-tattva].
1178|Adi 6.120
1179|TEXT 120
1180|TEXT
1181|sri-rupa-raghunatha-pade yara asa
1182|caitanya-caritamrta kahe krsnadasa
1183|SYNONYMS
1184|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; krsna-dasa-Srila Krsnadasa
>|Kaviraja Gosvami.
1185|TRANSLATION
1186|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.
1187|Thus end the Bhaktivedanta purports to Sri Caitanya-
>|caritamrta, Adi-lila, Sixth Chapter, describing the glories
>|of Sri Advaita Acarya.
1188|