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3|The Glories of Sri Advaita Acarya

4|The truth of Advaita Acarya has been described in 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

>|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

>|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

>|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-

>|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

>|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

>|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

>|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

>|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

>|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

>|of His parts, energies and incarnations.

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

>|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

>|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

>|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

>|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

>|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-

>|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 waterpot cannot be accepted

>|because a waterpot has no perception of pleasure and

>|distress. Such perception is within. Therefore the covering

>|body, or the waterpot, cannot be synchronized with it.

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,

>|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.

>|scorpions are born from heaps of rice, the rice has

>|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

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

>|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

>|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

>|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,

>|Rama Rama, Hare Hare.

170|"A Vedic injunction states, sarve veda yat padam amananti (

>|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

>|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

>|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

>|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

>|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

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

>|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:

>|

437|varam deva moksam na moksavadhim va

438|na canyam vrne 'ham varesad apiha

439|idam te vapur natha gopala-balam

440|sada me manasy avirastam kim anyaih

441|kuveratmajau baddha-murtyaiva yadvat

442|tvaya mocitau bhakti-bhajau krtau ca

443|tatha prema-bhaktim svakam me prayaccha

444|na mokse graho me 'sti damodareha

445|"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:

446|na dharmam kamam artham va

447|moksam va vara-desvara

448|prarthaye tava padabje

449|dasyam evabhikamaye

450|"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

>|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:

455|"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:

460|"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:

461|naham vande tava caranayor dvandvam advandva-hetoh

462|kumbhi-pakam gurum api hare narakam napanetum

463|ramya-rama-mrdu-tanu-lata-nandane nabhirantum

464|bhave bhave hrdaya-bhavane bhavayeyam bhavantam

465|"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

>|Bhagavatam also there are many instances in the Third and

>|Fourth cantos in which devotees pray to the Lord simply to

>| 3.25.34, 3.25.36, 4.8.22, 4.9.10 and 4.20.24).

466|Adi 6.43

467|TEXT 43

468|TEXT

469|sei abhimana-sukhe apana pasare

470|'krsna-dasa' hao-jive upadesa kare

471|SYNONYMS

472|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.

473|TRANSLATION

474|He forgets Himself in the joy of that conception and

>|teaches all living entities, "You are servants of Sri

>|Caitanya Mahaprabhu."

475|PURPORT

476|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.

477|Adi 6.44

478|TEXT 44

479|TEXT

480|krsna-dasa-abhimane ye ananda-sindhu

481|koti-brahma-sukha nahe tara eka bindu

482|SYNONYMS

483|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.

484|TRANSLATION

485|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.

486|Adi 6.45

487|TEXT 45

488|TEXT

489|muni ye caitanya-dasa ara nityananda

490|dasa-bhava-sama nahe anyatra ananda

491|SYNONYMS

492|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.

493|TRANSLATION

494|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.

495|Adi 6.46

496|TEXT 46

497|TEXT

498|parama-preyasi laksmi hrdaye vasati

499|tenho dasya-sukha mage kariya minati

500|SYNONYMS

501|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.

502|TRANSLATION

503|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.

504|Adi 6.47

505|TEXT 47

506|TEXT

507|dasya-bhave anandita parisada-gana

508|vidhi, bhava, narada ara suka, sanatana

509|SYNONYMS

510|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-

511|TRANSLATION

512|All the associates of Lord Krsna, such as Brahma, Siva,

>|the sentiment of servitude.

513|Adi 6.48

514|TEXT 48

515|TEXT

516|nityananda avadhuta sabate agala

517|caitanyera dasya-preme ha-ila pagala

518|SYNONYMS

519|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.

520|TRANSLATION

521|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.

524|TEXT

525|srivasa, haridasa, ramadasa, gadadhara

526|murari, mukunda, candrasekhara, vakresvara

527|e-saba pandita-loka parama-mahattva

528|caitanyera dasye sabaya karaye unmatta

529|SYNONYMS

530|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.

531|TRANSLATION

532|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.

533|Adi 6.51

534|TEXT 51

535|TEXT

536|ei mata gaya, nace, kare attahasa

537|loke upadese,-'hao caitanyera dasa'

538|SYNONYMS

539|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.

540|TRANSLATION

541|Thus they dance, sing and laugh like madmen, and they

>|instruct everyone, "Just be loving servants of Lord

>|Caitanya."

542|Adi 6.52

543|TEXT 52

544|TEXT

545|caitanya-gosani more kare guru jnana

546|tathapiha mora haya dasa-abhimana

547|SYNONYMS

548|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.

549|TRANSLATION

550|Sri Advaita Acarya thinks, "Lord Caitanya considers Me His

>|spiritual master, yet I feel Myself to be only His servant."

551|Adi 6.53

552|TEXT 53

553|TEXT

554|krsna-premera ei eka apurva prabhava

555|guru-sama-laghuke karaya dasya-bhava

556|SYNONYMS

557|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.

558|TRANSLATION

559|Love for Krsna has this one unique effect: it imbues

>|superiors, equals and inferiors with the spirit of service

>|to Lord Krsna.

560|PURPORT

561|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

>|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.

562|Adi 6.54

563|TEXT 54

564|TEXT

565|ihara pramana suna-sastrera vyakhyana

566|mahad-anubhava yate sudrdha pramana

567|SYNONYMS

568|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.

569|TRANSLATION

570|For evidence, please listen to the examples described in

>|realization of great souls.

573|TEXT

574|anyera ka katha, vraje nanda mahasaya

575|tara sama 'guru' krsnera ara keha naya

576|suddha-vatsalye isvara-jnana nahi tara

577|tahakei preme karaya dasya-anukara

578|SYNONYMS

579|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.

580|TRANSLATION

581|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.

582|Adi 6.57

583|TEXT 57

584|TEXT

585|tenho rati-mati mage krsnera carane

586|tahara sri-mukha-vani tahate pramane

587|SYNONYMS

588|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.

589|TRANSLATION

590|He too prays for attachment and devotion to the lotus feet

>|of Lord Krsna, as the words from his own mouth give

>|evidence.

593|TEXT

594|suna uddhava, satya, krsna-amara tanaya

595|tenho isvara-hena yadi tomara mane laya

596|tathapi tanhate rahu mora mano-vrtti

597|tomara isvara-krsne hauka mora mati

598|SYNONYMS

599|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.

600|TRANSLATION

601|"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.

602|Adi 6.60

603|TEXT 60

604|TEXT

605|manaso vrttayo nah syuh

606|krsna-padambujasrayah

607|vaco 'bhidhayinir namnam

608|kayas tat-prahvanadisu

609|SYNONYMS

610|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.

611|TRANSLATION

612|"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.

613|Adi 6.61

614|TEXT 61

615|TEXT

616|karmabhir bhramyamananam

617|yatra kvapisvarecchaya

618|mangalacaritair danai

619|ratir nah krsna isvare

620|SYNONYMS

621|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.

622|TRANSLATION

623|"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."

624|PURPORT

>|spoken by the denizens of Vrndavana, headed by Maharaja

>|Nanda and his associates, to Uddhava, who had come from

>|Mathura.

626|Adi 6.62

627|TEXT 62

628|TEXT

629|sridamadi vraje yata sakhara nicaya

630|aisvarya-jnana-hina, kevala-sakhya-maya

631|SYNONYMS

632|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.

633|TRANSLATION

634|Lord Krsna's friends in Vrndavana, headed by Sridama, have

>|pure fraternal affection for Lord Krsna and have no idea of

>|His opulences.

635|Adi 6.63

636|TEXT 63

637|TEXT

638|krsna-sange yuddha kare, skandhe arohana

639|tara dasya-bhave kare carana-sevana

640|SYNONYMS

641|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.

642|TRANSLATION

643|Although they fight with Him and climb upon His shoulders,

>|they worship His lotus feet in a spirit of servitude.

644|Adi 6.64

645|TEXT 64

646|TEXT

647|pada-samvahanam cakruh

648|kecit tasya mahatmanah

649|apare hata-papmano

650|vyajanaih samavijayan

651|SYNONYMS

652|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.

653|TRANSLATION

654|"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.

>|"

655|PURPORT

656|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.

659|TEXT

660|krsnera preyasi vraje yata gopi-gana

661|yanra pada-dhuli kare uddhava prarthana

662|yan-sabara upare krsnera priya nahi ana

663|tanhara apanake kare dasi-abhimana

664|SYNONYMS

665|krsnera-of Lord Krsna; preyasi-the beloved girls; vraje-in

>|Vrndavana; yata-all; gopi-gana-the gopis; yanra-of whom;

>|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.

666|TRANSLATION

667|Even the beloved girlfriends of Lord Krsna in Vrndavana,

>|the gopis, the dust of whose feet was desired by Sri

668|Adi 6.67

669|TEXT 67

670|TEXT

671|vraja-janarti-han vira yositam

672|nija-jana-smaya-dhvamsana-smita

673|bhaja sakhe bhavat-kinkarih sma no

674|jala-ruhananam caru darsaya

675|SYNONYMS

676|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.

677|TRANSLATION

678|"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."

679|PURPORT

680|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.

681|Adi 6.68

682|TEXT 68

683|TEXT

684|api bata madhu-puryam arya-putro 'dhunaste

685|smarati sa pitr-gehan saumya bandhums ca gopan

686|kvacid api sa katham nah kinkarinam grnite

687|bhujam aguru-sugandham murdhny adhasyat kada nu

688|SYNONYMS

689|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.

690|TRANSLATION

691|"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?"

692|PURPORT

>|section known as the Bhramara-gita. When Uddhava came to

>|Vrndavana, Srimati Radharani, in complete separation from

>|Krsna, sang like this.

696|TEXT

697|tan-sabara katha rahu,-srimati radhika

698|saba haite sakalamse parama-adhika

699|tenho yanra dasi haina sevena carana

700|yanra prema-gune krsna baddha anuksana

701|SYNONYMS

702|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;

>|yanra-whose; prema-gune-because of loving attributes; krsna-

>|Lord Krsna; baddha-obliged; anuksana-always.

703|TRANSLATION

704|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.

705|Adi 6.71

706|TEXT 71

707|TEXT

708|ha natha ramana prestha

709|kvasi kvasi maha-bhuja

710|dasyas te krpanaya me

711|sakhe darsaya sannidhim

712|SYNONYMS

713|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.

714|TRANSLATION

715|"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."

716|PURPORT

717|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.

718|Adi 6.72

719|TEXT 72

720|TEXT

721|dvarakate rukminy-adi yateka mahisi

722|tanharao apanake mane krsna-dasi

723|SYNONYMS

724|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.

725|TRANSLATION

726|In Dvaraka-dhama, all the queens, headed by Rukmini, also

>|consider themselves maidservants of Lord Krsna.

727|Adi 6.73

728|TEXT 73

729|TEXT

730|caidyaya marpayitum udyata-karmukesu

731|rajasv ajeya-bhata-sekharitanghri-renuh

732|ninye mrgendra iva bhagam ajavi-yuthat

733|tac chri-niketa-carano 'stu mamarcanaya

734|SYNONYMS

735|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

>|of fortune; caranah-the lotus feet; astu-let there be; mama-

>|my; arcanaya-for worshiping .

736|TRANSLATION

737|"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."

738|PURPORT

739|This verse from Srimad-Bhagavatam (10.83.8) was spoken by

>|Queen Rukmini.

740|Adi 6.74

741|TEXT 74

742|TEXT

743|tapas carantim ajnaya

744|sva-pada-sparsanasaya

745|sakhyopetyagrahit panim

746|saham tad-grha-marjani

747|SYNONYMS

748|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.

749|TRANSLATION

750|"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."

751|PURPORT

752|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.

753|Adi 6.75

754|TEXT 75

755|TEXT

756|atmaramasya tasyema

757|vayam vai grha-dasikah

758|sarva-sanga-nivrttyaddha

759|tapasa ca babhuvima

760|SYNONYMS

761|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.

762|TRANSLATION

763|"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.

>|"

764|PURPORT

765|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.

766|Adi 6.76

767|TEXT 76

768|TEXT

769|anera ki katha, baladeva mahasaya

770|yanra bhava-suddha-sakhya-vatsalyadi-maya

771|SYNONYMS

772|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.

773|TRANSLATION

774|What to speak of others, even Lord Baladeva, the Supreme

>|Personality of Godhead, is full of emotions like pure

>|friendship and paternal love.

775|PURPORT

776|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.

777|Adi 6.77

778|TEXT 77

779|TEXT

780|tenho apanake karena dasa-bhavana

781|krsna-dasa-bhava vinu ache kona jana

782|SYNONYMS

783|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.

784|TRANSLATION

785|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?

786|Adi 6.78

787|TEXT 78

788|TEXT

789|sahasra-vadane yenho sesa-sankarsana

790|dasa deha dhari' kare krsnera sevana

791|SYNONYMS

792|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.

793|TRANSLATION

794|He who is Sesa, Sankarsana, with His thousands of mouths,

>|serves Sri Krsna by assuming ten forms.

795|Adi 6.79

796|TEXT 79

797|TEXT

798|ananta brahmande rudra-sadasivera amsa

799|gunavatara tenho, sarva-deva-avatamsa

800|SYNONYMS

801|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.

802|TRANSLATION

803|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.

804|PURPORT

805|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

>|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.

>|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 the origin or birthplace of material nature.

806|Adi 6.80

807|TEXT 80

808|TEXT

809|tenho karena krsnera dasya-pratyasa

810|nirantara kahe siva, 'muni krsna-dasa'

811|SYNONYMS

812|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.

813|TRANSLATION

814|He also desires only to be a servant of Lord Krsna. Sri

>|Sadasiva always says, "I am a servant of Lord Krsna."

815|Adi 6.81

816|TEXT 81

817|TEXT

818|krsna-preme unmatta, vihvala digambara

819|krsna-guna-lila gaya, nace nirantara

820|SYNONYMS

821|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.

822|TRANSLATION

823|Intoxicated by ecstatic love for Lord Krsna, he becomes

>|overwhelmed and incessantly dances without clothing and

>|sings about Lord Krsna's qualities and pastimes.

824|Adi 6.82

825|TEXT 82

826|TEXT

827|pita-mata-guru-sakha-bhava kene naya

828|krsna-premera svabhave dasya-bhava se karaya

829|SYNONYMS

830|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.

831|TRANSLATION

832|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.

833|Adi 6.83

834|TEXT 83

835|TEXT

836|eka krsna-sarva-sevya, jagat-isvara

837|ara yata saba,-tanra sevakanucara

838|SYNONYMS

839|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.

840|TRANSLATION

841|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.

842|Adi 6.84

843|TEXT 84

844|TEXT

845|sei krsna avatirna-caitanya-isvara

846|ataeva ara saba,-tanhara kinkara

847|SYNONYMS

848|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.

849|TRANSLATION

850|That same Lord Krsna has descended as Lord Caitanya, the

>|Supreme Personality of Godhead. Everyone, therefore, is His

>|servant.

851|Adi 6.85

852|TEXT 85

853|TEXT

854|keha mane, keha na mane, saba tanra dasa

855|ye na mane, tara haya sei pape nasa

856|SYNONYMS

857|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.

858|TRANSLATION

859|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.

860|PURPORT

861|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.

862|Adi 6.86

863|TEXT 86

864|TEXT

865|caitanyera dasa muni, caitanyera dasa

866|caitanyera dasa muni, tanra dasera dasa

867|SYNONYMS

868|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.

869|TRANSLATION

870|"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."

871|Adi 6.87

872|TEXT 87

873|TEXT

874|eta bali' nace, gaya, hunkara gambhira

875|ksaneke vasila acarya haina susthira

876|SYNONYMS

877|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.

878|TRANSLATION

879|Saying this, Advaita Prabhu dances and loudly sings. Then

>|at the next moment He quietly sits down.

880|Adi 6.88

881|TEXT 88

882|TEXT

883|bhakta-abhimana mula sri-balarame

884|sei bhave anugata tanra amsa-gane

885|SYNONYMS

886|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.

887|TRANSLATION

888|The source of the sentiment of servitude is indeed Lord

>|Balarama. The plenary expansions who follow Him are all

>|influenced by that ecstasy.

889|Adi 6.89

890|TEXT 89

891|TEXT

892|tanra avatara eka sri-sankarsana

893|bhakta bali' abhimana kare sarva-ksana

894|SYNONYMS

895|tanra avatara-His incarnation; eka-one; sri-sankarsana-Lord

>|Sankarsana; bhakta bali'-as a devotee; abhimana-conception;

>|kare-does; sarva-ksana-always.

896|TRANSLATION

897|Lord Sankarsana, who is one of His incarnations, always

>|considers Himself a devotee.

898|Adi 6.90

899|TEXT 90

900|TEXT

901|tanra avatara ana sri-yuta laksmana

902|sri-ramera dasya tinho kaila anuksana

903|SYNONYMS

904|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.

905|TRANSLATION

906|Another of His incarnations, Laksmana, who is very

>|beautiful and opulent, always serves Lord Rama.

907|Adi 6.91

908|TEXT 91

909|TEXT

910|sankarsana-avatara karanabdhi-sayi

911|tanhara hrdaye bhakta-bhava anuyayi

912|SYNONYMS

913|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.

914|TRANSLATION

915|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.

916|Adi 6.92

917|TEXT 92

918|TEXT

919|tanhara prakasa-bheda, advaita-acarya

920|kaya-mano-vakye tanra bhakti sada karya

921|SYNONYMS

922|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.

923|TRANSLATION

924|Advaita Acarya is a separate expansion of Him. He always

>|engages in devotional service with His thoughts, words and

>|actions.

925|Adi 6.93

926|TEXT 93

927|TEXT

928|vakye kahe, 'muni caitanyera anucara'

929|muni tanra bhakta-mane bhave nirantara

930|SYNONYMS

931|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.

932|TRANSLATION

933|By His words He declares, "I am a servant of Lord Caitanya."

>| Thus with His mind He always thinks, "I am His devotee."

934|Adi 6.94

935|TEXT 94

936|TEXT

937|jala-tulasi diya kare kayate sevana

938|bhakti pracariya saba tarila bhuvana

939|SYNONYMS

940|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.

941|TRANSLATION

942|With His body He worshiped the Lord by offering Ganges

>|water and tulasi leaves, and by preaching devotional

>|service He delivered the entire universe.

943|Adi 6.95

944|TEXT 95

945|TEXT

946|prthivi dharena yei sesa-sankarsana

947|kaya-vyuha kari' karena krsnera sevana

948|SYNONYMS

949|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.

950|TRANSLATION

>|expands Himself in different bodies to render service to

>|Lord Krsna.

952|Adi 6.96

953|TEXT 96

954|TEXT

955|ei saba haya sri-krsnera avatara

956|nirantara dekhi sabara bhaktira acara

957|SYNONYMS

958|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.

959|TRANSLATION

960|These are all incarnations of Lord Krsna, yet we always

>|find that they act as devotees.

961|Adi 6.97

962|TEXT 97

963|TEXT

964|e-sabake sastre kahe 'bhakta-avatara'

965|'bhakta-avatara'-pada upari sabara

966|SYNONYMS

967|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.

968|TRANSLATION

969|The scriptures call them incarnations as devotees [bhakta-

>|avatara]. The position of being such an incarnation is

>|above all others.

970|PURPORT

971|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.

972|Adi 6.98

973|TEXT 98

974|TEXT

975|eka-matra 'amsi'-krsna, 'amsa'-avatara

976|amsi amse dekhi jyestha-kanistha-acara

977|SYNONYMS

978|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.

979|TRANSLATION

980|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.

981|Adi 6.99

982|TEXT 99

983|TEXT

984|jyestha-bhave amsite haya prabhu-jnana

985|kanistha-bhave apanate bhakta-abhimana

986|SYNONYMS

987|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.

988|TRANSLATION

989|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.

990|PURPORT

991|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

>|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.

992|Adi 6.100

993|TEXT 100

994|TEXT

995|krsnera samata haite bada bhakta-pada

996|atma haite krsnera bhakta haya premaspada

997|SYNONYMS

998|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.

999|TRANSLATION

1000|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.

1001|PURPORT

1002|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:

1003|sadhavo hrdayam mahyam

1004|sadhunam hrdayam tv aham

1005|mad anyat te na jananti

1006|naham tebhyo manag api

1007|"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.

1008|Adi 6.101

1009|TEXT 101

1010|TEXT

1011|atma haite krsna bhakte bada kari' mane

1012|ihate bahuta sastra-vacana pramane

1013|SYNONYMS

1014|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.

1015|TRANSLATION

1016|Lord Krsna considers His devotees greater than Himself. In

>|this connection the scriptures provide an abundance of

>|evidence.

1017|Adi 6.102

1018|TEXT 102

1019|TEXT

1020|na tatha me priya-tama

1021|atma-yonir na sankarah

1022|na ca sankarsano na srir

1023|naivatma ca yatha bhavan

1024|SYNONYMS

1025|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.

1026|TRANSLATION

1027|"O Uddhava! Neither Brahma, nor Sankara, nor Sankarsana,

>|nor Laksmi, nor even My own self is as dear to Me as you."

1028|PURPORT

1029|This text is from Srimad-Bhagavatam (11.14.15).

1030|Adi 6.103

1031|TEXT 103

1032|TEXT

1033|krsna-samye nahe tanra madhuryasvadana

1034|bhakta-bhave kare tanra madhurya carvana

1035|SYNONYMS

1036|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.

1037|TRANSLATION

1038|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.

1039|Adi 6.104

1040|TEXT 104

1041|TEXT

1042|sastrera siddhanta ei,-vijnera anubhava

1043|mudha-loka nahi jane bhavera vaibhava

1044|SYNONYMS

1045|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.

1046|TRANSLATION

1047|This conclusion of the revealed scriptures is also the

>|realization of experienced devotees. Fools and rascals,

>|however, cannot understand the opulences of devotional

>|emotions.

1048|PURPORT

1049|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'

>| 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.

1052|TEXT

1053|bhakta-bhava angikari' balarama, laksmana

1054|advaita, nityananda, sesa, sankarsana

1055|krsnera madhurya-rasamrta kare pana

1056|sei sukhe matta, kichu nahi jane ana

1057|SYNONYMS

1058|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.

1059|TRANSLATION

1060|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.

1061|Adi 6.107

1062|TEXT 107

1063|TEXT

1064|anyera achuk karya, apane sri-krsna

1065|apana-madhurya-pane ha-ila satrsna

1066|SYNONYMS

1067|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-

1068|TRANSLATION

1069|What to speak of others, even Lord Krsna Himself becomes

>|thirsty to taste His own sweetness.

1070|Adi 6.108

1071|TEXT 108

1072|TEXT

1073|sva-madhurya asvadite karena yatana

1074|bhakta-bhava vinu nahe taha asvadana

1075|SYNONYMS

1076|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.

1077|TRANSLATION

1078|He tries to taste His own sweetness, but He cannot do so

>|without accepting the emotions of a devotee.

1079|PURPORT

1080|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.

1081|Adi 6.109

1082|TEXT 109

1083|TEXT

1084|bhakta-bhava angikari' haila avatirna

1085|sri-krsna-caitanya-rupe sarva-bhave purna

1086|SYNONYMS

1087|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.

1088|TRANSLATION

1089|Therefore Lord Krsna accepted the position of a devotee and

>|descended in the form of Lord Caitanya, who is complete in

>|every respect.

1090|Adi 6.110

1091|TEXT 110

1092|TEXT

1093|nana-bhakta-bhave karena sva-madhurya pana

1094|purve kariyachi ei siddhanta vyakhyana

1095|SYNONYMS

1096|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.

1097|TRANSLATION

1098|He tastes His own sweetness through the various emotions of

>|a devotee. I have formerly explained this conclusion.

1099|PURPORT

1100|Lord Caitanya, who is known as Sri Gaurahari, is complete

>|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.

1101|Adi 6.111

1102|TEXT 111

1103|TEXT

1104|avatara-ganera bhakta-bhave adhikara

1105|bhakta-bhava haite adhika sukha nahi ara

1106|SYNONYMS

1107|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.

1108|TRANSLATION

1109|All the incarnations are entitled to the emotions of

>|devotees. There is no higher bliss than this.

1110|PURPORT

1111|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

>|than when He plays the part of the Supreme Personality of

>|Godhead.

1112|Adi 6.112

1113|TEXT 112

1114|TEXT

1115|mula bhakta-avatara sri-sankarsana

1116|bhakta-avatara tanhi advaite ganana

1117|SYNONYMS

1118|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.

1119|TRANSLATION

1120|The original bhakta-avatara is Sankarsana. Sri Advaita is

>|counted among such incarnations.

1121|PURPORT

1122|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,

>|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.

1123|Adi 6.113

1124|TEXT 113

1125|TEXT

1126|advaita-acarya gosanira mahima apara

1127|yanhara hunkare kaila caitanyavatara

1128|SYNONYMS

1129|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.

1130|TRANSLATION

1131|The glories of Sri Advaita Acarya are boundless, for His

>|sincere vibrations brought about Lord Caitanya's descent

>|upon this earth.

1132|Adi 6.114

1133|TEXT 114

1134|TEXT

1135|sankirtana pracariya saba jagat tarila

1136|advaita-prasade loka prema-dhana paila

1137|SYNONYMS

1138|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.

1139|TRANSLATION

1140|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.

1141|Adi 6.115

1142|TEXT 115

1143|TEXT

1144|advaita-mahima ananta ke pare kahite

1145|sei likhi, yei suni mahajana haite

1146|SYNONYMS

1147|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.

1148|TRANSLATION

1149|Who can describe the unlimited glories of Advaita Acarya? I

>|write here as much as I have known from great authorities.

1150|Adi 6.116

1151|TEXT 116

1152|TEXT

1153|acarya-carane mora koti namaskara

1154|ithe kichu aparadha na labe amara

1155|SYNONYMS

1156|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.

1157|TRANSLATION

1158|I offer my obeisances ten million times to the lotus feet

>|of Sri Advaita Acarya. Please do not take offense at this.

1159|Adi 6.117

1160|TEXT 117

1161|TEXT

1162|tomara mahima-koti-samudra agadha

1163|tahara iyatta kahi,-e bada aparadha

1164|SYNONYMS

1165|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.

1166|TRANSLATION

1167|Your glories are as fathomless as millions of oceans and

>|seas. Speaking of its measure is a great offense indeed.

1168|Adi 6.118

1169|TEXT 118

1170|TEXT

1171|jaya jaya jaya sri-advaita acarya

1172|jaya jaya sri-caitanya, nityananda arya

1173|SYNONYMS

1174|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.

1175|TRANSLATION

1176|All glories, all glories to Sri Advaita Acarya! All glories

>|to Lord Caitanya Mahaprabhu and the superior Lord

>|Nityananda!

1177|Adi 6.119

1178|TEXT 119

1179|TEXT

1180|dui sloke kahila advaita-tattva-nirupana

1181|panca-tattvera vicara kichu suna, bhakta-gana

1182|SYNONYMS

1183|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.

1184|TRANSLATION

1185|Thus in two verses I have described the truth concerning

>|Advaita Acarya. Now, O devotees, please hear about the five

>|truths [panca-tattva].

1186|Adi 6.120

1187|TEXT 120

1188|TEXT

1189|sri-rupa-raghunatha-pade yara asa

1190|caitanya-caritamrta kahe krsnadasa

1191|SYNONYMS

1192|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.

1193|TRANSLATION

1194|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.

1195|Thus end the Bhaktivedanta purports to Sri Caitanya-

>|caritamrta, Adi-lila, Sixth Chapter, describing the glories

>|of Sri Advaita Acarya.

1196|